THE LADY'S DICTIONARY; Being a General Entertainment For the Fair-Sex:  
A WORK Never attempted before in English.  
Licenced and Entered according to Order.  
LONDON: Printed for JOHN DUNTON at the Raven in the Poultry, 1694.  
Price Bound Six Shillings.   

TO THE Ladies, Gentlewomen, and Others, OF THE Fair-Sex. The Author Humbly Dedicates this following Work.  
Ladies,  
THIS Project of Composing a DICTIONARY for the use of the Fair-Sex, (which may serve as a Secret Oracle, to Consult in all difficult Cases) being the First Attempt of this kind that has appeared in English, 'tis hoped 'twill meet with a Courteous Reception from all, but more Especially from you, for whose sakes 'twas undertaken; and if it receives any Favour at your Hands, I shall Attribute its Success in the World, to the ILLUSTRIOUS SUBJECT it Treats on; viz. The Virtues and Accomplishments of your Sex; which are so many and Admirable, that no Volume can contain them in their full Extent. However my thoughts and good wishes have bid fair in this Essay, which is intended for a General Entertainment, and will, I hope, prove to the Satisfaction of the Learned and Ingenious of the Age; whose Discretion I need not doubt, will keep them from wresting it to any other end, than what it was designed for; viz. The Benefit and Advantage of the Modest of either Sex, not desiring that this Book should fall into the Hands of any wanton Person, whose Folly or Malice, may turn that into Ridicule, that loudly Proclaims the Infinite Wisdom of an Omnipotent Creator, neither is any thing inserted in this WORK, but what I have sufficient Authority to back it with ready at hand.  
It is now near a Twelvemonth since I first entered upon this Project, at the desire of a worthy Friend, unto whom I owe more than I can do for him: And when I considered the great need of such a Book, as might be a Complete Directory to the Female-Sex in all Relations, Companies, Conditions and States of Life; even from CHILD HOOD down to Old-Age, and from the Lady at the Court, to the Cookmaid in the Country: I was at length prevailed upon to do it, and the rather because I know not of any Book that hath done the like; indeed many Learned Writters there be, who have wrote excellent well of some Particular Subjects herein Treated of, but as there is not one of them hath written upon all of them, so there are some things Treated of in this Dictionary that I have not met with in any Language. 'Tis true, MY OWN EXPERIENCE IN LOVE AFFAIRS, might have furnished out Materials for such a Work; yet I do not pretend thereby to lessen my Obligations, to those Ladies, who by their Generous imparting to me their Manuscripts, have furnished me with several hundred Experiments and Secrets in DOMESTIC AFFAIRS, BEAUTIFYING, PRESERVING, CANDYING, PHYSIC, CHIRURGERY, etc. Proper for my Work, and such as were not taken out of Printed Books, or on the Credit of others, but such as are Re-commended to me from their own Practice, all which shall be inserted in a Second Part, if this First meets with Encouragement, that so both together may contain all ACCOMPLISHMENTS needful for Ladies, and be thereby rendered perfect. Nor shall I dissemble the Assistance which I had from the Private Memoirs of Madam— a Person well known to all the World, for being both Exact and Curious in those Matters, of which my DICTIONARY Treats. And as this Work contains my own Observations on Love and Marriage, etc. For many Years, as also the Secrets received from Ladies of the best Quality; So Lastly, That nothing might be wanting to render the Work perfect, I have consulted the most valuable Books written for, and against the Fair-Sex, as also Dr. Blancards, Mr. Blounts, and other Dictionaries, of note, from which I extracted what was proper for my Work; for as the things Treated on, are many and various, so were my helps.  
I hope Ladies, you will not think it much that as the Famous Limner, when he drew the PICTURE OF AN EXACT BEAUTY, made use of an Eye from one, of a Mouth from another, and so Culled what was rare in all others, that he might present them all in one Entire Piece of Workmanship; so I, when I was to write of Love, Marriage, the Behaviour, Dress and Humours of the Female Sex, have consulted all Books I could meet with on those Subjects, to Complete my own Experiences; So that you'll find here at one view, the whole Series and Orders of all the most Heroic and Illustrious Women of all times, from the first dawning of the World to this present Age, of all degrees, from the IMPERIAL DIADEM, to the SHEPHERD'S CROOK, of all Regions and Climates, from the Spicy East, to the Golden West, of all Faiths, whether Jews, Ethnics, or Christians, (and particularly an Account of those WOMEN MARTYRS that suffered in Queen Mary's days: And in the West in 85: And of all Eminent Ladies, that have died in England for these last fifty years) of all Arts and Sciences, both the graver, and more polite; of all Estates, VIRGINS, WIVES and WIDOWS; of all Complexions and Humours, the Fair, the Foul, the Grave, the Witty, the Reserved, the Familiar, the chaste, the Wanton. What ever Poets have fancied, or credible Histories have Recorded, of the first you have the Mysteries and Allegories clearly interpreted and explained; of the latter, the Genuine Relations Impartially delivered.  
Here therefore (Ladies) as in a perfect Mirror, you may behold the lively Ideas of all laudable Qualities whatsoever, suitable to them in all Callings and Conditions; here you may observe the profoundest of Learning and Divine Contemplation in the Prophecies of the Sibyls, etc. Here are Erected the Trophies of Female Fortitude and Valour, in several Instances. Here Queens may learn the Arts of Splendour and Magnificence from Nitocris, Cleopatra, and others. Wives here may read how to demean themselves toward their Husbands in all Conjugal Affection. Daughter's may here be taught Examples of Obedience and Chastity, from the Vestal Votaresses. Matron's may find here that decent Deportment which becomes their Gravity, and Widows, that Constancy which besits their Solitude. Here is also to be found the true Interpretation, and Etymology, of women's Names; with so plain derivations of each Name, whether Hebrew, Chaldee, Syriack, Greek, or Latin, etc. that any ordinary Capacity may understand them.  
But never does my Hand more compulsively direct my Pen, nor my Pen wi●h less willingness blot Paper, then when I am forced in this Work, to lay open the frailties of your Sex, before so much commended. But this is my Encouragement to proceed; because I can produce nothing out of History, to the Disgrace of the bad and vicious, which adds not to the Honour of the good and virtuous. Were none foul, what benefit were it to be fair? And if none deformed, what Grace could it be to be featured? There were no honour to be ascribed to Modesty, but that we see the dishonour of Immodesty depending; nor to the temperate, but that we daily find the Inconveniences inherent to Riot and Excess. Besides, were all alike fair, what praise were it to be Beautiful? Or if all alike chaste, what admiration could be attributed to so rare a Virtue?  
I could not therefore but conclude it the highest of Injuries, that whereas the Actions of Men, had met with so ample and so many memorial, Your Sexes being not inferior to them, should meet with so slender and so few, and that to Erect this Monument to their lasting Glory, would be a piece of justice great as their misfortune, in not having a more Judicious Recorder of their Worths then  
Ladies, Your very Humble Servant, N. H.   

THE LADY'S DICTIONARY.  


A.  ABigal, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Sam. 25.40. i e. my Father's Joy, or the rejoicing of my Father.— Abigal being Wife to churlish Nabal the Carmelite, by her Prudence in timely meeting David by the way, which her Husband had refused to send him, prevented the Destruction of her House; and Nabal dying for fear when he heard what ruin had like to have fallen upon him, she became David's Wife.—  Abishag, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 King. 1.3. i e. my Father's Ignorance, or Error.  Acsah, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gnaksah▪ Josh. 15.16. perhaps decked or trimmed with tinkling Ornaments, such as formerly Women wore about their Feet see Isa. 3.16, 18. from the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gnekes, Fetters; hence R. Levi Gersom writes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gnakasim, Sunt sicat ornamenta quas gestant (mulieris) in pedibus suis, i. e. that is, That those (Fetters) were like those Ornaments which (Women) wore on their Feet.  Adelin, 
i. e. Noble, or descended from Princes.  Agar, 
see Hagar.  Agatha, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, she that is good or honest.  Agnes, 
i. e. Pure, Holy, chaste, Uedefiled, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which seems to be so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Veneratio, i. e. Honour and Worship, quod eam possidentes veneratione & laude dignos reddat castitas, i. e. because Chastity renders them that have it worthy of Honour and Praise, so the Latin word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i.e. adorned, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to adorn: For as (Solon saith) pure Chastity, is Beauty to our Souls, Grace to our Bodies, and Peace to our Desires; so chose, is Chastity be once lost, there is nothing left praiseworthy in a Woman (as Nicephorus saith.)  Alethia, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, veri●as, i. e. Truth.  Alexander, 
a helper or succourer of Men.  Alice, or also, 
i. e. Noble, abridged from Ade-liz, Cer. or a Desendress. Fr.  Amara, 
i. e. she that is beloved.  Aimie, 
i. e. beloved, from aimi●. Fr.  Ana●tace, 
Etym, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Resurrectio, a Resurrection.  Anchorette, 
one that lives solitarily. Gr.  Angeiletta, 
dim. from Angelus, i.e. a Messenger, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to declare.  Anne, 
see Hannah.  Apphia, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Phil. 2. it signifies with them that make Comedies, a Mistress, Gr.  Arbella, 
i. e. God hath avenged, Heb.  Areta, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Virtus, Virtue, Gr.  Athaliah, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gnatahabu, 2 King. 8.26. as if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gnet lafoy bovah, i. e. time for the Lord.  Audrie, 
i. e. noble Advice. Ger.  Abice, 
i. e. Lady in defence.  Aureola, 
i. e. little pretty golden Lady, dim. ab Aram, Gold.  Azubah, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gnazubah, 1 King. 22.24. i e. forsaken.  Abdona, 
styled by the Ancients the Goddess of True-Lovers. after her death, because in her Life time she had charitably relieved them in their Journeys, and furnished them with Guides to show them the difficult ways.  A●alis vel Acacalis, 
held to b● the Wife of Mercury the 〈◊〉 of the God●, and Daughter of Minos the once fa●ous King of 〈◊〉 no▪ called 〈◊〉, and in the Posssesion of the Turks, on which the fair Lady Mercury is held to beget Sydon, the supposed Founder of Sydonia, now Candia in Crect, or Candy.  Acca Laurentia, 
married Faustalus, Shepherd to King Numitor and is famous in Story for Nursing Romulus and Rheemus, the first Founders of Rome, when they were cast out to be destroyed of wild Beasts on the Mountains; she was also called Lupa, from whence it is fabled they were nursed by a she Woolf.  Acidalia, 
was a Name given to Venus the fabled Goddess of Beauty, by the Boetians, from a Fountain there dedicated to her, wherein it is said she and the Graces were wont to bathe themselves.  Actia, 
Mother of Augustus Ceasar, sleeping in Apollo's Temple, dreamt she was Embraced by a Dragon; and being with Child at another time, dreamt her Bowels were carried into the Air, and spread over all the Earth, which denoted that Son she was soon after delivered of was to be Emperor of Rome, and a mighty Conqueror.  Act. 
A Female Bondslave to the Emperor Nero, she was so exceeding beautiful that he not gaining upon her otherways, desired leave of the Senate to marry her, pretending she was nobly descended, but that not appearing, his Suit was rejected.  Adrigis, Adargiseis, 
amongst the Assyrians, was esteemed by them as a Goddess. She was feigned by them to be married to Adad in that Language, signifying one. These two were pictured, the first shooting Rays upwards, and the latter downwards, to signify the benefit the Earth receives by the Sun's influence.  Adamantaca, 
held to be the Nurse of Jupiter, who by her Prudence placed his Cradle in a Tree among thick Boughs where the Bees fed him certain days with Honey, and saved him from the Destruction wherewith his Father Saturn threatened him.  Adelais, 
Wife of Lothaire the Second, being solicited by Berrenger the Second (who had usurped her Husband's Kingdoms) to marry him, she utterly refused it, no Threats or Promises being able to work upon her; so that after a long Imprisonment where she begged her Bread, she had the good Fortune to Escape; and there as a reward of her Constancy in not consenting to the will of that Usurper; Otho the great Emperor of Germany married her, by whom she had many Children, and lived happy the remainder of her days.  Addona, 
feigned a Goddess, and worshipped by the Heathens, when they desired easy liberty or access to any great Person, because in her Life-time she had been very courteous and humble to all sorts of People. Adrastia, having for the other name Nemesis feigned by Poets to be the Daughter of Jupiter, and Necessity; as also to be Goddess of Justice or Revenge. The Athenians pictured her with Wings, to show how ready she was to execute, and the Egyptians sitting on the Moon, and inspecting Human Affairs.  Aemplia, 
an Italian Woman having been married 12 Years to a Husband, by a strange Metamorphosis, at the end of that time, found herself changed into a Man, and turning off her Husband, married a Wife.  Aeorretta, 
a Woman of Laodicea, after long cohabiting with a Husband, was changed in the like manner as the foregoing.  Aethra, 
the Wife of Atlas, was feigned the Daughter of Thetis, and Ocianus having one Son of twelve Daughters, five of the Daughters wept to death upon the Sons being killed by a Serpent, whereupon they were turned into the Stars called Hyadeses, which rise about St. Swithin's Day, and generally bring Lowering or Rainy Weather.  Afrania, 
she was Wife to Lucinus Buccio, a woman of Masculine Spirit; for though the Senate of Rome had decreed, that Women should not speak in the places of Judicature, unless questions were asked them, she bodily started up before the Praetors and pleaded her own Law Suits.  Agarilla, 
Daughter to Clis●●nes, was so exceeding beautiful, that all the Grecian Youths were Enamouted on her and at great cost, made Plays and other Entertainments▪ that she being present they might feast their Eyes on her beauteous face.  Agatha, 
a Sicilian Lady, who refusing to turn Pagan, and Mary Quintianus the Proconsul, was by him cruelly Tormented, and afterwards put to death: When that day Twelvemonth Mount Aetna broke out in a violent Torrent of fire, which streamed in shames as far as Catana, where she was Martyred, so that the Pagan Inhabitants looking upon it as a fearful Judgement, for shedding innocent blood; ran to her Grave, and taking the Shroud that covered her, opposed it to the Torrent of Fire, which thereupon immediately, stopped.  Agathor●ca, 
a famous Curt●●●●, so bewitched Ptolemy Philopater, King of Egypt, with her Charms and Beauty, that to make way for Marrying her, he made away his Wife Eurydice, by whom he had Ptolemy, Epiphanes, whom the new advanced Queen would have murdered, but the people hindered it and made her fly the Country.  〈◊〉, 
was Daughter to Cadmus and Hermione, Married to Echiron of Thebes, by whom she had Pentheus, who was King of Thebes, after his Father's death; but torn to pieces by his Mother and other Women, at the feet of Bacchus, in their drunken sits, because he disapproved of such unseemly Revels.  Agen●ria, 
was a name the Ancients gave to their Goddess of Industry, and a Temple was erected to her in the Adventine Mount.  Agno, 
one of the Nymphs by whom Jupiter was brought up, she gave name to a Fountain, said to have this rare gift that if it in time of drought, the Priest of Jupiter, Lyceus stirred it with an Oaken bough, a thick mist would arise from it and immediately gathering into Clouds, send down plenty of Rain.  Agnodi●e, 
a Virgin of Athens, Who above all things desired to study Physic, and became so famous therein that the Physicians envied her, and accused her before the Ar●●pagites or Judges, as an Ignorant Pretender, but she gave such Learned Demonstrations that the cause not only went for her but an order was made, That any free Woman of Athens, might practise Physic, and that the Men Physicians should no more meddle with Women in Childbirth, seeing the Women were as capable in all matters  Agraules, 
was Daughter to Cecrops, sometimes King of Athens, who being over curious, though forbid it in opening a basket, wherein Minerva had hid Ericthenius, was stricken with Frenzy, to that height of madness, that running to a precipice, she threw herself headlong from it, and was dashed in pieces on the Rocks.  Agiripina, 
Daughter to Marcus Agrippa, she was Married to Tiberius the Emperor, by whom he had Drafius.  Agrippina ●espania, 
daughter to M. Agrippa by Julia the Daughter of Augustus a Woman Courageous and chaste, but because she prosecuted the Murderers of her Husband: Tiberius banished her.  Agrippina, 
wife of Claudius, daughter of Germanicus, and Sister to Caligula, and Mother to Nero, all Caesars, so that she had more Emperors in her Family, than any before or after her: She was slain at the commandment of her Son Nero, When he was Emperor, as had been foretold by a Soathsayer, and her ●elly ripped up, to show him the place where he had lain.  Albuna, 
Anciently held as a Goddess, and worshipped at Rome, had 〈◊〉 being in a Grove in the Territories of T●●●●tum: Some will have her to be Juno, the Daughter of Attends, who ●lying her Husband's fury, threw herself together with her son Maliceris into the Sea.  Alceste, 
otherwise Alcestis, she was the daugeter to Peleus, wife to Admetus' King of Thessaly; and so loving was she to her husband, that being Condemned, she offered to lay down her Life as a Ransom for his.  Alcippehed. 
To be the Daughter of Mars and Agl●●●os, who being pursued by 〈◊〉, Neptune's Son, who designed to Ravish her, and the crying out for help, Ma●s came to her rescue, and killed her Pu●s●●r. 
There was likewise another 〈◊〉 daughter to 〈◊〉, wife to 〈◊〉, and Mother to Marpissa who being R●vi●l●ed by Ida; but they Ravisher being pursued, threw himself into the River 〈◊〉, where he is fa●l●● to be 〈◊〉 into a River God.   Al●●ppe, 
a Woman mentioned by 〈◊〉, to have brought ●orth an 〈…〉.  〈◊〉, 
for 〈◊〉 the 〈◊〉 of 〈◊〉 and spinning at home, whilst other Women were Celebrating her Festival; is fa●led to be turned into a 〈◊〉 and her spinning yarn into Ivy and a Vine.  〈◊〉, 
Ele●●●ya's daughter by ●●sidice, and Wi●e to 〈◊〉 on her 〈◊〉 ●●got 〈◊〉, by 〈…〉 himself the 〈◊〉 of her Husband, which is 〈…〉 famous for his great 〈◊〉.  Althaea, 
Wife to Collidon, upon notice that all her Sons except Meleager were slain in Battle, threw a brand into the Fire, on which the Fates had write his destiny, at the Expiration of which, though many miles distant he died, and upon notice of his death, after repenting her rash Act, she killed herself.  Amalasontha, 
Daugther to the Austra-gothick King; a Woman of rare Wit and Ingenuity, so that after the death of her Father, taking the Government upon her; she answered all Ambassadors in their own Language: But marrying her Kinsman, that he might assist her in the Government, he put her to death, to gain a more absolute power, which Justinian the Roman Emperor Revenged, by driving him and his people out of Ita●.  Amalthea, 
was Daughter to M●lisius King of Crect, and said to Nurse Jupiter with Goat's Milk and Honey, when his Father Saturn had doomed him to death, for which he afterwards gave her plenty of what ever she desired, and placed the Goat as the Celestial Sign Capricorn.  Amestrie, 
Wife to Xerxes' King of Persia upon a jealousy that her Husband loved his Son's Wife, took an opportunity to beg her of him in a drunken humour, at his Feast, called, Tycta, and then most Inhumanely murdered her; she likewise caused divers of the Persian Nobility to be buried alive as Sacrifices to her Idol, that she might have long Life, and be prosperous in her undertake.  Amymone, 
Accounted the Daughter of Danaus, she gave herself much to Hunting, and in a Forest, letting an Arrow fly at Random, she wounded a satire, who thereby being roused, pursued her to Ravish her, but upon her Invocation, Neptune rescued her, and for that kindness got her good will, and by him she conceived, and brought forth Naupleous a famous Hero.  Ancelis, 
was Celebrated amongst the Eastern People, and the fairest Females that could be chosen were her Priestesses, who by an Indecent custom, prostituted their Chastity to such as came to offer at her Shrine, which brought her crowds of Adorers.  Anchire, 
Queen of Sparta, upon a discovery, that her Son designed to betray her Country to her Enemy; Ordered him to be brought to Justice, but upon notice of it he fled to the Temple of Minerva, which the caused to be so strictly guarded, in order to prevent his Escape, that he there perished by famine.  Andromeda, 
Daughter to Cepheus, for her Mother's comparing her Beauty to that of the Nerci●es, was doomed to be devoured by a Sea-Monster; but Perseus the Son of Jupiter, by Dane, seeing her bound naked to a Rock, became Enamoured of her; killed the Sea-Monster that came to devour her, and made her his wife.  Angerona, 
was by the An-cient Romans worshipped as the Goddess of silence, and Consulted in all Abstruse matters; her Altar being placed under that of the Goddess of Pleasure.  Anna Goranena, 
Daughter to Alexix Emperor of Constantinople, she wrote the Reign of her Father, and other Learned Books, and is remembered by divers Authors.  Anne, 
Mother to the Virgin Mary, who was Mother to our Blessed Saviour, according to the Flesh. 
— Anne a Prophetess, daughter to Phanuel, who frequented the Temple in Jerusalem, in a devout manner, and Sung Praises to God, by the Direction of the Holy Spirit, when our Saviour was first brought and presented there, she died in the 84 year of her Age, and in the first of our Lord's Incarnation.   Anne, 
P●gmalion, the King of Tires Siner, she was also Sister to Queen Dido of Carthage, and after her Sister's death, who flew herself for the Love of Ae●eas, she failed to Malea▪ and thence to Italy, where L●vinia, who had Married Aeneas, being jealous of her, she fled her Fury; and in her flight, was drowned in the River Numicus, and afterwards was held amongst the Romans as a Goddess: Her Feast with much Revelling, was held in the Ides of March.  Anne, 
Daughter and Heirs to Duke Francis, the Second of Brittanny, she should have been Married to Maxmilian of Austria; but after the death of her Father, Charles' the Eight of France, ne●re●● to whose Territories her Duchy lay: Gained her, and annexed that Dukedom to the Kingdom of France. 
— Anne the Third daughter of King Charles the Fir●● of England, was born on the 13. of March 1637 at St. James': Her Piety and Ingenuity, was above her Age, for being but Four Years old and falling ●ick she fervently called u●on God by Prayer, and being at last almost s●ent and feeling the Pangs of death upon her, after a Sigh or two ●he said, I cannot now say my long Prayer (meaning the Lord's Prayer) but I'll say my short one, viz. Lighten mine E●es, O Lord, lest I sleep the sleep of Death▪ and then quietly gave up the the Ghost.   Anne, 
Queen of Bohemia and Hungary. Daughter to Landislaus, was Wife to Ferdinand of Austria upon which after some contests, such discontents arose, that S●●●man▪ the Turkish Emperor being called in War, a great part of Hungary, and narrowly miss taking Vienna, to which he laid a hard Siege, which went very bloody on both sides.  Anteborta, 
held to be a Goddess among the Romans, and had Adoration given her for the Success of things and favours past, as they did to another Goddess called Postvorta, in Expectation of the Success of things to come.  Antiope, 
a Queen of the Amazons, she assisted the Ethiopians in their Invasion of the Athenians; but Theseus, commanding the Greeks, vanquished both Armies. There was another of the same name, who was married to Lycus a Thebian King, who is fabled to be ravined by Jupiter, and Conceiving of that Rape, brought forth Amphion, who drew the Stones with the Music of his Harp after him, that rebuilded the demolished Walls of the City.  Antonia, 
The Emperor Clad●●●'s Daughter, who being accused by Nero the Emperor, for intending to raise Sedition in the State, and finding no hopes to free herself from the Tyrant's Cruelty, without marrying him, which he earnestly pressed her to do, and she de●●●●ing the Murder of his two Wives, killed herself to be freed from his Insults over her, rather than she would yield to his Embraces or be at his Mercy.  Apicata, 
Sejanus' Wife, writ upon her being divorced, a Memorial to Tiberius' Emperor of Rome, informing him how Drusius came by his death, and the hand that Livia his Wife had in the concurring to it. Also the Villainies of Ligdus the Eunuch, and Endemes the Physician, for which those that the accused were severely punished, though the main end of her discovery was to revenge herself upon Livia, her fair Rival.  Araclue, 
a Lydian Virgin, Daughter of Idomon, who was so expert in all manner of Needlework and Textury, that she boasted herself equal in those Arts to Minerva, which caused her to spoil her curious Manufacture, which so grieved her that she hanged herself; but the Goddess in compassion brought her again to life, yet turned her into a Spider, a Creature which is usually busy in Spinning out its own Bowels.  Arch●damia Cleonigmus, 
a King of Sparta's Daughter, hearing that upon the approach of Phyrus to besiege the City, the Senate had made a Decree that all the Women should depart it, she went boldly with a drawn Sword in her hand to the Senate-house, and told them. That the Mothers, Sisters and Wives of those Warriors that were to fight the Enemy, scorned to be less Valiant than they, and thereupon got the Decree revoked.  Autem Mor●s, 
are such who are married, having always Children with them, one in the Arm, and another at the Back, and sometimes leading a third in the Hand. You are not to ask what Church she was married in, or by what Parson, so long as a Totterdemallion shall swear he will justify himself her Husband before any Justice of Peace in England.  Armenias' 
strict Virtue and great Love to her Husband. Ladies we have in London, who are so far from having a light Assent, as they scorn to admit a weak Assault; which confirms the Judgement of that noble accomplished, though unfortunate Gentleman: 
In part to blame is she that has been tried,  
He comes too near, that comes to be denied.  (Sir T.O. This that noble minded Lady Armenia expressed, who being solemnly invited to King Cyrik's Wedding, went thither with her Husband. At night when those Royal Rites had been solemnised, and they returned, her Husband asked her, how she liked the Bridegroom, whether upon perusal of him she thought him to be a fair and beautiful Prince, or no? Truth, says she, I know not; for all the while I was forth, I cast mine Eyes upon none other, but upon thyself— Those receiving Portels of her Senses, were shut against all foreign Intruders: She had made a moral League with her Loyal Eyes, to fix on no unlawful Beauty, left her surprised Eye might engage her to folly— We may imagine that noble Lady Armenia, when she was invited with her Husband, to the solemnising of those Princely Nuptials of Magnificent Cyrus, that she might have seen many goodly and amiable Personages, pleasing and attractive Objects; such as wanton Eyes would have taken wonderful delight in: Put how fixed was her outward Eye on him solely, to whom she stood engaged by an inward Tie, may appear by that discreet mode●t Answer, which she returned her Husband; who at Night when they were come home, demanded of her (it may be out of a causeless Jealousy, which he conceived of her, how she liked that Princely Bridegroom, whether she thought him not to be a fair and beautiful Prince, or no? And what Personage in that brave Assembly rendered the most graceful Presence to her Eye? Truth, said she, I know not; for all the while I was forth, I cast mine Eyes upon no other but thyself. This was an excellent Pattern to imitate! When no Object could so take her Eye, as to convey the least Impresion of deluding Fancy to her Heart. There is small doubt, but those experimental Maxims hold constantly currant: That the very state and composure of the Mind is to be seen in the carriage and posture of the Body: And that by the gesture and composition of the Body, is to be discovered the quality and disposition of the Mind.  Apparel, or the Lady's Dressing-Room. 
Apparel and Ornaments are not only for shrouding Nakedness, and screening the pinching Cold, but for setting out the shape and proportion of the Body, and rendering the Fabric of Mortality more Airy and Charming: Wherefore, Ladies, since there are such a number in the ●arie●ies of this Nature, and the French for the most part have given them Names, as well as communicated the Fashions to us; we have thought fit for the better informing those of your Sex, who have not leisure to frequent the Court-Balls and Plays, to set down their Names as they are now in vogue begging Pardon of the more knowing of the Fair Sex for intruding into their Dressing-Rooms, to fetch thence this Inventory.— An Attach, is as much as to say, vulgarly, tacked or fastened together, or one thing fastened to another.— A Bargoigin, is that part of the Head-dress that covers the Hair, being the first part of the Dress.— A Be●ger is a little Lock, plain, with a Puff turning up like the ancient Fashion used by 〈◊〉.— A Campaigne is a kind of a narrow Lace, picked or scalloped.— A Choux is the round Bos● behind the Head, resembling a Cabbage, and the French accordingly so name it.— A Colberteen, is a Lace resembling Network, being of the Manufacture of Monsieur Colbert, a French Statesman.— A Collaret, is a kind of a Gorget that goes about the Neck▪ A Commode, is a frame of Wire, two or three Stories high, fitted for the Head, or covered with Tiffany, or other thin Silks; being now completed into the whole Head-dress.— A Confidant, is a small Curl next the Ear.— A Cornet, is the upper Pinner that dangles about the Cheeks, hanging down with flappes.— A Cre●eco●ur, by some called Heart-breaker, is the curled Lock at the nape of the Neck, and generally there are two of them.— A Cruch or churches, are the small Locks that dangle on the Forehead.— A Cupee, is a Pinner that hangs close to the Head.— An Echelles, is a Stomacher laced or riboned in the form of the Steps of a Ladder, lately very much in request.— Aengageants, are double Ruffles that fall over the Wrists.— Al-Favourites, a sort of modish Locks hang dangling on the Temples.— A F●andan, is a kind of a Pinner joined with a Cornet.— A Font-Ange, is a modish Top-knot first worn by Mademoiselle d'Fontange, one of the French King's Misses, from whom it takes its name.— A Jardine, is a single Pinner next the low mark or Burgogn.— A pair of Marshal's Gloves, so called from the Frenchman's Name, pretends to make them better than others.— A Monchoir, is only that which we vulgarly call a Handkerchief.— A Mouche, is a fly or a black patch.— A Murtnere, is a black knot that unites and ties the Curls of the Hair.— A Palatine, is that which used to be called a Sable-Tippet, but that name is changed to one that is supposed to be finer, because newer, and Ala mode de France.— A Passager, is a Curled Lock, next the Temple, and commonly two of them are used.— A Mont la Haut, is a certain Wire that raises the Head Dress by degrees or stories.— A panache, is any Tassel of Ribbons very small. etc.— A Rag, is a acquaint name they give to Point or Lace, so that the Sempstresses, who bring them to the Chambers of the Ladies; are called by them ragwoman.— A Rayonne, is a Hood placed over the rest pinned in a Circle.— A Ruffle or Ruffles, is that which we call a Cuff or Cuffs.— A Settee, is only a double Pinner.— Asortie is a little knot of small Ribbons, it appears between the bonnet, and pinner.— Aspagnolet, is a Gown with narrow Sleves and Led in them, to keep them down Ala Spagnole.— A Sultan, is one of these new fashioned Gowns, trimed with Buttons and Loops— A Sir tout, is a Night-Hood, which goes over, or covers the rest of the head gear.— A Toilet, is a little cloth which Ladies use for what purpose they think fit, and is by some corruptly called A tarylight.— A Tour, is an Artificial dress of Hair, first invented by some Ladies that had lost their own Hair, and borrowed of others to cover their shame; but since it is brought into a fashion— An Asasin or Venz●m●y, signifies a breast knot, or may serve for the two Leading strings that hang down before, to pull a Lady to her Sweetheart— Thus much for the Dress, but there are yet other things necessary for a Lady's Dressing-Room; which have such odd names, that a R●● Lass being entertained in service, and hearing her Mistress one day call for some of them, she was so far from bringing any that she verily took her to be a Conjuring, and hastily run out of the House, for fear she should raise the Devil.  App●●●enances in Dressing, 
etc. A Brancher, or a hanging Candlestick, with branches to see to undress by the Glass.— A Brassier, a moving Hearth made of Silver or Vessel to hold Fire, to warm a Lady's Shift, etc.— A Columbuck, a piece of wood of a very pleasant Scent, used in their Chambers to keep out unwholesome Airs— A Cossoletis, a perfuming pot, or censer.— A Coffrefort, is a strong Box made of Olive, or other precious wood, bound with guilded Ribs— A Cosmetick, or Cosmeticks, are of divers kinds, and highly in use for beautifying the face and hands.— A Crotchet, is the hook whereto Ladies Chain their Watches, Seals and other mater.— A Tilgrained, is a Dressing-Box, a Basket, or what ever else is made of Silver work in Wyer.— A Firmament, Precious Stones, as Diamonds and the like, which Ladies head their pins withal, to make their heads shine, and look in their Towers like Stars.— A Jappaman work, is any thing Jappand, or Varnished, China polished or the like.— A Spr●nking Glass, this spranking is a Dutch word, the first as we hear of that Language, that ever came in fashion with Ladies, so that they give us reason to believe, they at last may tack about from the French to the Dutch mode, This signifies pruning by a Pocket-Glass, or a Glass to Sprucifie by,— A Milioner, is the thing they use to turn about in the Choccolatpot when they make it.— A Pastillo de Bocco, is a perfumed Lozenge, to perfume the Breath, and corrects any defects that may be in it of unsavoriness.— A Plumper, is a fine thin light Ball, which old Ladies that have lost their side Teeth, hold in their mouths to plump out their Cheeks, which else would hang like Leathern bags— A Poluil, is a paper of Powder being a Portugal term given to it, and also passes for a perfume.— A Rare le metlleure, is any thing that is fine or excellent.— A Rouleau, is a paper of Guineas, to the number of 39 which the Gallant steals into his Mistress hand, when she is on the Losing side, at Baf●et, or Comet, for which he expects some singular favour.— A Duchess, is a knot to be put immediately above the Tower.— It seems this high building of head gear is not of a new Invention as some take it to be, but of an old Edition, For Ju●enai in his sixth satire makes mention of them. 
Tot premit ordinibus, etc.—  
Such Rows of Curls pressed on each other lie,  
She builds her head so many Stories high : 
That look on her before, and you would swear,  
Hector's tall Wife Andromache, she were.  
Behind a Pigmy, So that not her Waste,  
But Head seems in the middle to to be placed.  A sort of red Spanish paper must not be forget, in a Ladies Dressing Room, to give her Cheeks and Lips a pleasant rosy colour.  Attire of Men. etc. how expressed, 
And now Ladies, since we design this work to be a complete one, relating to your Sex, We once more beg pardon for this discovery, and that the Men may have no occasion to laugh at something they fancy Ridiculous in your Inventory, we shall take a view of theirs, and show them their Faces in their own more Fantastick-Glass: the French, we must confess, has been so admired by the Men of Mode, that any thing named in another Language, sounds harsh, and grates on their Consciences. It has long since Justled Latin out of their heads, and almost the true pronounciation of English: O how fine and delicately charming it is, when a young Spark comes to take leave of his Country Friends to Crindg Alamode, and in a formal tone to say, Adieu donce me cheres whilst not understanding a word of it, they start at his Salute, and take him for a Conjurer, when he might have as well expressed himself in English, that they might have known what he had said, viz. Farewell my dear Friends; but this was to show the breeding he had got in Town, at the Expense of Five hundred a year; and to be reported in the place where he was born, to be Gentleman, a Man of parts and breeding: One who studies the Languages, though perhaps he paid Ten Guineas for this Sentence, though he picked it up at an Ordinary; when he calls for a suit of clothes, he bids them haste and bring his Arroy, the Maid or Boy stands Gaping for an Explanation, till he growing Impatient, Stamps and Cries, Dog, bring my clothes, what a blockheaded place it this, that can't understand a Gentleman, without forcing him to speak dull insipped English. When he has Coached his Miss about a long Evening, and given her satisfaction, as a Civil-Gentleman ought, he conducts her safe to her Lodging, and having taken his last leave for that night. Away he posts to Adjust a Man self as he terms it, or address him to the Be●●x Esprits, or Club of Wits as they call themselves to be refreshed and Enlivened by their Sophosisms, though the more sober part of Mankind, hold them only a Cabal of Beast's. The word is a Masculine French Adjective, signifying fine or gaudy trims but now naturalised into English, it is taken for Sparkish dressing-sop: Our Spark being arrived upon this Parnassus-Top, thinks he is in the Shades of Heaven, preparing for light whilst the Heliconian Liquor flows in full Bumpers, as if that River was at her highest Springtide, than the 〈◊〉 of Language, or sharp and witty Expre●ions bring a little over, to cheer them up they beginning to be drowsy Souls; then in comes Bachique, or a drinking Bawdy Song, or Catch, in the mean while out comes their Combs, to Careen their Periwigs, that is to order them. One shows to the next at hand, his Le Grass, the Furniture of his Suit, and demands if it be not Eveilie, more Sparkishly and Airy, than any he has seen. Then he pointing at another, cries he is Deshabille, that is in a careless Dress, and that his Chedreux Periwig is not of a coal black, nor such a ones of of a right flaxen, but of mixed motely Colours not En Cavalier, like a Gentleman. Then pointing to another, he sneers, with a scornful smile, and whispers him in the Ear, on his Left hand telling him that the party he holds his finger against, is not Equipt, that is, well furnished with Money or clothes; another he has marked out by this time, that is not Bien gaunt, Modish in his Gloves, after which admiring his wit, in discanting upon these observations, he has made; he falls out into a loud Laughter, and lifting up his hands and eyes in a Commical Ecstasy; gives a stamp or two with his foot, at which the Drawer thinking the Company called; for now, by the hour of the night, he imagined it was time for them to be gone, up he comes upon his half trot, Crying, Gentlemen, do ye call; at which our Spark seeming very much offended, that his heels should occasion the Company to be thus Interrupted, and thinking himself mocked, starts up, and beholding the Drawer with a stern Countenance, calling a hundred Dogs and Sons of Whores, he cries. the World is very Gressier, that is dull, ill bred, and unmannerly, upon which, by and by, coming Sir, sneaks down without the least reply, then sitting gravely down again, he throws his Orangers Carelessly on the Table, as in a huff, being put out of humour Baccuses valet: These are Gloves scented with Essence, or Butter of Orange Flowers, or some such thing, and this he does, that they may be taken notice of, to be the finest well scented pair in the Company: Then one Leg is upon a Chair in a rening posture, though indeed it is only to show you that he has new Picards, ala mode de France that is new Shoes of the French fashion; I do not mean their wooden ones worn by the Country Peasants, but such as tread the Spacious walks of Versailles, his Rolls then are strained higher with both hands, that is the knee Rolls of his Stockings, that you may s●e how Complete they fit, and his Surtout, (which our Ignorant Ancestors, not understanding the French so well as their Posterity, called, an upper Garment,) is brushed down with his hand, though not a speck be on it; the Reckoning paid, and passing by the Bar, he must Kiss his Landlady, and seeming very much enamoured with her Ruby Face, tells her in a languishing Tone, she is Es●lat, the Lustre of Beauty, or some other fine Matter to that purpose, and so parting, says a Revoir, Madam, till I see you again; then he being Top heavy, is for Couchee, going to Bed; but not being able to pull off his clothes, lies all Night in his Brandenburger, or Nightgown  Anger in Ladies, 
etc. discommendable and hurtful, and by what means to be avoided and remedied.— Anger is unseemly and discommendable in all, but more especially in Young Ladies, who like Doves, should be without the Gall that serments and stirs up these kind of Passions to disturb and hurt the Mind, and spot the Names of those that indulge them with the Epethits of rash, peevish, revengeful and inconsiderate Anger, is a professed Enemy to Reason, Council, or found Advice; it is a storm and loudness in which none of these can be heard, nor is it to be surpressed but by something that is as inward as itself, and more habitual: So that we may conclude, that of all Passions this chiefly endeavours to render Reason useless. It surpasses Envy, for there are many things in the World so miserable and contemptible, that they are below that; but Anger once let loose, quarrels with every thing, even a Spot falling upon the Angry Person's clothes, though but of Rain, by the common Courses of Nature is a sufficient subject for it to insist upon, till a Tempest rises in the Mind, and Heaven is cavell'd withal for not restraining the Drops of the Clouds, till she was under a secure shelter. But if it proceeds from a greater Cause, it turns to Fury; and so is always either terrible or ridiculous; it makes a beauteous Face in a little time Monstrously deformed and contemptible, rendering the Voice of an unpleasing Sound, the Eyes fiery and staring, and separates the the lovely mixture of Roses and Lilies, by quite removing one or the other out of the Lady's Cheeks. Anger in some causes a Paleness, and in others a fiery Red, the Mein and Gesture is fierce and threatening, yet frequently very Antic, the Speech loud and clamourous, it is neither Heroic nor Ingenious, always, or for the most part proceeding from Pusilanimity or softness of Spirit, which makes the Fair-Sex frequently more subject to Anger than the other, by reason the Passions of their Minds are sooner moved and agitated; and this is the reason likewise that old People are more peevish and angry than the younger sort. It is a Passion more becoming Brui●s than rational Creatures, professing Charity, Nobleness and Bounty, Meekness and Patience, in their Christian Calling. It is troublesome not only to those that suffer it, but to those that behold it; it makes Marriage to be necessary and an unavoidable. Trouble Friendships, Societies and Familiarities to be intolerable: It makes innocent Jesting to be the beginning of Tragedies, it turns Friendship into Hatred, and makes one lose one's self in the Alteration it makes, and turns the desires of Knowledge into an itch of Wrangling, it adds Insolence to Power, it turns Justice into Cruelty, and Judgement into Oppression, it changes Discipline into Tediousness, and Hatred of liberal Institution; it makes those that are Prosperous to be Envied, and those that are unfortunate to be unpitied; it is a Confluence of all the irregular Passions; there is in it Envy, and Sorrow, Fear, Scorn, Pride, and Prejudice, Rashness, and Inconsideration, a rejoicing in Evil, and a desire to inflict Punishment; it has Self-Love, Impatience, and Curiosity, and above all, it is the most troublesome to those that possess it: Be diligent then, Ladies, to observe that it gain not too great a Power over you, lest when you think to surpass it; you run into another Error, by being passionate and angry with yourselves, for being angry like Physicians, who give a bitter Potion when they intent to eject the bitterness 〈◊〉 Choler, for this will but provoke and increase the Passion therefore rather placidly an● quietly set upon the Mortification of it, do it by degree and make no thorough resolve at first, but resolve not to be Angry for a time, and the● watch over your Passion, an● let it not kindle so much as within; and the shorter the Time, the less Trouble it wi●● be unto you; and so you may encroach upon it, till a● length you subdue and bring i● under; and than you may say you have truly conquered and triumphed over yourself; and the better to do it, observe what we now lay down a● Rules to be regarded in avoiding or remedying this dangerous Evil. 
(1.) Anger arising in your Breasts, instantly seal up your Lips, and let it not go forth; for like Fire, when it wants vent, it will suppress itself. It is good in a Favour to have a tender smooth Tongue, but it is better that it be so in case of Anger, for if it be rough and distempered, There it is an i●● Sign, but here it is an ill Cause. Angry Passion is a Fire, and Angry Words are like Breath to fan them together; they are like the Steel and the Flint, sending out Fire by mutual Collusion: Some will discourse themselves into Passion, and if those they discourse withal be kindled too, they flame with Rage and Violence.— (2.) Observe that Humility is the most excellent natural Cure for Anger; for he, or she, that daily considers his, or her own Infirmities, make a Neighbours or Servants Errors their own Case, and remember that their is daily need of God's Pardon, and the Charity of our Neighbour; and so neither will be apt to rage at the Lenities, Misfortunes, or Indiscretions of another, of greater than which they consider they are very frequently, and more inexcuseably guilty. Let us remember the Examples of those prudent and patient Persons in Scriptures, and such Histories as we have read, who have overcome, and subdued their Angers, whose firm and constant Souls nothing could trouble or shake: And if we be tempted to Anger in the Action of Government and Discipline to our Inferiors, let us propound to ourselves the Example of God the Father, who at the same time, and with the same Tranquillity, decreed Heaven and Hell, the Joys of Angels and blessed Souls, and the torment of Devils and wicked Spirits, and at the Day of Judgement, when all the World shall burn under his Feet, he shall not be at all inflamed or shaken in his Essential Seat and Centre of Tranquillity and Joy; and if at first the Cause may seem reasonable, yet stop your Anger, and proceed in all things with Mildness, and Moderation, that so you may make a better Judgement, and more easily determine what is fit to be done. Anger makes People rush blindly upon things that many times they repent in their ruin. The Athenians were extreme angry, and displeased with the Macedonian Government, that Philip the Father of Alexander, as a Conqueror, had set over them; so that when they heard that Alexander was dead at Babylon, they were immediately for revolting and assuming their former Liberty; but Phocian stayed their hasty Proceedings, which their Anger to the Macedonians, who were set over them in Command, was about upon a mere Rumour to put in practice, which if it had failed to have been true, would have been their ruin, by telling them that they ought advisedly to consider what they did, and that their rashness, if Alexander was not dead, would bring a great Calamity upon them; but on the other hand, if he were dead, their staying for the Assurance of it could no ways prejudice them, for if he was dead to day, he would be as certainly dead to morrow. So if your Servants, or Inferiors, deserve Punishment, staying till to morrow will not make him innocent; but it will many times abate an unjust Anger, and you see your Error, that in your Passion you was blind too. 'Tis the greatest Victory for one to overcome one's-self; So Aristotle finding Alexander the Great was causelessly in his Anger determined to put one of his Princes to death, none of the Commanders daring to interceded in his behalf, the Philosopher went boldly to the King, and told him he would that day that he should be a greater Conqueror than ever he had been, to which Alexander (admiring to what it should tend, seeing he had made so great a progress in Arms, that he wept to think there was no more Worlds to Conquer) he would be contented so to be, why then, says the other, I will that you Conquer yourself by subduing your Anger, which is more Glory to a Prince than the Conquering of Armies, for there he is assisted by others and, but here his own Power and Magnanimity is more evident, upon this a Pardon was granted: But for all this there is something, that requires our Indignation, but it must be with great Caution, and that is a displeasure against Sin, which is more properly called a Holy Zeal than Anger, and an Effect of Love to God and our Brother; For whose Interest we may, like concerned Persons, be passionate, and if we take care that our Anger makes no Reflection of Scorn or Cruelty upon the Offender, or of Pride and Violence, and Transportation on ourselves it is not unblamable.   Ability, 
In some Women, why Extraordinary. Although Man from the Dominion given him in Paradise, may style himself Superior, and boast of his wonderful Abilities; looking on those in Women, much Inferior. Yet let us mind him that he frequently runs into mistakes; for though the Strength of body may be different, by reason that of the fair Sex is Soft, and Pliable, made for Pleasure, and Charming Attraction; more than Rebu●● Actions, and suffering hardship: Yet we conclude, that either Souls, proceeding from the Same Fountain of Life; can admit of no difference, or distinction, and where the Organic parts are Entire and Undisturbed; why should they not equally operate. If we consider, Women in these particulars, we find her more lively and active than Men, by reason of her Soft Contexture: Nature has not been wanting to frame this Cabinet of the Soul to the best Advantage, manifesting herself herein, an excellent work Mistress, for a Creature more Regular in every part or fairer, and more lovely in proportion she never made: Therefore those that Object, that the difference is in the Organs of the Body, where the Soul Actuates in the several Faculties, may here be mistaken unless in case of some visible defect, as in Idiots Madmyn, or those not of years of Discretion, or where distempers Reign and Disorder the frame of Nature, nor can the reasons they would fain seem to draw from the Coldness of the Woman's Constitution, be allowed in this case to hinder them from vigour, Activity, Acuteness, and solid Judgement, since Experience shows us the contrary, and we frequently find that a Woman's Wit upon a sudden Conception or a swift turn, is most available, and many times draws Men out of danger, which they would otherwise sink under, by their own Inadvertencies, when all their solid reason, as they term it, would fail to help them at a dead Lift.— Any one of Understanding observes that Men are of divers Complexions and Constitutions yet of every kind, there have been some famous on sundry Accounts, as in Learning, Arts, and Arms, etc. And Men doubtless of Phlegmatic, or Melancholy Complexions, cannot easily be allowed to be of hotter Constitutions than Women that are of Choleric and Sanguine ones; if it be measured by strength, which heat in General gives more to the Men than to the Women: We answer, that some Women are stronger than some Men, which they have proved in War, and by the Achievement of much Fame and Renown; and therefore their Souls freedom in Acting, cannot reasonably be said to be so restrained, but that they move and operate in their degrees, equal at least to those of Men: But for a plainer Demonstration, we see that Crooked Deformed body (which one might imagine should have more obstructions, and hindrances, than one cast in Nature's curious Mould,) is frequenly joined with a Beautiful Mind that makes even the Body's Deformities seem Fair and Lovely: Aristotle was Crooked and Deformed, yet the World has never since been known, to produce a Man of so universal Learning, and Skill, in all Arts and Sciences. And to confute the main Obstruction, we find that Men of the coldest Constitutions, are frequently the Wisest and most Judicious; too much heat being an Enemy to the Sagacity of the Understanding: And is rather fit to push them rashly on to unadvised attempts and actions; why then, though Women in General, are granted to be of a colder Constitution than Men, should that hinder them from being Prudent, Learned, and Skilled in Arts and Sciences: We can find no warrantable Reason to Obstruct it; and therefore must be apt to think, that Men having gotten the upper hand, and Engrossed the Power; will right or wrong have Women to be no wiser than they will have them to be and then to be sure, they will not allow them to be so wise as themselves; what ever Evidence they can bring as plain Proof and Demonstration, a Masterpiece in Cunning. We must allow it is in the Men to Endeavour as much as in them lies, to keep the Fair-Sex in Ignorance, that they may Reign the more securely without Control, and to Effect it possess them if possibly, with a belief of their Incapacity, that they are not made to reach at Sublime things, but aught to be contented, and rest satisfied with things that are In view, near at hand and Easy to be obtained: Thus the Turk keeps Learning from his Subjects, that in ignorance they may bear their Chains with more content. And the Church of Rome, that her Proselytes may wander in a Mind Devotion and not be able to discover her Errors, though many break through these clouds and appear with the brighten 〈◊〉. Men Indeed, have been very ingrateful to them, in not only declining to give them their due praises, but in labouring to Eclipse their same in their Writings, they should out shine their own. They 〈…〉 to let you see your 〈…〉 Equal force and 〈…〉 that your Wisdom 〈…〉 Inferior, nor your Thoughts confined to narrower 〈…〉 than theirs: Therefore as many of your Sex have bravely done, so it is your part to imitate them in breaking thorough this tender Cobweb, of Ignorance in which Men like subtle Spiders, would detain you to gain the advantage to themselves of Triumphing over your better Parts and Abilities, we have given you in this Work divers Examples of those that have set Patterns for you to imitate and copy out, which may Excite and Stir up a generous Flame in your Breasts, to Learning, Arts, Sciences, etc. And since God has made you so Lovely and Charming, that no Creature in the Universe is comparable to you for the Beauty of your Bodies: Let your Souls be also Beautiful, which will render you far more Lovely and Amiable in the Eyes of God and Man, and either fully Answer or Baffle all that can be objected against you. The Bearing Children is no sign of your weakness, but rather adds to your Glory, by a Revival of Mankind; without which the World would soon become a desert: And without which, all Mankind must have been inevitably miserable, how often do we find in Holy Writ, that God Communicated his Holy Spirit to Women that P●●p●●hed, and if he had thought them unfit for the Sacred an undertaking by reason of the difference of Soul, he would not have ●●●●ed them with such power as the delivering the Wife and Sacred Oracles of Truth, we blame Eve, because she transgressed in Paradise, having no example before her, yet do not consider what power it was, that tempted her, no less than a fallen Archangel, wise and subtle, and yet Men consider not how easily they are drawn away to commit sin and folly, though thousand of Examples are before their Eyes, even by far inferior temptations and tempters: And indeed what can we say of Adam, he easily took the bait, which his Wife did not without parley and a kind of caution; she remembered the strict Command given by her Maker, concerning the Interdicted Tree, and urged it as the proof of her Obedience: But we find not that Adam so much as minded it, till he had s●ansgressed, and his Conscience was awaked from its Innocent Security, by the Intrusion of Guile: And yet this is the greatest Invective Men have against the Sex, not considering how 〈◊〉 themselves have been; however by the means of a Blessed Woman, Reparation is made, and Men are again put into a possibility of gaining a better Paradise, and yet we cannot but blush to see how little they regard it, and how they sell and forfeit it for 〈◊〉 and 〈◊〉.  〈◊〉 
(●●●●tarium) properly spoken of married person; but if only one of two persons, by whom this sin is committed, be married, it makes Adultery; Adulterium, seems to have taken that name, as it were ad ulterius thorum, i. to another bed, which the Adulterers always aims at.  Adultery and Vu●leanness; 
The dangerous Consequences that attend it, and the dishonour it puts on the Fair Sex, and Revenge it stirs them up to; And raging Lusts have occasioned a World of Miseries to fall upon Men and Women, ending generally in Blood and Disgrace, therefore to caution either Sex carefully to avoid that spare, we have thought fit to say something of it in this Book, as not perhaps foreign from the Subject.— At a certain place in the Territories of John Duke of Bargundy, in an ancient Emblem, was to be seen a Pillar which two Hands seemed to labour to overthrow, the one had Wings, and the other was figured with a Tortoise, and the word Unmask, which in plain terms may be interpreted, by one way or other. There are many Amorists that take the same Course in unlawful Amours, some strike down the Pillar of Chasti●●, by the impertuous Violence of great Promises and unexpected Presents; others with 〈…〉 slowly to be the 〈◊〉 sure of Accomplishing, 〈…〉 with long 〈…〉 Submission, and 〈…〉; yet when they gain the Fort either by storm or tiresome long siege, it brings the Victor and the Vanquished most commonly to a sad Repentance, there is many times brought in an unexpected Reckoning, that drenches all their sweet pleasures in Blood and Confusion: And draws the Sables of Death over their promised mountains of delicious Recreation, though no one can hope to find Constancy in such Love; for Virtue depraved, and Chastity once sullied, become regardless; and the Favours that were difficult to be attained before, grow cheap and common, as a Modern Poet has expressed it: 
O Heaven, were she but mine, and mine alone;  
Ah, why are not the Hearts of Women known!  
False Women to new Joys unseen can move,  
There are no prints left in the paths of Love;  
All Goods besides by public Marks are known,  
But what we most desire to keep has none.  Even the Frosts of Age, and decrepped Years has so much Fire alive under the decayed Embers of Life, as to heat their Desires: This way, though Impotences has put Bars and Boundaries to any vigorous Attacks. Unlawful Lust extinguished the Wisdom of Solomon. Samson himself, was enervated by it. Lot forgot and committed folly though a little before he had seen Heaven's flaming Vengeance, consume so many thousands, together with their Cities. Unlawful Lust made Ely's Sons fall in Battle, and rend the Priesthood from their House for ever. Amnon fell for Ravishing Thamar; the two Elders for attempting to violate the Chastity of Susanna, and many more: For where this violent Distemper breaks out, Human Divine Laws, Precepts, Exhortations, fear of God or Men, fair or foul means, Fame, Fortune, Shame, Disgrace, Honour, are not Bars sufficient to keep them from breaking in: The Scorching Beams, under the Equinoctial, or Extremity of Cold under the Artickcircle, (where the Seas are glazed with the Winter's lasting Tyranny) cannot expel or avoid this Heat, Fury, or Rage of Mortal Men, though so Ruinous and Destructive in itself.— At the Coronation of Edwin, who succeeded King Eldred, Lust so overcome that Prince in the height of his Jollitry, that before several of his Nobles, he committed Adultery with a very honourable Lady his near Kinswoman, and liked her then so well, that he found means to cause her Husband to be Murdered, that he might Enjoy her more freely; but remained not long unpunished, for the Mercians and Northumbrians revolted to his younger Brother, which so perplexed him, that in great Pain and Grief he soon after Dyed.— A Captain under the Duke of Anjou, when he came to Assist the Revolted Netherlanders against the Spaniards, coming into a Farmer's House, and not content with the Provisions they aforded him on sreecost, he demanded his Daughter for his pleasure, the Countryman, who loved her dearly, entreated him he would be otherwise satisfied, offering him any thing else that was in his power; but this so enraged him, that he ordered his Soldiers to beat'em all out of doors except the young Woman, whom amidst Tears and lamentable Cries, he forced to his Lust, and after his beastial appetite was satisfied with unlawful pleasure, he fell to flouting and despising her; This Mastered up a Woman's Revenge, in its most bloody shape; so that being at the Table with him, the with one home-thrust of a sharp Knife; let out the hot Blood that circled in his Veins, whilst he was giving orders to one of his Corporals, and not aware of the stroke that brought him sudden death. Thas you see Carnal Lust.— 'Tis a bewiching evil, being an 〈◊〉 appetite, in whomsoever it reigneth, it kelleth all good motions of the mind, 〈◊〉 drieth and weakeneth the body, shortening life. diminishing memory, and understanding.— Cirena, a notorious strumpet, was surnamed Dodo Camechana, for that she found out and invented twelve several ways of beastly pleasure— Proculeius the Emperor, of an hundred Samatian Virgins he took Captives, deflowered ten the first might, and all the rest within fifteen days after.— Hercules in one night deflowered fifty.— Sigismond Malatesta, strove to have carnal knowledge of his Son Robert, who thru●●ing his dagger into his Father's bosom, revenged his wickedness.— Cleopatra, had the use of her brother At●●o●eus's company, as of her Husband.— Auteochus stayed a whole winter in Chalcidea, for one Maid which he there fancied.— Lust was the cause of the Wars between the Romans and the 〈◊〉.— Thalestins Queen of the Amazons came 2● days journey to lie with Alexander— Adultery in Germany is never pardoned.— 〈…〉 and P pilia were so inco●in 〈◊〉, that they commended with most shameful 〈…〉 themselves without respect of time, place, or company, to any, though never so 〈◊〉.— 〈◊〉, not co●●ented with ●is three 〈…〉 committed 〈…〉 sisters'— 〈…〉 like, 〈◊〉 the 〈…〉 by his wi●e, the 〈…〉.— A 〈…〉 the c●●se of the 〈…〉 of the City of Rome.— Sempronia, a woman well learned in the Greek, and Sapph no less famous, defended Luxury and Lust by their Writings.— Cleopatra invited Anthony to a Banquet in the Province in Bythinia in the wood Sesthem, where, at one instant, of threescore young Virgins, fifty and five were made Mothers.— Cleophis a Queen of India, saved her Kingdom and Subjects from destruction, by a night's lodging with Alexander, by whom she had a Son called Alexander, who was afterward King of India; she was ever after called Scortum Reginum.— Jane Queen of Naples was hanged up for her Adultery, in the same place where she had hanged her husband Andreas before, because he was not (as she said) able to satisfy her beastly desire.— Foron King of Egypt, had been blind ten years, and in the eleventh the Oracle told him that he should recover his sight, if he washed his Eyes in the water of a Woman which never had to do with any but her husband; whereupon, he first made trial of his own wife, but that did him no good; after of infinite others, which did him all as little save only one, by whom he recovered his fight, and then he put all the rest to death— Julia, the Daughter of Augustus, was so immodest, shameless, and unchaste, that the Emperor was never able to reclaim her: And when she was admonished to forsake her bad kind of life, and to follow chastity as her Father did, she answered, That her Father forgot he was Caesar, but as for herself, she knew well enough, that she was Caesar's Daughter.— Caelius Rhodoginus, In his TWO Book of Antiquities, telleth of a certain man, that the more he was beaten, the more he fervently desired women.— The Widow of the Emperor Sigismond intending to marry again, one persuaded her to spend the remainder of her life after the manner of the Turtle Dove, who hath but one Mate; If you counsel me (quoth she) to follow the example of Birds, why do you not tell me of Pigeons and Sparrows, which after the death of their Mates, do ordinarily couple with the next they meet.— Hiero King of Syracuse, banished the Poet Epicharmus, for speaking wantonly before his Wife, and that very justly, for his Wife was a true Mirror of Chastity.— Sulpitius Gallius, put away his Wife by divorce, because she went about unmasked.— Pompey, caused one of his Soldier's eyes to be put out in Spain, for thrusting his hand under a Woman's Garment that was a Spainard; and for the like offence, did Sertorius command a footman of his band to be cut in pieces.— If Caracalla had not seen his Mother's thigh, he had not married her.— Tigellenus died amongst his Concubines.—— The Terentines had taken and spoiled Carbinas, a Town in Japyges, and were not only for Ravishing the Women themselves, but permitted Strangers that came that way to do it; even in the Temple, where they had Penned them up naked, Divine Vengeance over-took them. so that all who had committed this Villainy were struck dead with Lightning from Heaven, and their own Friends looking upon it as a just Judgement, were so far from pitying them; that they offered Sacrifice to Jupiter the Thunderer. It would be too tedious to draw the Scene too open, and discover the miseries that have befallen such, as have been eager in pursuit of these Vices; they have occasioned the subversions of Kingdoms and States. Tarquin the proud and all his Race were driven out of England, for Ravishing Leucretian, who finding her Chastity violated, though by a King, killed herself, and if we believe our Chronologers, it occasioned the calling in the Danes; by the incensed Husband, who had been Ravished by the King's Viceroy in the North, and with them came in a Deluge of miseries, for almost a hundred years. The Adulteries of Fergus King of Scotland, was by the occasion of hers, likewise; for when she had killed him in his bed, and was yet unsuspected for the good opinion all people had of her virtue; hearing that divers people, ignorant of the Murder, were tortured, in order to a Confession: She came into the Judgement Hall, where the Lords and others were Assembled and thus Expressed● herself.— As for me (said she) good People, I know not what it is that moveth me, nor what Divine Vengeance pursues and vexes me; with divers Cogitations, but this I am sure of all this day I have had no rest, nor quiet either in body or mind: And truly when I heard that divers guiltless Persons, were cruelly tortured: Here in your presence, had it not been for their sakes, I had soon rid myself out of the way, and not have appeared in this place, to have declared the king's death was my own Act; my Conscience constraineth me to Confess the Truth, without considering my own safety, lest the Innocent should wrongfully perish. Therefore take it for a certain Truth, that I, and I alone am she, that with these wicked hands did strangle Fergus the last Night, being moved thereto by two as sharp Motives as can possibly incite a Woman's Impatient Desire and Furious Reverge: Fergus, by his continual Converse with Concubines, hath a long time denied me the right of a Wife; whereupon when by my often reproofs, I dispaired to bring him to Reason: My Breast swelled with vehement Rage and Fury, which drove me on Impetuously to commit so a wicked a Deed. I thought it better to dispatch the Adulterer, than being destitute of my Husband, and defrauded of all Queen-like Honour; to live Subject to the Injuries and Affronts of such Base Women as he kept in my stead. Give Liberty therefore to those that are wrong-fully accused of the King's Death. And as for me, you need not proceed against me, for I that had the boldness to do this Fact, will not fear to do Execution upon myself, even here in your Presence. What Honour is due to the Dead, see it performed.— At the End of this Oration, she drew out a Dagger, and Stabbing herself to the heart; fell down dead amongst them, who were amazed at her Constancy in Dying, and could not but pity her as an unfortunate Woman.  Affability, 
Commendable in Women kind. Affability, is highly Commendable, and Sparkles like a bright Jewel in the Coronet of Beauty: It may be considered either as a mere humane accomplishment, or a divine virtue; and in either Notion, it is worthy of praise, but it is the latter that gives it the highest Excellence and Perfection. In the first Notion, we may properly take an Estimate of its value, by its Cause and Effects.— As for its Cause, it derives itself either from a native Candour and Generosity of Mind, or else from an Ingenious and Noble Education, or something Reciprocally from both, and these are as good Originals, as any thing, merely Moral, can proceed from, and that these are truly its Sources, common experence justifies those of the largest Minds and Noblest Extraction, being commonly the most Affable condescending and obliging, when on the other hand, those of the most Abject-birth and Spirits; are the most insulting and Imperious. It is indeed a great Error in Persons of honour, to conclude they acquire a profound reverence and respect, by putting on a Supercilious Gravity, looking Coily, and with Disdain, as it were on all about them. This is certainly so far from that, that it gives a just ground to suspect that it is but a Pageantry of Greatness, and instead of teaching those they fancy admire them, to keep at a distance; they rather by their stiffness invite them to a closer inspection, curiously to Scrutenize their Originals, and find whether or no they are of Mushroom growth, or of Ancient standing, for there is no such prying Inquisitor as Curiosity, when it is moved to by the sense of contempt.— Affability carries its just Esteem always along with it; endears to all, and often in ●pight of many blemishes, keeps up a Reputation: A kind word or a pleasing look from one of worth and quality is strangely Charming, insensibly Stealing away our hearts. Plutar●n observes of Cleomenes King of Sparta, that when the Grecians compared his easiness of Access and Affability, with the state and sullen Pride of other Princes, they were so in love with his Winning and Courteous Behaviour, that they only judged him worthy to be a King, and as there is no certainer, so there is no Cheaper way of gaining Affection: A kind Salutation, is as easy as a Reproach or Frown; and by Affability, those kindnesses may be preserved, which will not if once forfeited, be recovered at a far greater Price. Moreover, when humane vicissitudes are rightly weighed, it may be a point of Providence, for the Greatest Persons may sometimes stand in need of the assistance of the Meanest, as the Globe of Fortune may move upon her fickle Axis. 'Tis Prudence then to be obliging to all, and give none occasion to hate us, and become our Enemies when we have most need of Succour. That Emperor no doubt considered this, who said, he would entertain the Address of his Subjects, as if he were a Subject himself. And since in a strict sense, even among the Ladies, there are degrees; she many times who is Superior to one, is Inferior to another; they have a ready way to compare the Civility they pay, with what themselves but reasonably Expect. Let one of the Fair ones then, who meets with a cold and neglectful treatment from any Superior to her, examine her own resentments, and then reflect, that if she gave the like to her Inferior, it must be as coarsely resented there: And therefore she ought to resolve never to offer what so much distastes herself to another, and by observing it, she may convert an Injury into a Benefit, making their ill nature, her own discipline, and civilize herself by the Rudeness of others.— Affability is now come to be considered by us in its Second Notion, wherein we justly allow it to be a Divine Virtue; nor have we lesser Authority than St. Paul's to justify it, who incerts it in the number of those Christian Graces that are by him recommended to the Roman Proselytes, Rom. 12.16. Condescend to them of low Estate, and that its value may be the more discernible, He joins it with Humility: It immediately follows his Precept, viz. be not high minded; we may therefore conclude that Courtesy and obliging behaviour of this kind, in respect of its Source and Original, is very much to be preferred before that which only springs from Natural or Prudential Motives: And since we find it natural for every production to have some Similitude, this is to be observed no less Excellent in respect to its Properties, as it's descent, which may be demonstrated in only instancing two of them, viz. Sincerity and Constancy.— Affability then as to the first of these, as far as it partakes of Humility, in such a degree, it must likewise partake of Sincerity; that being a Virtue whose proper Elements are Simplicity and Plainness, so having no ill design, it wants no Umbrage or Coverture, it has no occasion for those Subtleties and Simulations, those Artifices and Pretences required by those that do. 'Tis the Precept of the Apostle, Phil.. 2.3. In Lowliness of mind, Let each esteem others better than himself, by which we may gather, that it is the nature of a lowly Mind, to Transfer that Esteem to others, which he voluntarily substracts from himself. And where such an Esteem is planted in the Heart, it verifies every Expression and outward Signification of respect; rendering the greatest Condescensions (which to an Insolent humour may seem Extravagant and Affected) Unseigned and the highest Reality; when on the contrary, a Courtesy which derives no higher than from mere humane Principles, there is no greater stress to be laid upon it, nor is it much to be confided in.— Affability under this notion has as we have said, Constancy for its second Property; for it is not only true to others, but is so to its self, as being founded on the solidest of Virtues; not being subject to those giddy uncertainties that are incident to vulgar Civilities, for he who out of disesteem of his proper worth, has placed himself in an inferior Station, will not conclude it an Arbitrary matter, but rather a just debt to pay a respect to those in a Superior Station, they had Access to it by his Voluntary receding; For an humble mind will see in others something or other, to which it will allow preference, so that acting upon a fixed Principle, it runs not the hazard of Contradictions, but is rendered sweet and affable, whilst what is more stiff and unplyable, is not regarded unless with contempt, and neglect; except the party holds conversation with Flatterers, and Parasites, who sell their breath to make their advantage, and prey upon him; but then again, he is frustrated even of their Encomiums if it so happen, that the prosperous Gales increase into a shipwrecking Storm, than those who were prodigal of their civilities whilst nothing else was wanting to make him swell above himself, will withdraw even ●hose from him; lest by their being continued, they should ●ncourage him to ask something more of him, which his ●rgent Necessities in his de●ressed Condition more earnestly crave and require; Job ●ompares such to Winter Brooks ●unning over, when not need●d, but shrinking away, and ●rying up, when the heat of ●ummer causes the greatest thirst, and their Waters are ●ost coveted for cooling and refreshment; or if it has been ●is good Luck to happen upon ●ome of a more generous Temper, who instead of a servile compliance with his Humour ●nd high Characters of his worth, entertains him with ●he true Image of himself; it 〈◊〉 frequently held as an unpardonable Crime, which forfeits ●ll degrees of Favour, and does ●ot only avert but incense, and ●nflame the easy stirred up Passi●ns of an unsteady Mind, till ● breaks out into a violent Anger; for a faithful Monitor is ●s unacceptable as a true Looking-glass to a deformed Person, which at the best will be set aside, and escapes well if not ●roken; and Ladies, we must acknowledge (for this is applicable to either Sex) whilst ●reat Persons dispense their ●rowns, or Favours, by such ●easures, they will be sure to ●o it unjustly as well as unconstantly.  Anyle, 
an Epigrammatick Poetess, whose name is to 17 Greek Epigrams: Her Verses of Birds are said to be yet extant.  Aspasia, 
a Noble Milesian Dame, said to have been the Mistress, that is, the Instructress of Pericles, the Great Athenian Philosopher and Orator.  Astyanassa, 
one of the Maids of Honour to that Helena, whose Beauty set Troy on fire, whom yet surpassing in the Theory of active Love, she impudently committed by writing to the public view; and as 'tis supposed in Verse, the Descriptions of more Spintrian Pranks and Gambols, than perhaps her Mistress ever practised or understood; and which seem to have been a Pattern of those lewd Inventions, which the witty ribald Aretine, in after Ages, broached for the use of the Sons of Priapus; nor were their wanting in those Times apt Scholars to such a Mistress, who prosecuted and enlarged upon the Subject the had begun; Philenis, a Strumpet of Leucadia, as unchaste, faith a late Author in her Verses, as her Life.  Athenais, 
the Daughter of Leontius, an Athenian Sophist; a Woman of that Wisdom and Ingenuity, as that she was thought worthy to be chosen for a Wife by the Emperor Theodosius the Second.  Angela de ●ugarolis, 
an Italian Lady, accomplished in Grammar, Rhetoric, and Poetry.  Anne Askew, 
the Daughter of Sir William Askew, of Lincolnshire; she is remembered among the English Writers, as well as in Verse as Prose, for a Woman of singular Beauty, Virtue and Ingenuity.  Anne Broadstreet, 
a New-England Poetess; She writ Descriptions of the Four Elements, the Four Humours, the Ages, the Four Seasons, and the Four Monarchies.  Anna Maria Shurman, 
an Holandish Lady, of the most celebrated Fame for Learning of any of her Sex that I have heard of in Europe, at this day, by her Epistles to many of the most Eminently Learned Men of this Age.  Arabella, 
an English Lady, in the time of King James, a near Kinswoman of his, she was a Lady of no less Eminence for Learning and ingenuous Parts, then for her Quality; and as saith an English Writer, who makes a mention of her, She had a great facility in Poetry, and was elaborately conversant among the Muses. She had Correspondence with Andrew Melvin, the witty Scotchman in the Tower, being Prisoner there at the same time.  Aurca Behn, 
a Dramatic Writer. She writ the Dutch Lover, the Amorous Princess, the Forced Marriage, a Tragicomedy, the Fatal Jealousy, a Tragedy, etc.  Affinity. 
(Affinitas) 〈◊〉 dread or alliance by Marriage sometimes likeness of ag● meant.  Address or Adress, 
(Fr●● direction; a short court● near and ready way. I ad●● myself to such a Person, i● resort unto, make towards, make my application to hi●  Age. 
(aetaes) that part o● Man's Life which is from Birth to this or his last Day, Man, by our Common-L●● hath two Ages; the Age 21 Years is termed his 〈◊〉 Age, and 14 the Age of discition, Lit. l. 2. c. 4. In a W●man there are six. 1. At ●ven Years of Age she may consent to Matrimony. 2. At 〈◊〉 she is Dowable. 3. At twe●●● Years she is able finally to confirm her former consent gi●● to Matrimony. 4. At fo●●teen she is enabled to rece●●● her Land into her hands, ● shall be out of Ward if she of this Age at the death of 〈◊〉 Ancestor. 5. At sixteen 〈◊〉 she shall be out of Ward, thou●● at the death of her Ancestor was within the Age of fourth's Years. 6. At one and Twe●●● Years she is able to alienate Lands and Tenements. ●●clus, (a Greek Author) divi●● the Life of Man into seven A●● 1. Infancy contains four Ye●●● 2. Childhood contains ten Ye●●● 3. Youthhood or Adolesce●● consists of eight Years tha● from fourteen to two and tw●●ty. 4. Young-manhood continues nineteen Years, that is, ●rom two and twenty to forty ●ne. 5. Ripe-man-hood hath ●ifteen Years of continuance, ●herefore makes his progress to ●6 Years. 6. Old-age, which ●n adding 12 to 56 makes up ●8. 7. Decrepit Age is limited from 68 Years to 88 See ●ore divisions of Age, if you ●lease in first part Treasury of Times, p. 377. and in Vul. Err. p. 216.  Alimony, 
(Alimonia) nourishment, maintenance; but in a modern legal Sense it signifies that portion or allowance, which a married Woman sues for, upon any occasional separation from her Husband, wherein she is not charged with Elopement or Adultery. This was formerly recoverable in the Spiritual Court, but now only in Chancery.  Abortion, 
an untimely Birth or Miscarriage, which happens through divers Causes, Inward and Outward.  Amnion, 
the Membrane with which the Faetus in the Womb is most immediately clad, which with the rest of the Sc●ndine, the Chorion and Alantoin, is ejected after the Birth; it is whiter and thinner than the Chorion. It contains not only the Faetus, but the nutritious Humour, whence the Faetus by the Mouth and Throat sucks its nourishment. It is outwardly clothed with the Urinary Membrane, and the Chorion, which sometimes stick so close to one another, that they can scarce be separated. Dr. Blanchard.  Amazons, 
(amazons,) Warlike Women of Scythia, that had but one Teat (their name in Greek impowring as much) they were very Manlike, and cut off their Right Breasts, that it might not hinder their shooting for they were excellent Archers; they lived by themselves, and if at any time they went to their Husbands or neighbouring Men, and conceived; if it were a Female Child, they kept it; if a Male, they sent it to the Father; The Country where they lived is denominated from them, and called Amazonia.  Anchoress, 
a Religious Woman that Lives solitarily in a Cell. Vide Anachorite.  Anne, 
(Heb. Hannah) gracious or merciful.  Annulet, 
(Annulus) a Ring, or any thing like a Ring.  Aretaphila, 
(Gr. i.e. amatrix virtutus) a lover of, or friend to virtue, a Woman's Name.  Abia, 
Hercules Daughter.  Aegiale, 
the Wife of Diomedes, an Adultress.  Aegina, 
Jupiter's Mistress in the shape of fire.  Aegle, 
Daughter of Hesperus, King of Italy.  Agatha, 
g. good, a Woman's Name.  Aglata, 
one of the Graces.  Aglais, 
a very great sheeater, Megale's Daugther.  Agnes, 
g. chaste, a Woman's Name.  Agnodice, 
a Maid Physician.  Alepone, 
Neptune's Daughter, turned into a King-fisher.  Ambosexons, 
Male and Female.  Amorets, 
f. Love toys.  Amulet, 
l. a ball about the neck to keep from Poison or Witchcraft.  Amymone, 
one of Danaiis' fifty Daughters, Mother of Nauplius by Neptune.  Anetis, 
a Lydian Goddess.  Anatiferius, 
l. Bringing the age of old Women.  Anaxarete, 
a hard hearted Virgin turned into a stone.  Anchoress, 
a Nun.  Andrago, 
g. a Manly Woman.  Andrast●s, 
Andate, Goddess of Victory among the Britan's.  Andromache, 
g. [many fight] Hector's wife.  Andromeda, 
Cepheus' daughter.  Aretapila, 
g. a she-friend of virtue.  Arethusa, 
Daughter of Nereus a river of Sicily; also an Armenian fountain in which nothing sinks.  Ariadne, 
Daughter of Minos.  Asbiaroth, 
Goddess of the Adonians.  Assedrix, 
a she-assistant, a Midwife.  Astroarch, 
Queen of Planet's, the Moon.  Atalanta, 
the swift Lady won by Hipomanes' three Golden Apples.  Arthis, 
Daughter to Cranaus, King of Athens.  Ave Marie, 
l. Her Salutation by the Angel.  Avicen, 
Hildevig, Sa. Lady ●● defence.  Anses, 
African Virgins used to combat in honour of Minerva.  Autonoe, 
Actaeon's Mother.  Agetus, 
the Lacedaemonian, Herodotus, lib. 6. thus writes of this Lady, the Daughter of Alcides the Spartan, first wife to Agetus, and after to the King Ariston. She, of the most deformed, became the excellentest amongst Women.  Aristorlea, 
Of all the deaths that I have read of; this of Aristoclaea, methinks exceeds example, with which, howsoever her body was tormented, her soul could not be grieved; for never woman died such a loving death. Her Lovers contending in the heat of their affection, but not regarding her safety whom they did affect, she as it were set upon the rack of Love, plucked almost to pieces, betwixt them both expired.  Ada, 
Alexander the Great, amongst his many other conquests, having besieged the great City Halicarnassus & by reason, of opposition made against him, levelled it with the ground. He entered Caria, where Ada then reigned Queen, who being before oppressed by Orontobas (employed by Darius) was almost quite beaten out of her Kingdom: Having at that time no more of all her large Dominions left her, saving Alynda the most defenced City, into which she had retired herself for safety, She hearing of Alexander's approach, gave him a Royal meeting, and submitted herself, her Subjects and City into his Power, withal Adopting him by the Name of Son.  Agathoclea, 
Ptolme being free from all foreign Invasions, he began Domestic troubles at home: For being given over to his own Appetite, and besotted to his Insatiate Pleasures, he first began with Loadice, (both his Sister and Wife) causing her to be slain, that he might the more freely enjoy the society and fellowship of his most rare and beautiful Mistress, Agathoclea: So that the greatness of his Name, and the Splendour of his Majesty both set apart, he abandoned hinself solely to Whoredoms by Night, and to Banquets and all profuseness of Riot by day.  Aristomache, 
Dionysius the Tyrant banished Dion out of Sicily, taking into his own custody the Exiles Wife Aristomache, and her Daughter: But after, at the great Intercession of one of his Servants. Polycrates (a man by him much affected) he compelled the Lady (who still Lamented the absence of her Lord) unto a second Marriage with this Polycrates, who was by Nation of Syracuse. But Dion having gathered fresh Forces, and expelling Dionysius from Syracuse unto the Locrenses: Arete his Sister, meeting him, and Congratulating his Famous Victory, made Intercession for Aristomache, who with great shame had kept herself from the presence of her first Husband, not daring to look him in the Face, howsoever her second Nuptials were made by Force and Compulsion: But the necessity of the cause, the wondrous submission and modest Excuse of Aristomache, together with the Mediation of Arete, so much he prevailed with Dion, (all confirming her innocence) that he received his wife and Daughter into his Family, still continuing their former Love and Society.  Artimesia, 
Queen of Caria, so much honoured the remembrance of her Husband Mausolus being dead, that after Meditation. and deliberate counsel which way she might best decorate his Hearse, and withal to express to Perpetuity; her unmatchable Love: She caused to be erected over him, a Tomb so Magnificent, that for the Cost and State, it was not doubted to be worthily reckoned amongst the Nine Wonders. But what do I speak of so rich a Structure, when she herself became the living Sepulchre of her dead husband, by their Testimonies who have Recorded, that she preserved his bones, and having beaten them to powder, mingled their dust with her Wine in remembrance of him, every morning and evening, Cicer. Tusc. lib. 3, and Plin. lib. 36. cap. 5.  Aretaphila Cyrenea, 
is deservedly numbered amongst the Heroic Ladies, she lived in the time of Mithridates, and was the Daughter of Aeglatur, and the Wife of Phedimus: A Woman of excellent Virtue, exquisite Beauty, singular Wisdom, and in the Managing of Commonwealths business, and Civil Affairs ingeniously Expert.  Aurora, 
or the Morning, Hesiodus in Theog. terms her the Daughter of Hyperion, and the Nymph Thya, and Sister to the Sun and Moon. Others derive her from Titan and Terra; they call her the way leader to the Sun; as Lucifer the Daystar is styled her Henshman or Usher: For so saith Orpheus in an Hymn to Aurora. Homer in an Hymn to Venus, allows her Roseate Fingers, a red or ruddy colour, and to be drawn in a Golden Chariot. Virgil sometimes allows her four Horses, sometimes but two, and those of a red colour. Theocrites describes them white or grey, according to the colour of the morning. Lycopheon in Alexandra, brings her in mounted upon Pegasus. Pausanius in Laconie, Writes that she was dotingly besotted of the fair young Man Shafalus, as likewise of Orion, in which Homer agrees with him. Apollodorus makes her the Mother of the Winds and the Stars: Hesiod is of the same opinion, that by prostrating herself to her Brother Astraeus, the Son of Hyperion and Thya, she brought forth Argestre, Zephyrus, Boreas and Notus, with a Daughter called Jadama.  Amphitrite, 
Jupiter having expelled Saturn from his Kingdom, by the help of his Brothers, Neptune and Pluto, and having cast Lots for the Tripartite Empire; the Heaven fell to Jupiter, Hell to Pluto, and the Sea with all the Isles adjacent to Neptune; who Solicited the Love of Amphitrite, but she not willing to condescend to his Amorous purpose▪ he employed a Dolphin to Negotiate in his behalf, who deals so well in the Business, that they were not only reconciled, but soon after Married. For which, in the perpetual Memory of so great and good an Office done to him, he placed him among the Stars, not far from Capricorn, as Higinus hath left remembered in his Fables, and Aratus in his Astronomicks: Others contend that Venilia was the Wife of Neptune: But notwithstanding his Love to, and Marriage with Amphitrite, he had many Children by other Nymphs, Goddesses and Wantoness.  Ate. Ate, 
whom some call Laesio, is the Goddess of Discord or Contention, and by Homer termed the daughter of Jupiter. 
Ate prisca proles quae laserit omnes  
Mortales.  
Ate the ancient Offspring that hath hurt and harmed all Mankind.  
He calls her a certain Woman that to all men hath been Obnoxious and Perilous alluding (no doubt) to the Parent of us all, Eve, that first transgressed, and by some Relics of Truth, with which he was enlightened, for he saith  
Filiae prima Jovis queque omnes perdidit Ate  
Pernisciosa—  
As much as to say, Pernicious Ate, the eldest daughter of Jupiter, who hath lost us all. In another Fable he alludes to the same purpose, where he saith, Jupiter notwithstanding he was the most wise of all Mortals, yet was in the days of old tempted and deceived of his Wife Juno. And this Homer hath plainly delivered that the beginning of evil came first from a Woman, and by her the wisest of Men was beguiled. Hesiod, (in his Book of Weeks and Days) is of the same opinion, and writes to the same purpose: But in another kind of Fable, from the old Tradition. For saith he, From Pandora a Woman of all Creatures the most fairest, and first created by the Gods, all mischiefs whatsoever were dispersed through the face of the whole earth,   Aretaphile, 
was Wife to Nicecocrates, called the Tyrant of Cyrene, who very passionately Loved her for extraordinary beauty, but was so detested by her for his cruelty, that she complotted with Leander his Brother, to destroy him. One Grand Motive Inducing her to it, was, that he had put her first Husband to death to enjoy her; but being discovered ere she could give him the intended Dose of Poison; she was Racked to Extort a Confession of her Accomplices, but stood to firmly in her denial, that she was acquitted, yet gave not over her enterprise, till she had accomplished it: And then Married Leander, who proving more cruel than his Brother; She caused him to be sewed up in a Sack, and thrown into the Sea where he perished: By which those of Cyrene gained their lost Liberty; and in Grateful acknowment, offered her to be their Queen, but she refused Sovereignty: And chused to live a private Life the rest of her days.  Arethusa, 
Daughter as though Poet's fable of Nereus Coris, one of the Nymphs attending one the Goddess Diana; who flying the Embraces of Alpheus, is said, upon her imploring the Goddess, to be turned into a Fountain which bears her Name.  Argyra, 
a Beautiful Nymph, whose Charming Features so Ravished Solemnus, that not finding means to enjoy her, he died for Love: Whereupon Venus in Compassion to his Sufferings▪ turned him into a Fountain, in which, whomsoever Bathed, were Cured of Love; and had the Memory of the fair Female, for whom they Languished obliterated.  Ariadne, 
King Minos of Creets Daughter, who was carried away by Theseus, after he had overcome the Minotaur, but he in his flight being warned by Bacchus to leave her in the Isle of Naxos, set sail whilst she slept, who awaking and missing him, run about the Island in a distracted Condition, till the fabled God came and Espoused her, and afterward translated her to the Starry Region, where some of those bright Spangles are at this day called her Crown.  Ariadne, 
another of the Name, Wife to Leno, Emperor of Constantinople: She caused her Husband to be made drunk, and then Emured him in a Tomb: After that she placed Anastasius her Paramour in the Throne, and got her Husband's brother whose right it was to be Excluded.  Arie, 
an I●a●●an Lady, wife 〈…〉, a Roman Senator, who advised her Husband to die a Heroic death, after he was condemned and showed him the way by first stabbing herself.  Athalia, 
Ahabs Daughter, Mother to Ahaziah, who being slain by Jebu, upon notice of it, she put all the Royal Seed, except Joash, to death, who was saved by Jehojadahs' wife, and assumed, the Government but she was afterward slain in the Court of the Temple, 2 King. 11.  Augea, 
Daughter to Alaeus, she was Ravished by Hercules, and of that Rape brought forth Telephus, which known to the Father of Augea, he put her and her Son into a Chest, and cast them into the River Caycus, but Venus taking compassion on them, caused it to float safe till it was taken up by Teuthras the King of the Country; who Married the Lady for her Beauty, and left the Kingdom to her Son after his decease.  Aurora, 
held to be the Daughter of the Earth and Sun, of whom Procris Wife of Shafalus, being jealous, was slain with an Arrow by her Husband, who took her for a wild Beast as she lay in the bushes, to discover his Amours. This Aurora, is fabled to be Married to Tytheus, a very Ancient Man, which makes her rise Early in the Morning, by reason she finds no pleasure in his cold Embraces. Signifying that Young Ladies Married to old Men, think the Night tedious, and wish for day; that they may disencumber themselves of Society so unagreeable to their Constitutions.  Arrabella d' Cordona, 
a Beautiful Spanish Lady of Toledo, skilled in almost all the Arts and Sciences, her Music and Voice, Charmed all that heard her, into wonder, and many of the Grandees laboured to gain her in Marriage; but she refused all Society with Men in that way, as having Vowed perpetual Virginity.  Antonia, 
Daughter to a Senator of Venice, although she had divers great Matches offered her: Yet she Married a poor Gardiner, saying, She would Wed for Virtue, and not for Riches; and lived with him a Contemplative Life all her days.  Aristoclea, 
a very Beautiful Lady, being courted at once by calisthenes, and Strato; the former, being the Richer gained her by the Compulsion of her Parents, and the latter endeavouring to take her away by force, she by interposing to part them, was killed; whereupon Strato killed himself, and calisthenes went distracted.  Arsione, 
Daughter to Ptolemy Lagos, one of the Greek Kings that Governed Egypt, she was first Married to L●simachus Kind of Macedon, and then to her Brother Ptolemy Coraunnus, who murdered her two Children by L●simachus, and deposing her; got the Kingdom of Macedon, yet held it not long before he lost his Life: Of which proceedings else where, see more at large.  Astrea, 
held to be Daughter of Jupiter and Themis and is styled the Goddess of Justice, who in the Golden Age was sent from Heaven, but that Age changing into Violence and Rapine, and no regard being given to her, she ●led back to Heaven; and there holds the Balances, or the Sign Libra in the Zodiac.  Atalanta, 
Daughter to Schoenus King of Scyros, who for her nimbleness in running exceeded most of her Age▪ and being very Beautiful, she had many Suitors, but resolved none should enjoy her, but him that could outrun her; upon condition, that if she won the Race, he should be put to death that undertook it, this dashed many out of Countenance, and many that she outrun were slain with Darts, till Hippomanes praying at the Shrine of Venus for assistance, had three Golden Apples given him, which in the Race he threw divers ways, and whilst she was heedful in gathering them, he gained the Goal, and had her to wife: But afterward for desiling the Temple of Cybele, in lying together under the Altar, they are 〈◊〉 to be turned into a 〈◊〉 and Lioness.  Ate, 
held to be the Goddess of Strife and Envy, who made it her business to set People at variance, but from her Malice there an appeal to the Lites Daughters of Jupiter, who restored People to Peace and Concord, and prevented many Mischiefs that would otherwise have befallen them.  Atergatis, 
a Goddess, worshipped by the Ascolonities, in the shape of a Mare-maid.  Artificial Beauty. 
I do find that washing and painting is condemned in Holy Writ, as the practice of loose, licentious and lascivious Women; who with the deforming of their Souls, and polluting their Consciences, do use the Art for embellishing their Countenances. The New-Testament affirms we cannot make one hair of our head white or black; and if we have neither the liberty nor are to assume the power to alter the Complexion of our hairs, then muchless the complexion of our cheeks and faces. St. Paul and St. Peter prescribed how Women should be clad, that is, with Modesty, shamefacedness and Sobriety, and not with gorgerous Apparel, or with braided Hair, Gold or Pearls; and if these things were forbidden, how much more is washing or painting the Face? So that this Artificial Beauty may appear to be divinely forbidden as an Enemy to Truth, which needeth none but its own native Complexion; and is so far from being beholding to Art for any addition to enliven her colour, or to put a blush upon it; but grant it were neither scandalously sinful, nor absolutely unlawful, yet the offence it giveth to the true and strict Professors of Piety is a sufficient Argument, that it ought not to be practised. Although many things may be permitted in themselves, yet they become evil and are to be forborn, when others are offended at them. Neither is this all, for the very name of a painted Face is enough to destroy the Reputation of her that useth it; and exposeth her to all manner of Reproaches. Upon reading of these Reflections upon Artificial Beauty, methinks I hear some angry Lady saying; I perceive this censorious Man hath been too busy with my Face, and hath endeavoured to throw dirt on it, because it hath been lately spotted in the fashion; a fashion that hath as much innocence to plead for its excuse, as custom for its authority. Venus' the Goddess of Beauty was born with a Motticella, or natural Beauty-spot, as if Nature had set forth a Pattern for Art to imitate. You may see every day some little clouds over the face of the Sun, yet he is not ashamed of his Attraction. The Moon when she is at Full, and shining in her greatest lustre, hath in her Face some remarkable spots, and herein is placed her chiefest glory; as being in every thing inconstant but in this. When I put on my Mask, which is no more nor better than one great Patch, you do commend me for it; and will you be displeased with me for wearing a few black Patches? which if they are cut into Stars, do represent unto me whither I would go; or if into little Worms, whither I must go; the one of them testifying in me the sense of my unworthiness to increase my Humility, and the other the height of my Meditations to advance my Affections. It is the unhappiness of the most harmless things to be subject to the greatest Misconstruction; and on the same subject from whence others draw their suspicions of Curiosity to accuse our Pride, we derive the greatest Arguments of discipline and instruction to defend our Innocence. Nevertheless, according to the obligation of my Duty, to give you in all things Satisfaction, I am determined to wear them no more.  Ausonius' 
Poem on the great Love that ought to be between a Man and his Wife, 'tis this which follows; 
Ad Vxorem.  
Live as we have lived, still to each other new,  
And use those names we did when we first knew:  
Let the same Smiles within our Cheeks be read,  
— As were at first—  
Let the day never come to see the change,  
That either Time or Age shall make us strangec  
But as we first met, let us ever be,  
ay, thy young Man, and thou a Girl to me:  
To others, though I seem like Nestor old;  
And thou more years hast, then ● Cumana told: (Sib.  
Times snow we will (Cuman. not see, though it appears,  
'Tis good to know our Age, not count our Years.  
Such, I must confess, Husbands ought to be to their Wives, and Wives to their Husbands, but they are seldom found in these days.     


B.  BArbara. 
She that is strange inhuman, or of a strange tongue, and unknown.  Bathsheba, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Bathshebang, 2 Sam. 11.3. ●. the Daughter of an Oath  Bathshua, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Bathshuang, 2 Chron. 3.2. v. 5. the Daughter of crying or a Rich Noble, and Liberal Man's Daughter.  Bauris, 
perhaps pleasant, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ibid. Grae.  Beatrice, 
●. bles●ed, from ●eo, to bless.  Bener, 
or Benedicta, Blessed.  Benigna, 
i. kind, courteous, bounteous.  Bertha, 
i bright or famous,  Bilhah, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 29.29. i old or fading.  Bethiah, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendered the Daughter of the Lord, as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the House of the Lord, as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Chron, 4.18. of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bath, a Daughter, see 22. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beth, a House, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 banah, he builded, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jah, a name of God, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hajah, he was.  Blanch, 
or Blanchia, i white or fair, from blanc. Fr.  Bona, 
i. She that is good, favourable, or affable. Lat.  Bridget, 
from Bride. Irish.  Batilda, 
Queen of France, she is Renowned for her Piety and Learning; Descended from an English Saxon Prince, In her Youth as she walked by the Seashore, she was surpized by Pirates, who carried her to France, and sold her to the Mayor the King's Palace, where the King no sooner saw her, viz. Clovis the Second, but he fell in Love with her, Married her, and had by her Three Sons; and Governed the Kingdom very prudently, till Clotaire her third Son came of Age: She was for her holy manner of Living, and the Charitable Deeds she had done, Sainted, or Cannonized by Pope Nicholas the First.  Baudise, or Boadicia, 
a Queen of the Ancient Britain's, who for the Rape of her Daughters, by the Roman Lieutenant, fell upon their Army with a great power at unawares, and cut of seventy Thousand of them; but not being afterward assisted by the rest of the British Princes she was Vanquished by Suctonius, and treacherously poisoned by those to whom she fled for Refuge.  Beatrix, 
Queen of Naples and Sicily, Daughter of Raymond Berrenger, the fifth Earl of Provence; she was a Woman of a Masculine Spirit, and stired up great Wars in those Kingdoms, which occasioned much Bloodshed.  Beatrix, 
Daughter to Renaud Earl of Burgundy, she was Married to Frederick the first Emperor of the Romans, she going out of Curiosity to see the City of Milan, the People by some Incendiaries, were possessed that she had contributed to the Abridgement of their Liberties; whereupon they took her from her stately Chariot, and set her upon a scurbbed Ass, her face to the Tail, which they compelled her to hold in her hand instead of a Bridle; and so led her through the Principal parts of the City: Which Affront, the Emperor Resented so highly, that he razed the City, except the Churches, to the Ground, sowed it with Salt, and put all those who had a hand in this business to death, unless such as could with their Teeth take a Fig out of the Fundament of the Ass, on which they had set the Empress, which many detested, and chose rather to suffer death than attempt it.  Batsheba, 
Wife to Uriah the Hittite, her naked beauties so Enchanted King David, who espied her from a Turras, as she was washing in a Fountain; that he procured her Husband to be slain, and took her to Wife, of whom he begat Solomon, the wife King of Israel.  Bacchanetes, 
a sort of Warlike Woman, who attended Bacchus in his War and Conquest of the Indians, and afterwards the Priestess of Bacchus, were so called, who Celebrated his Feasts and Drunken Revels, and were clad in Leopards and Panthars skins: The Men were attired like Satyrs, and Crowned with Ivy or Vines; and these Feasts were Celebrated with all manner of Discordant Music, as Horns and Cymbals, etc. And with very great disorder to show the folly of Drunkenness.  Barchia. 
Daughter of Bacchus, at the Celebration of whose Feast, the Bacchinalians, tore Actaeon, the Son of Melissus in pieces, because he refused to join with them in those disorders, for which they were banished the City of Corinth.  Bagoe, 
held to be the Nymph, that taught the Tuscan Sages, the Art of Divination, by the flight of Ligthning, and is held by some to be one of the Sibyls, others say, she was the first Woman, that Interpreted the Oracles, and flourished in the time of Alexander the Great.  Barrbancon, 
(Marry de) Daughter of Michael Lord of Cany, in her Castle of Benegon in the Province of Berry by the Lord Lietenant of Burgundy; she with her Sword in her hand, marched at the head of the Breach that was made, and beat the Enemy out again; but famine growing so fast upon her, she was compelled to surrender, yet in consideration of her great Courage and Conduct, had her Castle restored to her again.  Barro, 
a Woman very Learned in Philosophy.  Bassine, 
Artebabaze, a Persion Captain's Daughter, she was taken in Damascus, and presented to Alexander the Great, who for her Beauty Married her.  Beaufort, 
(Margaret) Grand Child to Edward the Third, she was Mother to Henry the Seventh: she founded many Religious Houses, and gave liberaly to Charitable uses. among which Christ's and St. John's Colleges in Cambridge; are not the least Memorable, she was so zealous for the promotion of the Christian Religion on in the Eastern Countries, where it was so much decayed, that she would often say, if it pleased God to stir up the Christian Princes, to War for the Recovery of the Holy Land, she would attend upon them as their Laundress.  Bertos', 
(Claudia) first a Nun, than an Abbess; She was a Virgin of Singular Learning and Piety.  Beledes, 
they were so called, as being the fifty Daughters of Danaus, who being Married to Egyptus fifty Sons all of them at their Father's command, except Hypemnestray, killed their Husbands on the Wedding Night, and she for her refusal, and contributing to his Escape, was a long while imprisoned by her Father, till her Husband came with an Armed power and Rescued her.  Bellides, 
or Danaides, the same with the former.  Bellona, 
styled the Goddess of War, Companion and Sister to Mars; she had Temples Dedicated to her, and Priests who were called Belonary they used to offer part of their blood to her, and then give it to those that participaed with them in the Mystery: Some will have her to be the same with Pallas; the Cappadocians held her in such Esteem, that her Priests took place next the Kings, she is variously painted in Warlike dresses.  Biblia, 
or Billa Wife to Duellus a Roman, being reproved by him, for not telling him of the strong smell of his breath; that had been objected to him in a Brawl, she innocently told him, that never having kissed any Man but himself, she concluded all men's breath had the same favour.  Biblis, 
Daughter of the Nymph Cyana, she fell passionately in Love with her Brother Caunus, who refusing to comply with her desires in a Lustful way, she attempted to hang herself; but being prevented in that by her Nurse, she mourned and wept so long till she died, and is fabled to be turned into a Fountain.  Billichilde, 
first Married to Theodebertus, Second King of Austrasia, who of a Slave, for her beauty, advanced her to the dignity of a Queen, and by her he had two Sons and and a Daughter; but within a while after growing jealous of her, he caused her to be put to death.  Birthia, 
a Woman of Scythia, mentioned by Pliny, who had such infectious Eyes, that with long and steadfast looking upon any Living Creature, she would kill, or much injure it; she had in each Eye two Apples and two distinct Sights, etc.  Blanch 
of Castille, Daughter to Alphonsus the Ninth, and Elinor of England; she was Married to Lewis called the Lion, and afterwards King of ●ance, she managed the Affairs of the Kingdom after her husband's death to Admiration: notwithstanding Powerful Fa●tions opposed her; she was ●other to St. Lewis of France, ●nd brought up him and her ●ther Children, under the Tu●erage of such Learned and ●ious Men, that they became ●n Ornament to their Country.  Blanch, 
Daughter to Otho, ●he Fourth Earl of Burgundy, ●nd Maud, Countess of Artois, ●he was likewise Queen of France, by her Marriage with Charles the Fourth; she was falsely accused of Adultery, which Conspiracy against her Life, evidently appearing the Accusers were flayed alive, and then being beheaded, their Carcases hanged on Gibbets.  Bentivoglia 
(Francisca) Married to Galeoto Manfredi, but upon suspicion that he was secretly Married before to a Virgin of Fayenza, she with two others, who were pretended Physicians Assassinated him giving him the Mortal wound with her own hand.  Berenice, 
Daughter of Ptolomeus Philadelphus' King of Egypt. and Married to Antiochus Sotor, King of Syria, who were both murdered by Laedicea, Antiochus first Wife.— Bernice, another Daughter to the aforefaid King of Egypt, whose Hair being Dedicated to Venus, for P●olomeus Evergetes her Husband's success in War, and hung up in the Temple, where in a short time it being miss, it was fabled by Callimachus, and others to be taken up to the Skies by the Goddess, and turned into a Star.  Berenice, 
Daughter to Agrippa the Elder; she was Married to Agrippa the Younger King of the Jews; and sat with him when St. Paul pleaded before him, and Festus the Roman Proconsul.  Berenice, 
Daughter of Mithridates King of Pontus, who when her Father was overcome by Lucullus the Roman Consul in a mortal Battle, took poison, that she might not fall into the hands of the Enemy alive, but that not presently dispatching her, she caused one of her Slaves to strangle her.  Berthe, 
Daughter of Cuthbert King of France and Ingoberge; she was Wife to Ethelbert King of Kent, a Saxon Prince, who then was a Pagan, but by her pious and Exemplary Life, she won him to Embrace Christianity.  Berthe, 
Daughter to Lotharius the Second King of France, and Valrada his Queen, she was one of the most Courageous, Beautiful, and Illustrious Princesses of her Age; she had divers Noble Husbands at sundry ti●es, and did many brave Exploits in War.  Barthe, 
Daughter of Cheribert, she was Wife to Peppico the short, afterward King of France, and Mother to Charles the Great.  Bonere Force, 
a Queen of Poland, Wife to Sigismond the First, by Isabel of Arragon, she was a Woman of great Virtue, exceeding Loving and Tender of her Husband; attending him like a common Nurse in all his Sickness, sitting up with him, and tending him with little or no rest to herself, though he dissuaded her to take off herself, and commit that charge to others.  Bo●romea 
(Biancha) a Learned Lady of Milan, being perfect in the Sciences, and spoke divers Languages; the which together with her rare Beauty gained her a singular Esteem among the Learned.  Brigite, 
since called St. Brigite, was a Swedish Princess, she flourished in the 14th. Age; and was Married to Prince Vison of Nericia, and by him had Eight Children, after the Death of her Husband, who turned Cestertian Monk; with whom before she had been on a Pilgrimage: She wrote a Volume of Revelations in Eight Books, which has been approved by divers Popes, and dying 1373. She was Canonised by Pope Boniface the Second.  Britomaris, 
a Cretian Nymph, held to be daughter to Jupiter and Charmea, she much delighted in Hunting but one day heedlessly Traversing a Forest, she fell into a Hunter's Net, and fearing some wild Beast should come to devour her; she implored the help of Diana, whereupon the Goddess released her from the Toil, in Grateful acknowledgement, the Nymph built a Temple, and dedicated it to her by the Name of Dyctin Diana Minos King of Crect, attempting afterwards to Ravish her, she leapt into the Sea, and was drowned.  Brumechilde, 
Daughter of athanagild King of the Wisgoths, she was Married to Sigebert the first King of Austratia; she caused great mischiefs in France, which in the end came home to her, for being accused by Clotaire the Second, for the murder of Ten Kings: She was first Racked, and then torn in pieces by drawing Horses: She was a Woman of vast Ambition, and endeavoured to destroy all her Opposers, but her death, in a great measure, prevented it.  Budos Lodovica, 
wife to Montmorency, Constable of Fr.  Busa, 
a Lady of Apulia, who fed Ten Thousand Hungerstarved Romans, as they fled from the Battle of Cannea, where the Roman Army was defeated by Hannibal.  Bachelors. 
It was inserted in Plato's Laws, that what Man soever lived a Bachelor above five and thirty Years of Age, was neither capable of Ho●our or Office, Alexand, ab. Alex. lib. 4. cap. 8. Lycurgus the Lawgiver amongst the Lacedæmonians, (as the same Author testifies) to show the necessity of Marriage, made a Decree, That all such as affected singleness and solitude of life, should be held Ignominious. They were not admitted to public Plays, but in the Winter were compelled to pass through the Marketplace naked, and without Garments. The Law of the Spartans' set a Fine upon his Head first, that married not at all; next, on him that married not till he was old; and lastly, on him they set the greatest Mulct, that married an evil Wife, or from a strange Tribe. So laudable and reverend was Marriage amongst the Lacedæmonians Procreation of Children, and fertility of Issue, That whosoever was the Father of Three Children, should be free from Watch or Ward by day or Night; and whosoever had Four, or upward, were rewarded with all Immunities and Liberty; This Law was confirmed by Q. Metellus Numidicus, Censor; after approved by Julius Caesar; and lastly, established by Augustus. Memorable are the words of Metellus in a public Oration to the People, If we could possibly be without Wives, O Romans, (saith he) we might all of us be free from molestation and trouble: but since Nature excites us, and necessity compels us to this exigent, That we can neither live with them without Inconvenience, nor without them at all; more expedient it is therefore that we aim at the general and lasting profit, than at our own private and momentary pleasure.  Bawd, 
Pimp, etc. I put these together because it is pity to part the Devil's Householdstuff: And indeed she is very much like him, her Envy running Parallel with his; For all that the Devil endeavours to do, is to bring Mankind into the like state and condition; and the nature of a Bawd is to make all fair Women as foul as herself: Now because their Youth perhaps will not admit of it so soon; she hurries them on to it by degrees, by the excess of Drink, Smoke, and Venery.— If you visit her House, she pretends to have no Drink, but will send for some that she may be sure of your Money: If you touch her Bedding it will infect you, for few comes near it but they are troubled with a fit of the Falling-sickness; but yet this I shall tell you, she'll teach you Temperance, not suffering you to have too much Liquor for your Money: If she stays a Year in a place she is befriended by the Justices Clerk.— The Instruments in chief of a Bawd's Trade are an Hector or Huff, which seems instead of the Giant to defend her Enchanted Castle from being violated by Knights-Errant: The Pimp, which brings Grist to the Mill, that is, Bawdy Customers to the House, which he picks up under this pretence; Go along with me, and I will show you the fairest Wench in Christendom, or raise a Discourse of Bawdry, and then swear, There is not such a curious fine Sinner in or about the City as there is at such a place, etc.— But the Whore is the main support of the House. The first will not swagger unless he be paid; the next want procure unless he may Sponge, and have his Folly for nothing, and the Whore will not ply unless she have half share of her own getting, besides a little Money by the by.— The Market-places to which a Bawd resorts to buy Tools for her Trade, are Inns, where she inquires of the Carriers for Servant-Maids, and according as they are Handsome she entertains them, and trains them up in the Mysteries of her Occupation; and having qualified them for her Profession of a Prostitute, the Bawd furnishes them with Butterfly— Garments, and other gaudy Accoutrements, for which she hath three shares, or as much as they can agree about.— Piutarch in the Life of Pericles, reports, That Aspasia his sole delight, made her House a Stews, in which the Bodies of the fairest young Women were made comm●● for Money. In my opin●●● to be wondered at it is, 〈◊〉 these being past their own ac● all Sins, wherein too much ●●ciety hath bred a Surfeit, or 〈◊〉 Infirmity of Age, or Disease mere disability or Performance yet even in their last of da● and when one Foot is already in the Grave, they without 〈◊〉 thought of Repentance, or 〈◊〉 hope of Grace, as if they 〈◊〉 not Wickedness enough of the●● own to answer for, heap up●● them the Sins of others; as 〈◊〉 only enticing and alluring 〈◊〉 'gins and young Wives, to 〈◊〉 base Venerial Trade, and 〈◊〉 infinite Inconveniences both 〈◊〉 Soul and Body depending thereupon, but to wear the●● Garments by the Prostituti●● of others, and eat their Brea● and drink Sack and Aquavite by their mercenary Swea● and so base an usury and 〈◊〉 comely a travel of their Bodie● as is not only odious in th● Eyes of Man, but abominab●● in the sight of Angels.  Brute Beasts in Love 
with an Account of the strang● Love of an Athenian.— To se● Men affectioned to Women and Women to Men, is a natural thing, and to be believed But here Blindness is come 〈◊〉 that height, that that which intent to speak of, seems impossible and incredible. Historiographers write it for truth That in the Town of Athen● there was a young Man, of a● honest Family, competently Rich and well known, who having curiously observed a Statue of Marble, excellently wrought, and in a public place in Athens, fell so in love with it, that he could not keep himself from the place where it stood, but be always embracing of it, and always when he was not with it, he was discontented, and blubbered with Tears.— This Passion came to such an Extremity, that he addressed himself to the Senate at Athens, and offering them a good Sum of Money, beseeching them to do him the favour that he might have it home with him. The Senate found that they could not by their Authority, suffer it to be taken away, nor to sell any public Statue, so that his Request was denied, which made him marvellous sorrowful even at the Heart. Then he went to the Statue, and put a Crown of Gold upon it, and enriched it with Garments and Jewils of great price, than adored it, and seriously beheld it, musing always upon it, and in his folly persevered many days, that at last being forbidden these things by the Senate, he killed himself with Grief; this thing was truly wonderful. But if that be true which is written upon Xerxes, and affirmed by so many Authors, indeed he excelled in Folly all the Men in the World. They say he fell in Love with a Palmtree, a Tree well known though a stranger in England, and that he loved it, and cherished it, as if it had been a Woman.— Seeing then these things happen to rational Men, we may be-believe that which is written of Bruit Beasts, which have loved certain Men and Women, especially when we find it certified by great and famous Writers; as Glaucus, that was so loved of a Sheep, that it never forsook him. Every one holds that the Dolphin is a lover of Men. Elian writes in his Book of Beasts a Case worthy be read; He saith, that a Dolphin seeing upon the Seashore, where Children were a playing, one among the rest, which he liked very well, he fell so in love with it, that every time that the Dolphin see him, he came as near as he could to the edge of the Water to show himself. At the first the Child being afraid, did shun it, but afterwards, by the Dolphin's perseverance one day after another, and showing signs of love to the Child, the Child was encouraged, and upon the kind usage of the Dolphin, the Child was emboldened to swim upon the Water near unto the Fish, even to go ride upon the back of it, and the Fish would carry him for a good space of time, even to the bottom of the Water, till the Child made a sign to rise again.— In this solace and sport they spent many days, during which the Dolphin came every day to present himself to the brink of the Sea. But at one time, the Child being naked, swimming in the Sea, and getting upon the Dolphin, willing to hold fast, one of the sharp pricks in the Fin of the Dolphin run into his Belly, which wounded him so that the Child died immediately in the Water, which the Dolphin perceiving, and seeing the Blood and the Child dead upon his back, he swum presently to the shore, and as though he would punish himself for this fault, swimming in great fury, he leapt out of the Water, carrying with him as well as he could the dead Child, which he so much loved, and died upon the shore with him.— This very thing is recited by Pliny, and others with Examples of Dolphins which have born love to Men. And particularly he saith, that in the time of the Emperor Octavian, another Dolphin, in the same manner, took love to a Child upon the Sea coast near to Pusoll, and that every time this Child called Simon (they say this Fish will run at that name) it came presently to the Sea brink, and the Child mounted upon the back of it, and the Child was carried into the Sea as little away as he would and brought back again safe: He saith also that this Child dying by accident of Sickness, and the Dolphin coming divers times to the accustomed place, not finding the Child there, died also.— In Argis, the Child Olenus was affected by a Goose: So likewise Lycidas the Philosopher, who whould never depart from him, nor be driven out of his Company, but was his continual associate, in public and private, in the Bath, in the Night, in the Day, without any Intermission, Plin. lib. 10. cap. 22. Glauce the Harper was beloved of a Ram; a Youth of Sparta by a Daw. Nicander apud Caelium witnesseth, That one Selandus, Butler to the King of Bythinia, was beloved of a Cock, whom they called Centaurus. A Cock doted likewise on a young Lad, whose name was Amphilochus, by Nation an Olenian. Why may we not then as well give credit, that Semiramis was affected by a Horse, and Pasiphae by a Bull? When Pliny tells us, that in Leucadia a young Damosel was so beloved of a Peacock, that the enamoured Bird never left her in life, and accompanied her in death: For seeing the Virgin dead, she never would receive Food from any hand, but so pined away, and died also. In the City of Sestos, a young Eagle (taken in a Nest) was carefully brought up by a Virgin: The Bird being come to full growth, would every day take her flight abroad, and all such Foul as she could catch bring home, and lay them in the Lap of her Mistress: And this she used daily, as it were to recompense her for her fostering and bringing up. At length this Virgin dying, and her Body being carried to the Funeral Fire, the Eagle still attended; which was no sooner exposed unto the flames, but the Bird likewise cast herself, with a voluntary flight, amidst the new kindled Pile, and to her Mistress' Hearse, gave herself a most grateful Sacrifice.  Beauty in General, 
its Alluring to Liking and Love.— They who do adore, or contemn Beauty, do ascribe too much or too little to the Image of God; it is undoubtedly one of the rarest Gifts which Heaven hath afforded unto Earth: According to the Opinion of Plato, It is a humane Splendour, lovely in its own Nature, and which hath the force to ravish the Spirit with the Eyes.— This worthy Quality is worthy of Respect, wheresoever there be Eyes, or Reason, it hath no Enemies but the Blind and Unsensible; all the World yielding Homage to those to whom Nature hath given the pre-eminence over others.— Those Ladies who imagine that the Number of their Servants do add something to their Beauty, 
Rules for the Beautiful.  and thereby seem to take much satisfaction in their submissions and services, do give a great advantage to their Enemies, and show they may be won at an easy rate, whilst there needs more for them to become Masters of their desires, than Praises, and Respects— But the fairest of Women may find an excellent Remedy against Vanity, 
The best use to be made of Beauty.  it being at sixteen Years of Age, they could represent unto themselves the defects and Inconveniences of old Age.— Nevertheless it is worth the Observation, that Cato had Beauty in so high an Estimation, as that he was heard to say publicly, It was no less a Crime to offend Beauty, than to rob a Temple.— Sulpitia amongst the Roman Ladies had such beautiful Eyes, that the Men of those Days could not behold her without a will to adore her. It is recorded that the Neck and Bosom of Theodeta the Athenian was so pleasing, that Socrates himself, did fall in Love with them; they are Draughts and Charms, 
Beauty not to be beholding to Art.  which are not to be sought by Artificiousness, nor possessed by Vanity: Nature affords them to some Ladies, on purpose to please the Eye, and to raise the Mind unto the Love of him, who is the Fountain of all Human Perfection.— Galen doth make mention of Phryne, who whenever she appeared, she Eclipsed the Lustre of all the Ladies of the Assembly, and filled them with Revenge and Shame; at the last they invented a Sport amongst themselves which every one was to Command by turn, when it came to her turn to be Commandress, she told them that she would lay but an easy Charge upon them, which was that every one of them should wash their Face and their Hands, which when they had done, (for they were bound unto obedience) they might easily discover the the true Beauties from the Counterfeit, and there was hardly any one that could be known by their former Countenances, their Faces were become quite others than they were.— This pastime, if it were put in practice in our times, would no doubt be as ungrateful to many of our Ladies. I do the rather make mention of this rare Beauty, because that it was for her, that those famous Judges called the Areopagites, did lose the Name and Reputation of Judges not to be Corrupted, because not believing her to be innocent, 
Beauty blindeth Justice.  yet when they beheld her, they could not judge her to be faulty. Hipperides the Orator pleaded in vain against her, for as soon as she made her appearrance, her presence served ● an Apology, and she needed not, but only to appear, to defend herself. The Beautiful ever gain their suit, and ● Justice doth but open her Eyes to behold them, how poorly soever it is solicited, their cause cannot go ill.— So that you see Beauty is a pleasing Object in the eye, improved by the apprehension of Fancy, 
Beautie● description.  and conveyed to the heart by the Optic part. If the Owner that enjoys it, know it: It begets in her a disesteem and contempt of inferior features. None can serve an Ecc● but Narcissus. What a scornful eye she casts upon common persons, or a Plebei●● presence? She could find in her heart to be angry with the wind, for dealing so roughly with her Veil, or hoising up her skirts; and scourge those Aeolian scouts for being 〈◊〉 saucy. She wonders that Venus should be for a Goddess recorded, and she never remembered.— This that passionate Amorist well discovered in this Canto. 
Beauteous was She, but to coy,  
Glorious in her tires anto●es.  
But too wayward for the Boy,  
Who in action Sphered 〈◊〉 joys.  
Love-tales she could deigns to hear,  
And relate them Week by Week,  
But to kiss when you come near,  
Lips was turned into the Cheek.  
Beauty that is too precise  
Though it should attractive be.  
Darting beamelins from her eyes,  
'Twere no Adamant to me. — Nor did that incensed Gentleman show less passion upon the like regret from a disdainful Lady; whose long practice in Painting, and delicate Tooth together, had so corrupted her breath, as Cocytus could not have a worse favour. 
A Lady gave me once her cheek to kiss,  
Being no less than I myself did wish.  
For this I'll say, and bind it with an oath,  
Her cheek tastes sweeter far than does her mouth.  
— But there is nothing so much discovereth the vain Pride of these Beauties, as a coyness to their Servants in their Wooing and Winning. If they affect you, that affection must be so shrouded and shadowed, as Lynceus' eyes could not disclose it. Walk from them, their eyes are on you; walk to them, their eyes are from you. There is no argument, be it never so well-relishing, nor sorting with their liking, that they will give ear to: No posture, be it never so graceful, they will afford an eye to. Opposition suiteth best with their condition. To a stranger they will show themselves familiar; to you, whose intimacy hath got a room in their hearts, they will seem a stranger. If you appear merry, it must be expounded trifting childishness; if grave, stoic fullenness. It were a gift above apprehension in every particular to fit their humour. And yet they must be humoured, or they are lost for ever.— Beauty is coveted by all, and where Nature has not cast the Face and Body in one of her finest Moulds, what Arts, what Costs are used to repair her work, and varnish over her defect, that they may not be obvious.— Beauty was so greatly Admired by the Ancients, that whereas Gorgon, by some called Medusa, had such a loveliness imprinted on her Face, that she fixed the Admiring Spectators for a time Immovable▪ rendering them as Men Amazed and Astonished. They hereupon feigned that she converted Men into Stones with the dazzling brightness of her Eyes. The Barbarous Nations had also such veneration for it, that they thought none capable of any extraordinary Action, unless nature had Impressed an Excellent shape, and Loveliness upon their Persons; to dignify and distinguish them from others; Holding that the accidental meeting of a Beautiful Person, was an Augury, or presage of good fortune, whereas the contrary was looked upon as an unlucky Omen: And indeed Beauty has found its favourers amongst all sorts of Persons pleading more powerfully than the most refined Oratory: No Armour is proof against its pointed rays, the Sword and the Gown bend to it, and pay it homage, as the Sovereign Commandress of Affection: And lays a Thousand snares, for even the most stubborn and stoical of Mankind, which they cannot at all times escape.— Beauty so Captivated the heart of that Renowned Warrior Edward the Fourth King of England, that after in a Bloody War with the House of Lancaster, having obtained the Crown; the Lady Elizabeth Grace, Widow to Sir John Grace, slain in the Quarrel of Henry the Sixth, coming to petition him for her Husband's Estate, that had been declared Forfeited, and Seized to the King's use: He at the first sight of her, was so passionately in Love, that though the Great Earl of Warwick, who had by his Valour been mainly Instrumental in making him King, was at that time as his Proxy, Wooing for him the Infanta of Savoy, he finding she would not yield to be his Mistress; made her his Queen, though to the hazard of his Kingdom: Being driven out by the Enraged Earl, who for this Affront, took part with Henry the Sixth, and remained as an Exile for a considerable time, till Fortune favouring him, he again by force of Arms assumed the Royal Dignity.— Beauty in Aspasia the daughter of Hermotimus the Phocian, surpassed all the Virgins of her Age in the Elegance of her form, being a perfect Pattern of an Excellent Beauty: Attracting the Affections of all that gazed upon her, so that he who came a Spectator, departed a Lover; and is by Aelian described in this manner: Her Hair Yellow, and naturally Curling; her Eyes bright, Sparkling and full; her Ears small; and her Nose a Gentle rising in the Midst; her Skin smooth, and her Countenance of a Rosy Colour: For which cause the Phocians whilst she was a Girl, gave her the Name of Milto; her Lips Were red and her Teeth white as Alabaster; her Feet small; and her Voice had something in it so smooth and sweet, that whilst the spoke it was like the Music of Sirens, she used no Feminine Arts to render her Beauties more Advantageous: as being born and brought up by poor Parents; she was as Chaste as Lovely, so that alured by both Cyrus the Younger King of Persia, made her his Wife: And after his Decease, she was Married to King Artaxerxes; the force of Beauty and Chastity, having so Transcendent a power as to make her twice a Queen. and have the Ascendant over the most Celebrated Monarches of Asia.— Beautiful Phryne, being accused of Lewdness, and having Learned to plead for herself at Athens, bearing her Breasts, and disclosing but part of her Beauty, so charmed her Judges that notwithstanding the proof against her, they declared her innocent. At that time, notwithstanding they ordained for the prevention of the like Rapture or Surprise; that no woman should ever after Plead her Cause. And so admirable was her Beauty Naturally, without the Assistance of Art, that she took all in her snares that had the least Glimmering of a Conversation with her.— Beauty was so Dazzling Triumphant in Lais, that she inflamed all Greece, many at the report of her Excellent Features, falling in love with her, when being pestered with Troops of Adorers; whom she refused, she at last fell in Love with Hypolochus, and went to him at Meglopolis, but there her Beauty proved her destruction; for the Women envying her rare Perfections in Nature; wherein themselves were so much outdone, surprised the charming Lady, and carried her to the Temple of Venus, where in a fit of jealous rage, they Stoned her to death, which so grieved the Men, that they Branded the place from that time, with the Temple of Venus the Murtheress.— Beautiful Polyxena, Daughter of Pryamus King of Troy; is Described by Dares to be in this manner of stature: She was Tall, Beautiful in her Features, her Neck long and white as Down of Swans, her Eyes sparkling, her Hair of a Golden Colour and Long, her Body exactly Shaped throughout, her Fingers small and long, her Legs Straight with a declining Calf, her Feet neatly compacted: And in the whole frame of Nature, such a one as for Beauty excelled all the Women of her time besides; which in Modesty, she was Plain Hearted. Bountiful, and Affable to all Persons,—— Beautiful Helena of Greece, whose story is not unknown to the World, since in her Cause so many Thousand Lives were spent; and the famous City of Troy, after a hard Ten Years Siege, reduced to Ashes: Is thus Described, by the aforementioned Dares a Phrygian, who was present in the War. She (saith he) was of a Golden Hair, full and Sparkling Eyes, exceeding Fair of Face, her Body well Shaped, her Mouth Small and Curiously made, her Legs Exactly Framed, and a Mould between her Eyebrows; her Disposition was Open and Ingenious, and her Deportment Courteous, and obliging to 〈◊〉 Pomp of winning Graces.— Beauty, though we have given some transmarine Examples, has fixed the Throne of her Empire in this Nation, as bright, Illustrious and Commanding, as in any under Heaven, of which we might name not only in the past, but present Age; a number of celebrated Ladies, who outshine other Nations, as Stars of the first Magnitude, outshine those of the lesser. The English Ladies have Eyes that even dart beams of Amiableness, and Influence the World of Love, and extend its power to captivate the stubborn Hearts of Men, and and make them pay homage at those Lovely Shrines they once thought not worthy of their regard, as one thus discants upon a Lady, whom he found asleep in an Arbour, and was raptured with her Features in that posture, viz.  
In a flowery Myrtle Grove,  
(The solitary scene of Love)  
On beds of Violets all the day  
The charming Floriana lay,  
The little Cupids hovered in the Air,  
They peeped and smiled, and  
thought their Mother there.   Beautifying, 
Reasons and Arguments for its Lawfulness, and that it is not discommendable in itself. etc.— Beautifying Arts to restore or preserve a fair and lovely Complexion, have been questioned and cavell'd with by the austeerer sort, ●hether they are not only unfit to be practised, but even sinful in those that use them; wherefore, for ●alving Scruples that may arise upon reading their Opinions, that have given casting Voices against it. We have thought it convenient to give the Fair-Sex an Abstract of what is convenient to be known in this matter, those that oppose it mainly build upon Peter Martyr's inveighing against all the use of Art to advance the Beauty or Colour of the Face or Hands, who with great Gravity tells us, and would have us believe it, as from the Apostles mind, that we cannot be the Servants of the Lord, if we are industrious in seeking to please Men, therefore Women may not use any such Complexion. This seems to us a little odd, and quite beside the true meaning of the Text, for if it be granted, that by being the Lord's Servants we cannot please Men: Then Wives consequently may not please their Husbands, Children their Parents, Subjects their Prince, Servants their Masters, nor Tradesmen their Customers. But Christians must rise up to a constant antipathy and mutual displeasing of each other, or they according to this Rule cannot please God, than which there is nothing more beyond the Line of Reason and Religion; we understand it then, that the Apostles meaning is, Gal. 1.10. That if by any ways displeasing to God we seek to please Men, or if by seeking to please Men we take off our Esteem for God, preserving worldly Favours before him and his Service, we cannot then be such Servants, but in all such lawful ways as were neither against Piety, Truth, nor Charity; no Man was more a pleaser of Men than St. Paul himself, when he tells us, he became all, (that is in honest things) to all Men that he might gain some. There is a comely Decency in adorning and attiring the Body, and we do not find it any where forbid where it does not reach to pride, when a slovenly neglecting ourselves is reproved as Sloth; the Children of Israel were commanded to borrow Ornaments, not absolutely necessary to keep them from Cold or Heat, but Jewels and Rings, etc. to adorn them, and they are no where forbid to beautify themselves, by anointing, and such other ways, as then were in use, and as Wine makes a Man's Heart glad, so the same Prophet tells us, That Oil makes his Face to shine, from which we gather it was then used for beautifying, and that the Anointing Oil, used in holy Offices, set a kind of an awful Splendour of majestic beauty on the Faces or Bodies of those that were anointed with it, though that was not the prime End of its design; the Pharisees were reproved when they made themselves hypocritically sour Faces by practice, that they might seem to have fa●ted when he that truly salted was to wash and anoint himself, that he might look cheerfully, and so rather to fast to God than gain the Applause of Men.— It is again objected, that beautifying is in use with Harlots, and therefore aught to be avoided by modest and virtuous Ladies, but certainly it can be no prejudice for virtuous Women to use those things that dishonest Women use, the one wears apparel, and so does the other, the one eats & drinks, and so does the other, the one beautifies her Face, and so does the other; but than that which really makes the difference is, the end and design of them. The Harlot dresses herself up to allure and ensnare the Unwary into her Embraces, the virtuous Lady for Decency, and the Credit of her Family; the Harlot eats and drinks to excess to enslame her Blood, and provoke lustful Desires, the other, moderately to satisfy the necessities of Nature. and keep herself in a healthful Temper of Body: The Harlot beautifies her Face to attract lascivious wand'ring Eyes, and the virtuous Lady to gain and keep the Love of a Chalt Husband, her Care in that too is much inferior to her Care in trimming up and adorning her Soul with such Spiritual Graces as may allure and entertain the glorious Bridegroom, none that ever we heard of that have gone about to make it criminal in a virtuous Woman could make it our, viz. that it is so by God forbidden, that no Modest Woman can lawfully use it, only contenting themselves with strong Presumptions, and weak probations, which Poverty and Tenuity of Argumentation in a matter pretended to be by some a gross Sin, is no ways becoming, especially Learned and Grave Divines, who ought not to play with Cases of Conscience, or adventure to create Sins, call Light Darkness, and Darkness Light, Evil Good, or Good Evil; it being worthier of their Calling to meddle more with Lady's Hearts, and less with their Faces, rather encouraging them to study all holy Ornaments of Grace and Virtue; also confining them to the undoubted Limits of Sanctity, Modesty, Chastity, and Humility, which none will dare to dispute against, rather than by little Oratorous Circles and Sophistries to seek to ensnare their Consciences, and discourage their Spirits by endless and needless Severities, against those petty Ornaments which may, no doubt, be kept very easily within all sober, civil, and harmless Bounds, as any other things of the like Indifferency, whereby Art is assisting to Nature; and adds, by clothes, Colours, Jewels, and many Curiosities, to the advantage of Humane Honour and Majesty.— Beauty is by natural Adornments placed in many Creatures, more in one than another, as in their Shapes and Colours; what various coloured Plumes, exceeding the imitation of Art, has Nature furnished out to make the Peacock spread in a generous Gayness; the hundred Argus Eyes fabled to be placed by Juno in his Train. She indeed in the end of her working intends all things fair and beautiful in their kind, and then especially Women, who is her Masterpiece in Loveliness was never designed for Deformity; and where any such thing happens by defect, it is but reasonable Art should repair it, as well as it is allowed in matters of lesser Concern and Moment, without any reflecting that we are displeased with God's making us, since we cannot conceive such Deformity was made on purpose, but by cross Accidents obstructing Nature in her Operation; and the rather we conclude it so, because we have reason to believe, That in the Resurrection all Deformity shall be done away, the recollected Dust shall shape a perfect Body; for if the Blind and the Lame were not admitted into the earthly Temple, how much less will there be any such thing seen in that which is above in glorified Bodies? But we are started a little from our Proposition, and got too far into Deformities; and therefore must return again from whence we digressed.— Beautifying for honest purposes (then) not being proved a sin, we see no reason to forbid it when God and Nature has allowed it; nor can Virtuous Women contentedly want (whilst they are capable of them) those things that may render them most acceptable to their own and other Eyes, being loath to draw the Curtains of obscurity, or Uncomliness quite over them, till the Night of Death comes, when they must hide their Faces in the Dust, in hopes to recover that perfect Beauty, that admits no decays, and needs no repairs of Art: And though some more moderate than the former allege that it is safest, in a case dubious or disputed rather to abstain from, than use what many deny though allow, seeing there is no necessity of using it at all. We answer to this point, that there are many things which are not absolutely necessary, which we would be loath to part withal, or be Argued out of, under the pretence of superfluity and sinful, since God allows us not with Niggardly Restraints, but with a Liberality worthy his Divine Benignity; all things Richly to enjoy even to delight, Conveniency. Elegancy, and Majesty. Therefore, Ladies be not discouraged by the reflections cast on you by the younger sort, whose Faces are too dark ever to shine in the Sphere of Beauty what Arts soever, are used to brighten them, nor by those of Elder years, over whose declining splendour, time has drawn a Cloud that will Screen it till it sets in the shades of the grave; but mind well what is said, Tit. 1.15. (and give good heed to it) viz. To the pure all things are pure, but to the defiled and unbelievers, nothing is pure but even their Minds and Consciences are defiled.  Beauty a Charm, 
To Captivate at a distance, etc.— Beauty has several ways to Captivate a Lover, besides the plain and common Method; though we must confess, that Sight of all others makes the 〈◊〉 Advance; and hearing like another Leg steps next to make it Advance fa●●er, and sometimes runs a great way in the Adventure. Calisthenes' a young Man of Byzance in Thrace, very Rich and Comely, no sooner heard of the Fair Daughter of Softratus, but upon the report of her rare Perfections by common Fame, he fell in Love with her, resolving ere he saw her to have her for his Wife. So the Three Gentlemen in Balthasar Cast●lio, who fell in Love with a young Gentlewoman whom they never had any notice of, but by the babbling of fame. Many likewise by hearing a Person commended have fallen in Love, and often by Reading a Letter Curiously Indicted, wherein a Moving Passion is Expressed, which is so mainly taking that it has done wonders, especially among the Female Sex: These things give us some glimmering towards a Belief, that there is a Destiny in Marriage, and a sympathy in the Souls of those that are to be united by that overruling Decree, Moving and Agitating their Minds, though at such distances, but we dare not give our Opinion in the Affirmative; since Money in this Age, has such a power that it is, if 'twere possible stronger than Love itself: For if Destiny had decreed who shall be Paired in Wedlock, than the Rich and Poor would be shuffled together, and Deformity with store of Treasure, would not pass Currant in all parts of the Nation, whilst Beauty and good Humour, without it are little regarded, those that have much to spare Covet; notwithstanding, Rich Wives rarely enquiring into her Education or Conditions, and those whose Fortunes are very slender, must be compelled to take up with those that have as little as themselves, unless now and than by a wonderful chance a Lucky hit falls to some few. For as a Modern Poet says, 
It is not the Silver or Gold of itself,  
That makes Men adore it it is for its power.  
〈…〉 dote upo● pelf ●●●ause pelf.  
But all court the Lady in hopes of her Dower.  
The wonders that we in or days do behold,  
Done by th' irresistible I●●fluence of Gold;  
Our Love, and our Zeal, an● our all things do mould.  
This Marriages makes, 〈◊〉 the Centre of Love,  
It draws on the Man, and 〈◊〉 tricks up the Woman;  
Birth, Virtue, and Parts, 〈◊〉 Affection can move.  
Whilst this makes Lady's 〈◊〉 to the Brat of a Broom-m●●● — Beauty notwithstanding this digression will come in 〈◊〉 a share with those that understand it; and have not totally devoted themselves to Mammon, Xerxes when he destroyed 〈◊〉 of the Temples of the Graecian Gods; yet spared that of Diana, for its Beautifulness▪ Painters, Orators, and all others, labour to excel each others, in the beauty of their Art.— Beauty it was that first Ministered occasion, whereby Art and Learning might find out the knowledge of all Curious Inventions. Behold and wonder at the Variety of Beauty in Flowers and Plants. The Rose is gay in its Virgin blushes, and the Lily is admired for its Whiteness, and it is preferred by the Wisest of Oracles, before King Solomon in all his Glory: And if these things are so moving ●nd delectable; and there is a Beauty according to its kind ●nd proportion: Admirable in ●ll Creatures; how excellent than must the Fountain be, but not to soar too high, let us keep within the Compass of what may be seen and observed.  Beauty in Women, its Dower and Force, 
— Beauty had some Effects upon Diogenes, held to be the Morosests of all the Philosophers; for when he saw handsome Women, he called them Queens, because he had observed Men so Courteous, Obliging and Obedient to them; bowing and bringing, as if they would adore their very Shoestrings: Wine is strong, and Kings are strong, but a Beautiful Woman fixes her unshaken Empire in the hearts of her Admirers, when all things totters. Monarches we confess, though they sit still, stretch a wide Command over Sea and Land; but Beauty, we generally find has Dominion even over them: Gold and Jewels tumbles at the Fair ones feet, and the Donor is proud if she will deign to receive it, their Eyes are fixed on her with wonder, and they take her for a kind of a Terrestrial Paradise, furnished out with delights not common to the World; Friends and Relations are forsaken for her, and she is exalted upon the Sovereign Throne of Affection: Life is a small hazard to protect or vindicate her Honour, Says Esdras, though it was death for any to touch the Persian Kings without an especial Command, yet says he of Darius, I saw Apame his Concubine sitting familiar with him on his right hand, and she took the Crown from off his head, and put it on her own, and stroaked him with her left hand; yet the King was well pleased, Gaping and Gazing on her; and when she smilled, he smilled; and laughed when she laughed; and when she was angry, he flattered to be reconciled to her. When the fair Chariclea fell into the hands of Pirates with divers others, she only escaped being put to the Sword, her Excelling Beauty, working upon the Villains heart, contrary to their bloody custom to save her Life. Some Nations choose their Kings and Queens by their Beauty and Proportion of Body, without regard to their Birth: As of Old, the Indians, Persians, and Aethiopians have done.  Barbarians, 
Stand in awe of a Fair Woman, etc.— Barbarous People have many times given Adoration to Beauty: And Helena, though she was the cause of a Ten Years War, attended with so much Ruin and Dissolation, with the Armour of her Dazzling Beauty stood proof against her injured Husband's Anger, and Disarmed his hand that was about to take her head; so that he stood as one amazed at her Excellent Features; and letting his Weapon fall, tenderly Embraced her: For as the Old saying is, The Edge of the Sword is dulled by Beauty's Aspect. It is said of Sinalda a Queen, that when she was doomed to be trampled to death by wild Horses; the Beasts, though before untractable, were so astonished at her Beauty, that they stood still gazing with wonder upon her admirable Form; and would not by any force be driven over her. Lucian confesses though a Person very judicious, that his Mistress' Presence has for a time so overpowered his Senses, that he has been void of Understanding: And others indeed have run quite distracted, when they have found nothing, but disdain after a long attendance. 
They wait the sentence of her Scornful Eyes,  
And whom she favours, lives, the other dies,  
No Medium she allows, there always waits,  
Life on her smiles, her frown commands the fates.  
To cut his Early Thread who must forego.  
Her Beauties for the Melancholy shades below.   Body the Beautifying thereof, 
Bodies that are weak and moving Mansions of Mortality, are exposed to the Treacherous undermine of so many Sicknesses and Distempers, that it's own frailty seems a Petitioner for some Artificial Enamel; which might be a fixation to nature's Inconstancy, and a help to its variating Infirmities; for he that narrowly observes that Fading house of distempered Clay, will soon find, that it Imulates the Moon in Mutability; that though to day it be Varnished o'er with a Lively Rosy Blush, to Morrow it is white-washed with Meager paleness, as if death had took it to hire, and made it a whited Sepulchre; that though to day it appears smooth and gay: So that Venus herself might be tempted to take her Recreation, there to Morrow it may be so rough cast and Squalled, that Cupid can scarce walk there, without being over Shoes. Now to Sublimate Nature beyond the reach of Sickness, by a lasting Aetherial Pulcritude, and by Cosemetick Antidotes to fortify it; with and Incapacity of being surprised by any Features: Fretting Malady would be a business that would not only puzzle the whole Elaboratory of Chemists, but their Atcheus too, although of the Privy Council to Nature; and confident to her recluded Privacies, But to make Beauty the Lure of Love, of a more ordinary Lustre, to fix the Complexion of the Body, so that it be not too frequent in its variation; or to keep the Fair and Damasked Skin from being too much sullied with deformities: Is a task not transcending the Sphere of a Modest Undertaking, and such a one. Ladies you will find in this work beyond, perhaps what ever has been before exposed to your fair Eyes, though not in a Complete Body, but reduced under their Several Alphabets, as the nature and necessity of this undertaking requires. But let us come a little nearer to the purpose. Bodies that are very Lean and Scragged, 
Body Lean how to make ●t Plump and Fat.  we all must own, cannot be very Comely: It is a contrary Extreme to Corpulency, and the Parties Face seems always to carry Lent in it; though at Christmas looking so Megarly, that when such of either Sex come to their Confessor, & he perceiving them mere Skelitons dares not for fear of Solecism, join them Penance to Mortify the Flesh: No part about them thrive but their Bones, and they look so Jolly and Lusty, as if they had eaten up the Flesh, and were ready to leap up of the Skin that they may fall upon others. Truly Ladies such Leanness is a very Ravenous Guest, and will keep you bare to Maintain him. If therefore you are Desirous to be rid of his Company observe the Following prescriptions.— Be sure to take care in the Summer to keep your Chamber Cool and moist, with some Fragrant Flowers, set or scattered about it, when you are about to go to Meals, chase your Body as much as you can, that the blood may be stirred in the Veins and the Skin sit more loose: At your Meals Eat not any thing that is very Salt, Sharp, Bitter, or too Hot, but let your Food be sweet, of a quick Digestion, and Nourishing, as New Eggs, Veal, Mutton, Capon, etc. and for three hours after Meat. take your Recreation in that whereby your Body may be moving and stirring twice a Month, if the weather be not extreme bad, make moreover an Electuary, to be taken Morning and Evening in this manner, viz. Take sweet Almonds, Pistach-nuts, Suga● and white Poppy-Seed, beat them according to Art, into the form of an Electuary, and take the Quantity of a Walnut, for many Mornings and Evenings, this will not only make you Fat, but give you a good Complexion; then for your diet take a young Capon, and the Flesh of Four Calves feet, with a piece of the Fillet of Veal; boil them in a sufficient quantity of fair Water and white Wine, then scum the Fat off; and put the Broth well pressed from the Meat, into a New Earthen Vessel; with a pound and a half of Sugar, a doz●● of Cloves, half an ounce of Cinnamon, then boil it gently again and add the whites of 2 Eggs; reboil it, and pass it through a strainer, before it cool, mix with it a little Musk and Amber, boiled in Rose-water, and take of this which will be a kind of a Jelley, twice or thrice a day.— Bodies sometimes fall away in one part, 
Bodies unequally thriving: The Remedy.  and not in another; if so to bring your Body to even terms: take an ounce and a half of Oil of Foxes, Oil of Lilies, and Capon's Grease, and Goose Grease, each two ounces: Pine, Rosin, Greek Pitch and Turpentine, of each two ounces; boil them together in an Earthen Glaz'd-Vessel: Adding then an ounce of the Oil of Elder, being taken hot from the fire, add some Virgins-Wax to them, as much as will stiffen the Mass, into a Cerecloth, and when it is almost cold, spread it, and apply it to the place that Languishes, or does not equally Thrive: And for that and the rest, the Plaster after some continuance being taken off; use this Bath in Claret Wine, Boil half a handful of Wormwood, Roses, Stachas, of Rosemary, Calamint, Sage, Squinath, Cammomile, each a handful, boil it till the third part of the Wine be consianed, and when it is warm Bath the Body, or any particular part more immediately requiring it; will Nourish, Strengthen, and Beautify the Frame of the Body.  Body when too Fat, 
Ho● to reduce it to a Beautiful Form and handsome Propor●●●on.— Bodies of an 〈◊〉 weildy Bulk are to many ●●● pleasing as the former, as bei●● the other Extreme; no one c●● think it a very pleasing Sig● to see a Soul Struggling 〈◊〉 a mountainous Load of Flesh and the Body stretched to 〈◊〉 Dimensions, as renders it 〈◊〉 most out of shape. And if the were nothing more than 〈◊〉 Encumbrance, it were suffic●●ent to deter any one from 〈◊〉 unwieldy a Magnitude, 〈◊〉 here in too Legible Character those that can Read, 〈◊〉 Sloth and Voluptuousness occasioned it; for when e'er 〈◊〉 Carcase swells itself into a bu● too Voluminous: Idleness 〈◊〉 there described in Folio. Lady's then be careful to kee● your Bodies in an due Proportion, and if ever they enlarge themselves to Extravagant Limits, use the Directions to ●●●duce them to their form● bounds, that so you may 〈◊〉 gain both your Credit's 〈◊〉 your Beauties.— Bodies 〈◊〉 such Proportions, must 〈◊〉 Early in the Morning, be Exercised to Sweeting; be 〈◊〉 in Diet, not Eating Swe●●t things, but rather Salt, Shar● or Bitter, especially ●awc●● lie not over Soft at Night Bleed in the Right Arm pre● largely in the Spring, and in 〈◊〉 Left in Autumn, purge pretty strongly in those Seasons, and once a Week take some Laxatives, and in Winter Mornings the Powder thus Composed,— Bray Anniseeds, Fennel, Agnus Castus, Carroway, Rue and Cummin, Nutmegs, Pepper, Mace, Ginger, Galingale and Smallage, dried Marjorum, Gentian, Round-bithwort, of each an equal part, and by drying, beating and sifting, bring it into a Powder, and take in a Glass of White-wine a Dram of it half an hour before Meals; and to the Heart and Liver, as you see Cause, ●ay cooling Applications, as the Juice and Decoction of Plantain, Sheepherds-purse, Lettuce, and the like; and if any particular part be more Corpulent than the rest, take Cerus, Fullers-earth and white Lead, mix them with the Juice of Henbane and Oil of Myrtle, and when the part has been bathed with Vinegar, anoint the place, and the Success will be evident.  Brea●●s hanging down or large, 
how to make them Plump and Round.— Breasts that hang loose, and are of an extraordinary Largeness, lose their Charms, and have their Beauty buried in the grave of Uncomliness, whilst those that are small, plump and round, like two Ivory Globes, or little Worlds of Beauty, whereon Love has founded his Empire, command an awful homage from his Vassals, captivate the wondering gazers Eyes, and dart warm Desires into his Soul, that make him languish and melt before the soft Temptation; therefore to reduce those Breasts that hang flagging out of all comely Shape and Form, that they may be plump, round and smaller.— Bind them up close to you with Caps or Bags that will just fit them, and so let them continue for some Nights, then take Carret-seed, Plantan-seeds, Anniseeds, Fenelseeds, Cumin-seeds, of each two Ounces, Virgins-Honey an Ounce, the Juice of Plantain and Vinegar two Ounces each, bruise and mingle them well together, then unbinding your Breast, spread the Composition Plasterwise, and lay it on your Breasts, binding them up close as before, after two days and two nights, take off the Plasters and wash your Breasts with White-wine and Rose-water; and in so doing for twelve or fourteen days together, you will find them reduced to a curious Plumpness, and Charming Roundness, wash them then with Water of Benjamin, and it will not only whiten them, but make their Azure Veins appear in all their intricate Meanders, till the Lover in tracing them loses himself.— Breasts are likewise to be reduced by washing them with Scabeous Water-Verjuice, the Waters of Bean-Blossoms, Rosemary-flowers, and the Juice of Citrons, anointing them afterward with Oil of Mastic and Myrrh, and binding them up close as before directed. 
So the unseemly spreading Alps you'll see  
Round as Parnassus' spiry Tops to be.   Bracelets 
Perfumed, how to make them.— Bracelets have been highly in Esteem among the Ladies, adorned with Gold and precious Stones, but since those seem to be laid aside, we hope Pomander or Perfumed Bracelets may be used, they, by their odoriferous Scent conduce much, Ladies, to the making your Captives numerous, though they bind only your Arms, yet they take Men your Prisoners: To make them then,— Beat Musk and Ambergris, of each forty Grains, with two Ounces of the Buds of Damask-Roses, the Whites being clipped off, add of Civit twenty Grai●●; also a little Labdanum, being well mixed and fine beaten, make them up with Gum-tragacanth dissolved in Rose water; and so make them, when hardened into small Beads, and string them; the Scent is rare and Comfortable, or for another sort take Labdanum and Styrax, Calemite, each a Dram and a half; Benjamin one Dram, Mace, Cloves, Lavender-Flowers, and Wood of Aloes of each half a Scruple, Musk and Ambergris of each four Grains, a little ●●rpentine and Gum-Traga●anth dissolved in Rose-water as much as will suffice, beat and mix them well together in a warm Mortar, and make them into a Pomander according to Art.  Boxes of Perfume. 
Boxes are very necessary on sundry Occasions, viz. To hinder Vapours, prevent Infections, remove Ill Scents, or bad Airs; To make these Perfumed Boxes.— Take right Jessemine Butter, half an Ounce, Essence of Orange-flower, Essence of Cinnamon, Oil of Orange peel, Oil of Nutmegs, Essence of Roses, of each half a Scruple; Flowers of Benjamin, one Scruple, Essense of Amber Musk and Civit, of each half a Scruple: All these you must work well together in a cold Marble-Mortar, keeping it as close as may be; Then put it into your Boxes of Ivory or Silver, with holes for the Scent to come through; and it is a great preservative against the Plague, Pestilence, etc. as well as pleasant and delightful to the Brain.  Brows of the Eyes, 
How to Beautify and Adorn.— Brows of the glittering Eyes are Cupid's Groves of Pleasure, where he shelters himself from the violent Heat of the too flaming Optics, or rather 〈◊〉 a controlling Intelligence, made supper Intendant to the Crystal Spheres below him, he keeps hi● Residence there, that he might with the more Facility direct their bea●● Influences, when and whither he pleases; you may, Ladies, by this means make them beautiful.— Brows that have their Hair growing too thick or irregular; Take Ivy, Gum, Emmets-Eggs, or Pincent Colophonie, Leeches burnt, half an Ounce, grind and mingle them with the Blood of a Frog, and anoint the superfluous Hair, and it will come off; or you may take the Juice of Henbane, Sanguinis Draconis, gum-arabic, and Frankincense, of each three Drams, Juice of Nigthshade, as much as will suffice to make it into an Ointment, and apply it as the former.— Brows falling too low over the Eyes; you must work to remedy that defect, a little Mastic, together with the Juice of Colworts, and going to Bed, put the Brow up into its place, and in the form of a Pla●●ter, apply the Mastic to it all Night, and in so doing three or four Nights, it will keep in its proper place.— Brows that shed their Hair, may be prevented from so doing, by taking the small filings of Lead, a little Linseed-Oil and Goose-grease, with which being well mixed, anoint them; or Maidenhair one Dram, black Henbane-seed two drams, Unguentum Irinum three Spoonfuls, bruise what is to be bruised, and with Oil make them into an Unguent, and having bathed the Brows with Water, wherein Mirtle-Berries have been boiled, anoint them with it.— Brows that have lost their Hair; to recover it, take Wasps or Bees, burn them to Ashes, and mix the Ashes with Honey, and laying it to the Hair; 'twill quickly come again.— Brows reddish or white are made black by this means; Take what quantity you please of Red filberts, calcine them in an earthen Vessel, mix it with Goats-grease, and anoint the Brow with it, and if the Skin be soiled, wash it off with warm Water, and in often using, the Hair, 'twill become of a very curious Black.  Beauty of an Itchy o● Scabby Skin repaired. 
— Beauty, Ladies, by these defects is much impaired, but we fear whilst we are prescribing Remedies, for such loathsome Skin-defiling Maladies, you will, perhaps, think we have forgot you, and be Addressing ourselves to your Kitchen-maids: We must confess these fretting Exulcerations are more frequently incident to such as have not the advantages of Neatness and anticipating Remedies; but most certain it is, that not only they, but the most nice and delicate, if any thing the most Irregular or Intemperate cannot at all times be secured from them. If ever then your ill disposed Humours grow so strong as to break their way through the enclosing Skin, it will do you no har● to have something in readiness that may check their Presumption.— Be it so then, take Fumitory-water an Ounce and a half, Succory-water three Ounces, Syrup of Fumitory and Succory of each one Ounce, mix them together, and take two Spoonfuls in a Glass of White-wine for your Morning's draught, and by often using, you will find it an excellent Remedy; or take Rhuburb one Scruple, Senna two Drams, Anniseeds half a Scruple, White-wine half a pint, put them into an earthen Bottle. stop it close, and set it over warm Embers all Night, in the Morning strain it out and drink it, and to purge your Body afterwards, that the Humours may be removed, which may be done with Pills made of Citron, Mirabolaus, and Rhuburb of each half a Dram; Aloes washed in the Decoction of Senna one Scruple, mix them well by bruising, and make them up into Pills with Syrup of Fumetory: And to wash the place afflicted, Take Balm a good quantity, bruise it well, and set it to macerate one Night in White wine, the next day draw off the Water in a Glass-still, it is exceeding sweet, and will cleanse and purify the Skin after the defect is taken away, then anoint it with Natural Balsam, and a Grain of Musk, and you will find a rosy Beauty where Deformity had usurped the place.  Big-bellyed Woman, 
how to govern herself.— Good Government in these Cases, has not only saved Miscarriages and Abortions, but prevented endangering the Mother's Life; wherefore we have thought it convenient, for the Instruction of new married Women to lay down some modest Rules, and commend them to their Observance: First then, We advise Women with Child, i● they are not strong of Body and very healthful, to choose a temperate Air where no gros● Fogs or Damps arise from Lakes, Marshes, or the like; and no● to venture herself abroad when the Wether is either too Cold or too Hot, nor when the Southwind blows too strong, for that above all others is held to be injurious to the Birth she carries in her Womb: The Northwind in the next place, when it is too turbulent and cold, is offensive to her Person, carsing Catarrhs, Coughs, and Rheums, which opening the Body, le's in too much Air 〈◊〉 the Womb, or causes it to dismiss its Burden untimely and if any evil Vapours be drawn in, during pregnancy they produce many disorders and sometimes cold Diseases. And Secondly, In her Diet, 〈◊〉 ought to be careful and cautious, choosing such Meats 〈◊〉 create wholesome Nourishment and those are held to do so which are moderately dry she must avoid Excess on the one hand, and immoderate Fasting on the other, for as the one causes it to swell beyond its natural bounds, so the other renders it weakly and sickly, and often for want of Nourishment to come before its time. All Meats too hot or too cold are to be avoided, as Salads, any thing dressed with hot Spices, Salt-meats, and the like, which being eat to any degree, sometimes makes the Child come forth without Nails, and such other defects as are signs of short Life, or a very unhealthy Constitution; therefore let her take such as are of good Nourishment and a facile Digestion, as Lamb, Veal, Mutton, Larks, Partridges, and the like; and of Fruits such as are sweet and pleasant, as Cherries, Apricocks, Raspberries, Pears, Plumbs, etc. but by any means avoid those things that occasion windyness in the Body; she must regulate as well as she can her Longings, that they extend to nothing that's unwholesome or extravagant.— Government must in pregnant Women be observed in their Sleeping, which we advise to be moderate, not soon after Meals, and little as may be in the day time: Moderate Exercise is likewise required to move the Body, and keep it in a good Temper, by distributing the Humours, and giving the Blood a freer Circulation; but all violent Motion in Walking, or otherways must be avoided; for it molests and injures the frame of the Womb; any great Sounds, or Noises, especially Ringing of Bells and Shooting off Guns, are to be shunned as much as may be. Immoderate Crying, or Laughing, are very hurtful; and the better to help the Birth when it comes near to delivery: Let the Childbearing Woman take such things as will keep her Body soluble, as Syrup of Violets, sweet Wines, or the like, avoiding all Astringents, that contract the Vessels and Passages, and going Loose: Let her give what scope she can in the Fourth Month when the Motion is great, she may Sweath her Belly with a Sweath-band; And Anoint it with an Ointment thus made:— Get of Capons-grease and Goose grease each an Ounce and a half; the Gall of a Kid or a Lamb, three Ounces, then having melted and mixed them well together, add the Marrow of a Red Deer, or the Suet for want of it, an Ounce; then work it up in half a pint of Rose-water, and in using it, will keep the Belly smooth, and from hanging down after delivery. It during her Pregnancy she finds but little motion, let her make a Quilt thus, Take the Powder of Red-roses, Red-Coral and Gillyflowers, each three Ounces, Ma●tick a Dram, and of Angelica-seeds two Drams, Ambergris two Grains, and one of Musk, being beaten well and mixed; Then make a Quilt of a Linen bag put the Ingredients into it, and lay it upon the Woman's Navel, and it will not only refresh her, but greatly strengthens the Infant. This we have thought fit to advise, which will turn to the Advantage of those that are due observants.  Books, 
Directions to Ladies about Reading them.— It is not necessary then to read many Books, but to read the best, and especially never to be curious of such, whereby we cannot Learn any thing, without the danger of becoming Vicious. And here I needs must encounter with two great Errors, the one proceeding from Fear, and the other from Boldness. Some Mothers of Children, and others there are who make a great scruple, that their Children should read the Books of the Heathens, such as Seneca, 〈◊〉, and others▪ in English; and yet they will give them full leave to read any lying Pamphlet. There are some again, who make a Conscience to read the Books of the 〈◊〉, though full of good Precepts, yet the History of Parisinus, or Ornatus, and Artesia, must be commended and read by them.— But what Contentment can there be in a counterfeit Pamphlet, which is not found in History? Are there not Succeses and Events fair enough? Can there be a greater Pleasure than to be present at the Birth and Ruin of Monarchies and Empires, and in the compass of an Hour, to see what hath passed many Ages? It is not an honest and a witty Way, to shorten time when it seemeth long, 
The praise of Histories.  by fetching it again when it is slipped away, and to find Recreation against Cares, and Memory against Oblivion? What cause is there that young Gentlewomen may not refresh themselves, without danger of Debauchment?— The reading of many wanton things do heat by little and little; it insensibly takes away the Repugnancy and the Horror we have to Evil; and we acquaint ourselves so thoroughly with the Image of Vice, as we afterwards fear it not when we do meet with Vice itself. When once Shame is lost, we are in great danger to lose that which is not preserved but by it.— But this is not all; for after that these Pamphlets and Songs of Wantonness, have made young Maidens bold, it afterwards doth make them to practise what they read, or sing; then they labour to find out Subtleties, to carry them on to what so much they do desire, and do learn not only the Evil which they should not know, but even the fairest way to commit the 〈◊〉. And to speak the truth, what likelihood is there for them to be familiar with such alluring Books, and Songs, and not put their Innocency itself in danger. In those vain Pamphlets, they read how this Virgin leaves her Country, and her Parents, to run after that Stranger; another is in love in a Moment, when she reads that she hath received Letters from such and such a Gallant, and how they have appointed private places where to meet together. These are but cunning Lessons, to learn young Maids to sin more wittily; and there is no Man can comprehend with what reason, nay with what probability, such perilous Books, and Sonnets, may be justified.— And not to diss●emble, 
The forbidding of idle Books makes young People more curious to read them.  it is a great calamity to see now adays, that it is even to make us more eager, and it doth put an edge upon our Curiosity, to read a Book that is forbidden. It seems the same Spirit who deceived our Great Grandmother Eve, by seducing her to lose the sweetness of the Fruit of Knowledge, inspires no less too many with the same Liberty, promising that their Eyes shall be opened to see admittable things, and that they are denied the reading of such wanton Books, only out of pure envy. This Error corrupteth a gre●t number of Ladies.  Behaviour, 
in Conversation: Ze●xis being to Paint a perfect Beauty, proposed to himself five of the most accomplished Ladies in all Greece, to take from every one of them those Charms and Representations, which he conceived to be most powerful: But to frame the Model of a woman, whose Behaviour should be such as to please in all Companies, 
What is necessary in Behaviour.  he had need of greater assistance all that Nature affords, or Morality teacheth, is too 〈◊〉 for this End.— To say then what seemeth to me, to be at the first most necessary, I could content myself to wish in young Gentlewomen, those three Perfections which Socrates desired in his Disciples, Discretion, Silence and Modesty.— Behaviour in young Ladies is a comely Grace if well considered, and diligently regarded; it is that which makes them to be Esteemed in the World, and ●i●s them to go abroad in it, as they would wi●h to be Prized and Rated: It raises them a Character that will 〈◊〉 their Names to po●er●ty and better the 〈◊〉 they have 〈◊〉 if their Examples be 〈…〉 Practice, and all 〈◊〉 Examples better than 〈…〉 or Precepts. 〈◊〉 your behaviour then strongly incline towards a reserved part, not excluding a modest freedom, being well timed and innocent, but avoid all Extravangances, that too much Encumber and peiter the Age: And indeed though a Generous freedom in itself be innocent and harmless, yet the too great Liberty ill Men upon that account, have taken to encroach upon the honour of your Sex; though but in their own opinions, has made such freedom in a manner unjustifiable, and involved you into a necessity of reducing it into more strictness, and although it cannot so alter the nature of things, as to render that Criminal, which in itself is indifferent; yet if it make it hazardous to your Reputations, that aught to be a sufficient cause for a nearer reservedness. A close Behaviour is the most seemly to receive Virtue for a constant Guest, because it is a Fortress in which it can only be secure from Assaults: For proper and seemly Reserves, are the outworks, and must not at any time be diserted by those that design to keep the main 〈◊〉 in possession; for than if you see the danger at a distance you have more time to prepare for the repelling of it: She that will suffer things to come to the utmost 〈◊〉 by trusting too far to her Strength is the more easily overcome▪ Men from a double Temptation of Vanity and Desire, are but too apt to turn whatever a Woman Acts to the hopefullest side; The nearest complying to their Wishes and Wills, sometimes strain them to an impudent Application, till they find something suiting to their purpose, to give them larger encouragement: It is consequently than more safe to prevent such forwardness, than to undertake its Remedies; for once having fortified itself, it continually gathers strength: And from its first Allowances claims a Privilege for having been suffered to encroach, without impunity, therefore nothing ought more seriously to be avoided, than such a kind of Civility, as may be mistaken for an Invitation to what is unreasonable. It will not Ladies be sufficient for you to keep yourselves free from any such Criminal Engagments; for there is a Spot many times upon your Reputations, in that only that creates hopes and raises but a discourse, and that Blemish being dropped upon your Candid Names, by Man's vanity, is the more difficult to be wiped off; sometimes women's Malice extend so far (for there is an Emulation in the Sex, which grows up into a Spleen) to take all advantages, and to magnify that by the prospective of their resentments, which to the naked Eye is scarce discernible.— some have a secret Joy when any that stands in their way, or overshadows them is removed, that they may be the better seen. If these spend their breath to blast such as are indiscreet or unwary; they improve all the advantages they can lay hold on, and sometimes by a kind of insinuation will make Innocence appear Criminal to undiscerning minds, for Interest rarely lies to itself, but improves every thing that casts but a shadow towards its advantage: And some again who have shaken hands with Virtue, and have lost their Esteem, Like the fallen Angels, labour to bring others into the same state and condition▪ that their Crimes may appear the less; and if they find them fenced about, and proof against their Temptations, they will at least endeavour to blast them with causeless Calumnies and Reproaches: And according to the Old Proverb, where much dirt (of this nature) is thrown upon a Candid Reputation some will happen to stick: Especially for a time they will narrowly watch your Looks, your Actions, and your least Mistakes, and out of them gather something that will make against you, to lessen the Reproach your virtuous Life gives their vicious procedures; & though you have no Conversation with such, you must be very wary how at any time you speak of them lest coming to their Ears (for there are abundance of Whisperers in the World, and we know not who we trust with any thing, we would not have related again) they meditate Revenge, which to bring about, they will stick at no unjust ways, if they cannot find such occasion, as will more colourably suit to their purposes. Therefore choose such a way of behaving yourselves that no Advantages may be taken; keep your secrets to yourselves, and stand at that distance, that may prevent all Raillery's, and many unmannerly freedoms; Frown upon any thing that looks like Rudeness, and smile not at any Antic or Ridiculous Behaviour, but seem as if you took no notice of it, or at least as if you had no satisfaction by it. Your Eyes too must be kept within Compass, their wander, restrained, for many are so vain as to pretend (when they give themselves up to be Lovers, or a kind of troublesome Buzzers of Courtship, to study the Language of Lady's Eyes and when they are their own Interpreters, be sure they will conclude every motion to be favourable on their own side, and con●●●●e a Glance as a good Omen of their approaching Happiness though heedlesty cast.— Gentlewomen who would be observed fortheir behaviour, 
C●●se● of Company.  aught to beware whom they elect into the number of their Companions, for the World will be apt to judge of the according to the Company they keep; Augustus Cesar discerned the Inclination of his two Daughters Livia and Julia, by the Disposition of those who professed Courtship to them; for Ladies of Honour and of Eminence came to attend upon Livia, and those who were more licentious on his Daughter Julia. Many Questions are often times asked them, by those that profess love unto them, which are not to be answered but by silence.— To enter into discourse with Strangers doth argue lightness and Indiscretion: 
Rules for Good Behaviour.  If I might advise, their Carriage in this Nature should not be too loose, nor too precise. The Simpering Countenances, and such kind of Antic Gestures, are more suitable to the Condition of Chambermaid's, than Gentlewomen. Resolution and Modesty attended with Mildness do carry a constant and a sweet Correspondency.— Consider we now in this matter, another thing that is not quite so blamable, yet not less Ridiculous and that is she to whom the Men of the Town, more particularly have given the Epithet of a Good humoured Woman, one who always kept up her humour by Laughing or Smiling, or else she thinks herself not obliging (or as she terms it Complacent) concluding it by much the less, ill manners to be noisy, and impertinent, than to be confined in Company to silence; and if she meets with any thing that looks like Applause, or Approbation, it sets her afloat, and she fails in the Current of her Discourse without a Compass, till she loses herself, and knows not into what Latitude she is driven, but lies hulking on the Ocean of her conceited Opinions of herself, till she knows not where to make Land, nor to what Port the tedious Voyage of her Discourse is bound; she fancies that Mirth is to have no Intermission, though Solomon has told us, there is a certain time for all things; and therefore she will keep it up to the same height, as well at a Funeral as a Wedding, and if any odd fort of unseemly Question should be put to her, she will rather pass it over with a smile or compliment, than frown at the Rudeness of the unmannerly Party, lest she should lose the Reputation of a Good huoured Lady. But alas, this supposed necessity of being pleased at all times, or so appearing to be, is a strange mistake: For as much as in a Beautiful Woman, Invitation is unnecessary, because she attracts Admirers, as certainly as the Needle touched with a Loadstone, points to its beloved North: And for one that is no ways inviting, though defect of comeliness: Such little Artifices of Invitation appear only Ridiculous to discerning Minds.— Let them be counselled also that they neither give nor receive any thing that afterwards may procure their shame, 
A Caution for writing of Letters.  nor write any thing to any that profess Love unto them, that may afterwards be a Witness against them, nor give the least advantage to any, that underth pretence of love endeavour to ensnare them. And above all, 
Not to entertain any familiarity with Serving Men.  they are not to entertain any Parley with any that are despicable in their Conditions, such as are Servants to their own Parents or Kindred, or any other of such a sordid Relation. It is dangerous to admit of any such Persons of inferior Rank into a Parley with them. Virginity is an ●nclosed Garden, it should not admit of any such Violation, the very Report may cast a blemish on it. Some have been enslaved to that passion deservedly, which at first they entertained disdainfully. Presumption is a daring sin, and always brings forth an untimely Birth.— The way to prevent this is in the behaviour, to give not the least Occasion to the Tempter that shall endeavour to ensnare them, 
Not too much to affect to be seen in public.  nor to give way to the weakness of their own Desires. How excellent had many Ladies been, and how impregnable had been their Chastities, if they had not been possessed with such a dangerous Security, when they let open their Windows to betray themselves, when they leave their Chamber to walk, and on purpose to be seen in public.— Young Gentlewomen are to have a great Care to keep themselves from all Privacy, 
Too much privacy in some cases dangerous  and Retiredness unless it were with Good Books and Duties of Devotion; Diogenes when he found a young man walking alone, he demanded of him what he was doing, he returned Answer, that he was discoursing with himself, Take Heed (said he) that thou Converse not with thine Enemy. And not much unlike to this was the Report of a young Girl, who was so lost in Love, that it was truly said of her, she minded her work lea●● when she sat down to it, and eyed her Sampler.  Blower, 
one Man's particular Lass.  Baun, 
(Lady) one of the Four Daughters of Sir Anthony Cook, famous for her great Poetic genius.  Borho, 
a poor Woman of Delphos, who pronouncing the Delphic Oracles, must needs be inspired with a Poetic Spirit, besides which she is said to have composed several Hymns.  Bastardy, 
(comes of the Brit Bastardo, i. Nothus) and signifies in Law, a defect of birth objected to one begotten out of wedlock. Bracton lib. 5. c. 19 per totum.  Beatrice 
(beatrix) that makes happy or blessed; a woman's name.  Bonne 
mine, f. good aspect.  Boun 
and unboun, dress and undress.  Brand-iron, 
Trevet [to set a pot on.]  Brawl, 
f. a kind of dance.  Bridgame, 
●. Bridegroom.  Briseis, 
Achilles' Mistress.  Britomartis, 
a Cretan Lady inventress of Hunting Nets.  Beguines 
an order of Nuns or Religious Women (commonly all well in years) so called from St. Bega a Virgin their Foundress commemorated on the 6th of Sept.  Beilarrite 
(bellatrix) a Warrioress, a Woman well skilled in War, a Virago.  Bellena, 
The Goddess of War.  Ball, 
f. a dancing meeting.  〈◊〉, 
given by a new 〈◊〉 to her old Playfellows.  〈◊〉, 
a mask or vizard.  〈◊〉- cloth, 
●. apron.  〈◊〉- teams, 
broods of Children  Basiate, 
l. to kiss.  Basse, 
o. a kiss, or the lower [lip.]  Baucis, 
Philemon's wife.  Bawd, 
o. bold.  Barn (Sax Bearn) 
a child Hence 'tis we say in the North of England, how do Wife and Barnes, i. How do Wife and Children.  Biggening, 
uprising [of women.]  Bigge, 
a pap or teat ● build o.  By't, 
o. to cheat also to steal.  Biton 
and Cleobis, rewarded with death, for their piety to their Mother Argia, in drawing her Chariot to the Temple.  Bleit, 
Blate, Sc. shame faced.  Blower, 
l. a Quean.  Bobtail, 
a kind of short arrow-head; also a Whore.  Bona roba, 
I. a Whore.  Banes or Bans, 
(from the Fr. Ban.) singnifies a Proclaiming or public notice of any thing. The word is ordinary among the Feudists, and grown from them to other uses; as to that, which we here in England call a Proclamation, whereby any thing is publicly commanded or forbidden. But it is used more especially in publishing Matrimonial Contracts in the Church before Marriage, to the end if any Man can say any thing against the intention of the Parties, either in respect of Kindred, or otherwise. they may take their Exception in one. Cow. But Mr. Sumner de●es it from the Saxon Abandon, i. to publish. See his Sax. ●ct. verbo. Abannan.  Beating, 
Y. with Child, breeding.  Beed [ings] 
the first Milk after Birth.  Belides, 
Danus' fifty Daughters.  Bellatrice, 
l. a she Warrior.  Belly-cheat, 
an Apron.  Berecynthia, Cybele, 
the Mother of the Gods.  Berenice, 
Ptolomy's Daughter.  Bigamist, 
(Bigamus) he that hath married two Wives, ●● which sort Lamech was the 〈◊〉.  Bigamy, 
(Bigamia) the marriage of two Wives; It is 〈◊〉 in Law for an Impediment to be a Clerk, and makes a Prisoner lose the benefit of Clergy. For the Canonills hold, that he that has been twice married may not be a Clerk; and they ground it upon these words of St. Paul, 1 Tim. 3.2. Oportet ergo Epis●pum irreprehensibiiem esse, & unius uxoris virum. And also him that hath married a Widow, they by Interpretation take to have been twice married, and both these they not only exclude from Holy Orders, but deny all Privileges of Clery; but this is Law abolished by Anno 1 Edw. 6. cap. 12. And to that may be added the Statute of 18 Eliz. cap. 7. which allows to all Men that can read as Clerks, though not within Orders, the benefit of Clergy in case of Felony, not especially excepted by some other Statute. Cowel. Dr. Brown.  Billet, 
(Fr.) a little Bill, Note or Ticket, stuck up upon a Post or Door; and more commonly a stick of firewood, well known in London.  Burlet, 
f. a Coif.  Burnet, 
●. Woollen, also a Hood.  Burom, Burlom, 
(D. Boogsarm) pliant, obedient; also blithe, merry.  Blanch, 
(Fr.) white or fair we use it in England for a Woman's name.  Blithe, 
(Sax.) joyful, glad, merry cheerful.  Bonair, 
(Fr.) gentle, mild, courteous.  Bongrace, 
(Fr.) A certain Cover which Children use to were on their Foreheads to keep them from Sun-burning; so called because it preserves their good grace and beauty.  Brigid or Bridger, 
Contracted also into Bride, an 〈◊〉 name, as it seems, for that the ancient S. Brigid was of that Nation. Cam.  Brigidians, 
an Order of Religious Persons, instituted by Brigidia a Widow, Queen of Sweden, in the time of Pope Vrban the fifth, about the Year of our Lord 1372. It was as well of Men as Women, 〈◊〉 beit they 〈◊〉, 〈◊〉. The Nuns of this Order had a noble Convent at Zion in Middlesex, built by K. Henry V.  Buggery, 
(Fr. Bougrerie) is described to be, carnalis copula contra naturam, & hae 〈◊〉 per confusionem Specierum, sc. a Man or a Woman with a ●r●it Beast, vel sexuum; a Man with a Man, or a Woman with a Woman. See Leu. 18.22, 23. This Offence committed with Mankind or Beast is Felony without Clery; it being a Sin against God, Nature, and the Law; And in ancient time such Offenders were to be burnt by the Common Law, 25 Hen. 8.6.5 Eliz. 17. Fitz. Nat. Br. 269. My Lord Coke (Rep. 12. p. 36.) saith, that this word comes from the Italian, Buggerare to bugger.  Buxomness, or Bughsomness, 
pliableness, or bowsomness, to wit, humbly stooping down in sign of obedience. It is now mistaken for lustiness or rampancy,    


C.  Cassandra 
I. Inflaming Men with Love.  Chara, 
I. She that is dear, beloved, favoured, or precious.  Charity, 
I. Charity, Love, Bounty.  Chl●ris, 
forsan à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉, i green. Gr.  Christian, 
given from our Christian Profession▪ from Xe●●, i. the Anointed, i. 〈◊〉.  C●●rlie, 
that hath a kind of dimness in his sight, or th● is Gray-eyed.  Clare, 
she that is fair, bright or clear. Lat.  Cleobulina, dun. 
for Cleo●lus, I. famous for Counsel.  Cleopatra, 
qu. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. the Glory 〈◊〉 her Father or Country.  Constance, 
i constant, fine always one. Lat.  Calphurnia, 
a Roman Martron, who pleading her own Cause, made such an unpl●sing a Harangue, that the Senate made a Decree that ● Woman should be admitted 〈◊〉 plead for the future.  Camillia, 
Queen of the Volscians, she aided Turnus' 〈◊〉 'gainst Aeneas, and after many brave Achievements, was 〈◊〉 by a cowardly hand.  Camilla, 
Sister to Pope Sixtus the Fifth, who of ● Poor Woman was raised by him to the degree of a Princess and her Children provided for after an extraordinary man, though we do not hear that her Advancement made her proud; a thing very common in o●● Age.  Camma, 
a Lady of Galatia, married to Sinatus, who being killed by Sinorix, that he might enjoy Camma; she after having bewailed her Husband's death, seemingly consented scented to be his Wife, but poisoned him in the Nuptial Cup, and at the same time 〈◊〉 rejoicing that she had the happiness in her Fall to be revenged on her Husband's Murderer,  Campaspe, 
a very beautiful Woman, whose Picture Alexander the Great caused to 〈◊〉 drawn by Apelles, but the Painter whilst he was drawing 〈◊〉, fell in Love with her, and ●btain'd the King's leave to marry her.  Candace, 
an Ethiopian Queen, of the Isle of Meroe, whose Eunuch St. Philip con●erted to the Christian Religion, and he converted the Queen with a great number of her Subjects. She was a Woman of a Heroic Spirit, much addicted to the Wars, in which ●he lost one of her Eyes.  Carines, 
Women, who in great Funerals were Mourners; and made doleful Lamentations over the Dead.  Carmel, 
our Lady of Mount-Carmel.  Carmenta, 
a Grecian Lady, Mother to Evander, who ●ailing from Greece, planted himself in Italy, by the courtesy of King Faunus; and assisted Aeneas in his Wars against Turnus, for the gaining the Fair Livinia.  Carna, 
a Goddess, taking Care of the Vital parts of Men, to keep them in Health; and lengthen their Days.  Cassandra, 
a Lady of Venice, very famous for her Learning in divers Languages and Sciences, leaving many curious Pieces of her works behind her.  Cassandra, 
Daughter to King Priamus, ravished by Apollo, who to recompense her, gave her the Gift of Prophecy; but she afterward not proving so agreeable as he expected, he so ordered it that none should believe her.  Cat●hina, 
Daughter to Lucippius, the Sicyonian King; she succeeding her Father, married Messapais a Sea Captain, who had before gotten her with Child as she was rambling on the Seashore, when to hide her Infamy, she declared, That Neptune came out of the Sea and ravished her, which passed for current with the People.  Calliope, 
one of the Nine Muses, styled the Goddess of Rhetoric and Heroic Poetry. She was painted Young, crowned with Flowers, holding in one hand a Book, and in the other a wreath of Laurel.  Callipatria, 
a Woman of Elis, being of great strength, she used to disguise herself in Man's Apparel, and Wrestle at the Olympic Games, though Women were strictly forbidden to appear there; but being discovered she was pardoned, and to prevent the like for the future, it was ordained that those who entered the Lists should be stripped naked.  Calithoe, 
Daughter of S●amander, married to Tro●, third King of the 〈◊〉 afterward from him named 〈…〉 had by him three Sons, 〈◊〉 ●●nim●les, and 〈◊〉, Grandfather father to Anchises the Father of Aeneas the Fugitive Trojan, who planted himself in Italy, after the Destruction of Troy.  Chalisto, 
Daughter of Lycaon an Arcadian, who listing herself among the Nymphs of Diana, and vowing Chastity, was nevertheless debauched by Jupiter; and being found with Child the Goddess turned her into a Bear, yet she brought forth a Son called Arcos. But Jupiter taking compassion on them, translated them to the Stars, where they are called the great and little Bear.  Callithoe, 
Daughter of Lycus a Tyrant of Lybia; she advertised Diomedes her Husband, of the Ambushes her Father had laid, and by that means saved his Life: But he afterwards ungratefully forsaken her, upon which she hanged herself.  Callithoe, 
Daughter of the River Achelous, she was Wife to Alcemon, who being Murdered, her Father, obtained of Jupiter that her young Children should immediately grow up to men's estate, that they might revenge their Father's death, which was granted, and they accordingly performed it by slaying the Conspirators.  Calphurnia, 
Wife to Julius Cesar, a virtuous Lady, who dreaming that the Roof of the House was fallen down, her Husband stabbed in her Arms and all the Doors opened of their one accord, persuaded him not to go to the Senate. But 〈◊〉 regarding her, he was there stabbed by the Conspirator  Cassiope, 
Wife to Cep● an Aethiopian King, she 〈◊〉 Mother to Andromede, 〈◊〉 for comparing her Beauty 〈◊〉 the Nereids, had a Sea-●●ster sent by Neptune to ●●vour her Daughter; but she was tied naked to a Ro● Perseus the Sun of Dane ●● Jupiter came on his wi●● Horse, Pegassus, through 〈◊〉 Air, and in a dreadful Com● killed the Monster, and 〈◊〉 the Lady; and is fabled to ●●tain of Jupiter that the Mo● and Daughter, when they 〈◊〉 might be made Constellation and fixed in the Skies 〈◊〉 the Northern Stars.  Catharine d'Bedicis, 
〈◊〉 of France.  Catharine d'Siena, 
a 〈◊〉 of the third Order of St. D●minick, a very Pious and Devout Lady; after her death 〈◊〉 was Canonised by Pope 〈◊〉  Catharine 
of Alexan●● another Saint, though some 〈◊〉 whether there ever was such Person.  Catharine 
of Ara●● Daughter, to K. Ferdinand 〈◊〉 Fifth, she was sent over 〈◊〉 England, and first married ●● Prince Arthur, and after 〈◊〉 death to Prince Henry, w●● Succeeded Henry the Seve●● She was Mother to Q. 〈◊〉 and being divorced, the 〈◊〉 after died for Grief.  Catharine 
of Austria, D●ches of Savoy; she was Daughter to Philip the Second ●● Spain by Elizabeth of France, she was Married to Emmanuel, the first Duke of Savoy; and died at Turin, Anno 1597. Leaving Five Sons and Four Daughters behind her.  Catherine 
of Poland, she was Queen of Sweden, and Daughter of Sigismond the first King of Poland; she was Married to John Prince of Swedeland, and Duke of Fineland, Son to Gustavus the first: She was a Lady of great Virtue and Patience, bearing her Husband's troubles, and continuing with him, during his seven years' Imprisonment, with a wonderful Constancy.  Catharine 
of Portugal, Duchess of Bragance, she was Daughter of Edward the Second, King of Portugal, and Married to John the Second Duke of Bragance; after the death of Sebastian, she disputed her Right with Philip the Second, King of Spain, for the Kingdom of Portugal; but though the Spaniard had then the longest Sword; it is since fallen to her Posterity: The Virtuous Donna Catharina Queen Dowager of England, being likewise decended from her.  Cave vel raba, 
Daughter of Julian, Count of Ceuta and Consuegra, she was Ravished by Rhoderick King of Spain, which so incensed her Father, that to Revenge it, he called in the Saracens, who in a Barbarous manner overrun all Spain, and expulsed Rhoderick his Kingdom.  Centhris, 
Wife to Cinyre, King of Cyprus, Mother of Myrrah, whom Venus turned into a Myrrh tree.  Cenee 
a Maid, That for her Viginity, prevailed with Neptune, to turn her into a Man, that she might never more be ravished; which he did, and finding her of a Martial Spirit; that she might be safe in War, he rendered her Invulnerable, but fight with the Centauris, they bruised her to death with the weight of mighty Clubs, after which she is fabled to be turned into a Bird.  Ceres, 
the Goddess of Corn, Daughter of Saturn and Ops, who went about the World with blazing Pines, to seek her Daughter Proserpina, whom Pluto had Ravished, and carried to Hell, and at last finding her, agreed that the should be six months in the year with Pluto, and the other six with her on Earth.  Cesonie, 
Empress of Caligula, and after his death was Murdered by Julius Lupus for weeping over the dead Body of her Husband, bearing her Neck to the Cruel Wretch, and dying with great Constancy and Courage; she likewise strangled her Daughter Julia Drusila, a Child of Four Years old.  Charicke 
Hyda●pes, a King of Aethiopia's Daughter, being very Fair and Beautiful, to the rest of the Ethiopes; so that the Queen feared, being mistrusted of Disloyalty; but when she beheld an Ebbony Spot Arrisen on the Princess Arm, the true Mark of a Legitimate Child of that Family, she greatly rejoiced.  Charlotte, 
Daughter of Lewis the Second Duke of Montpensire, she was veiled a Nun, when very young, and afterward became Abbess of St. Jovare, but not liking that kind of Life; she privately withdrew into Germany, and there turned Protestant, and was Married to William of Nasau, Prince of Orange, whom she Loved so entirely, that hearing he was desperately wounded by one Jourigni, she fell sick with Grief, and died at Antwerpt.  Chahatri Colombe, 
a Tailor's Wife of Burgundy, being in Labour, could by no means be Delivered, but her Belly continued big till she died, which was twenty four years after, when being opened to find the cause; the shape of a perfect Female Infant was found in her Womb, petrified to the hardness of a●stone.  Christiana, 
Queen of Sweden, she was Daughter to Gustavus Adolphus, the Warlike King of the Swedes, and Mary Eleanor of Brandenburg, after she had Reigned as Queen some years; she voluntarily resigned the Crown to her Cousin Charies Gustavus, and went to Rome where she lived very Splendidly to her death, which happened Anno 1688.  Chrysame, 
a Thessalian Priestess, who enured Cattles by degrees to eat poisonous Herbs, till they became their Natural Food: And in the War between the Grecians and Barbarians, Left them as a Prey to the hungry Enemy who feeding on their Flesh, became distracted; so that 〈◊〉 easy Victory was gained over them.  Ciree, 
an Inchantress dwelling in the Isle of Oggia, 〈◊〉 to be the Daughter of the S●● who by her Enchantment changed men's shapes, and turned them into Beasts, 〈◊〉 stayed Ulysses in his return from Troy, till Minerva 〈◊〉 Protectress got leave of 〈◊〉 to set him free.  St. Claire, 
an Order of Religious Women, taking the●● Denomination from her, they were confirmed by Pope Innocent the Third.  Claudia, 
a Roman 〈◊〉 Virgin she fastening her 〈◊〉 to the Galley wherein the Statue of Cybele was, on the Riv● Tiber, drew it to Rome when it stopped, and no other 〈◊〉 move it.  Clemeníé, 
a Pagan Goddess, Patroness of Mildness and Mercy; she was painted wi●● a Branch of Laurel in one hand and a Lance in the other: she had her Temple in Rome, &  Celia, 
a Roman Virgin, she was given in Hostage to Porsena, when he besieged Rome, but made her Escape on Horseback over the Tiber, but being sent back again, he freely released her for the Virtue he found in her, whereupon the Senate Erected her a Statue on Horseback in the Marketplace.  Ceobulina, 
she Renounced the Crown of Rhodes, to apply herself to Philosophy, and a Contemplative Life.  Cleopatra, 
Second Wife to King Philip of Macedon, she was Murdered by Olimpias his first Wife, after his being slain by Possanias.  Cleopatra, 
Daughter of Philip of Macedon, she was Married to Alexander King of Epirus, and put to death by Antigonus at Sardis.  Cleopatra, 
Daughter of Ptolemy Philometus King of Egypt, Admirable for her Wit and Beauty; she was Married to Alexander Bela, King of Syria, and left him for Demetrius Nicanor, but he being taken Prisoner by the Persians, she Married Rodogune, and soon after put him to death; and her Son Selucius ascending the Throne without her leave, she ●hot him dead with an Arrow, and made Antiochus the Eight King, who understanding she ●●●ended to poison him at a Banquet she had prepared, made her drink the dose of which she died.  Cleopatra, 
Daughter of Ptolemy Physoon, King of the Egyptians, she was Married to her Brother, and then to Antiochus King of Syria but she was strangled by Griphine, his first Wife, which known, so ingraged the King, that he caused her to be offered as a Sacrifice to appease the Ghost of the Murdered Cleopatra.  Cleopatra, 
Daughter of Ptolemy Epiphanes.  Cleopatra, 
The fair Queen of Egypt, Daughter to Ptolemy Auletes, she was first Married to her Brother Ptolemy, but he being drowned in the Nilus, when he fled from the overthrow given him by Julius Cesar, she Captivated the Conqueror with her Beauty. he begot on her a Son, called Cesa●ion, slain after Caesar's death by the Soldiers of Augustus, afterward Mark Anthony doted on her; but after the overthrow at Actium, she clapped Aspics to her Breast and died, to prevent her being carried Captive to Rome.  Cleophe, 
Queen of the Massagues, a People of India; ●he opposed the Progress of Alexander's Victories, till she brought him to terms, which were to draw off his Army, and leave her in quiet Possession of her Kingdom, for which sue is said to pay him only the Tribute of a Night's Lodging.  Cleopatra 
Selene, Married to Antiochus G●●phus, King of Syria, and afterward to Antiochus Cizicenus, and thirdly to Antiochus Eusebius, but being taken in a Battle by Tyranes, he put her to death.  Clio, 
one of the Nine Muses, said to be the Daughter of Jupiter and Memory.  Clotilde, 
Queen of France, Wife to Clovis the First, she Converted him to the Christian Religion, and persuaded him to be Baptised: she had divers Sons, among whom, after their Father's Death, there arose Civil Dissensions in disputes for the Throne, which she being by no means able to Regulate, it hastened her death.  Clotilde, 
Daughter of Clovis and St. Clotilde, she was Married to Amaury King of the Vice-Goths in Spain, but he abusing her because she would not change her Religion: Childeber, her brother, made War upon him, and rescued her out of his hands, but in her way to France she died.  Clotho, 
one of the Fatal Sisters, that spun the thread of men's Lives, which when cut by Atropos, another of them, the Party whose Thread was so cut died.  Clusia 
the chaste Daughter of King Thuscus, who being denied in Marriage to Valerius Torqu●tus, he Besieged her Father in his Chief City; When to prevent the Misery of which, she was innocently the Cause, the threw herself from the Battlements, but her Coats 〈◊〉 the got no harm.  Constance, 
or Constantia, Daughter of the Emperor Constantine Clorus, by his Wife theodora, she was Married to Licinus, who raising Rebellions in the Empire, was slain.  Constance 
Daughter of Roger King of Sicily.  Constance, 
Married to Robert King of France, she was Daughter of William the First Earl of Provence.  Constance, 
Queen of Arragon, Wife to Peter the Third King of Arragon, and Daughter of Manfroy Frederick.  Core, 
Daughter of Cere● the word from the Greek signifying Nourishment.  Corrina, 
a Grecian Lady famous for Poetry, and mu●● Celebrated by the Poets of he● Nation and others, as a very Learned, Ingenious and Beautiful Woman.  Cornelia, 
Daughter of Scipio, first Married to Marcus Crassus, but he being 〈◊〉 in the Parthian Wars; 〈◊〉 Married Pompey the Great, and Accompanied him in his flight after the Battle of Pharsalia.  Cornelia, 
a Roman Lady, Married to Cornelius Gr●chus.  Cornelia, 
Daughter to Ci●na, and Wife to Julius Cesar, she had by him Julia, married to Pompey before Cornelia.  Cratefipolis 
Wife to Alexander King of Siconie: The Siconeans after the death of her Husband, Rebelled against her, and fought to Dethrone her; but at the head of a far less Army she Routed them, Executing the Chiefs, which quieted the rest.  Cretheis, 
Married to Ascestus King of Thessaly, a Woman of infatiable Lust.  Creusa, 
Daughter of Creon King of Corinth, she was Married to Jason, upon which Mede● his former Wife destroyed ●er, and most of her Father's Family by Enchantments.  Cumegonde, 
Married to the Second, yet living with him as a Virgin, upon his suspecting her not to have brought her Virginity to his Bed. After his death she went into a Convent of Nuns, and spent the remainder of her days.  Cunina, 
a Goddess held by ●he Ancients, to have the care of young Children in their tender Age.  Cyana, 
a Nymph attending in Proserpina, endeavouring ●o rescue her from Pluto, was ●●med into a Fountain, that ●ears her Name.  Cybele, 
styled the Mother and Grandmother of the Gods and Goddesses, she is represented Crowned with Castles, and 〈◊〉 Key in her hand.  Cyna, 
Daughter of Philip King of Macedon, Married to amyntas Son to Perdiccas the Third, and then to Lageus King of the Argives, a Lady of a Courageous and Magnanimous spirit, for under the Command of the Argives, won many Victories, She killed the Queen of the Illyrians, fight hand to hand; and after the death of Alexander the Great, her Brother; she opposed the aspiring of Perdiccas, who in vain contrived her death.  Canidia, 
a Thessalian Woman that dealt in Charms, so powerful that it held: She could easily destroy People at a great distance, stopped the Course of Rivers, and make Birds fall in their Flight; raise Storms of Rain, Hail and Thunder, stop a Ship in her Course, and many such like Matters, by the Power of her Hellish Art.  Cumea, 
or the Cumean Sibyl, a Prophetess that foretold the Roman affairs, and many of other things. Of which see more at large.  Converted Whore; 
An honest Gentleman in the heat of Summer having been walking in the Fields, comtemplating with himself, and returning back not the same way he went out, but through another part of the Suburbs, to which he was a mere stranger, and finding himself athirst, he stepped into the first House, and called for a Cup of Beer, seating himself in the first Room next the Street. He had not well wiped the Sweat from his Face with his Handkerchief, but two or three young Wenches came skittishly in and out of the Room; who seeing him to be a Man of Fashion, they thought to make of him some booty, being (it seems) set on by the Grandam of the House, for as 〈◊〉 proved, it was a common Brothel house. The handsomer amongst them was put upon him; who entreated him not to be seen below, where every Porter, Carman, and common Fellow Came to drink; but to take a more convenient and retired Room. The Gentleman being willing to see some fashions, took her gentle prosfer, and went with her up Stairs, where they two being alone, Beer being brought up, she began to offer him more than common courtesy; which he apprehending, asked her in plain terms, If these were not mere Provocations to incite him to Lust? which she as plainly confessed. To whom he replied, That since it was so, he was most willing to accept of her kind proffer; only for modesty sake, he desired her to show him into a Darker Room, to which she assented, and leads him from one place to another; but he still told her, that none of all these was dark enough: insomuch, that she began at length somewhat to di●ta●le him, because in all that time he had not made unto her any friendly proffer. At length she brought him into a close narrow Room, with nothing but a Loophole for light, and told him, Sir▪ unless you propose to go into the Coal home, this is the darke● place in the House. How doth this please you? To whom he answered, Unless (thou strumpet) thou canst bring me to ● place so palpably tenebrious into which the Eyes of Heaven cannot pierce and see me, tho●● canst not persuade me to 〈◊〉 Act so detestable before Go● and good Men: For cannot 〈◊〉 that sees into the Hearts and Reins of all, behold us here 〈◊〉 our Wickedness? To conclude he read unto her so strict and austere a Lecture, concerning her base and debauched Life that from an impudent Strumpet, he wrought her to be ● repentant Convert. Wh●● further ask her of her Birt● and Country, the freely confessed unto him, That she 〈◊〉 sold such small things as 〈◊〉 had, to come up to 〈◊〉 with the Carriers; where i● was no sooner alighted at 〈◊〉 Inn, but she was hired by 〈◊〉 Bawd (altogether unacquainted with her base course of Life) 〈◊〉 by degrees trained her to 〈◊〉 base Prostitution. Her apparent Tears and seeming Pretence much prevailing 〈◊〉 the Gentleman, he protested If it lay in him, he would otherwise dispose of her according to her wishes; and with 〈◊〉 charging her, That if he 〈◊〉 unto her within two or three days with Money to acquit he● of the House, that she 〈◊〉 attire herself as modesty as 〈◊〉 could possibly, not bringing with her any one rag that belonged to that Abominabl● House, or any borrowed Gement in which she had offended, but instantly to repair unto him at his first sending; and this being agreed betwixt them, for that time they parted. She was sent for, according to appointment, and (after he had tutored her in all things which she should answer) accepted and entertained. Her modest Behaviour and fair Carriage, with her tender Love and Diligence about the Children, won her in short time a good Opinion of her Master, but a greater Affection from her Mistress. So she was raised from a Chambermaid to be a Waiting-Gentlewoman, and the only Bosom Friend of her Mistress: who falling Sick, even to death, ready to expire: her last, so much doted on her new Servant, that she sent for her Husband, and besought him, after her decease to make that Woman his Wife, and Mother to his Children. The Gentlewoman soon after dies, he is left a Widower, and the charge of the whole House committed to our new Convert, with the bringing up of his Children. Which she executed with such Fidelity, that he casting a more curious Eye upon her Youth and Beauty, and withal remembering his Wives last Words, not knowing for the present how better to dispose of himself (Time, Place, and Opportunity, all things furthering her Preferment) he contracted himself unto her, and they were soon after Married. Instantly upon the Preferment of this young Woman, the Gentleman that brought her this Fortune, adventured all his Means upon a Voyage which miscarried, but scarce had honest Rags to cover his Nakedness, or hide him from shame. It happened, that just upon his return the old Gentleman died too, and left her possessed of Eight Hundred a Year. Now just as the followed the Hearse to the Church this Gentleman by chance coming by, like the Picture of the Prodigal, the casting her Eye aside, had espied him, and presently apprehended him to be the Man he was, and whispering a Servant in the Ear, bad ●im to fall into discourse with him, to inquire his Name, his Lodging, with other Questions, as the directed him, and to proceeded to the Funeral; but to s●ake nothing as from her. The Servant brought word how things stood. The next Morning (by her appointment) came a Gentleman very early to his Lodging, who desired to speak with him, and 〈…〉 him his Name, which (though loath) he told him; the 〈◊〉 proceeded, That if he were the same Man he pretended, he had heard of his Worth and noble Qualities, and withal, his Casualties at Sea; and not willing that any Gentleman 〈◊〉 groan under so heavy a Burden, told him there 〈…〉 pounds', bade him furnish himself with Apparel and other Necessaries, and so was ready to take his leave. The other Ecstasied with so great a Courtesy from a Stranger, whom he had not seen before, enforced him back, to know what Reason he had to be so Charitable. The other answered, That for the first, his Courtesy was grounded upon his Worth; his Satisfaction was his Acknowledgement; and his security, in that he knew him Honest, and told him, some three days after he would call upon him, when he was Habited like himself. When the Gentleman came according to Promise, he seemed glad to see this present Alteration; and withal entreated him to walk abroad with him to Dinner, he seemed willingly to assent, not once demanding whether. In the mean time the Widow had provided a great Feast, whither she had Invited all her Suitors. This New Gentleman was neglected, and the Stools being furnished; She took place at the Tables end only, leaving her Husband's Chair empty, when suddenly starting up: Methinks saith she, some one in this Room might be well spared, for we have more Guests than Stools. The Gentleman at there words bit his Lip, and was entreated to sit down by his friends, but whilst they were Straining Courtesy; She proceeded, Is this a Suitor too? No question some that either hath barrowed his clothes, or engaged all his Credit for this one New Suit, in hope to gain the Widow; but Women are now adays grown wiser. This was sport to the rest, but torture to him, who much blaming her Ingratitude, yet Arming him with Patience (the rather for his friend's sake who brought him thither) he sat down silent with an ill Stomach, eating as little as he spoke. Methinks (saith she) we are all very merry, only that Gentleman at the lower end of the Table is Melancholy, but I know the Reason; it is perhaps, because he is placed so low; but if that be his Disease, I have for it a present Remedy: When walking to him where he sat, she plucked him by the Sleeve, desiring him to remove. And being drawn by her to the upper of end the Chamber, like a Bear to the Stake, where her late Husband's Chair Stood Empty: Now Sir (saith she, with a more serious Countenance than before my New Husband, sit here in my Old Husband's Chair, and bid these your Guests Welcome. Still he fretted, and they laughed as before when she craving Pardon for so abusing his Patience, openly Protested, That this meeting was merely for his sake: And to make them Witnesses of their present Contract; for if he refused her to Wife, she vowed never to have another Husband, acknowledging that all her Fortunes (next to the Divine Providence) came by his Goodness; and that she knew no way better to express her Gratitude, than to confer them on him, by whom they first came. Thus the close proved better than the beginning; and the Banquet of Sweetmeats made amends for the harsh Feast, for they found this last (of all the other passages) to be only serious. They were there Contracted (the Suitors Witnesses) and soon after Married. And thus his Virtue and her Conversion, had one joint reward. Mr. Heywood.  Confession of a New Married Man, 
Happy are you (old Bachelors) who have made a good Choice, who have gotten a Wife that is Beautiful, Rich, Good Natured, And Virtuous, you learned first to know her well, that you might the better woe her, and so be happy in Marriage. Make this your example, O all you foolish and wandering Lovers, who are so desirous to taste of the Pleasures and Sweetness of Marriage; and are sometimes so disquieted and troubled, till you cast yourselves upon an insulting domineering Wife, who perhaps hath the Breeches already on, and will vex you with all the Torments imaginable in the World. Do but use these few Remedies for your Squandered Brains, and be assured they will bring you to have good Fortune and Tranquillity.— Search not after great Riches, but for one of your own degree: For the Rich are Insulting, Self-conceited and Proud..— Admire no outward Embellishments because they are proud of their Beauty, and imagine themselves to be Goddesses whom their Husbands ought to obey.— eat those who are much lesser than yourself: For when a mean one finds herself promoted by a great Match, she is much prouder and self-conceited than one of a good Extraction; and will much sooner than another endeavour to Domineer over her Husband.— Dissemble not in your Wooing; for Dissimulation deceives its own Master.— Be not too ha●●y, For a thing of Importance, must be long and prudently Considered of, before a Final Conclusion can be made.— Follow the Advice of Understanding Friends. For to be Wise, and in Love, was not given to the Gods themselves.— Choose no Country Wench: For she'll want a whole years Learning, before she'll know how to cleanse an House of Office, and two years to Learn to make a Currie.— If you Mary, arm yourself with Patience. For ●e that hath the yoke of Marriage upon his shoulders must 〈◊〉 and ind●re all the 〈◊〉 and trou●●es that that estate is subject to.— If these things to be observed by you Innocent & Wand'ring Lovers, they will much assist you in your choice, but not preserve you from being a Slave; because the Gentlewoman whom you have chosen, hath till this time be passed, had one or other ill condition, which she knew how to hide and dissemble with, that you never so much as thought of, or expected from her. Cornelius Agrippa knew this in his days, when he said, Men must have and keep their Wives, even as it chanceth; if they be (says he) merry humoured if they be foolish, if they be unmannerly, if they be proud, if they be sluttish, if they be ugly, if they be dishonest, or whatsoever Vice she is guilty of; that will be perceived after the Wedding, but never amended. Be therefore very vigilant, you wand'ring Lovers, and sell not your Liberty at so low a Price, which cannot be Redeemed again with a whole Sea of Repentances.— And you, O silent Gentlewomen, methinks you long to know whether there be no Remedies for you to be had, that you may also be as well armed against the Rigid-Natured. Subtle and Dissembling Lovers; as well as they have against the Vicious Gentlewomen; take notice, that since you have subjected yourselves to that foolish fashions of these ●ime, never of your selves to go a wooing; but with Patience will expect who will come for you; that Rule must be first observed, and regard taken of him that cometh, than it is the time to consider, principally.— Whether he loveth you for your Money, or for your Beauty.— Inquire whether he have a good method, or way, for the maintaining of a Family. For if he have not that to build upon, the whole foundation will tumble.— Search also whether he be of an honest, rather than great extraction. For Virtue is the greatest Gentility.— Inquire also whether he be a frequenter of Alehouses especially of such as are of an ill repute. 
To be a Lover of such houses,  
Makes him to think of other Spouses. — If he be covetous of Honour, he hath several other Virtues.— Hate a Gamester like the Plague; for they are consumers of all; nay their very gain is loss.— Abhor a Person of no employ, or gadder along the Streets; for they are fit for nothing.— If you Mary, show all Honour, Respect, and Love to your Husband. Endeavour not to Lordize over him; because that, both by Heaven and Nature is given unto him.— In so doing, you will have the expectation of a happy match.  Confession of a Lewd Woman, 
A Gentlewoman (whose Name must be concealed) having received singular breeding, and all Liberty she could possibly desire: Falling one day into a serious Consideration of her own state; debated the matter with herself in this manner, I have thus long lived, and enjoyed what liberty or pleasure I desired. Young I am in Years: Yet though my years be few, many are mine hours of fruitless expense. Delicacy I affected, and none ever was more Cockered. Public places of meeting I frequented; and from these have I ever returned more depraved. How tedious was an hour employed in Devotion? How short, bestowed in any light Recreation? How many Mornings have I Sacrificed to my Glass? With what winning looks have I opened my windows; while the Windows of mine own Body let in sin? With what Care were my Breasts laid out, to take a wandering eye? How pleasantly to my light ear sounded any amorous Discourse? What a Wardrobe of Vanities had I in store to catch a vain Passenger? How happy were I, if I could but find one day that might justify her plea for that days employment? Was it not my highest ambition to be impaled with multitude of Suitors? Was it not my glory to Triumph in their Repulse: And to supply their decrease with an admittance of fresh Servants? Have I not expressed most scorn where I received most love? Have I not solaced myself with their sighs: and highly prided myself in putting on a Countenance of Disdain? Was there any dress so Fantastic, which did not quickly take me? Did any habit less please me, than what seemed most graceful in the eye of modesty?— What rests then, but that thou redeem the time? Put off that Habit of Lightness which thou hast so long affected: Address thy thoughts to win nobler Suitors than thou hast hitherto desired. Thou art but ye in thy Prime; defer not one hour longer from rescuing thine honour. Blush at those sensual delights which have so long taken possession of thee. Let it be thy greatest scorn to blemish thy Soul's glory, with making an Idol of a light portion of earthly beauty. And though thy youth will hardly admit so strange an overture: Let it be thy Task to prevent occasion, and to subject Sense to the command of Reason. The more difficulty which attends the Task, the more glorious shall be thy Victory. One minute is too long to adjourn such a purpose: Bid adieu then to thy darling pleasure; and that for ever: So must thou enjoy those will last for ever.— Nor was this Nobie Female Convert flower in performing, than she was in promising. For desiring a small Portion from her Friends, to support her with a Competency of Livelihood: With a constant Resolution she bad farewell to those misspending Pleasures, which she formerly so tenderly loved: Embracing a Private Retired Life, where she bestowed many precious hours in Devotion, to her own Comfort and others Direction. A rare Precedent in this Age, for one in the very flower of her Age, to change the condition of light love, with the profession of a strict life.  Chirurgery, 
It is every day confirmed by the Experience of City and Country; that many Ladies and Gentlewoman, have a very rare hand in the Curing of Contusions, green Wounds, and many Sores, and other Evils which are daily Incident unto Men and Women, in which, I know not by what happiness, they oftentimes exceed the cunning of the Surgeons themselves.— The most remarkable Books for Physic and Chirurgery which I shall at present commend to Gentlewomen, for their Improvement in the Knowledge of Chirurgery are, The Queen's Closet, The Countess of Kent's Secrets, Dr. Bruges his Vade Mecum, etc. But in my Second Part of the Lady's Dictionary, I shall insert several Curious Receipts in Chemistry, that I want in Manuscript from some eminent Ladies.  Cook-Maids, 
If you would fit yourselves for your Employment, and so consequently get great Wages, good 〈◊〉 and the Reputation of an Accomplished Cook.— You must Learn to be skilful 〈◊〉 Dressing all sorts of Flesh, Fo● and Fish; to make Variety 〈◊〉 Sauces proper for each of them, to raise all manner of Pasties and Kickshaws; to be curious in Garnishing your Dishes, and making all manner of Pickles, etc. And as you must know how to dress Meat well, so must you know how to save what is left, of that you have dressed; of which you may make both. Handsome, and Toothsome Dishe● again, to the saving of you● Master's Purse, and Credit 〈◊〉 his Table.— You must be 〈◊〉 to be as saving as you can, and cleanly about every thing; seeing likewise that your Kitchen be kept clean, and all things scoured in due time, your Larders also and Cup-boards that there be no bits of Bread and Meat to lie about them to spoil and stink.— You must be careful that your Meat tai● not, for want of good Salting. You must also keep good hours for your Meals, otherwise you put an House quite out of Order, do not covet the Kitchenstuff for your Vails, but rather ask the more Wages; for that may make you an Ill-Huswife of your Master's Goods, and teach you to be a Thief, for you would be apt to put that which would go into the tried Suet, into your Pot.— Lay not all your Wages upon your back; but lay up something against Sickness, and an hundred other Casualties; for you may assure yourself it is more Commendable, for one in your Employment, to go decent and clean, than gaudishly fine.  Chambermaid's 
to Persons of Quality.— It will be required of you, that you Dress well, that you may be able to supply the place of the Waiting-Woman, should she chance to fall sick, or be absent from your Lady; you must wash fine Linen well; and starch Tiffanies, Lawns, Points and Laces, mend them neatly; and wash white Sarsenets, with such like things.— You must make your Lady's Bed; lay up, and lay out her Night-cloaths; see that her Chamber be kept clean, and nothing wanting which she desires or requires to be done: Be Modest in your Deportment, ready at her call, always diligent, answering not again when reproved, but with pacifying words; loving and courteous to your Fe●●ow servants, not giggling or idling out your time, not wantoning in the Society of Men; you will find the benefit thereof.  Chambermaid's, 
to Persons of Honour or Quality, or Gentlewomen, either in City or Country.— Would you endeavour to fit yourself for this Employment, that you may be capable of serving a Person of Honour or Quality, you must in the first place learn to Dress well, that you may be able to supply the place of a Waiting-woman, should she chance to fall sick or be absent from your Lady, you must also learn to wash fine Linen well, and to Starch Tiffanies, Lawns, Points, Gawses and Laces, you must likewises learn to mend them neatly, and wash white-Sarsenets, with such like things. Then you must learn to make your Lady's Bed, well, soft, and easy, to lay up her Night-cloaths, and see that her Chamber be kept neat and clean, and that nothing be wanting which she desires or requires to be done. Then you must learn to be Modest in your Deportment or Behaviour, to be ready at her Call, and to be always diligent, never answering again when she taketh occasion to reprove you, but endeavour to mitigate her Anger with pacifying Words. Be loving and courteous to your Fellow-servants, not giggling or idling out your time, or wantoning in the Society of Men, you will soon find the benefit thereof. For an honest and sober Man will rather make that Woman his Wife, whom he seeth employed continually about her Business; that one, who makes it her Business to trifle away her own and others time. Neither will a Virtuous and Understanding Mistress long entertain such a Servant, whom she finds of such a Temper: Be not subject to change, but still remember that a rolling Stone never getteth Moss, and as you gain but little Money, so if you tumble up and down you will gain but little Credit.— If you would sit yourself to serve a Gentlewoman only (either in City or Country) you must not only learn how to Dress, Wash and Starch very well all manner of Tiffanies, Lawns, Points, Gawses, and Laces, and to Mend the same; but you must learn to Work all sorts of Needle work, and Plain-work, to Wash black and white Sarsenets, you must know how to make all manner of Spoon-meats, to Raise Paste, to Dress Meat well, (though not often required thereunto) to make Sauces both for Fish and Flesh; to Garnish Dishes; to make all sorts of Pickles, to see that every thing be served in well and handsomely to the Table in due time, and to wait with ● graceful Decorum at Table if need should require: Keep your Mistress' Chamber clean, and lay up every thing in its due place. You must also learn to be skilful in Buying any thing in the Market, if you be entrusted therewith, if there be no Butler in the House. You must see that all things be decent and fitting in the Parlour and Dining-Room. You must endeavour to take off your Mistress from all the Care you can, giving to her a true and just Account of what Money you laid out for her, showing yourself Thrifty in all your Disbursements. Be careful in overlooking Inferior Servants, that they waste nothing that belongs to your Master and Mistress. Lastly you must learn to be diligent to perform whatsoever your Mistress commands you, to be neat in your Habit, modest in your Carriage, silent when she is Angry, willing to please, quick and neat handed about what you have to do. If you attain to these Qualifications, and be of an humble good Disposition, you will deserve a good Salary, and a great deal of Respect.  Courtship of Men, 
how to be received by the Fair-Sex.— Having in the following Work, inserted the Instructions given by the Athenians to the Men, how regularly to Court the Women: I shall here insert their Advice to the Women how they should behave themselves when Courted by the Men; which is as follows.— Queit. I. Is it proper for a Woman to yield at the 〈…〉 we love?— Answer. We must first promise before we dispatch the Lady's Questions relating to this matter.— For the Men, they are such poor helpless Creatures, that they much more need Direction in this Affair than the Fair-Sex, whom Nature has sufficiently instructed with Wit, as well as armed with Beauty, and so provided against all Attacks of what Nature soever. But you think, Madam, you are not yet upon the Square with us, and if the pretty (for aught we know) invisible Armaryllis won't enter the Lists with that dreadful Creature Man, unless she's Armed Back and Breast, we must not be such Uncourteous Knights to refuse our Aid and Assistance therein to her or any other distressed Damsel.—— Accordingly we Answer to this first Question,— There's no such want of Man yet thanks to our French and Irish Enemies, that you Ladies should be in such great haste to yield at the first Appearance of a Foe— What if you are Cowards at Heart, (as Mrs. Raysin in her Breeches) 'tis however decent not to hang out the White Flag till the Cannon be drawn down; besides you'll get better Conditions if the Enemy does not know how weak you are within. (Forgive Ladies, all this Warlike Gibberish, for we had been just reading the Gazer, and can't easily get out on't.) But to be less figurative, in plain Truth and English, as we have often told you, there's little Faith in us Men, and perhaps less Generosity, and but very few of us can bear such a Favour— 'Tis e'en too luscius Fare, as was said before of Kisses, for a Hungry Lover, who ten to one will Surfeit upon't, and in a little while will naufeat the Giver, Feast and all; Not but that could the Ladies be sure of their Lovers Hearts, that will whip you about like Jack-a-Lents, a Mile in a Minute, could ye but know your Man once, and had you the good Fortune to light upon a Generous Lover, (as great a Phoenix as the Eel among the Sack of Snakes, etc.— you know the Story) in such a Case the less Ceremony the better, (except the grand one of the Ring, and Sack-posset) and he must be proportionably the better as he is the happier Lover, being surprised into Bliss, and the mighty Joy heaped upon him before he's aware on't: And besides, all the World knows, as well as Seneca, that a Benefit is so much the greater by how much the more unexpectedly and speedily 'tis conferred. All the Fear here Ladies, is, least Love should put a Cheat upon you, infect you with his own Blindness, and make you take the Lovers for as errand Angels as they do you, and be perhaps both alike mistaken. However t'other side we look upon to be much the safer, as the World now is, and that 'twould do best to keep the Hounds at a Bay for some convenient time, which will make 'em more eager, and when they do fasten more in earnest. But for this piece of the Art of Love, as is before said, we believe Women need little Instruction, since tho' you were all as Innocent as Eve in Paradise, you'd have the Wit to Answer your Lovers as she did our great Grandfather, Who even before she knew she was Naked could tell Adam, unless Mr. Dryden slanders her.— You long should Court, and we should long Deny.— Quest. 2. If our Lovers Sing to us, whether we ought to Praise 'em.—— Answ. There seems no great matter in't of one side or t'other— but o'th' two 'tis more Civil to Praise 'em than otherwise, since if they Sing Well, you ought to do it out of Gratitude, if Ill, out of Pity, if not Justice too; since if they know it themselves, you are ●till the more Obliged to 'em, when they have so much Complaisance to expose even their own Imperfections to gratify your desires. O' t'other side, if they have a little of the Sir Courtly in 'em, and think to stop the Fair Thief that has trussed up a certain little foolish Heart of theirs, and run away with it; if they think to stop it with their own howling Hue and Cry, and persuade themselves that they sing like Bowman himself, when perhaps they Sing and Dance too, like the Witches in Macbeth, or Scaramouch a Serenading his Mistress— in this Case we think most of all a good Humoured Lady would comment 'em; for 'tis the only kindness Nature has shown, the poor Creatures, to give 'em a good Opinion of their own pretty Parts; for fear if they knew their true Character as well as others do, they should han● themselves out of the way— But then for the Way of Praising, which the greatest W●● and those who have done it best, tell us, is the Nicest thing in the World— and this, Ladies you know how to do the best of any. That way of Praising a Lover, which would please him best, is letting him take his own Commendati●● and Reward at once from th● pretty Mouth which can 〈◊〉 way more obligingly Praise him— or if the poor Icar●● must not rise so high. (for fear of melting his Wings) a soft grasp of a fine Hand, a twirl of the Eye, a turn of the Head, and a thousand other pretty insignificant Nothings, which you Women call Favours, will be sufficient to make the happy Lover believe you are pleased with him, and almost set him out of his little Wits for Joy.— Quest. 3. What is the handsomest way of putting off a Lover?— Answ. Were it not more for the Lady's sake than the Lovers, we'd not meddle with this Question; for we think 'tis as desperate a piece of Service as for the Garrison o● a Fort to Act its way through an Enemy's Army. In a word 'tis almost an impossible thing for a Lady so to deny a Lover as to please him— for as 'tis wittily said of a very Ingenious Person in the Case of Rivals— We are all Ishmaelites to one another if a Woman's in the Case; so ten to one but a Lady gets an Enemy when she refuses a Lover— who is generally so unreasonable an Animal, that he does not consider, One poor Woman can suffice at once but for one Man; whereas if a Famed Beauty, or Fortune, she can never content all Pretenders— unless she had as many Bodies as she has Faces when she looks in a Multiplying Glass. But though a Woman of Prudence can't satisfy her Lovers, she may herself, by doing what becomes her, however they resent it. Our Advice then for her Behaviour is— as to the swarm of Fools that buzz about her, e'en to let 'em alone to pretend on, since they think too well of themselves to believe she scorns or refuses 'em, tho' they were ne'er so often told so by her own Mouth.— But if there be any Person of Sense, Generosity and true Worth, who appears to be really in Love with her, when her Heart is before engaged, we think she'd do very handsomely to let him know as much in as Obliging Terms as possible, that he might as soon as he could wean himself from a Fruitless Amour— Quest. 4. How shall we most decently give our Consent in Marriage.— Answ. For the Time, what has been said of Widows, may be partly applied to't, as well as what has been said in Answer to the first Question. For the manner there are a Thousand, which a witty Woman cannot be to seek in, and whatever way 'tis done, a Passionate Lover will scarce find fault with't: However, the less formal 'tis, we think it the better— the more unexpectedly, the more frankly 'tis done. the more Obliging it must needs be.— Quest. 5. Suppose a Man and Woman were shut up in a room together, who had never seen nor heard of the difference of Sexes before, how d'ye think they'd behave themselves?— would they— Answ. In Answer to this hasty Question, which had almost overrun us, had we not tripped up its heels— We say— that we don't know what to say. We are very unwilling to send the Ladies to Daphnis and Chloe for Information— that Book is too waggish in some places and not Spiritual enough for 'em: As for the Tempest that don't come up to the Question, tho' Miranda and Hippolito are pretty fair for't, who had never seen, tho' they had heard of Man and Woman.— Well then there's no Remedy but we must fall a guessing, but promise to do it as far from the Truth and as Civilly as possible— Why what should they do but fall Purring upon one another, for Nature would work, and then do the self same that we use to do when we were Children, make Dirt-pies together, be very Inquisitive and very Innocent, and share of one another's Bread and Butter, till they know how to employ their time better.— Quest, 6. Whether Fondness after Marriage is more pardonable in a Man or Woman?— Answ. 'Tis Silly enough in both— and besides Cruel, to set other People's Mouths a watering, as if you were Cutting a Lemon. Further, 'tis indecent, to be always slabbering, like a couple of Horses nabbing one another. Again, it often times shows all things are not well behind the Curtain, when there's such a deal of Love before Foulkes. And last of all, there's danger lest their Love should not last long▪ if they squander it away so fast at their first setting up. But to compare this Fondness of both Sexes, we think it seems worst in a Man, because there 'tis most unnatural, and looks like a Woman with a Beard, so very monstrous that all the Street points at him, whenever he appears; as they may easily do, for the World 〈◊〉 not now much inclined to th●● Vice; and if the City it 〈◊〉 be never Burnt again, unle●● for that Fault, 'tis like to 〈◊〉 just where it does till the 〈◊〉 Conflagration.— Quest 〈◊〉 Why are Widows more forw●● to Marry than Maids?— Answ. Because as the Widow (we think) Blackacre has i● the young Fellows take it for granted, 'tis nothing but— Up and Ride— and indeed almost Ravish the Widows into Matrimony, if they 〈◊〉 any Appurtenances worth ●gling for. This for the Ma● side— then for the Woman's to carry on the foremention Metaphor— Whether o● two is the easier to mount, ●● Old Pad-Hack that has be●● beaten upon the Read this T● Year, or a Young Skittish F●● that was never backed befo●● but flouncing about like Bu●phalus, when he stood in 〈◊〉 own Light?— Quest 〈◊〉 How long after the Death of ● Husband may a Woman Modestly Marry?— Answ. We think that Pio● Widow was a little of the soon, who when most deeply Lamenting at her Husband Funeral, and one of the Company at the Grave, whisper her not to take on so heavily for if she thought fit, he was ready to supply his room— Answered, sadly sobbing, Thank ye Sir, for your Care to Comfort a Poor Disconsolate Widow, but indeed I've just now Promised another that came before ye. The Ephesian Matron o't'other side was a little of the longest, tho' she made up for't afterwards, and was very much in haste when she once set about the Business. Nor need we go so far as Ephes● for Ladies that have almost worshipped their husband's tombs for seven Years together, after their Death, and at last expressed the Extravagance of their Love to their Memories, by Marrying the Tutor of their Children. But might we propose a term of Mourning in this Case, our Judgement is, that the Widow's Love is too warm, who tho' like the Indian Wives they don't burn themselves with their Husbands, are yet far as good in burying themselves alive to keep 'em Company— and o't'other side, that hers is too cold, who can scarce lie alone, till her Husband is so. There is a mean betwixt 'em, and we think a Widow does very well in Mourning for one Twelvemonth after she is so, both because 'tis decent, and because she generally looks Prettier in't, and 'twill the sooner get her another Husband.  Conjugal State, 
fully considered.— There is nothing in the World which may compare in joy and fulfilling of Pleasure to Marriage. For be sure that Fortune as well prosperous as adverse is common to both; the Bed common, and Children common, and that more is, there is so great Communality of Body and Union of Spirits, that they seem two transformed into one. And if the pleasure seem to us great, to confer our secret Affairs to our Friends and Neighbours, how much is the Delectation greater that we receive; to discover our thoughts to her, that is joined to us by such a knot of Charity, that we put our trust in her, as in ourselves, making her wholly Treasurer or Faithful keeper of many inward Secrets and Cogitations of our Mind. But what may be more greater Witness of fervent Love, and undesolvable Amity, than to forsake Father, Mother, Sisters, and Brothers, and generally all the Consanguinity till they become Enemy of themselves; for to follow a Husband, that doth Honour and Reverence her; and having all other things in disdain, she only cleaveth to him if he be Rich, 
The love of a Wife toward her Husband.  she keepeth his Goods, if he be Poor, she employeth all the Art that Nature hath given her, to be a Companion with him in his Poverty: If he be in Prosperity, his Felicity is redoubled in her; she seeing herself partaker of his Benefits: If he be in Adversity, he beareth but the one half of the Grief; and furthermore she Comforteth him, Assisteth and serveth him. If a Man will remain Solitary in his House, his Wife keepeth him Company, doth Cherish and Comfort him, and causeth him more easily to digest the Incommodiousness of his Solitude: If he walketh the Fields, she Conducteth him with her Eye, so far as she can see him, she desireth and honoureth him: Being absent, she Complaineth, and Sigheth, and wisheth his Company: Being come home, he is Welcomed, Received, Cherished and Countenanced with the best Shows and Tokens of Love that Nature hath showed, in such sort, that for to speak the truth; it seemeth that a Wife is a Gift from Heaven granted to Man, as well for the Contentation of Youth, as for the Rest and Solace of Age: Nature can give us but one Father and one Mother, but Matrimony representeth many in our Children the which do Reverence and Honour us, who are more dear than our own proper Bowels: Being young and little, they play, prattle, laugh, and show us as many apish toys; they prepare us an infinite number of Pleasures, and seemeth Recreations and Pastimes that Nature hath given us, for to deceive and pass away part of our miserable Life (if we be vexed with Age, 
The duty o● Children 〈◊〉 their Parents  a thing common to all) they Solace the incommodiousness of 〈◊〉 Age, closes our Eyes, brings us to the Earth from whe●● we came: They are our Bones our Flesh and Blood, seeing them, we see ourselves, in 〈◊〉 sort that the Father seeing 〈◊〉 Children, may be assured 〈◊〉 he seeth his lively Youth ● newed in the Face of the●— But if we do we consider and weigh in a 〈◊〉 Ballance, the great and unsupportable doings; we shall 〈◊〉 amongst these Roses 〈◊〉 Thorns, and among the● Sweet Showers of 〈◊〉 that there falleth always much Hail: it is true the Athenians are a People 〈◊〉 commended for their Prudent and Wisdom, seeing that 〈◊〉 Husbands and Wives could 〈◊〉 agree, because of an infinite number of Dissensions and Provocations that chanced ordinarily between them; were constrained to ordain in their Common wealth several Magistra●●● whom they called Reconcilers of Married ones, 
Laws for a Reconcile the Man and the Wife.  the Office of whom is to Reduce, Reconcile and make Agreement by 〈◊〉 means. The Spartans' in their Commonwealth, had in like case Established certain Magis strates, Named Armasins, who had the charge to Correct the Insolency of Women, to Reprove their Arrogancy and Audacity towards their Husbands. The Romans would not ordain Magistrates, persuading with themselves (per adventure) that Men were not sufficient to bridle the unbridled raging Temerity of Women, when that they were out of Order: But they had their Refuge to the Gods. For they Dedicated a Temple to the Goddess Viripla, where in the end they agreed of their Domestical Quarrels. But who can (say they) patiently bear the charges of Marriage, the Insolency and Arrogancy of Women, the yoke of a kind so unperfect? 
Miseries and Thorns in marriage.  Who may accomplish their carnal appetite, is also their unsatiable Pomp's? ●oth not the Old Greek Proverb say, that Women and ●hips, are never so well accomplished, but that always they ●ant Repairing? If thou takest ●er poor, she shall be despised ●●d thyself less esteemed: If ●ou takest her rich, thou mak●st thyself a Bondslave: For ●hinking to Marry a Companion equal to thee, thou Marriest ●n unsupportable Mistress: If ●ou takest her soul, thou 〈◊〉 not love her, If thou akest her fair, it is an Image ● thy gate for to bring thee company. Beauty is a Tower that is Assailed of all the World, and therefore it is very hard to keep that every one seeketh to have the Key, behold the hazard wherein thou art (saith William de la Perreire) that thy round-head become not forked, which were a fearful Metamorphosis, 
Beauty maketh a Woman suspected: Deformitty hated: and Riches Proud.  if it were visible and apparent: This than is the Conclusion: Riches causeth a Woman to be Proud, Beauty maketh her suspected, and Deformity or foulness causeth her to be hated. Therefore Diponares having tasted the Martyrdoms of Marriage, said: That there were but two good days in all the Life of Marriage; the one was the Wedding day, and the other the day that the Woman dyeth: For that on the day of Marriage there is made good Cheer; the Bride is fresh and new, and all Novelties are Pleasant; and of all Pleasures the beginning is most delectable. The other day that he commends to be good, is the day the Woman dyeth: For the Beast being dead, dead is the poison; and by the death of the Woman, the Husband is out of Bondage and Thraldom.  Ceremonies 
before Marriage.— The Persians were only permitted to contract Matrimony in, or before the Summer Equinoctial, but not after: The Dapsolites once a Year make a solemn Convention of all the Men and Women that are disposed to Marriage, in one day, in which after their great Feast, the Women retire themselves and lay them down upon their several Pallets, the Lights being all put out, the Men according to their number are admitted in the dark, where without any premeditate Choice, but mere Lot and Chance, every Man chooseth her whom he first lights on and Divirginates her; and be she fair or foul, ever holds her as his Wife, Stobre Serm. 42. Amongst the Carmanians no Man is suffered to marry, before he hath presented the Head of an Enemy to the King. About the Lake Meotes, there is a People called Laxamat●e, amongst whom no Virgin contracts Matrimony before she hath subdued an Enemy. There is a Law amongst the Armenians, that Virgins are first prostituted in an old Temple, dedicated to the Goddess Anetes. whose Picture was of solid Gold; which Antonius after sacrilegiously (as they held it) took away: according to the gain of their Compression, it was lawful for any Man to choose a Wife where he pleased. Amongst the Cyprian's, the Virgins before Marriage daily repair to the Sea ●hoar, and there company with Strangers, till they have got such a competent Sum as ma● make up their Marriage Dowe● The Phoenicians do the like i● the City of Syca, but th●● Prostitution is in the Temple of Venus; the Surplusage th● ariseth above the Dower, returns towards the Repairing o● the Church. The Carthagi●nians observe the like Custom The Lydian Virgins, befo●● they were suffered to lie wi●● their Husbands, made themselves for a certain time com●mon to any Man, till 〈◊〉 with Satiety, they became gen●tle and quiet to their Beds, 〈◊〉 from that time forward vow● Chastity, but if any one 〈◊〉 found ever after to transgress the bounds of Temperance she was punished with all Ri●gour and Cruelty, Ae●●●●ib 4. de Var. Hist. Lycur●● having prescribed a certain Ag● before which time it was 〈◊〉 lawful for young Men 〈◊〉 Maids to have Carnal company being demanded the reason, ●●●swer'd, Because the issue 〈◊〉 proceeds from those of Ra● Years, and grown Strength, 〈◊〉 likewise able and perfect; 〈◊〉 the hasty and untimely Ge●● ration is still subject to We● ness and Infirmity. Plut●● in Lacon.  Ceremonies used in M●●●riage 
by several Nations.— In the Roman Marriages, wh● commenced with Contracts mutually Sealed and Sign● with the Signets of divers Weaknesses there present, there we● sundry Customs observed by them. The Man, in token of good Will, gave to the Woman a Ring, which she was to wear upon the next Finger to the little one of the Lefthand, because unto that Finger alone, a certain Artery proceedeth from the Heart. The Sabine Women, they continued a Custom, that the Man should come and take away his Wife by a seeming Violence from the Lap or Bosom of her Mother, or her next Kin. She being thus taken away, her Husband did part and divide the Hair of her Head with the top of a Spear, wherewith some Fencer had been formerly killed; which Ceremony did betoken, that nothing should disjoin them but such a Spear and such like Violence. Towards Night the Woman was brought home to her Husband's House with five Torches, signifying thereby the need which married Persons have of five Goddesses and Gods, Jupiter, Juno, Venus, Suadela, and Diana, who is called Lucina. When the Woman was thus brought to the Door, than did she anoint the Polls of the Door with Oil; from which Ceremony the Wife was called Vxor, quasi Vnxor. This ended, the Bridemen did lift her over the Threshold and so carried her in by a seeming Violence. (because it should not be thought the w●n willingly to bed with her 〈◊〉.)— The ancient Persians used to celebrate their Marriages in the Spring, and on their Marriage-day the Husband eatsnothing but an Apple, or the Marrow of a Camel. As for the Marriages in New-Spain; The Bridegroom and the Bride stood together before the Priest, who took them by the Hands, ask them if they would marry? Understanding their Will, he took a corner of the Veil wherewith the Woman had her Head covered, and a corner of the Man's Gown, which he tied together on a Knot, and so led them thus tied to the Bridegroom's house, where there was a Hearth kindled. Then he caused the Wife to go Seven times about the Hearth, and so the married Couple sat down together, and the Marriage was contracted.— In other parts of New-Spain, they used other Marriage Rites; at Thaxcalla the Bridegroom and Bride polled their Heads to signify that from henceforth all childish Cou●ses should be laid aside. At Machuachan the Bride must look directly upon the Bridegroom, or else the Marriage was not perfect. Macateous did not come together in twenty days after Marriage, but abode in Fasting and Praying all that while, fearrifying their Bodies, and anointing the Mouth, o● their Idols with their Blood in 〈◊〉, the Husband 〈◊〉 their 〈◊〉 for a 〈…〉 Arrows, and a Net; and afterwards the Father-in-law speaketh not one word to the Son-in-law for the space of a Year. When he hath a Child, he lieth not with his Wife in two Years after, lest she should be with Child again before the other be out of danger. Some suck twelve Years, and for this cause they have many Wives.— The Dutchmen, who are well acquainted with Guiney, tell us, That at the Marriages of their Daughters, in those Parts, they give half an Ounce of Gold to buy Wine for the Bridal; the King himself giveth no other Portion. The Bride, in the presence of her Friends, sweareth to be true to her Husband, which the Man doth not. They have many Wives, if they can buy and keep them; each dwelleth in a House by herself, though there be ten of them; they eat and lodge asunder; sometimes they will bring their Cheer together. The Husband closely takes which he will have lie with him to his Room, where their Bed is a Mat. At eighteen Years old they begin to set up for themselves, two or three of them together, hiring a House and Canoe: and then they cover their Privities, grow Amorous, and their Fathers look out Wives for them.— If a Man amongst the Turks liketh a young Woman, he buyeth her of her Father, and then enroleth her in the Cadies' Book, the Marriage following with all Bacchanal Solemnities.— They sit not at Table with their Husbands, but wait and ser●● them; and then they Dine by themselves, admitting no Mankind with them above twelve Years old; and they never go abroad without leave, except to the Bath, and on Thursday to weep at the Graves of the dead; they rise to their Husbands, and stand while they are in Presence, and beside them come in no Company of Men, nor do they speak with ● Man or in any other part of their Body are seen with any Man, because they think Sight, especially where Beauty and Comeliness is, cannot be without Sin; only the Brother may be permitted to see the Sister, b●● not the Husband's Brother.— In Negapatan, upon the River Ganges, in the East-Indies, the manner of their Marriage is extraordinary; for, many time● the Priest, with a Cow, and the Man and Woman, go together to the Waterside, where the Bramane first mutters ● short Prayer, and then links their hands about the Cow's Tail, pours upon them all his hallowed Oil, and lastly, forces the Beast into the River, where into she goes willingly so far 〈◊〉 till they be to the middle in Water; neither returns she, nor do they disunite till the Waves advise them; when being on shore they unite, and hold that mysterious Tie forcible and sacred ever after.— The manner of the Tartars Wedding is as follows. The Husband Covenanteth with the Father of the Maid; who having given him power to take her wheresoever he shall find her, he seeketh her among some of her Friends, where she hath then of purpose hidden herself, and by a kind of force carrieth her away. They marry with any, except their own Mother and Sister.— In China their Marriages and Espousals want not many Ceremonies; both are done in their Youth: They like equality of Age and State betwixt the Parties. The Parents make the Contracts, not ask the children's consent, neither do they ever refuse. As for their Concubines, every one keeps according to his Pleasure and Ability, respecting in them especially their Beauty; and buy them for the most part, their price being an Hundred Crowns▪ or less. The common People also buy their Wives, and sell them at their Pleasure. The Magistrates Mary in their own Rank their Legitimate Wife. This chief Wife only sits at Table with her Husband, the rest (except in the Royal Families) are as Servants, which in the presence of either of the former may not sit, but stand.— If any Merchant resort into Pegu, he shall have many Maids offered him by their Parents, to take his choice, and having agreed with the Parents, he may for the time of his abode use her as his Slave, or his Concubine, without any discredit to her. Yea, if he come again after she is Married, he may for the time he slayeth there, demand her in like sort to his use. And when a Man marrieth, he will request some of his Friends to lie the first night with his Bride.— The Marriages of the Bengalans are after this sort; The Man and Woman come to the Water side, where standeth a Bramane, or Priest, with a Cow and Calf, or a Cow with Calf: These all go into the Water together, the Bramane, holding a white Cloth of four yards long, and a Basket cross bound, with divers things in it. This cloth he layeth upon the back of the Cow, by the Tail, and saith certain words. She hath a Copper or Brass Pot full of Water. The Man holdeth his hand by the Bremans' hand, and the Wife's hand by her Husbands, and all have the Cow by the Tail. Then they pour Water out of the Pot upon the Cow's Tail, which runneth through all their hands, and they lad up Water with their hands, and then the Bramane tieth their Cloath● together. After this, they go round about the Cow and Cal●, and give somewhat to the Poor there attending, leaving the Cow and Calf for the Braman's use, and offer to divers of their Idols Money; then lying down upon the ground, they kiss it divers time, and go their way.— The young Men in Arabia may go a wooing to divers Maids, till such time as they have sped of a Wife; yea, the Father of the Maid most friendly welcometh her Suitor; so that I think scarce any Noble or Gentleman among them can choose a Virgin for his House:— The Bramanes marry but once, and that not all, but only the eldest of the Brethren, to continue the Succession, who is also Heir of the Father's Substance, and keepeth his Wife straight, killing her, if he find her adulterous, with poison.— In the Kingdom of Calicut, when the King marrieth a Wife, one of the principal Bramanes hath the first Night's Lodging with her for which, he hath assigned him by the King, four or five hundred Ducats.— The Gentlemen and Merchants ha●e a custom to exchange Wives, in token of great Friendship. Some Women amongst them have six or seven Husbands, fathering her Children on which of them she pleaseth. The men when they marry, get others to bed them if they be Virgins, fifteen or twenty days before they themselves will bed them.— As for the Marriages in Peru, the Men had many Wives, but one was principal, which was Wedded with Solemnity, and that in this sort. The Bridegroom went to the Bride's House, and put O Hoya, which was an open Shoe on her Foot; this, if she were a Maid, was of Wool, otherwise of Reeds: And this done, he led her thence with him.— In the Canaries they used for Hospitality, to let their Friends lie with their Wives, and received theirs in like Courtesy; and therefore, as in India, the Sister's Son inherited. In Caraz●an, When a Woman is delivered of a Child, the Man lieth in and keepeth his Bed, with Visitation of Gossips, the space of forty days; they worship the ancientest Person in the house, ascribing to him all their Good. In some part of the Country, Knights and Soldiers never marry, but lie with such Women or Daughters as like them.— A●● place in the Kingdom of Fe● there was a Temple built; 〈◊〉 which at certain times in the Year, resorted Men and Women in the Night; where, after Sacrifices, the Candles were put out, and each Man lay with the Woman he first touched. Those Women were forbidden to lie with any other for a Year after. The Children begotten in this Adultery were brought up by the Priests of the Temple.  Capacities of Women. 
Women are capable of the highest Improvements, and th● greatest Glory to which man may be adupnced.— I might call in the Testimonies of the Wisest of the Heathens concerning this; among others I remember Plutarch, one of the most Learned of the Grecians, upon the death of the excellent Leontide, Discoursed with his friend of the equal virtue of Man and Woman, and doubts not if he might compare Lives with Lives, and Actions with Actions, to make it appear, that as Sapho's verses were equally with Anacreon's, so Semiramis was as Magnificent as Sesostris, Queen Tanaquilla as Politic as King Servius, and Porcia as full of Courage as Brutus.— Moses from whom we receive the first and original Truths, tells us that Woman as well as Man was created after the Image of God. God created man in his own Image, 
Gen. 1.27.  in the Image of God created be him. Male and Female created be them, What the Image of God is, and what the Difference (if there be any) is between Image and Similitude, I am not disputing; this is it only for which I have alleged Moses, that Woman hath the same Prerogative of creation with Man.— 'Tis true that from the beginning, the the Woman was subjected, as in order of time she was created after Man: And being intended to be an helper, she shines mo●●, when she doth most observe that Ordinance of Subjection, for than she is the Glory of the Man, according to the instance of the Prudent Woman that Solomon speaks of, In whom the heart of her Husband doth safely trust; 
Prov. 31.11, 23.  and she being modest and industrious, Her Husband is known in the Gates, when he sitteth among the Elders of the Land— But to proceed as Man and Woman were equal in Creation, so there is no difference between them in State of Grace. Which Truth, whether it be held forth in this place or not, I will not contend; sor elsewhere we have it delivered without controversy, that there is neither Male nor Female, ●o preferring the one Sex before the other, 
Gal. 3.28.  but all one in Christ Jesus.— The Soul knows no difference of Sex, neither do the Angels, and therefore it is that some Learned Men are of Opinion, that after the Resurrection in the State of Glory, there will be no more any distinction of Male and Female, because Christ hath said, Matth. 22.30. We shall then be as the Angels of God in Heaven. And the Apostle, 1 Cor. 15.42, 43, 44. That the body being sown (in the grave) in corruption, in dishonour, in weakness, shall be raised in 〈◊〉, in glory, in power. The commerce of Sexes, was of necessity, because of Corruption and Change by Mortality. But the Body that shall be raised, in difference from the Natural Body, is called a Spiritual Body. The Soul then knowing no subordination because of Sex.— What Eminency is thereto be named in Men, which we have not discerned sometimes to shine even in Women.— Plutarch hath given us a wonderful account of the wisdom of the Celtic Women, who when their Country was fallen, through misunderstanding and differences, into a Civil War, would not rest, or give over their Mediation, till Arms were laid down, and Peace was settled in all their Cities and Families, which was so great a Service to their Country, and so acceptable, that it grew a custom among them to call and admit their Women to Council. And in the League which long after they made with Hannibal, this was one Article, which for the strangeness and same of it, I will record: If the Celtans' have any matter of Complaint against the Carthaginians, the Carthaginian Commanders in Spain shall judge of it: But if the Carthaginians have any thing to object against the Celtans', it shall be brought before the Celtan Women.  Candying, 
and Preserving &c.— These are Curiosities which are not only Commendable, but required in young Ladies and Gentlewomen; 〈◊〉 Represent them at large wou●● ask more Art and Time than 〈◊〉 have either the Ability or th● Leisure to perform it: and besides there are already in Pri●● many excellent Books concerning the same Subject, as 〈◊〉 Choice Manuel of Secrets 〈◊〉 Physic and Chirurgery, by the Countess of Kent: To Accomplished Cook, by 〈◊〉 1671, is the best in that kind and the largest for Pastry. Read also Mrs. Wooly's Gentlewoman's Companion; but I shall add no more here, having lately received great Curiosities on this Subject, never yet in Print; which I design to In●er● in the Second Part of this Dictionary.  Carmenta, 
see Nicostrata;  Cassandra, 
the Daughter of Priamus King of Troy, a great Prophetess.  Charicena, 
a very Learned Grecian Lady, she is said to have written a Poem entitled Crumata.  Claudia Ruffina, 
a Noble British Lady, of her Poetic writings there are remembered by Balaeus, her Book of Epigrams, an Elegy upon her Husband's death, and other Verses of various kinds and subjects.  Cleobule 
or Cleobuline, the Daughter of Cleobulus Prince of Lindus; she is particularly noted for her faculty in Enigmatical Sentences or Riddles.  Corrina, 
a Theban Poetess, who wrote Five Books of Epigrams; and is said to have been five times Victress over Pindarus: Besides her, there were two others of the same name, namely Corinna the Thessuzin, and Corinna the Roman Lady whom Ovid much admired.  Carnificia, 
a Roman Epigrammatick Poetess.  Cassandra 
Fidele, a Venetian Lady, She write a Volume of Latin Poems of various subjects and kinds.  Catherine Philips, 
the most applauded Poetess of our Nation, her Fame is of a fresh and lively date, from the but late published Volume of her Poetical Works.  Churlo 
(Sax. Ceorle) a Country Clown, a Bumpkin; in the North a Carl.  Chiromanter 
(Chiromantes) a Palmister, or one that tells fortunes by the lines of the hand.  Cloris, 
The Goddess of Flowers, called also Flora.  Chorus 
(Lat.) a Company of Singers or Dancers, a Quire. The singing or music between every Act in a Tragedy or Comedy. In a Comedy there are four Accessary parts. viz. 1 The Argument. 2 Prologue. 3. Chorus. 4. Mimic. Of all which the Tragedy hath only the Chorus.  Chrisom 
(a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) signifies properly the white cloth which is set by the Minister of Baptism upon the head of a Child newly Anointed with Chrism after his Baptism: Now it is vulgarly taken for the white cloth put about or upon a Child newly Christened, in token of his Baptism; wherewith the woman used to shroud the Child, if dying within the Month; otherwise it is usually brought to Church at the day of Purification. Chrisomes in the Bills of Mortality are such Children as die within the Month of their Birth, because during that time they use to wear the Chrism cloth.  Cabaline, 
[fountain] of the Muses.  Calivate 
(caelibatus) single life, the state of Man or Woman unmarried. Herb. H. 8.  Care-cloth, 
According to the use of the Church of Sarum, when there was a Marriage before Mass, the parties kneeled together, and had a fine Linen cloth (called the Care-cloth) laid over their heads during the time of Mass, till they received the Benediction, and then were dissmissed.  Caresse 
(Fr.) a cheering, cherishing, welcoming, making much of.  Carnaval 
(Fr.) Shrovetide; also a Licentious or Dissolute Season.  Castalian-Well; 
a fountain at the foot of Parnassus, sacred to the Muses; taking the name of Castalia a Virgin, who (as Poets fain) flying from the Lecherous God Apollo, fell down headlong, and was turned into this fountain. Rider.  Catamite, 
(Catamitus) a Boy hired to be abused contrary to Nature, a Ganymede.  Ceruse, 
(Cerussa) White-lead, often used by Surgeons in Ointments and Plasters. It is with Painters a principal white Colour; and hath been, and is still much used by Women in painting their Faces, whom Martial, in his merry vein, scoffeth, saying, Cerussata timet Sabella solemn.  Cest, 
(Cestus) A Marriage-girdle, full of studs, wherewith the Husband girded his Wife at the Wedding, and which he loosed again the first Night.  Chaperon, 
(Fr.) a French-Hood, (for a Woman) also any Hood or Bonnet, mentioned in the Stat. 1 R. 2.7.  Chaplet, 
(Fr. Chapelet) a Wreath, Garland, or attire for the Head made of Gold, Pearl, or other costly or curious stuff, used to be fastened behind in manner of a folded Roul or Garland.  Cully, 
Fop, or one that may easily be wrought upon.  Concubinage, 
(Concubinatus) the keeping of a Whore for his own filthy use, an unlawful Use of another Woman instead of one's Wife: In Law, it is an Exception against her that Sues for her Dowry whereby it is alleged, that she was not a Wife lawfully married to the Party, in whose Lands she seeks to be endowed, but his 〈◊〉.  Confarreation, 
(Confarreatio) the solemnising a Marriage, a Ceremony used at the Solemnisation of a Marriage in token of most firm Conjunction between Man and Wife, with a Cake of Wheat or Batley: This Ceremony is still retained in part with us, by th●● which we call the Bridecake, used at Weddings  Continency, 
(Continentia) a refraining of ill Desires, or more strictly, a restraining from all things delightful that hind Perfection.  Copulation, 
(Copulatio) ● coupling or joining; it was one of the three ways of betrothing Marriage in Israel. See Moses and Aaron. p. 231.  Coquettery, 
(Fr.) the prattle or twattle of a pert Gossip or Minx.  Coral or Coral, 
(Corallum) There are two principal forts hereof, the one white the other red, but the red is best. It grows like a Tree in the bottom of the Sea, green when under the Water, and bearing a white Berry; and when out, turns red. It is cold and dry in Operation, good to be hanged about children's Necks, as well to rub their Gums, as to preserve them from the Falling sickness.  Coranto, 
(Ital. Corranta) a French running Dance; also a News-book.  Corrivals, 
(Corrivales) they who have Water from, or use the same River. And Metaphorically a Competitor in Love, or they that Love one and the same Woman.  Cul●●riches, 
Man eyes you.  Coverture, 
(Fr.) signifies any thing that covers, as Apparel, a Coverlet, etc. In Law, it is particularly applied to the Estate and Condition of a married Woman, who by the Laws of the Realm is in potestate viri, under Coverture or Covert-Baron, and therefore disabled to make any bargain or contract, without her Husband's consent or priviry, or without his Allowance or Confirmation. Brook. hoc titulo per totum.  Courtesan, 
(Fr. Courtesane) a Lady, Gentlewoman, or Waiting-woman of the Court; also (but less properly) a professed Strumpet, a famous, or infamous Whore.  Courtesy 
of England, (Lex Angliae) is used with us for a Tenure. For if a Man marry an Inheritrix seized of Land in fee-simple, or in Fee-tail general, or as Heir in Tail special, and gets a Child of her, that comes alive into the World, though both it and his Wife die forthwith, yet if she were in Possession, he shall keep the Land during his Life, and is called Tenant by the Courtesy of England.  Crabbat, 
(Fr.) is properly an Adjective, and signifies comely, handsome, gracious; But it is often used Substantively for a new fashioned Gorget which Women wear, or a Riding-band which Men wear.  Coranto, 
(ab 〈◊〉 & illue currendo, Fr. Courante) a running Dance, a French-dance, different from what we call a Country-dance.  Corkney or Corkneigh, 
applied only to one born within the sound of Bow-Bell, that is, within the City of London, which Term came first (according to Minshaw) out of this Tale; A Citizen's Son riding with his Father out of London into the Country, and being utterly ignorant how Corn grew, or Cattle increased, asked, when he heard a Horse neigh, what he did? His Father answered, The Horse doth neigh: Riding further, the Son heard a Cock crow, and said, Doth the Cock neigh 〈◊〉? Hence, by way of Jeer, he was called Cookneigh. Min.— A Cockney, according to some is a Child that Sucks long; But Erasmus takes it for a Child wantonly brought up, and calls it in Latin Mammothreptus.  Cybele, 
the Mother of the Gods, etc. See the many names and particular Fables of her, in Rider.  Co●mptional, 
(Co●mpt●●●●lis) which is often in Buying, or a Buying together. Among the Romans, 〈…〉, were those old Men, in whose Tuition and Authority, Men by their last Will and Testament left their Widow's o● Daughters, and without whom they might not pass in Dominium vironum per Coemptionem, i. be married, according to the Ceremony called Coemption, whereby the Husband and Wife seemed to buy one another.  Coition, 
Carnal Copulation.  Collateral, 
(Collateralis) not direct, on the one side, joining to, or coming from the same side. Every degree of Kindred, is either right Lineal, or Collateral. The right Lineal is that which comes from the Grandfather to the Father, from the Father to the Son, and so still right downward. Collateral is that which comes side-ways, as first between Brothers and Sisters, then between their Children, etc. Also Uncles, Aunts, and all Cousins are contained under this Term Collateral Kindred.  Comperage, 
(Fr.) Gossipping; the affinity or friendship gotten by Christening Children together. Cotgr.  Compliment, 
(Complementum) a furnishing, filling up, or perfecting that which wants: It is usually taken for verbal Expressions of Respect, of Affection, of readiness to serve, and the like. Or Compliment, is a Performance of affected Ceremonies in Words, Looks and Gestures.  Caramenia, 
women's Courses, which gathering every Month by the Fermentation of the Blood, and being come to a Turgency by the Accession of a Ferment that is in the Womb, discharge themselves at their set time. Some ascribe the Courses to the Motions 〈◊〉 the Moon; but if this were true, than all Women would have them at the same time. They begin at Twelve, T●●teen, or Fourteen Years of Age and stop about Fifty: But 〈◊〉 cannot exactly be determined. They are suppressed in Breeding Women and Nurses; yet 〈◊〉 is not a Rule neither. Dr. 〈◊〉  Clitoris, 
a part of a Woman, whose Use is Titillation; it consists like a Man's Yard, 〈◊〉 Nervous Bodies, which 〈◊〉 from the lower part of the Bones of the Privities, and 〈◊〉 the end is covered with a 〈◊〉 and a Prepuce or Foreskin: Its Substance is spongy, so that it is capable of Increase and Relaxation, but is not perforated as in Men. Dr. Blankard.  Conserva, 
a Conserve, is a Composition of Flowers 〈◊〉 Herbs beat together, to every Pound whereof, if they be dry, are added three Pounds of Sugar; if moister, two Pounds, so that they may be kept severral Years.  Carnis, 
a Thessalian Virgin, Ravished by Neptune.  Cainsham-smoke, 
a Man's Weeping when beat by his Wife.  Calisto, 
one of Diana's Nymphs, corrupted by Jupiter, and turned out of her Train.  Calliope, 
one of the Nine Muses.  Callirchoe, 
her 30 Suitors having killed her Father Phocus, (King of Boeotia) were burnt to death.  Callot, 
sa. a wanton Woman.  Cambles, 
a Lydian King, who devoured his own Wife.  Camene, 
l. the Muses.  Campions, 
a kind of Lychnis, or Batchelors-buttons.  Campus ●celeratus, 
where the incontinent Vestal Nuns were buried alive.  Cana●e, 
Daughter of Aeolus, with child by her own Brother.  Canachus, 
a Fountain near N●uplia, where Juno used to bathe, to recover her Virginity.  Candiope, 
being ravished by her Brother Theodotion, brought forth Hippolagus.  Caratar, 
a Wife, (yet contemptible) Counsellor to Saladine the Turk.  Caranet, 
a rich Chain to wear about the Neck.  Cardiacline, 
the Heart-line, or Line of Life, (on the Hand.)  Carmenta Ni●co●trato, 
an Arcadian Prophetess, who first gave the Oracle in Verse.  Carthismandua, 
a British Queen, who casting off her Husband Venusius, married and crowned his Armour-bearer, ●ell●-catus.  Cassandra, 
a Prophetess the Daughter of Priam and Hecuba.  Calliope-pea, 
Cephus' daughter, placed among the Stars.  Cecrops, 
an Egyptian King of Athens, he first civilised them, and instituted marriage.  Cest, 
l. the Bride's Wedding girdle untied (the first Night) by the Bridgeroom.  Charitees, 
g. the Graces, Thalia, Aglia, Euphrosyne●.  Childwit, 
power to take a Fine of your Bondwoman gotten with Child without your consent, also the reputed Father of a Bastard.  Crinisus, 
a River of 〈◊〉 which (in the form of a Bear) ravishing Hogesta, begat ●●castes King of Sicily.  Cui ante Devortion, 
a Writ empowering a divorced Woman to recover her L●nds from him to whom her Husband did, (before the Divorce) alienate them.  Cui in vira, 
a Writ of entry (for a Widow) upon her Lands alienated by her Husband.  Cybele, 
Cib,- elle, Barecynthia, Dindymene, Ops, Rhea, Vesta, Magna mater, or the Mother of the Gods.  Cynthia, Diana, 
Twin-sister to— Cynthius, Apollo, born near Cynthus, a Hill in Delos.  Cos●ak●, 
Turkish Women, Girdles.  Coverture, 
Covertbarn or Bar●n, f. the Condition of an English Wife, who can make no bargain without her Husband's Consent.  Countess, 
f., an Earls Wife.  Courtisane, 
f. a Court-Lady, also a Strumpet.  Crabbat, 
f. comely, also a Woman's Gorget; also a Cravate, worn first (they say) by the Croats in Germany.  Cornucopia,- pie, 
a Horn (with plenty of all things) given by Jupiter to his Nurse Amalthea.  Constupration, 
a Ravishing of a Virgin.  Concubinage, 
f. Fornication; also an Exception against her that sues for Dowry, alleging that she is not a Wife but Concubine.  Concubine, 
half Wife.  Confarreation, 
l. a Wedding Ceremony, like the breaking of our Bridecake.  Compeer, 
l. Confort, fellow, also Go●●ip, and (in some places) all the young Men invited to the same Wedding.  Comperage, 
f. Gossipping, also the affinity or friendship gotten by being Gossips.  Conception, 
a conceiving with Child, also a Thought, Fancy, or Conceit.  Colostration, 
a Distemper in children's Stomaches by sucking the beectings or first Milk.  Coludum, 
Coldana, Coldingham in Scotland, where the Nuns (and Prioress Ebba) cut off their Lips and Noses, to shun the Lust of the Danes.  Clytaemnestra, 
lived in Adultery with Aegisthus, and with his help killed her Husband Agamemnon.  Clytia, 
flighted by Apo●● pined away to an Heliotrope.  Clio, 
one of the Nine Muses, Inventress of History.  Cloetia, 
a noble Romon Vi●●gin, who swum over Tiber, fro● Persenno, with whom she wa● left an Hostage.  Clotho, 
one of the 〈◊〉 Destinies, carrying the 〈◊〉 of Man's Life.  Chione, 
Daughter to 〈◊〉, with Child by 〈◊〉 and Phoebus', brought the at once Antolychus and 〈◊〉.  Chlozis, Flora, 
the 〈◊〉 Zephyrus.  Course of Life, 
What 〈◊〉 to preserve or procure 〈◊〉.— Course of Life by us 〈◊〉 mentioned, is intended as a general Notion, Comprehensing all those things that Physicians frequently term, 〈◊〉 non Naturales: So that it 〈◊〉 taken in whatsoever any 〈◊〉 of a sensible alteration in 〈◊〉 Body; as Air, Watching, Sleeping External Exercise, Repos●● Passions or Perturbation of 〈◊〉 Mind, and to conclude, 〈◊〉 or Drinks.— Consider, first then, That Air is the 〈◊〉 Ocean, wherein we must, Traffic, if we intent to make Thriving Husbands Life, and Gain the least Addition to the too soon fleeting number of our days: It is Sword● gentle Aeolus that 〈◊〉 forth prosperous Gales, 〈◊〉 the Lobes of our expanded Lungs, to land us carefully on the Silver Topped Alps of hoary Hairs; but seldom that it keeps such an Evenness in its Blasts, as not to cause some sensible Variation in Beauty, that Loadstone of desire; for it variously Affects the Body, both within and without: Inwardly, as it is drawn into the Lungs, those panting Bellows, so naturally contrived, to keep the furnace of the Heart boiling, than its Qualities are Communicated to every Fountain of Life, next to the Blood, and so Universally to the whole Body: Outwardly, as it continually beats upon the Superficial Parts, it causes Roughness, Chaps, Blast, and ●undry other Accidents according to the various Constitutions, so that great Care ought to be taken to preserve the Body from the Impressions of a corrupt or ill-disposed Air, whether too Moist or too Dry, too Hot or too Cold; for an Air too Foggy and Moist, will soon wash off Nature's Embellishments; and if Ladies live too long among Mists, it is the ready way to slain their Dammask Skins, the Roses and Lilies of their Cheeks, will Fade rather than Flourish: If too many Dews drop on them. And although it is held, that Venus the Queen of Love, was born in Neptune's watery Kingdo●, yet it seems she would not be Nursed and brought up there, as knowing the tender Plants of Beauty, would never thrive in that Liquid Element: Wherefore we are constrained to disallow the practice of some Ladies; who to allay the petty Exorbitancies of too flaming a Colour, expose in the Evening, wherein Dews and Damps fall, their Faces and Naked Breasts to Cynthia's moistening Rays, as if the Moon (because pale herself) would make them so, or by spitting in their Faces, scour off the Crimson dye.— Certainly Beauty never consents, That Laundress should whiten her Livery, who uses no other Soap than her own Foggy Excrements: Such practices however since they occasion rheums Cattarhs and Distillations, may by those Defects, make the Face White and Pallid, but rather diminish than add any thing to Beauty, so that we find an Air too dry and parching, does Wrinkle and Chap the Skin, so that Art must be called in to work it over with a Beautiful Embroidery.— Can there be in a manner a greater Enemy than a Bleak and Piercing Air to a lovely Complexion: it roughs the Skin, constipates the Pores, hinders the Exhalation of a kindly breathing Sweat, vitiating those Exrements that lie between the Skin and the Flesh, and by that means renders the Complexion Livid and Dull.— Contrary to this Extreme, Heat is prejudicial to a Fair and Tender Skin; it tempts the Blood to the External parts and there unkindly Tans it into a Wainscot hew: As if Amber-haired, Hypersion spying Faces to dawn with a world of dazzling Features, that might Rob him of his Persian Votaries, or withdraw the Heliotrope from its wont Homage, to secure his Brightness, crowds those Beauties in the shady Covertures of Night, whilst he makes day to all the World beside. Lady's be careful then, not to expose your Beauties to the ●●●rching Heat, for fear you bewail your oversights in the ●●ble veil of a Sooty Skin; Therefore you that prise your Beauties, and it be in your power to choose such an Air as may better your Complexions, make Choice of a Seat some what raised, if it be not too much exposed to the ill conveniences of Fogs and Milts, let it be sheltered round with pleasant Woods and Groves, which may fence you from the blue impressions of a pinching Borcas, and in the Summer secure you so, that Sol with his Amorous beams may not kiss away your Beauty.— Care of this kind, 
Care to be taken as to Waking, Sleeping, Repose, Exercise  is the next thing to be considered in tender regard to Beauty for Moderation, in waking, or sleeping, conduces much to the preservation of 〈◊〉 Comely Face: Excessive Sleep makes the Body dull and heavy, changes a fresh colour into paleness, swarthy and livid, and it is easy to know Morpheus' Sluggish Votaries, by tho●● sullied impressions, his Leade● Heels lean on their fleshy Robe● So on the contrary, ove● watching spends and waste the Spirits, dries the moisture 〈◊〉 the Body; and if you make i● a frequent custom to extend 〈◊〉 unusual periods, hardly w●●● it leave you, Ladies, Blood enough to crimson your Cheek with a Vermilion Blush, 〈◊〉 the loss of your Beauty. 〈◊〉 what hath been said of 〈◊〉 may be rationally enough Interpreted, of Repose an Exercise; for Repose is but a kin● of a Waking Sleep, and Exercise too immoderate, but 〈◊〉 more active watching; if 〈◊〉 too much covet Ease, 〈◊〉 soon contract the Rust 〈◊〉 Idleness, which will certain●● Iron mould the most curious Skin, and they that Exercise Immoderately, quickly 〈◊〉 our Beauties Silken Livery, and when once you come Ladies, to wear deformity's homspun Garments; you are 〈◊〉 broken for Beauties, and you whose stock of Features 〈◊〉 hardly procure any to lend you an Amorous Eye, as not thinking you Objects 〈◊〉 the casting away a Glance upon,— Certainly there 〈◊〉 nothing more disorders and disturbs the Microcosin, 
Care taken to prevent Passions & perturbations in the Mind, Enemy's to Beauty.  or little World of our bodily Structure, than Passions of the Mind; and consequently they do greater Violence to the Features than any thing whatsoever: Their impetuous Motions raise an Earthquake, which ruins the stately Structure of Cupid's Palace: Grief is the Moth of Beauty, it frets out the Characters of Nature's fairest Orthography, wearing off those Ruddy and Carnation Flourishes, which her skilful Pencil drew; it makes the Face a discolourable Blank, and renders those that over much indulge it so wanish and pale, that they seem to be walking Shrouds, to carry themselves to their own Gloomy Sepulchers. Anger is Beauty's burning fever, which fires the Furnace of the Heart with too scorching Flames, that bake the Exterior Features into brown Bread Swartniness, and it would be very strange, should such course Fare ever feast Spectators Eyes. Fear, another passion of the Mind, on the contrary, congeals the Blood, and Baths the Body in a chilly Sweat, which often Enlivens the Hair to an Active, though frightful Erection, but does not at all clear the Skin, but does Beauty more harm, than Circe's transforming Potion: For the worst that it could do would be to make you handsome Beasts; but fear causes a more frightful Metamorphosis, by changing you from Beauteous, to foul Deformed Women.— Consider again that Melancholy is a sullen and humoursom Spirit, that raises Tempests in every corner of the Body, which over cast the Face with thick Clouds of Grief: And the Forehead with Wrinkles, so that it makes the Lady whom it overcomes to be out of Love with the World, and Beauty to be out of Love with her, whilst she concludes herself weary of men's Eyes; they find little worth in the Object, and are weary of viewing of her: They soon perceive that Beauty is transplanting her Maiden-Lillies and Blushing-Roses to some more frequented Elysium; intending that Face to lie fallow which Melancholy frowns wrinkle into uneven sorrows, and so not only these, but all other passions that disturb the Mind; are rightly termed the Beauties wasting Consumption, since they leave no marks or foot: steps of that excellent Comeliness that was wont to work Astonishment in all beholders, but make the former cheerful and lively locks give way to● Meager Sallow Complexion.— Consider we once 〈◊〉 and we shall find that Meats and Drinks, 
Care to be had in Meats and Drinks in relation to Beauty.  have a controulling power over the Features and Proportionable Lineaments of a charming Face, and contribute much towards the making or marring a Beauty, by Drinking and Eating the humours and more solid parts of the Body, which are in successive Emulation, are Nourished and kept in continual repair: Certainly if we may credit Physicians, the moderate use of healthful Diet Coroborates the Innate heat; and gives a liuly colour to the External Members, and vigour to perform those Actions for which nature hath intended them; on the contrary, an intemperate Life indifferently abandoned to all sorts of Meats, not distinguishing time or measure, ●tiffles the Internal heat and breeds corrupt Blood, from which proceed obstructions of the most Noble Parts, and a Vitiated Mass of malignant Humours, which causes a discoloured Pale or Tawny Visage, and infinite other Inconveniences. wherefore we admonish those that would be Beauties Favourites, not to study too much Kitchen Philosophy, nor busy themselves about too 〈◊〉 〈◊〉 their Sumptuous 〈◊〉 nor be too Familiar with 〈◊〉: For if Ba●chus 〈…〉 with Car buncles, and pitch his Standard, there Beauty Vermilie●● Heraldry will soon be Expugned; yet we do not 〈◊〉 this preach up a severe Abitinency, for that Lady, on 〈◊〉 other hand, will much imp●● your Lustre, and spoil 〈◊〉 Harmony of well tuned Features, extremes are always 〈◊〉 be avoided, for they are hu●ful in their Contraries.— Consider we then again, the● yet remain to be discoursed of other things that are Medicinal, 
Physical A●●●plications 〈◊〉 preserve Beauty.  and perhaps Equally with what has been mention●● Advance Beauty, for 〈◊〉 a thing very difficult, if 〈◊〉 impossible, to live always such an Air as our Temperament and Constitution ●●quires; and that many unwelcome Emergencies neither suffer us long to be with●●● care and vexation, nor to ke●● an exact Diet, or take it 〈◊〉 such a Mediocrity, or opportune time, as is necessary the breeding of the best bloo● it will be expedient to Anticipate the Alteration or Corruption that may happen ●●mong the humours of the 〈◊〉 die (through excess or any ●ther Misdemeanour in our 〈◊〉 of Life) by some means 〈◊〉 there that hath power to ex●● those vicious qualities, 〈◊〉 may cause an ill Complexion that so the colour may be preserved clear and lively, the Skin smooth and subtle. The last means then to effect this, will be to Purge in due time, with some quick but gentle Medicaments, as Manna, Cassia, Syrup of Violets, White-roses, or some such Potions. If you are desirous to clear the Body after too much indulging your Appetite, of the superfluous Humours, your may take half a Dram of Pillule Ruffi, when you are going to Bed; and the relics of your Intemperance will be gently carried away. Vinegar of Squils', if it be taken in the Morning, and you use moderate Exercise after it, beautifies the Body with a very fresh and lively Colour; the like Effects you may expect from Trochests of Provanceroses, which you may take at your pleasure; nor is the frequent use of Clysters without Reason commendable, for they not only make the Body soluble, and purge the Peccant Humours, but also divert those Humours and Vapours, which Ascending to the Head, much cloud the Beauty of the Face: Syrup of Agrimony, Fumitory, or Cichory, are excellent in opening Obstructions, and correct the Intemperature of the Liver; and for this reason are of singular Use for clearing the Complexion.— Care is likewise to be taken that the Body is not guided too hard to produce Slenderness, 
Care of the Body's good Digestion.  not much now in fashion; or that the Legs or Arms be too hard bound, but have free repose and motion, lest by such Violence the Blood be too much drawn from the Face to succour the Inferior Parts; and such as do so, may be observed to be come pale, and lose their Complexion; who to have a small and slender Body, gird themselves too close, or to have a handsome Foot and Leg, use Stockings and Shoes much too straight: And observe yet further, that when the Humours which are apt to corrupt, are expelled, and the Blood purified in the place of the Vicious. You must instantly supply the Body with good Humours, by Food of light Digestion, Concoction and good Nourishment, as Panado's, well seasoned Broth, and the like: Get up early and take moderate Exercise, that Nature may 〈◊〉 in dispersing those Humours, that accumulated during your repose, and make an equal Distribution of the Aliment which in the last Night's repose hath been digested. It is (we are constrained to declare for your good) an ill Custom in some Ladies that they might meliorate their Complexions to take in their Beds Goats and Ass' Milk, Broths, etc. and then sleep upon it. Such Nourishment, though it is holden to be good and commendable in it s●lf, yet taken in such 〈◊〉 manner instead of breeding good Blood, it soon corrupts and turns into a Malignant, both because the Stomach when such Food is received, is not as yet, discharged of its Excrements, Pollutions and Superfluities: And the appetite is not then excited, for that the Animal Spirits, which are the causes of it, are yet dull and drowsy. And further, Nature in the Morning being careful of its Oeconomy is employed to force outward these humid Redundancies which were heaped up the night before in the Body: but such unseasonable Eating diverts Nature from that Expulsion, and constrains her to retire inward, to promote Concoction▪ so that being distracted by such contrary Morions; she performs neither, but leaves the body for a time; especially in an ill habit. And thus much for that course of Life, that those aught to observe who would have their ravishing Features penetrate the flinty breasts, against which Cupid's Shafts seem to be dulled and blunted. 
Your Beauty thus secured the W●rld inflame,  
〈◊〉 those that see you not ad●re by fame.  
And he that dares but look upon your Eyes,  
〈◊〉 with Love, and not relieved, he dies.  
Thus much Ladies, for these Generals and Particulars, which we doubt not but will be grateful to the Fair-Sex, and by a due regard had to them, redound greatly to their advantage.   Censure, 
and Reproaches unjustly cast upon the Fair-Sex wiped off, etc.— Censures and Reflections are easily made, though frequently groundless, and unjustly; and the Fair-Sex lie more open to them from the Malice of Men who having over them the advantages of Learning, fly to that as a sweet Revenge; when their Addresses are refused, or they cannot gain their Aims or Ends: When they find themselves not able to have the Fort Surrendered by Parley, than they raise Batteries of Scandal, and leaves their Artillery of Malicious Eloquence against it, which we must declare to be very unjust and a sort of a French Policy to enter upon an unfair War, without any just cause or provocation to go about to put that force upon a Lady, which no Man would endure to have put upon himself, viz. to compel her to Love and settle her Affections on him, whether she can or no, or else the Reputation of the Sex must be wounded, which is so unreasonable, and carries such a contradiction in itself, that it ought to be avoided by all that would be thought ingenious, for their Credit's sake: For Malice and Scandal, are highly unblamable, and looked upon as ' Monstruous by the sober part of Men, and he can neither be a Wise or Good Man that admits them to take any place in his thoughts, we must however acknowledge that the fall of Man broke in pieces the Frame and Evenness of Spirit; and raised a disturbance in the Serenity of the Soul, since Adam came into compliance with the Serpent, the whole race of Mankind hath plentifully vented the poison of Reproach, our purpose however is not to create a tedious Discourse by evincing this in its Latitude, but to bring in Evidence, and inveigh against those Envenomed Arrows of contumely with which Men unfairly shoot at the Reputation of the Female Sex, to erect Trophies of a Spiteful Ambition upon (if possibly) the Ruins of their Reputation, and in attempting this, they draw their Malice to the dregs, and pour it upon them with a flood of evil Words, as if an universal malady possessed that Sex; and all Women were of an evil Complexion: The repute of Women has been perplexed with Volumes of Invectives and Similes, drawn from the most unconstant and unstable things to liken their humours, an unvariableness of Win●s, Water, etc. Even Old 〈◊〉 with his hobbling ●eet treads upon Female Credit and Reputation, in these words. 
Half so bloody there can none,  
Swear and lie as a Woman 〈◊〉. — Others make her the Moral of Pando●●s Box; the Emphatical punishment of the over bold Prometheus, Aretine, Mantuan, and Petronius have laboured mightily to fully so Beautiful a Creature, yet there is no tongue so impudent as to affirm that Adam's Rib abstracteth wholly from crookedness, that there is no particular Woman whose Merits hath not raised her above the reach of just Reproof: Modesty abounds most in Woman, and where the habitation of Modesty is, there is the Tabernacle of Virtue. If the Man may be properly styled the Son of the Creation, Woman may aptly be termed, Ray and Splendour; for as he is styled, 1 Cor. 11.7. The Glory of God: She is styled his Glory; and how fordidly does he degenerate from the Innate Dictate of self-preservation, that puts an Eclipse upon his own brightness. Woman is the Mother of all Living, and shall not Man rather bless than curse, the Fountain from whence such happiness flows to him as a Being in this World, an I poting him in a state of attaining one more Glorious in the other? Woman is part of Man and what an intense degree of folly must possess him who hates his own Flesh, and bites it with the Teeth of Slander. The Aim●● God, who judged A●ams Felicity 〈◊〉 ●mpla●ed till he had made him another self, and therefore in affronting and despising that Gift, he affronts the Wisdom of Heaven, and Scorns the Workmanship of God's hands, which is a very high Impiety, and though there may be some bad Women yet; the darkness of their Vices cannot cloud and benight the bright Virtues of so many as have adorned the Stage of the World with uncommon Lustre, and in their Zeal for Religion, they have more particularly Exceeded Men. Socrates makes mention of a Fair Christian Lady, who observing divers of their profession ready to embrace the Flames under the Persecution of Valentian; her Zeal in so good a Cause, made her press through the crowd of People that were Spectators, and Voluntarily pass through the Fiery Trial with these blessed Martyrs, to the enjoyment of Thrones and Kingdoms of unspeakable Pleasure and Delight, which Constancy and Holy Courage, so confounded the Tyrant that he thereupon ●ackned the Persecution. Eudo●●a Wife to Theodosius the Emperor, did so abound in Religion and Honourable Practices, that she got her a name more lasting than the stately Structures, She founded for the use of Piety and Divotion. Eusebius tells us Theod●cia the Virgin, not Eighteen years of Age too beautiful and Tender a Morsel for devouring Flames, with Incredible Constancy and Patience, endured Martyrdom under Diocletian: And mentions two other Virgins, that Expired by the same Fate; of whom he tells us, that the Earth they had trampled on, was not worthy longer to bear them. Paula a Noble Religious Lady, is spoke off with venerable Esteem; by St. Hierom, in these words, Were my Members, says she, as many Tongues, and all my Joints endued with the Gifts of Elocution; the Expressions which I could then utter would be low, and fall much beneath the worth of that venerable Lady, who has not heard of the Patience of Eleonora; who thrust out to a desperate Fortune by her own Friends for her Religion's sake; endured Commerce with Wolves and Tigers. And Men more Savage in their corrupt Natures than those untamed Beasts. Xenophon has made Panther famous in his Writings, by the Character he has given her, viz. That she was so Excellent a Woman, That when her Husband was at home, or abroad, That she was a Faithful Wife as well in his absence as in his presence. It was that as it were changed Sexes with him, and infused Courage and Magnanimity into his fainting Spirits. Herxes once confessed that Women were his best Soldiers, having turned their Distaffs into Swords, whilst on the contrary, the Men degenerated, and took the natural fear and weakness of Women, upon the miseries Egyptian Women of old Negotiated abroad, and the Men kept house; betaking themselves to diminutive Labours. Admetus' King of Thessally, being ready to breathe our his last farewell Air in the World, was upon consulting the Oracle of Apollo at Delphos; told him, his Life would be assured to him, if any one would voluntarily undertake to die for him: The People loved their Prince, but not so well as themselves; all his Friends denied to shoot the Gloomy Gulf of Death for him; Even those that were Aged and ready to return to their Primitive Dust, would not Anticipate their Fates some few hours to save a King, on whom the welfare of the Kingdom depended: Till Alceste his Queen (whose tender youth and Beauty, made all not to expect any such offer from her, as a Bud too fresh and tender for deaths cold hand to crop) with Joy and Alacrity undertook to die for her Lord, and performed it with more than Manly Courage. Whose Legends might be written of Women, who have caused wonder and admiration in the minds of Men, not prepossessed with Malice or Envy to the Fair-Sex, enough to make them blush to see themselves so far out done by those they suppose themselves so much Superior to, and to take of the Edge of their Spleen, and abate the bitterness some have conceived, upon no other ground than in following the Wild and Erroneous Opinions and Sentiments of some Satirists, who have been led to it by a Fancy to do Mischief. Therefore we could wish that what has been said, may draw them from su●● Vanity and Pernicious Folly, and that the stream of their words may run less muddy in their particular Channel: That they would respect and not revile that Sex, the absence of which would cause a well Peopled Universe, to become a Solitary Wilderness. That they would show themselves Men by Countenancing Women, that they would prove themselves of the worthier Sex, by indulging and defending the Weaker, which in honesty and reason ought to be performed, that so their tenderness, and an enlargement of their Virtues, might make the Fair more Emulous in sanitation of them.  Censure, 
With what Caution to be Managed.— Censuring of any one's Person or Actions, ought not be done but with great Caution; but because we are apt to err in our Judgements: In your Censures both Care and Skill are very much required, and indeed without them we may unjustly bring disgrace upon others and ill conveniences upon ourselves: Or on the other hand, too easy inclining to acquit the Guilty, we may be subjected to the Censures of others, for indeed we are too naturally prone to bend our minds to one side or the other, that we can rarely avoid giving Judgement to absolve or condemn, but there is a great difficulty in rightly understanding; when and where it is proper to pass Censure, we ought to have an Aversion to what is Criminal, and an Aversion to what is Ridiculous: But must we judge by 〈◊〉 and Reason, whether they be so or not, before we presume to give Sentence? For if we should take an unbounded Liberty in Censuring, it would not much differ from sending a Herald to Proclaim War against Mankind, and then we should be sure to be wor●●ed in the unequal contest. For this Reason we must suppress our Impatience; for fools especially (which over and above) are too strong a party to be unseasonably provoked, are indeed of all others, the most dangerous, for though they throw but a Slovenly Untruth, or a Dull Jest, without a Grain of Wit in it upon us, it may never the less be injurious to our Reputations, and again a Wiser sort will contrive it with more Art; and therefore we must not conclude ourselves secure from them; though to all appearance, our Credits seem to stand out of the reach of Ill will: For if Malice finds a strong opposition on one 〈◊〉 it will seek and be restless 〈◊〉 it find another part less defensible to enter at: If we ha●● tender Sides, they will be sure 〈◊〉 find them; and those Enemy's our too open Censuring, 〈◊〉 raised up against us, will 〈◊〉 sure to put the worst 〈◊〉 struction on all our Words 〈◊〉 Actions, if we would live 〈◊〉 disturbed, than we must 〈◊〉 run too far into this dang●● But avoid being the first, 〈◊〉 fixing a hard Censure, and other let it pass the 〈◊〉 Voice, before we come to ● Determination; neither then 〈◊〉 bitter in Censuring, became we may not be taken for proper Judges: Nor must we 〈◊〉 too hard upon a tender Son but stroke it gently, and 〈◊〉 it over: For even a 〈◊〉 stuck with Bristles, is 〈◊〉 rough for this Age, it 〈◊〉 rather be covered with 〈◊〉 or Fragrant Flowers. The Austerity of Sower Philosoph●● is not now taking; who 〈◊〉 none where they found 〈◊〉 did any thing Contrary to 〈◊〉 Rules of Morality, but however in this case there is an advantage to be gained; 〈◊〉 where we strick softliest, 〈◊〉 wound ourselves lest, and others in more: For being 〈◊〉 discerning Faults, and slow i● exposing them, procures 〈◊〉 to be styled good Natured, an● strick a shame into those 〈◊〉 commit them; which in 〈◊〉 of a harsh Reproof, Ange● would keep out or stifle, and so we shall find, though notwithstanding all this Malice, should spend some Arrows of hard Censure at us, the Wounds they make, will be slight; for a Scandal, goes not deep unless it has the general Consent.  Conception, 
The Signs to know it, and whether Male or Female; and of false Conception— Censure us not Ladies, as if we intended to salute your Ears with any thing that can be in the least imputed Immodest, by the Wise and Discreet, and it is to those we chiefly address ourselves; but there are some things that may appear at first Blush to border upon it, when indeed there is no such thing in reality, and are so necessary to be known by Young Ladies, when their Conditions call for such Assistance, that we could not reasonably omit them without breaking our Promise to furnish you with all we could any way conceive conducing to your Advantage.— Conception, that is true, has many Symptoms attending it, yet many Young Women not knowing, or at least regarding them, have done Injury to themselves upon many Accounts, which we here pass over. The Signs are gentle Pains of the Head, swimming or dazzling of the Eyes; The Eyes sometimes 〈◊〉 and become of a dim or dusky Colour, much of their former Brightness fading for a time. The Veins wax redder than usual, and strut with the abundance of Blood, the Eyes sink in, and the Eyebrows grow loose, sometimes little Pimples suddenly arise in the Face, and the Eyes Glissen with various Colours. The Veins between the Eyes and the Nose will be extended with Blood, and those under the Tongue look Greenish; the Neck will flush with heat, and the Backbone seem cold; the Veins and Arteries swell, and the Pulses are observed more easily. Many times the Veins of the Breast look black, and in a while turn Yellow: The Nipples look red more than usual, and to conclude, there's desiring of things sometimes not fit for Food, a Puking and the like. This being certainly known by one or more of the mentioned Sympto●●; We come now to a 〈◊〉 Paint, which we should be difficultly brought to undertake, were we not warranted by diver● Learned Men, who have given their Opinions about it. They tell us if it be a 〈◊〉 〈◊〉 that when it is come to some Perfection in the Womb the Right-Eve of the Mother would to appearance 〈◊〉 swister, and sparkle more than the other. The Right 〈◊〉 and swell more than the 〈◊〉 and become harder, the 〈◊〉 sooner changing Colour, and the increase of the Milk be more speedy, and being milked out and set in the Sun, it will settle to a Pearl Colour. Her Right Cheek will often glow and colour more than the other, and she has a livelier Blush on all Occasions, than at another ●ime. And is more brisk and free from Sadness than if she conceived a Female. And when the Infant first stirs it is more active and strong in its Motion, the Concussion of the first motion, being perceived on the right side, her Belly will be more Acute towards the Navel, and when she goes, though she regard it not, she commonly sets her Right Leg First, and eases herself on that ●ide oftenest.— Contrary are the Symptoms of the Females to these their first motion, 
Twins, the Symptoms.  is held to be on the Left-side, and are borne through defect of Heat in the Womb, with more pain to the Mother, her Thighs swell, her Longings are extreme, and her Complexion sides, or often changes, and the like. Sometimes there are Twins, and this is known properly by the Motion of the Infants both ways, on either side at once; their Soul being agreed on to be received, at one and the same time; and the Mother's Flanks will rise higher than usual, a Channel or parting being to be observed from the Navel to the Groin.— Conceptions that are false many times delude women, 
False Conceptions hard to discover.  and make them believethey are with Child, when really there is no such thing; there is sometimes in this Case contracted a Mass 〈◊〉 Flesh, resembling the Gizzard of a large Fowl; yet not stimed to a particular bigness, bu● accordingly greater or lesse● according to the time of 〈◊〉 Continuance, which is usually four Months, and then they name it a Mooncalf; some again are deceived by sword which are twofold, viz. Tr●● or False; The first of these is a fleshy Body, filled with many Vessels streaked with Green, white and black Lines, and 〈◊〉 not wanting of Membranes, 〈◊〉 has divers encompassing it, and although it receives no Nourishment as a Child does, 〈◊〉 through certain Veins, by re●son it has no Intervals, yet it Lives, but no better, as w● may term it, than the Life of a Plant. The other of these admits of a fourfold Distinguishment. First it is called a Windy-Mole, when it swe●● with a Contraction of Wind. Secondly, when there is a 〈◊〉 flux of Water, it is called 〈◊〉 Watry-Mole. Thirdly, a amorous one, when the Humours get together, and Fourthly, A Membranous one, wh●● there are many Membranes 〈◊〉 the form of a Bag filled with Blood.— Conceptions are False, are as the True, known by their Symptoms, as Depravity of Appetite, swelling of the Breast and Belly; but then not as in the other Conception, the Breasts soon fall again, not affording any Milk; the Face is as it were blown up with Wind, but the Thighs and Hips wax Lean, and fall away; the Belly almost of an equal Round, proves hard, as if Dropsical, and her Rest is disturbed and broken. Again, let us consider, That a Male Infant usually begins to move at the beginning of the Third Month, or at least for the most part, and the Female at the beginning of the Fourth. Then if there be any Milk 'tis a sign of a true Conception, but if not, of a false one. A true Motion is brisk and lively, and although the other has a Motion, yet it is dull and heavy, and being stroaked down, cannot move itself to its place again, nor turn to any other side, for want of inbred Force, than what it is turned to.— Conceptions fully occasioned by the Windy-Mole, are discernedly by the extraordinary streaching or extending the Belly, and yet it is soft and spongy, especially near the Groin; and being 〈◊〉, sounds like a Drum, increasing and decreasing, so that she has thereby a lesser or greater Proportion of trouble with it. That which is called the Watery one, is to be observed by the Belly's being distended when the Woman lies with it upward, the Sides more swelled than the middle or bottom, which grows flatter; for it has a kind of a Fluctuation. That that which is contracted of Humours has much the same Symptoms, but dilates not itself so much by reason it is not composed of so fluid a Matter, but more closely comprised in its Cells; the Water in the Case of the Last being red, or of a very deep Colour, when in Case of the other it is clear or muddy Pale.— Conceptions, there are of other kinds, that are false, occasioned by tumors, which some have been so ignorant to take for Moles; when indeed they are no more than Rotundies or Swellings of the Belly, not well perceived till the Womb is dilated, and then there are small Bags of Water at one or the other corner, or if they be not there, in their stead there are knol●s of Kennels like Clusters of Grapes; But of these things we have said enough to give Young Women a Light into these Affairs and think it 〈◊〉 to wade a●● further, lest we should 〈◊〉 beyond what we 〈◊〉 

By this 〈…〉  
Works 〈…〉  
And 〈…〉  
  

How first is built the Fabric of Man.  
How he from almost nothingness began;  
Whose Life when gained is counted but a span.    Chastity 
art thou fled from Christians, to Pagans? Virginity (thou, in whom Antiquity did Glory) canst thou find no modern Person worthy thy presence? The Ancients honoured the very title of Virgin so much, that they thought Virgo to be named a virtute: That as Virtue is unspotted; so Virginity should be uncorrupted. They all concurred in applause of this Estate: But they differed in degrees of Praise; some of them thinking Virgo to be derived à viro; because they having passed their tender years, desire the Society of Man. Others thought virgo to be so nominated a vigore; because they flourish most in those years Others deduced virgo à virga: Not because they are scourges to Men; but they called them so ab aetate viridiori: because that as greeness is a token of the Spring; so these green, tender years are marks of Virginity. Some compared a Virgin to a Lily: the Similitude was this; they thought the six Leaves of the Lily did represent the heart and the Five Senses of a Virgin, which (like the former six) should be kept fresh, having no favour of evil: And that as those leaves are spread abroad; 〈◊〉 Maiden-actions should be open not close, nor secret; but secure: As able to endure th● most searching Eye. Ho● many Plants, Rivers, Springs, Temples, Cities, did they consecrate to the name Virgo and gave them that name▪ They thought the same difference to be between Matrimony, and Virginity, that a betwixt to Sin and not to 〈◊〉 good and better. And therefore Hierome in his Exposities of the Psal. Homines & ●menta salvabis domine; pe●homines, inquit, intelligu●● solae virgins, per jumenta● liqui omnes. Him follows Albertus magnus. 
Alber. Ma●●de mulie● fort.  Continentia, inquit, habet fructum triplicom: Scilicet, cen●●●mum in virginibus, sexage●mum in viduis, & tricesu●●● in conjugatis. Continen●● saith he, hath a three fold ●●●gree, or condition: In virgin it bringeth forth an bundrens in widows threescore, and in the wedded thirty. Scripture runneth clean, and clear on 〈◊〉 side: Which the passages following demonstrate. 1 Cor. 1 King. 2. Wisd. 3. Mat. 13. Esay. 56. Syrach. 26. But amongst all other places, 〈◊〉 one in the Revelation is most of all to be noted. 
Revel. 14.  And they sung as it were a new song before the Throne, and before the Four Beasts, and the Elders: And no man could learn ●hat Song, but the Hundred Forty and Four Thousand which were bought from the Earth. These are they which are not defiled with Women, ●or they are Virgins: These follow the Lamb wheresoever he 〈◊〉; these are bought from Men, being the first fruits to GOD and to the Lamb. And in their mouths was found no ●uile: For, they are without ●ot before the throne of God. These are words, that would ●nforce any sober Soul to embrace that single, simple, and sincere kind of life, approved by God, Saints and Angels, as ●eing free from uncleanness, ●nd void of all cankering cares. Yet how many now-adays, would be ranked among Virgins, who indeed are rank Whores; How many are Courted, who deserve to be Carted? Had Job lived in our ●ays, he never should have ●eeded To have made a Covenant with his eyes, 
●ob 31.1.  lest at any time they should look ●pon a Maid; for, he should scarce have found any to look ●pon; So far is Chastity exiled, ●o much is shame impaired, as ●hat Impudence, and Woman ●re almost become Relatives.— Chastity, 
Chastity it's Excellence ●n Men and Woman.  is the brightest Jewel that adorns the Fair Sex, nay it is the very Star that Lights and Guides them to all other Virtues, without which they can lay claim justly to none of the rest: Considering there is no Vice whatsoever to overcome, as Carnal Desires, or Lusts of the Flesh: The Conquest must be allowed the more noble Covetousness, indeed is inherent to some, but not so universal as this; and as that has its ●eat in the mind alone, this seizes upon the Mind and Body, and draws every part into Conspiracy: Whereas other Vices usually intrude upon us by our unadvisedly losing the Reins of our desires; this is ingenerate and born with us, and having rooted itself, through long Indulgencies, the difficulty is the greater to pluck it up; or for those that have been very careful to keep off its Assaults, 〈◊〉 how much the more strong; therefore, the Enemy is the more: They deserve Palms and Crowns, that Triumph over him, which all should do. And many have persevered into their immortal Fame, of which Historians, as lasting Monuments to their merited Praise, have furnished out divers Examples of Chaste Women, who accounted Life but a trifle in respect of their Humour.— Chaste Brasilia, 
Chas●●● 〈◊〉, etc.  an Illustrious Virgin of Diraccbium, upon the Town's being stormed was Seized by a rude Soldier, who inflamed by Lust, attempted to Deflower her; her Prayers, Tears, and offer of Gold were of no force to cool or moderate his hot desires: So that finding no other relief, by a feigned slight, she saved her unspotted Chastity; she told him, if he would not wrong her in that, she would discover to him a Herb in her Father's Garden, the Eating of which would render him Invulnerable: This tempered him a little, yet with a Mental Reservation, after he had got the secret from her, to pursue his ends, notwithstanding as her being found, she first tasted it, and then as a proof, desired him to push at her bare breasts with his Sword, which he did so rudely, according to her wish, that she exchanged her Life for the safety of her Chastity.— Chaste Euprasia, to save herself from being Ravished by a Barbarous Soldier, submitted her Neck to the stroke of his Sword upon the like pretence; which being sundered with the blow: Her chaste unspotted Soul ascended to the Holy Choir of those Immaculate Virgins, that wait upon the Prince of Chastity with Songs and Triumphs, and have their Garments Undefiled. When Manlius the Roman Consul had overthrown the Gallogrecians, a Centurion of his Army, took the Beauteous Wife of Prince Orgigon; and notwithstanding her Prayers and Tears, forcibly Ravished her: Yet her Ransom being proposed, he carried her 〈◊〉 him to deliver her up upon the Receipt of it; but instead o● a Reward, met an unexpected death for his Villainy; for a● Ambush being privately 〈◊〉 he was Entrapped, and at her Command, his head stricke● off, which she took up and laid at the feet of her Husband, relating the manner of the Injury and the just Resentments she had to exert her Revenge●— Chastity so affected 〈◊〉 Lucia a Beautiful Virgin, 〈◊〉 tho' a Lord who had power over the Country where 〈◊〉 lived, became Enamoured of her; she refused to hearken 〈◊〉 his Solicitations, so that gro●ing more inflamed; he 〈◊〉 to fetch her by force, 〈◊〉 Messengers told her, she must go with them, for that 〈◊〉 Eyes had inflamed their Lord that he could not rest nor have any peace, except he Enjoyed her; at this she sighed, an● trembled, but recollecting her fading Spirits, got leave to 〈◊〉 up and Dress herself, or so pretending to do: She coming 〈◊〉 the Glass, thus spoke to her Eyes, I know the reservedness and simplicity of your Glances nor have I upon that account my Remorse of Conscience but however it comes to pass you appear to me not innocent enough since you have kindled a lustful desire in the he●● of one who seeks to dispossed ●me of my inesteemable Chastity, and who for that cause I mortally hate; quench then with your Blood, the Flames you have kindled: Whereupon with hands piously Cruel, tore ●ut her Eyeballs, and sent them covered with Blood to him that sought her, saying, behold what he loved I have sent unto him; but the rest is reserved for a more Glorious Spouse, who when those Eyes at the last day shall be restored, will take pleasure in my beauty. The Courage and Bravery of this Chaste Virgin, so sensibly touch the Lord, that he betook himself to a retired Life ever after.— Co●umba, a Virgin of Perusina, 〈◊〉 reported to be of that Chastity and Abstinence, that she ●ever tasted any other food than the bare fruits of the Earth, from the years of her discretion till the hour of her death. Amata was a professed Virgin, who in forty years ●pace never set foot over the threshold of that Cloister, wherein she had confined herself, in which time she never tasted food, save bread and ●oots. Sarab lived in the time of Theodosius the Elder, she made a Vow, never to lodge beneath any roof; but inhabiting the bank of a certain River, removed not from that place ●n Threescore years. The like ●s read of Sylvia a Virgin, the Daughter of Ruffinus, a Perfect 〈◊〉 Ruler in Alexandria, who betook herself to solitude for the space of Threescore years, in which time she never washed any part of her body save her hands, nor reposed herself upon any bed save the ground.— Chaste Timoclea a Thebian Lady, being taken by a Thracian Captain, when Alexander Sacked that City, he Ravished her, which so exceedingly grieved her, that she resolved upon Revenge, and thereupon stifling her discontent, in appearance she seemed as if she was in a better humour, telling him, that if he would protect her from the rude Embraces of others, she would show him a Well into which she had let down a great Mass of Gold, the greedy Thracian, heedless of the Stratagems Women use to compass their Revenge, went with her, she there showed him a Cord fastened to a Pin on the side of the Well, about a yard within it; desiring him to pull by that and he would soon become Master of the Treasure, which the over Credulous Fool, blinded by the hope of Gain, attempting to do, she tripped him in headlong, and allayed his burning Lust in a cooler Element; which done, with a shower of large Stones she sent his Soul to accompany the Ghosts of Ravishers in the other World. Alexander the Great, hearing of this, sent for her, and charged her with the matter, which she boldly confessed, and being asked who she was, with the like Bravery, she said, I am Timoclea the Sister of Theagenes, who Valiantly fight against thy Father Philip, was slain in the Cheronean Fields. The Noble Conqueror hereupon dismissed her with Praise, acknowledging her revenge was just upon the Violator of Honour. Nor is this Chastity so Admirable in Women alone, but likewise in Men: Of which there are many instances, Panthea, a Beautiful Lady, being taken Captive by Cyrus, he would not suffer her to be brought to his presence lest his Chaste thought might be injured at the sight of so Angellike a Creature. Scipio the Roman General, having taken new Carthage in Spain, restored a Beautiful Virgin, that was presented to him, to her Friends, refusing the Ransom they brought, desiring nothing more than her absence, lest any unchaste thought might arise by too long beholding all the Charms of her Sex, Centred in one Lovely Face.— Chastity among all Nations has been highly Esteemed, and Diana, for her Chastity was Adored as a Goddess: And indeed it carries a Reward of happiness in itself, and is so Lovely and Admirable that it sets a double Lustre upon either Sex, and gives them an absolute command over those passions that would otherwise make us uneasy and frequently very unfortunate; not that Chastity is an Enemy but rather a Friend to virtue Love; but it places Bars an● Boundards, to Vicious and 〈◊〉 ordinate Affections, preserve Health, secures our Reputation gets us a good Name among good People, and contrib●● to the lengthening our 〈◊〉 
A Ray it is of the Cele●● Mind,  
That lights the Soul 〈◊〉 happy Land to find.  
Where Pure and Chaste shall for ever be,  
And join with Seraphius 〈◊〉 Harmony.  
Tread on the Golden Perlament and its way,  
Pave with more Light by new added Ray.  
Each step it makes 〈◊〉 Angels it embrace,  
As a fit Guest for such a ●●●rious place. — Concerning Married Peo●●● over and above the keeping their Mutual faith and vows with each other, 
Chast●●● Rules 〈◊〉 be obs●●●ed 〈◊〉 by ●●●●ried Pe●●sons, 〈◊〉 Matrimonial Chastity.  these particulars are highly necessary and useful. As first, notwithstanding their Mutual Endearments, are safe within the Pale of Marriage; yet they that have Wives 〈◊〉 Husbands, must have them if they had them not: 〈◊〉 must indeed have an Affec●●● greater to each other, than to ●●ny Person in the World, but 〈◊〉 greater than they have to God, but that they be ready to part with all Interests in each others Person, rather than to displease or sin against him. Secondly, In their Permissions and Licences they must be sure to observe the order of Nature, and the ●ends of Gods working in them, ●he cannot be called a very kind Husband, that uses his Wife as a Man treats a Harlot; having no other end but sensual pleasure: Concerning which our best Rule is, that although in this as in Drinking and Eating, there is an appetite to be satisfied, which cannot be done without pleasing the desire, yet since Nature intended that desire and satisfaction; for other ●ends, they ought never to be separate from those ends, but ever joined with one or all of them, viz. a desire of Children to avoid Fornication, Ease and Lighten the Sadness and Cares of Household Affairs, or ●o Endear each other. But never either Act or Desire, with ● purpose to separate the Sensuality from these ends which allow it.— Considerations 〈◊〉 be had by Married Persons, to keep such Modesty ●nd Decency of treating each other; that they take heed ●hey do not force themselves 〈◊〉 high and violent Lusts: With Arts and misbecoming Practices; always minding ●●at those mixtures are most innocent and Effications which ●re most Simple and Natural, most orderly and Safe, it is the duty of Matrimonial Chastity, to be restrained and temperate, even in the use of Lawful pleasures, concerning which, though no universal Rule cannot antecedently be given to all Persons, any more than to all Bodies, one Proportion of Sustenence, yet such Persons are to Estimate the degree of their Licences, according to these Proportions. First, Then to be moderate, so as to consist with Health. Secondly, That it be so ordered as not to be too expensive of time, and that precious Opportunity of working out our Salvation. Thirdly, That when Duty is demanded, it be always paid (so far as is in our power and election) according to the foregoing Measures. That it be with a temperate Affection, without violent transporting Desires; or too sensual Applications, concerning which a Man is to make Judgement in Proportion to other Actions; and the strictness of his Religion, and the Sentences of Sober and Discreet Persons: Always remembering that Marriage is a supply of the Natural necessities of the Body, not for the artificial and forced Appetites of the Mind. Socrates was wont to say, That such Women to whom Nature had not been indulgent in bestowing upon them, good Features and Complexions, should make it up to themselves, with excellent Manners, and that those by whom she had done her part by rendering them Comely and Beautiful▪ should be careful that so fair a Body was no polluted with unhandsome usage; To which Plutarch adds, That a Wife, if she be uncomely, should consider how extreme Unhandsome she is if she want Modesty, and on the other hand, let a beautiful Woman think how much more beautiful she is than Nature has made her, if she be endowed with Modesty and Chastity.— Conclude we then, that of all the Dangers a Christian is liable to, there is none more pressing and troublesome, than the Temptations to Lust: No Enemy more dangerous than that of the Flesh; no Accounts greater than what is to be Received for at the Audit of Concupiscence; and therefore in all Estates and Conditions, we ought to be careful and watch over our unruly Lusis and inordinate Passions; and in as much as lies keep them under, and within the Bounds of Modesty and Moderation.  Charity, 
or Divine Love Commendable in the Fair-Sex.— Charity refined, is Love in its Purity, and Love is the highest thing that God can communicate to us; for he tells us himself is Love: And again it is the greatest thing we can give to God for it; if we will also in conclusion give ourselves and carry with it all that appertains to us; the Apostle calls it the Band of Perfection, it is the old and the new, and the greatest Commandment; and indeed all the Commandments in Epitome, for it is the fulfilling of the Law, it does the work of all other Graces, without any other assistance, but it's own immediate Virtues; for as the Love to Sin makes us sin against all our own Reason, and all the dictates of Wisdom and all the advices of Virtuous Friends; and without Temptation, and without Opportunity; so on the other hand does this Charity properly styled the Love of God, in Divine Love; which Love makes one Chaste without the Laborious Arts of Fasting and Exterior Discipline: Temperate in the midst of Feasts, and is apt enough to choose it with out any other intermedial Appetites, and reaches at Glory through the very bosom o● Grace, without any other Arms but those of Love; 〈◊〉 is a Grace that loves God in himself, and our Neighbour for God. The Consideration of God's Goodness and Bounty The Experience of those powerable and excellent Emanations from him, may and 〈◊〉 commonly are the first Mo●● of our Love. But we once b●●ing entered, and having tast●● the Goodness of God, we delight in, and love the Spiri● for its own Pureness and Excellency, passing from Passion to Reason, from Thinking to Adoring, from Sense to Spirit, and from Considering ourselves to an Union with God. And this is the bright Image and Representation of Heaven, it is Beatitude lively painted out of us, or rather the infancy and beginning of Glory.— Consider then, there is no Incentives needing, by way of especial Enumeration to move us to the Love of God, for we cannot Love any thing for any Reason, real or imaginary; but that Excellence is infinitely more Eminent in God. If we rightly consider there can but two things create Love, viz. Perfection and Usefulness, to which, on our part, Answer, First Admiration; Secondly, Desire, and both of them are centured in Love, viz. For the Entertainment of the former, there is in God an Infinite Nature, Immensity, or Vastness without Extension or Limit, Immutability, Omniscience, Omnipotence, Eternity, Holiness, Dominion, Providence, Bounty, Perfection, in himself; and the end to which all things, and all Actions must be erected, and will at last arrive; the Consideration of which, may be heightened, if we well consider our distance, from all those dazzling Glories and Perfections, viz. our smallness and limited Nature; our Nothingness, our Inconstancy, our Age, like a Span, a Shadow, a Vapour, etc. Our Weakness and Ignorance, our Poverty, our Inconsideration and Inadvertency, our Disabilities and Dissatisfactions to do good, etc. Also our Necessities and Dependencies, not only on God, who is originally and essentially; but even our need of the meanest of the Creatures he has made, and our being obnoxious to the weakest and most Contemptible. But for the Entertainment of the latter, we must consider the Almighty as a Torrent of Pleasure, the Fountain of Honour, an inexhaustible Treasure; and all that can be wished or desired of Joy and unspeakable Pleasures flow from him; and therefore seeing our Virtues have such proper and desirable Objects, it is highly reasonable that we should turn all into Love: For certain it is, this Divine Love will turn all into Virtue, and give us here an earnest and taste of Heaven, and hereafter Joys and Glories Inexpressible.  Child, 
(when good) its Character.— A good Child Reverenceth the Persons of its Parents, though never so Poor, Aged, Decrepit, or Insirm; as his Parents bare with him when a Child, so if he be grown up he beareth with his Parents. If defective and feeble in his Understanding, and become a second time a Child by Dotage, he does not think that his Dignity above him can cancel his Duty to him: So far from any such thought was the Wise and Learned Sir Thomas Moor, that being Lord Chancellor of England in the Reign of Henry the Eighth, his Father being then one of the King's-Bench; he would always before he went to the Court of Chancery kneel in the public Hall, if he found him there, and ask him Blessing; a rare and singular Example of Duty and Humility in one whose Wisdom, great Parts, Estate and Office, far exceeded those of his Parents.— The good Child observes his Parents lawful Commands, and practiceth his Precepts with all Obedience, and having practised them himself, he Entails his Parent's Precepts on his Posterity. Therefore such Instructions are, by the Wise Man, Prov. 1.9. Compared to Frontlet's and Chains, not to a Suit of clothes, which serves but one, and quickly wears out of fashion; but to those things that have in them a real and lasting Worth, and may be transmitted from Generation to Generation. The same Counsels observed are Chains to Grace, but if neglected, prove Cords to punish and afflict Undutiful Children. The Good Child is patient under Correction, not pining nor murmuring at it, but rightly considers it is for his future good and advantage: In Marriage, he first and last Consults his Parents, when propounded and concluded, as knowing thereby he does wisely in acquitting himself of his Duty, and is more assured of his own Happiness in the sound and solid Advice and Approbation of his Choice. He always bowls best at the mark of his own Contentment, who besides the aim of his own Eye, is directed by a Parent, who is to give him the Ground. He is a Stork to those that brought him up, and feeds them in their old Age of his Substance, if they be destitute of wherewithal of their own; however he is always at hand, to protect them from Wrongs and Injuries. He considers his Mother was a Pelican to him, and fed him with her own Blood, digested into Milk; and if his Father has been an Ostrich to him and neglected him in his Youth yet now is grown Poor and stands in need of his Assistance, yet he confines him not along way off to a short Pen●●●, and forfeited too if he passes his appointed Bounds and Limits; but he will show pity at home, and Learns as St. 〈◊〉 says, 1. Tim. 5.4. To requ●● his Parents; and yet the 〈◊〉 (we mean only the Principal not counting the Interest) cannot fully be paid, and therefore he compounds with the utmost of his Endeavours, which ought to be accepted in good part; such Duty God is likewise highly pleased with, and frequently rewards it with long Life in this World. However if he misses length of Days, which many times are the best; yet he Lives long, because he Lives well, when time misspent and squandered away, is not lived, but lost; Moreover if his days be shorter than he expects, yet God is better to him than his Promise, if he takes from him along Lease, on which he was forced to Toil and Labour hard to pay what was required of him, and gives him a Freehold of far greater value; even an Eternal Inheritance freed from all Cares, Doubts, Fears, mistrusts of losing, or forfeiting, Sorrows or Encumbrances; a Portion worth more than all this Lower World; so that in the midst of his singing hallelujahs and Songs of Triumph and Joy amidst the blessed Choir, he may boldly confess with Praise and Thanksgiving, that his Lot is fallen in a fair Land where he has a goodly Heritage; but if his Days multiply upon Earth, and he lives perhaps to see his Child's Children, his Parents dying before him; he must not only honourably Inter them, with a Mournful Solemnity, but keep their Memories and good Names alive in the Living Monument of his Mind; and when he must Fall by the Impartial Hand of Death, he transmits' them to be Embalmed in the Remembrance of his Posterity, that they may pass from one Generation to another, that the Bleding he derived from them may pass along with them from Age to Age. And they take an Example by the Pattern he has set before them to imitate, so that a great Happiness in their Duty and Obedience may attend them to the utmost flight of Time, and be abundantly increased upon their having passed the Wilderness of this World, and there entering the Heavenly Canaan. We might Instance many Examples of Dutiful Children, and the Blessing that have always attended them, as how they have been wonderfully preserved from the dangers of Fire, Sword, Water, and in the midst of Famines and Pest●lences, how even the ravenous Beasts of the Forests forgetting their Hunger and natural ●erceness have been kind and 〈◊〉 to them; but since many have already taken pains in this matter, we think fit to recommend you to their Books of Examples, where you will be plentifully furnished to your Satisfaction.  Compassion, 
and a Merciful Disposition; Praiseworthy in the Female-Sex.— Compassion is that which inclines us to do Good to all, but more especially to those that are in Misery and stand in need of our help, and to those that stand in need of our Pardon and Forgiveness when they are sorry for the Injuries they have done us, and this chiefly should Reign in the lovely tender Breasts of the Female-Sex, made for the Seats of Mercy and Commiseration, they being made of the Softest Mould, aught to be most pliant and yielding to the Impressions of Pity and Compassion, and to redouble the Horror of any sad Object, when God himself would most Magnify his own Compassion, he Illustrates it by that of a Woman as the highest humane Instance. We must confess such a Propension have Women to Commiseration, that they are frequently taxed with an Excess in it; So that the Cruelty of Men call a Just Commiseration, a Womanish Pity, however it is commendable, and highly to be esteemed and valued, since even the Great Creator of all Things prefers Mercy before Justice and Severity. And in this Virtue Women have in former Ages eminently Excelled, to that degree, that the Wisest of Kings concluded not their Character perfect without it, when he says, Prov. 31.20. She stretcheth forth her Hand to the Poor, and reacheth her Bread to the Needy. And it is a little observable, that after he has described her Diligence and Industry for the acquiring of Wealth, he places this in the Front of her Disbursements, as the chief Use she made of it; and it precedes her providing 〈◊〉 for her Husband, and fine Linen and Purple for herself. The Application i● very obvious, and directs all that own the like Title of Virtuous Women, to prefer the Necessities of the Hungry and Needy before their own Delicacies and Superfluities, the Poor beholding Ladies in glittering attire, reflecting the Sunbeams to dazzle the Ey●● of the Beholders, and finding their Cries and Prayers cannot prevail with them to drop a● Alms to supply their craving Wants, will not only wonder that such Hard-Hearts can be covered in such Soft Garment but be apt to sin, if not by Cursing and Reviling, yet 〈◊〉 lest by Repining at the unequal Distribution of Providence, and ignorantly Tax the Almighty with Partiality to his Creatures, they imagining themselves as well to deserve it ●● his hands as others; and so they do not only refuse ●● supply their Wants, but 〈◊〉 them of their Innocence. Thei● are many ways among those ●● Ability to save out of Superfluous Expenses, that which would warm and fill the Hungry, that their Souls might bless them, yet we too sadly see, should many Lady's 〈◊〉 up the Account of their Charity it would appear little 〈◊〉 their own Eyes, and nothing in the sight of God. But 〈◊〉 such remember, that whatever they have is given them by God, and that he only 〈◊〉 them as his Stewards to see how they will dispose of it, that he may thereby know them to be worthy or unworthy Servants, or when the time comes, that their Luxurious Fare shall only feast the Worms, and render them passive in that Epicurism they were so active in, before they will wish they had made the Bellies of the Poor their Refectory; and by feeding them when they had Time and Ability, have nourished themselves up to a glorious Immortality. The Poor and Needy are only the Hands of God, who receive what is given for him, and whoever Lends to the Great and Merciful Giver of Life, Being, and all that we Enjoy and Possess, need not fear a large Restitution here, and more exceedingly hereafter.— Compassion stretches out farther than the relieving the Wants of the Distressed; for besides this part of Mercy in giving, there is another, and that is, Forgiving of Injuries and Wrongs, which is of a very large Extent; for whereas the former is confined to the Poor and Needy only, this has no such Limits, but as it is possible, Injury may be done by Persons of all Ranks; so this Pardoning Mercy must reach equally with that Possibility, viz. that part of Charity which we peculiarly call Clemency, a Virtue which not only Christianity but even Morality recommends. The Ancient Romans had such a high Esteem and Veneration for it, that they not only placed it amongst their Deities, and built a Temple to Clemency, styling her a Goddess; and though indeed it is no such thing, yet it is one of God's Attributes, so Eminent that there is nothing can more assimilate Man unto him, and even all the Noble and Generous Spirits have got their Fame and Renown by it, more than by the Sword or Bloody Victories; and those who have had their most inveterate Enemies at their Mercy, and pardoned them, have gained a greater Reputation in Triumphing over their Passions, than if they had conquered Armies. King Lycurgus not only forgave A●●xander, who had struck out one of his Eyes, but took him home to his Palace, and gave him liberal Entertainment, by which means he worked a Miracle on him, by Reclaiming him from his former Vicious Life. Phocian being unjustly condemned, left it as a Solemn Charge to his Son, that he should never go about to Revenge his Death: Many the like Examples Histories abound withal, but as there have been many Merciful, so there has been likewise many Cruel, both Men and Women; therefore the Poets were not much out when they represented the Graces under the figure of Women, as also the 〈◊〉 For as there have been many mild and merciful Women, so those that have deviated from Compassion, and Apostatised to Revenge, and have even outdone the Furies themselves; and since it is in some measure in their Election, which part they will Act. They ought to be very jealous over themselves, for the Declinations to any Vice are gradual, and sometimes scarce discernible; and in all Probability the greatest Monsters of Cruelty, would in the beginning have detested the very mention of those Inhumanities', which they have afterward acted with Eagerness. It highly therefore concerns them to fence themselves against those Beginnings, whose Ends may prove fatal and destructive to them. She that is over quick in apprehending an Affront, will perhaps, be but very slow in dismissing her Resentment of it; and if it be permitted to continue as an Angry Guest in her Mind, it will increase its forces by attracting many little Circumstances, and long passed Injuries, to blow it up into a Flame, and from thence it will burn into a Quarrel, and then aspire to Hatred, and from that to Malice, and so blaze intô Revenge, and when that Implacable Passion has fired the ●ind, Reason and Religion are scorched out; and so ●hey many times consume themselves and others.—— Consider we further then, how many Mischief have followed for want of Compassion, and Tenderness in forgiving Injuries, that have brought a World of too late Sorrows and Repentance. Le● none think this a Scheme of Discourse or Fancy, for certain it is, there have been too many Tragical Experiments of its Truth; how many Men otherways brave and temperal, have been mortally engaged upon the account of Females, who yet have unadvisedly thought their Honour concerned in their Resentments, and have satisfied the slender Affronts that have been offered them with no less an Expiation perhaps than the Blood of some or other of their own Friends or Relations. How have we known the Frant●●● Impulses of Feminine Revenge upon an imaginary Injury, push on (in the Vindication of her Wise Reputation) he Obliging Gallant into a Danger where his body, and perhaps his Soul is at stake, when she has suffered no Injury, bu● what her Conceit has framed and fashioned into Revenge: A madness we must confess it is, somewhat beyond what we find the Romances, describing of Knight-Errantry, where the imaginary Heroes undertake with a fancied Courage and Bravery to relieve distressed Damsels, and to save their Honour from the Prodigious Lusts of Tyrants, Giants, and the like, who by Force and Surprise have hurried them to their Castles and Caves; but that however bears a fairer Colour of Generosity than this: However fabulous it is, for here it is not Distress requires Assistance and Relief; but the Humours of the Prosperous, Insolent and Proud, thirsting after bloody and insatiate Revenge, where Compassion and Forgiveness of Injuries ought to take place. Those therefore that have made their Observations on the common occasion of Duels, have not corruptly divided them between Wine and Women, it being difficult to detemine which is the most intoxicating and bewitching in such Cases. The many Modern Examples has too sadly demonstrated the Mischief, and therefore as it ought to strike Terror into those Women, who have been in any manner accessary to the death, or at least-ways the endangering Life on this account; so it ministers a just matter of Caution to all the unconcerned; so to regulate their Passions, that they may not come within distance of Implacability: For it is Rare if they can so far master their Passions, as to give a stop to them when once they are arrived there.—— Compassion and Forgiuness of injuries, even Charms, Rude and Malicious Tongues, and fixes a Shame and Remorse upon the Consciences of the injurious, and so punishes them the ways they lest expected; as all Anger should be avoided, so many times it is causeless, some will be angry with those that Modesty and Mildly reprove them and admonish them to leave such ways and vices, as being pursued, will prove destructive to them; and this good Office has sometimes proved very fatal; those commoly who have most Gild, having the less Patience to be told of it, though in never so friendly and obliging a manner: And if there be no other cause of anger, it is the greatest Injustice in the World to be angry, making that a Quarrel which in good earners is really an Obligation: We have the saying o● a Wise Man, that he was less beholding to his Friends than his Enemies, because they out of too much Lenity, spared to tell him of his faults, which the other doing, though by way of Reproach; gave an occasion to Reform his Manners. and proceed with more Caution and Uprightness, that even so Malicious Accusations▪ were a kindness to him, and he studied, to repay them with Favours, rather than Injuries. But again, if we should suppose in the last place, that the Aspersion be not only unkind 〈◊〉 likewise false. It will not then be safe to let loose the Reins to Anger. First, In regard to Prudence, an Angry Vindication only serving the purpose of the Enemy, and is mainly conducing to the spreading of the Calumny, when a Prudent Dissembling and Wise Neglect, frequently stifles it in its Progress. Secondly, In respect to Christian Duty, for all that have regard to that, must acknowledge they are under an Obligation, not to Revenge but to Forgive Injuries: And if they will pay a real Obedience to this Precept, it must consequently be the more easy the sooner they set to it. When any one perceives his house on Fire he stands not gazing, as delighted with the Circling or Curling of the Flames, much less adds Bellows to increase its Rage, but rather applies himself Immediately with all diligence to the Quenching of it, and Anger is as little to be trusted, for if it be once throughly kindled, it will be hardly suppressed, till it has totaly overcome the Subject it works on.— Compassion should stand then as a guard to keep it from entering the Breasts, especially of the Fair-Sex; and make them not look back upon the injury, but forward upon those Mischiefs which a too sharp resentment may betray them to. If this Caution was had instead of those Manifying Optics Wherein they too largely view the wrong they would make use of in the other end of the Prospective, to see the dismal Event at a distance; and than it would certainly fright them from any nearer approach; and and oblige them to keep within those bounds their Christian Duty prescribes them; and with much facility acquit them with a more Ingenious and Larger Pleasure than their extremest Revenge can give them: did we rightly understand the Pleasure of forgiving Injuries, and obliging the Injurious; we should find it so Refined and Pure, so Heroic and Noble that none but Rational Natures are capable of it: When as that of Revenge and Spite, is Brutal, and fal●y called a Pleasure, the Act of the most Contemptible Animal is to return a mischief for one received: We should conclude from hence that it is an easy Determination, rather to Embrace that Compassion and Clemency, which we find Exemplefied, not only in the wisest and best of Rational Creatures, but in the Omniscent and Imortal Being, than to embrace that Savage fierceness of the Ignoblest Irrational Creatures; and this is certain, that no Woman would have a liking to assume the outward form of any of those Creatures whose ferocity is too frequently Imitated: Why then should the Mind the Nobler part appear in so monstrous a Transformation, for as there are no Monsters so deformed as those that are compounded of Man and Beast, so among them all, nothing is more unnatural than Female Anger, when it boiles up into Rage and Fury, for their Blood thus fermented by an unruly Passion, may probably enough occasion the Effusion of another's swelling, and overflowing in a Crimson Inundatien. Solomon tells us, Prov. 17.14. The beginning of strife is as when one lets our water, therefore leave off Contention, etc. When by Immoderate Passion, or Anger; a breach is once made upon the Spirits, all the consequent Mischiefs will flow in like a rapid Torrent, when the Banks are forced or broken down, and this happens, unprevented and unavoidable, where great care is not taken to keep the bounds entire, by Preserving and Cherishing that Tenderness and Compassion, which God and Nature do equally command and Enforce.— Consider then and duly weigh these things, and you will, if you call your Reason to your assistance, soon distinguish between the Advantage of the one, and the Mischiefs and Miseries inherent to the other.  Contentment, 
Contentedness in all Stations and conditions, carries along with it a wonderful Felicity, and renders humane Life easy and comfortable to the Fair Sex especially: It is a beam of that happiness darted into their Souls, that shall hereafter be more fully possessed; but we hold it not sufficient where it is only a senseless stupidity, or a carelese neglegence, what becomes of our Estate or Affairs; nor a seeming in Discourse, to despise and contemn the Riches of this World: As mean and unworthy our Care or Regard, but it is an humble and willing submitting ourselves to God's Pleasure in all Conditions. And this makes us carry ourselves Gracefully, in Wealth. Want, Sickness, Freedom, Fetters, or whatsoever it shall please God to allot us: It renders Marriage comfortable in what condition soever it happens, and is the great Agent and Supporter of Love. Though indeed we must allow it is no breach of Contentment: If we complain of unjust sufferings offered by Men, provided we allow them as just proceedings from God, who uses wicked men's injustice, to correct those he Loves, and returns them a Blessing for their Afflictions; when he has tried their Patience and Humility: Nor is it any breach of Contentment by lawful means to seek the removal of our Miseries, or the bettering our Fortunes; Pious Medi●ations greatly advantage Contentment in Adversity. And God's Sp●rit is the be●t Schoolmaster to teach it us, in the School of Sancti●ied Afflictions; the best place of Learning true Contentment. In Riches it cannot be found, for they avail not in the day of Wrath: And those that seek Contentment in that, are deluded with the shadow, and by fond setting their hearts on it, create more discontents to themselves, than perhaps would ever have be fallen them, had they declined it, and been well pleased with a competency. Contentment makes Homely clothes and Diet as Gay and Satisfying as the most Glittering Apparel and Sumptuous Banquets of the most Riotous Epicures. And this is that can only give a full satisfaction beyond the Limits of craving. And in a word, Ladies, it is Riches, Beauty, Honour, Pleasure. and all that you can reasonably name; for there is scarce any thing pleasant, delightful, or to be desired, but is Treasured up in a Contented Mind. And as the Poet says: 
Content is all we aim at with our store.  
And having that with little, what needs more?   Childbearing Women, 
Christian Wives, (says a Learned Author) in a Childbearing state, that they may Comfortably bring forth the Fruit of their Wombs, are highly concerned for that good work, to ●●ve their fruit unto holiness. Then be sure all shall go well with them both here and 〈…〉. belongs to the pure in heart, and the undefiled in the course of their lives. What knows the 〈◊〉 Wife, whether (if she should be married to a bad Man, by Parent's disposal) she may 〈◊〉 her Husband? We read of several Christian Wives, whose Husbands have been brought to real Godliness, by the●● Zealous Endeavours; as Cemens' by Domitia, etc. For the holy Conversation of a Wife, hath sometimes a great force upon the mind of the Husband, who is thereby disposed to entertain good: And if a work of Grace be wrought upon him, than he will be more fervent in prayer for his Childbearing Wife; who, 〈◊〉 she ought through the whole course of her life, to be da●●● dying to sin, and living to righteousness; so in her approaching sorrows, she is more especially concerned.— 'Tis the duty of a bigbellied Woman, to be in a readiness for her departure, that she may not be surprised sith the pangs are perilous th● she hath to pass through; and the more, if she be but of a weak, and not of a hail Constitution. Mrs. Joceline when she felt herself quick with child (as then travailing with 〈◊〉 itself), she secretly took order for the buying a new Winding-sheet; thus preparing and consecrating herself to him who rested in a new Sepulchre, wherein was man never 〈◊〉 laid; and privately in her Closet, looking Death in the Face, wrote her excellent Legacy to her unborn Child.— None ever repent of making ready to die. And every Christian is ready, who can entirely submit to God's disposal in Life or Death. Yea, and then a good Woman is likest to have her will in a safe temporal deliverance, when she is most sincerely willing that God should have his in dealing with her as seemeth best to himself.— It behoves you, as righteous Handmaids of the Lord, To continue in the constant exercise of Faith, Patience, Sobriety and Temperance. Certainly you who are blessed in being Instruments for the propagation of Mankind, when you find you have conceived, and grow pregnant, are highly concerned to put on, and use these Ornaments. A great work you are usually busy about, in preparing your Child-bed-linnen; and I shall not discourage, but rather encourage you to make necessary provision for your tender selves and babes.— And let every ingenuous and grateful Mother, whom God hath safely delivered from her Childbearing pains and peril, imprint a grateful remembrance of so signal a Mercy with indelible Characters in her mind. Lord, thou hast regarded the low estate of thine Maiden; when I was in an Agony, and well nigh spent with repeated pains, thou didst stand by me and my babe; yea, thou didst admirably help us, making way for it to pass into this world safely, keeping us both alive; yea, and it may be, when our friends veri●y thought with sadness, that my Child could not have seen the light, and I should shortly have shut mine eyes upon it, being ready to despair of bringing as forth, then didst thou find a way for us both to escape. When Mrs. Joceline, was made a Mother of a Daughter, whom shortly after being baptised, and brought to her, she blessed, and then gave God thanks that herself had lived to see it a Christian; Having dedicated it to the Lord in his Ordinance. She accounted it an additional mercy to her bringing her forth, and so would have it communicated to others support.— But you'll say, You shall have a rough passage. And if, as Sabina, a Christian Martyr, when she travailed, being in Prison, you shall cry out, as she was heard to do in her Childbearing throws: whereupon some asked her, how she would endure the Torments her Persecutors had prepared for her, if she shrunk at those? To whom she said, I now bear the Punishment of my sins, but then I shall suffer for my Saviour. It may be answered: Notwithstanding, be of good cheer; For the Scripture affords many Antidotes against discouragement, and to cheer up Suspicious and Fearful Women. But remember that the special Conjugal Grace of Temperance and Modesty, is to be exercised by the Childbearing Woman in sobriety, chastity, and gracefulness, both with reference to her Affections and Senses.— The breeding and bigbellied Women is highly concerned to take special care for her own, and the child's safety. Plato determined, That bigbellied Women, above all should so govern themselves during that space, that they may be neither carried away to many and furious Pleasures, nor oppressed with grief; but live a mild, quiet, and pacate Life. Many have miscarried by an inordinate giving way to their Appetites, and feeding immoderately upon various Dainties.— Such soft and delicate Women there are, who like the pleasure, and are impatient of the pain which ordinarily attend those in a Married state. To say nothing of those bad Women, who from a lustful cruelty, or cruel lustfulness, as Augustus speaks, do wish that their Issue should perish rather than live; and therefore do use ill Arts, either to prevent Conception. or procure Abortion; which must needs be very displeasing to God, who in his Law, hath breeding-bearing Women, much upon his heart, to provide for their safety. There be some, who from pre-apprehensions of their own pains, forbear to render their Husbands their due, not wel● weighing the ill Consequen●● of such forbearance. Others are ready to conceit, 'tis a discouragement to them to take pains, when very well able, about the Nursing and Education of their Children. 'Tis true, they are not of such Nun- 〈◊〉 dispositions, as some others idolising a single life for their ease, regarding not to be serviceable to God in their Generation, according to their Capacities, when called. For our Apostle in this Epistle, 〈◊〉 young Women to marry, 〈◊〉 Children (not as too many 〈◊〉 our Age, to bear Children when not married), guide the 〈◊〉 g●ve none occasion to the Adve●●saries to speak reproachfully Yet they are so greatly addi●●●ed to sensual pleasures in 〈◊〉 Married state, that they 〈◊〉 not to take pains in going through their appointed 〈◊〉 with their Child-breeding, 〈◊〉 Childbearing; but do so over-eagerly pursue their appetite● frolicks, and fancies, that they too often forget the condition into which God hath brought them, and so deprive themselves, and their Husbands, 〈◊〉 those blessings, which if they did behave themselves soberly and Christianlike, they might well hope for at God's hand supposing them to conti●●● duly careful (as they should be to forbear excess in Diet, an● violent Recreations, and 〈◊〉 suppress vehement 〈◊〉 using that moderation in all things which their condition notably calls for.— It may be granted, Men, yea, Husbands, are generally more prone to Incontinency. And were I discoursing them, I might remember them (as well as their Wives) of that famous saying of the Roman Orator, That in the Predominancy, or Kingdom of sensual pleasure, Men can have Commerce no with virtue: and therefore are concerned to be watchful and moderate, especially considering what the great Philosopher hath said, That of all the desires of the body, Men are apt to be faulty this way. Yet since the Command of God reaches those of each Sex, both are under a Religious band in the Marriage State; and (as one saith) the pleasure therein must be mingled with some severity, it must be a wise and concionable delight. It much concerns the Christian Wife, to give check to any suggestion, much more to any parley which is in a tendency to violate her Matrimonial Contract; or to bring her into any carriage unbecoming that honourable state she is brought into; or the undue use of the undesiled bed. So that however some of the Pa●ists in magnifying a single Life, would appropriate Chastity unto Virgins (whom they themselves do debauch in their Nunneries); Yet we find from Scripture, and the Ancient Fathers, that there is Chastity and continency in a Marraige-state, as opposed to that in a single Life. In the Exercise of this, with the precedent Graces, the good Wife having well learned the lesson of self-denial, can bear her burden in humble confidence of aids from above, in the hour of her Childbed sorrow, and a safe deliverance in the best way.— Next to Christ, the good Wife is above all other, dearly and constantly to love her own Husband, and that with a pure heart fervently. Yea, and she should never entertain low thoughts of him in that Relation, whom she could once think worthy of embracing for her Husband; and whom by the Covenant of God, in all Offices of Love, she is obliged to please: Without this bond of Perfectness, all will be loose, uneasy, and unpleasing; yea, the Laws and Commands of God, who by his wise Providence ordered the Match, will become tedious and irksome. But where this Conjugal Love is consequent upon the foregoing Christian Love, there all will become easy. This is the very life of Friendship; and where it resides in power, no diligence will be wanting to facilitate all other conjugal Duties. For neverfailing Charity, especially in this Relation, will enable the good Wife to bear all things, to believe all things▪ to hope all things, to endure all things. This holy flame therefore (as the Vestal fire) should be ever cherished, that it go not out. Indeed Love being as the Soul of Society, and of itself Immortal, it would argue it were not sincere at first, if it should cease, Dr. Goad recomending the Mother's Legacy to her Child unborn, written by pious Mrs. Joceline, when big with Child, preparing for her approaching Childbed, faith, What eyes cannot behold her true and unspotted love to her dearest Husband? In her affectionate Letter to him, prefixed to that little Book, she declares with thankfulness to God, her fears of Childbed painfulness, were cured with the remembrance, that things should work together for the best to those that love God (which cannot be right in a Wife without this true love to her Husband), and a certain assurance that God would give her patience according to her pain. And she bore all patiently. So did Mrs. Wilkinson, a most loving Wife, whose patience was remarkable in the midst of very sore pains, which frequented her in the breeding and bearing Children. Yet than her speech was, I fear not pains; I fear myself, le●t through impatiency I should let fall any unbesitting word. 'Tis a blessed frame (said that grave Divine, who recorded it), when pain seems light and sin heavy. So on the other hand, for want of this prevalent Conjugal Love, in conjunction with Christian Love, a Daughter of King Ethelred having found the difficulty of her first birth, she did afterwards perpetually abstain from her Husband's bed (against the Apostle's Rule) protesting from a Principle of unaccountable self-love, Th●● it was not fit a Daughter of a Crowned Head, should commit herself any more to such perish. 'Twas far otherwise with a young Woman in Euba●a, who being Married to a Man she loved dearly, became Mother and Grandmother to an Hundred Children. The Story of Mrs Honywood, in our Age, is not less famous.— The Wife hath plighted her Tro●● to her Husband, according 〈◊〉 the flesh, unto whom the Lord hath in the Marriage-Covenant joined her, and she is obliged to be constantly faithful in 〈◊〉 Conjugal Duties to him, 〈◊〉 whom she hath trusted herself and that by Virtue of the Covenant of her God. Neither 〈◊〉 enough to be really faithful but also to seem so, or be seen as much as may be, so to be. Not that any Christian Women should be like some of those in the Great Moguls Country, 〈◊〉 to gain the repute of Modest, Loving, and Faithful Wives, will have their own Corpse burnt together with their deceased Husbands: but she should show her real fidelity, as in an honest and prudent concealment of her Husband's Secrets, so in avoiding all just suspicion, by any familiar Converse with others, of being false to his Bed; and Religiously keeping till death, the Matrimonial Obligation, not deserting her dear Yoke-fellow when reduced to straits. For so 'tis storied of the King of Pontus his Wife, that she disguised herself to follow her banished Husband, saying, There she reckoned was her Kingdom, her Riches, and Country, wheresoever she could find her Husband. The Wife of a certain Count of Castille, when the King had detained her Husband in Prison, went to visit him, whom she persuaded to put on her clothes, and leave her there in his stead: Of which Fact the King hearing, did much wonder at the fidelity of the Countess, and sent her to her Husband, wishing he had such Wives for himself and Sons.— To this matter in his present to seeming Women, hath very well observed, 'twas his will that in their. Travail their should ever be while the world stands, that most eminent instance of his power; indeed that (I may say) which made the great Heathen Physician, 
Galen.  after a deep search into the causes of a Woman's bringing forth a Child to cry out, Oc Sin tail of Nature. Hence 〈◊〉 her low Estate, the pious Wife who lives by Faith, alone Nature, when she utters her doleful groans before the Almighty; concludes, It is the Lord, let him do what seemeth him good. If it seems good unto him, then to call for her Life, and the Life of her Babe, she can say, Lord, here am I, and the Child which thou gavest me. A prudent Wife abideing in Faith, Charity, Holiness, and Sobriety, may have such support from the strengthening word of Promise, here and elsewhere, that Travailing in Birth, and Pain to be delivered, she may have good hope to be preserved in Childbearing: For though as the most beloved wife Rachel in her hard labour, thought she should die. She may have good evidence, from the Exercise of her Graces, that she shall be eternally saved, and that may be written on her Tombstone, which a learned Doctor wrote on that of Pious Mrs. Wilkinson, 
Dr. Reynolds in her life, relates that she and her Child, were buried together.  who with her Child, went to Heaven from her Childbed, viz. 
Here lies the Mother and  
Babe, both without Sins,  
Her Birth will make her and  
her Infant Twins. — Hereupon the Upright Woman tho' frail, can resign up herself to God, being fully persuaded with the Father of the Faithful, that what he hath promised, he is also able to perform, and not Oliver speaking largely.— As for those who have Wives, they should take special care to discharge the duties of good Husbands towards their Childbearing Wives, with all good fidelity; viz. [1.] To dwell with them according to knowledge, giving honour unto them as the weaker vessels, and as being Heirs together of the graces of Life, that their prayers be not hindered. [2.] To endeavour as much as may be to discharge the parts of good Christians, and tender Husbands, towards their dearest Yoke-fellows in such a prevailing Condition; laying much to heart those antecedent, concomitants, and consequent pains such a state of pregnancy involves them in; which these Husbands themselves, in such a kind, cannot have experience of. That as it becomes them for the sake of their good and godly Wives, they may, as is sometimes said of some Sympathising ones, in a fort, breed with them, and for them, by putting on, as the elect of God, bowels of mercy, kindness, humbleness of mind, meekness, long-suffering, etc. and fulfil all the Duties of the Relation they are in, readily and ●●mely providing for them not only Necessaries but such Conveniencies as they can for their longing appetites and for the heartening of their dear & suffering Wives, who are apt to be 〈◊〉 down under apprehensions of their approaching sorrows, & to call in the aid of faithful praying Ministers and pious Friends, to make their requests known unto God for them. And if God hears their Prayers. [3.] To be heartily thank-ful to God upon his giving safe deliverance to their gracious wives, from the pains and perils of Childbearing.    


D.  DAmaris, 
Acts 17.34 perhaps a little Wife, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Wife.  Danae, 
i. Laurus, the Laurel or Bay-tree.  Dalilah, 
Judges 16.4.1. poor impoverished.  Deborah, 
may be rendered a Byword, Speech, Praise or Praising.  Denis, 
belonging to Baechus.  Dido, 
signifies a Man like or stout Woman. Phoenician  Dinah, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judgement.  Dorras, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. a She Goat, (or with Polit.) a Roe Buck; see Tabytha, Acts 9.36.  Dorothy, 
the Gift of God. or given of God.  Dousabella, 
i sweet and fair Maiden. Fr.  Douse, 
i sweet. Fr.  Drusilla, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Act 24 25. G. P. composeth it of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. Ros, the Dew.  Damia 
a Goddess of the Ancients only worshipped by Women, who were sworn not to reveal any thing that passed in nine Days and Nights. Revelling with Music and Dancing, etc.  Damodice, 
she was Sister to Critolaus of Arcadia, which Brother having killed her Lover in War, she so far exasperated him by Revile, that he sent her to seek him in the other World.  Damo, 
Daughter to Pythagorus the Philosopher; he charged her at his death not to publish any of his Writings, which (notwithstanding her extreme Poverty, and the great offers made her for the Manuscripts) she punctually obeyed.  Damigella Tribulzi, 
she was Daughter to John Trivulzi, a Lady well skilled in Latin, Greek, and Philosophy, and applauded for her Orations made before the Prelates and Popes, etc.  Dane, 
Daughter of Acerisus King of Argos, the Oracle foretelling she should bring forth a Son that should dethrone him, he shut her up in a Brazen Tower, but Jupiter descending in a Golden Shower, begat on her Perseus; who afterwards slew his Grandfather unknown.  Daphne, 
a Prophetess Daughter to Tiresias, curiously seen in Verse; insomuch that 〈◊〉 took divers of them to Embellish his Work.  Daphne, 
a Nymph, hel● to be the Daughter of the Rive● Ladon, and being pursued by Apollo, who was Enamoured of her Praying to the Gods for Succour, they turned her into a Laurel Tree, the word signifying a Laurel.  Deianica, 
Daughter to Oeneus, and Wife to Hercules; who upon falling in Love with Jola, sent him a poisoned Shirt dipped in Nessus the Centaur's Blood, which made him die distracted.  Diana 
or the Moon taken for the Goddess that prospers Success in Hunters, held to be Daughter to Jupiter and Latona. She had a stately Temple at Ephesus, and divers other Places: She is styled the Goddess of Chastity.  Dido, 
Queen of Carthage, who being got with Child by Aeneas, and he treacherously leaving her, she killed herself: She was Daughter to Methres King of Tyre, who flying h●● Brother Pigma●lion's Rage, builded Carthage, which warred many Years with Rome.  Digna, 
a Heroic Virago of the Kingdom of Naples, who being taken by Atti● King of the Huns, and attempting to force her to his Lust, she threw herself from the Batlements of her House into a River, saying, If thou hast a mind to Enjoy me, follow me. And so swimming over, made her Escape to the next Garrison.  Discard, 
a Goddess were shipped more for fear than love by the Pagans, to avoid Evils, which they fancied the otherways fomented: She was figured in a frightful Posture as with the Head of a Serpent and snaky Hair, and is held to be she that threw the Golden Apple among the Goddesses at the Wedding of Thetis, to set them at Variance.  Drusilla Agrippa, 
the Elders Daughter, a very beautiful Lady, being accounted in her time a second Venus; she was contracted to Epiphanes Son to King Antiochus, who promised on that consideration to turn Jew; but not keeping his Word, she married Aziazus King of the Emezenians, but Felix Governor of Judea enticed her from him; and she was present when St. Paul pleaded before him.  Dryads 
Nymphs to whom were asigned the Care of the Woods and Forests, and such as frequented them.  Dorcas, 
a Widow, curious in the Art of working Embroidery and other things, worthy Admiration. She was raised by our Saviour from the dead, her other name was Tabytha.  Deborah, 
a Valiant Matron of Judea; she encouraged the People to fight against Sisera, and harrazed their Country; and going in the head of an Army with Barack, she utterly defeated him with a great slaughter of his Host, and he flying to the Tent of Jael for shelter, was there 〈◊〉.  Daniades, 
the fifty Daughters of Danus, who were at once married to Aegyptus' fifty Sons, who were all but one of them Murdered by their Wives on the Wedding Night, by the cruel Command of Danus, who had subtly, by this way, drawn them into a Sna●● to gratify the Revenge he had vowed on Aegyptus' Family.  Distillation, 
Every young Gentlewoman is to be furnished (as Mr. Codrington tells) with very good Stills, for the Distillations of all kind of Waters, which Stills must be either of Tin, or sweet Earth, and in them she shall Distil all manner of Waters, meet for the Health of her Household; a Sage-water, which is Sovereign against all Rheums and colics, Angelica-water, good against Infection, Radish-water good for the Stone, Vine-water for Itching, Water of clo●● for the pain of the Stomach Eye bright-water, excellent in weak and dim Eyes,— Now by the way observe, you may easily make your Water look of what colour you please if you will first distil your Water in a Stillatory, and 〈◊〉 put it in a great Glass of strength, and fill it as full a● those Flowers whose Colo● you desire, then stop it and is it in the Stillatory, and let distil, and you shall have them perfect Colour.— 〈◊〉 precious and excellent Water there are thousands, wherefore I shall only set down here some of the choicest and most valuable.— Dr. Stevens his famous Water. Take a Gallon of Gascoin-Wine, of Ginger, Gallingal, Cinnamon— Grains, Cloves, Mace, Nutmegs, Anniseeds, Carraway-seed, Coriander-seed, Fennel-seed, and Sugar, of every one a Dram; Then take of Sack and Ale a quart of each, of Camomile, Sage, Mint, Red-roses, Thyme, Pellitory of the Wall, Wild-Marjoram, Wild-Thyme, Lavender, Pennyroyal, Fennel-roots, Parsley-roots, and Set-wall roots of each half a handful; then beat the Spice small, and bruise the Herbs, and put them all together into the Wine, and so let it stand sixteen Hours, stirring it now and then, then distil it in a Limbeck with a soft fire, the first pint of the Water by itself, for it is the belt.— The principal Use of this Water is against all cold Diseases, it comforteth the Stomach, cureth the Stone of what nature soever, using but two spoonfuls in seven days:— Aqua Mirabilis. Take three pints of White-wine, of Aquavitae, and Juice of Saladine, of each a pint; one dram of Cardamer, and one dram of Mellilot-flowers, Cubebs a dram, Gallingale, Nutmegs, Cloves, Mace, Ginger, of each a dram; mingle all these together over Night, the next Morning set them a Stilling in a Glass-Limbeck. This admirable Water dissolveth the swelling of the Lungs, and restoreth them when perished; it suffereth not the Blood to putrify; neither need he or she to breathe a Vein, that useth this Water often: Take thr●e spoonfuls of it at a time, Morning and Evening twice a Week.— A most approved Water for the Eyes. Take a new laid Egg and roast it hard, then cut the Shell in the midst and take out the Yolk and put some white Copporice where the Yolk was, then bind the Egg together again, and let it lie till it begin to be a Water, then take the white forth from both sides of the Egg, and put the same into a Glass of fair running Water, and so let it stand a while; then strain it through a fair Linnen-cloth, and therewith wash your Eyes Morning and Evening.— An admirable Water against the Stone in the Kidneys. Take of the middle rind of the Root of Asi● bruised two pound, Juniper-Berries bruised three pound; Venice-T●●pentine of the bell, two pound and a half; put these into twelve pints of Spring-water in a Glass-Vessel well closed, and there let them purify in Horse-doing three Months, then distil them in Ashes, and there will come forth an Oil and a Water; separate, the one from the other, ten of twelve drop; being taken of this Oil every Morning in four or six spoonfuls of the said Water, dissolves the Stone and Gravel in the Kidneys most wonderfully.— An excellent Water for the Worms. Take of Wormseeds bruised, eight ounces; the shaving of Hartshorn, two ounces; of Peach-flowers dried, an ounce; of Aloes bruised, half an ounce; pour on these the Waters of tansy, Rue, Peach-flowers, and of Wormwood, of each a pint and half; let them be digested in a Glass-Vessel three days, then distil them; cohobate this Water three times. This Water may be given from half an ounce to three ounces, according to the Age and Strength of the Person.—— In the Second Part of the Lady's Dictionary, I shall insert the Receipts of several precious Waters and their Use, which I have received from the Fair-Sex, and which were never yet made public.  Dells 
are young buxom Wenches, ripe, and prone to Venery, but have not yet been debauched.  Dresses 
for Persons of different Qualities.— There are Robes of Distinction, which are clasped on Subordinate Magistrates, both innocent and laudable in themselves, and are expressive of the Dignity and Office of such as wear them. Thus we read that Severus allowed his Judge's Gowns to 〈◊〉 in public Judgement, and others to wear at home in their private Houses. Our very Quakers were never so impudent to affront the Scarlet of the Judge or Praetor.— It is lawful, and in some respects necessary, that Kings, Princes, and Magistrates, especially in the solemn Exercise of their proper and respective Offices, be distinguished by their Robes, from private Persons, and from each other.— All civilised Nations have so unanimously concurred in this Distinction, that we may receive it as the dictate of Nature, the vote of Universal Reason: Jehosaphat wore his Royal Robes, 
1 Kings 22.  though the wearing them once had like to have cost him dearer, than the matter and making. Solomon's outward Glory was the Admiration of the Queen of Sheba, and yet when he shone in all his external Lustre and Splendour was not arrayed like the Lily of the Field, Mat. 6. which glorified only in the Bravery of Nature's own Spinning: So short are the finest works of Art of the coursest manufacture and meanest pieces of the God of Nature.— The Famous Burleigh, when at Night coming weary home from the Crowd, and Business of the Court, and pulling off his Gown, was usually heard to say to it, Lie there Lord Treasurer: And indeed when we remember what Cares the Robe of State are lined with, we shall have little Reason to suspect those of much Pride, that bear them.— The same dispensation doubtless extends to each Order and Decree of the Royal Household. It being not so Honourable for Princes (like him of the Air) to be attended on by a Blackguard). When the Queen of the South took her tedious Journey, to hear the Wisdom of Solomon, 'tis expressly said, The attendance of his Ministers, and their Apparel, was so glorious, that it ravished away her Spirit, (passaest Ecstasin saith Junius) there was no more spirit in her. She fell into a trance to view so glittering a Court, where the great King, as the Sun; the chief Ministers, as the Planets of the first magnitude, and each inferior Officer, as the minor Stars (the very lest had his Splendour) but all together were (as our Saviour expresseth it) Solomon in all his Glory. Surrounded with all his Nobles and Councillors, and Attendants; each one in his Sphere contributing to the Glory of so great a Constellation. Indeed God arrayed Solomon in the brightest Robes of Royalty with full design to make him the most illussious Prince, that he might unrobe him again, and make him the most experienced Preacher; that all Princes to the World's end, might have the Word of a King to assure them how much vanity attends the Courts of the most Magnificent Potentates, and how little satisfaction, or SoulAcquiescence himself had found in all the Grandeurs of State.— But above all, how remarkable is the crowding of at least forty Dukes of the Progeny of Esau (whom God hated) into one short Chapter, justling them together, three or four into one line, seven or eight of them into two. Duke Teman, Duke Omar, Duke Zepho, Duke Kenaz, etc. their whole story lost in the air of an empty Title, their Persons and Hopes entered together in the dark vault of eternal Oblivion, while yet above a dozen Chapters are proved in the deciphering out the Excellencies of but one younger Son, of a Plain man that dwelled in Tents, and gives us the exact memories of his whole life and actions to the Grave, Gen 37. to 50.— However we may judge charitably of those, whom rather Reason and Necessity of State, than any natural Inclination to the folly, does exact from them a more gay and splendid Appearance and Dress.  Dairies, 
etc. I must now speak something of dairies, for the better satisfaction of the Gentlewomen both in City and Country; that so the one might the better understand the practice in the Country, and the other being delighted with her own experience, may give a full consent to the Truth of what we shall deliver.— In the first place, the Kin● must be of the best Choice and Breed, that can possibly be procured, the larger the Cow is, the better she is. The Signs of a Cow that gives good Milk, are a wreathed Horn, a thin Neck, and a full Udder. But above all things the good Housewife must be sure the Bull be of as good a Breed, as the Kine themselves. And it is very good counsel, that if at any time you buy any Kine to increase your Dairy, you must be careful that they do not come from a Soil that is more fruitful than your own, but that rather they come into a better Pasture, for than they will prosper, and thrive with you; when otherwise they will pine away, and fall into Diseases, as Pi●ing of Blood, and other Inconveniences.— Those Kine are said to give most Milk, which have but lately Calved, If a Cow gives at once but one Gallon at a time, and that constantly, she may pass very well for a good Milch Cow.— The best time for a Cow to Calf in, is the latter end of February, and in the Months of March and April, for then the Grass is either coming on, or springeth up in 〈…〉 goodness.— The best and most approved hours for ●●l●ing, are in the Spring and ●ummer, betwixt five and six in the Morning and about 〈◊〉 of the Clock in the Evening And remember, it is the worst 〈…〉 that can 〈…〉 Cow half Milk 〈…〉 of the Milk, it is the only way 〈◊〉 make the Cow dry.— 〈◊〉 Profits arising from Milk 〈◊〉 chiefly three, Cream, 〈◊〉 and Cheese: The Cream is 〈◊〉 Heart and Strength of the 〈◊〉 which must be skimmed 〈◊〉 cleanly, for this Cleanliness such an Ornament to a 〈◊〉 Housewife, that if she wants 〈◊〉 part thereof, she loseth 〈◊〉 that, and all other good 〈◊〉 whatsoever.— How to 〈◊〉 your ordinary Clouted Cream Take a quantity of Milk 〈◊〉 the Cow, and put it into broad Earthen-pan, and set over a slow fire, letting it 〈◊〉 there from morning till 〈◊〉 suffering it not to boil by 〈◊〉 means; then take it off 〈◊〉 fire, and set it in some place all night to cool, in the mo●●●ing dish off your Cream, for 〈◊〉 will be very thick.— 〈◊〉 make fresh Cheese of Cream Take a pottle of new Milk it comes from the Cow, 〈◊〉 half a pound of blanched ●●●monds beaten very small, 〈◊〉 make a thick Almond 〈◊〉 with a pint of Cream strained and a little before you go 〈◊〉 Dinner make it blood- 〈◊〉 season it with a little 〈◊〉 Rose-water, and fearsed 〈◊〉 and put to it a little Run●● and when it is Scummed, 〈◊〉 it up, and whey it, and put 〈◊〉 into a Mould, and press it in 〈◊〉 your hand; and when it is 〈◊〉 wheyed, put it into a 〈◊〉 with Cream.— Cream Codlins'.— After you have 〈◊〉 your Codlins', and peeled off the skins, and scraped the pulps from the cores, with a little Sugar and Rose-water, strain them, and lay the pulp of your Codlins' in a Dish, with as much 〈◊〉 Cream as you please about them.— To make a Junket.- Take E●s or Goats-Milk; if you have neither of these, then take Cows-Milk, and put it over the fire to warm, then put in a little Runner to it; then pour it out into a Dish, and let it cool, then strew on Cinnamon and Sugar, then take some Cream and lay upon it, scraping Sugar thereon, serve it up.— Here note by the way, that you cannot keep Cream above three days in Summer, and six days in Winter without prejudice.— The best time to Pot up Better, is in the Month of May, for then the Air is most temperate, and the Butter will take Salt best.— The third Profit which ariseth from the Dairy is Cheese, of which there are two kinds, Morning-Milk-Cheese, Nettle Cheese: But the Morning-Milk Cheese is for the most part the fattest, and the best Cheese that is ordinarily made in the Kingdom.  Dairy-Maids, 
See p. 434.  Dalliance, 
Whether this Kissing, and Lap-dalliance be through the default of the Husband, or the Wife, it is a great Offence in either. It pleaseth not me, though spoken by an Emperor, Give me leave by the Lust of others, to exercise mine own; though a witty, yet a wicked Speech. Wise, is not only a name of Pleasure, but of Honour: though our Men cannot discern this; but rather answer with Aristip●●● who being told that 〈◊〉 loved him not; No more, faith he, doth Wine nor Fish, and yet I cannot be without them: A true Beast, respecting more the sensual Pleasure, and Appetite of the Body, than the Harmony and Union of the Mind. A Man ought not ●o to embrace his Wife without a flattering kind of Severity For this public Billing showeth the way to unexperienced Youth, to commit Riot in private. And Ca●o accused 〈◊〉 before the Senate, for that 〈◊〉 had kissed his Wife, before his Neighbour's Daughter; A short, yet Wise Speech, and of a hidden Use. Neither by this often, and open Smacking, is shame only diminished; but by little and little, cha●t●●y abolished. The very Elephant cry out against them; 〈◊〉 as Pliny writeth, make not the least Love one to another, except they be covered with Boughs.  Diversion, 
What kin is most suitable to, and 〈◊〉 in Ladies.— 〈…〉 seasonable 〈◊〉, mode●rately used, is proper and al●lowable to either Sex; but 〈◊〉 must be so chosen and m●● thodised that it may be 〈◊〉 and directed to your good, and not any ways to harm you; for whilst you are in youthful Years to be too eager in the pursuit of Pleasure, will Entail it upon you when you go onward towards Eternity, and should move by Gravity, and have only serious thoughts about you; and indeed all Diversions are not to be carried too far in the progress of our Lives for their main end is only to refresh and ease the Mind, over burdened and oppressed with too weighty Cares or Business; and then the Idle and Supine have no occasion for them, and yet they are not coveted and pursued by many so much as they even pursue them to that Excess, that those Diversions that are pleasant to others, become at length toilsome and uneasy to them, because by an overdoing Eagerness they sweat and drudge at them more than some do at Harvest-work; they have indeed few or no Cares, at least, they will not admit them, and therefore cannot be sensible of the sweet Refreshment the unbending of their Thoughts brings, who have been stretched upon the Rack of Multiplicity of Affairs, which has disordered the Mind, by hurrying and confusing it; and to 〈◊〉 it is not more natural than it is necessary: But to make a Holiday, or one conti●●ed Scene or Recreation, is not only Ridiculous, but as we have hinted, rather destroyeth than promoteth Pleasure; the Mind to be always in 〈◊〉 posture, is more tired and uneasy, than the Body to be ●●●serious breaks it, and too diverting loosens it; therefore properly affects Variety, which gives a relish to Diversions, and for that Reason the more prudent Lady's change as often as is modestly convenient, whilst others go so long to see Plays that having at a large Expense of Time and Money, gotten a great many Fragments by Heart: They fancy themselves the Actors, and being bound Apprentice to the House, they are in danger of Correction if they desert the Drudgery.— Diversions that are well timed and chosen, are not to be blamed, yet even Innocent Recreations, when carried to Excess, may grow Criminal in the Eyes of the Censorious World, and occasion Scandal and Reproach. Some Ladies for their Wit and Humour are so often bespoke to Merry Meeting, that one would almost conclude they made a Trade on it, as Midwives do by their Practice; for where Ladies are insensibly drawn in and engaged in a Circle of Idleness, wherein they turn round all the Year; They ha●● their Intelligencers abroad to bring news, where they may meet with Company to trifle away their time, which for want of Business would seem otherways tedious to them; such we refer to their Devotions, than in which no time is so well spent, because we ●ay ●ut the few Moment's of a short Life here to purchase a blessed ●territy hereafter, which will ever steal away from us, but continued us in an Everlasting nourishing Spring of Youth, sword ●holy Pleasures. No Sol●●●● is more obedient to the ●ound of the Trumpet, when 〈◊〉 Commands him to Horse, ●han some Ladies are to the ●●gor of that which Sum●●neth them to see some mon●●●rous Sight, or Puppet-play. The Spring no sooner brings ●ut the Butterflies, but they ●re Inhabitants of both the 〈◊〉, as if they intended to ●●camp there, and with their formidable Beauties keep in 〈◊〉 the Sparks and Fops of 〈◊〉 Town, that would be otherways apt to Revolt from ●he Dominion, they have acquired over them: In the ●inter, they are the Ballast of 〈◊〉 Playhouse, and the Incum●erance of the With-drawing●●om, whilst the Streets which they so frequently measure to 〈◊〉 purpose, grow weary of those Daly-faces men's Eyes are ●ver-laid with them, for we must tell you, that the Sight 〈◊〉 many times glutted as well 〈◊〉 the Stomach, the one with 〈◊〉 things, the other with o●er lusscious Dainties; and so when a beautiful Lady will ●ave herself too much to the World, she loses those Advantages of being Admired, and rather oppresses than pleases.— Diversion in some Jolly Ladies is all their study, they are a cudgeling their Brains as soon as they wake in the Morning how they shall dispose of themselves the Ensuing part of the Day, and cast so many things at once in their Minds, that they forget their Prayers, and are so busy in seeking out and Hunting after Recreation, that in a little time they grow into a Jest; but are very unwilling to let it sink into their Memories. That if they were not so often seen, they would be seldomer laughed at; moreover they render themselves cheap, there being than no unkind or offending Word to be bestowed upon the Sex. To play indeed at sundry Games has been forbidden the Fair-Sex, by some more severe than needful, by Reason, say they, It introduces Men into their Companies, and gives them the advantage over them, by being of their side, or losing to them, which they expect should be forgiven or restored, but we ask the Question whether they may not have equal Diversion with the Modest of their own Sex, or such of the other as can have no Pretention to 〈◊〉 any but a Civil Claim to their Favours; and this they may do to entertain the Company, and divert themselves and it cannot be reasonably dissallowed, but when it is so often done and with such Earnestness and Affectation, that a Lady procures to herself, the name of a Gamester, it must necessarily be avoided, or her Reputation will suffer, and it will be looked upon next to things that are Criminal; having consequences of such Natures as are at divers times not easily to be born with, it will engage her into a habit of ill Hours, and Idleness, draw her into mixtures of Company, and hinders her paying her Civilities abroad and her business at home; engage her to, or impose upon her acquaintance, not suitable to her Credit, and sometimes to deep play, and the losing of much money which will give the World occasion to ask spiteful Questions, as how she comes by it or whether she be able to answer such sums, without getting them by Indirect ways, and sometimes they will be so unmannerly bold, as to guests she procures them at the price of her Honour; and if she run in debt, by this means to a single Person it will embolden him to make Pretensions to her Love; and he will be concluded no unfair Creditor, if where the Estate faileth he seizeth on the Person.— 〈◊〉 how far it may de●● 〈…〉 Ineffensive.— Dancing is not, Ladies, to be 〈◊〉 ●aulty; whatever some have 〈…〉 it, when it is undertaken and moderately practised to accommodate 〈◊〉 with a Graceful Carriage; 〈◊〉 than it sets off your other 〈◊〉 A●●complishments with a 〈◊〉 and Winning Behaviour, 〈◊〉 when it goes a little too far 〈◊〉 may notwithstanding, be 〈◊〉 led, an Excelling mistake, ●●less it run into Extravagant and then it can be allowed 〈◊〉 great Commendation; and i● is better never to practise 〈◊〉 than to carry it too far, 〈◊〉 safest and easiest method 〈◊〉 Acting it is in private Comp●●nies, and among parti●●●●● Friends, and not even there 〈◊〉 earnestly pursued as if it 〈◊〉 made Common Diversion in 〈◊〉 Party performing it, rather 〈◊〉 done with an intent to 〈◊〉 those that desire it; for when 〈◊〉 looks like a business, it 〈◊〉 be so taken, Fortunes played by Musicians, that make 〈◊〉 Trade, are not so accepta●●● as from a private Person, 〈◊〉 has studied the Science for 〈◊〉 Recreation.— Dancing 〈◊〉 indeed something delightful 〈◊〉 it to the Eye of the Behol●●● when excellently perform with Modesty and Moderation but when a Lady begins it 〈◊〉 is unwilling to give over till ●●●tire out the Company, it 〈◊〉 too much like Vanity and ●●●fectation: Some when the Ears are invaded with the Ha●●mony of Music, are so r●●●●less and uneasy, that they 〈◊〉 unable to keep their Seats, 〈◊〉 move with it, as if something possessed them, and compelled ●heir Bodies to that Indecency against their Inclinations, when ●ndeed this will be taken to proceed from the desire you ●ave to show that your Parent's 〈◊〉 thrown some Money a●ay upon you, to show your ●hape in various Postures, when ●ndeed it ought not to be done voluntarily, but rather when is Importuned by others which will raise your Esteem ●he higher, and make them ●ndebted to you, for the Obligations you lay on them, in complying with their desires; ●hen you have done, retire to ●our Seat, and give place to 〈◊〉 but let no Importuni● prevail with you too often to 〈◊〉 it, for by such a forwardness, you may be impos●ion on, as one desirous of ap●●ness and vain Glory.  Dancing, 
a moving Incitement in Love.— Dancing ● main Engine to catch a 〈◊〉 withal, and many times 〈◊〉 Dancers by opportunity 〈◊〉 meetings are catched themselves and lose their Virgini●● before the Parson gives 〈◊〉 leave. Petrarch calls it 〈◊〉 Spur of Lust, and the cir●●● where the Devil stands ●●●ghing in the Centre: Ne●●●theless, we find it frequent●●● used among us, and is accounted part of a Gentlewo●ns bringing up; and some●●es they are at their Dancing, Singing, Playing on the 〈◊〉 etc. before they can repeat their Pater nos●er, or the Ten Commandments, and this the Parents allow as a Material part of Accomplished Education, to get their Daughters Rich Husbands. And indeed it has a great Ascendant over Men. Thais first took Lampridas, by her Dancing; Herodias so pleased Herod, that he satisfied her Mother's Revenge in beheading John the Baptist. But History tells us, she Danced not long after it, for going over a River that was frozen. the Ice broke, and as a signal Judgement, the pieces as she fell in suddenly closing together took off her head: Dancing has many times Captivated Princes, and we had a Race of Kings owning to its Effects. For Robert Duke of Normandy, Riding by Falais, espied Arlette, a plain but beautiful Country Maid, Dancing on a common Green by the Road-side, and was so taken with the neatness of her Motion; that he could not rest till he had enjoyed her, and on her he got William who Conquered England. Owen Tudor, a private Gentleman won by his Dancing, the Affections of Catharine, Widow to King Henry the Fifth, and Marryred her: Speusippas', A Noble Gallant, seeing Panareta, a fa●● young Gentlewoman Dancing by Accident, cried out, who would not love her! Who would not admire her! that should but see her Dance! O Divine Panareta, I have seen Old and New Rome, many Fair Cities, many Proper Women, but never any like to Panareta; they are all Dross and Dowdies to her. O how she Danced how she tripped, how she turned, with what a Grace; happy is the Man that shall enjoy her! O most Incomparable Panareta: And so goes on as we find it in Aristenaeus.— Dancing has taken with rigid Philosophers, for Xenophon entertained Socrates, in this manner, he brought forth in an Interlude, a Beautiful Woman, represented Ariadne, dressed as a Bride, and Bacchus as a Bridegroom, he entered Dancing to the Music, and she sat down to behold him, yet appeared so Affected with his excellent Dancing, that she could scarce sit, he having danced a while, came and bowed to her Knees Embraced and Kissed her with winning Grace, and much Affection, and then they Danced together, and when he rose up he raised her with him, and many pretty Gestures, Love Compliments, Embraces and Kisses passed between them, so that the Spectators swore they Loved in earnest: And were to Inflamed with the Object, that they began to rouse up themselves, as if they would have flown at last when they beheld them continue so willingly Embracing and Kissing each other, like two billing Turtles, and were ready to go to the Bride-Chamber: They were so Ravished in Cont●●●plating such innocent Happiness, that those who were remarried, vowed they would forthwith marry: And 〈◊〉 who were married, called instantly for their Horse's 〈◊〉 Galloped home to their Wives that they might quench th●● Ardour and Imagination it 〈◊〉 stired up in them: And tho●●● many have condemned Dancing when it is Extravagant or 〈◊〉 used unseasonably or indecently: Yet our opinion is that this moderately Exercised, 〈◊〉 an honest Disport, a lawful Recreation, and a bodily Exercise that conduces to Hea●●● And Plutarch says, that which has a respect to Pleasure along honest Recreation, or Bod● Exercise, ought not to be 〈◊〉 injected or contemned. 〈◊〉 Lucian says, it is an Elegant thing which cleareth up 〈◊〉 Minds, delights the Spectat●●● Exercises the Body, and tea●● many comely Gestures, equally Affecting the Ears, Eyes and Soul itself: Some are 〈◊〉 Cynical, that they will not ●●low Men and Women to 〈◊〉 together, because it may 〈◊〉 cite and stir up Lustful 〈◊〉 but by the same Rule they 〈◊〉 as well cut down all the 〈◊〉 because the Wine makes 〈◊〉 Men and Women Drunk, 〈◊〉 being Immoderately taken 〈◊〉 thi● and all other harmless 〈◊〉 R●●creations; it may be said 〈◊〉 are like fire, good when 〈◊〉 to its proper end, but bad when it is applied to destroy and lay waist, we see therefore no Inconveniency, but that they may so Dance, if it be done at seasonable times and by fit Persons, most of our Modern Divines allow it, and we find, Eccl. 3.4. There is a time to Dance as well as Mourn, or, do any other matters. It is a pleasant ●ight to see the pretty Knots and Swimming Figures, their keeping time, now tracing, now turning, now parting, now altogether, now a courtesy, and then a caper, where it is done by young Men and Women, Fair and Lovely in their flourishing Age; but for old People, pardon us Reverend Ladies, if we cannot allow it to be very seemly because Age requires more Gravity, and Seriousness than Dancing will allow: Some are of Opinion that the Moon and Sun Dance in their Mistick Traces, and unaccountable Motions in their Circling the Earth; the three upper Planets about the Sun as their Centre: Now Stationary, now Direct, now Retrograde, now in Apogaeo and again in Perigaeo now Swift then Slow, Occidential Orientia, they turn ●●ound, and Trace Venus and Mercury about the Sun with ●●ose 33 Maculae, or Burboni●● Planets, Circasolem, Seltan●● Cytharedum says Fromun●us● Four Medicine Stars dance about Jupiter, two Custrian 〈◊〉 about Saturn &. And all be like to the Music of the Spheres, and even all Creation has in it a curious Harmony, keeping set time and measure: Nature herself taking delight to move and actuate in due decorum, so that is something rare in it, and many wise and virtuous People have used it in most Ages; and many Learned Men have Writ in Vindication of it, and even the Barbarians as well as Civilised Nations have it in great esteem.— Dancing Schools are allowed by Plato in his Commonwealth, that young People may meet together, see one another and be acquainted by the Exercise of that suitable Recreation and he above all Men, had it been discommendable, would not have encouraged it; therefore if such grave Philosophers found no fault with it, why should we. It is confessed, there are sometimes a company of bawdy Bacchinalians that use, and some by their Apish and Mimical Postures, labour to turn it into Ridicule; and indeed there are very few things, though good in themselves, but may be abused, but what's that to you Ladies, who intent and practice only for your innocent Recreation to set a comely Grace upon your Carriage and Gesture, and to render each Action, Lovely and Winning: Go on then, and be as happy as your wishes can make you, for neat Danceting ing is a great Allurement to those that are given to Love, and takes them as soon as any thing else; if it be discreetly Managed, many an Amorous Gallant has fixed his Eyes upon his Mistress' feet when she Danced, with as much satisfaction, as if he had privately looked over his Mistress' shoulder, and read the pretty conceits she was writing to him in a Love-Letter. 
So charming is the sight Lover forget  
A while the Face, admiring most the Feet.  
Who by their oft indenting seem to write,  
Such Love Incomiums as must breed delight.  
Neatly to Dance, Move with a winning Grace,  
Takes more with some than does a beauteous Face.  
A shaft it is out of Love's Quiver tamburlaine,  
And where it hits it seldom strikes in vain;  
But gives a wound that does appear too plain.   Deformity, 
Where it happens Naturally, or Accidentially; how Ladies ought to bear it with Patience, and Submission to the Will of God.— Deformity, though it is unpleasing to all Creatures, but more especially Mankind; when in falls to our share, and cannot be repaired by Art, aught to be born with Patience; it happens either naturally, voluntary or Adventitious, either being caused by God's unseen Providence, or Ma●● Cruelty. Therefore if a Lady be not so handsome as she would be, let her thank God that she is no more unhandsome than she is; it is his Mercy that she is not made a Mark to be pointed at an Hetroclite in Nature with some Member defective or redundant. Let her rejoice that her Cottage of Day 〈◊〉 all the necessary Rooms belonging to it, though the outside be not so fairly set 〈◊〉 as others.— Deformity may Lawfully and Commendably be helped by 〈◊〉 to Correct the Defects, Encthonus being a goodly M●● from the Girdle upward, 〈◊〉 as the Poets feign, hav●●● downwards the body of a Serpent (or rather as we believe crooked Legs, or stump F●●● set his wits to work to invert Chariot; in which Riding, 〈◊〉 Deformity of his Legs and Fe●● were hid, it is said (thou●● without much Ground) 〈◊〉 Saunders, that Queen 〈◊〉 Wife to Henry the Eight, 〈◊〉 the Ruff, to hide a 〈◊〉 in her Neck. However, 〈◊〉 matters not much whether 〈◊〉 be in the Right or the Wro●● for such a thing might be 〈◊〉 fully used, on that or the 〈◊〉 occasion. Let us not in 〈◊〉 wise, dare to mock at or 〈◊〉 those that are mish●●● by Nature; those that 〈◊〉 them, despise God that 〈◊〉 them: For they as well as 〈◊〉 most Beautiful and well P●●●portioned, are Pictures of Gods own making; but set in a plainer Frame, not so guilded and Embellished; a Deformed Person is no less his Workmanship, but not drawn with even Lines and lively Colours. The former not for want of Wealth as the latter, not for want of Skill, but both for the pleasure of the Maker. Aristotle is uncharitably cruel, when he advises people to expose their Deformed Children to the wide World; and not to take any regard of them, as if they were not Gods Creatures, as well as the other: And though Deformities have taken hold of their Bodies, frequently the beauties of their Minds, make amends for it, many times Equaling, and some times Excelling in a high degree: Those of the most Fair and Beautiful; some people handsome, by Nature deform themselves; by Riot and Luxury, Excess, or Immoderate Eating and Drinking, being Enemies to Beauty, in either taking away the pleasing blush by being bloated, or growing over fat, or convert it into a Bacchinalian hue, which is worse, because it more visibly exposes the party, and the cause by whose Effects those Rubies are planted there, as not arising (as they would make us believe) from having but being bad Livers, when the Woman, in the first of Kings 3.21. Considered the 〈◊〉 that was laid by her, by the fly subtlety of the other Harlot, behold when I looked said she, It was not too 〈◊〉 which I did bear. How justly may God say the same of those that deform themselves by their Irregular Courses of Living; and overtook them as things he created not. But where a Deformity is made by the malice of Men, it is otherwise, for many times that stands for God's mark and Seal upon his Children, when they suffer Torments, and Persecutions for the Honour of his Name, as Confessors who were the Body of Truth, and though they are Scared or Dismembered, they look more Beautiful in the Eyes of their Maker, and likewise in the Esteem of all Good Men and Women this contemplation of suffering Deformity made the Emperor Constantine the Great, did kiss the places where Paphuntius a Godly Christians Eyes had stood before they were bored out by the Tyrant Maximinus, because he would not fall down and worship the Heathen Gods: wounds in War, if honourably received, though they occasion deformity, are never the less Beautiful to Noble and Generous Spirits however they may seem contemptible in the Eyes of the Vulgar and Sordid part of Mankind, Halting through Wounds and Honourable Scars is a Soldiers stately March: And he who mocks at the Marks of Valour in a Soldiers face, may with Ignominy at one time or other be Scared with the brand of Justice on his own Flesh. Beautiful minds as we have hinted, are frequently joined with such bodies as by Nature, are deformed, their Souls have been the Chapels of Sanctity, whose Bodies have been the Spitals of Deformity: Many rare and useful Arts are owing to the Wisdom and Industry of either Sex, whose Bodies not being very acceptable has made them improve the virtues of their Minds, to get them an Esteem, and a Name that would be sure to live beyond the longest continuance of Beauty; some Ladies that have been tolerably handsome, and have found it much impaired by that Irreconcilable Enemy, to a good force, viz. The small Box, have been so frequently, passionate and uneasy, so displeased and out of humour with themselves, that they have grown careless and negligent of their Persons, and Affairs, weary in a manner of their Lives. For that which of itself in a little time, would naturally have faded, and like a shedding Rose, have dropped into, and been lost in the Seeds of Old Ages. Wrinkles and Deformities not at the 〈…〉 regarding that their true Beauty which they ought most to value and improve, was looked up in a Cabinet, the 〈◊〉 of the 〈◊〉 could not open; which being exposed to the best Advantages, would yet set a greater Lustre upon their Faces; than all the Roses and Lilies without it could do in their flourishing Prime; for an outside Beauty without that which is Internal, can be reckoned only a Fair Picture set up in the World for Men only to gaze at: And indeed is of little other use, profit or delight. Our Advice is, Ladies that you be not dejected or angry with yourselves or your Maker (the latter especially is to be avoided) when a cloud is drawn over the Lustre, only of an outside fading Beauty, no more than the Sun seems to be displeased, and leave his Road, when a Mist, to appearance, renders him a bold and beamless Globe of Fire to Mortal Eyes, his brightness in himself is then ne'er the less: No Mists, Clouds, or Vapours, being capable of Lessening it, or any thing arising of the Damps and Fogs of the Earth, to his Exalted Sphere. So the brightness of your Souls, in the perfection of the many virtues that adorn you, shining as glittering Gems, in Crowns of Burnished Gold, about the Eclipse of a Disease; However for the repair of External defects in Beauty, we have 〈◊〉 this Work with di●●● choice Receipts, to restore 〈◊〉 Loveliness in fading Beauty and so we conclude this Ho●●● with a few Lines writ to Lady who had newly been visited with the small Pox. 
Sickness Loves Rival, envying the place,  
Where Cupid choose to pitch his Tents (your face.)  
Went to write foul, but Venus made it prove,  
Spite of his spite the Alphabet of Love.  
So as they strove, Love served him in his trim,  
For as that set on you, this set on him.  
And Love that Conquers all things soon made known,  
To him a burning greater than his own.  
What pity 'tis that face, where Love has been,  
So oft, so proud, to play so sweetly in.  
By Sickness hand, should be o'er turned thus,  
As to be made a Campius Martius.  
Wherein the angry York and Lancaster,  
New Vamp, and do retrieve their cruel War;  
As if the Red Rose, and the White would be,  
Where e'er they met still at Antipathy.  
A 〈◊〉 that was as clear as day 〈◊〉 bright,  
Should bud with Stars, like an Enameled Night.  
Your Sickness meant to turn ginger,  
Your Face the Heaven, and every spot a Star;  
Or else would write on Almanacs and raise,  
By those red Letters, nought but Holy Days.  
They blush no more, but let the fair ones know,  
They are but Characters wri● on your brow;  
Or Etched by skilful hands that they may see,  
That Beauty's subject to Mortality,  
How frail 'tis, how vain's to adore it,  
How weak they are that Love and Marry for it.   Divorce, 
the manner of it among the Jews.— Divorce among the Jews, was in this Form; 
Divorce, a Copy as it was among the Jews.  The Day, Month, and Year of the Creation of the World, being first named, according to the Computation we use here in this City. The Son of Rabi, D. but now I Dwelling near such a River, in such or such a Place, have desired of mine own freewill, without any Coaction; And have Divorced, Dismissed, and cast out thee, I say Thee, My Wife, C. of the Country G. of B. Daughter of Rabi N. Dweling in such or such a Country, or Dwelling now in such or such a Place, Scituate near such or such a River, which hast been my Wife Heretofore: But now I do Divorce thee, Dismiss thee, and cast thee out, that thou mayst be Free, and have the Ri●e of thyself to depart, to Marry to any Man whom thou wilt, and let no Man be refused by thee for me, from this Day forward, for ever: Thus b●th a Lawful for any Man, and this shall be, to thee, from me, a Bill of Separation, a Bill of Divorce, a Bill of Dismission, according to the Law of Moses: 
N. The Son of N. Witness.  
N. The Son of N. Witness.   Domry, 
The Copy of a Bill among the Jews, was in this Form, viz. 
D●ury● among the Jews, the manner of it.  Upon the sixth Day of the Week, being the Fourth of Month 〈◊〉, in the Year of the Creation of the World 5234. According to the Computation we use here at Massilna, a City which is Scituate near the Seashore. The Bridegroom Rabi Moses, the Son of Rabi Jehuda, said unto the Bride-Wife Dinah, Daughter of Rabi Joseph, the Son of Rabi Jacob, a Citizen of Madrid, be unto me a Wife according to the Law of Moses and Israel, and I, according to the Law of God, will Worship, Honour, and Maintain and Govern thee, according to the manner of the Husbands among the Jews, who do Worship, Honour, Maintain and Govern their Wives; faithfully I do also bestow upon thee the Dowry of thy Virginity two hundred Denairs in Silver, which belong un●o thee by the Law, and moreover thy Food, thy Apparel, and sufficient Necessaries, as likewise the Knowledge of thee, according to the Custom of all the Earth. Thus Diana the Virgin rested, and became a Wife to Rabi Moses, the Son of Jehuda the Bridegroom. 
Such Virtues as to Women praises win,  
Are sober shows without chaste Thoughts within;  
True Faith and due Obedience to their Mate,  
And of their Children honest Care to take,   Dunmow, 
a Town in Essex. has a very strange Custom anciently settled in it, 
Dunmows Bacon, an Encouragement to happy Marriage.  which is upon these Conditions, viz. by a Monastery held there, it was ordained, That if any Man would come and Kneel on Two Stones, yet to be seen at the Church Door before the Convent, and solemnly take an Oath, he might peremptorily demand a Flitch of Bacon as his Right, which would be freely given him Wherefore, since this is a common saying in Essex, and because we know not but the Custom is yet good, we shall set down the Form of the Oath, that Married Men and Women knowing it, may be the better capable of Judging whether they can safely dispense with it, or not; 
You shall Swear by the Custom of our Confession.  
That you never made any Nuptial Transgression,  
Since you were Married Man and Wife,  
By Houshould-Brawls, or any Strife,  
Or otherwise at Bed or at Board,  
Offended each other in Deed or Word;  
Or since the Parish-Clark said Amen:  
Wished yourselves unmarried again,  
Or in a Twelvemonth and a Day,  
Repenting Thoughts did never stray;  
But continued True and in Desire,  
As when you Joined Hands in Holy Choir;  
If to these Conditions without all fear  
Of your own accord if you'll freely swear,  
A Gammon of Bacon you shall Receive,  
And carry it hence with Love and good Leave;  
For this is our Custom at Dunmow well known,  
Tho the Sport be ours, the Bacon's your own.  
And by an old Book they keep to show there it stands upon Record, that one Richard Wrighte of Badsworth in Norfolk, in the 23 of Henry the Sixth, when John Canon, was Prior, Stephen Samuel of little Easton in Essex; on the Seventh of Edward the Fourth, and Thomas Lee of Coxhal, in the asorenamed County in the Second of Henry the Eight. The said Oath at the Respective times mentioned, and had their Bacon with great applause of their being Extraordinary Husbands that they could keep their Wives in good Humour so long. And indeed this Custom was first brought up to show the young Nuns that a Married Life consisted not of such Extraordinary felicity as was supposed by young unmarried People, since it was apparent by the few that came for Bacon, and those that came perhaps swallowed the Oath for Lucre of the Profit, that there were discontents and divisions in it, and thereby confirmed 'em to live contented in a Single Life, sequestered from the World, and indeed many such Whimsies they had in those dark times of Ignorance to work upon the youn●er sort, and draw them into a snare, but being once ●oosed● in a Monastery, not all their Tears and Repentance, without a good sum of Money could bring them out again; for to that end most of the cunning Contrivers of those Orders, laid their Nets; as well foreseeing most people would be desirous of a Novel or Change in their Course of Life to live on Plenty, and be at Ease.   Danes, 
〈◊〉 by Women— Denmark and Norway, over-swarming of those Ravenous People, they made great Spoil, and used Intolerable Cruelties, not only here, but in Scotland, being then Pagans or Heathens; so that Church's Abbeys, Monasteries, were Burnt and Plundered, the Nuns Ravished, and all manner of Miseries heaped upon the bleeding Nation, that a Barbarous Enemy could inflict. They shot King Edmund to death at St. Edmonbsbury, his death putting the Town in awe, and continued their Mischiefs till King Ethelred taking pity of his Subjects, and finding he could not root out their Enemies by force, used policy, he had at this time bought his Peace of them for Ten thousand Pounds a Year: Notwithstanding which, they Compelled him to pay Forty thousand Pound a Year: And Billeted their Soldiers in Alehouses, to be a Spy upon their Landlord, where he lived a lazy Life, and was called in honour, Lord Dane; which is since corruptly turned, Jut Lurden, for an idle dronish Fellow, nor were they so contended, but they took the privilege to lie with the Wives and Daughters of those that entertained them. The Women with whom they lay a Nights, were acquainted with the King's design. Generally undertook themselves to destroy the Ravisners of their Honour: And on November the 13th 1012. being St. Brices' day, the Danes having highly Feasted, and many of them Drunk, were taken Napping by the Women, who with short. Knives they had privately conveyed to bed; they destroyed all unless a very few, who were fallen upon by the Rabble and most of them killed the next day: Seven of their Princes being Buried at St. Clement's in the Strand, which caused the Additional name of Danes to be annexed to it.  Domicellus, 
- la. Titles given John of Gaunt's Son and Daughter in their Naturalisation.  Domino, 
a hood worn by Canons, also a Woman's mourning veil.  Doudon, 
o. a short fat Woman.  Dorcas, 
g. a Deer or Roebuck.  Doris, 
wife to Nereus, and Mother of the Sea-Nymphs Nercides.  Dorthy, 
g. the gift of God.  Dote assignanda, 
a writ for the Escheator, to assign a Dowry to the Widow of a King's Tenant; swearing in Chancery not to Marry without the King's leave. These are the King's widows.  Dote, 
unde nibil habit, a writ of Dower for a Widow of the land sold by her Husband, whereof he was so seized as the issue of them both might have inherited,  Doted, 
l. endowed having jointure.  Dousabel, 
f. Dulcebella, l. sweet and fair.  Doucet, 
Doulcet, a Custard.  Dowager, 
applied to Widows of Princes, etc.  Dower, 
Dowry, a Wife's Portion.  Dorie, 
o. a she-beggar, trull.  Dramatick-Poetry, 
Comedies and Tragedies.  Drape, 
No. a farrow-Cow, whose milk is dried up.  Draw-latches, 
Robertsmen, Night Thiefs.  Disparagements, 
an undervaluing, also the marrying of an Heir or Heiress under their degree.  Di●e, 
No. put Tow on a Distaff.  Dodona, 
a City in Greece, near which Jupiter had an Oracle in a wood whose trees were supposed to be vocal and to return the answers of the Oracle.  Dissarreation, 
l. a Roman ceremony at divorcement.  Disguise, 
f. Put into another guise or form.  Deuterogamy, 
g. second Marriage.  Dey, 
o. Dairy-woman.  Diana, 
the Maiden-Goddess of Woods and Hunting Twin-sister to Apollo, by Jupiter and Latona the Moon.  Tiapasm, 
pomander or perfume of dry powders.  Dictionary, 
l. Lexicon g. storehouse of words orderly digested and explained.  Dido, 
Queen of Carthage in Africa, she killed herself, because Aeneas would not marry her, or Prather) because she would not be forced to marry Jarbas King of Getulia.  Denophoon, 
succeeding his Father Theseus, (in the Government of Athens) forgot Phillis, whom he had married in Thrace driven thither by storm, whereupon she hanged herself on an Almond-Tree.  Denis, 
Diana, a woman's name.  Derrero, 
half woman, half fish an Idol Goddess at Askalon.  Dessert, 
the last course at a Feast.  Drusilla, 
Dioclesian's wife.  Dryads, 
g. Oak or Wood-Nymphs.  D●●anira, 
Herculeses Wife, who slew herself, because he burned himself, to avoid the torment caused by the Shirt she gave him (to gain his love) presented her by the Centaur nessus wounded by Herculeses Arrow, for attempting to ravish her when carried by him over the River E●enas.  Democrita, 
a Roman Matron who killed her daughters and herself, being forbidden to follow her banish● Hu●b●nd A●●ipp●s,  Danae, 
Daughter of Acrisius King of Argos.  Dandy-pr●●s, 
a small Coin made by Henry 7. also little Folks.  Dandruff, 
raff, headseurs.  Daphne, 
flying from 〈◊〉 lust, was turned into a Laurel or a Bay Tree.  Darling, 
(q. Darling) fondling.  Deabona, 
the Goddess Fortuna, and sometimes the earth, called also Ops, Fatua, and Fauna, whipped to death with myrtle by her Husband Faunus, for being drunk with wine of myrtleberries.  Dea viri-placa, 
a goddess in whose Chapel Man and Wife were reconciled.  Damophila, 
the Cousin-German, Associate and Emulatrix of Sapph, and Wife of Damophilus the Philosopher; she is said to have writ a Poem of Diana.  Deborah, 
a great Propheress in Israel, of whom such was her Repute at that time, that she was Judge or Supreme Governess; her Divine Hymn upon the Deliverance of the 〈◊〉, shows her to be divinely Inspired with a Poetic Spirit.  Debonnaire, 
(Fr.) gentle, mild, courteous, affable.  Debosche Debauthe, 
from the Fr. D●sbaucher) to corrupt, make lewd, or put out of order, to vitiate.  Decorum, 
(Lat.) comeliness, honestly, good grace.  〈…〉, 
Apollo and Diana; the Sun and Moon: so called from the famous Island 〈…〉 Latona's at one birth brought forth Apollo and Diana.  Depilatory 
(Depilatorius) that makes the Hair fall; It 〈◊〉 also used substantively, for 〈◊〉 Ointment, Salve, Water, &c which takes away the 〈◊〉.  Deportment, 
(Fr.) behaviour, demeanour, carriage.  Diadem, 
(diadema) a King's Crown, or Wreath for the Head; it properly signifies a wreathed Head-band with which the ancient Kings were contented, as thinking the Crown belonged only to the Gods Cotgr.  Diana, 
The Moon; Also a Goddess of Hunting, much honoured for her Chastity, having had many Temples dedicated to her; whereof the chief was that at Ephesus, called the Temple of Diana; which for the Spaciousness, Furniture and Workmanship, was accounted one of the World's Wonders▪ It was 200 Years in Building contrived by Ctesiphon, being 425 foot long, and 220 broad sustained with 127 Pillars of Marble, 70 foot high, whereof 27 were most curiously graven, and all the rest o● Marble polished. It was fired seven times, and lastly by Hirosiratus (that Night in which Alexander was born) to get himself a Name. Hey●.  Diapasm, 
(diapasma) a Perfume, a Pomander, a Medicine of dry Powders, that is either cast among Apparel 〈◊〉 make them smell sweet, or into a Wound, or superduosly into Drink. Rid.  Diaperd or Diapered, 
(Fr. Diapre) diversified with flourishes or sundry figures, whence ●e call Cloth that is so diversified Diaper.  Dieu & mon droit, 
(Fr.) God and my Right. The Mot●o of the King's Arms, first 〈◊〉 (as some affirm) by Henry the Eighth.  Diffarreation 
(diffarrea●io) a Sacrifice done between a Man and his Wife at Divorcement: As Confarreation was at the Marriage. Rider.  Digamist or Digamite 
(digamus or digama) a Man that hath two Wives together, ●or a Woman that has two Husbands, also one that marrys after his first Wife's death or divorce.  Dissing, 
(procullus) a Child born when the Father is old, or the last Child that Parents have; in some places called a Swill-pough.  Di●chevel, 
(Fr.) to unloose the Hair, to untie, to pull the Hair about the Ears.  Dispensatory, 
a Book that teacheth how to make all Physical Compositions.  Dissonance, 
(dissonantia) a discord in Tunes and Voices.  Ditty, 
(from the Ital. detto, i. dictum) a Rhyme expressed in words; and sung to a musical Tune. Min.  Divorce, 
(divortium à diversitate mentium) the Dissolution of Marriage, a Separation of Man and Wife, which was (as our Saviour witnesseth, Matth. 19.8.) first permitted by Moses to the Israelites, Deut. 24.1. for the hardness of their Hearts, that Men might rather put their Wives away, whom they grew weary of, then use them with too great extremity to shorten their lives, as many did; The Woman so divorced was to have of her Husband a writing (as St. Hierom and Jesephus witness in lib. de ant. ●. c. 8.) to this effect, I promise that hereafter I will lay no claim to thee: This Writing was called a Bill of Divorce. But with Christians this Custom is abrogated, saving only in Case of Adultery. The ancient Romans also had a Custom of Divorce, among whom it was as lawful for the Wife to put away her Husband, as for the Husband to dismiss his Wife; But among the Israelites this Prerogative was only permitted to the Husband. See Repudiate.— In our Common Law, Divorce is accounted that Separation between two de facto married together, which is à vinculo Matri●●●●●, non soù d mensa & 〈◊〉. And thereof the Woman, so divorced, received all again that the brought with her. This is only upon a Nullity of the Marriage through some ●●●tial Impediment, as Consanguinity or Affinity within the degrees forbidden, 〈◊〉, impotency, or such like.  Dodona, 
a City of Epirus, near which stood a Grove of Oaks only dedicated to Jupiter, called Dodonas Grove; the Oaks were said to speak, and were wont to give oraculous Answers to those that came to consult them.  Domini or Anno Domini, 
is the Computation of time from the Incarnation of our Saviour Jesus Christ. As the Romans made their Computation from the Building the City of Rome; and the Grecians numbered their Years by the Olympiads or Games called Olympic. So Christians, in remembrance of the happy Incarnation, and blessed Birth of our Saviour, reckon the time from his Nativity.  Domino, 
a kind of hood or habit for the Head, worn by Canons; and hence also a fashion of vail used by some Women that mourn.  Dower, 
(does) signifies in Law, That which the Wife brings to her Husband in marriage, Marriage, otherwise called Maritag●um good. Dower from dotarium, That which she hath of her Husband; after the Marriage determined, if she outlive him, Glanvi●e 7. ca 2. Bracton l. 2. ca 28.  Dory, 
a she Rogue, a Woman-beggar, a lousy Quean.  Drol, 
(Fr.) a goodfellow, ●o on Companion, merry Grig; one that cares not how the World goes.  Dulcimer or Dulcimel, 
(sambuca) so called, qua●● dulce melos i. sweet melody 〈◊〉 musical Instrument; a Sambuke.  Dentitio, 
the time that Children breed Teeth, which is about the Seventh Month, or later; and usually the upper Teeth come first, in some the under; and amongst these, the Fore teeth first: Many times Fevers, Convulsions, Loosnesses, etc. attend Children in the time of breeding Teeth.  Distillatio, 
an Extracti●● of the moist or unctuous part● which are rarified into Mist, or Smoke as it were, by the force of Fire. Distillation is performed by a Bladder, by a Chemical Instrument called C●curbita (before described) by a Retort, by Deliquium, by Filtri, by Descent; etc. and that either in Balneo Mariz, Sand, Vapours, Dung, the Sun, a Reverberatory, etc.  Dispensatorium, 
a Dispensatory, a Book useful for Apothecaries, wherein all Medicines, at least the most usual, are contained and prescribed; that they may be prepared in the Shops all the Year round.    


E.  EAde, 
for Eadith i. happiness. Sa.  Eleanor, 
i pitiful. gr.  Ellena, 
ibid.  Elizabeth, 
i. The Oath of my God, or else it may be Elishbeth i. the peace or rest ●f my God.  Emmet, 
i. a Giver of help. Norm.  Ephrah, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Kin. ● 19 i. fertility or fruitfulness, 〈◊〉 rather I will be fruitful.  Esther, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. hidden from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sathar, ●e lay hid. Heb.  Ethelburg, 
i. a Noble Keeper. G●. and Sa.  Etheldred, 
or Ethelred, i noble advice, Goe  Eve, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chavah, i. ●iving, or giving life; so called by her Husband Adam, because she was the Mother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, kol chav, i. omnium viventi●●m, of all living, Gen. 3.20. from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chajah, he lived.  Eugenia, 
she that is nobly born, see Eugenius in men's names.  Euphenie, 
i. she that is well spoken of, and hath a good name and report.  Eutychia, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. felicitas, i, happiness.  Echiud, 
Queen of the Scythians, with whom Hercules lay, and got on her three Sons, leaving a strong Bow behind him; and ordaining that whoever of them, when they came to years, could bend that Bow should Succeed her in the Kingdom; which only Scytha the youngest could do, and so obtained it before his two Elder Brothers.  Erho, 
a Nymph, who being desperately in Love with Narcissus, and rejected by him, pined and sighed herself into Air, and so became the shadow or counterfeir of a Voice.  Eg●ria, 
a Nymph beloved by Num a Pampilius, for her Wisdom, he told the Romans he confuted her in all his great Affairs, and Compiled divers Laws, and Religious Customs, by her Advice, and made her to be in great Esteem with the People: Some held her to be the Goddess who assisted at, women's Labours, and eased their pains in Childbirth.  Elizabeth, 
Daughter of Henry the Eight, by Queen Anna Bullein, Daughter of Sir Thomas Bullein; she was Queen o● England after the death of Queen Mary: And had a long and Glorious Reign. Of her see more at large.  Epicharis, 
a Woman of a mean Birth▪ but of great Courage and V●rtue, ●eing Condemned before Nero for having a share in a Conspiracy against him, and being ordered to extreme torture, to make her Confess her Accomplices; she bore it with such a Spirit and Courage, she shamed and daunted her Torturess, 〈◊〉 could any 〈…〉 by the most viol●●●● 〈◊〉 but bring remanded to 〈◊〉 she killed herself to avo●d 〈◊〉 Tyran's 〈…〉  Epponiva, 
Wife to Julius Sabinus, a miracle of Conjugal Love for her Husband, taking Arms with others against Vespasian, and being overthrown, hid himself in the Ruins of a Tomb, where she came to him, supplied him with Food and Necessaries: Lived with him, and brought him forth divers Children in that dark and Solitary place; but at last being discovered, they were put to death, which she bore with great Courage and Patience, telling the Emperor, she had rather die than live, to see the wicked days of his Reign.  Erato, 
one of the Nine Mus●s, presiding over Love Songs and Poems, she is generally painted like a Virgin in the Bloom of her Youth, Frolic and Gay, Crowned with Roses and Myrtle, holding a Harp in one hand, and a Bow in the other, with a Winged Cupid placed under her Elbow, Armed with his Love-procuring Darts.  Escher 
Niece to Mordicai of the Tribe of Benjamin, when King 〈◊〉 of Persia, had put away V●s●i his Queen, for disobeying his Royal Mandate, she being brought unto him among other Virgins, he was to pleased with her Beauty and Conversation▪ that he took her to Wife and she became Instrumental in saving the Jewish Nation, then in Captivity from the destruction Human had prepared for the●● and turned it upon himself 〈◊〉 his House.  Eudoria, 
Married to 〈◊〉 dius the Emperor; she 〈◊〉 a great Enemy to St. 〈◊〉, and declared for 〈◊〉 against him, and 〈◊〉 him to be banished, but he 〈◊〉 soon after re-called, but 〈◊〉 some words against 〈◊〉 setting up of her Statue, she 〈◊〉 procured his banishment and sided with Theophilus, 〈◊〉 soon after she miscarried & 〈◊〉.  Eudoria, 
Daughter of T●dosius Junior, Wife to 〈◊〉 the Second, she 〈◊〉 Genseric into Italy to Reve● her Husband's death on 〈◊〉 the Usurper, who 〈◊〉 Rome, and carried her and 〈◊〉 Daughters away, but at 〈◊〉 instance of Martin and 〈◊〉 they were sent baek.  Eudoria, 
Daughter of L●ontius an Athenian Philosopher, who for her Wit and Beauty was married to Theodosius the younger, Emperor of Rome having no other portion to 〈◊〉 her off.  Eve, 
the Mother of all L●ing, placed in Paradise, and there had continued happy, had not the Subtle Angel prevailed against her.  Eulogia, 
Sister to Michae● Pelcologus the Greek Emperor, she had a great Ascendant one her Brother, who dearly loved her, for the Care and Tenderness she had over him in his Infancy but when he went to join the Greek Churches with the Western, and she not able to dissuade him from it, caused a Rebellion to be raised in the Empire.  Eurydice, 
She was Daughter of Amyntas the third King of the Macedonians, Married to Aridaeus natural Son to King Philip, contending with Olim● King Philip's Wife, she was overthrown, and taken Prisoner, when having sent her by the said Queen, a Silken String, 〈◊〉 D●gger, and a Dose of Poison, to take her Choice of what manner of death, she would die; she nothing daunted, took the first, and having prayed that Olympas might come to the same distress, (which accordingly fallen out) she hanged herself.  Euttochium, 
Daughter of Paula a Roman Lady, she was brought up under St. Jerom and lived 35 Year in a Nunnery at Bethlehem. She was so well skilled in most Languages, that she was styled the wonder of her Sex.  Came, 
Sa. the Mother's brother; also Gossip, Friend, No.  Can, 
bring forth [young.]  Carn, 
No. to run (like Cheese.)  Caves-dropper, 
one that listens under the Windows or house-Eaves.  Eye, 
how to govern it:— Eyes are the Casements of the Body, and many times by standing too much open, let in things hurtful to the Mind; a wanton Eye is the truest Evidence of wandering and unsteadfast Thoughts, we may see too much, if we be not careful in Governing our Eyes, and keeping them from going astray, and returning with vain Objects to the Fancy and Imagination, which making unhappy Impressions, they cannot be easily Obliterated. This made the Princely Prophet, (when his Feet was betrayed by his Eyes, into the snare of Lawless Lust) pray so earnestly against the danger, when he said, Lord turn away my Eyes from beholding vanity, and hence appears our miseries that those Eyes, that should be Limbecks of Contrition the Celterns of sorrow, should become the Inlets of Lust, and the Portals to open and betray the whole body into Sin and Folly by letting in dangerous Enemies to surprise the Soul, and overcome it with Strong Temptations.— Eyes th●u fix on Ambition, makes Honour and Greatness, their Objects, which they convey and Represent as a solid good to the mind, which frames the Project to attain to the Equipage and Grandeur, who make a splendid show of Guilded clothes and Titles in the World and then a Torment and 〈◊〉 ensues if the party ●e frui●rated in aspiring to the height she Aims at; Riche● sometimes are greedily 〈◊〉 in at the Eyes, and then Covetousness winds itself into the Soul and brings along with it a thousand Inconveniences, as Care, Grief, Fear, Distrust, Pining, Discontent, and an Unsatisfied Mind, even with largest Fortune. The Loose and Lascivious Eye makes Beauty its Object; and whilst it sends abroad its Amorous Glances to take others, it Captivates the Mind of its owner, and binds it in the Chains of Slavery: Many who have tampered in Jest, have been taken in Earnest; so have we seen a Cautious Fish nibbling at the Bate, in hopes to get it off without hazarding the danger of the Hook, till engaging too far he instead of feeding himself has been made the Anglers food. Therefore Ladies, to prevent the Malady, which like a spreading Contagion disperses itself into most Societies, you must keep your Eyes within Compass, from wand'ring as much as possible, and resolve with yourself, not to set any value or esteem upon earthly things, more than may be taken off if reason requires it; when the comeliness of any creature takes up your thoughts too largely: then to remove that Object: Place the Eyes of your Mind upon the Glorious and Transcendent Beauties, and Loveliness of your Creator; remember that God alone is the only worthy Object to fix our Minds on, that we may have no desire to take it off, when earthly things though valuable, are of 〈◊〉 duration, and lost almost 〈◊〉 soon as possessed, and 〈◊〉 times create troubles and misfortunes, carrying in themselves no solid or substantial Contentment. Remember what a misery Dinah, by giving her Eye to wand'ring, brought upon herself and others. Then 〈◊〉 preserve a purity of Heart, 〈◊〉 Intention too strong to be invaded, or at least overcome you must keep a watchful Guard over every Sense for if the Eye that is the light of the Body, be evilly disposed the rest of the Senses 〈◊〉 needs be dimmed and darkened: Consult Chastity and Modesty, and as far as their Rules allow, you may proceed with 〈◊〉 but all beyond is danger, which is to be shunned and avoided, though the Eyes of other Creatures, have no Objects but the visible Creation; and naturally look down on the Earth, 〈◊〉 which their irrecoverable 〈◊〉 must return: Yet we have that more Glorious to Contemplate, which only can make us truly happy, for Heaven we ought to prepare for, our sight naturally tends thither, and the Eye of Faith Penetrates and gives the Upright sense, a conversation there, before it 〈◊〉 off its encumbrance of Clay. Give no occasion then Ladies, for any to tax your Eyes with any thing that is not modest, comely, and allowable; consider in company at home, if of the different Sex, nor in your walkings abroad to give them their wander, but let your mind be upon them, to keep them in their due bounds, ●east becoming a Prey to others, you are Enslaved, or if you make a Prey of others, your Conquest may however prove very troublesome and uneasy to you. The Eyes are not the only dangerous things about you. The Tongue many times for want of good Government, betrays you into divers Misfortunes and Inconveniencies, of which we shall briefly Treat.  Elizabath, 
Queen of England, her sufferings.— Elizabeth Queen of England, stands to this day the wonder of her Sex, as well relating to God's Providence in her many Deliverances, in the Reign of Q. Marry her Sister; as when ●he came to enjoy the Crown herself, for all the open Force ●nd private Plots, and Conspiracies against her, were frustrated, whilst she was in the Tower. Bishop Gardiner ●ent a Counterfeit Warrant for ●er Execution, but upon the Leiutenants going to know the truth at White-Hall, it was ●et aside: And such power ●ad that aspiring Priest with the Queen, that he was not so much as Repremanded, for going about to Murder, under a pretext of Law, the best of Princesses, and Sister to his Sovereign.— Every day they Laboured to bring her to destruction, for no other reason but that she was a Protestant; Once the boards were fired under her Lodgings; and whilst she was at Woodstock, under the Guard of one Sir Henry Beddingfield, whom she called her Gaoler, a Russian belonging to him, attempted to murder her, but was prevented: At another time Gardiner sent one to dispatch her, but Beddingfield being gone to London, had left strict order with his Brother, that none should see, or speak with her till his return: So that the Villain fearing his Bloody purpose was discovered, returned without success. Her Sister dying, and she coming to the Crown, never was Queen or King more beloved by Subjects, nor shined more Glorious in the Actions of a Reign: And when her Clandestine Enemies were defeated, they brought by their Solicitations, the power of Spain against her, whose Invincible Armada, was destroyed almost without fight, & upon the rumour of this Invasion: She led her Army into the Field in Person: And riding through her Camp at Tilbury, with her Leaders-Staff; She made this Encouraging Oration, worthy of so Heroic a Queen.— Even my Good People, 
Her Speech to her Army  We have been persuaded by some that are careful of our safety, to take heed how we commit ourselves to Armed Multitudes for fear of Treachery, but I assure you, I do not desire to live to mistrust my Faithful and Loving People: Let Tyrant's fear, I have ever so well behaved myself, that under God, I have always placed my Chief Strength and Safeguard in the Loyal Hearts and Good Wills of my Subjects: And therefore, I am come among you, as you see at this times, Not for my Recreation and Disport, but being resolved in the midst and heat of the Battle, to Live or Die among you, to lay down for my God and for my Kingdom, and for my People, mine Honour and my Blood Even in the Dust. I well know, that I have the Body but of a Weak and Feeble Woman, but I have a Heart of a King▪ yea, of a King of England too: And I think it a Scorn that Parma or Spain, or any Prince in Europe, should dare to Invade the Borders of my Realm, to which rather than any Dishonour shall grow by me: I myself will take up Arms, I will be your General and Judge, and the Rewarder of every one of your Virtues in the Field; I know already, for your forwardness, you have deserved Rewards and Crowns, and We do assure you on the word of a Princess that shall be duly paid 〈◊〉: In the mean time my ●eutenant General Leicester, shall be in my stead, than whom never Princess Commanded a more Noble and Worshire Subject; not doubting but by your obedience to your General, your Concord in the Camp, and your Valour in the Field: We shall shortly have a famous Victory over these Enemies of my God, of my Kingdom, and of my People.— Elizabeth our Famous Queen, when the Fleet she sent against Spain, was ready to set Sail made this Pious Prayer for their Success, which for an Example to others we have inserted. 
Elizabeth Queen of England, her Prayer.  
MOst Omnipotent Maker and Guider of the World, that only Searchest and Fathomest the bottom of our Hearts, and in thom 〈◊〉 the true Originals of all 〈◊〉 intended Actions; that by thy foresight, dost truly discer●, how that no Malice of Revenge nor requital of Injury, 〈◊〉 desire of Bloodshed, nor greediness of Gain, hath bred 〈◊〉 Resolution of setting forth 〈◊〉 Army and Navy; but a careful Providence, and way Watch, that no neglect of Fo●● or over-surety of Heaven, might breed either Danger 〈◊〉 us, or Glory to them. 〈◊〉 being our true Grounds, 〈◊〉 humbly beseech thee, with bended knees, to prosper this great Work; and with the best 〈◊〉 winds guide the Voyage speed the Victory, and make the Return to be the Advancement of thy Glory; the Triumph of their Fame, and a means of surety to the Realm, with the least loss of English Blood. To these Devout Petition's, Lord, give thy Blessed Grant, etc. Nor was this Prayer fruitless, for the Fleet in a short time returned with Victory and Rich Spoils taken from the Enemy in divers places, and were always Triumphant on the Ocean during her Reign.— Ever it was observed in this Great and Glorious Queen, that in all her Victories, and Successes, she was never swelled or puffed with Ambition or vain Glory, but Atributing nothing to herself, Gave all the Glory to God, 〈◊〉 is the alone Giver of Victories, who by weak things can Confound the Insulting Pride and Boasts of Power, and by a few, lay Innumerable Armies in the Dust.   Elizabeth Couper, 
An Example of Christian Courage and Piety.— Elizabeth Couper, being a very Religious Woman in the way of the Reformed Worship, in King Edward the Sixths' Reign: Was however, afterwards through Temptation, Persuasion and Fear, prevailed with, to Sign a Recantation at St. Andrews Church in Norwich; after which she scarce got home, before she found her Spirits so afflicted, that she was scarce able to support herself, and the Agony of her Mind; all that Night, she was restless, and though she prayed to God, she could find no sweet influence of his Holy Spirit refreshing her afflicted Soul: She laboured under this anguish for a time; but perceiving it increased upon her more and more, even almost to be Intolerable; she resolved rather to hazard her life, than to continue under the Almighty's displeasure, and so went to the same Church and openly Renounced her Recantation, for which she was sent to Prison, and soon after found herself full of Joy, and so continued with a Christian Courage, till she Sealed the Testimony of her Faith with her Blood.  Elizabeth, 
a King of Hungaries Daughter, and Wife to Lewis the Landigrave of Tharengia: Amidst the Pomp's and Glories that Replenished the Court, was so Humble, Modest and Meek, that she put off her costly Apparel, and in disguise made it her Business to Visit and Relieve the Necessities of the Poor; and when she went to her Devotions, she laid aside her Greatness, and declining from her State, went and kneeled among the poorer sort of People. After the death of her Husband, she retired from Populous Cities with a small Train of Attendance, and even thinking them too many quited all, and 〈◊〉 her Father's House, that the King of Heaven might be delighted in her Beauty. She went on a Pilgrimage, giving her Riches and Ornaments, to relieve the necessities of the Poor, except so much as built for their relief an Hospital, and some small matter to endow it, wherein she in Person upon her return Ministered to the Sick; and was very diligent that nothing should be wanting that might contribute to their Relief and Recovery. Her Father ●●ill being on the Regal Throne of a Potent Kingdom, who loved her entirely, was impatient of her absence, but she Excused herself, with all Modesty and Gravity, That she had weaned herself from the World and its Vanities, and entreated she might be obliged to return no more to it. A Kingdom was but a small Bribe, and seemed nothing to her, in Comparison to those Joys the had in view.  Elphlerda, 
Sister to Edward a Saxon King before the Conquest, and Wife to Etheldredus Duke of Mercia; was so renowned for her Courage, and Bravery of Mind, that few Nations ever afforded a more Famous Virago, She (her Husband dying) overthrew the Welsh in several Battles, who made Incursions into her Territories, and in bloody Fights, ●ut the Danes to the rout: She bui●t divers Ruined Cities, and 〈◊〉 her bleeding Country, to a smiling Condition; with whose Fame and Praises our Histories abound. And King Henry the Fifth, whilst Prince of Wales, admiring her Courage and Conduct, made certain Latin Verses in Commendation of her. We might under this head of Examples, mention many more, no le●s Famed for Piety and Vert●e, than Valour and Renown; but seeing we are to scatter them as Diamonds and Pearls to Illustrate the whole Work, these they may here 〈◊〉 to the Credit and Honour of the Fair Sex.  Eleanor 
Queen of England her Virtuous and wonderful Example of Love to her Husband.— Edward Son 〈◊〉 Henry the Third King of England, resolving to pass into the Holy-Land, with divers other Princes, for the Recovery of it, and the City of Jerusalem, which the Infidels had taken away from the Christians and violently oppressed them. Eleanor Daughter of Ferdinand the Third K. of Castille, his cha●e and virtuous Wife; would by no means be persuaded to stay behind, but resolved in that long and dangerous Voyage to accompany him: No entr●ties, nor the hazards laid before her, could prevail with her, to be without her Husband's Company, saying, Sh● knew she must die, and if so died in the Land of Promise, she was as near if not nearer in Heaven, as in any other place. And accordingly she accompanied him, undergoing cheerfully the hardships that attended the tedious Voyage. This Prince in Palestine, did wonders by his Valour and Conduct: Making his very Name a terror to the Infidels, so that they being every where worded, the Turkish Governor of Damascus, sent a Villain seemingly to treat with him, but indeed to dispatch him; for as he was delivering his Letters, he stabbed him three times in the Arm, with a poisoned Dagger; whereupon the prince felled him With his Fist, and the Guards coming in, cut him in pieces.— Excessive was the the pain, yet he bore it with a manly fortitude, and the nature of the poison such, that his Surgeons concluded them Moral, unless any one would hazard their Life by continual sucking out the poison; the which when all his Favourites declined, His virtuous Wife undertook cheerfully; so that God blessing her willingness, the Prince recovered, and she remained uninjured by the poison: For which he entirely loved her all her Life-time, and when he was King, Erected Monuments to her Memory, in divers parts of England; which remained many of them till the time the Crosses, etc. were demolished in the late Civil War.  Eul●lia, 
a Noble Virgin of Portugal, contemning all Earthly Glories as transitory things, in which was no solid or substantial good, laid aside, her Treasure, and Splendid Attire for the Adorning her Body, and only took care to dress her Soul, That it might be an acceptable Spouse, fit for the embraces of the Glorious Bridegroom; the made Sobriety, Modesty, Chastity, Works of 〈◊〉 and Charity her daily Familiars, she took her Love off from Worldly things and placed it on those above: And lived the life of a Saint; a rare Example to those that are young and beautiful as she was, to Pattern out, if necessity requires it; and the Immortal Soul be at stake for the trifling vanities of this World: See thus continued in Piety herself to instruct others, 〈◊〉 hor Persecution arose, and the 〈◊〉 viz. the 〈◊〉, mentioned in St. John's 〈…〉, her the 〈…〉 to fly into the 〈…〉 the Flood, that the Dra● 〈◊〉 out of his 〈…〉 resolved with 〈…〉 true Christian Courage. 〈◊〉 those that were commanded by the Emperor's Edict, to Sacrifice to the Idols, or the Representations of the feigned Heathen 〈◊〉 To be, 〈…〉. And though her Parents who loved her 〈◊〉, laboured to avert the Danger that Threatened, by persuading her to do it more privately: Her Zeal drove her to do it in the Presence of the Enemies of the Christian Faith, saying, that those who out of Fear or Favour refused to profess the name of Christ openly, were not worthy of his Love, and the Glories he had prepared for those that Love and Fear him. They however by Tears and Entreaties prevailed with her to remove, out of the Populous City, to their Country House; but so great was the fervour of her Zeal, that hearing many through fear, daily Apostatised: she Escaped the vigilence of those that were to observe her, and went to their Houses to confirm and Strengthen such as were not fallen, and to recover such as were; Which being taken notice of by some Envious Persons, she was delivered to the Praefect, one superstitiously Devoted to the Heathen Idolatry, and Thristing after the Blood of the Christians, who Reproached her and Reviled her as a Sour of Sedition, and a Stirrer up of the People to Trouble, and Molest the Peace and Quiet of the Empire, and as a Desptser and Con●a●ner of their Gods. To all which she answered with much modesty and Mildness, but when what ever she could allege, availed her nothing, she told them, That her Life was all they could Exact, and she was willing to die for th●● Faith she Professed. Then he began to persuade her to Renounce it, as being Inflamed with her Beauty, promising to take her in Marriage if she would comply; but she with detestation, refused his proser in those terms, which so enraged him, laying aside all bowels of Commiseration to so youthful and tender a Lady; he called for the Executioners, and ordered them to make ready the Rack, upon which void of all shame, they stretched her naked, and disjointed those Limbs, the sight of which would have charmed Barbarians into wonder; yet she took it cheerfully. and sung Praises, That she was counted worthy 〈◊〉 suffer for his Name who had Redeemed her with his Precious Blood. Upon which she was cast to the wild Beasts, kept in those times one purpose, to make the Tyrrant● pastime in the slaughtering and devouring Christians, having before she had been taken of the Rack, been tortured with another Engine of Cruelty, called, the Iron Grate, which broke her Arms and Legs; and had her Ivory Breasts 〈◊〉 with hot Irons, Yet in all 〈◊〉, through his strength who supported her weakness, she became more than Conqueror.  Crampies' 
of Female Courage, Constancy, and ma●●●ther singular Virtues— Agn●s Gabril, being questioned about her Religion, had Twelve Articles put up against her, which she denied, and put her Adversaries upon the proof, when (strange for one to Imagine) they produced her husband and two Sons, whom they had persuaded before to abjure their Religion, and caused them to give Evidence against her: But she bore all with a Christian Patience, and being condemned, she joyfully embraced the flames.— Anne Hunter hearing her Son William who lived at Brentwood in Essex, was condemned to the flames by Bonner Bishop of London, in Queen Mary's days: She together with his Father came to him, and finding there was no hopes of Life for him▪ but by a Renunciation of his Religion, they were so far from persuading him to it, that they fervently prayed to God, he might persevere in it, and continue constant to the end; in that good way he had begun: The Mother adding, that she thought herself happy that she had born such a Child as could find in his heart, to lose his Life for Christ's sake; to which th●s Son cheerfully answered; For the little pain that I shall have, which is but for a Moment! Christ hath promised me a Crown of Everlasting Joy: His Mother almost Transported with this Expression, fell on her knees, and said, I pray God to strengthen thee my Son, to the end, I think thee as well bestowed, as any Child I ever bore.— Adelicia, a Gentlewoman about 23 Years of Age, coming from Gascoin to Paris, to join herself with a Church there, was betrayed to the Magistrates, and condemned to be burnt; which she bore with admirable Patience, but God's Judgement overtook her Prosecutors, for they quarrelling about the price of her blood, slew each other,— A Woman and her Son in the Low Countries, being condemned to be burnt alive, and their Ashes to be sprinkled in the Air: As they were carried back to Prison, they said, now blessed be God, who causeth us to Triumph over our Enemies; This is the wished for hour, the gladjoin day is come Let us not therefore be forgetful, to be thankful for that honour God doth us, in thus conforming us to the Image of his Son: Let us remember those that have trodden this path before us, for this is the highway, to the Kingdom of Heaven, and being brought it to to the Stake, they sung Praises to God in the flames.— A● Potten and John T●unchfield, in the Reign of Queen Mary, being Imprisoned at I●●●ich, one of them before she was apprehended, was by her Friends persuaded to avoid the threatening danger by flight, but ●rong in Faith, and Chrian 〈◊〉, Courageously she reply●d I know very well that being Persecuted in one place, it is lawful for me to fly to another: But I am tied to a Husband, and have many young Children; and I know not how my Husband, being a Carnal Man, will resent my departure from him: Therefore, I am resolved, for the Love of Christ and his Truth, to stand the worst Extremity And so being apprehended, was Condemned to the Flames, and dyedeou ragiously.— Ama●onians, were a Warlike Women in part of Scythia, who held a Female Government, and Warred with divers mighty Princes; maintaining their Laws and Customs by Policy, and by the Sword. Penthisilia, one of their Queens, came with a Thousand Viragoes to Troy, and assisted Priamus against the Greeks, where she and most of her Women, Fight Valiantly, and Acting wonders in Arms, were at length slain.— Athenias, though of mean Parentage, yet of Excellent Wisdom, Learning and Education, beyond what could be expected from the degree of her Birth, was for these and other good. Qualities, preferred to be an Empress, when divers Great Princesses, Rich and Powerful in Friends, and had Kingdoms to their Dower, were refused.— Aspasia a Meletian Virgin, was so excellent in all Philosophical Contemplations, and fluent in f●●tori●●, 〈◊〉 the Wise and Renowned Socrates, that Mirror of Philosophy; confesses without blushing, that he imitated her in his Facultas Politica.— Amalasuntha Queen of the Ostrogothes in Italy, was not only Learned in the Latin and Greek Tongues, but speak exceeding fluently all the Languages that were spoke in the Eastern Empire, now possessed by different Nations.— Amesia, a Modest Roman Lady, being falsely accused of a great Crime, and ready to incur the Pretorial Sentence; she with a Manly yet Modest Courage stepped up and with an Audible Voice, and Becoming Gesture, pleaded her own Cause so Eloquently and Effectually, that by the public Suffrages, she was acquitted of all Aspersions, and her Accuser severely punished.— Apolonia, a Virgin of Alexandria, for speaking boldly in the Defence of her Faith, had her Teeth plucked out in a rude manner, by the Tormentors: She was doomed to the Flames, and willingly snbmitted, Rejoicing and Gloriously Triumphing over Death by her Patience and Constancy in suffering.— Alceste, Queen to Admetus' King of Greece willingly resigned herself up to death, to redeem the health and life of her Husband, in Sucking a Poisonous Wound he had received in the War.— Agrippina, the Mother of D●m●●● Nere, was killed by he● unnatural Son, and ripped up that he might see the Womb wherein he had lain; though she had been so careful of his welfare, that though whilst he was a private Man, she was told her destiny by a Chaldean ginger, if he came to be Emperor; she however preferred his Advancement, before her Life, saying, I care not, though I die, so he may attain the Empire.— Alice, Countess of Salisbury, being frequently Importuned by King Edward the Third, to yield to his Lustful desires and often denied him, he grew impatient of delay, and resolved to take by force what he could not get by entreaty, when being brought into his Presence, in a manner by Constraint, and be renewing his Request, she fell at his feet with a Flood of Tears gushing from her fair Eyes, able to mollify the most obdurate heart, she thus humbly besought him not to violate her Chastity, viz. Whereas her unhappy Destiny, had brought her before his Presence, as an Innocent Lamb committed to the Sacrifice; She most humbly Craved that his Majesty could be pleased to grant her one Request, he provided much a Solemn Oath he would; Then she humbly besought him to draw his Sword and take away her Life, and 〈…〉 Pray for 〈…〉 Breath, 〈…〉 Monarch, and that it would remain as a stain upon his Honour; she renewed her Request, that she might be suffered to die by her own hand, rather than to lose her Honour, and pulling out a Dagger, concealed in her Garments, was about to give the Fatal Blow, which so astonished the King, that taking it from her, he laid aside his first Resolutions, and as the Mirror of Chastity, made her his Queen.  Eloquence, 
Eloquence of Speech, Se●●ger calls it, The Garment of Nature and says it covereth the Soldier with Arms for necessity, or as a Gown the Senator for Profit, and as a more dainty Garment for the Courtier and Citizen, for pleasure and profit. It consec●●teth the 〈◊〉 R●●●ons of men's Hearts, by the Participation of one another's thoughts: And we can call Discourse by no 〈◊〉 Title, than the vehicle of the 〈◊〉 These were the Ancient Decrees of Truth, they thought it a happiness to have their 〈◊〉 〈◊〉 enlightened with a weight of Labour to search it, but the glory or human Nature to speak us Thoughts are but the Children of the 〈◊〉, as Speech is of Thoughts: The Prudence of whose 〈◊〉 of excellent use to 〈◊〉 view it either in the 〈…〉 or 〈…〉 no small Wisdom to be used in the framing, and the material of ordinary Discourse, every Speech acquaints us with the matter we ask, or the mind of the Speaker, which is delivered: The perfection of the Art of Speech to others, consists in a volubility of Application, and if a Lady could come to the Excellency of it, she may speak to a hundred persons, and yet vary her stile to each; which Art Alexander the Great, seems well to have known, whilst he Animated his Soldiers against the Persians in various Dialects. The Avaricious, with hopes of great Treasures and Spoils; the Ambitious, he incensed with aspiring to Honour; and the Malicious, he provoked with a Remembrance of the former Grugdes and Hatred between the two Nations.— Thus Speeches that have an Edge or Point, enter sooner the Affections, than Dull and Slow Expressions; nor would it be unuseful to have the knowledge of the several Forms of Speech; of sudden Questions, of Suspended Answers, and great varieties of others, in which it may be thought no small Policy consists: Together with the apprehensions of the Colo●rs of Praise and Vice, and Virtue: But in the use of these one would have rather the largeness of understanding, to turn ours self in with, dexterity; than to be tied to the straightness of a few Rules of Remembrance. To have Wisdom grounded in the Hea●● and not too much in the Tongue becomes Policy; 〈◊〉 on all occasions ought to become the Person that use them; as when you speak before a Prince, you must 〈◊〉 an Oration worthy of his he●●●ing; if to one of mean Capacity, your stile must be suited to his Understanding, Se●●● approves not Speech to be Excellent, when words are 〈◊〉 quickened with the Life 〈◊〉 Reasons, but are only uttered with the Plausibility of 〈◊〉 Speaker: And again Imitation of others, however useful, yet is servile, because it should come from the fluence of happy C●gitations, not Imitations. B● this is rather to be referred 〈◊〉 the Characters of Style and Oratory, than to a serious Observator of Eloquence makes for the Credit of the matter, but to speaking agreeably 〈◊〉 whom you direct your Speech shows more of the Wisdom 〈◊〉 the Person. Those who have the Style of Eloquence, ●●●ther use the applause of it for pardon of faults, than for ●●●frage to Virtue's Merits. T●●● to know the parts of Speech is not only the part of a good Grammarian, but a Po●●●●. But where there is not a n●●ral Promptness, it may be improved (if the speech be 〈◊〉 disordered with Impediments with Reading of Books, which will furnish the memory with apt words, 
Eloquence improved by Reading of Books, etc.  and the understanding with a true method of digesting and delivering them to the best advantage. In Books the relations of Affairs are framed in the mould of the Understanding, by way of Expression, which makes those things that are writ, have a shape and appearance of a more perfection than those that are done. Books if well accepted, are only freed from the power of Oblivion; things that are gained in Discourse, may be length of time slip out of our Memories, but Books are our Remembrancers, and lay them always before our Eyes, Communicating to us the Wisdom and Eloquence of the Ancients, as well as the Moderns; that we may order out Discourse according to the best Rules laid down for Instruction. The Ancient Poets from hence promised to themselves, an immortality of Name, as concluding all other things subject to the Inconstancy of Affairs, and Period of Time: They have Fabled that in the end of the Third of every Man's Life, there is a certain Coin affixed, upon which is Engraved the Name of the Deceased Party, which (as soon as the fatal Sister ●as cut) she throws into the River Lethe, but over the River flies a great Company of various Birds, which catch up the Coin in their Beaks before it sinks, and carrying it a little way, drop it carelessly; but among them (they say) there are some Swans, and if they light on a Coin, they carry it to the Temple of Minerva, and devote it to perpetuity. Books are the Coins on whom men's names are writ, those of an ordinary flight endure but for a time, but being carelessly scattered are lost in Oblivion; but where they are truly valuable and praise worthy, they are carried on the wings of Fame to Posterity: Books are the best Counsellors, the best Companions, and best Heirs of any one's knowledge, they be the Monuments wherein are reposed the Sacred Relics of Wisdom and Understanding, from whence such Eloquence, may be extracted as may 〈◊〉 a very Graceful Adora●●●● to the Speech, and know how to Express your words in Season, is the best way to sit you for all Companies, and Conversations; however, let what is spoken at any time be to the purpose, and as brief as may be, for long Harangues, though never ●o Eloquent grow ●●esom and ●●dious for the Art of Speaking, is to speak a l●●●le, that may signify a great 〈◊〉 in a few Sentences or Words.  Cr●●il●●● 
of Women, in the Creat●●●.— With an excellent State 〈…〉 the presence of a 〈…〉 What attractive beauty in the Eye? What an admirable disposure in the contexture of every part? So as I cannot sufficiently wonder at the stupidity of that mere Scholastical Wooer: Who being in the way of preferment, received a very free welcome from a Gentleman nearly neighbouring, whose aim it was to bring him into acquaintance with a kinswoman of his, hoping it would be a competent advancement for her, by matching them together. All access, which promised all good success, was admitted him; with such opportunity, as might have induced another Zen●●●ates to enter into a pirley of Love. But hear how this amorous Scholar acquitted himself, as if his Soul by a strange transmigration had passed into that dull Z●●●●●tes, or Zenophanes into his in thinking Love to be composed of Earth! One Winter evening was the Quintilian with that lovely Dansel left together; purposely (if there were left any beat of Love in his pulse) to break the matter unto her. She poor Wrench, long expected from this Predicament of Fancy some pleasing encounter or other; but ●●thing was done by this 〈…〉 there 〈◊〉 on both sides, without the 〈◊〉; till such time as 〈…〉 apprearing a little out of her skirts; 〈◊〉 received from her affectio●● Scholar, after some fea●●●● pumping, this lovely pieced Rhetoric: Surely Mistress you have a goodly fair Fo●●● God be praised. How meanly was Beauty bestowed, to become an object to his du●● Fancy, who knew not how to value it? Though, no doubt, with that excellent Geometrician, he could well enough gather by the proportion of her Foot, the entire Feature; which would wound him as deadly to the Heart, as Achilles' w●● wounded in his Heel.— It●● the Eye that conveys Love 〈◊〉 the heart; curious Models 〈◊〉 to dull Spectators, move 〈◊〉 admiration, and consequently leave but a weak impression. To see a Compaspe portrayed in her Colours; her V●●● enazured; her sweet Smiles shadowed; her Love-enthralling Eyes sparkled; and all the●● with a native Art, and 〈◊〉 Colour displayed, would make their Apelles to do what he did: Whence we read, that Alexander, the World's Monarch, not only affecting, but admiring the Art of Apelles; to parallel his skill with an equal subject; commanded him on a time to Paint Campaspe naked who was then held the Beauty of that Age; which Apo●●●● having done, his Pencil purchased him a pensive he●●● falling in Love with her who was his Pi●●●● and wh●●● Love he despaired to compass ever: Which Alexander having perceived, he gave him her. The like incomparable Art was shown by Zenxes, upon the Beauties of Croton's five Daughters; which Pictures took more Hearts, than his Grapes had before deceived Birds.  Elizabeth Carew, 
wrote the Tragedy of Mariam.  Elizabetha Joanna We●●ous, 
an English Poetess of some repute in the esteem of Farnaby.  Etinna, 
a Poetess of Tros who is said to have writ a Poem in the Doric Dialect, consisting of 300 Verses: She died at Nineteen Years of Age.  Eurhesia, 
an unknown Poetess except by a fragment of 32 Latin Verses.  Echo or Echo, 
(Gr.) a resounding, or giving again of any noise, or voice in a Wood, Valley, or Hollow place. Poets feign, that this Echo was a Nymph so called, who being rejected by one whom she lev'd, pined away for sorrow in the Woods, where her voice still remains, answering the Out cries of all complaints.  Esseminate, 
(essoeminatus) Woman-like, nice, wanton.  Eleanor, 
a Woman's name from Helena, i.e. pitiful.  Elizabeth, 
(Hebr.) the God of Oath, or (as some will) Peace of God, or quiet rest of the Lord. Mantuan playing with it makes it Eliza-bella. Min. ridiculously compounds it of the Hebrew word El. i Deus, and the Greek Isa and Beta.  Elopement, 
(a Law Term) is when a married Woman leaves her Husband, and dwells with the Adulterer, by which, without voluntary Submission, and reconcilement to him, she shall lose her Dower, Stat. West. 2. c. 34. 
Sponte virum mul●er fugiens, & adultera fa'cta,  
Dote sua careat; nisisponse sponte retr●●ta.   Elysium or Elysian fields, 
(Campus Elysius') a Paradise, into which the Heathens believed the Souls of the Just went after their departure hence. This Elysium is meant by Virgil, when he says, 
Devenere locos lotus, & amaend vir●●  
For 〈◊〉 〈◊〉 on nemorum, 〈◊〉 beate●.   Embellish, 
(Fr. 〈◊〉) to beautify, garnish, adorn bedeck, trim up, or set out unto the Eye.  Embryon, 
(embryo) a Child in the Mother's Womb, before it has perfect shape; and by Metaphor, any thing before it has Perfection.  Epithalamy, 
(epithalamium) a Bridal Song, or Poem or a Song at a Wedding in Commendation of the pa●●●●● married; Such also is that of Stella in Statius, and of 〈◊〉 in Catullus etc. It is so called from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e.apud, and Thalamus▪ a Bedchamber, but more properly a Bride-Chamber▪ because this Song was used to be sung at the Door of the Bride-Chamber, when the Bride bedded. There are two kinds of Epithalamies▪ the one used to be sung at night, when the married couple entered Bed; the other in the morning to raise them up. Min.  Erato, 
one of the Nine Muses, who (as Ovid saith) Nomen amoris habet.  Eve 
the Wife of Adam; from the Heb. Evah, i.e. living or giving Life. Adam so called his Wife, because she was the Mother of every living thing.  Eugenia, 
(Gr.) Nobleness or Goodness of Birth or Blood.  Eye-bite, 
to bewitch with the Eyes.  Erhidne▪ 
a Scythian Queen, who had three Children at a birth by Hercules.  Edessleda, Ehseda, 
governed the Kingdom prudently eight Years after the death of her Husband Ethelred, King of the Merchant's.  El 〈◊〉, 
Cu. a Stepmother.  Emme, 
a Woman's name, either as Anne or Eigiva, help-giver.  Endomment 
de la plus belle 〈◊〉 Widows dower of Lands ●olden in Soc●age, as the fairer or better part.  Endea●ion, 
a Shepherd in  Enge●- 〈◊〉. 
Bright angel. Love with the Moon, 〈◊〉 stops every night to kiss him being cast into a perpetual 〈◊〉 on the Top of Le●●mus Hill.  Ephiatres, 
g. the Nightmare.  Epiraene, 
g. comprehending both Sexes under one gender.  Erigone, 
Daughter of L●rus, who hanged herself for her Father's death, the Constellation Virgo.  Eriphile, 
for a Bracelet betrayed her Husband Amphi●●as to the Theban Wars, to 〈◊〉 Destruction.  Eros, 
g. Love, Cupid.  Ester, 
(f. Estre) c. Substance, State or Being.  Esther, 
h. Secret.  Eur●dire, 
being fetched from Hell by her Husband Orphen was snatched back again, because he looked back on her before she arrived upon Earth  Erp●●tant, 
[fee-] tail, 〈◊〉 having Lands given to a M●● and the Heirs of his Body, 〈◊〉    


F.  Fabia, 
a Beam.  Faith, 
a Name commonly used.  Felice, 
i Happy.  Florence, 
i Flourishing.  Florida, 
i decked 〈◊〉 Flowers.  Flaminea, 
i. Fiery.  Fortune, 
as if vertu●●, ●●vertendo, so called for her Mutability and Inconstancy.  Francis, 
i. Free.  Frideswid, 
i. very free, or truly free.  Fa●rada, 
Third Wife to Charlemaign, a Woman of such Ambition and Cruelty, that the People not being able to endure it, and she at the same time being countenanced by her Husband, they deposed them both, and set up, Peppin, one of Charlemaign's natural Sons.  Faussa, 
the Wife of Constantine the Great, falling in Love with Crispus her Husband's Son by another Wife, and he refusing to comply with her Lustful desires; she accused him of attempting her Chastity, whereupon without sssmination he was put to ●●eath; but the Wickedness turning afterwards to light, the Emperor caused her to be 〈◊〉 in a hot Bath.  Feronia, 
a Goddess of the Pagans, to whom they attribute the Care of Wood, and is ●o called from her Temple ●ear Feronia, not far from a Wood Consecrated to her; and those that worshipped her are said to walk on burning Coals, 〈◊〉- footed without any hurt; and in 〈◊〉 Temple they Enfranchised their Cap or Hat, in ●●ken their Condition was al●●red.  Flora, 
the Goddess of Flowers, said to be the Wife of Zephyrus, or the gentle West-wind, which with friendly Gales in Spring time clears the Air, and makes Flowers to grow, though Lactantius will have her to be a Roman Courtesan, who was w●nt to set up a Maypole with Garlands of Flowers before her door, to allure Youngmen to her House by which Stratagem she got much Riches, which she leaving to the Commonwealth when she died, was for her Liberality styled a Goddess; and the Games called Ludos Florals celebrated to her Memory.  Fluonia, 
an ancient Name given by the Pagans to June.  Fraud, 
a Goddess whom the Ancients addressed themselves to, when they desired not to be deceived themselves, but to deceive others, she was figured in an unseemly shape her Face being that of a Woman, handsome and comely, but her Body that of a party coloured Serpent, with a Scorpion's Tail; her smooth Face denoting specious Pretences and Flattery to deceive her speckled Body, the different Stratagems to bring Frands about, and the Tail signified the Sting or bad Consequence. that attend such Actions.  Ferdegunda, 
Queen to Chilperick the first King of France, she was at first a Servant to And 〈◊〉 his 〈◊〉 Queen, whom he banished to make room for her, though she had borne five Children'●●. She created great mischiefs, in France, causing all those the opposed her to be made away either publicly or privately; and at last her Husband followed those she had sent before him. She warred upon her own Son and overthrew him in Battle, killing 30000 of his Men, won Paris, and dying Anno 596, she left Clotair her Son in quiet Possession of the Throne.  Fritigilde. 
Queen of the Merconians, she was converted by one of St. Ambross' Sermons to the Christian Religion, and persuaded her Husband to do the like, making a League with the Romans, that she might come freely to Milan, where he was Bishop to see him; but when she came, to her great Grief, she found the City in Mourning for his death.  Fausta, 
Daughter to Sylla, she was contrary to the Cruel Temper of her Father, a virtuous, mild and compassionate Lady, endeavouring to save those Romans of Marins' Faction whom he doomed to die, and did all the good Offices she could to prevent the Misery Rome was at that time fallen under.  Friendship, 
between two Persons or a different Sex cannot be 〈◊〉?—— Ansia. We look upon the groundless suspicions so common in relation to matters of this nature, as base as they are wicked, and chiefly owing to the Vice and Lewdness of the Age, which makes some Persons believe all the World as wicked as themselves. The Gentleman who proposes this question seems of a far different Character, and one who deserves that Happiness which he mentions; for whose satisfaction, or theirs who desire it, we affirm, That such a Friendship is not only innocent, be commendable, and as advantageous as delightful. A 〈◊〉 Union of Souls, as has been formerly asserted, is the Essence of Friendship. Souls have no Sexes, nor while those only are concerned can any thing that's criminal intrude. To a Conversation truly Angelica, and has so many charms in't that the Friendships between man and man deserve not to be compared with it. The very Souls of the Fair-Sex, as well as their Bodies, seem to have a softer turn than those of Men, while we reckon ourselves Possessors of a more solid Judgement and stronger Reason, or rather may with more Justice pretend to greater Experience and more advantages to improve our Minds; nor can anything on Earth give a greatest or purer Pleasure than communicating such knowledge in a capable Person, who if 〈◊〉 another Sex▪ by the Charms of her Conversation inexpressibly sweetens the pleasant Labours and by the advantage of a 〈◊〉 Mind and good Genius 〈◊〉 starts such Notions as the Instructor himself would otherwise never have thought of. All the fear is least the Friendship should in time degenerate, and the Body come in for a share with the Soul, as it did among Boccalins Poetesses and Virtuoso's; which if it once does, Farewell Friendship, and most of the Happiness arising from it. Athens.  Fornication, 
Uncleanness, and impudent and shameless Uncleanness in general, being one of the Reigning Sins of the Age; and for the sake alone of which, in a manner, a whole Army of other subservient Sins, and some of them still more abominable than itself, are entertained, as Oaths, Execrations, Blasphemies, Drunkennesses, Envyings, Murders, and 〈◊〉 of Cruelties, and an infinite Rabble of others, mitating under this one Head and Generalissimo; and for the ●etter securing the Throne of his Imperial Vice, Atheism itself is called, or a more nonsencal and impious Deism pressed 〈◊〉 the Service; and the Being of God, himself, as much 〈◊〉 A lies in the Power of sensual ●ools, destroyed, or he turned 〈◊〉 of this lower World, and 〈◊〉 to the furthermost 〈◊〉 ●eavens, to lead a lazy Life ease and pleasure like those 〈◊〉 Miscreants; and all for●●● because daring Sinners ●ight the more securely commit chiefly this one sin; I say, ●ot only Uncleanness in general, being so very prevalent in this Age and Nation, and the chief Motive, whatever other Pretences are made of men's setting up for Atheists and Deists in our Times. But Fornication in particular, being either slightly thought of or openly defended or excused; not only by those that de●ie Religion, but even by a great many Zealous Pretenders to Christianity, decluded by the Subtlety of Satan, who in favour of their Lusts, instructs them to be Ingenious to their own Destruction, by wresting and misapplying several Expressions and matters of Fact in Scripture, to induce them to believe simple Fornication either no sin at all, or a very small one. The Apostles words are, Flee Fornication; which are directed chiefly against simple Fornication, or Fornication in a strict sense; because almost all the Gentiles, a great many Jews, and not a few Carnal Christians deluded by them, thought it to be no sin, or at worst, a very little one: Against whose pestiferous Errors the Apostle chiefly opposes this Precept, Flee Fornication. As being absolutely persuaded, that if he once convinced Men that the lowest degree of actual Lust, viz. Simple Fornication, was so far from being no sin, that 'twas a very great and capital Crime, disturbing Human Society, and inverting its Orders and Constitutions; and moreover cutting Men off from the Body of Christ, and excluding them Heaven: There would be little need of Preaching against the gross and more heinous degrees of the same unruly Passion, as Adultery, Incest, Sodomy, and other nameless Lusts, already condemned by the very Heathens, and almost all the World. As to the manner how we are to flee it, it must be avoided, 1. In Action, 2. In Affection. 1. In Action, we must not only avoid the gross Act itself, but all subservient Acts leading to it, though from never so far off: All Acts of all and every of our Senses, and of all Members instrumental to their Operations, that may in the least tend to the inciting or pampering this Lust, or to the promotion of the Execution of its inordinate Suggestions; so that we must keep our Eyes, our Ears, and our Hands Chaste too, as well as those Members that are the immediate instruments of Carnal Commerce. Motives against it are there, 1. It's great heinousness and criminal Nature, proved first by its positive-and peremptory Condemnation in Scripture, as in Heb. 13.4. Ephes. 5.5.6. and Rev. 21.8. 1 Cor. 5.9, 10. and that grounded upon these Reasons: And 2dly, By all these Reasons, viz. Because it is a Sin against the Dictates of right Reason, and tending to the Confounding of all Human Societies, the destruction of the increase, and prevention of the Multiplication of Mankind against Human Charity, and Christian Purity. 3dly, Because it is against a Man's own Body and another's too. 4thly, Because against all the Sacred Persons of the Trinity, dishonouring God the Father, by abusing his Creature, God the Son, by dismembering him, and rending his Members from his Body, to give them to a Harlot, against the Holy Ghost, by defiling our Bodies, and the Bodies of others, which are his Temples, with the worthiest of Pollutions, and against the whole Trinity, by being a kind of Idolatry too, that tempts Men to Idolise the fading Glories of Flesh and Blood before the heavenly God, and pay greater Worship to a 〈◊〉 White and Red in a 〈◊〉 Cheeks, than to the Original Fountain of all Beauty and Perfection, the Infinitely Glorious and Beautiful Creator of all.—— Other Motives of a 〈◊〉 Classis, are, 1. It's shamefulness dictated by Nature, 〈◊〉 sense of which the most impudent have much ado 〈◊〉 to smother. 2dly, The 〈◊〉 and uneasiness of it, 〈◊〉 yet its vanity and 〈◊〉 shortness, together with its unsatisfying Nature. 3dly, 〈◊〉 Expensiveness of it every 〈◊〉 And 4thly, The Mischievousness of it, in all the following Respects, in Spiritual Mischief viz.— 1. To the 〈◊〉 himself, by cutting him off from the Body of Christ, and Favour of God, and rendering him uncapable unless Satisfaction first be publicly given, to Communicate any more with the Faithful, either in Civil or Religious Conversation; by depriving him of the Spirit of God, and of the Protection of Angels, wounding his Conscience, distracting him in Religious Duties, bereaving him of his Judgement, Reason and Freedom, even to mind but his worldly Affairs, depriving him of his Peace and a Quiet; and lastly, to apply deceitful Plaster to which, by disposing him to a feared Conscience, and to Atheism itself; and the infallibly damning Sir of final Impenitence, and so totally turning him out both of the Church Militant, and Triumphant, and Damning him infallibly to Hell Torments.— And again, In Temporal Mischiefs, viz. by ruining Body, Reputation, Estates, Friends and Relations.— 2. It's Mischievousness to the Woman, whom this ugly Sin involves in all the abovesaid Mischiefs and Punishments, and in some respects, to more.— 3. To the Child or Children so wickedly Begotten, which are often Murdered, or 〈◊〉 to Pine, or bred up to but very ill and uneasy Conditions 〈…〉, and are always 〈◊〉, disgraced, etc.— 〈◊〉 4thly, and lastly, To Human Society, and Christian Religion in general, and this Nation and Protestant Religion in particular; by the abominable Murders, Quarrelings, Envies, Law-Suits, Destructions of Families, Cursing, Swearing, Blaspheming, and a whole Inundation of numberless other Vices and Debaucheries, and Scandals, and Ruins, and Devastations of Families, Cities, and Countries with which it is attended. To avoid this Sin, I advise you, 1. To Marry prudently, so as this Vice may be best restrained. 2dly, Carefully to resist and suppress the first Motions of Lust. 3dly, To avoid Temptation, and tempting Places, Objects, Employments, etc. 4thly, And all other occasions to this Sin, as high-feeding, etc. 5thly, And all other Vices that lead to it, as Pride, Vanity, Luxury, Debauchery, Drunkenness, Covetousness, etc. 6thly, To Mortify it by frequent Fast, and a continual Sobriety and Temperance in Meat, Drink, Clothes, Words, etc. 7thly, By Meditating upon the Falls of others their Punishments and deplorable Ends: And again, upon the Constancy and Happiness of others, both single Persons, Cities, Armies, Nations, becoming Prosperous, Victorious and Happy, by the strict observation of Temperance, Sobriety and Chastity. 8thly, By considering the Vanity, Frailty, and manifold defects of the Object loved, and the foolish and transitory Joy this Sin affords; and how, after all, the worst of Men, and even Atheists themselves plead for it, it is condemned by them in their own Children, or near Relations. 9thly, By seriously pondering, how the Eye of God, and presence of Angels, both good and bad, see a Man in the Commission of this Sin, and how one's own Conscience will condemn one. And lastly, I recommend to you the Meditation of the four last things, viz, Death, Judgement, Heaven and Hell, as also a serious Contemplation on the Purity, Passion, and Love of Christ, together with the unwearyed Use of Constant Prayer, as the victorious Remedy that must clinch, confirm and crown all your other Endeavours.  Friendship contracted by single Persons, 
may it continue with the same Zeal and Innocence if either Marry?— Answ. That excellent Person, the Reverend Bishop Sanderson has a Case very near ●kin to this, if not Nicer, which the Persons concerned will find extremely well worth their Reading and Considerati●●.— In the mean time we Answer— It may, though Ten to One if it does; since in those Circumstances there will be a great hazard, that either the 〈◊〉 will spoil the Zeal, or the Zeal the Innocence: Not but that there's a great deal depends on the Characters of the Persons concerned; a Friendship may perhaps be Innocent where 'tis not safe; but hardly either long, in this Case, unless between those of great Prudence and Virtue, since 'tis oftentimes only a Pretence, and as such, one of the most dangerous things in the World. In the mean time, as Generosity may be Criminal, so Suspicion is base, and one infallibly ruins Friendship as the other may Virtue and Honour, though a prudent Caution may perhaps be a Medium between both. The worst on't seems to be here.— That seeing Friendship can be only in the heigh●● (as we have formerly described it) between two, how shall it remain with equal Zeal and Innocence, at least Justice, when one is Married? Foreither there must be more or less tenderness for the Friend than for the Wife or Husband,— If more, 'tis Injustice; for People ought not to Marry any, but such as are fit to make Friends; if less, the former Friendship must be diminished, as if the Marriage be happy, it generally perhaps always is. If I ain't mistaken, the pinch is here, and the 〈◊〉 accordingly, That if the Friendship between the Persons Married have but the ascendant, and if that be continued with the highest degree of Zeal, any lower measure of that and Friendship may innocently remain where it was before planted. Athens.  Fair-Face, 
its great Advantages.— The Sovereignty of Beauty is a Prerogative born with the Sex, and the only thing whereof we have at no time been able to divert them: The Moroseness of the Philosopher, the Speculation of the Recluse, the business of the Statesman, nor the Fatigues of the Warrior, have rendered them insensible of its Charms. I dare appeal to any Man that has Eyes and a Heart. If Mankind were consulted, we should scarce find one Individual of so cold and saturnine a Temper, who has not seen some Face that charmed him.— It is reported of a Persian Monarch, who for many years had no Issue, and being desirous to have an Heir of his own Body, upon his earnest Supplication to the Gods, he obtained his Wishes in the Birth of a Son; So unexpected a Favour made him more than ordinarily solicitors for the Education of the Child, and his future Fortunes; wherefore he sent to the Astrologers for an exact Calculation of his Nativity: They returned him Answer. That if the Infant saw Sun or Moon at any time within the space of Ten Years, he would most certainly be deprived of Sight; The King thereupon caused a Cell to be cut for him in a deep Rock, recommending him to the C●re of a Learned Tutor to instruct him in the liberal Arts. The Time being expired, and he permitted to come into open Day, they brought before him a Dog, a Horse, a Lion, with several others the most beautiful of Creatures, whereof he had been told, but knew not how to distinguish them. He showed some Complacency in the sight of them, but without any Transport, and ask their respective Names, he passed them over. They likewise showed him Silver, Gold and Gems, which he surveyed with as little regard. The King at length commanded certain beautiful Virgins, and richly attired, to be brought into his Presence, whom the Prince no sooner beheld; but with a strange Alacricy in his Countenance, and Ecitasie of Spirit, he demanded what kind of Creatures they were, by what Names they were called, and to what use Created. His Tutor je●lingly replied. These be those evil Spirits of whom I have so often told you, the great Seducers of Mankind; To which the Prince warmly made Answer, If you have better Angels, make much of them, good Tutor; but leave me to be attended by these pretty Devils. If this Relation be not true in Fact, it is certainly so in Nature; and whensoever the same Circumstances shall happen, I will (says my Author) answer for the same Event.  Females 
most Religious. To the shame of Mankind it must be confessed, and ascribed almost wholly to the Female-Sex, That Religion at this Day is any thing more than a Name.— This Point, though it be of the greatest Importance. and makes most for their Reputation, will require the least pains to vindicate; because, for what I see, we are indifferent how we contend with them on this Score; We are but too willing to Resign to them this Spiritual Province: We are for securing the present Enjoyments, no great Traders in Faith, and care not how seldom we draw Bills of Happiness upon the other World; We are too busy for Contemplation, and leave it to Women as have more leisure to observe the Punctilios in Religion.— When the Saints of the Earth shall come to be Numbered, most certainly the Odds will be manifest on the Female Side. After all our vaunted Courage, and the Timerousness wherewith we charge them, he that looks into the Martyrologies, will find as many Female Names in Red-Letters, as others. It cannot surely be denied, that Women are more Firm and True in their Devotion to God than Men; since in that Occasion where most Affection was to be showed to God; There were seen Three Maries under the Cross where there was but one Disciple.  Form of Courtship, 
for the use of young Bachelors.— I am within a short time to wait on a young Lady, who is one of the wonders of the Age, for Piety, Wit, Beauty, Birth and Fortune, and therefore would desire a Form of Courtship, in Answer to the following Queries.— Quest. 1. After what manner should a Gentleman at the first Visit ascoft his Mistress?— Answ. 'Tis pity to rob the Old Academy of Compliments, and we won't pretend to set up a New one in its room. We suppose the Gentleman is not for having a Form of Words for this Occasion, since Extempore Courtship is certainly the best, whatever Extempore Prayers are. Besides the Lady might chance to read this Paper, and then he is undone; as bad as the poor Spark who Complains he has lost his Mistress already by some such thing, unless he can persuade her, that good Wi●s jump, and that both he and the Athenians deserve that Name. We suppose therefore he rather desires a Direction for his Behaviour than his Words, which is almost as difficult to prescribe as the other, there being a Thousand little Circumstances which will extremely alter the Nature of the thing. Mistresses are to be attacked like Towns, according to their Fortifications, Situation or Garrison, no general Rule to be given 'em. Some are weak of one side, some of some which a cunning and Engineer will soon find out: Some are to be Mined, some to be Bombed, some won by Storm, others by Composition, others to be Starved into a Surrender. The pleasantest way of Courtship we have ever heard of, was that of a very old, very rich, very covetous, very foolish, and very ugly Humble Servant, to a fine young Lady— whom having taken abroad in his Coach, after some prefatory Hums and Haws, and gentle Leers, he pulls out from under his Coat— what— but his great Bossed Bible, with Silver Clasps, etc. and turning to the beginning of Genesis, shows her— not that Text, Increase and multiply, which 'tis very likely he held his Thumb upon; but another a little after it, It is not good for Man to be alone, and thereupon made her a very seasonable Holding-forth, on the Use and Excellency of Matrimony. But this Method would go near to displease the Gallants as well as the Ladies, and therefore we 〈◊〉 much recommend it. For the Question in Hand, and the Gentleman's fine Mistress, if she be verily and indeed such a Non-pareil, as he represents her, in which Case we must tell him he ought to produce his Vouchers; for Lovers are for the most part errand Liars as well of their Mistress as to 'em; and besides generally a little Purblind in the Matter: But if she be such a Miracle for Piety, Wit, Beauty, Birth and Fortune— and a Miracle she is indeed if she's but half of all this; we'll tell him what in our Judgement would be his most proper Method; at his first accosting her, He ought to express the highest Respect possible, but this more by his Actions than his Words; and rather to let her know that he Loves, which if she have Wit she'll soon discover, (or at least that he'd be thought to do so) than to put himself and the Lady to the Trouble and Confusion of a Formal Declaration— which if at all necessary to be made, there's time enough for doing it afterward on their better Acquaintance.— Quest. 2. What Behaviour and Carriage in the Progress of an Amour, will be most Winning and Acceptable to a Lady of Ingenuity and Fortune?— Answ. There are different sorts of Ingenuities— You shall have some Termagant Wits, like Sylvia in the Soldier's Fortune, that are only to be won by downright Catter-mauling, that is, Rambling and Fight, and Scratching, breaking Legs and Arms, and Necks, and then to Purring again. But we'll suppose 'tis a Tame Wit, whose power this Gentleman is fallen into, and therefore she'll pull in her Claws when she plays with his Heart, and be more merciful to him than to make him break, his own before he softens hers. A Woman of true sense as she hates on one side a Freakish Lover, or a supple Fop, that's eternally Kneeling, and Cringing, and Whining; so she'll ne'er endure stiffness. Pride and Haughtiness, which as ill becomes Love as it does Devotion: And the greater her Birth and Fortune are, something of a proportionable greater Respect ought to be paid her. In a word a modest Assurance, a Manly Behaviour, a Tenderness for all her Inclinations, a diligent Observation of her Temper and Humour, (much easier to be pleased than those of less Wit) Faithfulness, Assiduity, Liberality, and good Sense, will at last carry her, if she is not preingaged or wholly impregnible.— Quest. 3. What Expression's fittest for a L●v●r to make use of to declare 〈◊〉 Passion?— Answ. That's impossible to prescribe▪ and as needless and as unreasonable to desire Lovers Language is ●●ite contrary to the Chinese; of which 'tis reported that there are many Words impossible to be understood by speaking 'em, unless they are also written or described on a Wall, over the Air. etc. Whereas the Language of a Lover can hardly be expressed in Writing; at 〈◊〉 it thereby loses a thousand little Beauties which it has when 'tis spoken: It has not that spirit which makes it acceptable, it looks stiff and dead, and there are very few even of our Dramatic Writers; whose Love-speeches read well, or appear free or natural: Whereas if a Man Loves in earnest, if he be not a perfect Fool, nay, almost tho' he is one, were it possible for such a one to be in Love, he speaks with another sort of a Grace, he is more in earnest, he his more spirit, he seldom wants Words to express his Conceptions, unless he's a Dastard and Coward, and so unworthy a Lady's Affections, and he goes very often beyond himself at other times, and on other occasions. Besides, this Love has in particular, beyond the other Passions, that it softens the Style, as well as the Temper (whereas Anger renders it more harsh and rough) and makes even the Voice more tuneable and harmonious. But should a Man be Dumb, he could not want ways to express his Passion; nay, sometimes a well managed Silence is the best Eloquence. He has Hands and can write— he has Eyes, and can say a thousand charming things with 'em; nay, express all his Passions, especially Love, Desire, Fear, Despair, Hope, Pleasure, Submission, or almost what he pleases with them; and that infinitely more to the Life than by any other way. But since there is Oc●●casion for some louder Language, and a Dumb Mistress of the two would be more acceptable, than a Lover in the same Circumstances; if he must speak, his Expressions ought to be of a piece with his Behaviour before described: He ought to consider Time and Place, and as much to avoid, being always dis●●●●sing his Love, and never doing it: His Expressions should be quick, respectful, tender and lively, more understood than spoken, yet easily intelligible. In a word, there should be in 〈◊〉 there— 〈◊〉 quo●— which none but a Lover knows what to make of.— Quest. 4. Whether Tears, Sighs, and ●arnest Entreaties be of greater force to obtain a 〈◊〉 Favour, than a moderate Degree of Zeal, with a wi●e and man 〈◊〉 ●arriage?— 〈◊〉. Still 〈◊〉 she is— and though such a one as described; yet there are few Lady's, but love to have an Absolute Power over their Lovers, and to be at least able to bring 'em to what they please; accordingly for Tears, and all that, though a Lover ought not to be too free of using 'em; yet he ought to have a secret Reserve of 'em, to be at the Lady's Service, if she desires it; Tho' we think on her side too, 'twould be better not to put him to't, and suffer her Heart to be wrought upon by some 〈◊〉 tedious Method, than such frequent Drops as even wear into Marble— lest the Scene should change in a few Months, and it should be her Turn then, as it was formerly her Lovers.— Quest. 5. Whether Interrupting Discourse by repeated Kisses, bened rude and unmannerly; and more apt to create Aversion than Love?— Answ.- Not so haly. Good Sir! you have made great Progress indeed in your Amour, if like the Tartars in their March, you are got to Plundering already, before there was any News of your being so much as arrived in the Country. If you get within one Step of the last, before you have got well over the 〈◊〉, ten to one but you'll make more haste than good speed.— To those— Oscula quae Venus— Q●intâ parte ●ui Ne●●aris imbu●t— as Friend Horace has it, before you have so much as made your first Addresses. But we'll be so kind to suppose this is only a Prudential Care you take, that you may know how to behave yourself hereafter; when the Business is thus far advanced. Taking it then at that Point, the truth is, Killing is a luscious Diet; 'tis too high Feeding for a Militant Lover, and besides extremely apt to surfeit. He must therefore remember to feed cautiously, as if he were e●ting Melons Moderation veri●y is an excellent thing, which he mu●t Observe from the Teeth outwards ●s w●ll as inward, and Kiss as well as Talk with Discretion. It may do like a high Cordial, or a Taster of Cold Tea, a little now and then— but he must have a Care how he makes it his constant Drink; unless he has a mind to burn his Heart out. Then there are certain Times and Seasons to be Observed: For Example, if a pair of soft Lips are about to pronounce some hard thing or other— some terrible repulse or denial— if they po●t, and look forbidding and angry— then a Noli Prosequi may lawfully be issued out, and one that understands the Methods of that Court, will be for stopping the Proceedings as fast as he's able— Quest. 6. How far may Singing and Music be proper in making Love?— Answ. There's nothing which Charms the Soul more than fine Music. Osborn says unluckily, after his manner, of a fine Woman who Sings well, that she's a Trap doubly bai●ed; and why is not the same true of a Man? There being indeed something for ravishing in Music, whether in Man or Woman, that 'tis almost impossible for any thing that's humane to resist it; though in Vocal still more than Instrumental: It smooths all the rugged Passions of the Soul, and like Beauty bewitches into Love, almost before Persons know where they are. But even here, as well as in all other Cases, Extremes are to be avoided, ●●thing being more ridicu●●●● than an eternal Fa-la of a L●●er; and a Lady of sense 〈◊〉 worth, would as soon ma●● choice of a Singing Master ●● one who is always tiring 〈◊〉 with hard Names and 〈◊〉 Ditties. He must then Sing very rarely or never, unless the Lady desires him; he must be neither too forward or a●●●● and must not be of the ●●mour of most Songsters, who neither know when to begin, nor make an end. His Performances must be natural and easy, and carry something of a free and genteel Air; and he must never himself appear too well pleased with 'em, but Order it so, that he may seem to Oblige the Lady, not himself, by his Melody: At least le●●●● appear to be accidential 〈◊〉, as if by chance, not knowing any hears him, and for his 〈◊〉 private Diversion.— Quest 7. Whether would it be greater Prudence and Honesty for a Person of a narrow Fortune, to conceal his unhappy Circumstances, till after marriage▪ or to make his Mistress acquainted with the f●●●● a● soon as he has gained her Affection?— Answ. Supposing the Lady, such as she is described, and not only Religious and Witty, and Wellborn, but Generous too, which 〈◊〉 he may know by narrowly observing her Sentiments in other Cases of this Nature, we should ●●ink is the most prudent and 〈◊〉 handsome way to reveal ●● to her before Marriage; for Woman of Sense will rather 〈◊〉 pleased than otherways, that 〈◊〉 can make the Fortunes of a Gentleman who wants nothing 〈◊〉, but may resent it very ill 〈◊〉 Cheat should be put upon 〈◊〉, when the once comes to 〈◊〉 it; whereas it must ●eeds increase her Esteem of 〈◊〉 Gentleman, especially if 〈◊〉 really loves him, for him 〈◊〉 deal so ingeniously with her— And this for a Form of Courtship.— Quest 8. 〈◊〉 tells us of Love, that 'tis a 〈◊〉 pretty soft thing that plays about the Heart— I desire 〈◊〉 to explain this Definition, and what do you mean by the Word Thing? And how we may know this thing, from any 〈◊〉 playing thereabouts?— Answ. And here, thinks the 〈◊〉 Querist, have I blown up the Athenian Mercury for ever, for this cetainly they can no more answer, than I find out the Philosopher's Stone. However let us try and see who gets first to the Goal. And first, Love is little because 'tis a Boy, and pretty because 'tis little, and soft because 'tis young, or if you please, because it has Wings, and consequently the Body on't must be downy. But the sage Querist asks further— what do you mean by a Thing, O the Philosopher! Why by a Thing we mean a Thing, and believe that's all the rest of the World means by it. But if we must be more Explicit, have at Metaphysics— and accordingly we tell him for once that Res and Ens are synonimous Words▪ and that Ens is— Quod habet Essentiam;— and now we have wonderfully Edisyed the Ladies, who may be apt to think there's some harm in all this Latin, tho' there's indeed no more than there is Nonsense in English.— But we had like to have forgotten one main part of the Doubt— Why does this little pretty soft thing play about the Heart? O Sir! Because this cunning young Rogue of a god, loves▪ like Lesba's Sparrow, to lie in Lady's Bosoms; and besides, whenever he shoots at 'em, he as certainly splits their Hearts in two, as ever Adam Bell did the Apple upon his Child's head; for, little Urchin as he is, he's such a Dad at his Bow and Arrows, that ne'er a Finsbury Archer of 'em all, can pretend to come near him. But still how shall we know this thing from another thing that plays about the Heart? What other thing is't that this Querift finds so troublesome in his Doublet? If it be a Louse, the rest of the Description shows the difference, for that's not soft, nor pretty, nor perhaps little neither: If it be a Flea, he has had the Very Effigies of it formerly, Numb. Quest. 1. And can ne'er sure mistake that for love, We could make a shift yet to find out another Explanation— We call Love little by a familiar and more endearing way of speaking, usual in all Languages in things of that Nature. Thus the Latins use Corculum— which may be Translated, little Heart, little Rogue, or what the Reader pleases. We call it pretty, because 'tis so pleasant and agreeable a Passion; soft, because its Effects are so, and describe it playing about the Heart, because that's the Seat of the Passions. After all, we pretended not to give an Exact starched Definition of it, but a loser Description only; and we are sure a little, pretty, soft thing comes nearer Love than a great, ugly, rough thing, which neither is Love, nor so much as like it, any more than a Lover; nor are the Ladies ever likely to entertain it for such, tho' it should talk of Love this hundred Years. Athens.  Female-Self-Conquests, 
How bravely could that Noble Spartan Lady, when she mounted the Sciffold, to receive the stroke of Death; hecken to her injurious Accuser, and with a Mild and Graceful Aspect, advertise him of the wrongs he had done her: Wishing him to lay his hand on his heart, and make his Peace seasonably with the ●ods▪ For my life quoth she, as it is of little use to the State, so 〈◊〉 prise it in regard I can benefit my Country little 〈◊〉 it; Trust me, I pi●ty 〈◊〉 the endangering of your 〈◊〉 ward peace, than the loss 〈◊〉 my Life: This may be 〈◊〉 deemed by an Elesian freedom; yours never to be evented, but by perpetual 〈◊〉 rowing. Indeed I lose 〈◊〉 Friends but these are without me. But you should have 〈◊〉 nearer Friend within yo● from whose sweet amity 〈◊〉 amiable familiarity if you should once sever, (hear 〈◊〉 last breathing words of a ●●ing Woman) you are lost forever.— So easily did ●he remit that wrong which 〈◊〉 her life.— With what moderation did that Triumphan● Thomyris bear the death of her Son! A feminine passion could not extract from her the well tempered eyes one Tear, Not from her resolved heart o● Sigh. She knows how to shadow passion with a Cloud; and immask the design of a future revenge with the whitest rail. She chooseth rather to perish in herself, than to do oughtunworthy of herself. She could put on a countenance of Content, when she heard how her Son had paid to Nature her debt, though in a reflection to his youth, before his time. I was his Mother, and he is now returned to her, who is Mother to us both; If I loved him too much while he lived with me, I will make satisfaction for that error, by bemoaning his loss, now when he has left me.— But find her moderation in this ●bject, amongst all others most imparalleled; which I the rather here insert, because she ●as a raee Phoenix both in our ●ime and c●●●e: A Woman Nobly descended, Richly endowed, which by her Pious Practice, and works of Mercy became highly improved.— She, when she understood how passionately and disconsolately ●her Noble Husband took the death of his Daughter whom ●e infinitely loved; (for her promising Infancy gave apparent arguments of Succeeding Maturity:) made it one of her constantest tasks to allay his Passion; and by playing the part of a Faithful and Discreet Con●ort, expostulates with the grounds of his immoderate sorrow in this manner:— How is it Sir, that your Wisdom should thus forget itself? Is it any newer thing to die than to be born? Are we here placed to survive Fate? Or here planted to plead a pripriviledge against Death? Is our Daughter gone to any other place, than where all our Predecessors have gone to? Yea, but you will say, She died in her blooming Youth; before the infirmities of a Decrepit Age came upon her! The more was she bound to her Maker. The fewer her Years, the lesser her Cares, the fewer her Tears. Take upon you then something more of Man; and partake less of Woman. These comforts which I make bold to apply to you, might be more seemingly derived to me by you.— to grieve for that which is Remediless, argues weakness; and not to prevent what admits a probability of Cure, implies carelessness. Let us neither be too Esseminately weak in the one; nor too securely remiss in the other: So may we cure the one with Patience, and redeem the other by a timely Diligence.— For the next Object reflecting upon their Fame: Nicetas says plainly, No punishment so grievous as shame. And Nazianzen yet more expressly; Better were a Man die right-out, than still live in reproach and shame. 〈◊〉 being ready to dispatch himself, used these as his last words; No grief doth so cut the heart of a Generous and Magnanimous Spirit, as Shame and Reproach.— For a Man to live or die is natural: But for a man to live in shame and contempt, 
Ambr. Eu. 70.  and to be made a laughing▪ stock of his Enemies is such a matter as no well bred and noble-minded Man, that hath any Courage or Stomach in him▪ can ever digest it. And yet bravely-spirited Leonida, 〈◊〉 those Assailants of her Fame with● less disrespect than her 〈◊〉 sought to blemish it. I am more confident of my Fame, said she, than to suspect how any light tongue should impeach it.— Nor was that virtuous Clareana less resolute, who directing her speech to her Accusers; told them: her fame was so far distanced beyond the reach of their impeaching: as it ingeniously pitied the weakness of their detraction. This confirmed the resolution of that Noble Patron; who occasionally used these words in a grave and great Assembly:— No Woman's fame could privilege itself from a dangerous taint, if it were in hazard to suffer or lose itself by a poisonous tongue.— For the last, but least, which is Fortune: Many Heroic Spirits have we had of this Sex, who so far disesteemed this outward rind, (for no other title would they deign to bestow on it) as one of them freely professed: What matter is it, whether I be rich or poor, so my mind be pure? And these instances are not so rare, but we may find another of the same sex, to second so virtuous and accomplished a filter. The poorest thing on earth, is to suffer ones enlivened thoughts to be fixed on earth. And we have a third to make up a Consort. She is of a weak command, who submits her thoughts to the command of fortune. And ●his a Quatermon of brave resolved Spirits expressed, in 〈◊〉 livering the nobleness of 〈◊〉 thoughts in these proper ●●presses; which with their ●●monds they left writ in tapanes of their own 〈◊〉 Windows: The device of 〈◊〉 first was this: 
It is not in the 〈◊〉 fate,  
To weaken a 〈◊〉 state.  
And the second scorns to 〈◊〉 short of her resolution:  
Fortune may sundry Engines find,  
But none to raze a 〈◊〉 mind.  
The third, in contempt of Fortune, enlargeth this subject▪  
Should Fortune me ●●stress,  
My Mind would be ● less.  
The fourth, to show her affection true Touch, attests be Constancy in this:  
Fate may remove  
Life, but not love.  
Thus have we shown their Sprightly Tempers in their attempt of all oppositions 〈◊〉 might assail or assault them: Life they slighted being competition with honour. 〈◊〉 though it was too high a 〈◊〉 to lose, yet being not 〈◊〉 to themselves of any stain, they neglected with a graceful 〈◊〉 the irregular liberty of a loose tongue. And for Fort●, they stood so indifferent, as they held Content their Crown; and that Crown the absolutest embellishment of an enfranchised 〈◊〉.   Female Generosity, 
There was sometime a Person, who weary of the World, desired to ease himself from all the secular Cares, 
The like Mortification appeared in that Virgin Eugenia, during the Confiscate of Eleutherius.  and betake himself to a Religious Privacy: so as, within short time he was received into the Covent. Now it happened one day, that this Religious Man walking alone in the Garden, seemed as One much discontented; which the Abbot observing, came unto him, demanding the reason of his Heaviness, willing him to impart unto him the occasion of his Grief, as became an inferior Member of the Society to do unto his Superior.— Nothing, Reverend Father, answered he, concerning my own particular; 〈◊〉 doth it repent me to have entered into this Religious Order: For I find more comfort in one hour within these Walls, than ever I could in all those Possessions I enjoyed in the World. But I must tell you, Father, that I have one only Son, which I left behind me; and very dear was he unto me, 〈◊〉 I am much perplexed in mind about him; for I know 〈◊〉 how the World may deal with him. Tender are his Years, which adds to the measure and number of my Cares. Nor am I so confident of their Trust, to whom I recommended him, as to free me from that pious Jealousy which I harbour in my Breast touching him. Advise me then, dear Sir, what course were best to take, that my Care may be settled, and his Safety provided, on whom with equal Hopes and Fears the troubled Thoughts of a Father are many times fixed.— Is this your cause of Pleaviness, said the Abbot? To rid you from these Cares, and increase your hope in his succeeding Years, send him to me, and see what effect will come of it.— According to the Abbot's Direction, he causeth his Son, who indeed was a Daughter (which he dissembled for some reasons) to be sent for; Who after some time of Probation, was admitted to the Society. Now it chanced, that the Daughter of an Eminent Person, not far distant from that Abbey, was got with Child, and for some private respects to herself best known, desirous to conceal the true Father, laid the Child upon this supposed Brother (who was indeed a Sister.) This modest Creature was so far from defending her own Innocency, as she took unto it, as if she had been the true Father which be got it. The Rumour hereof so highly incensed the Abbot; holding it to be a great Scandal to his Society to have any one under his Charge, conscious of such Impiety; as he straightly commanded that this adulterous Person should be expulsed the House, and to receive no Relief, but such as common Beggars were wont to have at the Gate.— This Censure she receives with patience, without the least discovery of ●er Innocence: And though divers of the Fraternity interceded the Abbot in her behalf, acquainting him with the Piety of ●er forepast Life, with the patient suffering of whatsoever his Reverend Authority had enjoined her; yet would not the Abbot relent, nor remit any part of her Punishment, nor ever be persuaded by all the means that could be made, to receive her again into the Covent▪ Thus continued this simple innocent Soul, free from that sin, yet exposed to all shame; relinquished by her●self, because undefended, nor justified by her Father, because he had vowed that her Sex should not by his means be discovered. Till at last, Death imposed an end to her Misery, and published to all the World her Innocency.— The report whereof so highly perplexed the Abbot, as he with the whole Covent continued a long time sorrowing; not without admiration of her Patience, recommending her Memorial to Posterity for a Recompense.  Fashions, 
— If a Man at the 〈◊〉 was left to be his own Tailor, and had the Universe to supply him with Stuff, 〈◊〉 Trimming, and did make 〈◊〉 his clothes, as he himself thought convenient, it is apparent that the following 〈◊〉 Fashions is left at liberty, and amongst wise Men it oug●● not to be taxed, unless it 〈◊〉 Inconvenient or Ridiculous.— Every Man's or Woman Palate may be as well confined to one kind of men's 〈◊〉 their Fancies to one kind of Fashion: It is not only lawful for ● Man or Woman to vary in their Apparel, but even to please themselves in that Variety▪ since in itself, one is as lawful as the other; a little Skin which was in Fashion the la● Year, is as Legitimate as the large deep one now in Use; and the Hat with a high Crown is even as unreprovable, as that with a narrow 〈◊〉 and which sits close to the Head.— Apparel, no doubt is an Ornament, and yet they are not right, that in their Habits are too sordid, or too singular; the one argueth too sullen, and the other too light a Disposition.— It is not only convenient, but necessary, that upon occasion young Ladies be braver than ordinary, as upon their Addresses to Persons of Eminency, upon Causes of Public Joy, and on solemn and sacred Meetings. Socrates, an auslere Philosopher, being one day demanded, what was the reason he was so extraordinary fine in his long Cassock, and his new Shoes, made an answer, That he might appear handsome to the handsome. We ought in our clothes▪ to confirm ourselves to those with whom we do converse. We find in the Epistle of St. James, that the Gold Ring and the costly Apparel found more respect, than the Man that was not so richly Arrayed. We do guests at the goodness of the Pasture, by the Grass which we see upon the Ground.— There are, who believe that Superfluity is a necessary Evil in a State, the floating of Fashions affording a standing Maintenance to thousands, which otherwise would be at a loss for a Livelihood, and that Men maintain more by their Pride then by their Charity. And surely if Armenta be not turned into Ornamenta, whole Herds and Flocks sold off to furnish Head and Locks, and the very Pastures in which they graze follow not to pay for one Jewel. If the Ancient Manors of the Family, have not exchanged their Lords, nor are Commanded to do Homage to a Mechanic Master. If the Accounts of the Steward in the City, do but keep even pace with the Receipts of him in the Country, and Terra firma be not boiled away into Luxurious Jellies, and whole Acres be not swopped down for a Morning's Draught: If the Courts below can but answer Echo to those above: I know no reason why ruder Pens should so loudly exclaim against the Prodigality's of the Great Ones, when we little know or consider what others of the same Sphere have acted in Ages before us.— And (sure I am) those have greatly exceeded them, in that one engulphing profuseness of Jewels. Tertullian tells us▪ in his time, of twenty three thousand Crowns disbursed for one Rope of Pearl. Saltus & Insulas tenera cervix fert. One tender Neck of a Lady bears the burden of whole Woods and Islands. Sir Thomas Moor to a Gentlewoman (complaining of exceeding Heat in her weighty dress) What wonder (says he) for thou carriest upon theo Meadows, Vineyards, Mills, Mansions, and Islands in the value of Jewels. But prodigious was the Luxury of the Roman Paulina, (Caligula's Widow) who ruin'd her Father with setting her out in so pompous Excess, That she moved about with no fewer Jewels than what cost him a Million of Gold, as Pliny and others have given us her story. 'Tis very observable, that the first Jewels we read of in Scripture, should be found in the Closet of the best Lady in the World, (not but that sure they were common before that time,) but we read of none till Sarahs' Cabinet is presented to Rebeccah▪ and Envy itself will never repine at those Arms wearing Bracelets, that kneaded Cakes for Angels.— History tells us of one Ardelio, who himself being of an huge, great and bulkey Body, delighted in every thing like himself that was great, would live in a great House, lie in a great Bed, eat in great Platters, drink in great Bowls, ride upon a great Horse, entertain none but great Servants, etc. However the Story be true or false, surely 'tis the most perfect Beauty, when great Persons act symmetrically to themselves, when greatness of Fortune and generosity of Soul are happily concerned together; and add yet a Perfection of Felicity, to those that are the lucky Heirs of it.— But alas the Ambition of the Ladies and Youth of our Times is so very high and towering, as speaks them resolved to consecrate this Age into a perfect Jubilee, and make every Eve to usher in an Holiday of Pleasure and Gayness; and I'm sure I wrong not some of them, if I say they never knew a Working-day these twenty Years, and have forgotten the old Reverend Custom of their Grand▪ Mothers, whose Wed●ing Gowns, and H●r●hiefs, 〈◊〉 saw Light, but on the ●●●emn Anniversaries of Christ●●● or Easter, while those 〈◊〉 an Everlasting 〈◊〉, and dress on Saturdays for the Stage with nicer Preparations than the next Morning, for the Church, and begin the Week with the same Zeal to their Vanity, as they ended it.— But to direct you in this nice Affair of observing the Fashions: I shall here insert some of the Directions formerly given by ● Learned Pen, which are as follows, viz. Be not Ambi●ons to appear the first in any Fashion; Affect not to take the Mode by the forelock; keep some paces behind those that are zealous to march in the front of a Novelty, when this danger is Sinning, its Valour enough, Tutus latere, post principia, to bring up the Rear: When Custom has familiarized the strangeness, when Time has millowed the harshness and common usage has taken off the fire edge of Novelty. A good Christian may safely venture a little nearer, provided he leap not over those Bounds prescribed by God, by Nature and Decency: It is time enough to think of following when the Way is beaten before us. A modest Christian, in Conscience, as well as Courtesy, will not think scorn to let others go before him.— Strive not to come up to the height of the Fashion; ●udy not the Criticisms the Niceties, the Punctilios of it; you may be Modish enough in all Conscience. without straining to reach the 〈◊〉 〈◊〉, of those Superfineries, which ill employed Wits have teemed and spawned amongst us. A general Conformity without forwardness, or frowardness, is one branch of that great Rule laid down by the Apostle, Let your Moderation be known unto all Men, The Lord is at hand, Phil. 4.5. There is a Golden Mean, (had we the skill to hit it,) between the peevish singularity of some, who morosely admire obsolete and antiquated Garbs, such as came in with the Conqueror, or perhaps were worn by Evander's Mother, and the precise exactness of others, who make it Religion to depart a Hairs-breadth from the ●ewest Fashion.— He that expresses the general usage of the Nation, without Curiosity in the finer strokes, and smother touches of Elegancy, is the Man whom I would take, and propound to you, for a Pattern.— Follow no Fashions so fast, so far, as to run your Estates out at the heels: T●o te Pede metire! Costly Apparel is like a prancing Steed; he that will follow it too close may have his Brains ●●●ckt out for his folly, or rather his empty Scull shattered, for the Brains are supposed to have gone long before. Advise first with Conscience, what is lawful, then with your Purse what is practicable: Consult what you may do, and 〈◊〉 what you can do. Some things may be done by others, which you may not do; and there are some things which you might lawfully do, if you could conveniently do them. All things (indifferent) are lawful in themselves, but all things are not expedient to some, under some Circumstances; and what is not expedient, so far as 'tis not so, is unlawful.— If you will drink by another Man's Cup, you may be Drunk when he is Sober: And if you will clothe at another Man's rate, you may be a Beggar, when he fool's not the charge. But how many have run themselves out of their Estates into Debt, and from the height of Gallantry sunk to the depth of Poverty, forced either into a Goal, or out of their Country, whilst they would strain to keep pace with a Fashion that was too nimble and fleet, for their Revenues.— Follow lawful Fashions abreast with your equals: But be sure you get right Notions who are your Equals; some may be less than your Equal in Birth, who are more than so in Estates. Pedigrees and Titles will not discharge long Bills and Reckonings: And some may be your Equals in both, who are not so in that wherein Equality is most valuable.— Walk then hand in hand with them, who are Heirs together with you of the Grace of Life, I Pet. 3.7. Who are partakers with you of the same precious Faith, 2 Pet. 1.1. With those who have the same hopes with you of the common Salvation, Judas 3. Why should we zealously affect a Conformity to them in Apparel, from whom we must separate in a little time for Eternity.— Abraham was a great Prince, and yet he dwelled in Tents, with Isaac and Jacob, the Heirs with him of the same Promise, Heb. 11.9. And if a Tent would serve him and them, why make we such ado for Palaces? Abraham had a Promise that he should be Heir of the World, Rom. 4.13. and yet he confessed he was but a Stranger, a Prigrim, a Sojourner, even in the Land of Promise; and was always in a Travelling Garb and Habit, ready at an Hour, a Minute's warning to dislodge and follow whither God should call him; why then do we clothe as if we were at home, Citizens of this World, when we are but Tenants at will, and have here no certain dwelling Place?— Come not near those Fashions, whose numerous Implements, Trinkets and Tackle, require much time in dressing and undressing. No cost of Apparel, is so ill bestowed as that of precious Time of Apparelling: And if common time be so ill spent, what is the solemn Sacred Time, laid out in such Curiosity? How many 〈◊〉, Sermons, Sacraments, Prayers, Praises, Psalms, Chapters, Meditations, has this one Vanity devoured? Let me recommend the Counsel of Holy Mr. Herbert to you: 
— O be Dressed;  
Stay not for t'other Pi●:  
Why, thou hast lost  
A Joy for it, worth Worlds.  
Thus Hell doth jest  
Away thy blessings, and extremely  
flout thee,  
Thy clothes being fast, but  
thy Soul lose about thee.  
Church-Porch.  
O the wanton Folly of our Times, when (as one expresses it) it's almost as easy to enumerate all the Tackling of the Royal Sovereign, as the Accoutrements of a Capricious Lady; and perhaps it requires not much more time, to equip and rig out a Ship for the Indies, as a whim●●al Madam, when she is to Sail in state with all her Flags, Streamers, Pennons, bound for a Court Voyage; with less Labour did Adam give Names to all the Creatures in Paradise, than an Attire herald shall give you the Nomenclature of all the Trinkets that belong to a Lady's Closet: And yet all this is but to consume a whole Morning to put on, which must wait the whole Evening to put off.— In all Apparel keep a little above Contempt, and somewhat more below Envy; He that will vere nigh either Extreme, shall never avoid Offence, either for Sordidness or Superfluity. Let not your Garments smell either of Antiquity or Novelty: eat as much an affected Gravity, as a wanton Levity. There may be as much Pride in adhering to the Antic Garbs of our Ancestors, as there is in Courting the Modern Fooleries. A plain Cleanliness is the true Medium between Sluttishness and Gawdiness: Truth commonly lies in the middle between the hot Contenders: Virtue in the middle between the extreme Vices, and Decency of Apparel in the middle between the height of the Fashion, & a more running Counter, and Opposition: Only because our Corrupt Hearts are more prone to the Excess, than the defect, I said the Rule, to keep a little more below envy, then above contempt.— So much for the foregoing Discourse. I shall proceed to tell them in the words of the aforesaid Author, that all fashions of Apparel, that will justify themselves by Custom, must be able to plead universality among them, that in other things make a Conscience of their ways and actions. The Custom of a few good Men, or of many wicked Men. will be an unsafe Rule, by which to judge of Decency: One speckled Bird, will not warrant us all to be Jays and Madge- 〈◊〉. A single Cato would abhor those Garments, which 〈◊〉 calls 〈…〉 and which Suidas terms, Tunicas interlucentes; Lettuce a Garmenti, wherein under their pretence of covering the Debauchees of Rome discovered their Nakedness, nor should a thousand precedents encourage one sober Christian to heard with those in this, who in many other things give a demonstration that they are under no ties of Conscience: Further, all fashions of Apparel however lawful in themselves, that spring from or give indications of an evil heart are sinfully used: 
Suct.  Augustus Cesar was wont to say, the Rich and Gay Clothing, was either the sign of Pride, or the Nurse of Luxury: Perhaps he might be mistaken; nor can any such necessary Connexion between Pride and costly Apparel be demonstrated, as shall infallibly prove them sinful: Nevertheless, when at any time they do so spring from an evil Principle, they may without Violating the Law of Charity, be doomed as evil: It was an Argument of their Sobriety of that Great Emperor, what the same Author Reports of him, that he never wore any Apparel, but such as his Wife, his Sister, or Daughter made for him: Nor indeed do we read of any such Trade as that of a Ta●●or in all the Scripture; which argues the 〈…〉, and pl●●●ness of the 〈…〉 tha● they 〈…〉 Art and Skill, little Labour and 〈◊〉 to make them up— But Luxury hath Ro●aged every corner of the Earth, to fetch home Fuel to feed that insatiable are of Lust; which the more i● Eats, the more it Hunger's: Alexander Siverus, and Aurelianus, those Great Emperors are reported never to have worn a Garment of entire 〈◊〉 all their Lives, which 〈◊〉 beco●● 〈◊〉 ordinary wear of ever● Nurse of a Village. Emperor's then were not Clothed as Servants are now: It was above 150 Years after Christ, that some Idle Monks brought into Europe these Silk Spinsters: And truly it's no great Credit to the Ware, that they who first brought in strange Religions, and new fashions of Worship, should be the Men who first introduced strange Attire, and new fashions of Apparel but so it is: Whilst we pursue exotic lying vanities, we forsake our own domestic Mercies.— And weigh it seriously, Says the same 〈◊〉 Author, with a long train of sins wait, upon this stately Lady, Vainglory. Pride never walks the Streets alone, nor without a vast Retinue of Lusts to Adorn her Pageantry: He that will be profuse in one Instance, must be Covetous in another: Riotous Spending, is accompanied with Penutious Sparing: A great fire must have great ●●re of Fuel to seed it. And an open Table requires abundance of Provisions to maintain it: Pride must be maintained by Oppression, Fraud, Cozenage. If the Tradesman's Wife lashes it out in the Streets, the Husband must fetch it in one way or other in the Shop: They that spend unmercifully, must gain unconscionably: The Mill will not grind, unless some Lust brings Grilt unto it: A Gentleman anticipates his Rent in the Country; he comes up to Town, to Vamp his Lady, and fine Daughters with the newest fashion; he ransacks the Court, and City for the Fashions, searches the Shops for materials to furnish out the Pomp, he returns home, and then his poor Tenants go to wrack, the sweat is squeezed out of their Brows to maintain his Prodigality, so that we may now take up a Lamentation as is the Profane, so is the Professor; and as is the Harlot, so in this particular, are many whom we hope to be Chaste: If a Wise Man would not willingly be seen abroad in a Fool's Coat; why should a Modest Virgin walk the Streets in the Garb of the Debauched, and Prostitute, or if they will needs do it, let them not be angry, if others judge them as bad as those whom they are ambitious to imitate: I could wish therefore tho' with small hopes to see it take effect, that as once there was a Proclamation, That all Courtesans should be known by their striped Veil so we had the same, or some like Law revived, that there should be a visible mark of Discrimination between two such contrary Parties.   Faces, 
though naturally Beautiful, are many times foiled and disordered, by being studded over with Pimples, or put in a Scarlet Livery. The Inundation of Crimson Blood, often drowns the slowry Eletium of a Charming Face, disfiguring it with such a Flaming hue, as if the Juicy God had trod his Wine-press there, or scattered it with Ruby coloured Grapes. To abate the fury, of such high colours, and fright them into pleasing Paleness, call to your assistance the following friendly Receipts, but to prepare you for them be temperate before their Application, in abstaining from Wine or hot Liquors, that Enfeavour the Body by Enflaming the Blood; and when you find temperance in Meats and Drinks, has allayed much of the heat that glowed within you, than for removing the defects.— Take of Rose-water a pint, put it into a Glass and steep an ounce of Camphire in it, an ounce of Sulphur beaten to powder, Myrrh, and Frankincense, half an ounce each, set it in the Sun or some warm place, and after ten days end, wash your Face with the Water, and in often doing it your colour will be restored, then if the Pimples sinking away, have left a Scurff, use some Pomatum to smooth it over; and like the Sun from behind the Moons dark Body, you will appear out of your Eclipse as bright as before, or for want of the former take this; Fine Brimstone Powder an once, the Juice of Limmons half a pint, Juice of Onions two ounces, Cutle-bone, and Camphire each one a Dram; pound what is to be pounded, and Incorporate your Powder with your Juices, anoint the Face with it going to Bed, and wash it off the next Morning with Water, wherein Bran has been decocted, and by using it a few times, you will we hope, confess the knowledge of it, worth the buying of this work— Freckles are found to be the Product of Fuliginous Vapours, and like smoke, molest those most who have the fairest Skins, as if Beauty jealous of being outvied, by too clear Complexions, did bestow that yellow Livery on others, which she rather deserved to wear herself, but seeing what is done, requires a remedy; the best means to remove such disfiguring spots are these. Take Figtree Juice, or the white Milk that comes out of it, Oil of Tartar a Dram, Honey two drams, mix them well together, and anoint the Face with the Unguent they produce when you go to bed, washing it off in the Morning with warm Water, and a few times using it, those Choleric Spots will be dispersed and disappear, or if the forementioned Ingredients are not to be procured: Take three ounces of Cummin seed, bruise them, with two ounces of Salt, Brimstone Powder an ounce, Rye-Meal half an ounce the juice of Celandine and the Gall of a Cock, press out from these an Ointment, and anoint the freckled part and they will quickly disappear.— 〈◊〉 that the Amorous Sun has Impressed too 〈…〉 on, to the injury of 〈◊〉, and by his brightness dulled their Lustre, in dwelling or doting too much upon them, as once he he did upon that of the fair 〈◊〉, may yet be divested of those Clouds and uneclipsed, shine as bright as ever by borrowing a renewing advantage from our Art.— For the obliterating such casual shrouds to Beauty: Take Rosemary Flowers an ounce, the like of Fumitory flowers decoct them in a pint of White wine, add Benjamine and Cassia a like quantity each, infuse them in the decoction, and wash your Face with the Liquid part, Morning and Evening, or for want of these take the Juice of Limmons mixed with the Juice of Bilm and Rue, heated over a Gentle Fire, and strained that the grosser part may be excluded, set the Glass wherein you put the Liquid in the Sun, or in some warm place, for ten days to 〈◊〉, then pour it into another Vessel, that the dregs may be left behind, and the Face or Hands being bathed with it the swarthiness will vanish and the former Complexion appear more fresh and charming than ever. For fear these come not to your hand, take another to the same purpose, viz. White Bryony water two drams, an ounce of Rose-water, the white of an Egg, Oil of Tartar two drams, Verjuice one ounce, mix them well, and dipping a Linen in the Liquid, supple your face with it, and then the Beams of your Beauties will break through the Cloudy Curtains, and make a perfect day in Love's Empire, for Lovers to see their way to the Elysium.— Fortunes Envy, or Fate, 
Faces disfigured with wrinkles, how to smooth.  often so order it, that the smiling Glories of Beauty's spring are too severely nipped with an early Autumn, when sharp Scythed Time cuts those Flowery Graces down, & shrouds them in the ●urrows of a wrinckled-Face: Now to make your Verdant Features flourish in spite of Envy, or Accidental decay, and smooth your Faces for a new Plantation of Roses and Lilies.— Take our following directions, Bitter Almonds two ounces, Lily roots dried and powdered an ounce, Oil of Roses an ounce. Virgins Wax half an ounce, make them into an Ointment over a gentle fire, and anoint the Face with it. Again take an ounce of oil of St. Johns-wort, of Water Lilies, Quinces Jessemine, Mastic and Myrtles, their Oils, take half an ounce each, melt them in an Earthen Vessel, and being taken off, add two ounces of Rose water, and use it as the former.— For want of these, wash the wrinkled places with a decoction made of an equal weight, of Bryony roots, and Figs, or take Incense, the scum of Silver each half an ounce, white Pepper an ounce, powder them apart, and then Incorporate them with Mouth Glue, and make them up into small balls; which you must dissolve in Rose water as you use them, and make a Linnement for the Face, or particular part, where the wrinkles intrude upon your Beauty, and surrow the late smooth plains of your Faces.— Faces have various Features, 
Faces, Eyes, & other parts Attracting Love.  and it is observed among the multitude of Men and Women throughout the World, there is something in the Face that differs, though in many other Creatures, it is not (in the least so much) discernible, and in Love various, are the fancies of Men and Women, as to their making choice, or being surprised and overcome by the Lineaments of the Face, some h●lding the dimpled Che●ks most Lovely, others those that are plump, some for the Lilies whiteness, others for the Rosy blushes, some for the dimpled Chin, others its Oval form, etc. It would be endless to describe all the Ideas of Fancy, and indeed natural Beauty is a strong Loadstone of itself, and above all parts the Eyes, are most alluring: For as they take in Love in some, so in others they send it out again, and Lovers are most Infascinated, when they directly gaze on each other, so that many times they have not power to take off their Eyes, but drink, and as it were suck in Love between them and a fair Eye, will many times take as a sure snare, when all other parts of the Body are deformed. Leonardus tells us, that by this Interview or Gazing, the purer Spirits are Infected, the one Eye piercing through the other with its rays. And many have been those piercing Eyes, that their brightness compelled their Spectators to look off by reason of their being near as dazzling, as the Sun beams, for the Rays, as some think, sent from the Eyes, carrying certain Spiritual Vapours with them; and so infect the Gazing party in a Moment. And Facinus goes about to prove this from a Blare-Eye, that the steadfast fixing ones Eyes upon it long, will alone occasion soreness, and gives this reason, that the Vapours of the Corrupt Blood doth get in together with the Rays, and so by the Contageon, the Spectators Eyes are Infected. Some hold that the Basilisk kills by her sight at a distance, which if true, justifies what is said: But our business at this time is Love, and not of death, and therefore Eyes that destroy in that nature, are not for our purpose and that Love is Natural appears in this: There is in the Li●●s of the Fathers, a story of a Child brought up in the Wilderness from his Infancy, by an Aged Hermit, and coming to Man's Estate, he saw two comely Women wandering in the Woods, whereupon he demanded of the Old Man, what Creatures they were, who not willing to let him return to Worldly pleasure, told him they were Faries, or a kind of Spirits of another World; yet the sight of the m●raised such a passion in his Mind, that he became restless: And being showed from a high place, several Curious Prospects, and being asked which was the pleasantest he ever saw, not minding the Question then put, replied, The Fairies he had seen in the Wilderness: So that without doubt, there is some secret Loadstone placed by Nature, in a Beautiful Woman a Magnetic Power, a Natural Inbred Aff●i●ion, which moves us, as one Intimates, when he says: 
〈◊〉 I have a Mistress yet to come.  
And still I seek, I Love, I know not whom. — This indeed holds very strong in Natural and 〈◊〉 Love, but not in every 〈◊〉 or Lustful Passion, where the Eyes lie in wait like Soldiers in Ambush; and when they spy an Innocent Spectator, fix on him and shoot him through, and presently bewitch him, especially, when they Gaze and Gloat, as wanton Lovers do on each other, and with a pleasant Eye, conflict, Participate each others Souls, and truly the Language of the Eyes, if rightly understood, is a very moring Oratory even in the Persons of all sorts that are subject to Love, for although they may keep their Tongues Barocaded and Locked in Silence, yet their Eyes cannot, for Inspite of all their Precaution They will express a Languishment or Joy, According to the Condition or Affection of the party, and will be darting their Glances of those they Affect, though willingly, the party that owns them, would restrain them.— Fair Ladies, when the injurious violence of Wind, 
Face chap's how to make smooth.  or Wether, has been so rude with your beauteous Faces, or Hands, by too rough Kisses, to Fret, or rend your Silken Skins, and you are desirous to make those breaches into their former pollishedness, you will find these your serviceable Cements.— Frame an ointment of Stags and Goat's Suet half an ounce each, two drams of burnt Borace, Virgins Wax half an ounce, Oil of Roses two drams, make them up over a gentle fire in a glazed Earthen Vessel into an ointment, and anoint your Face and hands when you go to Bed, covering the one with a thin Lawn or Linen Cloth, and the other with your Glove to keep off the Air, or for want of the former, take Capons Grease, and Camphire, mix them well, and anoint the place with Oil of Chamomoil and Marsh-Mallows, both these are good, but the first we recommended as the best.— Faces are the Magazines of Beauties, 
Faces burnt 〈◊〉 Scalded ● Remedy.  and if they be surprised, by catching Flames, and blown up in Bli●ers, your securest way will be to allay the fury of the Offensive and Deforming Element in this manner, Take Led two ounces, let it be burnt and washed, white Wax and Goat's Suet, of each one ounce and a half, six drams of Turpentine, prepared Lapis Calaminaris, washed Ceruse two drams of each, 〈◊〉, Mastic and Olibanum of each one dram, Aloes, Epat, Camphire, Nitre, of each half a dram, mix them over a gentle fire, and spreading them as a Plaster, apply it to the place grieved,— Faces are many times in this case Scared by Blistering, therefore while you can get the other Remedy utterly to take away the fire to keep it from Blistering by such burns or scalds, take white and fresh Hendung three ounces, Sage, an handful, fresh Butter six ounces, Plantain Leaves two handfuls, stamp them altogether then squeeze out the Juice, being a little warmed to dissolved the Butter, and with it anoint the Face, hands, etc.— Foreheads, are the Ivory Thrones, 
Forehead, how to beautify.  where Beauty sits in State, they therefore must be smooth, and raised to a decent height, for if nature has placed a Forehead too low, it appears much beneath the grandeur of her commanding Majesty, that owns it, and surrowed with wrinkles, it will put her too much in mind of human Frailty, to let her take a pleasing Recreation therein.— Foreheads, than Ladies, that you would have high, you must order according to our Directions, Eradicate the suppersivous Hairs that too much encroacly upon its bounds, and to do it; take as much Mastic as you think will cover it, being spread, then sleep it in warm Water, till it becomes so soft that you dilate it on a piece of Silk, bind it on with a sillet all Night, and next Morning, take it off very quick, and it 〈◊〉 bring off the Hair with 〈…〉 that it may grow there no more, take half an ounce of H●nbane-seed, wrap it in a Colvert leaf, and roast it in hot Embers, bruise it then in a Mortar, and press out what moisture you can, pu● a little Orpiment in powder to it, and make a Linement, and apply it to the place,— Faces that are not Beautiful are of little esteem in the Eyes of Lovers, 
Fate how to Beautify, though disfigured.  and even dise●eeme. I many times by those that own them, who lay the fault on Nature's 〈◊〉, or at least oversight in 〈◊〉 them in a tougher 〈◊〉 than others, therefore presuming to help Nature's de●e●ts by Art, we have furnished you with 〈◊〉 Remedies, that will 〈◊〉 your Faces against the further injuries of Deformity that 〈◊〉 upon them, 〈◊〉 inspite of all Maladies, that Beauty is 〈◊〉 it 〈◊〉 and render them 〈◊〉, that we may have cause to fear▪ that looking in your 〈◊〉, after so 〈◊〉 an Alteration, 〈◊〉 like, you m●y fall in Love with your own in 〈◊〉, and so linger away 〈◊〉, in those new 〈…〉.— 〈◊〉 to 〈◊〉 in this kind, Take Oil, or Water of 〈◊〉, by applying it to the Face; it will make a 〈◊〉 one, as smooth and white as 〈◊〉; to prepare this because all that pretend to sell it, are not provided with the right; Take the most tender and Transparent Talque you can get, slit it into thin slices, put them into a Glass-Viol for ten or twelve days, with the Juice of 〈◊〉: During the Frost in Winter, make a Bag of the thickest Cloth you can get, put the steeped Talque into it, with some hard 〈◊〉, being then closely tied, rub it together with the Flints, till the Talque become powder, put it then into a glazed Earthe● Pot with a narrow mouth, stop the Vessel, and see it be carefully bound about with strong Wire, than put it into a Reverbatory twelve hours, then by degrees, take it from the Fire, and being cool, powder it ●●ner with as much speed as may be (to prevent the Airs having too much power over it) put it then into a bag with a hook at the bottom to hang a Vessel upon to receive the Liquor▪ hang the bag then with the Vessel so placed in a Well about a sathom above the Water, till the Humidity begins to drop, then take it out, an● put it in a damp place, where the wind has no force, and suffer it to hang till all the moisture be drained away; the Liquor so received is the water of T●●que, and by the same means you may make the Oil if you put what remains in the bag, into a 〈◊〉, by 〈◊〉 giving live to it, 〈…〉 all the Oil forth, and this is so Excellent a Bearti●●r, that Queens and Princesces, may add Splendour to their Perfections, by using it: But since every one cannot be at the trouble of this, we shall recite some others, less chargeable and sooner made.— Four pound then take of Blanched ●●●monds, Mastic, Sandar●ch, Salpher vive, and Ceruse, two ounces of each, an ounce of 〈◊〉 Tragacanth, three ounces of the whites of Eggs, bruise and well mix them together, ●hen leave them to Macerate ●ven or eight days, stirring ●hem well once a day, and when ●ou have beaten them till they begin to smoke, then by presing them, you will have an Oil which by anointing, wi●● Extremely beautify the Face: ●ou may for want of this Oil 〈◊〉 Tartar, mingled with a 〈◊〉 distilled Vinegar, rubbing 〈◊〉 first in the Palms of your 〈◊〉, and then upon your 〈◊〉. Again, you may take ●amphire a dram, Alum, Bo●●, two drams, Oil of Tartar 〈◊〉 ounce, all finely powdered, ●●t them into a quart of Rose●uer, and as much of Roseary flower water, boil and ●rain out the Liquid part, and ●eep it for your use, and it 〈◊〉 prove an Excellent whitner 〈◊〉 the Neck, Face, Breasts or 〈◊〉 part of the Body, If you could have a Curious Blushing ●olour, rub your Face gently 〈◊〉, with a little Oil of Am●● with an Equal quantity of Oil of Mirth.— Faces are very much beautified by this means, viz. take bitter Almonds blanched, one pound and a half, the whites and shells of thirty Eggs, the young branches of a Figtree cut in small shivers incorporate them well, and distil them in a Glass Alimbick over a gentle five: Then to the Water you draw off add Sugar-Candy, Borace, and Camphire, each an ounce; Olibanum two ounces, bruise them small, and then distil them over again, preserving the Water upon this Second Distillation, as a rare Secret and improver or Imbellisher of Beauty. Again, take Lithargy of Gold and Silver each a dram, put them into strong white Wine Vinegar, add Camphire and Alum of each half a Scrupleas much of Musk and Ambergris to scent the Composition, boil them in a small quantity of Vinegar silter, and keep it, then boil a little Roch-Allum in spring water, and keep it apart from the other, but when you use them mingle them together. 
Thus Venus in her brightest form you'll vie,  
Or all those Female Star● that gild the Sky▪  
Who for their Beauties there were 〈◊〉 and shine,  
But you out dazzled now, 〈◊〉 must refine,  
To see their long 〈◊〉 leave 〈…〉.   Faustina 
was cured of dishonest Love. And of divers other Remedies against that Passion.— That the affection and prison of the Mind, which is ordinarily called Love, is a strong Passion, and of great effect in the Soul; let us ask of such Men, which by Experience have known it, and of such whom Examples are notorious, namely, of very excellent Personages, that have suffered their Wills to have been transported even so far, that some of them have died. Jules Capitolin, amongst other Examples. recites that which happened to Faustina Daughter to Amoninus, and Wife to the Emperor Marcus Aurelius, who fell in Love with a Master of Fence or Gladiator, in such sort, that for the desire which she had of his Company, she was in danger of Death, she did so consume away. Which being understood by Marcas Aurelius, he presently called together a great company of Astrologians and Doctors, to have counsel and find remedy thereupon. At last it was concluded, That the Fencer should be killed, and that they should, unknown to her, give Faustina his Blood to drink, and that after she had drank it the Emperor her Husband should lie with her. This Remedy wrought marvellously, for it put this Affection so far from her, that she never afterwards thought of him. And the History saith of this Copulation that the Emperor had then with her, was begotten Antoninus Commodus, which became so bloody and Cruel, that he resembled more the Fencer, whose Blood his Mother had drank a the Conception of him, than Marcus Aurelius, whose Son he was; which Commodus was always found amongst the Gladiators as Eutropius Witness in the Life of the same Commodus.— The 〈◊〉 and Arabic Physicians, place this Disease of Love, amongst the grievous Infirmities of the Body of Man, and thereupon prescribe divers Remedies. C●d●mus Milesien, as S●yd●● ●●ports in his Collections, writes a whole Book, treating of 〈◊〉 particular Remedies which Physicians give for this Disease one is, That to him that is passionate in Love, one 〈◊〉 put into his hands great Affairs importuning his Credit, and his Profit; that his Spirit being occupied in divers matters it may draw away his Imagination from that which troubles him: And they say further, that they should 〈◊〉 him to be merry and conversant with other Women.— Against this heat, Pliny saith it is good to take the Dust upon which a Mule hath tumbled and cast it upon the Lover and all to be powder him; or else of the Sweat of a chased Mule, as Cardanus affirms in his Book of Subtleties.— — The Physicians also teach how to know what Person is loved of him that is sick in Love; and it is by the same Rule that Eristratus, Physician to King Seleucus, knew the love that Antiochus bore to the Queen Stratonicus his Stepmother; for he being extreme sick, and would rather die than discover the cause of his Sickness, proceeding from Love which he bore to his Father's Wife. She came into the Chamber, just then when the Physician was feeling the Patient's Pulse, which beat so strong when he saw the Queen come into the Chamber, that Eristratus knew that he was in Love with her, and that was the cause of his Sickness; wherefore he found the way to make the King acquainted with it, by such a means as would be too tedious to recite. Which being experimented by the Father, and seeing his Son in danger, if he did not prevent it, thought it good (though contrary to the Intention of the Son, which chose rather Death than to be healed by his Father's Loss) to deprive himself of his Queen, and give her to his sick Son. And so indeed the Age and the Beauty of the Lady, and likewise Marriage, was more proper for the Son than for the Father. And by this means, Antiochus lived well and gallantly many Years with his wellbeloved Stratoni●●●. The History is very neatly recited by Plutarch in the Life of Demetrius. And thus you see why Physicians say, that you must feel the Pulse of those that are in Love, and repeat to them divers names of Persons, and if you name the right the Pulse will beat thick and strong, and by that you shall know whom they Love. By divers other signs one may know when any is in Love, and with whom, which I leave to speak of now.  Friendship, 
Friendship well chosen and placed, is a great felicity of Life, but we ought in this respect, to move very cautiously, and be certain we are not mistaken before we unbosom our Thoughts, or make too strict a Union: We see in Politics Leagues offensive and defensive do not always hold; and being abruptly broken, prove more mischievous than any thing before they were contracted, because there is a more eager desire of Revenge and ground of Injury started; and so when a close knit Friendship slips the knot, or is violently broken in sunder, by the force of some mischievous Engine set on work to that end; Anger and Hatred ensues all the Secrets on either side, how unbecoming or prejudicial so ever, are let fly abroad to become the Entertainment and Laughter of the World; redounding perhaps, not only to the Injury of yourself, but of others, whose Secrets have upon Confidence of your Virtue, been entrusted with you and by you again, upon the like Confidence communicated to the Party you entrusted with your own, who upon breaking with you perfidiously, discloses them: Therefore keep to yourself a Reservedness, and try all manner of ways the strength and constancy of Fidelity before you trust too far; for if you lay out your Friendship at first too lavishly, like things of other natures, it will be so much the sooner wasted; suffer it by no means to be of too speedy a growth, considering, that those Plants which floot up over quickly are not of long duration, comparable with those that grow flower and by degrees.— Choice of this kind aught to be made with the greatest Wariness imaginable, since you are to be responsible to the World for the Miscarriages of those in some measure that you contract an Intimacy with; for whatsoever her Character is, you will, in the Esteem of many, bring yourself under the same, being liable to bear your part with what you have so freely chosen, for Choice employeth Approving; and certain it is if in to strict a manner you contract Friendship with one again, which the common Vogue is given, you may be sure you will not be thought to be averse to her ways of Living, since it did not discourage you from admitting her to your Bosom. Resemblance and Inclination being frequently taken for none of the least Inducemens' to Friendship, and some will step a little farther and look upon you as a Wellwisher, if not a Partner in those Fauls she is cenfured for always concluding if without Reluctancy you can forgive them in another, they may take the freedom to presume you will not be less indulgent to yourself; and therefore how heavily soever you may take it, you will run an equal Risk with her 〈◊〉 her lost Reputation: If you make Choice of such a one, you may urge now what if she should relinquish her Innocency by men's flattery and overpowerful Persuasions after the Contract is made between you; why then we answer upon the Credibility of such a Report, though you must not be over hasty to believe it; You must begin to prepare yourself for a Relinquishment, if it be more evidently and undoubtedly a manifest Truth, and then neither must you break too abruptly, but make a fair and modest Retreat, by excusing yourself and giving as little offence as may be. The matter in this point is very nice, therefore be sure you have sufficient warrant for what you do before you Censure your Friend though she be accused, and before that upon her being accused, unless you know her Innocent, you must not appear with too much warmth in her Vindication, or express your Anger too hotly against her Accusers, for than if you are in the mistake to think her Innocent when she is not so; you will by that means draw an ill appearance upon yourself, and that you would not so much plead her Cause; but that you have a Consideration to yourself, they will be apt to imagine, that you would not carry the anger which you must put on in the Vindication of a Friend you fancy to be injured so far, and prosecute it so zealously, if there were not some probality the Case might be your own, and that her Resentments for deserting her Cause, may lay you open to a Discovery, which on the other hand you labour gratifying her to prevent; you 〈◊〉 not so far difert your Reason by th' endearing yourself to another, as not to understand what is for your own 〈◊〉 and Advantage, nor 〈◊〉 your sight where Friendship is concerned for though we must allow that Malice is 〈◊〉 quick sighted, yet we must not conclude that it follows, because of that, that Friendship must be blind, a mean is to be held between those Extremes, or even your good 〈◊〉 will not be exempted from such Reflections as will 〈◊〉 no wife be pleasing to you, and have such Office preferred upon you, as you will not be proud of, and though your Kindness to your Friend, and Ignorance of her Failings, may extenuatete Gild; yet it doubtless will improve the Jest upon you, and perhaps it may not be the least part of her pride, whom so kindly excuse, that she has out-witted you in overreaching and abusing your too facile Nature, that being Virtuous yourself, you conclude that Vice has taken its leave of the World, or at least think it cannot inhabit where you settle your Affection; but to draw nearer to a Conclusion of this Section; Let the chief Ingredient of your Choice be the good Sense of your Friend, otherways by her Impertinence; a Cloud may happen to overshadow and darken Lusire of your Reputation: Let her be of an unspotted Fame, good Education, prudent in Management of Matters, secret in Council, and sound and sober in her Advice, and her Birth such as may become your Character; and if ever in any Instance Formality is to be allowed, it may without a stain to Modesty be put on to resist those over forward Intruders that would press themselves unto your Friendship, for if they gain Admittance, they certainly either prove an Encumbrance or a Snare and therefore must be avoided.  Fortune 
Emblem'd, and the force of Artificial Allurements, clothes, Gestures, inciting to Love.— Fortune is painted Naked with slowing Hair, and a Sail swelling as with a prosperous Wind, stand on a Wheel, which some hold to be the Emblem of a fair promising Inconstancy, sickle and 〈◊〉. turnin with every Wind: Some again paint Her in the same posture, scattering or throwing over her Head carefully Crowns, Scopters, Gold, Jewels, Robes of Honour and Dignity; Trifles and Toys mixed intermingled with Axes, Swords, Halters, Gibbets, and the like, whilst the Suppliant and eager Crowd are greedy in catching what comes next to hand. And indeed she deals little better with Lovers, for many times we see they miss their Aim, and either for a Juno, Ixion like, embraced a Cloud or where they promise themselves Joy and Pleasure, find a bitter root of Sorrow and Discontent; gay gliterring Apparel, and artificial Embellishments, frequently captivate the Minds of the unwary and unadvized, and a little Beauty so set off carries a kind of Grandeur or more than ordinary Lustre with it to dazzle the Eyes of the Undicerning Gesture, Rich Apparel, Jewels, P●gments and Ex●rnations, are a great Addition to Beauty; so that Artificial Objects become more tempting and powerful than those that are natural. John Lerius, a Burgundier, tells us, That upon their discovery of Brazil in the West-Indies, they sound the People altogether naked; nor could they persuade them to cover their Secret Parts, much more entirely to clothe themselves, which Nakedness served as an Antidote to him and its Companions against Lust, when had they been suitably Clothed might have much more prevailed; and continues be. I dare be hold to affirm, the those glittering Attires, counterfeit Colours, Head-dresse● Curl'd-Hair, Silk-Gowns, Enbroider'd-Stomachers, loose 〈◊〉 Garments, and other Accoutrements wherewith us Country-Women counterfeit. Beauty, and so curiously for themselves off, cause more Inconveniences in this kind, 〈◊〉 that barbarous Hom●iness, 〈◊〉 though they be not no 〈◊〉 Inferior unto them in Bea●ty; but not so curicusly 〈◊〉 out; so that we may conclude some that pass among us for Beauties, are more beholding 〈◊〉 Art than Nature; And stronger Provocations proceed from outward Ornaments, than such as Nature hath provided. It is confessed, that those fair Sparkling Eyes, Coral Lips, Rising Breasts, Necks like the 〈◊〉 of Swans, and the Roses and Lilies striving for Mastery is the Checks are powerful Indument to Love; But when a comely artificial and well composed Look, pleasing Gesture, an affected Carriage shall be added, it must of necessity be more forcible and charming than it was when those curious Needle-works variety of Colours, purest Dyes., Jewels, Pendants, Lawns, Lace, Tiffanies, and fine Linen, Embroideries, Calaminstrations, Ointments, and the like shall be added, they will make homliest of the Sex seems as a soft Temptation to charm and infacinate Mankind, though some will have native Beauty, (and indeed with those we agree, where it is rare and illustriously Transcendent) outshine artificial Adornments, as it is said of Cleopatra Queen of Egypt viz. 
The Wealth she wore about her seemed to hide,  
Not to Adorn her Native Beauty's Pride,  
Tho there bright Pearls from the Or'ential shores,  〈◊〉 
From all th' Assyrian Lakes, and wealthy Stores  
Of Silver Ganges, and Hydaspes shone,  
From Egypt's Eastern Isles, the Gold like Stone,  
And cheerful Emeralds gathered from the Green  
Arabian Rocks, were in full splendour seen,  
Pale Onyx, Jasper, of a various dye,  
And Diamonds darkened by her brighter Eye;  
The Saphires blew by her more Azure Veins,  
Hung not to boast, but to confess their stains,  
And blushing Rubies seem'd to lose their dye , 
When her more Ruby Lips were moving by;  
It seemed so well became her what she wore,  
She had not Robbed at all the Creatures store,  
But had been Nature's self, there to have showed,  
What she on Creatures could, or bade bestowed.   Fashion and Meatness, 
defended by another hand— Faces, when clouded by Poverty, Carelessness, or a kind of disregard, cannot shine so bright in the Eyes of Lovers, as when they are tricked and trimmed up with all the sprucifying Advantages, notwithstanding there is indeed something lovely in Beauty, though in never so careless an Dress; As an unpolished Diamond is a Diamond, but the polishing sets a greater Lustre on it. Daphnis, says Lucan, was a poor tattered Wench, and was little regarded, and so might always have continued in a kind of Obseurity, had she not been industrious to get her gay clothes, which alured so many Lovers, that by their liberal Offering she soon become Rich and stately, and had her Maids to wait on her. And these Advantages she had by setting herself out after the best Fashion by her pleasant Carriage, Affability, and courteously smiling on her Spectators.— Fashion sets off mainly, and if, a Garment be never so Rich, if out of the Fashion, it is not esteemed but rather despicable, and occasions Laughter. Men are not only admired by Men for their curious Dresses, but even esteem'd for them by many Women, especially if there be added a Fanty Mien Compliments, and modish Behaviour. These advantages have instantly won some too credulous to believe lightly every wanton Suitor, who thus accomplished, makes Addresses of Love; and when he presses hard to one, she is instantly Enamoured and dotes, and will surely Marry, when as he means nothing less, it being his ordinary Carriage in all such Companies and frequently both Sexes by their outside shows are Deluders and themselves deluded and among other, an upright, comely Grace, Courtesies, gently Salutations, a crindging and a mincing Gate, a Pace decent and affected are most powerful Enticers, and infensibly draw the Affections.  Fortune or Dower, 
great Incitements to Love.— Fortune or Wealth is a great Temptation, and nowadays with many a more powerful Loadstone than Beauty, though it seldom purchases a virtuous Cordial Love, but rather that which is Arry and Heroical, for many Men when they hear of a large Portion, a rich Heiress, could be content to take her without seeing her, merely for the sake of her Portion; and are more mad, (though she be I'll bread and deformed) for her, or pretend to be so, than if wanting a Portion she had all those beauteous Ornaments, and those good Parts, Art and Nature can afoard; they care not for a good Name, Birth, Beauty, or Education, their Aim is at Money, which makes the Poet thus discant; 
Our Dogs and Horses from the best we breed,  
And careful are that they may thrive and speed;  
But for our Wives, if they but wealthy prove,  
Though fair or foul we flater them with Love.  If she be Rich, that covers all faults; Gold that Enchantment that bewitches the World makes her appear Fair, Fine, Perfect and Absolute, than they burn in Love's flame, they love her dearly, like Pig and Pie, and will make you believe they were ready to hang themselves if they miss her: Nothing in these days is so familiar, for even a young Man to Marry and old Wise, for a Sum of Gold and although she be an old Croone, and have never a Tooth in her Head, nor good Conditions, nor a good Face a Natural Fool, if she be but Rich; So Corrupt is the Age, that she shall be followed and courted, and buzzed in the Ears with the Amorous Discourse course of a number of Fly fools, so on the other side, many a lovely young Maid, for Ambition's sake, to jolt it in a Coach and go gay, will throw herself away upon an old decrepit doting, Dizzard, troubled with Rheums, Gout, Stone, Catarrhs, and twenty other Diseases, and perhaps but one Eye, one Leg, a flat fallen Nose bearing the Marks of the Sins of his Youth; Bald-pated, and neither Wit nor Honesty in his Brains; If he have store of Land or Money she will have him, though at the same Infant she Sacrifices her Peace, Content, Marrimonial Pleasure, and all the chiefest Sweets of Life, for a little gaudy Foppery, to appear siorrid and gay, that the may outvie others in fine clothes and sumptuous Diet. Aristaenetus telling a brisk buxom Lass of a proper sine Man that would maker her a good Husband, Hang him (replied the) he has no Money; ' 〈◊〉 to no purpose to Marry without ' Means, trouble me with no such Motion; Let others do 〈◊〉 they will, I'll be sure to have one shall Maintain me fine and brave.— Form, Beauty, or good Parts, stands not in the Minds of many in Competition with Money in any degree. Lucius Lycia, was a proper young Maid, and was Courted by divers comely young Men, but the forsook them all for one Passus, a base bald-pated knavish Fellow; and why? because he was Rich, and had gotten an Estare by Usury and Extortion; and to add so that, his Father that had got an Estate as wickedly, left him his sole Heir: This is not alone among your Dust-worms, whose fordid Soul Adore no God but Mammon; but so it falls out many times among great ones. The proud insulting Bishop of Ely, being left Viceroy of England by Richard the First, when he went to the Holy Wars, having heaped up a mighty Mass of Money, Married a great many of his Poor Kinswomen to the Nobility, their Sons and Nephews, who took them, though of mean and base Extract, for the Dowers the Bishop gave, which Policy he used to ●renghten his Party and cover the wrong he had done the People, in the King's absence 〈◊〉 King of Britain Married 〈◊〉 the Daughter of 〈◊〉 the Saxon Prince, and his mortal Enemy, because she had Kent for her Dower. Jagelio, Duke of 〈◊〉, fell in Love with Hedenga, and turned from a Pagan to a Christian for her sake, being Baptised by the Name of 〈◊〉; but le's see what was in the bottom of it, why? the was Heireiss of Po●and, and he covered to lay the two Countries together. Charles the Great was an earnest Suitor to Irene the ●●●press; but faith 〈◊〉, only to join the Empire of the East to that of the West, which he then possessed; but what comes all this to, or what is the Event of such Matches, that are made up thus merely for the sake of Money? Why truly they are a sort of mad Contracts at first, and afterward as to Love, and the honest end of Marriage prove but a mere flash, as 〈◊〉 or Straw, soon fired, burn fiercely, yet la● but a few Minutes; so are all those Matches so made where there's not any respect of Honestly Virtue Parentage, Education or Religion, etc.— Faise Fires light the Hymeneal Tapers, that flash Sulphur in their Faces, instead of comfortable Brightness; they are no sooner Light but extinguished in an instant, and instead of Love, Hate, Jars and Discontent enters, and act their parts upon the Stage of Jealousy and Distrust, on the one part, and ruin perhaps of Body and Soul on the other: For Joy enters Repentance, and sometimes hands after it Desperation.— Franciseus Barbarus tells us a Story, that a certain Person named Philip of Milan, fell in Love with a notorious common Strumpet, and so raging, his 〈◊〉 seemed that he was ready to run distracted for her, which much grieved his Parents; but fearing he should 〈◊〉 himself, or quite lose his Senses, his Father having no more Children, and finding no Reason nor Persuasion would avail, consented to his Folly, and Married they were; but not many days had passed ere this extraordinary Passion Wind-milled about to the contrary point of the Compass, even to an extreme Loathing; so that he could not so much as endure the sight of her, and from one Madness fell into another, nor seldom have such kind of Marriage other Events, seldom is there better Success upon these kind of Mony. Love Intrigues, as Manelaus experienced by Helen; 〈◊〉 with Phaedra; Vulcan with Venus, Claudius with Massalins, Minos with Pasiphae; and many more, which we might name; and indeed we need not go to former Ages for such Examples, since our own Nation affords so many How often are there Bra●● and Fightings, Hatred, Heart-burnings and Jealousies, among among Married Couples; and sometimes Blood makes the Fatal Divorce: Wherefore, Ladies, you that would be truly happy in Marriage, choose not this way, but Marry those that you cordially can Love, and such as are agreeable to you, though you wallow not in Gold.  Fortune, 
how to be considered in what it relates to either Sex, in Advancement or declining, etc.— Fair Ladies, at the first sight you may imagine, we are going to tell you many strange and wonderful things, or make discovery of those past Actions, you would rather have concealed by prying into you Nativites, but indeed we purpose not to meddle with past, Present, or Future Events of that kind, we pretend not to be Fortunem●●●●s, but only to Let you see how fickle, she is and how little to be relied on, though many lay too great a stress upon that they call her Favour, which is rather Accidential and sometimes Imaginary than certain or real, and indeed take her right, she is rather a Name than any thing that is substantially to the purpose; we will not speak of the Actions of either Sex, as they are the Children of Divine Providence, nor will we Ascribe, an Aposthe●is to Fortune, but will only take a survey of the power and Acti●● of Men and women's Reasons, in the Nimble apprehensions, and taking hold of occasions, to see how far outward circumstances do conduce to the making of any one's Fortune: It was the saying of one, that every one might hammer 〈◊〉 his own Fortune; however 〈◊〉 most in Number are 〈◊〉 at Fortune making, and 〈◊〉 it in the working: It is an Art that most People's Invention have flowed into, and yet 〈◊〉 still capable of Renovation as it were by the incertainty 〈◊〉 Affairs, so curiously involved by mutual Relation which is Tacitus his Observation, of a too superstitious Constancy in that Emperor, into his beaten way, in which he had proved Fortunate, thinking in that Road he could not miss being Successful, though he fell into a slough of misfortune at last, when he least suspected the danger. So some through an Imbecility of Mind, not knowing how to make a departure from tha Gravity of their usual pace, think all things will meet them in the common Road, but there is something more, viz. a Judicious observance of time required, as well as a prudent making of occasions. There are some of that temper, the Pulse of whose Affections still beat after the motion of Honour, who had rather be not good, than great, and therefore will cast about the mist of Deceit, to blind the Eyes of our Apprehensions and by corrupt Counsels, Endeavour to rise from the clouds of disgrace, to see the Sun of Honour; others will bring all the Eulogies of their Worth upon Honour's Stage, where they court the Smiles of Fortune, in displaying themselves to the best advantage, yet is ●he be not in a good mood to pleasure them, but frowns and turns her back to begun, 〈◊〉 will cry after her, and 〈◊〉 her 〈◊〉; all they can do makes her but like a 〈…〉 the more 〈◊〉 and 〈◊〉 till 〈…〉 they prove but swollen Bubbles, which the least wind of Adversity breaks and makes to Evaporate into their own Element. Honour is Virtue's Reward, and is no more than the Reflective beams of that Sun of Virtue, and gives only to good will in a larger Extent to Exercise themselves in, as in open Field; and therefore it must be used to the public Advantage, not in the Enclosures of any ones particular ends. Those Ladies that are Befriended with Fortune, as they term it, must nevertheless, be upon their Guards, and look narrowly to her, for she plays many slippery tricks with her Favourites: the Wind is not more variable, or unconstant, nor the winding Waters, of the Tide in their motions, more uncertain than she is fabled to be, in setting up and pulling down; in flattering and deceiving those that most trust and rely on her; and above all things so settle your mind in Prosperity, that if Adversity comes it may not shake or disorder it, and then you however secure yourselves, let Fortune do what she pleases; to prostitute your time, too much to the thoughts of worldly Fortunes, hinders you of a more Glorious Prospect that is before you: Riches are sometimes Virtue's Ornament, and at other times Vices Punishment, the certainty of having 〈◊〉 Friend for your Fortune, and a moderate Competency and Honestly, for yourself goes a great way in the felicity of it. Though its like the Sun when at the highest, that gives a great light, and outshines the Stars of more inferior Fortunes, notwithstanding they are many in number; it is no small part of policy to distinguish of Fortune and Occasion, it is easier to see the one, than to retain the other. Fortune has a divers operation, according to the difference of the Materials it meets with all: The Prosperity or over Lavish Fortune of Fools, says the Wise Man, shall slay them; some in making their own Fortunes, are well studied in Men, but know not the Nature of business, nor the worth of Favours; others only wise by Rules and Maxims of Particular Affairs; look not with narrow searching Eyes into the Nature and Quality of their Competitors, and those that stand in their way, to hinder them from becoming the Favourite of Fortune. There are some that despite Fortune as much as she slights and casts her scorns on them, and those not of an ordinary Composition of understanding, seeing they can enjoy the Riches of content in the 〈◊〉 of an honest Poverty, it is the faculty of the imagination that can turn itself, and make every thing appear to itself. It is not the outward thing but the mind, which is capable of Content, and where it is so, it makes its own Fortune, by being satisfied in all conditions, so that in one sense it may be said, to command Fortune, who seems to have all things at her disposal; and he is not blessed who thinks himself not so: for though some have Riches larger than the Extent of their Knowledge, they are so far from thinking themselves happy, where an instiate Covet●sness takes place, that even they lose the use and enjoyment of those they have, by an unruly desire of having more; when as David saith, Man walketh in a vain shadow, he heapeth up Riches, and knoweth or who shall gather them. A continual craving of Fortune's Liberality, shows the poornes of the mind, and some who vainly Glory in the Opinion of being held Rich, advance in Fame what they really find the want of. Others through a narrowness of understanding would be thought to have no Commerce with Fortune, because they will reserve a power of getting more from her. We might proceed Ladies, to show you what slippery tricks Fortune has played with Lovers, how she has raised hopes, and cast them down; advanced Clowns to your Favours, when Gentility and good Breeding has mourned your Angers, but these things being familiar to you, and we having touched upon them in other places we here omit them.  Fame, 
Her Character, with a Caution to the Fair.— Fame Ladies, is a great meddler with the Fair Sex, and has many times a wondeful power over you to raise your Esteem, or sully your Reputations, it is the Echo of Actions resounding them to the World, save that the Echo repeats only the last part, but Fame repeats all, and frequently more than all— Fame many times has Created some things of nothing, she has found out Countries and Monsters as well as Stories and reports of Actions that none ever saw or knew. Politicians sometimes use her in reporting, such things already to be done, as they have yet in Embryo, and intent to bring upon the Stage that so they may sound the People's minds, to know before hand, whether they will be taken or not, or to make them more familiar, when brought to light.— Fame, if she lays hold of a Lady's Reputation away she goes with it, 
Fame dangerous to Reputation.  with incredible swiftness, first, she creeps though at a large rate through Villages, than she stalks through a Town; and after that groaning more nimble runs through a City, and by this time her Pinions being grown, she flies over a Country, and the farther the faster, and there is no getting it out of her hands; when she has grasped it: And Ladies, it is happy for you, if she makes the best of it for if she does otherways, though without reason it is but in a bad condion, and will not in haste pass Currant, we allow Fame to be a Liar, yet she generally gains more credit when she disperses her false reports abroad, than Truth with all her Verities; Sometimes indeed, she scrapes acquaintance with Truth and is very serviceable to her, but her greatest Familiarity is with Error and Falsehood, who send her abroad with Tales and Fables to amuse the minds of Men and Women; Envy sometimes employs her to seitter her Poison abroad, and then Ladies, the Ba●●ful drops frequently fail upon your fair Nones, and blast them in the opinions of many, with whom you stood before in high Esteem, however your virtues like Crystal, may in a while purge off the stains; the best way to stun her, is to be reserved and cautious in having to do with her Intelligences.  far, 
(Fr.) a fond and dissolute Play, or Comedy; also the Jig at the end of an Interlude, wherein some pretty knavery is acted; also any stuffing in meat.  F●●rus, 
immediately, after the Woman has conceived; it is called an Embryo. Afterwards when there is a perfect Formation it is properly called the Faetus.  Frenulum, 
Membraneous Ligument under the Tongue; in Newborn Children, it sometimes spreads over the whole under-side of the Tongues, that the Midwife sometimes is forced to pell it asunder with her Nails (which yet ought not to be allowed of) or the Chirurgeon with his Penknife.  Furoz Urerinus, 
an unseemly Distemper, which is wont to seize upon Maids; especially those of riper Years, and sometimes Widows too, They who are troubled with it, throw off the Veil of common Modesty and Decency, and delight only in Lascivious, Obscene Discourses: They covet a Man greedily, and even furiously, and omit no inviting Temptations that may induce them to saitsfie their desires. The cause seems to be in the Seminal Juice, which being exalted to the highest degree of Maturity, drives the Maids into a kind of Fury; which is Conspicuous every Year in some Bruits; as in Cats, Bulls, Bucks, Does, Hearts, D●. B●ancard.  Frank-marriage 
(Fr. Franc-marriage) is a Tenure in tail special, growing from these words in the gift, Sciant, etc. Mc. T. B. de O. dedisse, etc. I. A. filio meo & Marg. uxon esus fill●● verae. T.N. in liberum maritagium unum Messagium, etc. West. p. 1. Symb. l. 2 Secl. 303. The effect of which word is, that they have the Land to them and the Heirs of their Bodies, and shall do no Fealty to the Donor till the Fourth Degree, etc.  Feronia, 
a Goddess of the Woods.  Famble-sheats, 
c. Rings or Gloves.  Famicide, 
l. a Slanderer, destroyer of ones good Name.  Farreation, 
l. a Ceremony whereby the Priest confirmed Marriage.  Fascrination, 
l. a bewitching by the Eye.  Feme Covert, 
f. a Married Woman.  Feminic, 
o. the Woman's (Amazons) Country.  Feminine, 
l. belonging to the Female-sex.  Filiafter, 
(Fr. filiaftre) a Son-in-Law, or Son by a former Marriage.  Film, 
(from the Belgic  Felme, 
quod idem deno●at) a fine thin Skin within the Body dividing the Flesh, or any near Member one from the another. Also a Skin like a Cap wherein divers Children are born. And the Skin in wraping the Brains are called Films; the inmost, which is next the Brain, is also called pia meninx or pia mater, the other dura meninx, or dura mater. The Infant has three Teguments or Membranous Films, which cover it in the Womb, that is, the Corion, Amnios, and Allantois; Whereof see more in Vulg. Error. pag. 269.  Flabel, 
(flabellum) a Fan.  Footing-time, 
Nf. when the Childbed Woman gets up.  Forfeiture of Marriage, 
a Writ against one under Age, and holding by Knight's Service who refused to Marry her whom his Lord preferred, without his Disparagement.  Faunrekynes, 
o. little Infants.  Fricasse, 
(Fr. fricassee) any Meat fried in a Pan.  Frances, 
a Woman's Name.  Frank-bank, Free-bench, 
the Dower of Copyhold lands, which the wife (being espoufed a Virgin) hath after her Husband's Decease.  Friga, 
a Saxon Goddess in the shape of an Hermophradite.  Frontal 
(frontale) a Frontlet or attire of the Forehead.  Frumenty, 
(from frumention, i.e. Wheat) so called, because it is a kind of Pottage made of Milk and Wheat.  Froise, 
a Pancake [with Bacon intermix.]  Furina, 
a Roman Goddess, Patroness of Thiefs.  Frussian, 
stuff made of Cotton, or the Down of an Egyptian Fruit.  Furies, 
(fury) three imaginary Fiends or Spirits in Hell, having Snakes growing on them instead of Hairs. Poets, feign them to be the Daughters of the River Aenerou and Night, and to have the Office of Tormenting Souls of Murderers and wicked Men; their Names were Alecio, i.e. uncessantly Tormenting; Megara, i.e. enraged; And Tisiphone, i.e. the Avenger of Murder.  Fufil, 
(Lat. fufillis) a little Spindle.  Festoon-ton, 
f. Encarpo, g. a Garland of Fruits or Flower-works [in Graven or Embossed work.]  Figuretto, 
a kind of stuff.  Figurrd, 
or flowered.  Filly, 
- foal, a mare colt.  Flora, 
the Goddess of flowers, otherwise called Cloris.  Floramor, 
flower of Love.  Flaunes, 
o. Custards.  Foraign-project, 
to provide Maids with Husbands, approved on, with an Account what that Project was.— It may justly astonish us to consider how industrious and careful so great and wise a State as that of Athens was, to promote the Marriage of the poorest Virgin among them; that of Aristogeton's Daughter may serve for an instance, who being a poor Girl, in an mean Island, and living under great poverty, was by the order of the Council brought into Athens, and there Married at the Public Expense:— We do not find the Patriarches chaffering for Portions: Isaac, that was so great an Heir, (as that his Father out of his own House did raise three Hundred and eighteen Men born in his Service.) was at the charge of sending for a Wife without a Portion; and Jacob with fourteen years' Service purchased his: As the World increased in Money, so it did in this Sin, and both united to hinder the Ordinance of God, turning the Command of Increasing and Multiplying Men, into increase and multiply more, of which we may say, as it was in another case, though much to the same purpose, in the beginning it was not so.— There are some now living in these Kingdoms, that remember when Money was the least part considered in Marriage, when that Sum would have been thought a Fortune for a Lord, that is now despised by a Merchant; yet then there were few died without Posterity, and as few died for want, or that which is worse, lived like Beasts of Prey, on the Labours of others.— Lycurgus, among his Laws to the Spartans', enjoined this for one, That they who lived unmarried and childless, should be debarred from all sports, and forced to go naked in the Winter about the Marketplace; and in the Spartan Laws there were the same punishments for bad Husbands, as for them that were none, both being thought equally mischievous to the Commonwealth, and neither to be suffered.— Solon made a Law, That there should be no Jointures, nor Dowers; and that Wives should bring their Husbands but Three Gowns, with some other small Trifles of small value; forbidding Portions, which he looked upon as buying of Husbands: and so making Merchandise of Marriage, as of other Trades, contrary to the Law of Nature, and first design of the Institution, which was for the increase of Children; hence was he wont to 〈◊〉, That Men and Women should Marry for Issue, Pleasure and Love, but in no case for Money.— The Romans were so careful in this matter, that they made Laws vouchsaffing divers Immunities and Privileges to such as had many Children, as we may see by 〈◊〉 particular Laan, Julia, or Papia, which obliged all Men to take Wives, and none to be excepted.— And not only they, but a worse People, the Persians, had in former times a Custom to Honour Men once a year with some Gratuity from their King, who had a Child that year by his Wife, respecting him as a Man that had gained an esteem in the Service of his Country— by the Laws of Lycurgus, Men that would not marry, were to be deemed infamous, and to have no respect paid to them; consonant to which is that Passage related by Plu●reb of Dorcillidas, who coming into Prison where there was a young man, who gave him no respect, not even stirring from his place; and being asked why he showed him no re●erence, seeing that he was a Man of Honour, made the following Reply, Because he was not the Father of a Son, who might hereafter do as much for him.— We come nearer home, and find at this day in some parts of Germany, a Custom (formerly more universal) once a year, at a general meeting in the City, or Town, to present Gifts, and to give public applause with loud Acclamations to such as were married, and had Children that year; thus Echoing out their Praises. These are they that replenish the World— As to Widowhood, 'twas forbidden by the Romans to have any Allowance in the Commonwealth, in case they were not superannuated.— The Nostranes in the East, have so vast a veneration for Marriage, that as soon as the married Couple has a Male-Child, the Father loses his name, and is called by that of his Eldest Son; as supposing the Father's name Isaac, and the Son to be called Joseph, he is no more named Isaac, but Abba Joseph.— I have heard of a Custom amongst those worst of Men, the Irish, which may teach us Charity, and that is, before their Daughters are thirteen years of age, they go about among all their Friends and Acquaintance, taking the young Girl with them, to show that she is capable of Marriage. This accounted sufficient Intimation to their Friends to understand their Design, and therefore they need do no more, but are immediately answered with what they can spare, which is commonly in cattle, for they have little Mony. This I have heard is a frequent Practice amongst them at this day, and so general, that a poor Man, who may not be Master of six Cows himself, will commonly get twenty for their Daughters, and make no Provision for their Sons; by which means the Daughters seldom stay till fifteen, and the young Men Mary the earlier to get themselves a Stock of cattle, which they are sure of with a Wife.— We find in several Parts of the World, as in Thrace and Assyria, that they were so possessed with an Opinion of the advantage of Marriage, as occasioned their making Laws for its Propagation.— And here (that no Maids may be left unmarried, either for want of Beauty, Money, or Virtue) I shall add the Project (mentioned by a late Author) to provide them with Husbands; Which is as follows, viz. That a Statute might be made, obliging all Men from One and Twenty Years of Age to Marry, or in Default to pay One Eighth Part Annually of their Yearly Income, if they be Men of real Estates; or One Eighth Part of the Interest of their Personal Estates, if it amount to One Hundred per Annum of Real; or to Four Hundred Personal, as it shall be 〈◊〉 by Men appointed for that Affair, and the same to be 〈◊〉 by all Single Women, who 〈◊〉 their Fortunes in their Hands. after that they arrive to in Age of Eighteen; and the same to be paid by all 〈◊〉, and Widows who have 〈◊〉 Children, the Widowers ●●● to pay after Sixty Years of Age, nor the Widows after Forty, and all these 〈◊〉 to continue as long as they are unmarried.— And because that Young Men are often 〈◊〉 from Marriage through Default of their Fathers, 〈◊〉 the same Mulct shall be laid on the Father's Estate, as if ●● were the Son's.— This Money so raised, to be disposed in every City and Country, as they find see sir for Portions to young Maids, who are under Forty Years of Age, and Care taken. that it be expended every Year, so as no Bank to be kept; and that no Portion be ever given to any, who have been debaunched, with such other Rules as may be prescribed.— These Kingdoms in their most happy days never saw a Law, which made that immediate Provision for the meanest Soul in it, as this will do; for 'twill set the Captive free, whereas many are now born who have reason to continue the Lamentation they found out at their first Entrance into the World: Our greatest Charity for the Poor is at most but to keep them so; but this will be clothing them with Wedding Garments, and every Corner of the Land will rejoice with Nuptial Songs, and undoubtedly if it be a Virtuous Act to relieve the Poor, this must be greater to provide for them for the present, and to prevent it in their Posterity.— I'm sensible, that some may be apt to raise Objections against this Proposal; which to save the Trouble, both of naming and answering them, I think, this Reply may serve for all, That there can be no particular Injury done in this Matter, which can stand in the least Competition with the Consideration of such Public Good, as both Reforming and Peopling of a Kingdom will necessarily amount to. See a Book called Marriage Promoted.  Female Modety, 

Occasion and our Nature are like two inordinate Lovers, they seldom meet but they do sin together; Man is his own Devil, and oftentimes doth tempt himself: So prone are we to Evil, that it is not one of the least Instructions that doth advise us to beware of ourselves.— Now an Excellent Virtue to restrain or check a Man or Woman from running into Vice, is Modesty. I am persuaded many Women had been bad, that are not so, if they had not been bridled by a bashful Nature. There are divers that have a Heart for Vice, that have not a Face accordingly.— Surely the Grace's sojourn with a blushing Virgin. It is Recorded, that the Daughter of Aristotle being asked which was the best Colour, made answer, That which Modesty produced in ingenious Spirits.— To blush at Vice, is to let the World know, that the Heart within hath an Inclination to Virtue.— Now to give a check to such immodest Women, who proceed from the Acts of Uncleanness, to Murder the illegitimate Off spring; I shall for the information of these Ignorant Wantoness give them a light of the following Act.  
An Act to prevent the Destroying and Murdering of Bastard Children.  
WHereas many Lewd Women, that have been delivered of Bastard Children, to avoid their Shame, and to escape Punishment, do secretly Bury or Conceal the Death of their Children, and after, if their Children be found dead, the said Women do allege, that the said Child was born dead, whereas it falleth out sometimes (although hardly it is to be proved) that the said Child or Children were Murdered by said Women their Le●d Mothers, or by their Assent or Procurement.— For the preventing therefore of this great Mischief, be it Enacted by the Authority of this present Parliament. That any Woman (after one Month next ensuing the end of this Session of Parliament) be delivered of any Issue of her Body, Male or Female, which being born alive, should by the Laws of this Realm be a Bastard, that she endeavour privately, either by Drowning or secret Burying thereof, or any other way, either by herself, or the procuring of others, so to conceal the Death thereof, as that it may not come to light whether it were born alive, or not, but he concealed; in every such Case the said Mother so offending shall suffer Death, as in Case of Murder, except such Mother can make proof by one Witness at the least, that the Child (whose Death was by her so intended to be concealed was Born dead.— Modesty is one the most natural and most useful Tables of the Mind, wherein one may presently read, what is printed in the whole Volume. Certainly a good Heart looks out through modest Eyes, and gives an Answer to any that asks, who is within? with modest Words; and dwells not at the sign of the Bush or Red-lattice, or Painted-post. A glorious Soul is above dresses, and despiseth such as have no higher, or other thoughts, than what concern their gorget and their hair. This preserves in tune, and keeps the scale of Affections even. This teaches a denying and preventing behaviour towards Tentations.— 1. Let the Carriage and Behaviour be modest. Rebekah put on the Veil, (Gen. 24.64.) when Abraham's Servant told her, That the Man whom they saw coming towards them, was his Master's Son, to whom she was intended in Marriage. Contrarily, the Woman with the Attire of an Harlot of whom S●omo● speaks, Met a young Man and kissed him, and with an impudent face she spoke unto him, Prov. ●. 13.— 2. Let the Language be modest. Even Aristotle in his Politics, would have all Obsceness of words to be banished by the Law, because when People take a liberty to speak ill, they learn to do ill. He would therefore have such as are Young, neither to speak or hear any thing that is foul, and if any be found faulty, to be punished with stripes, or some note of Infamy. Therefore I would advise all to do do with their loose and poisonous Pamphlets, as those Converts of Ephesus did with their Books of Curious Arts, bring them forth and burn them. I know one, that took upon himself this Revenge: a Friend of his coming into his Chamber, took down from off a Shelf a Playbook, who reading a little, he perceived his Friend was soon infected, useth this Remedy; You complained (saith he) when you came in of cold; I will make you a better fire. So burned the Book before him.     


G.  GErtrud, 
i. e. truly amiable.  Gilian, 
see Julian.  Gillet, 
dim, from Giles, i. e. a little Kid.  Glauce, 
i. e. Gray-eyed.  Glycera, 
i. e. Duici, sweet.  Grace, 
commonly used.  Grishild, 
i. e. Grey Lady.  Grimtrid, 
i. e. of a Fair Countenance.  Gorgon's 
appearing so terrible in Fables, for their sweaty Hair and stone transforming Looks, are held to be the Daughters of Cela and P●●●●s●, called by the Names of Medusa, Euri●le, and Thenio, having their abode near the Hesperian Gardens; turning those that came to approach the Golden Fruit into Stone with their looks; till by Minerva's Assistance, Perseus vanquished them: 〈◊〉 which seems to be a Fable, alluding to Fortitude, which overcomes Difficulties and Danger.  Grace's 
are those the Gr●●i●●stile stile Charities, and are held to be the Daughters of Jupiter and Euronyme, but some will have them to be got by Jupiter on Venus, as being the Guardians and Attendants on Beauty, etc. being three in number, viz. Eupbrosyne signifying Gladness, Aglais Beauty, and Thalia Youth and Mirth; referring to the delighting of Mankind, and the faithfulness of Things, and many other Matters, as relating to Joyful Times and Seasons, Pleasure and Mirth are alluded to by them in sundry Manners.  Grey 
the Lady June, a Lady though very Young, of admirable Learning and Virtue, she was Daughter of Henry Duke of Suffolk, and Granddaughter to Mary Daughter to King Henry the seventh, and being by King Edward the sixth declared his Successor, she took upon her the Crown after Edward's Decease, but enjoyed it not long, for Queen Mary prevailing, she was Deposed, and together with the Lord Guildford Dudley her Husband, Beheaded in the Tower of London, of whose wonderful Virtues and Piety's, we speak more largely hereafter.  Galatea 
a Sea-nimph, who growing Jealous that Glaucus, of whom she was enamoured, had gained the Beautiful Nymph Sylla to his Embraces, when she usually did bathe i his Streams, she by Inchantations turned her into a deformed foul Monster, compelling her perpetually to bark in the Caves of the Sicilian Rocks beaten with the Sea, which is no more than the sounding of the Waters against it.  Geruena, 
A Noble Italian Lady, seeing divers Assassins' enter her Husband's Chamber to Assassinate him, threw herself between him and his Enemies, Receiving the Points of their Swords with the loss of her Life, till her Lord recovering his Sword, that hung near him not only detended his own Life, but revenged her Death, by killing divers of them, and putting the rest of flight.  Gabriela, 
a fair and ingenious French Lady, flourished in the French Court, in such rare Perfections of Beauty, that so she far Captivated the Heart of the Warlike King Henry the fourth of France, that he had a design to have Married her, though at that time he was Married to Margaret Sister to his Predecessor; to prevent which, she was Poisoned by an Italian scented Pair of Gloves, presented to her by an unknown Hand.  Genura, 
Queen to the Famous King Arthur, King of the Britain's, for her Beauty and Courage stands a famous Monument in Histories, to 〈◊〉 the Lustre of the fair Sex.  Gratiana, 
a Lady at 〈◊〉 in Spain, being surprised at the Sack of the Town by the Barbarians, gave all her Gold and Jewels freely to the Captain, who had taken her Prisoner, to save her Honour; but the Infidel breaking his Promise, as over-infiamed with the Charms of her incomparable Beauty, going to break his Word and force her, she in the first place, stabbed him to the Heart with a Dagger she had concealed in her Garment, and then to prevent the like attempt of her Chastity from others, she killed herself.  Gonzaga 
Julia, a very Beautiful Italian Lady, had her Name so famed, that it was heard to Constantinople, and found so Charming in the Ears of So●man the Turkish Emperor, that it's thought the Fleet he sent under Barbaressa King of Algiers his Admiral, was more to surprise her, than spoil the Country, but upon their Landing fled to save her Chastity half naked to the Mountains.  Government 
Female asserted the best, I stick not to affirm, that Domination and Government is not only lawful and tolerable in Women, but Justly, Naturally, and properly theirs. First then, though force Crazy Philosophers drunk and besotted with Aristotelism, have endeavoured to devance them from the same species with Men; and others madder than they, deny them Souls, yet when we shall oppose Holy Scripture, which makes Man the Consummation of the Creation, and them the Consummation of Man; if we would cite those high Attributes the 〈◊〉 give unto them, or instance those particular Indulgences of Nature, which Agrippa reckons unto them, or those peculiar advantages of Composition and understanding, which 〈◊〉 Lusitanus ascribes to the, 〈◊〉 to mention that of Trismegistus who calls them Fountains and Perfections of Goodness: And indeed this is a quarrel wherein Nature hath declared herself a most interested party, that we need go no farther than the Judgement of our eyes (the quickest and surest that Man can make) to decide the Controversy. For whom can we imagine to be so insensible, as not to be presently touched with the delicate Composure and Symmetry of their Bodies: The sweetnesses and kill Languors of their Eyes, the Melanage and Harmony of their Colours, the Happiness and Spirituality of their Countenances, the Charms and Allurements of their Main, the Air and Command of their Main, the Air and Command of their Smiles, so that it is no wonder if Plato said, that Souls were unwilling to depart out of such fair Bodies. That this is a Truth, needs so little Demonstration, that looking but into any Story, you shall find, even the greatest Conquerors, Lusty and Proud in their Triumphs, humbled and brought on their Knees by some fair Enchantress. This we account admirable in Alexander and Scipio that they could avoid, in Caesar and Mark Anthony we pardon it in respect of the greatness of their other Actions. 〈◊〉 a Martial-man, you will 〈◊〉, is a Savage Brutish thing, thing that knows how to run 〈◊〉 dangers and to despise them, 〈◊〉 whose thought are always 〈◊〉 random and abroad, seldom with-drawn and upon their Guard, and therefore it is no wonder, if such Men be easily surprised with such dazzling trifles. But when a Man tells you, that even the Wisest Men, have been strange Doters on this Sex, and absolutely given up to them, it will change the Case. I suppose there is no Man thinks Solomon a Fool, and it is well known, how these white Devils seduced him. Augustus, that was certainly one of the steadiest Men in the World, one that in his Touch out-witted the Horry Senate, was all his Light time led by one Livia: But to make this yet plainer, Age we say begets Wisdom, now how general the Affection of old Men is to Women, needs no proof, especially the Older they grow, some of threescore, marrying Girls of sixteen, and therefore it is a clear Argument of the Truth of this Point, and of the Wisdom of those Reverend Seniors that proceed according. Now if it be necessary, that Governors should be of good Entertainment, Affable, open of Countenance and such as seem to harbour no crooked or dark design, no Men can be so fit for Government as Women are. For besides their natural Sweetness and Innocency, their talk is commonly directed to such things as it may easily be inferred, that their Heads are not troubled about making of Wars, enlarging of Empires, or founding of Tyrannies. How few Men- Prophets do Histories affords us in Comparison to Prophetesses; and even at this day, who such absolute followers of the Priests as the Women are? If you wish them Merciful, these are the tenderest things on the Earth; they have Tears at command, and if Tears be the effect of Pity and Compassion, and Pity and Compassion be the Mother of Virtue, must we not think that Mercy rules most in them, and is the soon expelled from them? If you wish Affection to the Country; where can you better have it? Have Have not the Women many times cut off their Hairs, to make Ropes for Engines, and Strings for Bows? 
Thus were this Noble Sex restored to that right which Nature hath bestowed on it, we should have all Quiet and Serene in Commonwealths, Courts would not be taken up with factions and undermine, but all would flow into pleasure and liberty. Instead of moulding of Armies, we should be preparing of Masks, and instead of despressing of Factions, we should have balls and amorous appointments.  
Withal we know, how necessary it is in every Statesman to be Master of all the Artifices and flights that may be to gain upon them he deals with. Now if any can be fitter for this than Women, I am much deceived: For what by their importunities, glances, trains, sleights, ambushes, and little infidelities, it is as impossible to escape them, as to go 
— per ignes Suppositos cineri doloso.   
We must therefore conclude, that as Women bring forth Children into the World, as they mulitiply themselves into these visible and corporeal Souls, and after they have brought them forth, are most tender and careful to bring them up: So it is most fitting, having all these preeminences, and indulgences of Nature, that when they are brought up, they should also have the Government of them: For a Potter would think it a hard measure, if after the Pitcher were made, it should fly in his Face.   Generation 
and Production of Infants. First let us see of what Seed he is engendered, only of corruption and infection. What is the place of his Birth, but only a foul and filthy dungeon? How long is he in the Womb of his Mother, before he be like any thing but a vile lump of flesh unsensible, in such sort, that when the Nature hath retained and taken both Seeds, and being heated by the natural heat, it createth a little thin skin, almost like to that which is next the shell of an Egg that it is like nothing but an Egg laid out of time: Then certain days after, the Spirits and the Blood mingled together begin to boil, in such sort, that it causeth to rise three Bladders like to a bubble that flaots, and are made in a quick stream, which are the places wherein is form the three most noble parts of this superbious Beast, the Liver, the Heart, and the Brains, which is the most excellent part of his work, the seat of all the functions, the true fountain of feeling, the moving of the most mightiest Palace of intelligence and memory, the very Ark of Reason. If we consider likewise by their order, the creation of all other parts, and how they be form, and how the Child being in his Mother's Womb, beginneth to void Urine by the conduct of the Navel, and how the Urine falleth into a little Member or Bladder, separated from the Child, ordained of Nature to that Office, and how he hath no purge by the Fundament, for that he receiveth no sustenance by the mouth, and that the little Belly or Stomach doth not yet his Office, by the which means nothing is transported into the Bowels. And how that the fix first days he is as Milk, the nine days following Blood, the other twelve days after flesh, and the eighteen days that follow, the Soul is enclosed. I know not therefore so Diamond a Heart, which is not moved and ravished with great admiration to contemplate things so pitiful and strange. And yet this that we have spoken is very little, if we will consider more near lie the things that follow, who is it that will not marvel, considering in what manner he is nourished, and with what guiding, without having the use of the mouth, until he be born into the World; then how much his Nature is tender, frail and weak, in such sort, that the Mother be never so little hurt or smitten, or if she smell the smoke of a Candle-snuff, it is enough to kill the Fruit in her Womb. But whilst he is in the Womb of his Mother, with what Food is he nourished, what junkers hath Nature prepared for him? If that his Creation have seemed unto us strange, no doubt his sustentation will ravish us in more great admiration, seeing that he is sustained of Blood and Corruption of his Mother, the which is so detestable and unclean, that I cannot without great horror rehearse that which the Philosophers and Physicians have written, that have written of the secrets of Nature. Those therefore that are curious of such things, let them read Pliny, which hath put in writing in his Natural History that which many others before him have fore-shewed. And after that he hath been long sustained with this Venom, and that he is form and becometh in quantity sufficient, seeking therefore for more greater nourishment, and that he cannot not receive by the Navel so much as is needful, by great pain he striveth to seek sustenance, which is the occasion that he moveth and breaketh the panicles and sustainments that he hath always had till that time, than the Matrice feeling itself pained, will keep him no longer in, but seeketh means to bring him forth, and therefore it openeth, and by the said opening, the Child feeling the Air, followeth it, and straineth more and more to draw toward the opening of the Matrice, and to enter into the World, not without great violent dolours and pain of his tender and delicate Body.  Gentleman-Usher. 
There is a conceited Treatise composed by an Italian (as what Wits more pregnant or present) entitled a Supplication to Candlelight, discovering the abuses committed and curtained by the silent and secret Shade of Night; where it might be demanded, as God in Esay did sometimes ask the Devil our Wathcman, Custo●, quid de Nocte? What seest thou? What discoverest thou? Tho' Lantern and Candlelight hang out; though the Bellman traverse the street; though the Constable and his rugged Gownmen after a nod or two, take care for discharge of their Place, and punishment of Vice, to put out a peremptory Question to a Nightwalker, From whence came you? or whither go you? whom do you serve? or what business have you so late? Yet it seems they have no Commission to examine Coacted Sin: These may hurry along by their Noses, and shroud a loose Gentleman-Usher with as light a Courtesan in a running Broshell, from those conniving Eyes of Endymion and his Brotherhood. And this light piece must be conducted to his Lord, while he is to be admitted to his Lady, to present both their Actions on the stage of Folly. With what a commanding posture rides this Foot-cloth Sin? How apt to forget his composition; and how confident in the privilege of greatness? These generally have their Purveyors, to furnish them with such stuff as may content their liquorish appatite, and feed their intemperate desires with fresh fuel. In every Solemn or Festival Show, these Foragers take their stand, eyeing what Beauties are of most attractive quality, then inquire they of their places of habitation: Occasions they take to converse with them, and in short time so to win in upon them, as they begin to commend their Master's Suit to their too easy attention, and with long Battery, according to the strength of the Fort, so seize on their affection, as they make way to their Lord's admission.  Green-Sickness 
in Virgins and Young Widows, cause, symptems and Remedy.— 
Green Sickness is a Capital Enemy to Beauty, it comes shadowing over it like a dark Cloud, and hides its lustre from the Eyes of Men, Elcipsing that Adorable Splendour that a little before Animated the World of Love, to guide Lovers to the blessed Elysium of Joy and Delight, displacing the Roses and Lilies that fairly flourished to a wonder, and planting Beds of Leeks in their stead. This happens more to Phlegmatic Constitutions than others, because the Humours more abound, making the face and other parts of the Body look green, pale, dusky, yellowish, etc. proceeding from raw indigested Humours; nor doth it only appear outwardly in the discolouring the Body, but it very sensibly afilicts the Parties with difficulty of breathing, pains in the head, palpitation of the Heart, unusual beat and small throbbings of the Arteries in the Temples, Neck, and Back; many times if the Humour by very vicious, casting them into Favours, creates a loathing of Meat, and the distentions of the hypocondriac part, by reason of the Inoridnate Efflux of the Menstruous Blood to the larger Vessels; also by the abundant Humour we find sometimes that the whole Body from the Effects of these Causes is pestered with, swelling at least the Thighs, Legs and Ankles, and a universal weariness overspreads the Microcosine, or little World.  
Galenical Physicians tell us, that this Distemper chiefly proceeds from those Vessels that are about the Womb, proceeding from the abundance of Crude and Viscid Humours, arriving from several Inward Causes, and many times from outward ones, as eating raw Fruit, catching wet on the Feet, drinking too excessively of Water, and Intemperate Diet of any kind, but above all by the folly of such Virgins, who covet to eat Coals, Chalk, Wax, Nutshells, whited Wall, Starch, Tobaccopipes, and such like unaccountable Trash, that certainly hurts, but cannot nourish, but on the contrary, dry up and consume the best Nutriment drawn from wholesome Diet, and cause a Suppression of the Menses and obstructions through the whole Body: So that the victims Humours are turned upon the outward parts, whilst others of the same kind, not capable of being dilated, oppress the Internals. To remove this Malady, enter into a wholesome Course of Diet, and bleed moderately in the Arm or foot, as the Age requires it, take then Decoction of Gaincw● with Dittany of Crect, made in White-wine fasting; and for want of these, take Aloes, Senna, Agrie, Rhubarb boiled and well mixed with Whitewine, but drink not Vinegar, nor very Stale Beer or Ale, for sharp things shut up the passages, and retard the Humours from flowing to those places where they may be Evacuated; and if the obstructions are not to be opened or removed without requiring great difficulty, take prepared Steel, Roots of Scorzonera, Bezora stone, and Oil of Chrystial, of each a dram, powder the Roots, and mingle the Powder with the rest, and beat them well together, then take a dram at a time in a Glass of small Wine, and by a short using of these measures, the Humours will decrease, and in the end the force of Nature will recover its power to operate In a temperate calm manner, and then the Complexion will return, and the Body be full of Vigour and Liveliness, and by Leagueing with Temperance and Sobriety, be ever after more Healthful.  
Green Sickness has yet another Cure, when it can be had to advantage and liking, but it seldom can, unless it be dearly bought, because Beauty that should allure it, is faded. You may guests Ladies at our meaning, for you have often, we suppose, heard it said, 'Tis pity such a one is not Married she's now very handsome, but alas she's going into the Green Sickness for want of a Husband, and then Beauty,  
As some fair Tulip by a Storm oppressed,  
Shrinks up, and folds its si●ker. A●ms to rest.  
Bends to the blessed all pale and almost dead;  
Whilst the loud Wind sings round its drooping bead,  
And òre its lustre a ●ull darkness spread.  
●o shrouded up, her 〈◊〉 disappears,  
Who this Diseases 〈◊〉 Livery wear.  
We must a flow, that Marriage greatly contributes to the removing this Malady, for by Nuptial Embraces and Caresses the Humours are stirred, the Menses that were obstructed flow according to their Natural and due course. The Humours by this means being wasted, and no more Maver administ'red to the increasing them, they will cease: however we advise neither Vir●●●● 〈…〉, to be too hasty upon this account to III match themselves, lest the Remedy be by far worse than the Disease, but rather take what we have before prescribed; wait with Patience, and Converse with Temperance, and so you may do well in all particulars, to your own Content and Satisfaction, which is what we most Cordially wish to the Fair Sex, yet we confess,  
Some when this Cloud they see a coming on,  
Too fond grasp worse Mischiefs than they eat:  
As Flowers peep out too soon, and miss the Sun,  
By the cold nipping Frosts are quite undone.   Gate or Gesture 
to be observed by Ladies, etc.— 
Great Notice is taken of the Gate and Gesture of Young Ladies, and Observations made thereon by the Nice and Cenforious: They guess at the Disposition of her Heart by the dimension of her Motion, concluding a light Carriage most commonly discovers a loose Inclination, and that jetting, 〈◊〉 the Head, bridling up the Chin, and walking stately, 〈◊〉 a haughtiness and Selfmoceit. They will say, were a Lady's Body transparent, she could not more perspicuously display her levity of Mind than by wanton Gesticulations; this than must be avoided, to avoid offence and scandal; nay, we must confess that Decency herself beholding a Lady whose Modesty should be the Ornament of her Beauty, demean herself in the streets, or elsewhere, more like an Actress on the Stage, than Virtues 〈◊〉, she endeavours to reclaim her, by soberly admonishing her to look back to precedent times, or to the wise and grave hurt of the Sex, and she will be convinced her Gestures are inseemly; consider, you are 〈◊〉 Earth, and seem not to 〈◊〉 that Earth you tread on from whence you was Originally taken, and in whose Dust the most Exalted Beauty must lie down, and set in shades of Darkness. If a Virtuous Lady seriously considers the Apish Gestures of Light and Loose Women, they must needs not only make her detest an Imitation, but utterly put her out of conceit with any that shall be so vain to Imitate them. A Swimming Gate, or an affected Pace, as if you were treading out, or measuring the ground by the Foot as you pass along, and that your Mind kept pace with every step, is to be avoided, lest it be looked upon as a studied measure to be singular in your walking, and consequently draw more Eyes upon you than others. A shuffling or rigling motion is likewise discommendable; it gives a suspicion that you are crook-leged, or have received some hurt in your Limbs that has distorted them, when it is nothing so, but that they are fair, strait and beautiful, as Pillars of Alabaster or Ivory, but move with an Unaffected pace, which when you see convenient, you may change to slow or swift; but beware of taking straddling steps, or running a head, for those are Indecent in a Lady, and more becoming the Rural Girls that tread the Summer Dews and Winter Snows.   Gracefulness, 
etc. Grant we that Beauty External in Women is exceedingly to be admired, yet more by the Vulgar, than those who see with clearer Eyes into the chief Graces and Ornaments of the Fair Sex. As from the well mixed Elements arises bodily Temperament, and from the Blood mingling with lively humours in the face, Beauty, so from a well tempered Spirit ariseth Gracefulness. If Virtue could be seen in her proper Lovely and Comely Form, it would above all Objects ravish the Beholders: We see Gracefulness very highly prized when but breaking through a dark Cloud, and appearing with a little brightness in a Lady's Conversation. Grace's are like the links of a Chain fastened to each other, all of them making but one Entire Compliment when united, though some are larger and more lasting than others, more befriending and Beautifying. The first of these may reasonably be Humility, and a Meek Spirit, it carries a Lustre and Adornment with it, like Rubies that shine on their Native Rocks in the darkest Nights, or Diamonds in their Quarry. To be little in her own Eyes, is the ready way to her Exaltation in the Eyes and Esteem of God and Man. Secondly, Steadfastness and firmness of Mind add another Jewel to her Crown. What a pleasing sight is it to see a Woman who can overcome her Passions and Affectations, and consult Reason in all her Actions and Undertake, having a sufficient 〈◊〉 of Wit and Abilities to carry on her Designs and Purposes And again, is the Centre of all her other Virtues; 'tis the Jacob's Ladder whereon Blessings descend to her, and on which 〈◊〉 ascends to Heaven in steadfast believing, and Divine Contemplations of the Adored Mystery. No Gold is so precious, nor will bear such a Trial of Faith; it bears the Test against all Calamities, no storms 〈◊〉 Tempests of Persecution, Temporal Miseries or Affliction, though they rage and beat never so fierce upon it, can shake 〈◊〉 foundation when fixed on the Rock of Salvation: It has always its Eye fixed on the Centre to which it tends, and nothing can rèmove it, or 〈◊〉 benighting Clouds between in piercing Rays, and the Object it is fixed on, to interrupt or dim the Glorious Prospect from whence a Lustre is again rejected on the Soul, and gives it a dazzling brightness. Innocency and Truth are likewise exceeding Graceful to the Fair Sex, a Compound of two in one; the one is a Breastplace of Defence, the other a Golden Zone, to Circle in all other Graces, startling approaching Dangers and Calumnies, and putting them to a shame● retreat: Armed with these Celestial Armouries Woman is made strong for the Battle, and capable of encountering the Legi● of Darkness, and storming all the Batteries the World can 〈◊〉 against her, for there is an Invisible assisting Hand strengthening her, that no power is able to resist, who by break things confounds the strength the Mighty, and kings the exalted Vain glori● to the Dust. A Woman 〈◊〉 she may not put on Man's Apperel, yet she may be clad in the same Armour of Light, which will rebate the Eyes of sharp●expand● Envy, and stands Invulnerable against all Assaults. 〈◊〉 is another Grace joined with Piety, which makes her 〈◊〉 in God's Cause, reasons for his Honour, and can by to means hear his tremendous time reproached or blasphemed without being wounded on the Soul with Horror and Detestation, whilst a Holy An●expand● burns within her, as being truly Jealous for the Lord God 〈◊〉 Hosts, though in her own Concerns Meekness and Humility is 〈◊〉 suitable to her. Let those than hear who are over angry, hot or fiery, to turn them to God and to his Cause, and it will make them cool and calm In their own; for as bleeding on the Arm by Art stops Natural bleeding by Flux, so Zeal 〈◊〉 God cools the corrupt Passions in us, as the bright blazes of the Sun dim and allay the heat and splendour of Earthly fires. 
This Grace becomes the Fair Sex, the rather because it argues truth of Grace, for else calmness of her Frame may denote flatness or folly, or want of Spirit. It must therefore be with most Women doubcless, were there nothing to allay it as with the Females of the Creatures; Nature hath put a fierceness into them beyond that of the Males, though not furnished them with so great a strength to exert it. The She-bear, Tygeress and Lioness are by the Naturalists always accounted the most fierce and cruel, but Grace tempers and cools this fierceness in Woman, making her humble, mild and gentle, affable, courteous, tender, charitable and compassionate. We must acknowledge men's Spirits are hardy, and cannot without a great humbling, if ever, be so pliable as those of women's; so that a Woman being in the way of Virtue, pursues it with more Earnestness, and overcomes by her Humility and Meekness, in suffering all the obstructions and difficulties she meets with. The Charity of this Sex is much to be admired and applauded, of which many worthy Monuments remain in this Kingdom, have Enrolled them lasting Names, not only on Earth, but even in the Book of Life; no Ornament is so becoming the Sex, as a merciful and tender Heart in giving, and giving in Compassion, it is a sweet smelling Savour in the Nostrils of the Almighty; and gives swifter Wings to those Prayers and other Holy Duties that ascend up with it, and place it as a Memorial before him. God is the Author of the Spirit of Gracefulness, and where it is sought with Care and Diligence, with good Works, and a steadfast Perseverance in doing well, it will not be withholden, he that hath given so excellent a Gift to so small and inconsiderable Insect as the Bee, to dispose that Honey she hath gathered from all Flowers in so wise a manner, that her Workmanship makes all the beholders to admire it; does in a higher kind favour Woman the Fairest part of the Visible Creation with his Goodness and Graces, and teach her to make them into one Compound and Temper, enable her to lay them all so sweetly together, and Order not only her Marriage Course, but the Affairs of her Life so well by the help of them, that both every one many afford her special influence into it; and all of them together adorn her with the Beauty of the King's Daughter, who was not so much admired for her Raiments being made of fine Needlework, as for her being all Glorious within, that only can make her appear Graceful in earnest to discerning Eyes, when 〈◊〉 Ornaments are only 〈◊〉 bravery, to take and please the shallow Fancies of the ●● thinking Crowd; and to 〈◊〉 and keep this substantial 〈◊〉 unfading Beauty and Come●●●● she must have the Spirit of ●●riness, and Wisdom to gird the loose Loins of her Soul, and teach her to accommodate herself to every occasion offered a suitable Correspondence, 〈◊〉 there may be no unequalness 〈◊〉 disproportion in her Con●●●● and Management; and this will make all things easy and pleasant to her, for that which comes from a Hypocrite with Toil and Swear, comes from that Soul that Grace has adorned, with Sweetness and Facility however the more careful Woman shall be to Mark the Circumstances and Seasons, and all the occasions of her Life, so much the more wisely she will be able to apply each of tho●● Graces to their Objects, and shewforth the Lustre of all in her General Carriage, and 〈◊〉 as are the Ingredients, such must needs the compound be, it Skill and Discretion order it well. Now the Expression of all these in one, is Amiablenest, that is the way whereby she utters herself, and in it the lovely Blush of them all appears; as humbly amiable, mercifully amiable in the comely Carri●●● of all (as her Body is in wearing the most costly and suited Attire) most comely and pleasing: Especially when the Grace of this Grace is added to it. This proceeds not from any Contingencies, but from a Principle within, which causes her to go on in a uniform Course. So that observe, how you see her at one time, you will find her the same at another, she is always herself; and as a Virgin that is Comely, will look beautiful even in Tears. So although her Course of Life is not always Serene and Calm as the Seas, thereon the Haltions' Brood; but sometimes clouded, and overcast with thickening Tempests of Cross Affairs and Events, which fall out many times suddenly; as when the struggling North wind breaking from its Rocky Dungeon, rouse by surprise the drowsy Deep in Tumultuous Waves and Darts 'em at the Stars; yet in all Cross Accidents, her firmness of Mind bears her up; 〈◊〉 seems unmoved and unconcerned for herself, when she is pitying others, who perhaps are less afflicted that herself, because their Spirits are less able to sustain the Miseries that attend on humane Life; and therefore the burden to them is the greater to be born; she looks upon all Affliction as sent from Heaven, and takes them patiently, as the Fatherly Chastisement of that Gracious God under whose Charge and Care 〈◊〉 is. The Gracious Wife is not only a helper to the Estate of her Husband, and to the well being of her Neighbours, but she is a Comfort and Contentment to their Minds and Spirits. 
As from the Comb the Honey drops distil,  
So from her Lips Words gently fall,  
With Golden Sweets her ravished Ears to fill,  
And shower down Blessings on us all.  
Whilst in her Breast, Celestial Beauties lie,  
That make the Wonder in the Harmony.  Solomon the wisest of Kings, ransacks all the precious Stores of Nature, to find fit Similes and Emblems for a Virtuous Woman; and all to show that Loveliness and Gracefulness, is that principal Excellency that commends a Wise to her Husband's Esteem and Affection, without which the rest would be of little Value or Moment; in other things she hath a mixture of herself, but in this she resembles him, who hath restored her to her first Order and Comeliness in Creation; a Creation which no External Value can purchase, nothing in the World can equal the Reflection of those Graces a loving Wife makes her Husband Partaker of with her; since all her Actions and Undertake redound as well to his as her Praise, and turn equally to the Credit and Advantage of them both; as on the contrary a Vicious Wife is a Discredit, a Disgrace, and a hurtful Evil to a Husband, she creates abroad to him dishonour and shame; and at home Discontent and Trouble; yet the best Man so afflicted shall hardly avoid one of these Imputations, viz. that he is unworthy of a good one, because he knows no better how to Order her, and make her better, by sober Counsels and Advice; or Unhappy, because such a one is thrown into his Arms, as a Punishment of his former supposed Transgressions; but let's leave perverse Wives, and treat of those that make men's lives comfortable in a Marriage Estate.  
A Good Wife sets the Crown of her Merits upon her Husband's Head, and expresses the temper of her inward Virtues in the amiableness of a Loving and Sweet Carriage, no Afflictions nor Frowns of Fortune can make her forget her Duty and Tenderness towards him, but her pleasing Influence breaks through all Oppositions and Sorrows, as the Sun through the thick Mists or dark Clouds, darts its rays of Light and Heat to revive the Solitary Earth; after she has been long encumbered and enfeebled in the Icey embraces of a tedious Winter; and almost suffocated by the raw Damps and Fogs he has breathed upon her. It is not so Praiseworthy for her to cheer her Husband, when there is no such Apparent need of her Consolations and Comforts; but it is highly honourable in her 〈◊〉 do, when the shades of Adversity have eclipsed his Splendour and thrown a Mantle of Da●●ness over his Content●●●●, when all other earthly Comforts have forsaken him; as i● the season of Sickness, or the breaking in of some one dangerous or various Calamities upon his Spirits, to the wounding 〈◊〉 his Soul, and casting him 〈◊〉 Agonies of Sorrow and Confusion: Then the kind Endearments and Tenderness of a Wife, is better that the Melody of the most Pleasant Music, and that is the best Trial of her Faith and Constancy; then she truly understands the Grace that God hath given her, and it appears Graceful and Ornamental in her, sets her off with an uncommon Lustre, and adds to the Excellencies of her Beauties; she makes a Husband truly Happy and Exalts her value above the price of Rubies, she is a Crown and Ornament to him, and a glorious Pattern for the Sex to imitate, and he that values not, and highly esteems such a Treasure, is unworthy of it, and of seeing good days; If God has thus blessed any Man, as no doubt he has several with such a Wife, let him seriously consider the Happiness he enjoys, with thanks to him who hath so framed and brought her to his Bosom: Let him labour to encourage her cheerfully to persevere in her well-doing, and give no occasion 〈◊〉 of scandal or offence: Let 〈◊〉 Seal her a bond of faithful respect and cordial Love, that he may see that her Virtnes 〈◊〉 her worthily Esteemed and 〈◊〉 Valuable: Let him count her as the Signet on his right hand, place her near his Heart, as a costly Jewel of great Price: Let it not be enough, that he 〈◊〉 Love one who hath honoured him more than all his Wealth or Birth could do, but 〈◊〉 must as far as in him lies, procure her Honour in all places, and suffer none to eclipse her worth: Let her possess the fruits of her Labour, and let her Works Praise her in the Gates.— And to sum up the Character of a Virtuous Woman, take this borrowed ●ilimode, though perhaps not so good Verse, as a true Description of her.  

1.  
Let the Violet which alone  
Prospers in some Happy shade,  
The Virtue in her has its Throne,  
〈◊〉 no loser Eye betrayed.  
For she is to herself untrue,  
〈◊〉 delights ìth public view:  
〈◊〉 her Beauty as no Arts  
〈◊〉 enriched with borrowed Grace;  
〈◊〉 high Birth no Pride imparts,  
The Modest blushes spread her Face.   

2.  
When Folly boasts, Illustrious Blood,  
This foe is noblest being good.  
Curious, she knew never yet  
What a wanton Courtship meant;  
Nor speaks she loud to boast her Wit,  
But's in her Silence Eloquent.  
Of herself survey she takes,  
But between Men no difference makes:  
She obeys with speedy Will  
All wise and innocent Commands;  
And is so innocent that ill  
She Acts not, neither understands.   

3.  
women's Feet may run astray,  
If once to ill they know the way.  
She sails by that great Rock, the Court,  
Where Honour oft has split her Mast,  
And in retiredness finds a Port,  
Where her Fame may safe Anchor cast.  
Pure Virtue cannot safely fit  
Where Vice is found enthroned for Wit.  
She holds that days Pleasure best,  
When Sin waits not on delight;  
Without Mask, or Ball, or Feast,  
Sweetly she spends a Winter night.   

4.  
She her Throne makes Reason climb.  
Whilst would Passions captive lie;  
And 〈◊〉 Article of time  
Her pure thoughts to Heaven fly.  
And all her vows, Religious be,  
And she from, vain Conceits is free.  
No centre knows, she for her Love,  
But that Eternal fixed above.   
But we need not stand too nicely upon this Point, seeing few regard the Complexions or Proportions of this kind when they couple, but if they are healthful, young and vigorous, we see those of all Complexions and Constitutions have Children, it is convenient however in some measure to assist Nature in taking Care to be Temperate, and to feed upon wholesome Diet, to cherish the Body as you find occasion with Restoratives, and to charm the Imagination with Music, to wash away Cares by cheering Refreshments, that the Mind being elevated to a Pitch of Joy and Rapture, the Body being discumbered, the sensual Appetite may be the more freely encouraged to gratify it felt in the delights of Nature; Melancholy and Grief being utter Enemies to Generation, by drying up and consuming the Prolific Moisture; therefore whatever is troublesome to the Fancy and Senses must be avoided; excess of Eating and Drinking likewise are to be omitted, for the superabundant humours and fumes created thereby, dull the Spirits and render the Body unactive; therefore Moderation in choice of Meats and Drinks breed more and better Blood, because the Digestion is more Easy and Natural, and the Concoction more freely distributed, and this good Blood creates good Spirits: So that all things work and concur to the best end of answering your Expectations to have healthy and beautiful Children, and when you have obtained them, as the lasting Pledges of chaste Love, and the best of Temporal Blessings, and so to bring them up in good Education, that they may be 〈◊〉 true Comfort to you, and 〈◊〉 Grace and Ornament to their Country.   Generation, 
a natural 〈◊〉 on, whereby an Animal 〈◊〉 another like it of the same 〈◊〉, of convenient Seed. In Generation, the first thing we see is a red Speck, which is clothed with a little Bladder next a little Heart, whence Veins and Arteries flow, at the Extremity whereof you see the Viscera, the Bowels, etc. afterward the whole Faelus is form and clothed with Membranes; before Generation the Seed of the Male being cast into the Womb, enters and prepares its Pores, afterwards sweats out a Viscous Substance, like the white of an Egg, which moves the Egg out of the Testicles and Tubes; for the Woman's Eggs being impregnated by the influence of the Seed, are emitted out of the Testicles, and received by the Fallopian Tubes. 
Generation more particularly considered in the making a 〈◊〉 choice in Marriage.  
Generation is the chief end of Marriage, and for which it was principally ordained, but is many times frustrated by unsuitable Matrimony; Hypocrates in reference to a Woman's being capable of Generation, tells us that to Experiment It, she may take Incense or Storax, and make a Suffumigation with a Garment lose wrapped about her, hanging to the Ground, in such a manner as no Vapour or Fume may easily scatter, and after about half an hours continuance over the smoking Incense, if she find the Fume of it in her mouth, it has by its quick penetration passed through the Vessels, and shows them to be open; so that there being no obstruction, there can be no Barenness, as this famous Physician concludes: However notwithstanding this, regard aught to be had to the Complexions and Consticutions of the Parties that marry, that it may in a great measure be discerned how nearly they are corresponding a d agreeing, for it hath happened that a Man who has been Childless by one Wife. tho' Young, and to appearance apt and capable, has had divers by another; and on the other hand the like has befallen Women.  
Grant we must then, in some measure, what the same Physian gives as his Opinion, That such a Correspondence ought to be between the Married Couple; and his Reasons are That the hot answer not the cold, the moist, the dry in measure and quality: And then the Cultivature is in vain, and there may be Pleasure, but no Generation; for so marvellous Work as the formation of a man, (continues he,) could not be performed without a proportionable Comixture of Seed: and to Exemplify this Assertion on of his, other Physicians proceed to tell us, that a Woman very Ill-conditioned, shrill-voiced. Swarthy Complexion and inclining to Leanness, suits best for the Work of Generation.   Gentleman, 
(generosus nobilis) seems to be a compound of two words, the one French (gentile, i.e. honostus, vel honesto loco natus;) the other Saxon, mon, as if you would say, a man well born. The Italian follows the very word, calling those Gentil-homini, whom we call Gentlemen.  Galanthis, 
Alemena's Maid turned into a Weasel.  Galathea, 
a Sea Nymph beloved of Polypheme, who killed Acis whom she preferred before him.  Gallus, 
a Young Man punished for suffering Sol to discover the Adultery of Mars and Venus.  Gillet, 
Aegidio the Woman's Nature.  Gilt, 
Jilt, a cheat, a fly defeating ones intent.  Glycerium, 
a Courtesan of Thespia.  Godina, 
Wife to Leosvic Lord of Coventry, (who to gain them a release from his Impositions) road naked through the City.  Geloum, 
a Lake is Sicily, at two Fountains, whereof one makes Women fruitful, the other barren.  Grishild, 
gr. Grey Lady.  Guastaliens, 
a Religious Order of Men and Women, began 1537. by a Mantuan Lady, Counsels of Guastala.  Gule, 
Goule, or Yule of August, St. Peter ad Vincula, Lammas-day, when they say Quirinus' Daughter (by kissing St. Peter's Chain) was cured of a Disease in her.  Gummilda, 
she killed herself, because her Husband Asmond King of Denmark was slain in Battle.  Gunora, 
a Norman Lady who held the Hamlet of Lanton by the service of a barbed Arrow to the King when he hunted in Cornedon Chase.  Graeae, 
three Sisters of the Gorgon's, they had all but one Eye and one Tooth, which they used by turns.  Gallant, 
(Fr.) goodly, noble, virtuous. But it is now substantively applied to that people who si Servant or Platonic to a Lady.  Galatia, 
a Sea Nymph, for whose love Polyphemus flew himself.  ganymed, 
(Ganymedes) the Name of a Trojan Boy, whom Jupiter so loved (say the Poets) as he took him up to Heaven, and made him his Cupbearer. Hence any Boy, loved for carnal abuse, or hired to be used contrary to Nature, to commit the detestable Sin of Sodomy, is called a Ganymede, or Ingle.  Gertrude or Gerritude 
(a Woman's Name) compounded of the old Saxon Gar, i.e. All; and trude i.e. Truth or Tro●h.  Gorgon, 
(Gr.) a terrible fight Woman. Poets feign there were three such, Daughters to King Phorcbus, their Names were Medusa, 〈◊〉, and Euryale.  Gossip, 
(from the Saxon Gorsib) our Christian Ancestors (understanding a spiritual affinity to grow between the Parents and such undertook for the Child at Baptism) called each other by the Name of Godsib, which is as much as to lay, as they were Si● together, that is, of Kin through God, or a Cousin before God; And the Child in like manner called such his Godfathers' or Godmothers', etc. Versed.  Graces, 
(Charites) three Sisters Poetically supposed the Daughters of Jupiter and Venus: They were called Aglsis, Thalia and Euphrosyne: The Moral was, to express the mutual love, and cheerful Conversation, which ought to be among Friends, for they were painted naked, to signify friendship ought to be plain without dissimulation; smiling and merry, to show Men should do good willingly; young. and Maiden-like, to teach, Friendship should consist in honest things; and holding hands together in a round ring, to show a Benefit bestowed, returns again to the giver.  Gyazcia, 
in general, are the Accidents incident to Women.  Guabr-merched. 
Br. a fine to the Lords of some Manors upon the Marriage of their Tenants Daughters; also as Lair●●●  Gy, 
o. a guide.  Gybr, 
o. any writing or pass.  Gyges, 
a Lydian Shepherd who killed the King Can●aules (his Master) and enjoyed his Crown and Wife (whom he had shown him naked) by the help of— Gyge's Ring, taken from a dead Giants finger found in the belly of a brazen Hoary in the Earth, whose co●ler (turned inward) made him invisible.    


H.  Hagar, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Arabic signifies to flee, perhaps a Name given her from the face of her Mistress Sara 〈◊〉. 16.6. or as others, ● a Stanger.  Hinnah, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Channah, i 〈◊〉 or merciful.  Hai●is, 
see Avicen.  Helena, 
à 〈…〉. dict. So called from her beauty.  Hephzi-bah, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2. King. 21.10.1. ●● delight, or properly will ●● in her.  Esther, 
see Esther.  Huplice, 
was Daughter to 〈◊〉 King of Thracia, and gave her Mind to Warlike Exploits, to which the was inci●ed by often hunting wild Beasts, and when the Guests made an inroad into her Father's Dominions, overthrew his Power, and took him Prisoner, she with certain Troops purified the Enemy, roated them, and ●ave him a famous 〈◊〉.  Harpics, 
Monsters fabled to have the Bodies of Birds, and Faces of beautiful Women and are said to be the Daughters, of Neptune and the Earth, they greatly disturbed Aeneas at his Banquet, and presaged the hardship he should meet withal in his Voyage from Troy to Italy.  Hebe, 
styled among the Ancients the Goddess of Youth, and is said to be the Daughter † Juno. She was made Cupbearer to Jupiter, but slipping ●● a Feast, her Coats flew over 〈◊〉 ears, and discovered her Nakedness in an unseamly part, which caused the Thunderer to appoint Ganymedes to officiate her place; but afterward, she was Married to Hercules, when he took his place in the Skies.  Hecata, 
called the Goddess of the Night, 〈◊〉 in Poisons and Enchantments; she was painted with three heads, one of a Dog, one of a Horse, and one of a wild 〈◊〉. Some call her Proserpina, or the Queen of Hell; she is said to Poison her Father, and flying to her Uncle for Refuge, he Married her, and on her begat Circe's and Mede●, both Inchantresses.  Helen, 
the Daughter of Jupiter by Ledea, Married to Menelaus' Brother to King Agamemnon; her Rape by Paris, Son to King Priamus of Troy, occasioned the destruction of that famous City by the Greeks, after a ten years' Siege, and great Effusion of Blood; she was accounted one of the most beautiful Women in the World.  Helen, 
Daughter to Constantine the Great, a Virtuous and Heroic Lady, Married to Julian the Apostate.  Helen 
Queen of Adiabene, who first embraced the Jewish, than the Christian Religion.  Helen, 
Daughter of King Coilus, a British Prince, married to the Roman Emperor Constantinus Chlorus, and Mother to Constantine the Great; she was a great Encourager of the Christian Religion, found out the Cross where the Jews had hid it, and caused many places of Religious Worship to be builded; she was called Augusta and Imperatrix, and relieved the Poor wi●h all the Treasure that came to her hand, and was a munificent Patroness to the before afflicted Christians.  Helle 
was Daughter to Athmus King of Thebes, who flying from her Mother-in-law with her Brother Phryxus, was drowned in the Narrow Sea that parts Asia from Europe, and by that Misfortune gave to it the Name of Hellespont.  Heliades, 
Sisters accounted the Daughters of the Son, and Celymene, whose Brother Phaeton was, who unwarily aspiring to guide the Chariot of the Sun, was destroyed by Jupiter's Thunder, for firing the Earth and Skies by his misguiding it, for whom these Sisters wept till the Gods turned them into Poplar-trees, and their tears into Amber.  Here's Martia, 
or the Martial Heir; it was accounted amongst the Ancient Romans as a Goddess of Heirs, and held to be one of M●●s's Companions; she took her Surname of Martial, by reason in those times Quarrels frequently arose about Inheritances and Successions, and when they were decided, either by Arms of contesting in Law, they supposed, a right decision.  Hermaphrodite, 
An ancient Idol bearing the Resemblance of Venus and Mercury, called otherwise Aphrodite, as Joining, trading and Eloquence with delights, etc.  Hersilia, 
Wife to Romulus first Founder of Rome, a Virtuous Sabian Lady.  Herta 
was accounted a Goddess among the Germans, worshipped in a thick Grove, and her residence when she pleased to appear, was a Cart with a Carpet over it, her Victims were menial Servants or Slaves, who were thrown into a Lake and there perished, in hopes of enjoying Pleasure and Plenty in another World; her Cart upon general Processions was sometimes drawn with Oxen, and sometimes by Lions.  Hesione 
the fair, was Daughter to Leomedon King of Troy, and by reason of the raging of a Plague, the Oracle being consulted, it told them, that to appease the God of the Sun, and the Sea, with whom the King had broken his word, a Virgin must every day be tied to a Rock, where a Sea Monster should be sent by Neptune to devour her; this being done by Lot, it fell upon Hesione: but Hercules returning from his Hysperian Voyage, in a dreadful Combat killed the Monster, and freed the Royal Maid.  Hildigardcan, 
Abbess of the Order of the Benedictines, famous for her Learning and Piety, but more for her Prophecies of the Errors that should creep into the Romish Church.  Hannah, 
the Mother of the famous Prophet Samuel, who obtained him of God by her servant Prayers, after she had been a long while Barren.  Hiparthia, 
Married Crates only for his Wisdom and Learning, being otherways deformed, and unfightly, and poor, 〈◊〉 could all her Friends or 〈◊〉 offers of Rich matches 〈◊〉 her from him; She was ●●r self very Learned and In●●●●ous, so that their Souls, rather than their Bodies coveted to be near together.  Hippodamia, 
Daughter to Briseus, and fell among other Captives at the taking of Tenedos to the share of Achilles; but Agameamon falling in Love with her, took her from him, which made him refuse to assist the Greeks till the Trojans had near vanquished them, and came to set fire to his Ships.  Hippodame, 
Oenomaus the King of Ellis' Daughter, being very Beautiful, abundance of Suitors crowded to gain her in Marriage, which made him consult the Oracle about the success, which gave Answer, That whoever married his Daughter, should came his Death; whereupon he made Decree, that whoever could outrun him in a Chariot-Race, should have the fair Hi●podame in Marriage, but being vanquished, he should die: Many declined it, but some being vanquished, were put to death. Till P●l●ps having bribed the King's Chariotier, to leave a Pin out of the Wheel, that it might fall off in the Career, by which fall the King was wounded to death.  Hortensia, 
a Roman Lady, Daughter to the Orator Horlensius. At the time a great Tax was laid upon the Matrons of Rome, she notably pleaded their Cause before the Triumvire, that a great part of it was remitted.  Hostilina 
was by the Pagans accounted a Goddess taking care of their Corn, that it should grow to an equal length and be full Eared without Blasting.  Hours, 
by some Reputed God esses begot by Jupiter 〈◊〉 Themis, and were called Eunormia Irene and Di●ce, or Good Laws, Peace and Justice.  Howard 
(Ci●●erine) she was Married to King Henry the VIII and was Daughter to the Lord Edmond Howard. Son to Thomas Duke of Norfolk: she was one of the two Queens that he caused to be beheaded, upon suspicion of Incontinency, though neither against her, nor Anna Bullen, who felt the same Fate before her, any thing deserving Death appeared, only the King's Pleasure must be obeved to make way for more Wives.  Hyacinthides, 
six Daughters of Erichtheus, who succeeded Pandion King of Athens, taking their Names from the Village Hyachithius, where they all se●● a Sacrifice for their Court v. for the Oracle having declared that the Thracians, who were Warring against the Athenians, could not be overcome, unless one of their Ladies was offered up as a Sacrifice to Dima; they all contented so earnestly to have the Honour to die for their Country, and the Love they bore to each other, that they would not have one to die, unless ●●w all participated in the same Death, and their Wishes being granted, the Athenians gained: most notable Victory; their Proper Names were Pandora, Procris, Clithonia and Orithia, and are fabled to be placed among the Stars.  Hyadeses, 
are a Company of Stars, to the number of seven, placed in the Neck of Taurus; they are tabled to be Nurses to Ba●chus, and by him in return of their Kindness, fixed as Constellations, and are called the Weeping Stars, as having great Influence over Rains and mo●st Clouds.  Hypermenstra, 
one of Daraus K. of Argo's fifty Daughters, who married the fifty Sons of Egytus, whom Daraus ordered them to k●ll on their Wedding Night, which they all did but this Lady, who saved her Husband Lynceus, for which her Father Imp●●●tioned her, but soon after 〈◊〉 her, and restored 〈◊〉 to her Husband.  Hysiphile, 
ho Queen of the Island of 〈◊〉, was banished by the Cruel Women, who had killed all their Husbands, Fathers and Brothers, for sparing her Father Thaos, and being taken upon the Sea by Pirates, she was sold to Lycurgus' King of Ne●e●, who understanding who she was, gave his Son Archemrus to be Nursed by her; she having a little before brought forth Twins, whom Jason had begot on her in his Voyage to Colobis, when he fetched thence the Golden Fleece.  Housekeepers 
to Persons of Honour or Quality. Those Persons who would qualify themselves for this Employment, must in their Behaviour carry themselves grave, solid and ferious; which will inculcate into the beliefs of the Persons whom they are to serve, that they will be able to govern a Family well. They must endeavour to gain a Competent knowledge in Preserving, Conserving, and Candying, making of Cates, and all manner of Spoon-meats, Jellies, and the like: Also in Distilling all manner of Waters. They must likewise endeavour to be careful in looking after the rest of the Servants, that every one perform the Duty in their several Places that they keep good hours in their uprising, and lying down, and that no Goods be either spoiled or embezzled. They must be careful also, that all Strangers be Nobly and Civilly used in their Chambers, and that your Master or Lady be not dishonoured through Neglect or Miscarriage of Servants. They must likewise endeavour to have a competent knowledge in Physic and Chirurgery, that they may be able to help their maimed, sick, and indigent Neighbours; for commonly all good and charitable Ladies make this a part of their Housekeepers business.  House-Maids, 
Your principal Office is to make clean the greatest part of the House; and so that you suffer no room to lie foul; that you look well to all the stuff, and see that they be often brushed, and the Beds frequently turned. 
That you be careful for, and diligent to all Strangers, and see that they lack nothing in their Chambers, which y●●r Mistress or Lady will allow; and that your Close-stools and chamberpots be duly emptied and kept c●ean.  
That in the Afternoon you be ready to help the Housekeeper or the Waiting-woman in their Preserving and Distilling.   House-keeping Expenses: 
The Husband abandoning his Pleasures and Hony-moon Delights, and that's the greatest pleasure in the World, for a Man to be able to deny himself; he brings home his Wife, puts on his ordinary Weeds, and begins to consider what he has to do. And I hope there is never a Manichean of 'em all, but will confess it to be very great pleasure to a Man to look after his own Business; and if he sees his Wife no less diligent in her Station, that's as great a pleasure as any can be. There is no Man in the World so silly, but that before he goes about to Marry, he has so much insight into the World, as to know that the best Housewife in Nature can never be able to show her Art, her Education, and her House-wisery upon bare Walls. I would lain know, which a rational Man would take for the grea●er pleasure, to see his wife always industriously employed at home, or never at home but a Nights, and that not till the Watch cries, Past twelve a Clock neither but still whipped out of Doors, as soon as she gets dressed and spending her time at the Playhouses, or else losing Money at Cards at this or that Gossip's House, where she finds Company most suitable to her Humour. Now there is no Woman in the World can show her House-wisery, and her Ingenuity in an House where there is nothing but bare Walls. They that go a borrowing, go a sorrowing, says the Proverb. That Woman is in an ill Condition, that must be forced to send to her Neighbours for every Skillet, or Stew pan, or Washing. Tub she wants, which are many times denied, and as frequently lent with an ill will. But she that has all things necessary about her need never be beholding to her Neighbours. And therefore in my Opinion, it ought to be so far from being an undergrateful Sound, that it should be like the Music of St. Pulchers Chimes in his Ears, when his Wife ask him for Money to buy Necessaries. If she aim to be a little more gay and sumptuous than ordinary, that aught to be another pleasure to him: For the best is the best Cheap. She becomes the Envy of her Neighbours that come to visit her, an● her Reputation runs through the Parish like Wildfire. The brightness of the Bosses of her Fire-L●ons, and the glaring Lustre of her Pewter, and Preserving-pan, are the Discourse of all her Acquaintance.  Habit, 
By the Habit we understand all sorts of External Ornaments, as well for Men as Women; as Garments of fine St●ff enriched with Gold-plated Buttons, curious Veneti●s Points, and ot●er Toys which make the Accoutrements complete; but here are certain Maxims to be observed. 
First, That all the Garments worn be Ala-mole, that they be always New, and that you have variety for change: To avoid all Extremes, and extravagant Fashions, an● not to be concerned with the introducing of new ones, but follow tho●e that are most generally approved; to change w●en others ●hange. and never to have any thing that is extraordinary, or affected: Not but that H●bili●ments are very advantageous, especially to Women; for that Lady may be judged as extraordinary Beauty, whilst she is se●n in a Noble Dress, who will lose the greatest part of her charms, when divested of her Apparel. And those that are experienced, do not love to be seen in a careless Garb. In the morning as soon as they are up, the first thing they do is to salute their Glass, and consult with it, to know whether they have gained or lost any Graces since they last conversed with it. Then they immediately bridle in their Chin, and make horns upon their Heads with their Hair, the Looking-glass, that is like an Ape, counterfeits them, and shows them the horns also, when they smoooth their Hair, the Looking-glass smooths it also; and when they raise it, it raiseth it likewise, and generally doth every thing they do. After that they have spun away the Morning in ordering their Hair, and their Pendents, and making little rings upon their Foreheads, which they fasten with mouth-glew, and rightly placing their Earrings and other Toys, and that the Galss acquaints them their Head is well dressed; then they begin to commit their Body to a close Imprisonment, and pinch it in sotarrow a compass, that the best part of its plumpness is forced to rise toward the Neck, ●o emancipate itself from such hard Captivity: and being groun of her liberty, appears with a kind of pleasant briskness, which becomes her infinitely. As for her fair Breasts, they are half imprisoned, and half free; and do their utmost endeavour to procure their absolute liberty, by shoving ●ack that which veils the one half; but they are too weak to effect it, and whilst they strive to free themselves they cast over a Veil, which perfectly hides them. The desire they have to be exposed to view, makes them beat it back continually, and not being able to remove the small obstacle, they look quite through it: there is nothing constantly free but the upper part of the Neck, which is also more vainglorious than all the rest, and is adorned with a Necklace of great value, which adds to its vanity. When the Fair One is thus accoutred, the turns on all sides before the Glass, as if she would ask the Question, What it thinks of her? And when he likes it, she takes her leave, and orders the Horses to be put in the Coach, and then she goes to bestow a Visit upon some Assembly of Ladies, that she may not altogether lose the pains she hath taken in her attiring.   Hadarezer, 
Aderezer, Beautiful, Healthy.  Hags, 
Vapours like Flame about the Hair, or Horses Manes, not so much flaming as reflecting light.  Halebrede, 
a Lout, or Lubberly Man, or Woman.  Halicarnassus, 
the chief City of Carta, where the famous Tomb of Mausoleus' was built by his Queen Artemisia.  Halifax, 
(sa. holy hair) Horton, a Town in Yorkshire, from a Malds' head cut off by a Priest, and hung upon a Yew-tree there.  Halonesus, 
an Aegean Isle defended by Women when all the men were slain.  Huff. 
The Huff heretofore usually kept his Whore, which upon a plotted occasion must acknowledge herself his Wife, who having drawn in some Young man to iie with her, gives Intelligence thereof to the Hector, who watcheth the minute, catcheth them in the Act; and with threats frightens the Young man into a compliance of recompensing the Injury, either by present satisfaction, or by a Bond, or so forth; but this hath been so notoriously and commonly used, that this practice is absolute and quite out of fashion. Yet still he hath a being, though his way of living be somewhat different, for now he at first sets up by taking a Purse on the Road, which not only puts him in stock, but furnisheth him with good Apparel, that may qualify him to keep Genteel Company, as occasion shall offer. He understands a die very well, and well he may; for, for some Years that he was a Footboy, or so, there was not an hour in the day past, in which he did not exercise his Hand with the Dice, either for naughty halfpences, or Coffee-pences when Fortune smiled, or else by himself, that he might the better cope with his Livery-Companions, Lace-coated Gamesters; besides, three parts of every Night's dream is spent in, Come at seven, what chance of the die is soon thrown, in topping, slurring, palming, napping, with how to fix a die for any purpose. Practising thus Sleeping and Waking, he becomes an excellent Proficient in all sorts of Gaming, by which he enedeavours to bubble all he meets with, but if unkind Fortune by meeting with his match, hath robbed him of his Money, he knows where to borrow or steal an Horse, with which he may rob the Traveller to Re-instock himself. In short, his Cloister is a Bawdy-house, where all his Devotions are tendered. He is a Protector to all distressed Damsels called in our Vulgar Tongue common Whe●●●s; and that he may put a better gloss not on the matter, calleth them Cousins, and swears he will vindicate their (stinking) Reputations with the Hazard of his Life, and that he may strike terror into the fearful, he will draw upon any slight occasion, not with an intent to hurt, but to wipe off the suspicion of being a Coward; for this he knows, that the Opinion of Valour is a good protection to him that dares not use it. In Company there is no man more Exceptious and Choleric, but seldom lets his anger swell into a Quarrel, but hopes by his Huffing to blow over a sound basting. Yet if he discovers a Coward, be will not rest still he hath found 〈◊〉 some means to quarrel with 〈◊〉, and there must not be ●●pected a reconcilement, till 〈◊〉 Gentleman hath given him 〈◊〉 with a Silver Sword. 〈◊〉 Man more constantly 〈…〉 his Brains than this 〈◊〉- Huff; for his Life is a 〈◊〉 Invention, and each Meal 〈◊〉 stratagem. When his Whores will not or cannot supply him, 〈◊〉 borrows of any that will 〈◊〉 him money, which sometimes is lent him, not so much 〈◊〉 a Repayment, as that 〈◊〉 will never trouble them 〈◊〉.  Husband, 
Whether lawful 〈◊〉 a Young Lady to pray for one, 〈◊〉 when shall she obtain him— 〈◊〉. He must renounce Huminity, and confess himself a 〈◊〉 of an Aggressor upon the privileges of Nature, that ●ould not make it as immortal 〈◊〉 as possible, which is only ●●urably effected by Murri●● whereby we survive in 〈◊〉 Children. Misery without Friend to bear a part is very 〈◊〉, and Happiness with 〈◊〉 Communication is tedious, and (as Seneca has observed) 〈◊〉 inclines us to make a 〈◊〉 Choice of Misery for No●●. We should be vagrant 〈◊〉 of Animals without Marriage, as if Nature were ashamed 〈◊〉 our Converse; We should attribute to the Destruction 〈◊〉, condemn the Wisdom 〈◊〉 first Institutor, and cen●●● the Edicts of such Commonwealths, who upon very good grounds have discountenanced and punished Caelibacy. Nay, supposing all the Miseries that Marriage haters suggest should fall upon us, 'tis our own Fault, if with Socrates we don't learn more by a Scolding Wife than by all the Precepts of Philosophers.— Now if it be lawful to Marry, 'tis lawful for Ladies to pray for good Husbands, if they find their Inclination, Concerns in the World, or other Motives (which they are to be Judges of) consistent with the Ends of such Society. As to the Form of Prayer required, they may if they please, use the following if they are not better furnished already.— From a profane Libertine, from one affectedly Pious, from a profuse Almoneer, from an uncharitable Wretch, from a wavering Religioso, and an injudicious Zeallot— Deliver me! From one of a startched Gravity, or of ridiculous levity; from an ambitious Statesman, from a restless Projector, from one that loves any thing besides me, but what is very just and honourable— Deliver me! From an extacyed Poet, from a Modera 〈◊〉 i it, from a base Coward and a rash Fool, from a Pad and a Pauper— Deliver me! From a Venus Darling, from a Bacchus Proselyte, from a Travelling Half, from a Domestic Animal; from all Masculine Plagues not yet recounted— Deliver me! But— Give me one whose Love has more of Judgement than Passion, who is Master of himself, or at least an indesatigable Scholar in such a Study, who has an equal Flame, a parallel Inclination, a Temper and Soul so like mine, that as two Tallies we may appea●● more perfect by Union. Give me one of as Genteel an Educations as a little Expense of time will permit, with an indifferent Fortune, rather independent of the servile Fate of Palaces, and yet one whose Retirement is not so much from the Public as into himself: One (if possible) above Flattery and Affrones, and yet as careful in preventing the Injury as able to repair it: One, the Beauty of whose Mind exceeds that of his Face, yet not Deformed so as to be distinguishable from others even unto a ridicule. Give me one that has learned to live much in a little time, one that is no great Familiar in Converse with the World, nor no little one with himself: One (if two such Happinesses may be granted at one time to our Sex) who with these uncommon Endowments of Mind may (naturally) have a Sweet, Mildred, easy Disposition, or at least One who by his Practice and frequent Habit has made himself so before be is made mine; but as the Master-perfection and chiefest Draught, Let him be truly Virtuous and Pious; that is to say, Let me be truly Happy in my choice. As to the second Question When this Young Lady may expect a Husband take this Answer? viz. We read of a Waggish Boy, that were to the Delphic Oracle, with a live Sparrow in his hand, and proposed this Question, W●●ther the Sparrow was dead or alive? designing, that if the Oracle had answered dead, to have shown it alive, or if the Oracle had answered alive, to have crushed it in his hand, and produced it dead, but the Oracle answered, In ●● situm, etc. 'Tis in thy power to produce it either alive or dead. I am sensible the Lady needs not to be instructed in the Application, which if she designs in the Affirmative, I would not have her to neglect her Form of Prayer. Athenians.—  Husband Indifferent, 
or how to make your Life easy and pleasant with him. Having entered the State of Matrimony either by your own Choice, or the prevailing Authority of Parents, over your natural Inclinations or Affections; it is then your business (as the Country Phrase is) to make the best of a bad Market; for indeed, not without some Melancholy Resentments, we must declare it one of the greatest disadvantages of the fair Sex, that many times their Liberty is restrained in making their own Choice, their Friend's Experience and Care being by a kind of a Custom allowed in that (though frequently very unagreeable to their own Fancies) with which however through Modesty they are seemingly constrained to concur and acquiess, though their internal Consent goes not along with their External Profession of a liking and Agreement; but when by their publicly Signing and Sealing, they have passed the Rubicon of Marriage, and cannot retire without greater inconveniencies, than it is their main concern to look forward, and prepare themselves to pass on in the State they are entered into, and endeavour to make that Lot easy, which is now unavoidably fallen to their share, which cannot be better effected than by a Wise and Prudent Management of what they have undertaken, and are embarked in, in turning every thing as much as may be to their Ease and Advantage, banishing all Peevish and Froward Considerations from their Minds, to render that supportable which otherways may appear intolerable. And now Ladies, we Address ourselves seriously to try your Patience, which in the end you will confess to turn to your Advantage; we therefore in the first place build our Foundation on the inequality of the Sex, considering that for the better Occonomy of the World, Man who was to be the Lawgiver, had the larger ●●are of Reason assigned him; and for the same Reason, the other Sex is the better for the Complaisance and Compliance that is necessarily required in the performance of those Duties which most properly seem to be assigned to it, which notwithstanding, however at the first fight it may look something odd, gives Encomium of Praise and Advantage, which could not otheways be easily gained by the Female Sex; they have it (by this means) not only in their Power to free themselves, but to subdue and gain the Ascendant over those that claim a Superiority. The Sexes indeed are made of different Tempers, that by a mutual Society, their defects might be the better supplied; the fair Sex want (generally) the Reason of the other for Conduct, and Strength for Protection; and in lieu thereof, the communicate Gentleness to soften, entertain and divert the Cares and Troubles of men; to which their multiplicity of Affairs in the World expose them. It is true, the Laws of Marriage run in a very harsh strain, when by them you are enjoined to obey, but than it is made amends, when the Husband is under as strict a restraint, not only by being obliged to endow the Wise with all his Worldly goods, but to worship her with his Body. That is, to make her next God, the chief Object of his Affections, to have a tender regard and respect towards her, to 〈◊〉 in all reasonable matters by Le●●res, tending to the Ends of Generation, and to stand as a Bu●●● in her Defence against all Injures and Wrongs; or shall we strain it further, to admire her, as the beautifullest fullest part of the Visible Creation, and to have an Esteem and Veneration for her, in any degree beneath Idolising her, and thereby rendering her the Principal in Affection, which ought to Centre only in the Supreme being; and again, you have all the Advantage imaginable, when married, by having the honourable Descent of Families in your keeping, and that is a trust so great, that nothing in the world can be greater, or of more weighty concern.— Husbands ill Nature, or flying out into extravagancy, have frequently been reclaimed by the meekness and modest behaviour of their Wives towards them; the Patience of Wives have overcome the frowardness of Husbands, and they have seen their Follies, in the Mirrors of their Virtues, and the shame of being outdone by those they Term the weaker Sex, has reform them; when indeed it would be far other wise, where Women declaim and Recriminate in Cases of Failures and Misdoing in their Husbands, Men being generally of that Temper, that they are easier persuaded than compelled; (the which, Ladies, if you look unto your own Sex, you will find something not disagreeable) Men are hardened, when Wives make known their Crimes in a clamorous manner to the World; though were it between themselves, the fear of Public shame would past all peradventure, 〈◊〉 them from running into the like Errors or occasion of 〈◊〉 which in the main, reflects upon the Wife in 〈◊〉 degree, though in a greater upon the Husband; She is 〈◊〉 for making so bad a choice, and more for exposing those weaknese in him, which she ought 〈◊〉 have concealed, since she has weak such a choice; the Secrets of Man and Wife in some measure are held Sacred; locked up in the Arcana's of their Breasts, and when they are unadvisedly divulged, there is a kind of a Profanation of Trust; however it grows into uneasiness and dislike, and from thence breaks out into Feuds and Animosities, no right understanding after that being to be had or obtained, without a greater return of Credulity than we can reasonably propose. If you gain the Victory by Mildness, Patience and Suffering, it will be lasting, and you work thereby a kind of a Miracle in reclaiming a bad Husband, but if it be done by insolency and reproach, we cannot assure you an entire Conquest, for with the first Advantage he will rally, and perhaps in a ruder Manner than you expect, overfeets your supposed entire Victory; and by that means making you his Prisoner at War, or Discretion, oblige you to uneasier Terms than you are willing to undergo, though you have no Appeal from the Conditions, the Victor has a right to impose on the vanquished.— 〈◊〉, sometimes we must confess are lured by hope of ●ain, or Insascinated by bad Company to engage too far in Drinking, it is especially in this Town an Epedemical failing; if this (though we could with it might not) should be 〈◊〉 of the Inconveniencies in a 〈◊〉, yet so Order your Affairs within the Rules of 〈◊〉, that Persuasions may be the greatest Arguments you use to convince him of his Defect, and by Mildness, la●●● to let him see the Unmanly and Deformity of such ●● unreasonable Extravagancy, ●● makes Man (for a time 〈◊〉 the Fumes are predominant 〈◊〉 over the Senses) degenered beneath the Creatures, 〈◊〉 by the Laws of the Creation were subjected to his Do●●: for certain it is, could 〈◊〉 Man (which indeed is not ●● be done) view himself, and consider with Reason his Fol●●, and ridiculous Actions 〈◊〉 overpow'red with the sums of Wine, he would detest and labour them; these in mild 〈◊〉 without Reflection or 〈◊〉; a modest, Patient Wife has the opportunity of presenting to him in such 〈◊〉 Images and Representa●●●, that he may see them 〈◊〉 so great a Degree, as to make him, if not presently, yet in time (by meditating 〈◊〉 〈◊〉 the many inconveniences such debauches draw upon him) be reclaimed and grow more Temperate, and that for two Reasons; viz. First, Because it destroy his health, and hinders his Affairs: And Secondly, Not only so, but renders him ridiculous to those 10 whom when he is Serious, he is much Superior in Wisdom and Understanding: there is nothing more enarvates the Bodies and Minds of Men, and this we suppose is the Reason, why Homer Fabled, Circie to turn Men into Beasts, when perhaps (though she is feigned to be the Daughter of the Sun) being only a Tavern Woman, she had a winning exchanting way to draw in Customers and make them drunk; insomuch that being by that means bereft of their Senses, they acted more like Bruits than Rational Creatures, and so consequently by the Sober and Judicious were properly termed Swine; and if by any means you Work his Conver●●sion and reclaim him, you 〈◊〉 a stronger Obligation on 〈◊〉 to oblige you in all their Reasonable and Convenience and incline him the more readily to hearken to your Pertwasions and Advice in other Matters; when on the other hand, bitter and passionate Words make the Disease, instead of Curing it, much worse; for Man that are given up to such faults, are not to be reclaimed by Contradictions and Reproaches; for they not giving them leave to consult their Reason, or what may be best for them, Passion gets the upperhand, and a disdaining to be controlled makes them fly out into worse Extravagancies. In some Cases, Wives gain great Advantages to themselves through the faults of their Husbands, which may seem to some a Paradox, however we shall explain it, and make it apparent: first then,— Husbands without faults (if such black Swins there be) are always strict and dangerous observers, they have penetrating Eyes, and see every thing so plain, that their Wives least failings or oversights are exposed to their Censure. And though we will not doubt, but that the Female Virtues will for the most part disappoint the sharpest inquiries; yet few Women can be easy, when all they do or 〈◊〉 shall be represented in the clear Glass of understanding, where notwithstanding all their Caution some faults will appear; nothing better softens the Natures of men, than the mixture of some failures; by them it is that they are best informed, they must not strike too hard upon others, because they do often deserve blows themselves, they pull men's rage by the Sleeve, and whispers Gentleness to them in their Censures, when they are rightly applied. The Faults and Passions of Husbands brings them down to the Wives, and make them the better Content to live upon equal Terms, make them less uneasy in that, than faultless men would be; for man is generally found very haughty and proud of himself, till humbled by common weaknesses and defects, which in the corrupt State of humane Life do work more toward's the reconciling us to one another, than all the Precepts of Divines and Philosopher's; so that where the Errors of men's Natures make amends for the disadvantages of yours, it is properly, Ladies, your business to make your Advantages of the Benefit; but than it must be done discreetly, and not by such sinister ways as may afterward create offence and disturbances, considering there can be no lasting Happiness, where there is not a lasting Peace and Quite. Husband's sometimes are Choleric and Passionate, or Ill humoured, yet this by an ingenious observant Wife may be so tempered and ordered, that they at the 〈◊〉 of the Account, may be brought to make amends; for if a Husband be angry to day without Sense, he will perhaps be tomorrow as kind without Reason; so that by having regard to the movements of such a man's temper, you may by degrees easily bring over his Passions to your Party; the strongest Poisons being many times the best Remedies in some Diseases; but then they must be well Corrected, Temperized and allayed by a skilful Artist or else they kill instead of Curing. There is a great deal of nice Care to be used in dealing with a Man of a Choleric Complexion, for Choler proceeding from Pride and Haughtiness of Mind, makes a Man puffed up and swell against Contradicting, by being too Partial to himself, concluding he is lessened, if he be opposed: In such a Case the Wife must be Prudent, and wary, taking heed not to throw out such Expressions as may increase the Storm, but rather seem to acquiess, and yield to humour him, till he grows cool, and then by flow Degrees she may rise again upon him, so that her Gentleness in time will prove a Charm to dispel his Anger; Smile operate more powerfully than 〈◊〉 and Gentleness will sooner reclaim than Frowardness; and when other Remedies appear too weak, a little flattery will not be amiss, if it be not carried too far, that it may be 〈◊〉ed; especially, if ill humour and fullenness take place for there is a mixture of surliness even in a good Sense, and the Folly that is so predominant in the World, gives frequent Temptations to raise men's Spleens; wherefore that which may be generally called ill humour, is not always to be accounted a fault, and only becomes one, either when it is applied wrong, or too long continued when it is not so; for which Cause be not overhasty in fixing an ill Name upon that which may not perhaps deserve it: For put the Case, a Husband should too severely resent any failing or dislike, it may be that more blame may belong to the Wives mistake, than to his ill humour; and if a Husband behave himself with that indifference which a Wife may resent as offensive, she is not much in the right to put th● worst sense upon it, if it can reasonably admit of a better: some Wives (if their Husbands change their stile and Countenance, different from what they were in their first Addresses) would call it by the Genteel Name of their humour, Bec. and that it would be too 〈◊〉 always to stand stretched on Lo●es Pinnacle: A Man may without blame sometimes in little things be less careful than as others, whilst a Wife that is so nicely expecting, may draw upon herself the Centure of too much Craving and 〈◊〉. But if this Husband be really Sullen, and that it unavoidably comes upon him by fits, than the Wife must be watchful to 〈◊〉 the first appearance of Cloudy Wether in his Brow, and to have an Eye when the 〈◊〉, and then with solid 〈◊〉 and gentle 〈◊〉 〈◊〉, labour to prevent its return; for the cure is always most successfully undertaken when the black humour begins to be very weak.— Having thus far proceeded, we come now to let a Wife see, how she ought to manage a Covetous Husband; but let her take care in the first place, that she mistakes not Frugality and Thrift for Covetousness; and concludes him so Covetous, only because he will not allow her a superfluity of things unnecessary; examine then well the Circumstances of his Fortune, weighing the Reason of every thing you expect from him, before you have a right of pronouncing the Sentence; for indeed too many complaints of this Nature are unjustly made by Wives, when they are Abridged of gratifying their extravagancies: The mean then, between Nigardliness and Extravagance, is to be observed, in sparing in what is less necessary, and to lay out more largely, in what is more required in our several Circumstances. Some Wives for all this, will call their Husband's Kindness in Question, if any other Measure beside that of their own Fancies is set to bond their Expenses, which ought to be avoided, and the Husband not to be esteemed Covetous or Unkind; because he better knows what is fit and reasonable: but to come nearer to the purpose, we will suppose the worst, and say the Husband is Niggardly, close Fisted, and over-sparing, when his Fortune would reasonably give a larger Allowance; the Wife in this Case must labour to make it less afflicting, and observe seasonable hours of speaking; take him in a pleasant humour, when she would require any thing; as when he is on the getting Hand, or in the midst of Love Endearments, but never when Losses or Vexations hang about him, nor contrive by Sinister ways to constrain him; for this, though it may at one time Advantage you, will never hold at another; and what is given grudgingly, is worn with the Envy of the Donor; you must the better to humour him, pretend a● lest to be as Covetous and Save as himself; yet tell him things that are necessary aught and must be had to keep up Credit and Reputation in the World; and what is expended one way, your Provident Care and double Diligence shall bring in another; and if your Reasons and Arguments are not forcible enough to prevail, you must get some intimate Friend of his, to advise him to live answerable to his Character, and do that in his Family that may be for his Honour and Credit, and prevent the Reproaches that will otherwise be thrown upon him; for the Passions of Men are very unequal, and are apt to be raised or lessened as they work upon different objects, and in some things more tractable than in others, giving ear to Reason with Patience, and admitting a fair Dispute: and moreover in matters of avarice, there are but few Husbands so entirely abandoned to it, but may at some times better than at others be wrought upon, to do what is Convenient, or in Reason can be expected, from them; sometimes an Anger to be outdone by others of less ability, carries a main stroke with it, and sometimes a Pride to gain applause, and be admired, raises them to a liberal profuseness. A fit of Ambition, Vanity or Kindness may produce the like, by suddenly opening and enlarging a strait Mind, and a Wife Minding Critical and Seasonable Times, may by many other ways bring their ends about, and make herself easy under this Grievance. The last Supposition we will make, is, Put the Case a Husband be weak and incompetent, and not capable of making use of the Privileges that belong to it; it must be concluded then, that such a one yieldeth room for a great many Objections; yet so God Order humane Affairs, that he seldom sends a Grievance with out a Remedy, or at least some Mitigation to take off the sharpness of it; and to lessen such a misfortune: you are first to bring your Observation, that a Wife very often makes the better figure, for the Husbands making the lesser in the World, which is the thing most Wives mainly aim at, that standing the more fan in sight, they may be the better taken notice of; and though a Wife may be sometimes ashamed of foolish Actions in such a Husband, she will however be less afraid of him, than of one that is wife, and more circumspect in his ways: A weak Husband gives the Wife an uncontrolled Dominion, which it she be Prudent in managing, gets her a high Esteem and Reputation among Men, as having an opportunity to Grace her Sex, by showing how fit they are for the Management of weighty Affairs, did not men generally put them by in such Matters; lest their Lusty shining too bright should overcome theirs; however such a Husband must have due and civil Respect paid him by a Wife in external matters, whatever inward thoughts she may have of him; left he prove Cross and 〈◊〉, and bring a Vexation upon her that may be avoided; ●●● must hide his weakness as much as may be, and forbear to throw out any Jests upon his Awkardness and unseemly Behaviour; or to speak or act slightingly of him in Company; for that not only gives Encouragement for others to do so, but will make some imagine her Light and Inconstant; and being thought one of easy access, there will not be some wanting to lay Temptations and Snares in her way, in which she may happen to entangle her Virtue beyond an easy disengagement; however, there may be said to be more Comfort with a Wife Prudent Husband, because less care and more Credit in his Company and Conversation, and knowing how to be Master, he will not suffer her to feel the weight of Government, yet give her all reasonable Liberty, as it she had the Power in her own hands; one whose Authority is so softened by his kindness, that he finds his tenderness gains him a just esteem in return of it: insomuch that she will never want Power, though it may be of little use to her, as having no occasion to exert it; and such a Husband is as much above all others kinds of them, as a Rational Subjection to a Prince Magnificent in himself, is to be preferred before the uneasiness and disquiet of an unlimited Liberty.— Having brought matters thus far, and showed the best ways to make a Life Easie and Comfortable in a Marriage-state, by turning seeming disadvantages to the advantage of a Wife under her various Circumstances, we now come to consider, what is to be considered, and therefore a Wife the better to endear a Husband to her, must carry herself friendly and obliging towards his Relations and Friends, which requires the most refined part of her Understanding to manage herself in as she ought, for she must Study how to live with them, with more Care than she is to apply to any other part of her Life, especially at first, that she may not stumble at her setting out; for the Family into which a Young Lady is to be ingrassed, will be apt to expect she should conform to their Mode and Method, as is exacted from a Stranger in a Foreign Country, and not bring in a new Model by her own Authority, for that will not be admitted without great Contesting; for they will stand up against such an Invasion, and not give over till they have frustrated the design of it, and made void its purposes: Therefore, if she would live in Peace and good Esteem, she must be Cautious to avoid the least appearances of any thing of this Kind, but rather by avoiding to give the least offence, strive to strengthen her Interest by gaining them to her side, and that she may afterward with less difficulty give her Directions, she must at first be sure to receive them from her Husband's Friends, that they may be the better satisfied in them; and by so doing, she will soon see a kind of an Emulation amongst them who shall best direct and most commend her; so that taking Root by degrees, the power in a little time will wholly devolve on her; so that she then being settled in her Husband's Affections, may Act Independent of his Relations; for she must consider, if when but a New Comer, she begins too brisk at first, they will how prudently soever she manages herself, be finding faults, and magnify little Failings; and sometimes if they have Power and Interest with him, incense the Husband to a dislike of her Carriage, and so plant the first Seeds of Domestic Jars and Discontents; and if this happens not, yet all prudent Husbands for their own sakes will have their relations respected and considered, whereby a higher value is set on the Family; for he takes it upon him as his own Concernment, not to have his Relations neglected, because it makes way for a neglect to break in upon himself: And here if a Wife bring any Servants into the Family with her, she is in a great degree answerable, for their Failings in their respects, if she does not reprove and reform them; and therefore it may be more advisable for her to gain the Servants she finds in the Family, than to tie herself too fast to those she carries with her, for that will rather make parties, and those Parties raise disturbances, which will be of Ill consequence; and when any appearances of such things put forth, she must labour to prevent their growth, if she would secure her own ease: for it may be said, that the greatest streams are made up of the smallest drops at the head of the springs from whence they are derived: So the greatest Circumstances of Life will in some degree, directed by these seeming Trifles, which having the advantage of being the first Acts of it, have a greater Effect than in their own Natures singly they could pretend to. But to conclude this Article, our Advice is, that a Wife as much as Nature will give her leave, aught to forget the great Indulgence she has found at home from the gentle Discipline of tender Parents; because what she finds abroad at first, will be of another Nature, tho' upon her being transplanted into another Family, the Usage may prove very kind, and afford no justifiable reason to complain; her Mind must be however composed to entertain and welcome it, and not start and fall into disorder at the appearances of different Scenes; for being a while used to the alterations, it will become more Natural and agreeable, and grow more suited to her Temper, which being made up with a Husband's Kindness, will continue to increase upon her, till she is under sail in the prosperous Ocean of Happiness, and Matrimonial Comforts.  Hypathia, 
Hypathia of Alexandria, the Daughter of Theon, had made so large a progress in Learning, that she exceeded all the Philosophers of that Age, and not only succeeded in the School of Plato, but also explained the Aphorisms and Precepts of all Philosophers, so that an Extraordinary Concourse was made to her by those that were desirous to improve themselves in that Science, by which she was famed in the Courts of Princes, and there behaved herself with singular Modesty, as not doubting to present herself in public amongst them in the Assemblies of their Learned 〈◊〉, whereby her Temperance and promptness of mind, she was received by all 〈◊〉, and by most highly admired; but her singular Endowments could not protect her from Envy, when a Faction of Envious Persons bandied against her, only for seeing themselves outdone by a Woman, insomuch that going home in her Coach, they laid an Ambush for her, Petreus of the Church of Casaria being their Ring leader, and pulling her rudely out of it, they carried her to that Church, where having stripped her naked, they then fell foully upon her tender Flesh, and by scratching her with shells, occasioned so great an Effusion of Blood, that she die; their Malice ceased not here, but they proceeded to tear her dead Body in p●eces, and to hide their guilt, buried the dismembered parts at Cynaros. 
Thus Learning meets from Envy bad returns,  
And kindles flames with which the Envious burns;  
Till basely he does work his Hellish ends,  
By Leaguing with the black Infernal Fiends.  
Go Learned Maid, thy Fame shall ever live,  
Their unjust spite to it a death can't give:  
All times shall rescue it from Envy's hand.  
It shall 〈◊〉 bright, and fix on 〈◊〉 brand,  
That shall remain till Earth and Sea disband.   Husband, 
a good one his Character: Having occasion to describe a Good Wife, we should be very odd if we should not mark her out a good Husband, and such a one Ladies we with every one of you, when you will condescend to dabbling. His Love to his Wife lesseneth not his Rule, and his ruling her lesseneth not his Love. He is constant to his Wife, and confident of her; he allows her sufficient Maintenance, but measures it by his own Estate, nor will he give less, nor will she reasonably desire more; which allowance, if shorter than her deserts, and his desires, he lengthens it by his Exraordinary Kindness, and Courteous Behaviour, as well in Sickness as Health.— He, that she may not entrench upon his Prerogative, maintains her Propriety in Feminine Affairs, and takes her Advice in all things that are reasonable: for the Soul of Man is so lofty, that it overlooks many low Matters that lie level to a Woman's Eye, and therefore he considers her Counsel therein may better hit the Nark. He allows her as the weaker Vessel, and therefore bears with her Infirmities, without repining or regret, declining all reproaches, or hard usage, desiring therein to do not what may be lawful, but 〈◊〉; remembering that he Enfranchised her by Marriage, and that she is privileged from any servile Labour or Punishment. He is careful that her Infirmities shall not be publicly known, and is always ready to vindicate her Reputation, yet he keeps her in the wholesome Ignorance of unnecessary Secrets, too heavy for her Sex to bear, or may injure her by containing them, in raising per●urbations of doubts and fears in her Mind: and in fine, he cherishes her as his own Flesh, makes her the Delight of his Eyes, rejoices when she is merry, and labours to comfort ●er when she is heavy and sorrowful; he thinks nothing his Ability will purchase too dear for her, nor any thing he does too much to please her. If Death prove unkind, and take her from him, he mourns her loss immeasurably, and if he dies first, he leaves all to her and her Children.  Husband's 
Duty towards his Wife. Having given a brief Character of a Good Husband, it is now requisite, seeing all are not such, to instruct such as intend to Marry, or are already in possession, how they oug●● to behave themselves towards their Wives. First then, consider the State of Marriage is Sacred, first ordained by God in Paradise, and many times confirmed and expressly commanded so to be esteemed, therefore not to be trifled with, and looked upon as a thing Indifferent: First then, you must resolve to Love and Cherish your Wife as your own Flesh, or never expect to be really happy in your Marriage, Love is like Salt or Sugar, which doth season and render acceptable those Occurrents which else would be of no pleasant taste, but beget digests mosts indispensable. We cannot therefore conclude those Husband's overwise, who imagine to have the Subjection of their Wives, not by the Exercise of Affection, but by the asserting their own Authorities; for whatever is compelled, waits for an opportunity to cast off the Yoke, and those that reign over the unwilling, find it as great to keep them in Obedience, as pleasure to be obeyed. All Compulsory being a violent motion, which upon every Cessation of Vis Mo●iva returns again to it's Natural bent, when that which is spontaneous, has a regular motion within the Mind, moves the Body to act and put its dictates in practice; so that nothing that is reasonable is refused, for Love that is as strong as Death, and can not be Quenched by many waters, acts then very Powerfully and overlooks many Faults and sailings; therefore the wise preserve and cherish Affection, whilst the simple go about to destroy it, and with it their own peace, magnify each Failing, and aggravate each petty Circumstance, as if Women could be altogether without some slips or sailings, unless they expected them to be made in Heaven, and so drop down into their mouth; however, we leave him that hopes for such a Bargain, gaping till he catches such a one, without setting him any time for his acquiring such a Felicity, and say, that Men who are so proud of being Rational, should let their Reason sway their Passions, and weigh in sound Judgement what is fitting to be done for securing their quiet, and rendering them happy in their States and Stations; for doubtless they are inexcusable, who upon occasional Discontents affect a Sullenness, and labour to give a weight to their Anger by the continuance of it, when all the while it only frets upon the Heart, and dis●●●● themselves, goes about to poison the Root of Love, and not only hinders its growth, but makes it decay and wither, if not speedily recovered. Husband's therefore when they have any Disputes with their Wives, aught to avoid all words that carry reproach or bitterness in them, ●or they sink deep into the Mid, stir up Anger or Melancholy Discontent, to wound Affection, and lay Love a bleeding; they grate upon the Heart, and will hardly be obliterated: So that what might easily have been composed as to the matter of the Offence, proves almost remediless, by reason of these S●●ca●●ins. It is beyond the Rule of Breeding or Manners, when any dispute happens, to rip up past Reproaches, Failings or Misfortunes, 'tis only the practice of the Billings gate Rhetoricians, when Anger and B●andy inflames them. Some Men and their Wives in their unbridled Passions have been so much overseen in divulging one another's secret failings, that they have become a Byword, and be●n ashamed of themselves all their lives after; for when once Gossips get a Story by the end. It 〈◊〉 like wild●●●. Your Wife's Reputation should be as Sacred as yours, for seeing you are Embarked in one bottom, the Shipwreck is equally hazardous. If you divide your Interests, and make Parties, there is little hopes but that by such bandying you weaken yourselves to let in Ruin and Misery. When you ●un into these Extravagancies, look upon your Marriage Vows and Promises, and see if you can find any such Actions and Procedures warranted there; consider that those Promises were made before God in this Holy Place; Perhaps you will say, you would not take a false Oath if any one would give you the World, and that you abhor and detest Perjury; bet know those Promises are as equally binding before God as an Oath before a Magistrate, and will in Heaven, if not on Earth, be as severely punished; dividing of Stocks, and drawing that way from one another, 〈◊〉 many times created by distrust, which ought to be avoided; and as one Bed is de●●red for Genual Recreation and Enjoyment, so one Common Traasure should reserve Apprehension of Defrauds and Waste on either side, un●●●s it too palpably appear, and 〈◊〉 if it be not stopped, you 〈◊〉 run down Ruins Hill. To keep a Wise poor and nee●●● that is, short of Money to ●●chase such things as it is not ●●ays reasonable to acquaint 〈◊〉 with, we promise you may 〈◊〉 her Virtue to a great Try●● especially if she be young and handsome; for knowing he can have it for bestowing 〈◊〉 Favours, which you regard 〈◊〉, on others, it will run such in her mind; and perhaps having overcome those 〈◊〉 and scruples at which her Conscience ●or a while started, Anger for being so used, and 〈◊〉 of gain more than pleasure, may render you by this Diana's means another A●●●on. No Woman ever gave her plight in Marriage with an intent to be a Slave, or sordidly abridged of what is convenient; but in that promised themselves Pleasure and Conveniency in the Society of a Husband, which they believe themselves uncapable to Enjoy without him, which if they want from you, their own Wit induceth them to seek elsewhere, Whence we have seen some that have come to the Bridehouse with the greatest Affection, promising to themselves as much Felicity in a Husband, as their Love and good Opinions had raised their Expectation to wish, but afterward having been utterly frustrated of their hopes in the Trial and Experience, finding the Tavern and Company sharing ●o deep in what they looked for, they grew at first Melancholy and Discontented; but after having cast many things in their Minds, Requital, a kind of sweet Revenge, has taken place, and having first lulled their Consciences into a slumber, to balance the neglect; they have not long wanted those that would entertain them with all the soft Endearing Obligements, Courtship, and Complacency they expected, tho' in vain, from their Husbands; and all this by their not behaving themselves as they ought towards their Wives, they have brought upon themselves. How can we imagine, that a Woman, whose Creation was for Society, and with the intent that Man might not be alone, can endure with any Patience to be mewed up till Midnight, whilst the Husband perhaps is abounding with Mirth and Jollitry at a Tavern, or it may be, giving her right to another in wanton Dalliances; should Men be so served by their Wives, they would grow out of all patience, and even were they 〈◊〉 would break them to get loose, and go in search of their Wanderers. Woman is a noble Creature, and tho' here God gave Man a power, yet it is with Condition, that he use it mildly and gently, as he ought, and not in Tyranny; or else he gives a contradiction in Man, when he lays claim to a superior Virtue. Having thus far proceeded, consider then again how long you think that Love is like to last, where the Husband, tho' no Scrivener, makes Indentures all the way, and then rowls in adoors like a soused Hogshead, with a steam of Smoke and Drink, enough to stifle a Dutchman. Imagine how acceptable such a Beast in a Man's skin can be to a delicate Neat Woman, who must be compelied to lie pensively awake to hear him snore all Night, and find him perhaps doing something worse: therefore this is to be avoided, if you expect to cherish Love in your Family; for it is not only a grief to your Wife, but a bad Example to your Servants, who if they do not imitate you, will at least despise you, and so will your Children, if it be not prevented by good Education. Bad Examples to Young People are very dangerous, strive then to keep yourself serious and sober, managing your Affairs prudently; and if you have any weak part, as few are without, strive as much as you can to hide it from ●our Wife, and every body else, that it make you not cheap to them, or mean in their Eyes. Command nothing unreasonable or over difficult, lest it be done unwillingly and grudgingly, and then it can never be well done: Besides, it breeds Discouragement and Discontents. Impose no foolish or ridiculous Task upon her, for she will either take it as an Effect of your weakness, or a purposed Affront; for the Discretion of the Husband conduceth much to the marring, or making the Wife; for of how many hopeful Women doth daily Experience give us an account, whom their Husband's folly and self-willedness have miserably undone, whilst they have cared rather to be serviceable to their own present Humours, than to their future Content, which might easily have been ordered by a prudent management to a lasting Continuance; and we are apt to believe, that Wives are more tractable by leading than driving, and there are very few, even of the best of them, that can well relish, being sharply told and reproved about those things they are otherwise willing to mend, when once sensible of their Error or mistake. Lenitives in this case make the speedyest Cure, when Corrosives not only delay it, but make the Wound worse. Husband's ought to be tender of their Wives Reputations in the Conduct and management of their Affairs, especially among those over whom she exerciseth any thing of Command; for it is too frequently found that a very small matter gives those occasion to despise her Authority, who by your Conviction shall be judged worthy of blame: And if you will needs be meddling with her Household Government, let it be rather by way of Advice and Assistance, than Superiority, for they must needs be accounted overcurious, or rather mean spirited, that cannot let a Woman alone with Pipkins, Pies and Puddings, but must be peeping, prying, and finding fault with the Feminine Jurisdiction, and Esteem is one of their Eminent Virtues, that they are very frugal in Dripping and Kitchenstuff. And in giving them their liberty in these Affairs, let it be freely and willingly, not making them stay to watch your Humour, or Work it out of you by their own Arts and Insinuations, which will make them ascribe it to their Dexterity in wheedling, and not to your Kindness; when on the contrary, it would lay a stronger Obligation of Love and entire Respect upon them. If Providence so order it that you Mary a Widow with Children, use them for her sake and your own Reputation, with what tender regard is required; and in respect to Affection, count them your own, as being placed by Providence in the room of a Father, and do by them in all things as you would have your Successor do by yours, should you Decease and leave them in the like Condition. Defraud them not by any means of what is left them, but rather increase it, which will bring a Blessing on your Endeavours for such a Paternal Kindness, and cause your Wife's Love to be greater towards you, taking what is done to them as to herself.  Head 
Neck and Breast. Here we must mind you Ladies, that you who intent to subdue Hearts, and command with Sovereignty in the Mint-house of others Affections, must be Careful to keep in tune the Harmony of those Parts that are most Charming, Remembering, that they were Intended for Beauties glorious Frontispieces, to allure Spectators Eyes, and with a Phaebean Lustre make them it's obsequlous Heliotropes, and being kept in such order by directions found in this Work, you may learn to give them such a Commanding Beauty, that all that view you shall yield obedience, and none rebel but those who cannot see how your Eyes may be made Cupid's Crystal burning-glasses, to kindle Devotion in your Captives Hearts, and your comely Hair Venus' Grove, in whose twining Meanders a pleasing Imprisonment shall breed a dislike of former freedom, whilst your Features are advanced to such a pitch of dazzling Glory, as shall make Beauty itself out of Countenance, and put Cupid hardly to it among so mavy Fair Ones, to know his Mother.  Hands, 
how to Beautify them, etc. Hands that are fair and Beautiful, are highly admired and esteemed; they are, Ladies, the fleshy Altars where your Superstitious Inamorato's offer to you as Female Deities the first fruits of their Devotion in Zealous Kisses; your care should be therefore to keep them in such a Soul-Enchanting Symmetry, that might confirm your Idolising Lovers in the Opinion they have conceived in Admiration of you. Hands in the first place that are chapt, as sometimes the most Curious will, musts in the morning be rubbed over with your own spital, then anoint them with Duck or Capon's grease, well washed in Rose-water; or take a little Powder of Mastic and Incorporate it with Oil of Roses and white Bees-wax, mingly them over a gentle Fire, 〈◊〉 anoint the hands with the Composition pretty warm. The● have the same success 〈◊〉 to the Arms, that have undergone the like Injury, by 〈◊〉 too rudely Imprinting his Northern Kisses on their tender 〈◊〉 Hands Warty are very unseenly with Ladies, therefore to remove them, make small pla●sters of Cantharideses, and lay on the Warts, but let them touch no other parts, and 〈◊〉 will make them die away, 〈◊〉 peel off, or bathe them 〈◊〉 with the Milk that Issues from the Figtree: For want of these you may use Oil of Vitriol, lightly touching them with it, but beware it come to no other part, and beware you lay on no great quantity, lest in consuming the Warts, the force not being spent, it eats deeper, and does an Injury to the Bo●e. Warts at their first coming are tender, and may then be eaten away with black Soap mixed with burnt Salt, Salt Nitre, Milk of Spurty, Juice of Celandine, Juice of wild Cucumbers, or Marygold leaves, with other various ways: But if these remove them, as they certainly will, if properly applied, we need Enumerate no more.  Hands, 
how to make them fair and white, with small Veins.— Hands, Ladies, are not only an Ornament, but wonderfully useful, and more exposed to 〈◊〉 than any part except the 〈◊〉 therefore that they may beautiful and tempting, ought he your care; So that their 〈◊〉 whiteness may dazzle Spe●●ors Eyes, that they may go on 〈◊〉 in the fond Humour of 〈◊〉 you, and then we 〈◊〉 secure, that Men will be 〈◊〉 close Captives, that you 〈◊〉 never fear being disdain●● any Apostate Lover, and 〈◊〉 best means to bring your 〈◊〉 to such a Lily white●● we have set down. Hands 〈◊〉 whitened several ways, viz. 〈◊〉 of sweet and bitter 〈◊〉, that remain after the 〈◊〉 is drawn off, four Ounces, 〈◊〉 meal two Ounces, sine 〈◊〉 Barley ground and 〈◊〉 the like quantity, meal of 〈◊〉 an Ounce and a half, 〈◊〉 of Florentine Iris one 〈◊〉, red Roses dried, and 〈◊〉, each six drams, Salt white Tartar, and the whitest 〈◊〉 washed and prepared, 〈◊〉 Ivory, and fresh Sperma 〈◊〉 of each half an Ounce, 〈◊〉 of Rhodinum one Scruple, 〈◊〉 Cloves and Lavender, of 〈◊〉 half a Scruple, mix them well and fine together, and 〈◊〉 a little of it rub and w●sh Hands and Arms, and it ●nake them exceeding white smooth, and of a Curious 〈◊〉 Having not these Ingre●● you may take the 〈◊〉 viz. Venice Soap 〈◊〉 in the Juice of Lemons, and of white Virgin's Honey, ●● Ounces, prepared Sublimatum, the Roots of Florentine Iris, white Sugar-candy, of each an Ounce, whitest Sperma Caeti, Salt of white Tartar, Sugar, Alum, Venetian Borace, of each half an Ounce, true scented Balsam of Peru; two drams Gallia Moschata, one dram Oil of Rhodinum, Cloves and Cinnamon one scruple, mix them well, and you will find the wonderful Effects of it, even to the softening of their hands who have of joan's been made Madams, by marrying their kind, good Natured Masters.  Hands 
swollen, or looking red or blue, how to cure them. Having already made an Encomium upon the Excellence, Use and Beauty of Hands, it would be looked upon as Tautology, or dull Repetition to go over it again; therefore when they are impaired of their Beauty by the means abovesaid, all we have to do is to tell you Ladies, you may reapparel them with their Native whiteness by the following Directions. Hands that have suffered Injury by swelling, etc. must be often bathed in Wine, wherein Nettles and Rosemary must be boiled, with Time, Rue, and pennyroyal, and the use of this decoction will not only assuage the swelling, but keep them from so doing, and as soon as they at any time begin to swell or rise into knobs, apply a repercussive Plaster made of Barley-meal, and the Juice of Lemons, or take lethargy, Oil of Rose and Vinegar, work them well together into a Lineament, to anoint your hands. Having not these materials at hand, Take Oil of Dill, and Oil of sweet Almonds, Gum, Tragaganth, made with pennyroyal Water 3 drams, powdered Starch 8 Drams, and make them into an Ointment; or the yolks of five Eggs, calcine them, and mix them well with Barrows grease, and going to Bed, anoint the hands with it, then draw on a pair of smooth Gloves, and keep them on till you rise; or take Turpentine mixed with half its quantity of Salt, mix them well over a gentle Fire, and stir them together till they are pretty thick, and then apply it Plasterwise: And so the cold swellings of the hands will be removed, the blackness and blewness will disappear, and the lovely smallness and whiteness will return: 
That those that see it will admiring stand  
To see the Metamorphose of your hand:  
And proud to kiss what they did once despise,  
Are double Captives to your Hands and Eyes.   Hair 
of Scurf and Dandruff how to cleanse the Head of it. Hair is much impaired in its Beauty by the Excressencies of Nature. Dandruff or Scurf is a mealy Dust, that overclouds the Hair of the Head, 〈◊〉 etc. and proceed from corrected serous Humours, which reason of their Acrimony, 〈◊〉 road the Cuticle from the 〈◊〉 jacent Skin, and fret into 〈◊〉 pieces like Meal or Bran; 〈◊〉 that are subject to them, they would be eased of 〈◊〉 unseemly Nausences, may 〈◊〉 these Methods. Having considered well whether the 〈◊〉 hath been a long time 〈◊〉 to these, or that they 〈◊〉 lately encroached; if the 〈◊〉 mer, than the Body above with ill Humours, and 〈◊〉 be purged with some consent Medicine; after that, we the Head, or other parts 〈◊〉 with Lie thus made, 〈◊〉 Take the Ashes of the 〈◊〉 Beets, and Coldworts, make Lixivium with them, 〈◊〉 boil Lupins and Beans a 〈◊〉 quantity, then strain the coction, and add a sixth 〈◊〉 Honey. When the Head been well washed with 〈◊〉 dry it well, and rub it 〈◊〉 with a Coarse warm 〈◊〉 then take this Unguent anoint it, viz. bitter 〈◊〉 lightly heated in an Oven Stove, and old Walnuts, 〈◊〉 six Ounces, two drams of Honey of Squills, two 〈◊〉 of the dregs of old Wine, 〈◊〉 half an Ounce, 〈◊〉 two drams, make it into Unguent for your use with Wax. Having not these gredients, take Oil, Rue, 〈◊〉 Ounce, Soap an Ounce, finely beaten half an Ounce, work them together into a Mass, and anoint the Head, etc. after washed with the following Compound decoction, viz. 〈◊〉 Beets, Fenugreek, Briony-Roots, Bean-meal, each a good handful in a Gallon of Spring-water, till it be consumed, then take it off, and when it is cool use it three of four days succesfrely, and your Expectation will be satisfied.  Hair 
how to order and preserve 〈◊〉. Hair is a very necessary Ornament for Adorning the H●ad, being Comely and Beautiful: So that Puelus thought the Hair of the Head to be so great and necessary a setting off, that saith he, the most comely Woman is nothing without it; tho' she came from Heaven, 〈◊〉 born of the Sea, brought up in the Waves as another Venus, tho' surrounded with all the Graces, and attended with all the Troops of little Cupids; tho' Venus' Girdle be about her, and she breath Cinnamon, and the most odoriferous Balm, yet if she be bald, she cannot please 〈◊〉 not so much as her own 〈◊〉. As a Field without Grass, a Tree without Leaves, a Beast without Horns, such says Ovid, is one without Hair. It is without doubt a considerable Ornament, and additional Beauty, and most Nations have contended in managing their Hair, in Pleating, Breading, Curling, Shading, some short and some long: But seeing Ladies you are not ignorant of the Fashion in Mode, to manage it to the best advantage, we shall only give you a touch out of Ovid, what is best becoming and so proceed to other Matters. 
Prove every shape, but ere it current pass  
See thou before take Counsel from thy Glass:  
A long and slender Visage best allows  
To have the Hair parts just above the Brows.  
So Laodamela, surnamed the Fair,  
Used when she walked abroad to Truss her Hair.  
A round plump Face must have her Trammels tied  
In a fast Knot above her Front, to hide  
The ll'yre supporting it, whilst either Ear  
Bare, and in sight with Golden Bobs appear.  
Hair, Ladies, we may further add to be as a silken Fringe to Beauty's Bed; or if you please, the slender Sleeves that Nature spins for Cupid to wove his Heart-surprizing Nets withal. If it decays and falls away, the little Amorous God loses a part of his Artillery, and ever after acts but weakly for ye: So that it highly concerns you who triumph over entangled Captives, to tender and preserve it, Nature's Curious Ornament; and that we may not be wanting to instruct you how you may keep it as a fast Friend, take these Directions to secure it on your Heads, etc.   Hair, 
how to fasten, and keep it from falling off. Have in a readiness, or procure Myrtle-leaves, Myrrh, the Bark of a Pinetree, and Maidenhair, of each half a handful, bruise them well together, and add to these a double quantity of pounded Labdanum, put them into a sufficient quantity of White-wine to steep them well, then add an Ounce of the Oil of Radish-seed; and being sufficiently steeped, strain out the Liquid part, and anoint your Head, or any place where the Hair is defective, going to Bed, and have next Morning in readiness a Bath to wash your Head in, made of Sorrel, Maidenhair, Myrabolans and Emblick, these are to be boiled in Water, and a little pounded Myrrh added, and in a few times using it will fasten your Hair extremely; or for want of these take Willow-leaves, Plantain, Roch Alum, and Hyssop, of each a moderate proportionable quantity boil them in Water, and add some Powder of M●rrh and Tutty. Hair is secure this way 〈◊〉 Golden Water ●rawn from Honey in a Glass St●ll; or take the Roots of Vervine, together with the Leaves, stamp them well, and pu● them into Oil of Green Grapes, and set them in the Sun ten days, then strain out the moist part and anoint your Hair with it, as you see occasion, or for want of any of the former, take Juniper-berries, Nigella-Seeds, Wor●● wood, Labdanum and Vervine, each a like quantity, bind them well, bruised in a linen Cloth, and Macerate them five days in Oil, and it will not only by anointing fastens the Hair, but make it grow comely.  Hair, 
wanting how to make it grow on a Bald Place, etc. However Ladies, if some disasters have trod too hard on your Heads, and killed those pleasant Plants that were used to flourish there; you may again by the following helps, attire with their Native Beauty, and repair all former ruins, and render it more fair and lovely than Nature before had planted it. Indeed the Hair is a very great Ornament, and where it is wanting in its proper Places, it throws a kind of an Eclipse over the Face of Beauty; to recover it then take Fern Roots, burn them to Ashes, mingle with them Linseed O●l and bruised Almonds, B●●● of Wheat, and half an Ounce of Mastic Powder, spread them well tempered together upon a piece of fine Leather, and lay it as a Plaster to the place where the Hair is wanting, and in three or four times applying, and washing with Rose-water and ●●tter of Orange-flowers; the Hair will appear, and grow up very full, decently, and in order; or take the stilled water of Cowslips, Fumitory and Pe●●-royal, boil them unto the thickness of an Ointment, with Oil of Roses, and a little Deers Sword●, and when it is cool a●ot● the bare place with the Ointment, and in often so doing, and washing it with Hy●●● water, the Hair will re●●●; or you may make an Ointment of Housleek Juice 〈◊〉 ounce, Bees-wax half an 〈◊〉, the Kernels of Walnuts 〈◊〉 an ounce, Citron-peel well 〈◊〉 two drams, Oil Mug●●●● two ounces, bruise and 〈◊〉 them all together, till an Oil come from them, which 〈◊〉 soon thicken into an Ointment, with which you may a●●●● the place. This likewise will give it lighter Colour and 〈◊〉 curious than before. To 〈◊〉 Hair from falling off a Case of Sickness, or too 〈◊〉 dryness of the Brain; take 〈◊〉- hair, horehound and 〈◊〉, bruise them together, 〈◊〉 boil them in White-wine, 〈◊〉 out the liquid part, and 〈◊〉 the Head with it Morning and Evening pretty warm, 〈◊〉 dry it with a warm Cap 〈◊〉 it, and it will fasten the 〈◊〉 of the Hair, by closing 〈◊〉 Pores from whence they 〈◊〉; the like for want of 〈◊〉, may be done with Cam●●●● and Fennel Roots, 〈◊〉 in Spring-water with a little Powder of Allom dissolved in it, and the place washed, etc.  Hair, 
how to take it away, and prevent its growing again. Hard Fortune, Ladies, it is, when the Lilies and Roses of your Faces Elysium, are over-toped by the hasty growth of superfluous Excrescensies; yet by Art we teach you to secure the glorious Line of your Beauty's Pride, and eradicate those aspiring Weeds that would overshadow its Lustre, and this may be done by taking of Auripigmentum an ounce and half, quick Lime four ounces, Florentine Iris Roots an ounce, Sulphur, Nitre, of each half an ounce, these must be laid in a Quart of Lie made of Bean-stalks, and being well mixed and tempered, boil them in a glazed Pot, till putting in a Feather, you will find all the Shag come off the Stalk, then add half an ounce of Oil of Myrrh, or any Fragrant Oil, and well mixing all, anoint the part of the Body from which the Hair is to be taken, it not being a place that is sore, and you will in a short time find the Effect; but have however some Oil of Roses, or Cammoile to succeed it, to Cool and Mollify the Heat, etc. Hair is taken off in like manner, by Orpiment and quick Lime each an ounce and a half, Henbane and Fleawort Seeds half an ounce, and half two drams of Sublimate Gum juice one dram and a half, Opium a Scruple, steep these well bruised in common lie, covering them about two Inches, then boil them over a gentle Fire, and with the liquid part anoint the place, and have cooling Oil as before.— Hair, if you would have it grow no more in the place, after it is taken away by the means aforesaid, must be secured from so doing, by taking Gum of Ivy, Emmets Eggs, Colophony, Orpiment, an ounce of each, mingle these with the Blood of a Frog or Tench, and make them into an Ointment; or for want of these, take the juice of Henbane, Gum Arabic, Sanguis Draconis and Frankincense, of each three drams, and with the Juice of Night shade make them into an Ointment, and it will effectually perform your desire.  Hair, 
how to cause it neatly to Curl. Hair twining in curious Curls is very graceful and modish to the Ladies, but especially to the other Sex, whose Faces if any thing comely, it sets off to a wonder, and these kind of Curls were once so taking with the Fair Sex, though now reduced much shorter, that none were thought Paragons for Beauty, save those whose graceful Locks did reach the Breasts, and make Spectators think those soft tempting Ivory Globes of Venus, were upheld by the friendly aid of their Crispy Twirls; wherefore seeing it is not as yet utterly laid aside, if any one affect the Fashion, they may by our Directions serve themselves so advantageously, that none shall desire to be free, that may have the honour to be fettered with their Curled Hair. Hair, i● you would have it curiously to Curl, must be first washed and cleansed well; that done, take Oak-galls to the number of twenty, two ounces of Maidenhair, boil them well stamped in a small quantity of Water and Salt, till the Water be boiled to the Consistence of Honey, work them well together, and then at sundry times for two days anoint the Hair with it, and on the third day cleanse it in this Bath, viz. Take Beet-Leaves and Fern-Roots, of each a handful, bruise them in two quarts of Water, till a third part of the Water be consumed, then taking it off, put in a little piece of gum-arabic, and use it cool; after which on Twirling Irons turn up your Hair, in what Curls or Ringlets you please, and it will continue so a long while; but finding i● begin to fall and grow Limber it must be renewed: or for 〈◊〉 of the former Receipt, take the Oils of White Henbane and Fenugreek Seed, and with them mix a little gum-arabic and Myrrh, and over a gentle Fire make it into a flowing 〈◊〉 soft Ointment, and anoint you● Hair with it before you turn it up, and it will be curiously Curled.  Hair 
Bushey, to make it Lank and Flag. The stately Bushy Forest of the Head, like Atlas Crowned with Pines, is sometimes Labirinthed with Mazie and rude Meanders, whilst the Locks themselves retreat in ●●ch Recoiling Twirls, as if they took the Breasts for the Alpin bills covered with Snow, and were afraid their tender Tops should touch them. But that they may be forced to extend themselves to a pleasing length, follow the Rules we have prescribed. Hair is reduced from this stubbornness, by taking the Oils of Roses, and White Lilies, each an ounce, two ounces of the Oil of Violets, Marsh Mallows a good handful Green, beat these together, squeeze out the liquid part, and over a gentle Fire, make it into an Ointment, and by anointing the Hair often with it, will render it soft and pliable; or Oil of Roses worked well in a Pint of Spring-water, will go a great way in this Matter.  Hair, 
how to lengthen it: Hair though it is accounted but an excremental Superfluity, yet we see it is cherished carefully as a plant of value, since most fancy it to be the Microcosmical Flax, whereof Cupid twists his Bowstrings: To see it, we acknowledge in the Female Sex, of a more than usual length, is a pleasing Spectacle, therefore those Ladies that are desirous to be so accommodated, may prove our Directions, and find in that an ample Satisfaction. Hair is cherished and lengthened by taking Vervine, the inward back of an Elm and Agrimony, each a handful, boil them in two quarts of Water, till the third part be consumed, and often wash your Hair with it when warm; or for want of these take Politrick, Reed Roots, Flax-Seed, and the Ashes of Maidenhair, bruise these, make them into a Lie, dissolve into it a little Myrrh, and add a third part of White-wine, and wash it as the former.  Hair, 
that is harsh and stiff, how to soften it. Hair that hangs on the Heads of some, like Sedge or Thatch on a homely Cottage, and serves more for use than Ornament, to secure them from the Impetuous Injuries of Wind and Wether, rather than with its soft and tender sheaves to delight the admiring Eyes; such stiff bristles are usually Attendants to a harsh and churlish Disposition; however, those then that desire a more graceful covering, and would alter those harsh Conceits that others are apt to entertain of their Hoggish Nature, may to their great Advantage, use these Directions. Hair, if you would reduce to a comely shape, take black and white hellebore Roots, long and round BrithwortRoots, and the Roots of Briony with the Leaves and Roots of Wake Robin make these by drying into 〈…〉, and rub the Hair well 〈…〉. For want of these 〈…〉 burn the twigs of 〈…〉 and making a Lie of 〈…〉, put into it the Meal of Vetches, Beans, Lupins, and Barley, strain after it be well soaked the liquid part, and add about half a Pint of White-wine, then wash your Hair with it, cleanse it, and comb it out well and often.  Hair 
splitting, how to prevent it for the Future. Hair that is very slender, when by Nature it is Spun to its utmost length, must be well regarded, and carefully kept, or by sundry Accidents, it will be frayed and ravelled at the ends, which seem to envy that work they cannot mend; then take as a Provision against such Injuries these Instructions: Mix Oil of Roses and Water a like quantity, anoint the Hair with it going to Bed, and turn it up against the next Morning; boil the Bark of a Willow Tree, Flebane, and Marsh Mallows, in running Water, and wash your Head with the Decoction: or if it be already very much split, take Myrrh and Willow Leaves, two ounces of each, Labdanum in Powder six scruples, Emblick Mirabolans powdered half a Dram, Oil of Myrtle four ounces, and half a quarter of a Pint of Whitewine, boil them gently to the Extremity of a third parts Consumption, and anointing the extreme ends of the Hair with the Liquid part, it will stop the Cracks from going further, and render the Hair fresh and lively.  Hair, 
how to make it of any Colour. Hair of a yellow or shining golden Colour, was in highest esteem among the Ancients, the Poets rarely delineating any excellent Beauty without appropriating that to her as a singular Ornament; yet since the time of the Danes, it has been (in spite to those cruel Invaders, who turned up almost all the Women they came near) loaded with Obloquys, and is held as a sign of a lustful Constitution; for it is a Fancy generally received, that the Locks can never sparkle with golden Flames without, unless there lodges some cherished heat of that kind within; but indeed though black is now in Vogue, amongst the most celebrated Beauties; yet in this as in all other Colours, People's Minds and Fancy vary, some are for the Curious Flaxen, others for the Light brown, and so what best suits their Humours.  Hair, 
Grey or otherwise, to make it black. Hair to render it black, take the Bark of an Oak Root, the Green Husles of Walnuts, three ounces of each, the deepest and oldest Red-wine a Pint, boil them, bruised and well mixed to the Consumption of half a Pint, strain out the juice, and add of the Oil of Myrtle a pound and a half, set them six days in the Sun in a Leaden Mortar, stirring them well, and then anointing the Hair, it will turn any Coloured Hair as black as Jet in often doing.  Hair, 
Red, its Vindication from the Censure and Reproach it undergoes, proving it as Beautiful and Ornamental as any other Colour. Hair is allowed as an Ornament and Beauty, and God that gives it as such, cannot be thought in his various Distribution of Colours, to design any difference, or let a Mark of Distinction by it on Creatures of the same kind, though some take no rest in the Point of Reflection; and this is often done on such trivial Grounds, that a due Prepension would cause to abashment in the Face of the Practiser, for putting a disesteem upon Persons, merely because of their Native Colour; though it is scarce Conjectural, whence this Opprobrium should take its rise, there being no rational Foundation for such a Superstructure: perhaps it oweth its producement to the mutual Semblance between some Entities in Nature and the Colour of Hair, as 〈◊〉 that is barren; if so it must be built upon a very Sandy Foundation; seeing in that Case, Experience shows the contrary, those the Humours of whose Bodies produce it, being most fruitful Ladies in former Ages, that have been described as excellent Beauties, have been set off more by the flowing Gold of their Tresses, than the Roses and Lily of their Cheeks: it was held by the Ancient Poets, as the chiefest Ornament of the Fair Sex, and that which gave a Lustre to all the other Accomplishments in Nature, and was so admired and coveted that every one strove to imitate it by Art, where Nature had not bestowed it on them; and the first Eminent Painters, viz. Apelles, Euchion, Melanthus and Nichomachus, prized this in their drawing of Fair and Beautiful Women above all others. The Stately Sabina Poppaea Wife to Domitius Nero, had Amber coloured Hair, and it was attributed to her as her chiefest Ornament of Beauty, though a Lady otherways extremely accomplished in what can render the Female Sex Lovely and Charming; Cleopatra Queen of Egypt, who charmed Caesar the World's great Conqueror, and Roman Anthony Emperor of the East, had her Beauty illustrated by this Ornament, to bind their Love the more securely to her in the Fetters of her Golden Tresses, as Noble Lucan testifies in his Pharsalia: viz. 
Laden witht Pearls, the Rich Sea spoiled Store,  
On her red Hair, and weary Neck she wore.  
Her Snowy Breasts their Whiteness did display,  
Through the Thin Sidonian Tiffany, etc.  And in those times, it was held in a high esteem above all others. This Colour was in so much repute in Tertullia's time, and in the days of St. Hierom, that even Artificial Red was deemed an Ornament to the Hair. Publius Lentulus' Vice Consul, in his Epistle to the Roman Senate, written from Jerusalem, among the other Bodily Beauties he deciphereth in our Blessed Saviour, assures them that his Hair and Beard were Red; and the Learned Spaniard in his Interpretation of Isaiah 63.1. is of the same Mind, from these Words, viz. Who is be that cometh from the Red Land. The Excellencies of the Creation resemble the Red Head as to its Tincture: the Fire the most agile and aspiring Body; the Sun, which Heraclitus ascribes to the true Sovereign Majesty, has this Colour in the Illustration of its Brightness, and Gold which is brought to Perfection by it in the Bowels of the Earth, so much coveted, and so much admired, and of which Sceptres and Diadems are made, has its shining and glittering Glory, which raises it to so high a value and esteem, from its Parent, who blushes not to own itself to be a Body of Fire, which in its Morning and Evening blushes is more amply manifested. Hair upon the account of its Colour to be despised, is a Declamation by those that do it against Nature, and a Grand Affront upon the Supreme Creator. It reflects unworthily upon his Power, and calls into Question his Contrivance; for it is He that made us, and not we ourselves, nor can their slender performances attain to the making of one Hair of any Colour whatsoever; and those that Cavil at this, derogate from the Divine Majesty in their base Imputations, and go about to espouse his Impiety who said, That had he been at the Creation, and in Consult with the Divine Being, he would have put things in better Order. This is for Dust and Ashes to dare to fly in the Face of their Maker, through a windiness of Pride, and self-conceited Understanding. This may reasonably make us ask, What Man is, that he should dare to control the Artifice of God, when his own Wisdom is so shallow, that he is forced into Admiration, whilst he Contemplates the Workmanship of Inferior Being's, even the Spider's Web, or the Hexagony of a Hony-comb, the Labour of the Silkworm, or the curious Building of a Birds-Nest; much less is be able to penetrate into the Works produced by an Almighty Mind, who draws a Curtain of Cloudy Ignorance over his Understanding, when he goes about to pry too narrowly into his Secrets, and turns his Wisdom into Foolishness.— Hair, though of this Colour were it granted (as it cannot be) a Disease of the Body; yet it is not to be desired, for where any thing that comes by the hand of Heaven is ridiculed, there is not a Revenger wanting to make such Scoffers know, that he can overtake them, let them fly never so fast: we find that those who pretended to Comfort Jub in his Affliction (when the Trial of the Almighty was upon him) and under that presence took the greater Liberty to revile and reproach him in his Miseries, had not escaped had he not been so good natured, after all their reproaches, as to have prayed for them, and so by an Act of Charity and forgiveness, prevailed with God to absolve them from the Divine Wrath, that would otherwise have broken in upon them to their greater Confusion: some will ground this Aversion to Red Hair from the coming in of the Danes, who mixing with our Women, left a Race behind them of that Colour, which by propagating descended to our Times; it so, we cannot but wonder, why those in that Age, when the Danish Government expired, and in whose Memories the Cruelties of that Nation were fresh and bleeding, never made any Distinction in this manner, or objected against Colours, but approved the one as well as the other; nor do we find the Danes at this day peculiar to this, but as other Nations participating in Mixtures; and we do find it Recorded, that the Ancient Britain's were many of them Yellow-Haired, and those that were so, took a great Pride in it; we must confess, that we are undoubtedly a Mixture of divers Nations: But these Matters are too remote, and not worth arguing, but only to be looked upon as Fancies and Conjectures; we have been since Conquered by the Normans, and one Conquest ought to jostle such Chimeras out of their Heads, who make such Imputations: it is a little ocd, that this Age should pretend to take particular Exceptions against that which was never excepted against in any of the foregoing Ages as ever we read of. These things considered, we must attribute this Aversion to the Fancies only of those who are much taken with them of their own Complexion, or to the spite of some Dowdies, who (perceiving all those that are Yellow-haired to have fair Soft, and Clear Skins, which is natural to them, as also a perpetual Spring (unless by the defect of Sickness or Age) of Roses and Lilies blooming in their Cheeks) have made in their business, industriously to impair their esteem and value, that they might engross those to themselves, that otherwife would have left them sighing in Languishing Expectations to go off, when they could Accidentally happen on a Chapman at the Closure of Loves-Market, and made more Agreeable and Advantageous Purchases; some again tell us, that the Fashion-mongers and Critics in Beauty, have only set it aside a while for the Gratification of their Humour; and that as it has been highly in esteem, it will, though now in the Ebb, with as strong a Fluctuation return again. But be it how it will, Ladies, you to whom Nature has given this Colour, ought not to have a less value or esteem for yourselves; we hope, it you were to make your own Markets, you would choose Wife and Ingenious Men, and such are not so soon caught by a Fair outside of what Complexion soever, as by a Beautiful Mind; they regard not your Hair, but your Virtue; keep but up to that, and you need not despair of a Happiness, transcending what any thing else can afford you; she that Marries one that admires her outside only, Marries a Picture-Gazer, and a Bartholomew Baby may as well serve him in one respect, as a Wife; we declare, Ladies, we highly approve of this Colour, and if over much Modesty draw not the Curtain of too great an obscurity, no Clouds of Despair in speeding, aught to over shadow your Fair Faces, but Triumphs of Joy and Success be ever attending on your Smiles, to Crown you in the Elysium of Love, and give no common Felicity to those that will admire you.  Hotchpotch, 
Fr. Hochepot. Belg. Dutspot, i. e. flesh cut into pretty pieces, and sodden with Herbs or Roots, not unlike that which the Romans called Ferraginem, (a Gallimaufry.) Littleton says, it literally signifies a Pudding mixed with divers Ingredients.  Huke, 
A Dutch attire, covering the Head, Face, and all the Body.  Humphrey, 
or Dumphrey, (Gr.) for Humfred, i.e. house-peace, a lovely and happy name, if it could turn home-wars betwixt Man and Wife into peace. The Italians have made Onuphrius of it in Latin. Cam.  Hamadryades, 
g. Wood-Nymphs.  Hamkin, 
a kind of Pudding made upon the Bones of a shoulder of Mutton.  Hanjar, 
a rich Dagger worn by the Bashaw's Wives.  Hannah, 
h. gracious, merciful.  ●arlot, 
(q. Horeles) a little Whore.  ●rlotta, 
l. a proud Whore.  ●rletta, 
Arlotha, Duke Ro●●●● Concubine, Mother to Duke William the Conqueror.  Harmonia, 
the Wife of Cad●●, Daughter of Mars and Venus.  Harpalice, 
a great Huntress who (by force of Arms) rescued her Father Lycurgus from the Cetans.  H●belock, 
a Danish Fond●●, and Scullion in the King's 〈◊〉, preferred by degrees 〈◊〉 the Marriage of the King's daughter.  Hymen, 
properly a Membrane; it is taken also for the 〈◊〉 Membrane in a Virgin, such arises from the wrinkle●● of the lower part of the 〈◊〉; and in Women with 〈◊〉, when the Womb grows ●●cker, it disappears. Dr. Blan●●.  Hysterica Passio, 
Fits of the 〈◊〉, a Convulsion of the 〈◊〉 of the Par Vagum, and ●costal in the Abdomen, ●eeding from a pricking Ir●●●, ation, or Explosion of Spi●●●: This Distemper does not always depend upon the Womb 〈◊〉 is commonly thought; we we seen it more than once in 〈◊〉, because the Spleen, Pan● and other adjacent Bow●● often the cause of it. Dr. 〈◊〉.  Hysterotomototica, 
or Se● 〈◊〉, a cutting the Child out of the Womb, which is done thus; You make a Semilunar Section under the Navel, along the White-Line, the Cavity whereof looks towards the said Line; then according to the leading of the Fibres, the Foetus being extracted after the Section, the Wound in the Womb contracts itself, so that the Blood scarce flows more plentifully than in a Natural Birth; but if the Mother be dead, choose the most convenient place you can. Dr. Blanchard.  Hadegynes, 
●. a Country-dance.  Haylayks, 
Tu. the Women-slaves.  Hebe, 
Goddess of Youth, Daughter of Juno, without a Father, Jupiter's Cupbearer, till she fell and was removed.  Hecale, 
an old Woman and Theseus' Landlady, who had devoted herself for his safe return from the Wars.  Hecate, 
Apollo's Sister, Luna, Diana, Proserpina, [with three heads] also a Thracian Witch.  Hecuba, 
Priam's Wife, who is feigned [after the taking of Troy] to be turned into a Bitch.  Heirlome, 
- loom, House-hold-stuff, as Tables, Presses, etc. which having belonged to the House for certain Descents, do (by Custom, not Common Law) accrue to the Heir.  Helena, 
Wife to Menelana, stolen by Paris, occasioned the Trojan Wars.  Heliades, 
Daughters of the Sun, and Sisters to Phäeton, who for his Death wept themselves into Poplar-trees.  Heliconiades, 
the Muses.  Helle, 
Daughter to Athamas King of Thebes, falling from the back of a golden Ram into the Pontic Sea, occasioned the naming of it.  Hedyle, 
a Samian, or as some say, Athenian Poetess, of whom there are remembered two Poems, her Scylla, and the Loves of Glaucus.  Helena 
Flavia, the Daughter of Coil King of Britain; she is said to have been the first finder out of the real Wood of the Cross upon which our Saviour was Crucified.  Helpis, 
the Daughter, as faith Ranul●hus, of a King of Sicily; there are extant of her composing, as Giraldus affirms, several Hymns upon the Apostles; famous also and well known is her Epitaph upon her Husband.  Histiaea 
an Alexandrian Poetess.  Hypatia, 
the Daughter of Theon, the famous Geometrician of Alexandria.  Habiliment, 
(Fr.) Apparel, clothing, array, attire; also Armour or Harness.  Habit, 
(habitus) the outward attire of the Body, whereby one Person is distinguished from another; as the Habit of a Gentleman is different from that of a Merchant, and the Habit of a Handy-crafts-man from both.  Hans-en-helder, 
is in Dutch as much as Jack in a Cellar; and by Metaphor it is taken for the Child in a Woman's Belly.  Hermione, 
the Daughter of Menelaus.  Hermitress, 
a Woman-Hermite or Eremite.  Heroine, 
g. a Noble or Virtuous Woman.  Herophila, 
the Erith●● Sibyl, who being (by Tar●●●) denied the price of her three Books of Prophecies, burned two, and received the whole price for that which was left.  Her●●lia, 
the Wife of Romulus, worshipped by the Name of  Hera, 
the Goddess of youth.  Herthus, 
a Saxon Goddess, like the Latin Tellus.  Hessone, 
Daughter of Lumedon King of Troy, whom Hercules delivered from a great Whale.  Hibride, 
mongrel, of a mixed Generation.  Helicon, 
a hill of Phaces not far from Parnassus, and much of the same bigness, consecrated to Apollo and the Muses: Hence.  Helitoniam, 
pertaining to that Hill.  Hillutim, 
h. praises, a Jewish wedding-song.  Heppece, 
f. I. Cheese made of Mare's milk.  Hipparchus, 
an Athenian Tyrant, slain upon his deflowering a Maid.  Hip, 
Daughter of Cbi●●●, a great Huntress, got with child and turned into a mare.  Hippiades, 
g. Images of women on horseback.  Hippoctenides, 
the Muses.  Hippodamia, 
Daughter to 〈◊〉 King of Elis, whom 〈◊〉 won at a race with her father by corrupting his chariot driver.  Hipoliyta, 
a Queen of the Amazons, whom Hercules gave a Theseus to wife.  Hippolytus, 
their Son, torn in pieces by his chariot-horses is he fled, being accused of adultery by his wife's mother ●●edra, whose solicitations he refused.  Hippomenes, 
and Atalanta, (won by his golden apples drown in her way) were turned to a Lion and Lioness for lying together in Cybele's Temple.  Hippona, 
the Goddess of horses and horse-coursers.  Hip●●crataea, 
followed her Husband Mithridates in all his 〈◊〉 and dangers.  Hermaphrodite 
(Hermaphrodite) one who is both man and woman.  Hermitress. 
A woman Hermite or Eremite, one who lives in a wilderness.  Hesperideses, 
the daughters of Hesperus, brother to Atlas, called Aegle, Aretbusa and Hes●●●busa: They had Gardens and Orchards, that bore Golden fruit, kept by a vigilant Dra●●●, which Hercules slew, and ●●bbed the Orchard. From this story, we find often mention of the Gardens and Apples of Hesperides.  Honorificabilitudinity, 
honourableness.  Horae, 
l. Hours, Goddesses, daughters of Jupiter and Themis.  Hillulim, 
(Heb.) Praises, a Song sung at the Jews marriages, by the Bridegrooms intimate Friends.  Hippona, 
the Goddess of horses.  Hyadeses, 
Atlantides, Suculae, the seven Stars, daughters of Atlas, lamenting of Hyas their brother devoured by a Lyon.  Hyena, 
a Beast like a Wolf (with a Mane and long hairs) accounted the subtlest of all beasts, changing sex often, and counterfeiting Man's voice.  Hylas 
going to fetch Hercules some water, fell into the river, or (poetically) was pulled in by the Nymphs in love with him.  Hyllus, 
Herculeses son, who built a Temple (at Athens) to Misericordia the Goddess of pity.  Hymen, 
aeus, son of Bacchus and Venus, the God (or first instituter) of marriage; also a Nuptial or wedding song.  Hypermnestra, 
one of Danaus' 59 daughters, commanded to kill their Husbands (the 50 sons of Aegyptus) she only saved her Husband Lynceus who afterwards killed Danaus.  Hyp●●phile, 
Queen of Lemnos, banished thence for saving her Father Thou, when all the men of the Island were killed by women.  Hony-moon, 
applied to those married persons that love well at first, and decline in affections afterwards; it is Hony now, but it will change as the Moon. Min.  Horse-ballet, 
a Dance or Ball performed by Horses; such was that at the Emperor's wedding. 1666.  Hypermeter 
(Lat.) a verse having a redundant syllable, or one syllable above measure, called by some a Feminine Verse.  Hysterical 
(hysterious) troubled with fits of the Mother.    


I.  JEan, 
i Gracious or Merciful, see Joan.  jennet, 
der. from Jean.  joac, 
or Joanna, Gracious, Luk. 8.3. the same with John in men's Names.  joice, 
i Merry or Pleasant.  jael, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jagnel, Judg. 4.21. perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jagnalah, a Roe, or Goat.  Isabel, or Jezebel 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 King. 9.30. i. Woe to the dwelling, or the Province of dwelling.  julian, 
i Soft-haired.  judith, or Judah, 
i. praising, or confessing.  joan, 
Countess of Montford, Daughter to Lewis of Flanders, and Count of Nevers, she w●● married to John the 4th. 〈◊〉 of Britain, and Count d'●●●ford, she Warred after her Husband's Death upon the 〈◊〉 d' Blois, and took divers Town from him in Britain, and being besieged in Hennebor●, 〈◊〉 sallied at the head of 60 men and burnt the Enemy's standard, and following this success with greater Numbers, not only raised the siege, but recovered all the Duchy of Britain.  joan 
d' Arc, the Valiant Maid of France, who of a Shepherdess became a Leader of Armies, and by her Courage, Conduct and success raised the drooping spirits of the French men, that were at a very low Ebb, by reason the English had gained the greatest part of France, so that under her Conduct they beat them out of several strong holds; but after she had done wonders, always fight on horse back in man's Apparel, she was taken as she sallied upon the English, and venturing too far in Confidence of her Fortune, she was taken, carried to Rouen and there burnt for a witch, though no such thing appeared against her.  joan 
d' Valois, she was daughter to Charles King of France, by his first wife Margaret of Sicily; she was Married to William Earl of Holland, Hainault and Zealand, who died before her, leaving William the Second his Son, and four Daughters, after which she 〈◊〉 a Religious Habit in the ●●bby of Fontenele, and by her Prudent Intercession stayed the battle at the point to be given, between the Kings of England and France, dying each Lamented of the People. 〈◊〉 1400.  jocasta 
Daughter of Creon the Thebean King, she Married King Laius and was Mother to 〈◊〉, who by reason of the words of the Oracle, that he should Dethrone his Father, was in his Infancy cast out to a desperate Fortune, and she 〈◊〉 knowing him when grown 〈◊〉, Married him, by whom she had Polynices and Eteocles, who falling out about the Succession, Killed each other in a Com●●ce, for whose Deaths and the Discovery of the Error 〈◊〉 committed in Marriage, pi●●● away with grief and died.  joan 
the female Pope of 〈◊〉, Called by them John, 〈◊〉 finding herself with Child and ready to be delivered, desperately killed herself with her Dagger.  joan 
Queen of France and 〈◊〉, the sole Daughter of Henry the first King of Navarre, and left Heiress of her Father's Kingdom, she was Wife to ●bi●●● the fair King of France, transcendent for her Piety as well as Beauty, very Liberal in Charitable Deeds, for she founded divers Charitable Houses, and left at her Death great Treasure to be bestowed among the Poor.  joan 
de Albert, Queen of Navarre, a woman of a Martial Spirit, she was Mother to Henry the fourth, called Henry the Great, King of France, who was Grandfather to the present French King, she being a Protestant highly Espoused their Cause, for which she is said to be poisoned at Paris, with a Pair of perfumed Gloves presented her at her Son's Wedding with Margaret Sister to Charles the Ninth of France, and soon after her death, the horrid Massacre of the Protestants ensued, in which perished about 300000.  joan 
of France Daughter to King Lewis the Eleventh, was Married to Lewis Duke of Orleans afterwards King of France; she was a Princess of Great Virtue, she Instituted the Order of the Annunciation, forming it upon the ten Virtues of the Blessed Virgin, Viz. Prudence, Humility, Chastity, Verity, Devotion, Obedience, Poverty, Patience, Compassion, and Charity.  joan 
the first, Queen of Jerusalem, Naples and Sicily, was Daughter to Charles of Sicily, Duke of Calabria, who after having successively Married four Husbands, Andreas, James, Lewis and Otho, was deprived of her Kingdoms and Life by Charles d' Durass, her Cousin, whom she had adopted her Heir, as having no Children of her own.  Joan 
the second, Queen of Naples, a Woman of great Courage and Conduct, but had a very troublesome Reign upon William of Austria, her Husband retiring into a Monastery upon Discontent, occasioned by her being too Prodigal of her Favours to others, and dying without Children, she bequeathed her Kingdom to Rene Duke of Anjou.  joan, 
Infanta, and Regent of the Kingdom of Portugal, she was Daughter to Alphonsus the fifth, who for her Prudence and Courage left her Regent, when he went to War against the Moors, yet at last she retired into a Monastery.  joia, 
a Woman of Spain, who preached to the People in the Cathedral of Barcelona; and is said in the time of the Papacy of Pope Paul the third, to Convert divers Jews at Rome, and to explain in the presence of the Cardinals the Books of John Don Scotus, commonly called the Subtle Doctor.  jole, 
Daughter of Eurytus the Oechalian King, with her Hercules fell desperately in Love, but her Father would not Consent he should have her, unless he could gain her by Combat with him; which when he had done, he still denied to give her to him; which so enraged Hercules, that he slew him, and took her away by force, and afterwards gave her to his Son Hillus, but Dejaneiza Jealous of Hercules, she being his first Wife, sent him a Shirt dipped in Poison, and Tinctured in Nessus' Blood; which in Pains and Torment put an end to his Glorious Achievements with his Life.  Iphianassa, 
Daughter 〈◊〉 Praetus King of the Argines, who with her Sister being in the Temple of Juno, and despising the homeliness of it, as also the Beauty of the Goddess, she throughly nettled at the Contempt, so Changed and Disordered their Minds, that they fancied themselves to be Heifers; and could by no means be persuaded out of that Opinion, till Melampus the Physician restored them again to their Right Senses, and for his Reward had Iphianassa in Marriage, and a part of the Kingdom for her Dowry.  Iphis, 
she was the Daughter of Lygdus and Theletusa, whose Sex her Mother kept secret, and from her Infancy brought her up in Masculine Apparel, for that her Father had doomed the Infant, if a Girl to be made away; when under this disguise she came of Years, Lygdus concluded a Marriage between her and Janibe a Beautiful Maid, which made her Mother almost at her Wit's end, because that by this means a Discovery would be made; but however, upon her invoking Venus, and offering in her Temple, she on the Wedding-day was changed into a Man, and did the Office of a Bridegroom to the Satisfaction of her Fair Bride.  Iphigenia, 
she was Daughter to King Agamemnon by Cly●●●nestra, and is said by Homer to be offered up to Diana, for the successful Passage of the Grecian Fleet to Troy, but as she lay on the Altar ready to be sacrificed, the Goddess wrapped her in a Cloud, and bearing her thence made her her Priesteis.  Irene, 
Empress of Constantinople, Mother to Constantine the seventh, whose Eyes she put out that she might Reign alone; upon which, as if Heaven demonstrated a Detestation of the Cruelty, the Sun for eighteen days shined so dimly, as if it had drawn in its Light as it Thyestes Feast; but Nicephorus having wrested the Empire out of her Hands, banished her to Metylene, where she soon after died of Grief.  Irene, 
the Fair Grecian Lady, that was presented to Mabomet the Great at the Sack of Constantinople, on whom he doted so much, that he spent whole Days and Nights in her Company, and neglected his weighty Affairs; but being reproved by his Bassas, he in a rage cut off her Head with his Scymeter, but repenting it, betook him to the Wars, to put the cruel Act out of his Mind.  Iris, 
Messenger to Juno, said to be the Daughter of Thaumus and Electra; she is painted with a Rainbow circling her, her Name importing the Painted Bow, so often seen after Showers in the Clouds.  Isaura, 
(Clementia) a Lady of Tholouse in France, famous for her Learning and Ingenious Parts; she appointed the Floral Games yearly kept there, and in the Townhouse her Marble Statue stands Crowned with Flowers.  Ius, 
a Goddess worshipped by the Egyptians, her Sacrifice and worship was Infamous and Obscene; insomuch that the Priests were forbidden to speak any thing of them, and the Romans forbid it in their City.  Isota 
of Verona, a Lady of great Learning, she wrote five hundred sixty four Books, which are to be seen in Thaurus Library, and held divers Disputes with the most Learned Men, yet died at the Age of thirty six Years a Virgin.  judith, 
a Holy Widow, who by destroying the Tyrant Holyphernes delivered the Jews.  judith, 
Daughter to Velpo Count of Ruensburge, she was made Recluse by the People.  judith, 
Daughter to Charles the Bald, and Wife to Ethelwolfe and Ethelred, Kings of England.  julia 
Wife to Severus the Roman Emperor, and Mother to Geta, she after the Death of her Husband Married Bassianus Caracalla her Son in Law, who fell in Love with her upon seeing her naked Thigh.  julia, 
Wife to Pompey, and Daughter to Julius Caesar, she died in Childbed before she could compose the differences between those great Captains, which afterward caused such Distractions in the Roman State by a Piteous war.  julia, 
the Daughter of Augustus Caesar and Scribonia, ●he greatly perplexed that Emperor in the height of his Fortune, by her loof Carriage and Wanton way of living; she was Married to divers Husbands, by whom she had several Children, but Wedlock not being capable of satisfying her Lustful Desires, and sh● continuing her lewd Courses, her Father Banished her, after that she was Married to Tiberius, but disdaining him, he coming to be Emperor revenged her Pride and Scorn, by confining her so strait, that she pined away for Hunger.  julia, 
Daughter to Agrippa and the beforementioned Julia, she followed her Mother's steps in her lewd Inclinations, though her Punishment had been visible; however she was Married to Aemylius Lepidus, and had by him two Children, but being banished to Apulia, she there died in much Misery.  juno, 
Sister and Wife to Jupiter, and Daughter to Saturn and Rhea, held to be the Goddess of Kingdoms and Riches, she is Fabled to have had divers Children; yet was always very jealous of her Husband, and persecuting the Nymphs he was enamoured of, though she is generally taken only for the Air.  justina, 
first Married to Maxentius, and then to Valentinian the Elder, she was a great Friend to the Arians, and an Enemy to the Orthodox Christians; she persecuted St. Anbrose, because he refused to let that Sect have a Church, and free Exercise in the City of Milan; but when Maximus came to the Empire, she was obliged to that Good Father for her Safety: she was Mother to Valentinian the Younger, and died at Thessalonica.  justitia, 
or the Goddess of Justice, worshipped in the figure of a Virgin, with severe looks, holding Scales in one Hand, and a Sword in the other; sometimes she was painted Blindfold, and sometimes without a Head, and had her Temples in divers places.  jubentus, 
the Goddess of Youth, her Statue was placed by Servius Tullius in the Capitol at Rome, and prayed to for the Continuance of Youth, Strength and Beauty, etc.  janthe, 
the Daughter of Telessa, who (on her Wedding day) was transformed to a Man.  Illegitimates. 
Marriage increases Arts and Industry, but a base Issue forces Nature, and coming into the World like Criminals, there is rarely that Care taken in their Education, is for the Children of a lawful Bed: which Ushers into my Memory, a passage not many years since of a Person of Quality, who had no lawful Issue; a 〈◊〉 Son he had, whom by Will he had constituted his Heir, but a Reverend Divine coming to him, asked his Lordship, how he had settled his Estate; he answered, upon the Person beforementioned: The Divine replied, My Lord, I can Administer no Comfort to your Lordship if you die with this Sin at this time; since that you have been the Instrument or bringing him into the World you must make some Provision for 〈◊〉 in it, but so as in may rather be a Mark of Penitence than Contumacy; you must not 〈◊〉 your sin with Garland, etc. And upon this 〈◊〉 the Lord 〈…〉 and let● it to his nex● or B●●ood. There were mo●e Souls in England heretofore, then there are at this Day; nor will the Co●●●● Reason given for it answer the decay of our Numbers; neither the Wars, which add 〈◊〉 our Foreign Loss but the true Reason it 〈…〉, is to be att●●●b●ted to the neglect of the Material Fund 〈◊〉 Creation, a regular Construction of Men and Women; for unlawful Embraces are not designed for, ne●ther by those that use them are they admitted to, Procreation: And that which adds to this General Blast of the Fruit of the Body, which the mist of darkness disperses throughout the Nation, is, that the Antidotes which are frequently of that lasting Operation, are used against Conception, and effect upon the Bodies of 〈◊〉, as to prove to all their Lives after; by which means, tho' the Women should afterwards so reform, as to enter into Lawful Marriage, yet she cannot be profitable to the Commonwealth, but on the Contrary, is not only useless as to her own individual Person, but renders the Man that Marries her so al●o. See a Book called Marriage promoted.  Importunity, 
Time, Opportuni●● 〈…〉, Cause Love.— Importunity if not too unseasonable or unreasonable, carries with it a kind of a Force or Violence to ●●orm Affection; for whilst other Arguments are in a manner a far off, standing at a distance, this crowds close, and brings us to those degree of Love, which are Conference, Dalliance, Kissing, etc. which wonderfully operate in Love and stea● away the Heart and Affections of Men and Women. Tacitus makes his observations, that the Eyes are not altogether a 〈◊〉 Trial of a 〈◊〉 Affection, but there is something required that is make available, therefore for a further proof, take her by the Hand and gently Squeeze her Timers: Let a Sigh now and then escape as it were by 〈◊〉, tread gently upon her 〈◊〉, and growing bolder lay your hand upon her Knee, and of she takes all this in good 〈◊〉, and seems to be little averse then (continues he) call her Mistress, take her about the Neck and Kiss her. etc.— Importunity must be ushered in by Opportunity of coming together, and having Freedom in the place where the Lady of your Affection dwells, which by the Intercession of Friends or Letters must first be brought about, which being accomplished you may the better play your Cards and Manage your Game, when a too bold or rough Intrusion many times mars your Undertaking: Many an Apprentice and Servingman by the help of Opportunity and Importunity, have Inveigled away their Master's Daugthers, and sometimes the Mistress has been Captivated Many a Dowdy by this means has gained a Gallant Lover Chambermaids have won their Master's Affection, and Lad●● have doted upon their Footmen. In Ariosto we find a Beautiful Queen that had as Beautiful a Husband doting upon her deformed Dwarf, and always Melancholy when he neglected her Embraces: It is unaccountable what advantages happen to some Men and Women hereby, many Matches by this way of dealing are made in haste, and the pa●●y compelled as it were by necessity to Love in that manner, which if they had been free and seen the Variety of Beauties that populous places afford, they would altogether slight and reject what they had seen before, on whom they are fatally driven for want of other Objects and a better Choice, and by long Conversation fall to loving and sometimes to doting; for many times it is observable that those who at the first fight have no liking to each other, but have been rather harsh and disagreeing for want of other Objects, and to Engage or Keep their minds steady, have by living together, long Conference, Kissing, Toying, and the like Allurements, Insensibly fallen in Love with each other: and therefore where your reason tells you beforehand it is no fit match, these kind of familiarities are to be avoided, lest you are taken-Infensibly, and Love cuts off the retreat you had before proposed for your security. Clitiphon by this means doted upon and was almost mad for Leucippe his Uncle's Daughter.  Ismenius 
the Orator, confesse● he was strangely Entangled by Ismene, Sostenes Daughter, waiting at the Table, 〈◊〉 the Greek fashion was, with be●● Breasts open, and her 〈◊〉 half bare; which she perceiving, summoned all her little Arts to snare him faster; she come and drank to him, and withal trod softly upon his Toes, and was exceeding diligent to wait upon him, and when the Company hindered her from speaking, she would give him a sign of her Love by wring his Hand, and Blush when she met him at every turn, she would Kiss the Cup and Drink to him, and smile and drink on that side he drank on, till he Acknowledges 〈◊〉 sipped and sipped so long till in the end he was drunk with Love: Aristaenetus tells us, he meeting a Fair Maid though a stranger, looked back at her, and she looked back at him and smiled, which first kindled that ●●ming Love that undid him.— If you make a Choice, be sure let it be by Daylight, that you may see what you do, tho' the Enjoyment may be perhaps to the more agreeable Canopy of the Night, for Women and Glowworms shine brightest by glimmering Tapers; as your Course Wares are put upon people to Cozen them by the help of false Sky-lights. A Florentine Gentleman having made a Choice by Candle light, deceived by her being raidiantly set out with Jewish, Rings, Lawns, Scarves, ●●lace, Gold, Spangles, and Gau●● Devices, took his Mistress 〈◊〉 an Angel, and was so Impatient of delay that he would 〈◊〉 be married presently, but her Gaudy trappings laid aside, in the morning when he viewed her undressed, she appeared a perfect Hag, Lean, Yellow, Riveled, etc. and such a one as pall'd all the pleasures and delights he had promised himself in that Marriage, so that he could not endure to look upon her. In Italy such Matches are usually made, most of their woo being in the Churches, and those Windows generally cast false Lights to make things seem fairer than they are, Interchanging but few words, and are much addicted, especially if they be not very Fair and Lovely, to have their Faces for the most part Clouded with Vails or Masks.— In the Old Lacedæmonians time, the Bride was to be brought into the Church or Chamber, with her Hair girt about her, and the Bridegroom untied the Knot, and was not at all to see her by day light, till such time she had Conceived; but thanks to our prudent Ancestors who have made no such Law, that we should be compelled to have a Pig in a Poke; we are a Freeborn People, and have free Liberty in our Choice, may talk with Freedom and Familiarity, and use any Modest Expressions or Recreations, that may tend to the Accomplishing our desires. Here Ladies one Compliments you, and holds you up by the Arm to prevent stumbling, Wrings your Fingers, drinks to you, and tenderly Embraces you, another Kisses you whilst the Fiddler plays, and perhaps sings, a Third singles you out to dance, another accosts you with dumb signs as not daring to trust his Tongue with relating his Passion, whilst you walk up and down in state, and by the ruffling your Silks and Tinsels make men turn their Eyes upon you. In these you have Advantages above other Nations, and increase your Trophies by new and unforbidden Conquests at pleasure. We only put you in mind that you ought to be merciful to those you overcome. In this we find that Women who are made such soft Temptations ought not to be Cruel, where their Charms have made a Conquest over the hearts of Men, nor be boastingly proud of their Triumphs, when being Compassionate in dispensing their Favour, gains them not only Applause but even the very Essence of Love itself, and furnishes you with such ravishing pleasures as are unaccountable; but in the Enjoying Marriage when suitable to either Party, brings many Blessings with it. Cornelia a Virtuous Roman Lady being Challenged by a Light Housewife to number Jewels with her, produced a great many beautiful and well educated Children, saying they were her Jewels, which she Esteemed of a greater Value than all the Jewels India or Arabia could afford; and indeed they are the Blessing of God, the sweet Recompenses and Pledges of chaste Conjugal Love.  Inconstancy, 
and it's bad effects. Inconstancy is very uncommendable in either Sex, because it shows not only a wavering, but a Treacherous Disposition, a Sandy or Wavy Foundation on which no Trust or Confidence can have a Foundation. In the Country of the Trogloditae, Geographers report that there is a Water or Lake, the Taste whereof is bitter and Salt thrice a day, and again returns as often to be sweet, so that for its continuing at no stay, it is termed the Mad-water; even such may we reasonably term those Men and Women, that give themselves up to be turned about with every Wind and Fancy, being no less unequal and inconstant in their Manners, than those Waters are in their Taste; sometimes Courteous, and sometimes Rough; now Prodigal, and then Sordid, seldom being many hours in one stay, one while being extremely kind, and in a while vehemently hating where they Passionately Loved, or seemed so to do before blowing like the Traveller in the Satyr's Cave, hot and cold with the same breath: in Consideration of which Circling, an ingenious Person thus Descants upon his inconstant Fair one. 

(1.)  
Unconstant, that Word strikes me more  
Than the bright Lightning of your Eyes  
That made my yielding Heart your prize  
●ou'd ever do before.   

(2.)  
Ab like a cruel Murthress you  
Fly from your Lover slain,  
Some other booty to pursue,  
And proudly kill again.   

(3.)  
But why should I for this despair,  
Or at Inconstancy repine,  
Since only change can make you mine,  
Now you another's are.   

(4.)  
What though the Heaven's beauteous frame  
Daily delights to move,  
It still returns again the same,  
All Harmony and Love.   

(5.)  
'tis Pity too methinks that she  
(By Duty sure designed,  
To cherish all Mankind)  
Should be confined to me.   

(6.)  
For should the Suns all Smiling Light  
To his loved Rhodes display,  
All other parts must Mourn in Night,  
And ne'er enjoy the day.    Incest, 
incestus did signify all kind of Pollution, committed by undoing or untying the girdle called Cestus or 〈◊〉, but now in a more strict acceptation it signifies only that kind of Naughtiness, which is committed between two of near kin, Godwin.— Incest, the Evil that attends it. Incestuous Love and Marriages are to be avoided among Christians, though in the first Ages of the World, they were in some measure winked at, for the speedier way of peopling of the Earth. The Words of St. Augustine are, that the Commixture of Brothers and Sisters, the more Ancient it is in respect of Compulsion of Necessity, the more damnable it is now afterwards become, through the Prohibition of Religion. Amongst those with whom Religion hath but little to do, whole Nations are delighted and polluted with all sorts of Incestuous Copulations, the Persians and Parthians allow Incest in their Royal Families, which warrants others by Example to commit it, though this evil has been severely punished; as for Example: Incestuous desire so possessed a Moor in Persia, named Hajam Mojam, that coveting to enjoy his own Daughter, though her Mother was alive, he went to an Ecclesiastical Judge, informing him in general Terms, that in his Youth having taken Pleasure to plant a Garden, and Dress and Order it with great Care, it now brought forth such excellent Fruits, that his Negihbours greedily coveted it, importuning him every day to communicate unto them; but his design being to make use of it himself, he desired according to Custom to have a Licence so to do. The Kasi or Judge not able to comprehend the true meaning, unfortunately made answer that he had all the Reason in the World, (since he had been at such Pains to bring it to Perfection) to have the Pleasure of enjoying it, and so gave him his Permission in writing; but neither that nor his own Authority prevailed with the Daughter to yield to his wicked Embraces, so that enraged with Lust, he took an opportunity to ravish her; of this Brutish Act she informed her Mother, and the report of it coming to the Knowledge of King Mahomet Begeraus Ear, he caused the unnatural Father to be Beheaded, though he was a Man of great Substance. Incest with the Greek Race of the Ptolemy's, Kings of Egypt, was usual, for they Married their Sisters, and sometimes their Daughters, but most of them came to unfortunate ends of either Sex. Incest had such an ascendant over Artaxerxes Mnemon King of Persia, that he Married his Daughter Arcssa a Beautiful Virgin, but never prospered after it. Lucretia the Daughter of Pope Alexander the sixth, not only committed Incest with her Father, but with her Brother the Duke of Candy, who was slain by Caesar Borgie, another of that Pope's hopeful Offspring, for being his Riuel in that Sister, he soon after poisoned his Father, and was himself slain by the Multitude. Many Instances of the like Nature are recounted in History, but always attended with some fearful Judgement or sad Calamity, to manifest the displeasure of the Almighty.  Infants, 
crying in the Womb or Wonders in Nature. Infants crying in the Wombs of their Mothers, have occasioned various discourses among the Learned, as to its Signification, but in this they differ; however it is a thing very unusual, and therefore strange; Sorrow indeed is incident to Mankind, and we begin it with Weeping before we know what it means, but that is very rare, till we come to breath in the open Air; now whether such untimely Cry may signify something extraordinary in the Course of Life; or that Provident Nature would have them Practise in the dark Cell of Generation, what they shall afterwards seldom want so long as they enjoy the Light, viz. Sorrow and Affliction, we undertake not to determine; but such Relations of these little Prisoners that have been so heard to cry in those close Apartments, take as we find them in credible Histories. In Holland, a Woman had a Child cried and bemoaned itself in her Womb with little intermission, for the space of fifteen days. In Leydon, a Gentlewoman being in Bed with her Husband, on a sudden hearing the Child cry in her Womb was greatly terrified, so that in two days after she fell in labour, though she expected to go a great while longer. In Kathstadt, a Town in the Norick Alps, a Child was heard to cry in his Mother's Womb fourteen days before it was born. And indeed a great deal more of the like Nature is testified by credible Persons of Candid Reputations, that the Truth of them is not to be doubted, but by those that their own Failings and Romances have stupefied and rendered so incredulous that they will scarcely believe what they see and hear themselves: the Cause ●f this prot bably may be, because ●here is more Air contained in the Membranes of some Wombs than others, which drawn in gives the Organs a Sound or Noise, etc.  jealousy 
and its evil Effect, etc.— Jealousy if the Bane of Love, and the grand disturber of either S●x; f●r where its Poison once tinctures, though in never so small a proportion, it insensibly spreads to the impoisoning of the mind, and changes a Heaven of Contentment into a Hell of Disorder and Con●●sion; it is the G●●gon's Head, that with a look changes Pleasure into Pain, and raises Storms of Disquiet in those Breasts where Haltion Joys and Pleasures were brooding the true satisfactions of Life and happy days, and all this for the most part is groundless and unreasonable in its original Contraction. Bonaven●●ne, a very learned and famous Man of his time, looking wishfully upon a Beautiful Woman in his Company, the Husband being present, could n●t forbear to demand with s●me trouble of Mind, which h● laboured to stisie, the reason why he so earne●ly fixe● his ●yes upon her, who modestly re●●●yed, that he admired t●e Excellency of the Cre●to● by Contemplating the Beauty of the Creature, and if Mortals were so amiable, ●ow infinitely more lovely should we be at the Resurrection! This was an Example, saith Boschier, that was rather to be admired than imitated seeing the Husband was satisfied with the reason he gave; for Jealousy is rightly compared to the Indian empoisoned Arrows, if they raze the Skin they endanger Life, but drawing Blood inevitably destroys it; the first motions that arise from this root of bitterness have their evil Effects, but where the Disease is improved it empoisons all our Comforts and throws us Headlong unto the most Tragical Resolutions, and is incident to either Sex. Justina a fair beautiful Lady of her time that Rome could boast of, was married to a Man of a large Fortune, who finding her so excellent a Creature, suspected every one that cast his Eyes upon her, and at length began to suspect that she was prodigal of her Favours to others, and careless of her Honour, upon no other ground than that a Woman so accomplished with all the Perfections of a celebrated Beauty, must Charm all Mankind as well as himself to delight in her, which made him grow Envious and Furious, so that one day discovering her curious White Neck as she was stooping to ●ye ●er Sh●ce, he wickedly drew his Sword, without any other Resentment or Provocation, and separated at one blow her Head from her Body.— Jane Queen of Spain, and Mother to Charles the Fifth, Emperor of Germany, as likewise to Ferdinand who succeeded him, was so exceeding Jealous of King Philip her Husband, that she suffered him to have no rest nor quiet, but by her continual persecuting him with Clamours, Reproaches and insufferable Abuses, supposed causelessly, it was thought she shortened his days, and withal brought herself to that Weakness of Mind, that she could not discern of my Matters that were propounded to her.— Jonuses one of Selimus' great Bassa's and Favourites, stabbed his Wife, because she was so Beautiful, though Virtuous, that he thought it was impossible for him to keep her to himself only.— Joan Queen of Naples, though she was wickedly lewd and debauched herself, yet she caused two Husbands to be murdered, upon bare suspicion they had to do with other Women, because they could not satisfy her Lust, Yet all these with many more we might Name, came themselves to Violent Deaths and untimely Ends, being pushed Head long down the Precipice of Ruin, by Judgements that suddenly overtook them.— Jealousy being like a raging fever, 
Jealousy more particularly considered.  that makes Men talk idly by ●●ing the Head light giddy, etc. and enflaming the Blood, it is but reason we should prescrib such things as may contribute to the Cure of a Ma'ady that has done we know not what Mischief in all Ages, and those we have an account of are almost innumerable.— Jealousy is by divers Learned Men put for a main Cause of Melancholy; some again only allow it to be a Symptom; and they give this Reason for it, because melancholy Per●ons among these Passions and Perturbations of the Mind lie most exposed to it; but if we may give our Opinion, it seems to us to have a Prerogative and Latitude above all other ordinary Symptoms, and therefore requires to be treated off as a Species apart, being of such extraordinary note, so great a Passion, that it is held almost to be of as large extent as Love itself; for which Reason we will dilate upon it apart, as a kind of a Bastard-branch of Melancholy Love. Jealousy is the greatest Enemy to Marriage in the World; 
Jealousy an Enemy to a married Life.  and as Heroical or Love Melancholy Torments before hand, this comes with a Scorpions Sting in its Tail, to poison all the Joys and expected sweets, not only of Marriage, but of Life; and therefore requires a greater Care and Industry in rectifying it, because its Contagion disorders a whole Family, when the other afflicts but a single Person; so that by our delineating it, a Jealous Man or Woman sees His or Her Error as in a Glass, and those that are not tinctured may find Reason to avoid it. Jealousy is defined to be a certain kind of a Suspicion possessing the jealous party, that the party chiefly beloved by him, is enamoured of another, whom ●he loves as he imagines better than himself, and scatters those Favours on him which she ought to reserve for himself alone; and this many times extends to the Case of a Mistress as well as a Wife. Scaliger says, it is a fear of losing her favour, whom he so earnestly Affects and Desires to have proper to himself only. But Cardan styles it a Zeal for Love, and a 〈◊〉 of an Envy, lest any one should beguile us. Jealousy, you see by this is a mere Monopolist, a Coveter of all, and will not spare the least Morsel to the dearest of Friends. It is the married man's Hell, where it takes deep Root in his Soul, and the same to the Wife, if she be infected; for as there is no Condition in the World, Sweeter, Pleasanter, or Fuller of Cordial-happiness than Marriage, if they live Peaceably and Lovingly together, as has already been hinted; so if this Fiend get in between, farewell to all Quiet and Repose, he pulls in after him Grief, Sorrow, Disasters, Mischiefs, Mischances, Gripe, and Discontents. A Fury (says Aristo) it is full of Suspicion and Fear, the Martyrdom of Mirth and Marriage, a Corrosive that Gnaws upon the Heart, and indeed there is no Name that can well suit it so bad as it deserves; yet we see some that have the esteem of wise, so weak as to indulge it, to harbour and nurse it in their Bosoms, though like the Tytanian Praetors, it feeds on their Livers. Jealousy, in preventing it, 
Jealousy, sundry ways prescribed to prevent its bad Effects.  could it be Effectually done, is more Advantageous to men and Women, than easing or removing it when contracted; and indeed there are some probabilities of it, though many have prescribed a sort of extravagant Methods to be observed. Plato would have Wives and Children in common, as once it was a Custom among the Ancient Britain's, and then where there was no absolute Propriety, there consequently could be no Root for Jealousy; but this Promiscuous way is not held a good way in our days; many others are of Plato's opinion; but seeing it is condemned as wicked and monstrous by all civilised Nations, we pass over their Arguments for it, and refer the Vindicators with their weak Reasons to Mahomess Paradise, where it is held (if you will believe it) that Men possess all or the greatest part of their Happiness in the Embracing as many handsome Women as they please. It is indeed the Custom of some Country's, to be such Strangers to Jealousy, that they prostitute their Wives so such as pay them Visits, and conclude they have in no manner welcomed them, unless they can fasten that Favour on them; and this amongst others the Babylonians did not only by their Wives, but also their Daughters. The Kings of Calcutta in the East Indies will not meddle with their Wives, till the Biarmi or High-Priests have made them Cuckolds, by which means they superstitiously hold that their Wombs are sanctified by the Sanctity of the Priest. Kings have been so far from Jealousy, that they have Married Common Women, knowing them to be such. 〈◊〉 had Thaeis a Harlot, and Hiroem King of Syracuse, Pitbo ● Keeper of the Public Stews: by which we see Jealousy is not so universal, as some would have it. Policy it is in the Italians, as themselves give out, to allow public Stews, for thereby they conceit they keep their Wives honest, since those Men that are fleshly given, having cheap opportunities, will not run those hazards and expenses that attend on close Intrigues; and this they further hold, is done to keep out those disorders of Mind that Jealousy would other ways occasion; however they allow their Wives their Confessors, and if you will believe those that have traveled, they'll tell you there is no Man more lascivious than an Italian-Priest, they making it a great part of their business to promote and stir up Lust in themselves and others, by Philters, etc. They take not the way of Origen, nor of Comb●lus; the first is spoken of elsewhere; and as for the latter, being a very beautiful young man, that he might take all occasion of Jealousy away from King Selucus, when he was to Conduct Stratonice his Queen into Syria, he ●elded himself before he set out with her, and left his Genitals Sealed up in a Box behind him; this great Lady, we find had more Honour and Beauty than Chastity, for as be suspected, she did tempt him by the way to amorous Dalliances, and upon his refusal, like joseph's Mistress, falsely ●●cused him, so that upon his return he was cast into Prison, and a day appointed for his hearing, but he cleared himself by producing the Box with his Movables in it, and by the loss of them saved his Life, and got applause among the Men, but how the Queen and the rest of her Sex resented it, we are ignorant. Passing over such like Relations, we now come to show, that to prevent Jealousy is the best way to make equal Matches, that is proportionable in Years, for certain it is nothing sooner Creates Jealousy on the one hand, and loathing on the other, than an old Man to be Married to a Young Woman, or a Young Man to an Old Woman; yet Money we see makes these Matches frequently, and brings on a World of discontent and vexation, which no Money is a sufficient Cordial to Cure or Remove; yet Sophocles, tho' otherways a wise Man, at an extreme Age fell in Love with Archippe a brisk Young Girl, even when his Heat and Moisture was decayed; so that we might believe that Jealousy could not be among such men, but we find it will creep into their Bosoms, notwithstanding their utmost endeavours to keep it out, and has proved very Tragical; but of these sort of Marriages, you will find the ill-conveniencies more at large where we treat more particularly of Marriages: Some on the other hand in their Matches are over-curiously Nice and Critical, which has something strange and unusual in it. Francis Siorza Duke of Milan, was so Curious, that though the Match was far carried on between him and the Duke of Mantua's Daughter, he would not receive the Young Lady as his Bride before he had seen her Naked, that he might be satisfied whether any blemishes or imperfections in Nature were covered under her Garments; and it not only has been, but is now a Custom in some Places, that to avoid any discontent after Marriage, the Parents of either side search the two parties, to observe if there be no Impediment to the hindering Generation; and after this search they are compelled to Marry if they refuse it: In a part of the East Indies, they have a Custom, that the Bride shall put her hand through the hole of a Partition, and take in the Bridegroom's hand, where her Mother or some near Relation pricks his hand, whilst he holds hers, all over with a sharp Bodkin; and if for all that, if he hold her fast, so that she squeak again, it is a sign of lasting Love and Constancy, as they term it; but it through the pain it occasions, he timerously lets go his hold, than the contrary is expected, and accordingly it most commonly occasions the breaking off the Match, though never so near Consummation. It is to be wished for weighty Reasons, that Young People could well understand each others humours, before they come to tie the lasting Knot. Plutarch says, one must eat a Bushel of Salt before he makes choice of a Friend, that is, it must not be done Rashly or Unadvisedly, but upon Mature Deliberation: so to prevent Jealousy, and the Misfortunes that attend on it, ought we to do in Cases of Marriage, to weigh every thing that we scruple will not answer our Expectations, and when the Parties who are to have their Lots are well assured of her or his (for it may extend to either Sex) Behaviour and Qualities, etc. they are not, if they intent it a Happy Marriage, to prefer Riches, Birth or Beauty, before good Education and good Conditions. A merry Fellow says, that Conquage styled the God of Cuckolds, is to Accompany the Goddess Jealousy, they by the appointment of Jupiter, being always to follow the fairest: So that Beauty is not always accounted the happiest Lot, though very much coveted; strait and comely Personage; have many times crooked and deformed Conditions, yet it is something hard, if men should marry deformed and ill-shapen Wives on purpose to prevent Jealousy, or go on purpose for that Reason to fetch one from the Temple of Cassandra, which was once held to be a Sanctuary for homely Maids, and yet when he has done all that, he may be deceived, as the Thracian was, who having a deformed Dowdy to his Wife, and catching her one Morning in Bed with a Fellow, he cried out, O thou miserable wretch! what necessity brought thee hither, as he had Reason, for the Cuckold-maker must needs have a good Stomach to breakfast on so course a Dish: he who marries a Wife of a suspected Fame, if she play false with him, aught to lay his hand upon his Heart, and rest contented, by Reason his Bargain is no worry, than he had Reason to expect it would be; but when all's done, if you would not be Plagued with Jealousy, marry a Virtuous Wife, tho' but tolerably handsome, and behave yourself toward; her as a good Loving Husband ought. Jealousy by those it possesses, 
Jealousy its Cause, and many things considered therein conducing to its Remedy.  being acknowledged to be a strange disorder, and an extravagant Evil, they would lessen their own Folly and Madness by laying the fault upon the Celestial Bodies, through whose influence say they, it is inevitable to some Persons; and there are not wanting some who pretend to Astrology, who lull them in this opinion to compass their own ends, in causing divers to resort to them for no other design than to gull them of their Money, when indeed the wisest of them all cannot tell, how often their own Venus' are in Conjunction with the Mercurial and Martial Sparks of the Town in the lowest Orb, should they reduce the Essence of their Art into a Nutshell the better to be informed. Indeed hot Countries, that are most Subject to Lust, give greatest Causes of Jealousy, but what can we say, when it is known for the most part to be incident to those that have no cause at all to be Jealous: we are not ignorant, that the greatest Cuckolds are the most Contented, Quiet and Peaceable Men, the most kind and endearing to their Wives; this indeed they urge, though lamely, in Vindication of the Starry influences, which say they, predominate over some more than others; but leaving these wide or rather wild Notions, we now come nearer to the Point, and conclude it to be an unreasonable Madness that Men and Women bring upon themselves, by giving too much Scope to their Passions, and indulging the Temptations that the grand Enemy of Mankind lays to destroy their Peace, and the quiet repose of their Minds, as well knowing such disorders will hinder them from entertaining good Thoughts, Meditations, Prayers, etc. and truly any thing that may further them in the way to their Eternal Happiness, and indeed we cannot Conjecture otherwise than that the Devil is the source and Fountain of such bitter Streams, and those that are possessed with it, if their Reason or Serious Thoughts would give leave to make a true Judgement, would agree: Some hold that Women are more prone to it than Men, by Reason of the weakness of their Sex, and by a Modern Poet it is thus further described: 
Pale Jealousy, brat of insatiate Love,  
Of Heartsick Thoughts, which Melancholy breed;  
A Hell tormenting fear, no Faith can move,  
By discontent with deadly Poison fed.  
With beedless Youth and Error vainly led,  
To rout the Pleasures of a Marriagebed:  
A Mortal Plague, a Virtue-drowning flood,  
A Hellish fire that drinks our vital Blood.  Strange it is to observe with any Seriouness, that an old Man marrying a Young Woman, immediately grows Jealous, suspecting his Wife's Virtue; this makes him rave and grow Mad without a Cause, he fancies his Antlers shadow his Brows, and hinder the light of the Sun from shining on his Face, as it was wont. If she chances to cast her Eye on any one more comely than himself, he concludes that an Assignation is made by the Language of her Eyes, and a smile in Company goes to his Heart with as Keen a Point as a Dagger. Mendoza the Jealous Spaniard, when he remained as Legate in England, complained of Men and women's being at Church together, without high Blinds or Partitions between them, according to the Custom of his Country, the most Jealous Nation under Heaven, saying it was a filthy Custom; but had a Tart reply, that it was so in Spain, where they could not contain themselves from wanton and lascivious Thoughts, even in their Devotion, but not so in England, where Modesty was a sufficient restraint; but we wish this last saying may hold good among the Ogling Sparks and Ladies that come to be admired in their fine clothes, more (if we censure not too hard) than out of Devotion; if a Woman have an itching Inclination to part with her Honour, according to the Italian Proverb, if a Man had more Eyes than Argus, or they equalled the number of his Hairs, he would be as successless in preventing her Scapes as Argus was in securing Io; they have a thousand Wiles, Pretences and feigned Excuses to give him the slip, sometimes an Aunt is just come to Town, and she must go meet her at the Inn, at another time such a Cousin is sick and must be visited, an old procuring Nurse comes perhaps to call her up at Midnight to such a Kinswomans' labour. A Child abroad is Sick, and in danger of Life, and a thousand other sleights. Then what signifies Jealousy, were there a real Cause for it, since it is so insignificant a Guardian; and indeed Jealousy and Restraint makes one that otherwise perhaps would have had no Inclination to dishonesty, do in revenge what he suspected she did being innocent, as thinking it can be no worse with her Reputation, if she be discovered, comforting herself with the old though false Proverb, A Woman had as good be a Whore as lie under the scandal of it: when honest Apulcius an old Gouty bald-pated Curmudgeon, tho' very Rich, having married ● brisk Young Lass, and conceiting she only married him for his Wealth, and must be better pleased with others than himself, kept a hard hand over her, but it availed him nothing, for having bemoaned her oversight and misfortune, as too many Young Women of our times do, that marry the Money more than the Person, she changed his causeless Suspicion ●●to plain Matter of Fact, and to put him out of doubt, by letting him know his fears were at an end, since what he was so long afraid of was come to pass. And let this Notice be given to all Husbands, whether Jealous or not, the more a Woman is forbidden or denied any thing, the more she desires and covers it, nor are men in many particulars to be excused in this Point. Jealousy, though 〈◊〉 extreme, in Hypocrates the great and learned Physician, made him when he travelled 〈◊〉, leave Dyonisius his Friend at home in his house to look after his Wife, that she should not in his absence run astray; he had sure great Confidence in his Virtue, when he left him to the assault of so fair a Temptation. In Abstemius is a Story, that a man being married to a Young Woman, was persuaded by one he supposed to be his Friend, who pretended to great skill in Astrology, that if he meddled not with his Wife the first night, his Cattle ●hould wonderfully increase and he thereby become exceeding Rich; the foolish Man believed him, but the Bride was not so satisfied, for she Cuckolded him with the same party the second night, and as Dia●● in revenge turned Actaeon into a Stag, for looking upon her naked, as she was washing with her Nymphs in a Fountain, so she on the contrary wilfully uncovered her nakedness and turned him into a beast by grasting Horns on his Forehead. But whither wander we, alas by stumbling on these kind of Digressions, we are almost turning out of the Road of Jealousy, therefore it behoves us to keep the reins more Tied, that Headstrong fancy may not carry us forcibly into byways, from whence we are compelled to return again with the loss of so much time, as would set us much forward on our intended Journey. Jealousy then is by us here undertaken to be handled, not only to show its Causes and Symptoms, but to lay down such Rules and Methods for its Ease and Cure, as may prove effectual. Jealousy is such a strange sort of a Melancholy, 
Jealousy its Cure, and the circumstances attending it.  that some have doubted, whether it can be absolutely removed or not. Aristo seems to affirm, it is an incurable disorder, when he thus descants upon it● 
This is that cruel wound, against whose smart  
No Cordials force prevails, nor any Plaster;  
No skill of Stars, or secret Magic Art,  
Devised by the most learned Zoro-after:  
A Wound that taints the very Soul and Heart,  
And all our Sense and Reason quite does Master.  However our Opinion is, it may be cured or mitigated, and as the Devil is dispossessed by Prayer and Fasting, how strong Possession soever he has got in the Party, so this in time, by avoiding occasion, idleness, and listening to sober and wholesome Advice, may be rooted out, and the Bedlamite being restored will wonder how he came to be so mad, detesting his Folly more than he ever hugged and embraced it; than you shall see him condemning that in others which once his Frenzy made him so highly approve in himself, unless he be like the Madman who during Lunacy fancied himself King of all the World, and was angry they brought him to himself, because than he plainly perceived he was but a Private Man.— Idleness avoided, is one great step towards the Cure of this Distemper, serious Business jostles Follies and Fancies out of a Man's Head, removeth Suspicions that Idleness before has bred, and makes the party grow so calm, he will by degrees be in a temper to hearken to the Persuasion of those that wish him well, and begin to see himself discredit his Family, and bring himself into disreputation, intailing the shame upon his Posterity, and that he shall leave his Estate to be torn in pieces after his Death; for if himself suspect his Wife to be a Whore, others whose Interest it will be to improve the scandal, will not be wanting to Basterdize his Children, and throw them out of their rightful Possessions, if they can; so that for their Father's foolish Jealousy they must become wretchedly miserable, lose their inheritance and esteem amongst Men, for the humour of their Parent; when it seldom comes to pass but the Jealous party is of a vicious Inclination himself; seldom a● an old Whoremaster marries a handsome Young Woman, but he is troubled with this Plague; for having found many of the loose debauched sort coming, and very tamely yielding, he can scarcely believe there is any honest, though we affirm he is wonderfully mistaken, and indeed such a Husband by his loose and lascivious Example is enough to make a Woman fly out, though otherwise with a chaste Virtous Husband she would never have attempted it. A Man ought to be a Pattern and Guide to his Wife in Virtue, so that if she be otherwise she may be left inexcusable, and rendered more blame-worthy. But methinks we hear some replying, there is a vast difference in this Case between Men and Women; If I, says one, am guilty of this Tickling Sin, my Bastard's Heir my Estate, I can put them off with little, but if my Wife be faulty, I must be a drudge for other men's Children, which is insufferable: and why pray Sir Fopiing will you put that upon your Neighbour, that you are unwilling to bear yourself, this is a great way out of the road, of doing as you would be done by; there is something of Justice in it, that a Man that in this manner wrong● his Neighbour, should be retaliated in the same kind, and when he is in the raving 〈◊〉 ●y of his Jealousy, deserves a less degree of Pity than others, though many times this Jealousy is without a Cause; the Woman not taking Example by his extravagancies, is chaste and Virtuous, and he will not believe her to be so, but measures her by himself; Jealousy is a great Sign that the party it possessed is dishonest, whatever fair pretences may be made; and indeed their Jealousy, and the restraint they lay upon their Wives, makes them many times dishonest, for no other end than a sweet revenge on their Jealousy, not to let them continue in it without a Cause. Aeneas Silvius says, the Italians are much to blame in locking up their Wives, for Women generally are of a Disposition to covet most that which is denied most, and offend least where they have the greatest Liberty and Freedom to Act and do as they please; it is in vain to lock her up, if she be dishonestly inclined, for she has so many Wiles to accomplish her desire, that she will, as the old saying is, make you if possible a Cuckold through the Keyhole. And Virtue can only be the secure Guardian of a Woman's Honour, if that be mistaken, you need fear nothing, but force and violence can overcome her, and that very seldom happens to Women, though a little push as some will have it, throws them down when there is a kind of an Inclination to fall backward: When Mark Anthony left his chaste Wife Octavia, to wanton in the adulterous embraces of Cleopatra Queen of Egypt, she was far from revenging her injury in giving up herself to another, though he had utterly forsaken her. Turn a virtuous Woman lose to all the Tarquins and Satyrs, their Persuasions, Flatteries and Promises, shall never shake her virtuous resolves. Archidamus Consul of Antioch, offered a Young Woman a hundred pieces of Gold, and to free her Husband, who then lay a Prisoner in a dark Dungeon, if she would satisfy his Lust; but neither her Husband's Sufferings, nor Poverty could induce her to be Unchaste. Cure of Jealousy, one would think should be wrought by considering what has been said, yet that there may be nothing wanting on so Urgent and Necessary an Occasion, a composed Temper is very rarely subject to Jealousy; for there Reason stands Centinel and keeps it out, and if Men who are subject to passion would but use Reason, would but labour by degrees to Compose themselves, and be of a sedate and calm Temperature, they would in time be Masters over their Passions, and find the Humours that feed them abate, and then they need not fear to shake off Jealousy, if it should at any time suddenly surprise them.  jilt, 
o. to deceive or defeat one's expectation, especially in the point of Amours.  Illia, 
Daughter of Numitor, King of the Albans, a Vestal Nun, but Mother of Romulus and Remus by Mars.  Imps, 
Witches, little Familiars.  Incontinency, 
want of Moderation in Affections and Desires.  Incubus, 
l., the Devil (in Man's shape) lying with Women, as Succubus with Men; also the Nightmare, or raw Humours from the Stomach, troubling the Brain and Animal Spirits, that the Body cannot move.  Indecorum, 
unseemliness, unhandsome Carriage.  Ino, 
Daughter of Cadmus, Nurse to Bacchus, and Wife to Athamas K. of Thebes, who (in his madness) supposing her to to be a Lioness, drove her headlong into the Sea.  Io, 
Daughter of Inacbus, turned into a Cow by Jupiter, that she might not be known of Juno, who drove her into Egypt, where she recovered her former shape, and was made a Goddess.  jocasta, 
Daughter of Creen King of Thebes, after the Death of her Husband Laius, she unwittingly married her own Son Oedipus.  jointure, 
a Settlement upon the Wife in respect of Marriage.  jopas, 
a Musical King of Africa, one of Dido's Suitors.  Iphianassa, Iphinoe 
and Lyssppe, Daughters of Pretus King of Argos, preferring their Beauty to Juno's, were by her struck with madness, imagining themselves to be Cows.  Iphigenia, 
Agamemnon's Daughter, which should have been sacrificed to Diana, because her Father had slain a Hart of hers, but the Goddess pitied her, and sent an Hart to be offered in her stead.  Iphimedia, 
ravished by Neptune, brought forth Ephialtes and Otus, who grew (every month) nine Fingers in length, till (helping the Giants against the gods) they were slain by Apollo.  Irene 
the Mother of Constantine the seventh, reigned with him Nine Years, he expelled her Reigned alone seven Years, again she took him by craft, put out his Eyes, cast him into Prison (where he died) and reigned alone four Years.  Iris, 
Juno's Messenger, the Rainbow, also an hexagonal precious stone.  Irus, 
a beggarly Messenger between Penelope and her Suitors, whom Ulysses killed with his Fist.  Ischuotes, 
g. a slender child 〈◊〉 or Feminine pronunciation.  Ills, 
an Egyptian Goddess made of Io.  Isota de ●ugarolis, 
a Virgin of Verona, famous for Philosophy, Philology and Poetry.  Ifsue, 
an Effect, Children, Profits of Fines or Lands, the matter depending in suit.  Itylus, 
slain by his own Mother Aeton instead of Ama●eus the Son of Amphion.  Itys, 
slain by his Mother Progue, and set before his Father Tereus (King of Thrace) at a Banquet for deflowering her sister Philomela; he perceiving the murder, with his naked Sword pursued them, but (in their flight) they were changed, Progne into a Swallow, Philomela into a Nightingale, and Itys to a Pheasant.  julep, 
A preparative (of Syrups, etc.) to open the inward parts and prepare for a Purgation, from  julap, 
a kind of Rose-water.  julian-na, Cilian, 
a Woman's Name.  julian Law 
(among the 〈◊〉) made Adultery death.  jumbals, 
certain Sweethearts.  juno, 
Twin-Sister and Wife to Jupiter.  jussel, 
a minced Dish of several meats.  juturna, 
the Daughter of Daunus, made by Jupiter (for the Loss of her Maidenhead) the immortal Nymph of the River Numicius.  Ixion, 
Son of Phlegias, thrown to Hell, for boasting that he had lain with Juno, in whose stead Jupiter had placed a Cloud, on which he begat the Centauris.  Infanta of Spain, 
every Daughter of that King not being Heir, whether first, second or third, etc. the Heir is called Princesa, and the rest Infanta's; of the Sons are called Infants, and the Heir Principe, of the Latin Infans a Child.  Innocents-Day, 
or Childermas-day, a Feast celebrated on the 28 th'. of December, in memory and honour of those innocent Children Herod slew, not long after our Saviour's Nativity, when he sought for Christ himself, thinking to destroy him.  Interlude, 
(interludium) a Play or Comedy.  jurden or jordan 
(matella) a double Urinal or Chamber-pot.    


K.  KAtharine, 
perhaps Pure, chaste, Undefiled, from Katharos, Gr.  Keturah, 
Gen. 25. sweet Perfume or Incense.  Kinburga, 
i. e. the Strength, or a Defenderess of her Kindred  Kinulpha, 
i. e. the Help or Stay of her Kindred.  Ketura, 
Abraham the Patriarch's Wife, he married her to Comfort him after the Death of Sarah; and though he was very old, he had divers Sons by her, who growing up, increased so well under the Blessing promised their Father, that their Posterity became great and mighty Nations, many of which bore their Names.  Kisomena, 
an Indian Queen, who always lead her Armies in Person to Battle, and usually by means of her Courage and Conduct returned with Success, so that the greatly enlarged her Borders.  Kiosem, 
an imperious Sultaness of Turkey, she was Wife to Achmet the Turkish Emperor, and Mother to Sultan Ibrahim, who when her Son came to the Throne, she by the Party she had made among the great ones, not only governed him, but the whole Empire, he minding his Women in the Seraglio more than the Public Affairs, being the most devoted to the Pleasures of Venus of all the Turkish Emperors; but for ravishing the Musti's Daughter, he was by the Soldiers whom the Conspirators had gained to their Party, (the Queen-mother consenting to it, because he had a little before for reproving him Confined her to the old Seraglio,) and being Imprisoned, he was soon after strangled, and his Son Mahomet the fourth, a Child, succeeded him in the Empire, over whom Kiosem governed as Regent of the Empire, placing and displacing the great Officers as she pleased, putting divers to death; that stood in her way; but at length the Mother of young Mahomet, encouraged thereto by the Janissaries, took Heart to oppose her Proceedings, making a Party against her, so that many Mischiefs happened in the Empire during the Contests, the Janissaries or Footmen being for the young Queen, and the spahis, or Horsemen, for the old. During these Bicker many great Heads went off to appease the one side or the other, but at last the young Queen's Party became too strong for the old, so that taking an Opporunity in the Night, Sians' Bassa, Grand Visier, entered Kiosem's Apparment with a Guard, and found her hid in a Chest under some Bales of Silk, from whence not without much difficulty they dragged her to Prison, and got the young, Emperor to Sign her Execution, and accordingly she was strangled.  Kirchief, 
(from the Fr. Couverchief, i.e. to Cover the Head) a Linnen-Cloth that old Women wear on their Heads; and hence Handkerchief, though improperly.  Kersey, 
(Kerserye, and Karsaye a kind of Stuff or flight Cloth.  God's Kichel, 
a Cake given to God-childrens at their ask Blessing.  Kichin, 
a little Child.  Kitt, 
a Milking-pail like a Churn.  Kyachin Morts. 
Kynchin Morts are Girls of an Year or two old, which the Morts their Mother's carry at their backs in Slates or Sheets; if they have no Children of their own, they will steal or borrow them from others.  Kissing. 
Pliny in his Natural History, faith, that Cato was of Opinion, that the use of Kissing first began betwixt Kinsman and Kinswoman, howsoever near allied or far off, only by that to know whether their Wives, Daughters or Nieces had tasted any Wine; to this Juneral seems to allude in these Verses: 
Paucae adeo cereris vitas contingere dignoe  
Quaram non timeat pater oscula.  As, if the Father were jealous of his Daughter's Continence, if by Kissing her he perceived she had drunk Wine: But Kissing and Drinking both are now grown (it seems) to a greater Custom amongst us, than in those days with the Romans: Nor am I so austere to forbid the use of either, both which, though the one in Surfeits, the other in Adulteries, may be abused by the Vicious; yet contrarily at Customary Meetings. and laudable Banquets, they by the Nobly disposed, and such whose Hearts are fixed upon Honour, may be used with much Modesty and Continence.— Kissing, among other Incitements to Love, 
Kissing an Incitation to Love, also Coyness, etc.  is not the least Charming; to Kiss and to be Kissed, where there is a pariety or equality of Comeliness, is as a Burden in a Song, a Battery very forcible, that makes a Breach in the Fort for Love to enter; it Insuses a Kind of a spirit that generates Affection. Aretine's Lucretia, when she designed to overcome and put Chains upon her Admirers, took them about the Neck, and with her soft Lips tenderly pressed theirs, often repeating it with pleasing Murmurs, Intermixed with kind Expressions, as, O my dear, how pleasing are you to my Eyes! how I dote upon you, etc. And by this means she made them speedily and willingly Condenscend to what she desired, moving thereby the inmost part of their Souls with her Nectoral and Ambrosial Kisses: And these, says another, Change Hearts and mingle Affections in the raptures of their sweet Kisses, they producing rather a Connexion of the Mind than the Body. 
The Rose and Gillyflower are not so sweet,  
As sugared Kisses when kind Lovers meet.  Kissing and Embracing are proper to Men and Women, and worthy of Commendation, when they are decently and modestly observed; but when unseasonable and too violent, not to be approved; because they tend more to Lasciviousness than pure Affection, and indeed often end in that; for when you come to such Kind of close and often repeated Kissing, you have passed the long Entry of other Ceremonies, and are come to the Gate of the Palace of Enjoyment, as the Poet somewhat describes, though a little Lamely. 
With Becks and Nods he first began  
To try the Wenches mind;  
And Answer he did find,  
And in the dark he took her by the hand,  
And wrung it hard, and sighed grieviously,  
And Kissed her too, and wooed her as he might,  
With pity me my sweet or else I die;  
And with such Words and Kisses as there past,  
He won his Mistress favour at the Last.  Kindness finds out many allurements to bring Kissing in; Winks, Nods, Jests, Smiles, Tokens, Valentines, and the like, are Introductions, though many seem Coy, and protest against Love Kisses, yet press them to it, and as Experience satisfies us, you'll find but a feeble Resistance: 
She seems much Coy, but won she is at length,  
Women in this strife use but half their Strength.  Kisses are Coveted by most, however some seem averse to them, yet many there are that lie open, and are most Tractable and Coming, Apt, Yielding, and willing, drawing back and then half meeting, to strengthen the Temptation and heighen the delight: Some have more Art in it than others, Insensibly to draw on their Lovers to play and dally, and when they spy their advantage seign Coyness, then Close again, and upon every little turn of Fancy or Humour changeable as the Wind to outward appearance, though Inwardly the same; at some times you may have the Freedom of her Lips till you are tired, at other times no Entreaty will prevail, not a Kiss for a Kingdom; though I, says one of the fair Sex, was by Art and Nature Beautiful and Fair, yet by these Tricks I seemed to be far more Amiable than I was; for that which Men earnestly seek and cannot Attain, draws on their Affection with a most Furious Desire: I had, Continues she, a Suitor that dearly loved me, and the more Presents he made me, the more earnestly he loved me, the more I Neglected and Scorned him; the more desirous he was of my Favour, some times I treated with Pouts and Frowns, and would not let him have a Smile or a Kiss for a considerable Time, and then he Bought it very dear; and all this I did to Chain him to my pleasure, and Gull and Fetch him over; and it effectually wrought my desire. Nor is this way unpractised in our Age with success; and moreover when the party they design upon is in their Company, they Cause one or other to bring them Presents as from Great Men, and show them Gloves, Rings and rich Attire, which they say was given them by such a Rich Merchant, such a Courtier, and the like, though bought with their own Money; this creates a fear of Rivalship, and that a more ardent Affection, and then nothing is too dear for her; no Service, how painful or hazardous soever, to be refused, if she Command it. Philena in Lucian was her Art's Mistress at these kind of sleights; for she frowned at Diphilus her Sweetheart, and would but rarely vouchsafe him her Company, tho' she had a Kindness for him, but kissed Lampridus his Corrival before his face, and all this, as she Confessed to her Mother, who Chid her for it, to whet his Love by Jealousy, and make him come with greater Appetite, believing her Favour was not so easy to be had; she would take occasion to fall out with him, and pick quarrels with him, upon no other Account, than that he might sue to her to be reconciled again. Love (as the old saying is) is increased by Injuries, as the Sunbeams are more glorious after long cloudy weather, and many hold, if a Lover upon flight occasions be not Jealous, Waspish, Angry, or apt to fall out, sigh and protest, he is no true Lover: To Kiss, Collogue, and hang about a Mistress' neck, are but ordinary Sypmtoms; but if he be Jealous, Angry, or Apt to Mistake, then, Lady he is your own; but if you let him alone, Humour and Please him, without any Corrival, finding no opposition to whet it, his Love by degrees will Languish. Ampelis tells Chrisis, that she knew this way to be the most taking by Experience; for says she, I had one Demophantus a rich Man that Courted me, yet I seemed to neglect him, and gave Entertainment to Callsades a painter; at this he was Angry and went away in the great Chase; but soon after came and humbly begged to be reconciled, protesting he loved me most dearly, and all that he had was mine, for a Smile, or a kind Kiss, or if I refused him these Favours, he swore he would Kill himself; therefore (continues she) dear Sister Chrisis, and all you Maids that are Beautiful, or but Indifferent, I advise you not to use your Suitors over familiarly Kind, lest they grow Proud and Insolent, but now and then Estrange yourself, and Reject them: and by this means you shall bring him, if he truly loves you, to yield to what Conditions you will propose. Some seign Letters to themselves, and care lesly drop them that their Lover may take 'em up, and find there a supposed Rivals Name subscribed, and by this means many a Love that has been in the wair, has been recovered: Some such usage occasioned a Young Gentleman thus to complain. 

(1)  
Never yet any Parthian Bow,  
So many Painted deaths did throne;  
So many darts as you Comprise,  
In the two golden Quivers of your Eyes;  
But ah tos like the Cruel Parthian you,  
No sooner gave the fatal Wound, but flew   

(2)  
Yet though you fly, still in my Mind  
You've left your 〈…〉,  
My heart would sigh, but does not dare,  
For fear to soil your pleasing Picture there.  
Some unseen Angels work in Phancies Theme,  
And glorious Nothings please us in a dream.   

(3)  
Ah me, how vain this Shadow is!  
Can I Content myself with this?  
Or as the famed Pygmalion do,  
And make a Mistress of thy likeness too.  
No, I in this should quite as vain appear,  
As Shafalus who used to Court the Air.    Keeping House, 
and the ordering and Governing a Family, etc. Keeping a house well ordered, and the family affairs well Managed, and Regulated, is no such easy matter as some Ladies Imagine it; and therefore there is a great reputation to he gained in the prudent performance and discharge of such a Care and Trust, more especially Incumbent on those that are entered into a married State; for it not only turns to advantage, but procures a true Respect and Esteem, as likewise an Imitation of your Frugality and Decency in Management of affairs, in those that are under your Jurisdiction: for there is no respect sincere, or at least wise lasting, but that which is produced by our being in some degree useful to those that render it us; and that failing, the respect goes along with it: for even Children and Servants will have little Regard for those that do not think them worth their Care; and you shall many times find a Worn Housekeeper making a better figure in the family than my Lady in all her Bravery; because the one keeps up, and the other neglects the Government. Good breeding we must allow to be very Commendable, yet being carried too high, very much Impairs is value, lessening still as it soars, especially where the Lady is Conceited and Proud of it; many there are that take it for a fine Air, to be above Incumbering their Thoughts with such ordinary things as House-keeping and a Family; others fearing Wrinkles, keep off Cares to preserve their Beauty; and ● mistaken Pride makes some again imagine they must keep themselves up in a station above descending to such Duties as do not seem enough refined for great Ladies: If so they can preserve respect, it is more than great Princes can do, when they neglect their Business, and give themselves up wholly to their pleasures: and we will not only consider the Disesteem of the Servants, when she that should govern them is Careless and Supine, but we will come a little nearer, viz. to that of a Husband; for what Account can he make of a wife, whom he took to assist him in his affairs, or at least as a Supervisor, with Care and Diligence to see that part more properly belonging to her Inspection and Trust, performed as it ought; when he sees instead of a Careful Woman, only an Empty airy thing, that sails about the House, and only carelessly sweeps it with her Train, moving about to no purpose, and looking in all respects as if she came thither only to pay a Visit, and rising at Eleven her morning's Business has been to eat her Breakfast about half an hour before Dinner, that she may have the greater Liberty to persecute the Company with her Discourse, and then her Emptiness calls for a Coach, that she may be yet more troublesome to her Acquaintance, who out of Compliment must accompany her, and endure her Prattle, that had but too much cloyed them before: Then on the top of the stairs she stops, not so much to debate who shall go down foremost, as to throw out a few Compliments she has learned by heart, expecting Applause in return; and so setting out like a Ship from a Harbour, laden with Trifles, she shows her spreading Sails and Pendants at the Port she sets out for, and so returns without the trouble of unlading, or traffiquing for the least advantage in understanding; and only satisfies herself in boasting her Waiting-woman the Triumphs of the days Impertinency, and so having supped, wrapped up in flattery and clean Linen, to bed she goes, so satisfied with her proceedings, that it casts her into a pleasing Dream of her own Felicity: Such a one is rarely serious but with her Tailor and her Dressing-box; we will allow her Children and Family may sometimes have a random thought, but when she takes direct Aim, it is at some very Impertinent person, who seems more pleasing to her than all the sober and wife of her Acquaintance.— Kind Ladies, pardon us for this bold truth, which is only levelled at those who think they have no other Business in the World than feeding high, going fine, passing Compliments, and swimming about in Visitations, whilst their Families lie neglected and run into Disorder; what pleasure can a Husband have, whose province is without doors, and to whom the Oeconomy of the House would in some degrees be Indecent, when he finds the Harmony of his Family broken, and has his Ears pestered with Complaints of divers Kind's, whilst the mistaken Lady fancies she can make all amends by having a well Chosen and Fashionable Petticoat and Head-dress; but when she sees her Neglects have caused Disorders to run high, she will perhaps grow angry with herself, and wish she had better bestowed her time, more prudently; but then being set so far back in the Respect due to her from those that are to Manage affairs under her, 'tis ten to one if ever she recovers the Repute of a Wise and Discreet Lady, though she reforms very much, and calls home Seriousness to her Assistance. There is an old Saying, that when it is too far gone, we can no more have Wisdom than Grace whenever we think fit to call for it: there are times and periods fixed for both, and being too long neglected, the punishment is, that they are Irrevocable, and nothing remains but a useless Grief for the Folly of having thrown them out of our Power. Think then, Ladies, what a mean figure such a person makes, when she is so degraded by her own fault; whereas in those Duties that can reasonably be expected from you, there is nothing that is a Lessening to you, unless it be made so by your want of Conduct: if you are desirous, as all Virtuous Mothers are, to Love your Children, you may do it without Living in the Nursery; and your Care may be never the less for them, if it serves not to fill up the Discourse in Company— Kindness and tenderness of Mothers to their Children, 
Kindness to Children, and their Education, etc.  are the least deceitful Evidences of their Virtues, and yet the way of Expressing how endearing they are to them, aught to be subject to the Rules of good Breeding; and although a Lady of great quality ought not to be less kind to her Children than Women of the meanest Rank, yet she may well distinguish herself in the manner, and avoid the homely Methods which in the Inferior 〈◊〉 is more Excusable; Attract by Moderate Blandishments their Loves early to you, that their obedience may be more Firm and Regular, when they arrive to any degrees of understanding their Duties. Their first Insufficiency makes them entirely lean upon their Parents for the Necessaries of Life, and the Habit of it makes them continue the same Expectations for what is unreasonable; and as often as you deny them, they as frequently think they are Injured, and whilst their Reasons are yet in the Cradle, and their Desires strong, their Anger seeth no farther than the thing they desire and cannot possess; and to be displeased for their own good, is a sign they are but slow to understand; from whence you may conclude, your children's first thoughts will have no small mixture of mutiny, which so naturally happening, you must Keep in your Anger, unless you would be so Imprudent as to Increase it, and by seldom denying their Cravings, where you see it necessary, you may in a short Time ●atter away their Peevishness and ill Humours; especially if you take the Opportunity to please them in the next thing before they ask or require it; and by these means you will strengthen your Authority, in making it Soft and Easy to them; and thereby their obedience in the future will be Confirmed to you, they seeing it is for their Interest to obey— Keep a strict Guard upon your Words and Actions when you are among your Children, as if you were amongst your Enemies; for they are too prone to make wrong Inferences, and to take too large a Liberty and encouragement in the misapplying your Words and Actions, either to Extend their Freedom, or Extenuate their Duty; something of awe is required in Kindness as well as in Power, and operates more Effectually of the two; above all things beware of Indulging one more than another, and by that means giving too large a Liberty to its Impertinence, lest the rest claiming the same Right and Privilege, and not being gratified, there spring up a Division and Disorder amongst them, which many times has turned to mortal Hatred, and been not only the grief of the Parents, but either the Ruin or Disgrace of the Family; and be always vigilant that they when growing up, fall not into the Company of Naughty Children; or those that are more grown, that you keep such Servants as in no wise corrupt them by Examples or Discourse: in case of Offences let it not be their penance to see you grown sour upon them, lest it Harden them, rather than Mollisie their Tempers into meek Relent and Resolves to be Cautious in offending: and although occasion doubtless will be ministered for Severity and Kindness to take their turns, yet the larger mixture must rather be Love than Fear, it being the proper root from which their obedience should shoot up and continue flourishing, and so shall they be Blessings and Comforts to you, a grace to your Family, an Ornament to their Country; whilst those whose Education is not regarded, because the Mother will not spare so much time from her Recreations, or thinks it beneath her Quality, and the only Business of a Nurse whilst young, and a Tutor when grown up, or what is as bad, are spoiled with too much Cockering and over Fondness, prove most commonly quite the contrary.— Knowledge of things fitting is to be obtained, 
Keeping House, in so doing what is to be considered as to Servants.  and what is reasonable aught to be had, so that there may be no want by Reason of Nigardliness, nor waste oocasioned by Superfluity. Servants are the Wheels of your Family, by which your Affairs move, and therefore they ought to have every thing regular, that no Stop or Hindrance may happen, lest the whole frame of business stand still: Nor let any Lady think because she pays her Servants wages, that they are so very inferior to her, as not to be worth her Care and below her Regard; since even her Credit and Reputation is concerned in their well or ill management of domestic Offices; for the disorders or standing still of the Movements will be Imputed to the defect in the Spring or chief Mover, which should put them into Motion, and cause them to move regular; and now although there is an Inequality between the Lady and her Servants, yet it must not make her not to remember, that Nature maketh no such distinction, but that they may be looked upon tho' Servants, as humble Friends; and that returns of good Usage and Kindness are as properly due to such as by their good Service deserve it, as their Service is due to those they have devoted it to. Imperious Commands and Haughtiness in speaking, is very undecent in any of Quality, and rather shows a sudden rise to Greatness, or more becoming an Upstart from Meanness; besides, it creates an Aversion in them, of which the least ill Effects to be Expected must follow, that they will be careless and slow in the Performance of all that is Enjoined them; when an affable obliging Temper will so far win upon them, if they be any thing Ingenious and Apprehensive, that they will proceed with Alacrity, and think nothing too much nor too well performed, and this Experience will demonstrate.— Keep yourself always in a good Temperature of Mind, and let 〈◊〉 Passion sway you; Consider likewise seriously, and Ponder well the orders you give; if of any great Consequence, be not too hasty in giving them, lest Mistakes happen, nor too angry if they are not altogether observed to your Mind; much more avoid being Loud, by which you may disturb yourself or others: an Evenness in distinguishing when things are well or ill done, in time becomes a Rule to the Family, by which it will move without Noise, and your Expectations will be answered to your wish, so that a great part of your Care will be taken off; but then however, be you vigilant there be no Relapse, and this may be done at such leisure Times that by Custom it will become a Recreation, more suitable to a Married Lady than Plays, Balls, or Hombre; and by such methods she will put herself in a Possession of being valued and highly Esteemed by her Servants, and then their Endeavours to please, and obedience to her Commands, (which are delivered in so obliging a strain, that they rather seem to be requests) will Consequently follow. Keeping House, 
Keeping House the expenses considered.  as to expenses, varies according to the quality or number in Family; yet we shall lay down such Rules as may reasonably serve in any case; and a well stated Rule is like the Line, and when that is passed, we are under another Pole; when on the other hand, the first step we make in straying from it, is making what was a Virtue before to change its Nature, growing either into a Vice, or according to the fairest Construction an Impertinency: we must tell you, there is an Art in laying out your Money prudently, which is not so easily attained to as some Imagine: Observe amongst other things always to keep the mean between indecent Thrift and a too loose Lavishness or Profusion; and if you find you cannot well hold the Balance equally poised, let it the rather of the two incline towards the liberal side, as most suitable to those of Quality, and less subjects you to obloguy; for a little matter tho' misspent, is a great deal sooner recovered than ones Credit lost, by ones unhandsomely going about to save it; and a prudent Husband will sooner overlook it, than a shameful Parsimony that brings him reproach; yet such Extravagance must be as seldom repeated, as stands only good with the Occasion that requires it: you must consider your Fortune in the world, and according as you think it will reasonably bear, so regulate your Expenses; we do not mean to live to the height of your Estate, nor would we have any stretch it beyond its Line, but to keep a great way within the Compass, that your Children Portions, especially your Daughters, be not to seek when they come to years of Marriage, lest being delayed, or overstanding by that means their Fortunes, it proves Injurious to them, and their Beauties too much blown upon, become like fullyed Roses, of little regard clothes must be had according to the Quality of the Person, but where they are over Modish and Gaudy, they are to be disapproved; why should a Lady value herself upon her clothes so much, when an obliging Look, and a reasonable Word, will gain her more Respect and Esteem among the wiser sort, than glittering Tissue of rustling Silks, which may be rightly compared to a Peacocks spread Tail, fit for the vulgar to gaze on, and make the Creature proud by their admiring him. We do not, Ladies, by this go about to restrain you from a decent Compliance with the world, suppose you take the wiser and not the weaker part of your Sex for your Example and Pattern, for distinctions are to be allowed according to Quality or Fortune, and it seems to us, that in the distribution of Expense, full attendances, and Ornaments well chosen for your House, will make you a much better figure than a little gaudy Glittering abroad, which those Inferior to you may imitate; and let every thing in its degree be so distributed, that there may be nothing wanting to the meanest Servant: Let every thing be fit and in decent order, for nothing is truly fine but what is fit, and justly so much as is reasonably proper for your Circumstance, is by much finer than all the Superfluity you can add to it: therefore be caustions of breaking those Bounds, lest Launching too far into the wide Sea of Extravagancy, you shipwreck your Fortune, and the Reputation you had gained of being a Prudent and Frugal Lady, and a worthy Pattern for your Sex to imitate. There are many times strange Extravagancies by way of Emulation, for some having been upon Visits and seen Fine Things, are restless till they have the like, if not such as shall exceed then, and put themselves thereby to unnecessary Charges, because they will not seem to be outdone by others, whom they conceive less able or less mariting such Furniture; this Lady's Logic trips up the heels of Reason, and sets it on its head, by Carrying the Rule from Things to Persons and Appealing from Right to the 〈◊〉 and Capriccios of those that are in the wrong; and in such cases the word necessary 〈…〉 applied; the best way 〈◊〉 to avoid such Error of this 〈◊〉, is to try things first in your Judgement, before you give 〈◊〉 too large a place in your Desire. There are again some Ladies who little Consider how their own figure agreeth with such 〈◊〉 things as their Desires reach after, and Covet too eagerly; others, when they have them in their possession, will scarcely allow them to be visible; or when you are ushered into their dark Ruelle, you will find it done with such State and Solemnity, that you would Conclude that there was something extraordinary in it, till the Lady breaking Silence, and beginning to 〈◊〉 out the show, you find it mere Pageantry, or like a Popper-play, with gaudy Scenes: Some again set a high Estimate on things rarely to be gotten, enough of little Value either in Worth or Beauty: Truth (if we should say a great part of their own Value dependeth in the Minds of the unthinking) would be very often Censured as unmannerly, and might derogate from the prerogative great Ladies would 〈◊〉 to themselves, of being Creatures distinct from those of their Sex that they Conclude inferior to them, and in other things less difficult of Access. But to those we pretend to prescribe, their Condition must give the Rules to them, and therefore it is not the part of a Wife to aim at more than a bounded Liberality, and an acquirement of things convenient. A Princely mind will ruin a private Family, and if things be not suited, they will not deserve Commendation, though in themselves they be never so valuable.  Kuntgunda, 
Cu.— Wife to the Emperor Henry II. to clear herself from the Imputation of Unchastity, went barefoot and blindfold on red hot Irons.  Kith, 
Sa. kindred or alliance, whence we say, though corruptly, Neither kit nor kin.  Knight's 
Bachelor, our simple or plain Knights, the lowest but most ancient Order.  Knights 
of the Garter, or St. George, the most Noble Order of England, instituted by King Edward III. after many notable Victories. Under the Sovereign of the Orders [the King] are five and twenty Companions. They always wear their George and Star, or rather the Sun.  Knights 
of the Post, whom you may hire to swear what you please.  Kidknappers, 
Fellows, that pick up People for Transportation, commonly called Spirits.    


L.  LAis, 
i Lascivious, lustful; and indeed she was a notable Harlot of Corinth, as it is storied.  Laodice, 
(〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. the Justice of the People.  Laurana, 
dim. from Laurus, the Laurel or Bay-tree.  Laurentia, 
i. flourishing like the Laurel or Bay-tree.  Laureola, 
i. a little Bay-tree.  Leah, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. wearisomeness, or weary.  Letice, 
à laetitia, i. joyfulness or mirth.  Lois, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, melior, better, 2 Tim. 1.5.  Lora, 
i Discipline or Learning.  Lucy, 
or Lucia, so called prima Luce's, from the Morning-light.  Lucreece 
or Lucretia, from Lucrum gani, a Name fit for a good Husband.  Lydia, 
Acts 16.14. i. born— in Lydia.  Lactucintia, 
a Goddess of the Heathens, to whom they assigned the Care of Vegetables.  Laeta, 
Daughter to Albinus a Roman and Pagan Highpriest, she was Married to Toxatius the Son of Paula, she turning Christian by her Husband means, Converted her Father; to her St. Jerom sent an Epistle, instructing her, how to educate her Daughter in the Articles of Belief, and Grounds of the Christian Faith.  Lais 
a Sicilian Lady, who prostituted her Beauty for Money, upon Demosthenes addressing himself to her, she demanded 10000 Drams of Silver, for a Night's Lodging, but he told her, he was not willing to buy Repentance at that price, she was afterward murdered in the Temple of Venus by some Women, who were Jealous that their Husbands doted on her Beauty.  Lamia, 
Mistress to King Demetrius, he for the Love he bore her, Dedicated a Temple to her called Venus Lamia.  Lamia 
another of the Name, with whom Jupiter had familiar Conversation, and often got with Child, but Juno destroyed them in the Birth, which so enraged Lamia, that she destroyed all the Children, that came in her way.  Lamperia, 
Daughter to Apollo, begot by him on Climen●, who with her other Sisters bewailing the Death of Phae●●● their Brother, were turned into Poplar Trees.  Laodicea, 
Mother to Selacius, and Wife of Anticchus, when her Husband after he had served Alexander the Great in his Wars, he built the City of Laodicea, in Memory of his Mother.  Lara 
one of the Naides, said to be the Daughter of the River Almon, and that on her Mercury begat two Daughters called Lares.  Latona, 
she was held to be begot on Phebe by Cocus her Brother, on her Jupiter became Enamoured, by whom she had Diana and Apollo.  Laverna 
a Goddess worshipped by the Romans, she had a Temple built her in Rome near the Gate, because she was supposed to defend the City from Thiefs and Robbers.  Lavinia, 
Daughter to Latinus King of the Latins, for whom Aeneas and Turnus contended, till the latter was slain, she had a Son by Aeneas, whom she natured Silvius.  Laurea 
a Lady of Provence, she was famous for Learning, and her Fancy particularly lead her to Poetry, and amongst other works, she composed the Poem called the Court of Love.  Lydia, 
she was Daughter to Thestius. Married to Tyndarus King of Oebalia, which after was deceived by Jupiter, who came to her in the shape of a Swan, and at a Birth begat on her Castor, Polux, and Helena afterwards Wife to King Menelaus, who being ravished by Paris, occasioned the Destruction of Troy by the Greeks.  Levana, 
a Goddess of the Romans, to whom they recommended the care of their newborn Children.  Lencothoe, 
Daughter of Or●●amus a Babylonish King, she was deceived and destow●ed by Apollo in a borrowed shape, and upon her being discovered to be with Child, her Father caused her to be buried alive, after which Apollo caused Frankincense Trees to Spring from her Grave.  Lucippa, 
she was Daughter to Thestor Prince of Crect, held to be a very Learned and Virtuous Lady.  Lovisa, 
Duchess of Angoulesme, Daughter to Philip Count of Bress, and afterward Duke of Savoy, she was Wife to Charles Count of Angoulesme, she was Mother to Francis the first King of France.  Libertas, 
or the Goddess of Liberty, was honoured by the Romans as a Deity, being represented as a Woman clothed in White, with a Hat in one hand, a Sceptre in the other, and a Cat standing by her.  Libussa, 
Daughter to Crocus the first Prince of Bohemia, she coveted a single Life, but her Subjects importuned her to Marry, and when by Arguments she found she could not otherwise satisfy their Clamours, she caused her Horse that was tied at her Palace gate to be let loose, vowing that into whose House soever he first entered, the Man of the House should be her Husband, at last he went into the House of Primislaus a very Poor Man, yet she however kept her Vow and Married him, by which means he was saluted the first King of Bohemia.  Libitina, 
a Roman Goddess of the Ancients, in whose Temples, things necessary for Funerals were kept, which were bought or borrowed of the Priests, as the People had occasion to use them.  Limona, 
Daughter to Hypomanes Archon, or Prince of the Athenian Commonwealth, she being with Child by a Young Gentleman of Athens, her Father so highly resented the dishonour done to his Family, that he caused her Gallant to be drawn in pieces by Horses, and put her up in a Stable with a Horse, allowing neither of them any Food, so that the Horse growing enraged by hunger, killed her and eat her.  Liriope, 
the Daughter of Thetis and Oceanus, she was Married to Cephesus, by whom she had Narcissus, the fair Youth, who flying the Courtship of the Languishing Virgins, at last seeing his Face in a Fountain, as he stooped to Drink, he fell in Love with his shadow.  Litae, 
a sort of friendly Goddesses, who were wont to do good Offices for Men in procuring them their wishes, and desires of things necessary for them.  Livia, 
Daughter to Drusius second Son of Livia the Empress.  Livia 
(Drusilla) she was Daughter to Livius Drusus Calidianus, who killed himself after the loss of the Philippi field, she was Wife to Tiberias Claudius Nero by whom she had Tiberius afterwards Emperor of Rome, and Augustus having divorced Scribona, took her from her Husband, when she was great with Child, and Married her, but having no Children by her, he adopted Tiberius to succeed him.  Lutgarda, 
or Luidgarda, a Germane Lady, Wife to Charles' the Great, she was of a Masculine Spirit, and took especial delight in Hunting Wild Beasts, in which she was as forward and daring as the stoutest and bravest Hero.  Locusta, 
a Woman that bent her Mind to Study the Power and Effects of Poisons, she served the Tyrant Nero in carrying on his wicked designs in poisoning all that he ordered her, and amongst other the Prince Germanicus, and lest she should be destroyed by the People for her hellish Practices, he set a Guard over her, to attend her Person wherever she went.  Losa 
de Cardona, a Spanish Lady, who by Acquirement in Learning, was skilled in the Latin, Greek, and Hebrew, and so profound in Divinity, that the Doctors admitted her a place in the University; when she died, she conjured her Husband to bestow whatever he could spare to Charitable uses, giving all her own Rings and Jewels to that behoof before she died.  Libentina 
or Lubentia, a Goddess held to be the overfeets of Pleasures, Sports, and Merriments, and a Protectress of Libertinisus.  Lucilla, 
a Spanish Lady, who assisted the Schismatics against Cecilianus Bishop of Carthage, with great Treasure to carry on their Cause, for that the Bishop had angered her by a Reproof, for Kissing the bones of a Martyr, as she was going to the Communion.  Lucina, 
a Goddess thought to be very helpful at women's Labours, and then was called the Goddess of Childbirth, also the Name of a Noble Roman Lady, who turning Christian Dedicated her stately Palace to be a Church or Meeting Place for the Assembly of Christians.  Lucretia, 
a Roman Lady, who being ravished by Tarquin, killed herself, which occasioned the Expulsion of King out of Rome.  Labda, 
the lame Daughter of Amphion, despised by the rest of the B●tchidae.  Lachesis, 
one of the three Destinies.  Lactary, 
l. a Darie-house.  Lactucina, 
a Roman Goddess over Corn, when the Ea●s began to fill.  Ladies-bedstram, 
an herb in dry pastures with small leaves and yellow flowers.  Ladies-bomer, 
a plant with abundance of small branches and leaves, fit to make Arbours for Ladies.  Ladies-mantle, 
with a neat indented leaf almost like a Star.  Ladies-smocks, 
a kind of water-cresses.  Lady-traces, 
a kind of S●tyrium or Orchis.  Lair-wire, 
Lerherwire, Legergeldum, an ancient Custom of punishing Adultery and Fornication, by the Lords of some Manors.  Laius, 
Jocasta's Husband, after whose death she married his Son Oedipus.  Lamia, 
a Harlot to whom the I●ebins built a Temple.  Lamiaes, 
l. Fairies or Female Spirits.  Love, 
What is it? Answ. 'Tis very much like Light, a thing that every Body Knows, and yet none can tell what to make of it: 'Tis not Money, Fortune, Jointure, Raving, Stabbing, Hanging, Romancing, Flouncing, Swearing, Ramping, Desiring, Fight, Dying, though all those have been, are, and ●ill will be mistaken and miscalled for it. What shall we say of it? 'tis a pretty little soft thing that plays about the Heart, and those who have it will know it well enough by this Description. 'Tis extremely like a 〈◊〉 and could we find a Painter could draw one, you'd easily mistake it for the other: 'Tis all ●ver Eyes, so far is it from being blind, as some old Dotards have described it, who certainly were Blind themselves: It has a Mouth too, and a pair of pretty Hands, but yet the Hands speak, and you may feel at a distance every Word that comes from the Mouth, gently stealing through your very Soul. But we dare not make any further Inquiries; lest we should raise a Spirit too powerful for all our Art to lay again. Athens.  Lactea 
Febris, the Milk Fever; that which comes upon Childbed Women on the First Days.  Lobers' 
Logic, is the Art of discerning true Love from that which is counterfeir, and of arguing exactly upon all things that may befall them.  Love-spots, 
there is one thing only that I cannot think of without indignation; nor speak of, but with Passion, that is, of Love-spots and Painting. Oh the earnest and holy zeal of the Ancients against this. I would rather speak in their words, than mine own. Tertullian bitterly, he calls painted Women, Ancillas Diaboli, The Devil's waiting-women, I remember I once made use of, and alluded to a Similitude of Cyprians, in the presence of some great Women of quality; suppose one should come into the King's Gallery, and daub some other colours over a Picture that the King had hung there, being the work of an excellent Artist, would not the King be much displeased at it? You are Gods own workmanship, do ye despise his hand, that ye presume to alter it, and pretend to mend it? Painting and Spotting make a discovery of an unchaste Mind. Yea, the Fathers do generally speak in the manner; when the case was put to Augustine by his friend Possidonius, he determines it to be an Adulterous fallacy. And Ambrose goeth so far, that he saith it is worse than Adultery, and he gives Reasons for it. Modest Woman, I allow her a lawful difference of apparel, according to the difference of her Quality and Estate.  Letters, 
Directions to Young Ladies in writing them. First, what a Letter is? It is or aught to be the express Image of the Mind, represented in writing to a friend at a distance; wherein is declared what He or She would do or have done. This excellent use we have of Letters, that when distance of place will not admit of Union of Persons, or converse Viva voce; that deplorable defect is supplied by a Letter or Missive. Let me now show you the parts of a Letter; the common ones are Superscription and Subscription. The Superscription of Letters is twofold, the one external, the other internal; the outward Superscription is that when the Letter is folded up, and containeth the Name, Title and Abode of the Person we write unto; but above all you must have a care that you give proper Titles, such as befit the Quality of the Person. The Title of a King is, To His most Excellent Majesty. To the Queen the same, altering the Article. To all Sons or Brethren of the King of England, To His Royal Highness. To a Duke, To His Grace. To a Duchess the same. To all Earls, Marquesses, Viscounts and Barons, To the right Honourable. To Marchionesses and Countesses by Patent, To the Right Honourable. To all Lords, To the Right Honourable. To Knights, To the right Worshipful. To all Justices of the Peace, High Sheriffs, Councillors at Law, Esquires, either by birth or place, etc. To the Worshipful. If Kindred write one to another, the greater may express the Relation in the beginning of the Letter; but she that is of the meaner Quality, must be content to specify it in the Subscription. Besides Superscription and Subscription, you must set down what year and day you write this Letter in, and the place from whence it came; yet it is not always convenient to mention the place, nor the Relation the Person hath to you to whom you write. For the style of your Letters, let it not be affected but careless, not much differing from our usual way of speaking. In Letters of Compliment supply the barrenness of your matter with the smoothness of your Rhetorical Exornation. Consider seriously what best befits the things you are to write of, regarding Person, Time and Place. It would be absurd for any one to write to a Superior as to a Familiar, we are not to use the like expressions to a Soldier, as we do to a Scholar or a Lady. Be not too prolix in your writing, nor too short; do not study for had words, but such as are either plain, or very significant; this perspicuity of writing is to be measured according to the capacity of the Person to whom the Letter is directed; for some will easily conceive what is difficult and hard for others to comprehend. Lastly, be curious in the neat folding up your Letter, pressing it so that it may take up but little room, and let your Seal and 〈◊〉 be very Fair.  Lying-in, 
if some Men might have their Will, Women were in the worst Condition of all Creatures; for Nature has taught the Birds of the Air, against they are ready to Lie in, to frame their Bedchambers with that Art and Curiosity, to make their Beds, and draw their Curtains about them with so much Neatness and Artifice, that their Nurseries seem to be so many petty Palaces; and the Winds themselves are forced to rock the Cradles of their Young ones: But Women must never be taken care of while they are breeding, nor provided for against their Delivery. 'Tis true indeed, when we see a Poor Woman reduced to that miserable shift as to be Delivered in Rags, we are apt to believe that the Woman misses somewhat of Matrimonies Pleasure; but then again we take her for some forlorn Creature abandoned by all Mankind, and forsaken even by Charity itself. But we find all Creatures as Nature instructs them, making king some Provision or other against their Delivery; the Male doing his, and the Female her Duty in all respects; only Women must shift for themselves; for after the Men have once got'em with Child, they have nothing to do but to drink and guttle, and Whore or Roar, or if they will be such Fools to compassionate the Sufferings of their Wives, this must be looked upon as the disturbance and inconvenience of Matrimony. But these upholders of Paradoxes consider not, that in the same Chamber where the Wife Lies in, the Effect of the Husband's Manhood comes to light; and would you have the Parents want a great Candle or two to see what God has sent 'em? Man is Born naked; all other Creatures come into the World with their clothes on, and their clothes grow as they grow, without the help of Tailors and Coat-sellers. Do you think it is not greatly for the Reputation of the Man, that his Wife has been with Child, and that she is delivered at length of a lusty Boy? Suppose it be a Girl, that Girl may bring Boys in time; for so the World goes round. The Name of Da, Da, is now as pretty a pleasing Name as Mr. Bridegroom was before. Why we have heard of many Fathers of Children, that have been Fathers of Nations, and the first Wife has had always equal respect with the first Husband.  Lacedæmonians 
highly beloved by their Wives. The very Heathems, were in their Cities and Government, strengthened by the prosperous effects of Marriage. Plutarch thus relates the Story in the Life of Pyrrhus, that when the City of Sparta was besieged by that Prince, with design to assault it the next Morning, the Lacedæmonians resolved that Night to send away their Wives and Children into Creta, but the Women themselves opposed the Decree, and one among the rest called Archidamia, went into the Senate House, with a Sword in her hand, in the Name of all the rest, and told them, That they did their Wives great wrong, if they thought them so Faint-hearted, as to live after Sparta was destroyed; upon which the Council determined their Stay, and the Wives, and Daughters did that Night work at the Trenches, sending the Young Men that were to Fight the next Morning to sleep; and at break of day, when the Enemy began the Assault, the Women fetched the Weapons, and put them in the Young men's hands, delivering them the Trench ready made, and praying them valiantly to keep, and defend it; telling them, how great a Glory it must be to overcome their Enemies, Fight in the sight of their Wives and Country, and what Eternal Honour it was to die in the Arms of their Mothers, and Wives, after that they had fought valiantly like honest Men for their Country; and these Women did not only encourage the Men in words, but during the Fight stood by, assisting them, and taking out of the Battle such as were wounded, by which means they repulsed the Macedonians. Here we have an unparallelled Example of that Force, which attends Conjugal Love: See a Book called marriage promoted.  Love, 
fully treated on. Love has very ample Limits, 
Love's Original Object Division & Definitions.  and though his walks be very spacious, yet they are beset with Thorns. If we take Love universally, it may be defined to be a desire, as being a Word of more ample Signification. It is a voluntary affection, and desires to enjoy that which is good; whilst desire only wisheth, Love enjoys the end of the one, being the beginning of the other; the thing loved is present, and the thing desired is absent; and indeed all that may be termed Love, arises from a desire of what is Beautiful, Fair and Lovely, and is defined to be an Action of the Mind, desiring that which is good; and exerts a Sovereignty over all other Passions, and defines it an appetite, in which some good is earnestly desired by us to be present, or as some will have it, it is a Delectation of the Heart, for somewhat that we are desirous to win, or rejoice to have, coveting by desire that rests, is Joy. Love varies in its Object, though that Object is always good, amiable, gracious and pleasant; and indeed there is a Native tendency of desire to those things that are so; for no one Loves before he is in some measure delighted with Comeliness and Beauty, let the Object be what it will, and as the fair Object varies, so frequently Love varies; for indeed every thing that we do Love, we think at that time to be amiable, by which means it becomes gracious in our Eyes, and commands a value and esteem in our Affections. Love has always amiableness for its Object, and the scope and end of it, is to obtain it, for whole sake we so Love, and the which our Mind covets to enjoy, Beauty shining by Reason of its splendour, that shining Creates Admiration; and the more earnestly the Object is sought, the fairer it appears: If we take Plato's rule to define it, he tells us, that Beauty is a lively shining or glittering brightness, resulting from effused good; by Ideas, Seeds, Reasons, Shadows, exciting our Minds to be united by this good, and centring in one, by setting a just value upon what is good: some again give their Opinions, the Beauty is the Perfection of the whole Composition, caused out of the congruous Symmetry, order, measure and manner of parts, and the comeliness proceeding from such Beauty is styled Grace, and from thence all fair and beautiful things are accounted gracious; for Grace and Beauty being mysteriously annexed, gently and sweetly win upon our Souls, so strongly alluring our Affections, that our Judgements are confounded, and cannot distinguish aright, for these two are like the radiant Beams of the Sun, which are divers, as they proceed from the divers objects in pleasing and affecting our several Senses; for the species of Beauty taken in at our Eyes and Ears, is conveyed to and stamped upon the Soul; and of all these Objects, though so innumerably various, beautiful Women are the most attractive as to material beings, which caused the Ancients to allow Venus the Queen of Beauty, three of the Graces to attend her. Love is divided by Plato into good and evil, or a good and bad Angel; because sometimes Love is misused and corrupted, till it degenerate to evil ends, and Lucian in like manner says, that one Love was born in the Sea, meaning Venus, who is said to spring from thence, and therefore is as various and raging in the Breasts of the younger sort, as the Sea itself, occasioning Fury and unlawful Lust; and that the other is, that which was let down in a golden Chain from Heaven, ravishing our Souls with a Divine Fury, and stirs us up to comprehend the innate and incorruptible Beauty, to which once we were created, which Opinions occasioned these verses. 
If Divine Plato's tenants are found true,  
Two Venus', two kinds of Love there be;  
The one from Heaven in its bright Radiance flew,  
The other sprung out of the boisterous Sea.  
One knits our Souls in perfect Unity,  
The other famous over all the Earth;  
You often soars on Wings of Vanity,  
And gives wild random projects still new Birth.  Love, in her twofold Division, is allowed by Origen and others, and there is degrees of Love in all Creatures; even in the coldest Element, Love generates a kindly heat to support itself, and some will allow even Vegetives to have some sense and feeling of Love, as that the Male and Female Palm-trees will not bear nor flourish asunder, and many other the like Relations. The Loadstone by a wonderful Sympathy attracts the Iron, etc. the Vine and the Elm are best pleased with each other, and there is a great an Antiphathy between the Vine and the Bay-tree: the Olive and Myrtle, if they grow near embrace each other in their Roots and Branches: we might mention the Sympathy and Antipathy of fundry irrational Creatures, but being little to our purpose we omit them. Those things as we have already hinted, 
Love's pleasure Objects.  that infascinate and charm the Soul, are the proper Objects of Love, and where we place our entire Affections, there our Heart not only Centres, but our Diligence and care is to serve and oblige, and are pleased and delighted in so doing; but when we fix an immoderate Eye on my Earthly thing, and dote on it over much, it many times instead of Pleasure turns to Pain and Sorrow, works our Discontent, and causes Melancholy; so that nothing in the end can afford us any Pleasure or Delight to the Purpose, as too many have found by sad Experience; for setting their Hearts on things of which they have been deprived or disappointed, has Crazed their Senses, and rendered them Melancholy, past Recovery, if not Distracted; whilst some are mightily taken with fair Houses, Pictures and 〈◊〉 Recreations; others find ●o delight in them, but fix their 〈◊〉 upon other Objects, as Gold, Silver, Jewels, etc. and other upon fair and beautiful Women; and so every one hath his proper Object, with which he is best pleased; some are for chaste Love, which is above all the best; others are not pleased with it, but take a kind of a Pride in lascivious dalliance in the wanton embraces of a Harlot; Love of Parents to Children, and Children to Parents ought to be entire and unseigned, free from mixture; but this kind naturally descends, but does not so well ascend; for Poverty or Affliction many times jostles it out of doors; but the Love of Women is the highest and most predominant; the affected part herein is held to be the Liver, and this sort of Love being most to our purpose, we shall treat of it more largely in the next Head. Love borrows its flame in this Case from Beauty or Merit, 
Love its honest Objects.  wherewith it inflames the Soul, and then as the Loadstone draws Iron, so does Beauty attract Love; and where Beauty and Virtue unite their forces in one, it is very hard to make Resistance; the Lustre is so great that it dazzles the Eyes of the beholder, and through the Windows of his Body da●●s those rays into his Soul, that makes him pleased to become a Captive; however it is dangerous to let loose the Reins to this Passion (if it can be avoided) too soon, before you know whether there is any possibility of obtaining your desire, by which many have been ruined. Homer tells us, that though Ulysses was very desirous to hear the Melodious Songs of the Sirens, but foreseeing the danger he should hazard, for the delighting his Ears with their Harmony, he would not trust himself loose, least at that ravishing Melody he might leap overboard, and perish as they intended his fate should be, as many had been served before; and therefore he caused himself to be tied fast to the Main Mast, and his Men to stop their Ears with Wool and Wax. That brace of Venus' Twins, Errors and An●e-Errors, are very busy in Love-matters, and do a great deal of Mischief; for sometimes when our hopes are raised towards our wished Happiness than we are often disappointed by the changeable Chameleons, and flattering 〈◊〉, who gild over with fair pretences their Hypocrisy, and are great Protesters of Love and Honesty, Modesty, Virtue and Zeal, framing counterfeit Gestures, and affected looks, and with a well dissembled countenance, steal away the Hearts of Men, and then deceive them, and indeed such Objects are not worth fixing our Eyes on. Love and hatred in the opinion of some, may be implanted in our Minds by Philters, Characters, or the like, but if so, which we grant not, they cannot be lasting, for the operation once over, the Passion raised by it must cease; but the true Object of honest Love, is Wisdom and Virtue, plain, open, simple and naked, without any ingredient of a Counterfeit; and these being lasting, will render Love so too; where these are, there is some particular Grace, as Eloquence, good Discourse, Honesty, Wit, which attract the Eyes and Ears of Men, gaining their Affections, Favour and goodwill; as a cunning Orator steals away the Affections of his Auditors, and engages them on his side: for this purpose Mercury by the Ancients, is said to attend upon the Graces, that by the Favour his Eloquence should gain them, they should be the more admired and prized by Men. Ab●●lominus for his Honesty and open heartedness, of a poor Gardiner was made a King; whilst many Rich and Noble ones were set aside; and when he had washed himself, they clothed him in Purple, and desired him, seeing he was worthy of the Dignity, to take upon him the Title and Spirit of a King, to continue his Continency and Frugality. There is internal Beauty, which we cannot see, but with the Eyes of our Mind, which is a fit Object for our Love; and there is a peculiar Beauty even in Justice, and a bright Lustre shines even in the constant dying of Martyrs; which attracts our Love, and makes us in pain for their Sufferings. the Stoics held it as a Maxim, that only wise and virtuous Men and Women could be fair, and that the 〈◊〉 of the Mind are fa● 〈◊〉 than those of the Body; ●● these Xenophon puts Valour 〈◊〉, they 〈◊〉 the Name 〈◊〉, and d●nomi ate 〈◊〉 and Lovely to all; but the 〈◊〉 of the Envious 〈◊〉 Daughter of Scotland and Queen of France, walking one 〈◊〉 in the Garden with her 〈◊〉, espied Alanus the King's 〈◊〉, a decrepit hard 〈◊〉 old Man asleep in an 〈◊〉, to the Amazement of 〈◊〉 with her, she stepped to him and kissed him as he slept, and 〈◊〉 asked the Reason of it, 〈◊〉 reply was, that it was not in Person she had the respect 〈◊〉, but with a Platonic Love 〈◊〉 admired the Divine Beauty of his Soul. The Queen of 〈◊〉 took a long and painful journey, to be satisfied with 〈◊〉 Divine Beauties of King 〈◊〉 flowing from a wise and understanding Heart. The beau●● of the Body may be expressed by a Picture or Image, but 〈◊〉 Artificer can express the 〈◊〉 Lustre of a Virtuous 〈◊〉, which spreads its rays to 〈◊〉 end of the World, in good 〈◊〉, learned Labours, and good Name. Love once 〈◊〉 place where Virtue Reigns, 〈◊〉 a sweet Harmony to 〈◊〉 it, a perfect Amity, an 〈◊〉 Correspondence, 〈◊〉 a perfect Diapazon of 〈◊〉 Vows; the harmony 〈◊〉 Souls, as were between Da●● and Jonathan, Damon and Pythias, Pylades and 〈◊〉, and this pleasing Harmony is as usual with the fair Sex; and where it is, it always brings or creates a Happiness; and where this true Love is wanting, 〈◊〉 can be no firm Peace or Friendship, what outward shows or pretences soever there may be, for by ends, which once obtained, the shadow vanished, and discovers Envy, Heartburning, open 〈◊〉, domestic Brawls, Rail, Reviling, ●uck-bitings, Whisper, Melancholy and Discontents, which make a Separation, or what is worse an uncomfortable Cohabitation. This borders very much upon Divine Love, 
Love which Charity commands, is composed of Three kinds, viz. Honesty, Profit and Pleasure.  and holds a Character even from the Law of Nature, including Piety, Delectation and Benevolence, and Friendship, being sumptuously arrayed in these virtuous Habits, it shines with a dazzling Lustre: Love being the Circle of all other Affections, and this chiefly Centres in Heaven on the Alwise and Almighty Object of all Love and Eternal Felicity; yet dilates and darts its raus into the Breasts of Men, to fill them with Joy and Comfort to a very high degree, and gives us some glimmering of the perfect Joys above, as the Sun is in the Firmament, communicating heat and influence, to nourish and make things grow; so is this kind of charitable friendship in the World, in its good Effects and Operations on the Minds of those that really possess it; you would think it hard for one Person to lay down his Life for another, when he may be free from danger; and for but proposing it, some might look upon him as rash and foolish; yet the strong Agitations of this kind of Love has produced such Examples; for the Cords of Love bind faster than any other Bands whatever, and are even as strong as Death. If Love was once called up to Heaven, as they Fable Astrea the Goddess of Justice was, what a miserable Condition the World would be in, what a Wilderness, what a Chaos of Confusion! And thus the Noble Spencer in some sort describes the three Branches united in one Stock. 
Hard is the doubt and difficult to deem,  
When all three kinds of Love together meet;  
And do dispart the Heart with power extreme,  
Whether shall weigh the balance down to wit.  
The dear Affection unto kindred sweet,  
Or raging Fire of Love to Womankind;  
Or Zeal of Friends, combined by Virtues meet,  
But of them all the Band of Virtuous Mind,  
Methinks the gentle Heart 〈◊〉 firmest bind,  
For natural Affections soon 〈◊〉 cease,  
And quenched is with Cupid●● greater flame,  
But faithful Friendship doth them both suppress.  
And them with Mastering Discipline doth tame,  
Through thoughts aspiring to Eternal Fame;  
For as the Soul doth rule the Earthly Mass,  
And all the Service of the 〈◊〉 frame,  
So Love of Souls, do Love of Bodies pass,  
As purest Gold, exceeds the 〈◊〉 brass.  Love, 
Love 〈◊〉, its Original Power and extent.  such as we call Heroic, must as well as others be confessed to be of a noble Pedigree, possessing the Party with generous undertake, and brave Resolution inspiring them as it were with a Celestial flame and ardour, breathing after virtuous greatness, bestowing an honourable Gallantry wherever it takes Possession; spreading its Power and extent very wide; its Pedigree as ancient as the World, and its Parentage of such Antiquity, that the most searching Poets could never find them to call them by their proper Names. Hesiod would have 〈◊〉 to be Terra and Chaos, which he Fables to be the Parents of Love before the Gods were 〈◊〉: others would have it the 〈◊〉 Prometheus fetched from Heaven, and so on, but to no purpose; for God himself is the 〈◊〉 Parent of all virtuous Love. The Reason why Love 〈◊〉 still painted Young by the Ancients, as Phornutus delivers it, was because young People being Fat, Soft and Fair, are most apt to Love, and are soon taken in his Nets; but rather we conjecture it was so 〈◊〉, because all true Affection should be naked, simple and 〈◊〉, without the covering of 〈◊〉 Vase woven with the threads 〈◊〉 Hypocrisy and Dissimulation; he smiles, say they, because given to Mirth and Pleasure, and bears a Quiver to let us see his Arrows will at one time or 〈◊〉, surely hit us; and he was painted Blindfold, because he should take his aim at random, not seeing who he hit; which denotes the blind Affections of some, who being overswayed with their Passion, cannot use the Eyes of their ●eason to make their choice right. But a further Description, take in these Lines writ at the Command of a Mistress 〈◊〉 be satisfied what Love is, 〈◊〉 

(1.)  
●●●sterious Query, for 'tis strange that she  
〈◊〉 Ignorant be  
Who gave this Knowledge first to me;  
But so the less bright fire doth warm●th beget;  
And what it wants itself distributes heat.   

(2.)  
Well then, I am resolved i'll boldly tell,  
What Pains I feel;  
And what I know of Love too will.  
'Tis that of which none ignorant can be,  
Who have but had the least dear glimpse of thee.   

(3.)  
Love is the pretty babe that proudly plays,  
In your bright face,  
And wounds him who presumes to gaze:  
And Painters say, Poets with them agree,  
He in no dress, but Nakedness should be.   

(4.)  
The Darts be uses here and glowing Arms,  
Are only charms;  
With which some meaner Beauty warms,  
But when he inflames the Gods and fires the skies,  
He Lights his Torch at your all dazzling Eyes.   

(5.)  
Wings are to him, I know not bow assigned;  
But now I find,  
He uses them in Womankind;  
But when he Stormed my Heart be laid 'em by,  
And never, never from by Breast will fly.   Love is called by Plato, the strongest and Merriest of all the Gods; and Euripides says, we must all do Homage to him. I had rather says an Ancient Poet, contend with Bulls, Lions, Bears or Giants, than with Love; for with them I have a Lot in the hazard, but by Love I am sure to be overcome; he is so powerful, that he enforces all to pay Tribute to him; and can make Mad and Sober whom he List, the Palaces of Mighty Kings, as well as the Shepherds lowly Cottage feel his Power. Hercules, who was invincible to all things else, could not resist him; as the Poet says. 
Him whom, nor Beasts, nor Enemies could tame,  
Nor Juno's spite subdue, stooped to Love's flame.  The most Valiant of Men have been disarmed by it, even in the midst of Blood and Slaughter; and hastened from the cruel Camp of Mars, to the Soft tents of Venus. Alexander was Conquered and overcome by the Excellent Beauty of Statira Daughter of Darius, whom he had taken Captive: Caesar and Mark Anthony by Cleopatra Queen of Egypt; and many others, that we might mention; and many in our own Nation. Cupid in Lucian boasts to his Mother, that he was grown familiar with Lions, and could handle them as he pleased, showing the evenness of those Creatures. Love extends an absolute Dominion; his Mother Venus in another place, complains of him for forcing her to go from one Lover to another, till she was quite tired, though she had beat him for it, threatened to break his Bow and 〈◊〉 his Wings: but to pass over Fables as lightly as we can, 〈◊〉 come to what is more substantially Material: Love in itself, is the most excellent of that Mankind enjoys, and without it his Life would be comfortless and altogether undesirable, as appears by a Gallant that Courting a fair Lady, who stood too nicely upon Honour in yielding, thus expressed himself. 
A Happiness so nigh I cannot 〈◊〉,  
My Love's too fierce, and you 〈◊〉 killing fair.  
I grow enraged to see such excellence  
If Words disordered give you such offence,  
My Loves too full of Zeal to think of Sense.  
Be you like me, dull Reason, hence remove,  
And tedious forms, and give a loose to Love.  
Love eagerly, let us be blest ● night,  
And with half yield, do not dash Delight.  
Then from my Joys, I to my 〈◊〉 would run,  
And think the business of my Life well done.  Love, as it is reported, so prevailed upon the Tritons, who were feigned a kind of Sea-gods, that watching upon the Shores, they would seize upon Women to satisfy their desires; and thinking to enjoy them in their watery Kingdom, carry them into the Waves and unkindly drown them, though against their intent; as not knowing that Element was contrary to their Nature of subsisting; 〈◊〉 have held that Daemons 〈◊〉 Spirits of the Air, have been ●moured of Women; as in the Case of Tobit, and many who have been reputed to be pregnated by them in this manner; it is related, that Merlin 〈◊〉 Famous English Prophet, 〈◊〉 begot by a Spirit cohabiting at sundry times with his Mother; but in this Case, you have not our Consent, as to the Approbation of the Verity; but we leave it, as we find it: 〈◊〉 tells us of a strange Story, that a Gentleman of 〈◊〉, having Mourned a long time for the Decease of his beautiful Wife who was dead, a Spirit in her Snape came to 〈◊〉 and comforted him: Saying, she had got leave to come from the dead to live with 〈◊〉 a limited time of Years, 〈◊〉 he would new Marry her, provided he would leave off 〈◊〉 Habit he had got of Cursing and Swearing, for which 〈◊〉 she said, she had been taken from him; the overjoyed Gentleman Consented, and promised all this; and she brought him children, governed his House, but was still Pale and Melancholy; when one time falling into a fit of his accustomed swearing, she vanished, and was never after seen. And he confirms this, even from the report of Persons of good Credit. At Japan in the East-Indies, it is reported by Travellours, that there is an Idol called Tenchedy, to whom one of the Fairest Virgins in the Country is every Month presented, and left in a Private Room in the Fotoquy or Mosque, where she remains to satisfy the Spirit that Image represents, who knows her carnally, and every Month a fresh one is put in, but what becomes of those that are there, they know not, they being never after seen; many of the like instances we might give you, but not to be tedious, we conclude this Head, and proceed to the next. That Love in some Cases, 
Love's Power and Tyrannical sway further described.  plays the Tyrant, many even in this Age have experienced; a Young Gentlewoman not long since in Covent-garden, being sent out of the Country by her friends to prevent her Marriage with a Young Gentleman of a small fortune, to whom she was Contracted, and entirely Loved, receiving a Letter though forged in his Name, that he was married, took it so heinously, that notwithstanding the Care taken of her, upon the visible Change and Melancholy it occasioned, she strangled herself with one of her Garters, though this Stratagem is sending the Letter was only to wean her Affections from him; so that Love in this Case, proved as strong as Death. Love has had such an ascendant over the Indian Women, that where there have been more Wives than one belonging to a Husband, and which the Custom of the Country allowed, when he died, they have contended, which of them should leap into the Funeral Flames to bear him Company, as they fancied in the other World; and she to whose Lot it fell by Decision, has embraced it with Joy and Triumph, and counted her Fate most Glorious. Love in its Operation, works stupendious matters, it has built Cities, united Provinces and Kingdoms, and by a perpetual Generation makes and preserves Mankind, propagated Religion; but in the height of its Rage, it is no more than Madness or Frenzy, and turning into Lust, turns the Glorious Fabrics it has raised into Confusion, Ruins Families, and brings a crowd of Miseries upon Mankind: Sodom, Troy and Rome have felt the Effects of its outrageous Fury, much Blood has been shed upon that account, as well in Private as in Public, it has tumbled Kings from their Thrones, and laid much Honour in the Dust; Wives have destroyed their Husbands, and Husbands turned Barbarians towards their Wives; it has opened a door for Jealousy, and that has let in revenge, and all the cruelties that witty horror could invent; yet knowing all these things, some will wilfully suffer themselves to be carried away with a violent Passion, as with a Rapid Torrent into the deep Gulf of Misery, where they inevitably perish: this by the way; but now we come to something more of Love Heroical, incident to Men and Women, chaste Nuptial Love, of which we may truly say. 
Thrice happy they who give a heart,  
Which bonds of Love so firmly ●;  
That without Brawls till death them part,  
Is undissovled and cannot die.  
Rubenius Celer was proud to have it Engraved upon his Tombstone, that he had continued in the bonds of Marriage with his dear wife 〈◊〉 forty three Years and eight Months, and never had any Contention with her: should our Age boast of such strict Love, the Censorious would scarce believe, tho' more the pity is, that all Conjugal Loves are not of the same then there would be no pleasure in this world Comparable to it; some curious Searchers into Nature, and observers of the Faculties of the Mind, are of the Opinion, that in woman there is something beyond humane delight, something of a Magnetic Virtue, a charming Quality, a hidden and powerful Motive, that attracts a more than ordinary Love and Favour, and dispenses if rightly understood, a more than ordinary Pleasure and Delight; though the Husband rules her as head, 〈◊〉 has the Dominion over his heart, and makes him pleasingly yield to her Modest Desires; and rate her at a Value equal with himself; and when his good natured Passion boils up, it overflows in raptural Expressions; as if the fair Sex had so much the Ascendant over man, that they in a high degree participate something of the Nature of Beautiful Angels, always Fresh and Charming; it was the wish of the Poet, to Love to the end of his Life, when he says,  
Dear Wife, let's live in Love and die together,  
As hitherto we have in all good will;  
〈◊〉 no day Change or Alter our fair Wether,  
But let's be young to one another still.  
Love of this Kind shows that Beauty has not the sole Dominion over it, for when tha is faded like a blasted Rose ruffled by the Breath, there remains something within that appears Beautiful and Lovely, standing at Defiance with time, whose rugged hand has no power to press it into Deformity, or with his Iron Teeth (that ruin the Monuments of Kings, the Temples of the gods themselves, and the magnificent Trophies of Conquerors) give it the least Diminution or Impair: and this is excellently described as to the Beauty of the mind, by a young Gentleman, who fell in Love with a Lady for her Wit and Virtue, though no ways externally Accomplished. viz.  

(1.)  
Love thus is pure which is designed  
To Court the Beauty of the mind.  
No pimping dress, no fancied Air,  
No sex can bribe my Judgement there.  
But like the happy spirits above,  
I'm blest in Raptures of seraphic Love.   

(2.)  
Such chaste Amours may justly claims,  
Friendship the Noble manly Name.  
For without Lust I gaze on thee,  
And only wonder 'tis a she.  
Only one Minds are Courtier's grown,  
Such Love endures when Touth and Beauty's flown.   

(3.)  
Who on thy looks has fixed his Eye,  
Adores the Case where Jewels lie.  
I've heard some foolish Lovers say,  
To you they give their hearts away  
I willingly now part with mine,  
To Learn more sense and be informed by thine.  
Long may such Love flourish in the world,  
And then Love will be Love and not dissimulation   Love is a sharp spur to prick men on to valorous Exploits, 
Love inciting to sundry Accomplishmets.  even those of a rural Education, 
Love makes men valiant.  for their Mistress' sakes, have oftentimes ventured upon such daring Exploits, as would have made them upon any other account to have trembled; Some are of the opinion, that if it was possible to have an Army of Lovers, and their Mistresses to be spectators of their Courage, they would do more than could be reasonably expected by men, prove extraordinary valiant, prudent in their Conduct, and modesty would detain them from doing amiss: Emulation incites them to noble Actions, and carries them on like a rolling Torrent over the swords of their Enemies, to bear down all before them; there is none so dastardly Pusillanimous, that Love cannot inspire with a Heroical Spirit: when Philip of Macedon prosecuted his Conquests in Greece, he observed in one Battle he fought, that in the Enemy's army was a small Band of men fought courageously, and held so close together, that they made ten times their Number give back; nor could they be broken till oppressed by multitudes, and then like chased Lions killing a multitude of their Enemies, they expired upon their dead bodies, not one seeking to fly, or submitiing to quarter. The Battle being over, the King demanded, what those brave men were that had fought? and was answered, their Band was called the Band of Lovers; which made him admire, and praise their Courage. A young Gentleman being mortally wounded in defending a Town, wherein his Mistress was, and falling on his Face desired an other to lav him with his Face upward, left his Mistress should see him in that posture, and conclude him a Coward, by turning his back to receive a wound behind. It is held, that the Lady's Queen Isabel brought in her Train to the siege of Granada, facilitated the taking of that strong City, and wresting the Kingdom from the Moors, by Inspiring the spanish Knights and Commandders beyond what was natural to them; so that when their Ladies were present, they with a few overcome multitudes:— Love refines the Soul from its dross, 
Love causes Gentility.  and renders it lively & active, accomplished and fit for gallant things, of which we will give you an Example out of Beroaldus. There was, says he, one Simon of a very proper, and somewhat comely personage; but withal so Foolish and Ridiculous, that his Father who was Governor of Cyprus, being ashamed to keep him at home, sent him to one of his Farms, to be brought up, as thinking a rural Education might best suit his Humour; long he had not been there, but walking alone in the fields, coming to a little Brook pleasantly surrounded with shades, be espied Iphigenia a Gentlewoman of that Country, fast asleep in her smock, as having newly come out of the water from bathing. This Lady being exceeding handsome, and part of her nakedness appearing, he was so charmed, that he could not move from the place for a time; but stood leaning on his staff, Gaping and Gazing at the sleeping Beauty; after that, he retired and hid himself, till she waked; and then watched her to the City, and continuing his Love; the more to Ingratiate himself, he threw off his natural rude behaviour, Learned to be Civil, Dance, Sing, Play on Instruments of Music; and in a short space acquired all those Gentlemanlike Qualities and Compliments, that now instead of being ashamed of him, his Friends were proud of such a Son; who from a Clown was become the most accomplished Youth in the Island, he did many worthy things becoming his high birth; and all this mighty Change was by his Love to the fair Iphigenia.— Let the Party be never so regardless of attiring before, 
Love occasions neatness in Apparel.  yet when Love seizes him, he begins to spruce himself up; the Invention is wrecked, for what is most Modish and gracefully winning, and hours are spent in tricking and sprucifying: A flowery mead, and Painter's shop, afford not such a variety of Colours and Ornaments, as either Sex; when in Love procure to deck, and set themselves out to the best advantage: A young Maid desirous of a Husband or Suitor, composes her Looks, Gate, clothes, Gesture, Actions; her best Robes, Lawns, Ribbons, Jewels, Linnins, Laces and Rings, must be put on, with all the Graces, and Elegancies imaginable. It is all her Business, all her study, how to wear her clothes neat, to be Terse and Polite, and to set herself out; and on the other side, no sooner a young Man sees his Sweetheart coming, but he rouses and makes himself as smug as he can; hitches up his Breeches that were falling about his Heels, Careens his Wigg, Cocks up his Hat, and puts every thing in the best order, that he may be the more taking in her Eyes, as the Poet says: 
He puts his Cloak in order that  
the Lace,  
And Him and Gold-work all may  
have their grace.  When Hermophroditus came to visit Salama his beloved Mistress, though she earnestly longed to see him, yet she would not leave her Closet, till she had spruced herself up; that she might be the more Attracting, as it thus expressed. 
Nor would she come, although 'twas  
her desire,  
Till she had dressed herself in Trim  
attire,  
Composed her Looks, to make him  
more admire.  Some tell us, though we believe few will Credit it. That a young Gentlewoman in Trimming up herself, to Receive and Entertain her Sweetheart, takes up as much time as the Rigging of a ship: When Aeneas was to appear before Dido, Virgil fables, that Venus herself set him out, that he might look the more Lovely in her Eyes. 
Love makes Men and Women Poets. — Love inspires the mind with Harmony, and supplies us with fit Numbers to oompose Madrigals, Ditties, Elegies, Love-sonets, etc. and makes them so Musically given, as to sing them to sundry delightful tunes which would be but little minded, did not Love entice us to it. Calisto asks the Question, and answers it, viz. Who would learn to play or give his mind so intent to Music, learn so Dance, make Rhymes, Love-sonets, & c? Why few or none would, if it were not for women's sakes, because by such means they hope to purchase their Love and Favours: This may be verified too in young Women that are married, for tho' they took great pains, and put their Parents to much Charges in Learning to Sing, Dance, Play on the Music, etc. that thereby they might get them such graceful Qualities as might win them Husbands, yet having attained their Ends, they grow weary and regardless of what before they seemed to admire; for being married, they will hardly touch an Instrument, unless it be to draw on a Gallant; and indeed we find that most of our Excellent Poets have tuned their strains to love matters, as if they were delighted with no other Theme: one of which writes to Love in this manner. 
Love a Poem on it.  O Love in what School are thy Precepis taught? 
Who has thy Art into a method brought?  
Or could himself so great a Monster prove,  
To give sure Rules that Love cannot remove?  
Or trace the mind, when with thy wings it flies,  
And hides its' soaring head above the skies?  
This Learned Athens never could declare,  
Nor Aristotle's School, when he taught there:  
Apollo in Parnassus reads not Love,  
Like one that hast by Instinct from above:  
He speaks but coldly, has no voice of fire,  
As those that Love in person does Inspire;  
Nor can his Elevated fancy rise,  
Equal to tb'hight of Love's grand Mysteries:  
'tis thou, O Love! thy only Master Art,  
Thou only thy own Precepts caused impart,  
Teaching unlettered Souls in a fair Eye,  
To read (what thou wroughtst there) their destiny;  
'tis thou unty'st their Tongues and mak'st them break  
Not silence only, but in Numbers speak;  
And what's more strange, O hidden Eloquence  
Of Love, and it's more powerful Influence,  
Mak'st an half unspoken word do more  
Thou sweetest strains of Rhetoric could before,  
And with a sigh can greater passion on move  
Than a set speech from one that knows not Love;  
For silence has its voice and can beseech  
Coming from Love silence itself's a speech.  
Then let who will turn o'er Philosophy,  
And search for Love where Love did never lie,  
I'll learn by rose in some fair Lady's Eye.  
And though my rural Muse can not rehearse  
Like those that Grace their Love with lofty Verse,  
Yet the most lofty Verse shall to my strains  
Stand up like barren Hills to fruitful plains.  
For though they're only carved on some rough Tree,  
Yet growing like my Verse, my Love shall be.  Love has many tickling Conceits attending it, 
Love Inquiries or Questions.  which are so sweet and pleasant to the Fancies of those it possesses, that many would willingly think or talk of no other subject, and this stirs up in them a desire of Enjoying what they Love, and that puts them upon Enquiry and ask many strange and frivolous Questions of Stargazers, Fortune-tellers, Figure-slingers, Gypsies, and the like, in which they throw away their Money and Time; some require to see the Pictures of them in a glass who are destined to be their Husbands? when married, how many Husbands they shall have? whether kind or unkind? when they shall be married, what Children they shall have, and how fortunate they shall live? and such Fooleries; which the Party can no more tell them than they can tell him, or could inform themselves before they came to consult him, Some of the female Sex, forsooth, undertake to resolve Love-questions, and be styled wise Woman, which brings an odd Fancy into our Heads.— It happened once upon a time, 
A story of a wise Woman.  that a Mother would needs carry her Daughter, who was Ripe for Love-Enjoyment, and Courted by a young Spark, to be resolved whether it would be a lucky Match: This woman's Son about six years old, seeing them dressed fine, and going abroad, was very inquisitive to know whither they were gadding, she put him off at first with a Sugar-plumb or two, but growing more earnest, and crying to go with her, Come, Peace, says she, there's my brave Boy, we are only going to the wise Woman's, and will be here again presently, and bring you home a fine thing: Yet this satisfied him not, but set him in a louder Bawling, to this tune, O Mother let me go with you; O pray good, dear Mother, let me go with you, I never saw a wise woman in all my born days; and so she was compelled by his Importunity to take him with her, and satisfy his Curiosity with the sight of one she fancied to be so.— Love has been the occasion of finding out many curious Arts, 
Love the Founder of Arts and Orders.  for what will not a Lover study to please his Mistress: 'tis held, the first Picture that ever was drawn, was taken by Deburiades Daughter, for her Love about to go to the Wars, Coming to take Leave of her, she to Comfort herself the better in his Absence, drew his Picture on the wall with a Coal, which her Father afterwards finished in lively Colours. Vulcan is held to maKe the first Curious Necklace that ever was seen for Hermione the Wife of Cadmus, of whom he was passionately Enamoured. The Stockin Engine of a later date, was the Projection of a young Lover, who jesting with his fair Mistress, happened to pull out her needles as she was knitting, which so angered her that she banished him her presence, and he was constrained to mourn in his Exile, till Love quickened his Invention to bring his engine to perfection, and with it made an Atonement and was restored to Favour.— Love is held to be the first Inventor of all our Tilts and Tournaments, 
Love the Author of Court and Country Sports and Pastimes.  Orders of the Golden Fleece, Garter, etc. By which Inventions, Emblems, Symbols, Impresses, and the like, they laboured to show and express their Loves to fair Ladies, when they came to be Spectators of any private or public Shows or Entertainments; even the Rural sort, when they once sip Love's Nectar, are all apish and sprightly on a Sudden, Menacles and Carydon, Swineherd's and Shepherds, tasting this Love Liquor, are inspired in an instant, and instead of what has been mentioned, they have their Wakes, Eves, Whitsun-Ales, Shepherds holidays, Round-delays, Capering-Dances, and then at more leisure times, those that can write, cut their Mistress' Names on the Rhine of some spreading Beech, or Alder-tree, with his own under it, by some road side, that she may be sure to see it as she passes along: Those that are less learned cut a true Lover's Knot, and set their Mark under it, in the figure of a Pair of Pot-hooks, The Choosing of Lords, Ladies, Kings, Queens, and Valentines, they owe to Love, that first invented such merry Meetings that he might more liberally and oppotunately bestow his Shafts, as the old saying is: 
With Tokens, Gold divided, and  
half Rings,  
The Shepherds in their Loves are  
blest as Kings.  Nor do they want Poetry to Garnish it, though a little home Spungius, which makes the Rural Girls like it the better; because it is the Native Product of their Sweethearts brains, not stole or borrowed, and pretended to be their own; a Trick many of our Town Sparks frequently use, but run to this purpose. 
Thou Honey-Suckle of the Hawthorn hedge,  
Vouchsafe my heart in Cupid's Cup to pledge;  
My hearts dear blood, sweet Ciss, is thy Carouse,  
Worth all the Ale in Gammer Bubbins house.  
I'll say more, affairs call me away,  
My father's Horse of Privinder does stay;  
Be thou the Lady Cresset light to me,  
Sir Trolly Lolly will I prove to thee;  
Written in haste, farewell my Vi'let sweet,  
On Sunday pray let's at an Alehouse meet:  Love's sovereignty extends every where, 
Love's force and Mystery.  and let some Stoics pretend What they will, yet in spite of all they can do, they cannot resist him, at one time or other he will be too hard for them, and show them strange Vagaries, make them melt into a passion, notwithstanding flintiness We see that slints are melted, and run down with Material fire, and if so, consequently the fire of Love being more pure and subtle, can't miss to mollify the Heart on which it fixes. Some Emperors and Kings have built Cities, that they might be called by their Mistress' Names, and stand as lasting Monuments to their Memories; Dionysius the Sicilian would bestow no Offices nor places, consult of no Affairs of State, without the Advice and Consent of Myrrha his Mistress— Constellations, Temples, Statues and Altars have been Dedicated to Beauteous Women by their Admirers; for Love indeed is Subject to no Dimension, cannot be surveyed by any 〈◊〉 or Art; so that the greatest pretender must be of Haedus' opinion, if he has not had large experimental Knowledge, viz. No Man can (says he) Discourse of Love-matters, so as to Judge aright, that has not in his own Person made Trial, or as Aeneas Silvius says, has not been shot through with Love's Arrows, Moped, Doted, been Mad Love sick; so that you may find, Experience is the best Master when all's done. Ovid Confesses, that Experience taught him to discover so many of the intrigues of Love, as to instruct others in some things relating to its mysteries. Love when all is said that can be alleged, is best satisfied with the Fruition of that beautiful Object, 
Love Melancholy cured by enjoying the desired Object.  that occasioned it. The last and surest Refuge and Remedy to be put in Practice, in the utmost place, when no other will take effect, is to let the Young couple have their mutual Wishes according to the Poet. 
Julius alone can quench my hot desires,  
With neither Snow nor Ice, but  
with like Fires.  When all his done, says Avicenna, there is no safer or speedier course, than joining the Parties together according to their Desires and Wishes; as the Custom and Form of Law allows, and so we have seen those quickly restored to their former healths, that languished till they begain to stumble at the brink of the Grave, and wanted but another step to be in it: After their desires were satisfied, their Discontents ceased; and we thought it strange: our opinion is therefore, that in such Cases, Nature is to be obeyed. Aretus gives us an instance of a young Man, who was so relieved and restored, when no other means could prevail; but this Happiness is many times hindered by Parents, Guardians, want of Fortune, Nobleness or Gentility. The Germans hardly allow any Marriages, but in their Degrees of Birth and Fortune; then again many times the dislike of one, frustrates the wishes and languishing desires of the other. The Spaniards decline Widows, and care not to Marry with them, though Young, Handsome, and Rich; and among the Turks, if any live unmarried to twenty five years she is accounted an old Woman, and not regarded as to matters of Love; some young Women are Proud and Scornful, as Callyrrhoe, who being dearly beloved by Choresus, the more his Love increased, the more she had an aversion and hatred towards him, she made him Pine and Lang-guish, till of a beautiful Youth she reduced him to a Skeleton; then on the other hand the fair 〈◊〉 Loved, but he rejected her to fly into the embraces of Adulterous Arms, which ruined him and all his race: it is sometimes found that Lovers languish, because they dare not speak, or make their Case known; the Heart sends up the 〈◊〉, but the Words are stopped and cannot get utterance. It is said of Elizabeth Daughter to Edward the Fourth, and afterward Wife to Henry the seventh, when she first saw that Prince after his Victory at Basworth●old she passionately fell in Love with him; and though there had been overtures of Marriage proposed before; yet he could not forbear uttering this soliloquy: O that I were worthy of the comely Prince, but my Father being dead, I want Friends to motion such a Matter; what shall I say? I am all alone, and dare not open my Mind to any; what if I acquaint my Mother with it? O bashfulness forbids that! Well then, what if I should tell some of the Lords the Secrets of my Breast? No, Audacity is wanting: O then that I might confer with him in Person, perhaps I could let fall such Words as might discover mine Intention. Love in such a Case fires the Breasts of many and yet fear and bashfulness keeps in the Flame that torments them: How many modest Maids may this refer to: says one, I am but a poor Servant, what shall I do? I am, says another, Fatherless, and want means: I am, says a third, Buxom and Blithe Young and Lusty, but alas. I can't tell what the matter is, I have never a Suitor? though I stand in the Market upon Sale, no Body cheapens me; this is a mournful Song for Young Persons to sing or rather sigh out. Love, thus we see Dances in a Ring, and Cupid hunts it round about; one that Dotes is perhaps Doted on at the same time, and knows it not, or at least where he Loves, though he is not beloved again, yet another whom he despises, dotes on him; but when all is done, the only Happy Love, is to Love where one is, or doubts not but to be beloved again. It is the Folly of many Young Ladies, to think the longer they stay, the more Felicity they shall have in being Admired and Adored; and that at last, they may pick and choose, and make their Fortunes as they please; when alas it is no such matter; for time will steal upon them and dim those sparkles in their Eyes, that gave such a Diamond Lustre, and set such value upon their Beauties; the Roses and Lilies in their Cheeks will fade beyond the repair of Art; and the natural sprightllness, heat and vigour will decay, and then their Admirers like Swallow will fly to a brighter and warmer Sun; and then good Madam to all your exalted Expectations, your Mountain will then bring forth but a Mouse; therefore be advised, and let not Youth that can never be recalled again, slip away; for the Poet tells you true, 
She that was erst a Maid as fresh as May,  
Now's an old Crone, Time swiftly posts away.  Then take time, while you may make Advantage of Youth and Beauty, and let not your Lovers pine away, whilst you linger and delay their Happiness; but kindly meet, whilst you are in the flower of years fit for Love-matters. 
Fair Maids go gather Roses in the  
Prime,  
For as flower Fades, so goes in  
your Time.  Half our Lives are frequently passed over in sleep, or what is next to it, in pursuing Trifles; and yet we scarce perceived how time spins away, till we come within two steps of the Grave, and then we are apt to start and begin to bethink ourselves, that we have in a manner dreamt away our Lives, and let time slide through our hands without improving it in the Pleasures and Enjoyments of Life. Danus of Laced●●● being exceeding Rich, and having many Beautiful Daughters, would not let them lose their Time in Expectation of extraordinary Rich Matches and suitable Conditions; but chose out as many handsome Young Men of Virtuous Lives and inviting them to his House, distributed his Daughters among them in Marriage, and gave them great Portions, and was highly commended, that he esteemed a virtuous Manned tho' Poor, before a Rich Vicious one, of which they might have had choice: Rhodope a beauteous Egyptian Lady, was very curious in making choice of a Husband, and at last a very strange accident procured her the Diadem; for as she was bathing herself in a Fountain, an Eagle stooped and catched up one of her Shoes; and as Psammeticus was in an open place, sitting on his Throne in Memphis, he dropped it into his Lap; the King admiring the Beauty and Comeliness of it, caused it to be proclaimed, that the Lady that the Shoe belonged to, should repair to Court, and when he had beheld her Beauty, he made her his Queen. But we would not, Ladies, have you decline Marriage, in hopes that such a thing may befall any of you; for such a wonder may never happen again; be kind therefore and Pity your Languishing Lovers, Cure those wounds your fair Eyes have made in their Souls, and the Affliction your neglects and slight have thrown upon the Body; Pity those that sigh for your Favours, and think they have all Heaven in a gracious Smile, do as you would willingly be done by, if your Condition was the same; since you were born to make men Happy, decline not to Answer the one main end of Creation; but let men be convinced, that you are better natured than they take you to be; and you will find a World of Felicities in a Happy Marriage-state, wherein you, though the Husband is reputed the Head, will be to him as a Crown and Ornament above the price of Rubies. 
Man's best Possession is a Loving Wife,  
She tempers anger, and does hinder Strife.  There is no Joy, no Sweetness, no Comfort, no Pleasure in the World like happy Marriage, where there is a Union and Harmony of Skulls, as well as Conjunction of Bodies; but more of this under the particular Heads of Matrimony. has a universal Dominion, 
Love Queries, Resolved on sundry occasions.  extended over all Creatures, as well irrational as rational, according as they are capacitated to receive its power and influence, and like the Loadstone, draw Affection even at a distance: some may demand how it comes to pass, that there is a Harmony in the Minds of Parties only by report, when distance of place or opportunity never allowed any interview: to which according to the Opinion of the Learned, we answer, Love of this kind is not frequent, yet sometimes happens, and powerfully operates: Recommendation has a great force, and Fame obliges us many times to admire great Actions on the bare report of them, and paints them so to the Life in the Relation, that Fancy forms them to our Imaginations, as if we were present and Spectators of them, moving our Passions to favour or dislike them, according as they are represented; so those that by good Report, we believe to have some Perfection in Virtue, Science or Beauty, attract or draw our Affections to admire or love them; or on the contrary, to despise and have no regard for those that are represented to us, as vicious or deformed either in Body or Mind. Lovers many times breaking off upon little differences and Cavils, sometimes upon Jealousy of Rivals or the like, return like a low Ebbing of the Sea, with a greater Fluctuation of Passion; and the Reason we give is, because Love is in this Case to be compared to flame, that is increased the more, the stronger Impression the gathering blasts of Wind make upon it with united force, by whose feeble defect it before seemed for a time to expire, or to the same purport: Love augmenteth by some disfavour, that one Lover receiveth from another, so as they are for some time unassociated and retired; but after they desire a Reunion of their Affections, it is reinforced with greater Ardour, and a Passion more irresistible, as fearing again to hazard what they were so near losing, through Inadvertency, Peevishness or Ill-humour. Love again is found to augment where Rivals are in the Case, and though but cool before, grows hot and is inflamed; and the Reason we give you for this, is, because that Jealousy blows up and kindles that affection, which before lay as it were securely sleeping, as it were in its Embers, without expecting any Disturbance or Molestation, or dreaming of any Prevention; which now it is forced to rouse and stand upon its guard to hinder by Interposition. Love sometimes is attended with extreme bashfulness in either Sex, and takes away the power of Free-speaking; so that though we are willing, we cannot at least without Haesitation or abrupt Stammering, utter our Mind; when in all other Matters we are Volatile, open and free. And this is, because and amorous Appetite is not necessary in matters of free Conversation, as the others are, and open, Practise thereof is abashed, by being frequently subjected to Censure: Love that is modest, fancies it ought to be very Private, and more than all this, the Mind being preoccupied in its retirement upon a matter of so great moment, cannot so suddenly dilate or communicate itself to the faculties, or through timerousness of speaking amiss, and so consequently giving offence, is not so ready to frame apt-words into Expressions, that it fancies sufficiently pleasing. Love has strange habits, various Effects upon the Bodies of Men and Women, sometimes casting a pale Shroud over them, at other times a rosy Blush; and again, sometimes they seem to be in a dead Calm, and at other times in a very quick Motion; sometimes hot and sometimes cold: To this we answer, they are pale and wan, when the parties are in fear or despair of the Success their Love had hopes of, or aimed at; because such Passions constrain the Blood to retire to the Interior parts, to give succour to the afflicted Heart; by reason whereof the Extremities of the Bodies are left destitute of sufficient heat to maintain a lively Colour; but when on the otherhand is an Expectation of what is so earnestly coveted and desired, than the Blood flowing into the Exterior Parts, gives a Vermilion Blush, and the Heart being disencombered of grosser Matter, attracts the more rarified Spirits, which enliven and give it quicker Motion; of which by its dispensing Operation, the whole Fabric participates in a greater Measure. Love in Men and Women, has been variously censured, and disputes have arisen, over which of them it has the chiefest ascendant. Virgil and other Poets, have accused the fair Sex of extreme Levity and Inconstancy; nevertheless it seems evident to us, that Reason and Experience declare the contrary, viz. Reason, in as much as they are colder than Men, and the Nature of Cold is to include or shut up; when heat which abounds more in Men, disunites and dissolves; and by Experience it is generally perceived, that they are more Firm and Constant in Love, and Men less faithful and permanent, being oftener deceived and disappointed than they deceive or fail in their Love and Affections: from this we proceed to a very nice Query, yet seeing it falls in our way, we must answer it as well as we can; and that is, Why Women bear a more ardent Affection to those that have first enjoyed them, which is many times seen, than to any other, though upon second Marriage, etc. Our Opinion in this Case, is, Because the Female receives her Perfection in Copulation with the Male, as a matter by Union with the Form, which inclines their Love more strongly to those who were Instrumental in giving them a beginning of Perfection: Or because those who have depucillated them, hold the fairest and richest Gage of their Love, which is their Virginity. Love we frequently find, is more powerful in Mothers towards their children, than in the Fathers; and the Reason to be given for it, is, that they cost them more Dear in carrying them in their Womb, and bringing them forth; and not only so, but that they contributed towards them in a larger degree, by so long nourishing them with their Blood in the dark Cell of Nature and produced them in the World with the Peril and Hazard of their Lives; when on the contrary, the Fathers have only the Pleasure in begetting them, and after that little or no other concernment relating to them, till they are grown to strength, and in a manner able to shift in the World; unless the providing necessaries, which usualy pass through the Mother's Hands. Love again is to be considered in another Case, and that is, why it more fervently descends from Parents to Children, than ascends form Children to Parents; and in this Case, three Principal Reasons are to be assigned. The first is, that the Parents Love their Children as part of themselves, and begin early to do so, even from their Birth; for which Reason their Love is more strongly settled and fortified, and Children Love springing up afterward (abating Childish fondness, which lasts but for a time) from Judgement and Knowledge, which many times a misunderstanding, or some fancied ill-usage very much hinders in its increase, takes not so firm a root in the Affections. Secondly, Nature has so ordained that all Creatures shall have a special Care to their Helpless Young, lest by their neglect they perish through their inability of subsisting, and the ends of Creation cease; when as Parents grown up in years of understanding, so provide for themselves, that they rarely stand in need of their children's assistance, and only require from them Duty and Obedience, which God enjoins them to yield, in Love of long and happy days, etc. And thirdly, the like Love remains in them to descend to their Posterity, which verifies the old saying, that Children cannot be fully sensible of the Love and Tenderness of their Parents towards them, till they become Parents of Children themselves; and have experienced that Cordial Affection, by which Nature hath linked them together; for she always has regard to the Conversation and Promotion of the Species, which she maintains in the continual Succession and upholding of her Individuals; looking still forward to carry on her workings regularly to the end of the World, that so keeping all things in their proper Order, she may finish her great task, and give up her account fairly stated to him whose Vicegerent she is, in managing the Generative part of Affairs in the lower World; however, though Nature does not so strongly incline the Love of Children to Parents, as that of Parents to Children, yet we conclude, they ought to Love and Reverence them to the utmost of their Power, assisting them to their abilities in all that is reasonable and requisite, to stand by them in Poverty and Affliction, and to what Promotion soever they are raised, to own and acknowledge them under God, as the genual Authors of their Being. Love is subtle and experienced as well at undermining as battering, 
Love, brief Instruction for the Guidance of Lady's Fancies therein.  and therefore Lady's, tho' you are Triumphantly seated in the Fort of Honour, yet Loves Artillery will reach you there, or if they carry too short, with a Mole-like diligence he will work his way till he can spring a Mine in your hearts, and blow up your Affections into a flame of desire; Beauty can hardly be secured from Attempts in its greatest strengths: However, we would you have so constantly firm in your Resolves, that you make the best resistance you can, be cautious and stand upon your guard to prevent Surprises, and if you must yield at last, let it look noble and generous, like a Victory, through the brave resisiance you have made: that all or mostyoung Ladies are prone and inclined to love, nothing is so certain, yet they must not give their Passion the Reins too soon, lest it run away with the Reason and Discretion.— Love is an Affection privily received in at the Eyes, and speedily conveyed to the Heart; the Eyes are the Harbingers, but the Heart is the Harbourer of it, look well to be sure then before you like. Love conceived at first sight seldom lasts long, therefore deliberate with your Love, lest it be misguided; for to fall in Love as it were at first Look comes rarely to any good conclusion: Portion may woo a Worlding, Proportion a youthful Wanton, but it is Virtue that wins the Heart of Discretion: admit he have the one to purchase your Esteem, and the other to maintain your Estate; yet his Breast is not so transparent, as to see through it the Badness of his Disposition; if you then take his Humour on Trust, it may prove so perverse and peevish, that your expected Heaven of Bliss may be turned into a wild Wilderness of Confusion and Sorrow. Themistocles the brave Athenian General, being asked by Nobleman, whether he had rather marry his Daughter to a vicious Rich man, or an honest Poor man, returned for Answer, That he had rather give her to a Man without Money, than to Money without a Man: whence it was that the beautiful Porcia being asked when she would marry, replied when she could find one that sought her and her Riches: there is no time requires more modesty from a young Lady, or Gentlewoman, than in wooing time, a bashful Blush than best commends her, and is the most moving Orator that speaks in her behalf, like Venus' Silver Doves, she is ever brouzing on the Palms of Peace, whilst her Cheeks speak her love more than her Tongue; there is a pretty pleasing kind of wooing drawn from a conceived, yet a concealed Fancy; might they choose, they would converse with them freely, consent with them Friendly, and impart their truest thoughts fully, yet would they not have their bashful Loves find Discovery, according to the old Verse: 
Cloris to the Willows like a cunning Flyer,  
Flies, yet she fears her Shepherd should not spy her.  
Whatever you do, Ladies, be not upon any Account whatever induced to marry one you, have either Abhorrency or Loathing to; for it is neither afluence of Estate, potency of Friends, nor Highness of descent, can allay the Insufferable grief of a loathed Bed; wherefore, to the Intent you may show yourselves discreetest in that which requires your Discretion, discuss with yourselves the Parity of Love, and the Quality of your Lover ever respecting on those best Endowments which render him worthy or unworthy of your best Esteems; a curious eye guided by understanding, will not be taken only with a proportionable Body, or smooth Countenance. Justinian a noble Roman Lady, being unadvisedly Married, grievously exclaimed against her hard fate, in being Married to one more rich than wise: and this is the Case of many Ladies of our times, which frequently brings them to a too late Repentance. Let Deliberation then be the Scale wherewith you weigh Love with an equal Poise; there are many cousequent high Circumstances which a discreet Woman will not only Discourse, but discuss before she enters into that hazardous, though honourable State of Marriage; Disparity in Descent, Fortune or Friends, do often beget a Distraction in the mind; Years disportionable beget a dislike, Obscurity of Descent begets Contempt, and Inequality of Fortune, Discontent; if a Lady is at Years of Discretion, and will Marry to one younger than herself, that is, if he has not attained to a Manly Gravity and Soberness, she must bear with him till riper Experience bring him to a better understanding. Let your usage be more easy than to wean him from what he affects by Rigour or Extremity; youth most commonly will have its swinge, time reclaims it, and then Diseretion will bring him home; so conform yourself to him as to comfirm your Love to him; and undoubtedly this Conjugal Duty, mingled with Affability will completely Conquer the Moroseness of his Temper: If he be old, and you have made it your Choce, let his Age beget in you the greater Reverence, his words should then be to you as so many aged and time improved Precepts, to inform you; his Actions as so many Directions to guide you, his kind rebukes as so many Friendly Admonitions to reclaim you, his Bed, you ought so to Honour, as not to defile it with an unchaste thought; his Counsel to keep, that is, of any weight 〈◊〉 moment, as not to trust it to the Breast of any other; be a Staff in his Age to support him, and a hand upon all occasions to help him; his being rich must not exalt or puff up your mind; but let your Desires be, that you employ that bounty of Heaven for the best advantage, to God's Glory and your own Credit; Communicate of your wealth to the feeding and clothing of Christ's poor needy Members, that by so doing you may heap up a durable Treasure in Heaven, and be received at the last day to enjoy it Eternally.— Let not the poor condition of your Husband into which he is fallen by accident or Misfortune lessen your Love or Esteem for him; but let his Poverty make you rich in Virtue, least repining and growing less in Love and Fidelity, upon such a Trial, you meet with the reproof we find in Luter, which Pompey gave Cornelis when she lamented his overthrow in the great Battle, fought with Caesar in the Pharsalian Fields, for the Empire of the World, which threw her into Confusion, Shame and Blushing viz.  
Why is thy noble strength of Courage broke,  
(Women descended from so great a Stock,)  
By the first wound of Fate? Thou hast the way  
To purchase Fame that never can decay.  
Thy Sex's praise springs not from War or State,  
But faithful Love to an unhappy Mate;  
Advance thy thoughts, and let thy Piety  
Contend with Fortune, Love 〈◊〉 now cause I  
Am vanquished, sure 'tis more true Praise for theec  
To love me thus, when all Authority,  
The Sacred Senate, and my Kings, are gone,  
Begin to love thy Pompey now alone:  
That Grief extreme, thy Husband now alive,  
Becomes thee not, thou shouldst that sorrow give  
To my last Funerals; thou art bereavest  
Of nothing by this War, thy Husband's jest  
Alive, and safe, his Fortune's only gone;  
'Tis that thou wailst, and that thou lov'st alone.  
Let the old Proverb be crossed by you, that says, When Poverty forces rudely in at the Fore-door, Love retreat at the Back one. Let your Affections Counterpoise all Afflictions, no Adversity should divide you from him; before you are Married, you are in a manner your own Lawmaker, but being once entered into a Matrimonial Estate, you must be very mindful of the solemn Promise you have made before God and the Assembly in his Holy place; none can absolve you from the performance of that Honour, Obedience and Love you enjoin yourself towards a Husband; therefore whilst you are your own, it is good to sit down and seriously consider of so weighty a Matter, sift him before as narrowly as you can, and if you cannot conveniently do it yourself, get a faithful Friend to do it for you; and whilst in a single State you are free from all Engagements, carefully avoid the Acquaintance of Strangers, if you think they have a Design to make Love, till if possible an Equiry may be made into their Conditions and Circumstance; neither affect Variety, nor Glory in the multiplicity of your Suitors; for there is no greater Argument than that of Mutability and Lightness: have a care of Vows, unless you are solemnly resolved to keep them; constant you cannot be when once you deviate from them, nor can you easily if ever recover a Reputation lost by such a Violation.— Let your care be, before you arrive at this honourable State, to lay aside all wanton Fancies, for it can never promise you good Success; because the effect cannot be good, where the Object is not ●ending that way; wanton Love has a Thousand ways to purchase a few Minutes of penitential Pleasures; your Eyes, and by them the Senses of your mind, are averted; your Ears, and by them the Intentions of your Heart are perverted; your Mouth speaks, and by that others are deceived; your touch warms and kindless Desires, and every small occasion blows up your Love into a Rage. These Exhorbitances must to your utmost Endeavours be remedied, and therein you must use the method of Art, to remove the Cause, and the Effects will cease: Let us then give you suitable Direction in these Matters; and to do it, we must first discover the Incendiaries of this Passion, next the Effects arising from them; and Lastly, their Cure or Remedy; the Original grounds of this wand'ring Fancy, or wanton Frenzy, are concluded in this Distich,  
Sloth, words, Books, Eyes, Consorts and Luscious Fare,  
The Lures of Lust, and Stains of Honour are.  
For the first, Sentensius has it, viz. He had rather be exposed to the utmost Extremities Fortune could inflict on him, than subject himself to Sloth and Sensuality. For it is this only that maketh Men and Women in some degree a kind of Bruits or irrational Creatures. As for lewd Books, they are Nurseries of Wantonness, and therefore to be avoided, lest like the Snake in the Fable, being too much warmed in your Opinion, and use of them, they become dangerous Enemies to your good Name and Repose; again than your Eyes are those Windows, by which many hurtful things enter: our first Female Parent greedily fed her Eyes on the bainful Fruit, before your Heart desired or coveted it; she fixed the desire and motive to Transgression there, and that to consummate the Grand offence, communicated it to her Appetite, and rendered it impatient of delaying a Satisfaction in the Curiosity; seeing she desired, and desiring coveted, and coveting she tasted; in a fatal hour for Mankind, who had eternally perished by that single Act of Folly, had not the rich redeeming Blood of God atoned for the Transgression, had not the offended laid aside for a time his dazzling Diadem of Stars, and disrobed himself of his visible Glory, and by dying set the Offenders free again. Consorts are the purloiners, and Wasters of time; their insignificant Conversations rob you of many precious Opportunities, which if well improved might mainly contribute to the Happiness of Life here, and hereafter; choose them, if any such, as in whose Conversation you may have assured hope of being bettered in both Estates; choose such as you may worthily admire, when you see and hear them; when you see them live up to what they profess, and hear their cordial Advice, and wholesome Instructions.— Lastly, Luscious Fare inordinately taken, is the fuel of inordinate Desires, which must be abstained from; you must in this Case be very temperate, if you intent to have your understanding strengthened: and now we come to the evil Effects of a wanton Fancy, we will not however here draw the Curtains of Honour, to expose those amazing Tragedies it has occasioned. Histories abound with the mournful Calamities it has ushered in, to the ruin of many, whose Fames it has Eclipsed, and whose flourishing Lives it has untimely caused to set in Blood; but rather proceed to give some Directions for its prevention or Cure: The best and Soveraignest Antidote is, for the fair Sex to fortify their weakness with the strength of Resolution; they must not be too liberal in bestowing their Favours, not too Familiar in public Conversation; especially when entered into a marriage State, they them must make a Contract with their Eyes, not to wander abroad, lest like Flies they are catched in the infectious Snares, that will hinder their innocent Retreat; they must beware how they enter into Dialogues, and Love Negotiations, treating though in a kind of Raillery or Banter too freely; for the blind Boy, as they term him, has a Thousands traps laid for such a pretend to stand at Defiance with his Power, by too much depending upon their own strength; and being straggled into the Road where he lays them, it is a wonder, nay a Miracle if they escape them all: they may fancy he has no Eyes, and so think to make Pastime with him, as the Philistines did with Samson; but ahas, they may for all that too late find themselves overwhelmed past Recovery: Pray Ladies, mark how a Fly plays about the senseless Flame, fanning with her Wings in sport, as if she intended to extinguish its Brigthness by the percussion of the Air she forces upon it, when all on a sudden her jesting is spoiled, for coming to near, it sings her feeble Fans, and for want of their support down she drops, and lies helplessly groveling on the Table, despoiled of her best Helps and Ornaments, and disabled for ever to relieve herself; to which purpose we thus find it vesified, 
So long the foolish Fly plays with the Flame,  
Till her light Wings are signed in the same.  You need therefore be very 〈◊〉 and vigilant, and like a General encampimg in an Enemy's Country, keep your Out-Centries upon the watch, to take and give the first Alarm, for the Prevention of danger and ruin; your Judgements, your Reason, your Prudence, joined with your utmost Caution, are all little enough in some Cases, to avoid the Baits and Nets that are laid for you by the Students in Love's Mystery, to take a entrap Female Credulity. They can tip their Tongues with Rhetorical Protestattions, on purpose to gain more easily a good Liking, Credit and Belief with those they intent to allure and wheedle into the danger of Love's Pitfalls. The Purchase of an unlawful Pleasure makes them many times set their Souls at Stake to gain it, with Vows and Protestations never intended to be kept, but breathed like common Air, dressed in the softest Tones and Accents of languishing Lovers, into the credulous Ears of the fair one: they whose Honour they design to betray, whose Virginity they intent to Sacrifice to their Lusts, and whose good Name despoiled of its Beauty and Lustre, spotted and sullied with Infamy and Disgrace, they are proud to bear in Triumph, as a Trophy of an inglorious Victory. Ladies, be not altogether without some Suspicion, where there may be no occasion for it, as those are who suspect the watchword to be betrayed by Deserters, and therefore may as well be in the Mouths of Enemies as Friends; but however, in such Cases you must conceal it to the utmost, for avoiding offence, where in the end their may be no Reason for it. Be sure, if your Fancy be apt to Rove and straggle abroad, to Check and call it back ere it goes too far, and is past the reach of your Command; however, think not that by what has been said, we go about to tie you up to a severe Strictness, to lay heavy Chains upon your Wills and Affections, to bind under too hard Restraints: No, we only pretend to give such Cautions as are necessary for the preventing Dangers and Inconveniencies, rash and overhasty Engagements are to late Repentances; too much slighting, where notwithstanding many false Attacks, there may be a sincere tender of Love and cordial Affection, if you have any liking or incline to Marriage, looks too much like scorn and disdain, and may by some be interpreted an unbecoming and ill-timed Pride, from whence a growing Discouragement may arise to a Gygantick Stature, that may overshadow the prospect of your Fortune. There is a great difference between a Wise and an Extravagant Love; the one ever deliberates before it fixes, or so much such as soberly likes; the other likes and resolves before it deliberates; the one sees with the discerning Eyes of Reason, the other with the Moon-blind ones of Passion. There is a modest Coynels that can no ways give offence, but rather attracts Love (as the Needle touched by the Loadstone, is by the Magnetic Virtue is retains, compelleed to attend on the North) and gains Applause and Esteem rather than Distaste, and laying a Foundation for offence: indifferent Courtesies may be showed, Affections may be opened like Scenes, drawn to give a Prospect of pleasant Objects, which painted by a curious hand, seem though near, yet at a vast distance; but may be closed again, if Intruders attemp too narrowly to pry into what you would have them conclude is remoter than indeed it is. Seneca gave Advice to his Friends, to order and carry the Actions of their Lives in such even Scale, that none should justly find fault with them; set therefore always before your Eyes, the Examples of those that have gained Esteem and Reputation, in the prudent Management of like Concerns, and Copy out what they have left for your Instructions; trodden paths of that kind are the best and safest to travel in, to prevent the losing your way; or if there you should happen to die, it is more excusable; because you have Precedents to produce in your Justification, that have been allowed and approved of by the Virtuous and Wise of divers Ages, for Modesty, Chastity, and all manner of Virtues; yet have been Affable, Humble, Courteous, and Condescenders to lawful Love. Moreover, it is a course kind of Quality, That throws a Woman lower, when she covets to rise higher in opinion, degrading her from the Rank of those that are more refined; some indeed lift up their Voices like a Trumpet, because they resolve to be heard, or weary out those that mind not to give them Audience; and some again with their Drum rather make a noise, as if they were beating up for Volunteers, and are very much out of Countenance, if none come in to them; Pardon us Ladies, if we yet find out another sort (since what we undertake is intended for your Good, that having such Examples before you, you may avoid falling into the like Folly and Error) and those are such as have no farther design than the Vanity of Conquest, striving by all the little Arts they can study to outdo and overcome others in Wit, Gaiety and Honour; and if they do it not in the opinions of others, they will be sure to do it in their own; and thereupon grow not a little proud of their Parts.— Beaviour ought to be exempted from these, if you would have it approved, for these are the dangerous Experiments, and being generally built upon a Sandy Foundation, totter and all when they are blown on by the least puff of Sense and Reason; Love indeed when generous, is to be accounted a Passion, but it is not safe for Ladies o play with it, no more than with Fire, but where it comes clad in Virtue, and you resolve to entertain, and cherish in a Matrimonial way; some are so hardy to suffer themselves, for their Diversion, to be made Love to in jest, when at last the sly Insinuate starts into a Passion on a sudden, and in spite of all resistance changes into a troublesome Earnest, not be put off or avoided by too late Repentance; and for this Reason you must keep all appearances of it at a distance, and not vainly fancy You can be too strong for it, and beat it out again, when in the disguise of a fawning Friendship, it has been admitted, and treacherously surprised unawares the Fort of your Breast: in suffering this, you act the part of an Enemy, by conspiring against yourself, and opening an Inlet to your Ruin; for the Spark who is at first only admitted as a Tfsropie of your Victory, the humble Captive of your fair Eyes, finding his drooping Spirits raised a little by the easy Doom you intent him, will soon take Courage and Invade you in your strongest hold, till he become the Victor, and you the vanquished. The first Resolutions of stopping at good Opinion and Esteem, usually by degrees grow feebler, and less unable to resist the Charms of Courtship, when cunningly and pressingly applied. For many Ladies, whilst a Man is commending their Beauty, Dress and Parts, fancy by the aid of the Self-flatterer they carry about them, that he speaks so much Reason, and come so near their own Sense and Opinion, that he ought to be listened to, and they have much ado to believe him in the wrong, when he is making Love in down right Earnest, contrary to his Engagement and Protestations when he was first admitted to the Freedom of Conversation; his Musical note, though as dangerous as the sirens, is charming in their Ears, and every soft Accent strikes the Strings of their Souls already tuned in Concord, and at last they are whistled like Birds into the Net. Conquest indeed is so tempting and desirable in some Women, who are naturally Ambitious, that they are apt to mistake men's Submissions, and not discern that their fair appearances are made up with a lesser Ingredient of Respect than of Art; though indeed there is less danger in some Men, who say extreme fine things, and are always buzzing and fluttering about Lady's Apartments, than in those that lay their Design covert and close, with little Noise, but with more Intriegue; for the first sort are many times so vain, to be as well satisfied in the Pleasure they take to throw away their Compliments on you, as they would be with your kindnest, and most obliging Answers; but where this Ostentation fails, which indeed is never used by the other sort, you ought to look about you, their smooth Surface has a depth to overwhelm you; if playing too near the Brim, the ground unexpectedly slips away, and plunges you into it; you must then be always watchful and upon your Guard, for a profound Respect has more danger in it, than Anger or Raillery, by its jostling the most exalted understanding out of place; for till Second thoughts come in to its Assistance, and restore it, it insensibly steals upon us, and overturns our Defences, and takes us Prisoners, when we think we are most secure, when Anger and Raillery gives us warning, and passes over in Noise.— Love, 
Love, its uncontrollable Power and Force.  or the Passion of the mind inclining to it, is very strange and unaccountable in many Respects; it is of such Power in its Operation, that it has often taken the Diadems from Kings and Queens, and made them stoop to those of obscure Birth, and destitute of Fortune; working such wonders as is scarce credible to any, but those who feel its Power; it takes the Sword out of the Conquering hand, and makes him a Captive to his Slave and has such Variety of Snares to in. tangle the most wary and prudent, that few have at one time or other escaped them: it is (an Author says,) like the Smallpox, that in Youth, or riper years very few escape. As for this Passion, it sprouts into divers Branches, of the Fruit of which all are desirous; some indeed pretend to Arm themselves against the Charms of the fair Sex, but whilst they are giving Advice to their wounded Friend, are frequently wounded themselves. Love so entangled Euryalus Count of Augusta, 
Love Examples.  that at the first sight, falling in Love with a fair Virgin at Sienna named Lucretia, she at the same Instant had the like Passion for him, and they entirely united their modest Affections; but before the Marriage was Consummated, the Emperor Sigismond in whose Service he was, hastily marched to Rome, so that he was forced to leave the Lady behind him; which struck such a Melancholy to her Heart, and possessed her with an Impa●itience of his Absence, that she died for Excess of Love; of which unhappy Disaster he had no sooner Notice, but all his Friends had much ado to persuade him from laying violent hands upon himself; and though by their Tears and Entreaties, he was compelled to Live, yet a Cloud of Melancholy always surrounded him, so that he was never seen to be Merry, or Laugh afterwards. Love so enchanted the Daughter of Charlemagne the Emperor, that she fell passionately in Love with her Father's Secretary, and admitted him to give her private Visits in her Chamber, though she knew by the Law it was Death if discovered; when one Night it so unfortunately happened, that a great Snow Fell, and Eginardus fearing that the Prints of his Footsteps from the Princess Stair-Caise-door might betray him, she undertook for the preventing it, to carry him on her back to his Apartment; which Frolic the Emperor being up late, espied by Moonlight, and the next day in Council sent for his Daughter, and demanded of his Nobles what should be done to the Man who made a Mule of their Emperor's Daughter, to carry him through the Snow upon her Back, at a very unseasonable time of Night? To which they unanimously answered, He deserved Death. This made the two Lovers tremble and change Colour, finding they were discovered; but the Emperor being given to understand, the Sincerity of their Affections, said, Well Eginardus, hadst thou loved my Daughter's Honour, thou oughtest to have come to her Father, who is the proper Disposer of her Liberty, you have justly deserved to die, but I give thee two Lives; take thy fair Portress in Marriage, fear God, and love one another. As for the Joy they conceived at this unexpected Declaration, we leave to Lovers in such a a like Condition to Judge of: And now since Holy Writ tells us, what Love is, I shall give you one more singular Example, and so proceed to the rest of the Branches of this excellent Passion, that so much ennobles the minds of Men and Women. In the Seventh Persecution of the Christians, when Rivers of precious Blood were shed in all the Roman Empire for the Gospel-truth one Theodora a beautiful and chaste Virgin was taken, and the barbarous Judge perceiving she preferred her Chastity before her life, Condemned her to the Stews, with an Order she should be ravished by as many as pleased; upon News of which a great many lewd Fellows came Crowding to wait the appointed time, when one 〈◊〉 a young Man, who bore her an extraordinary Love for her Piety, though he suspected the Attempt would be his Death, nevertheless resolved to free her from that Shame; and therefore pressing in in Soldiers habit before the rest, he prevailed with her to change clothes with him, and so make her Escape; but he staying in her stead, was doomed to die. The Virgin hearing this, resolved to save him if possible, by surrendering herself; but so cruel was the Tyrant, that this stupendious Miracle of Love and Friendship prevailed not, for he doomed them both to Death, which they suffered joyfully; and ascended to the Quite of eternal Harmony.— Tho' the fair Sex be counted the weaker; 
Love of Wives to Husbands.  yet in this glorious Passion, they prove the strongest, superseding the Fidelity of of their Nature by the strength of an incredible Affection, so that being born up with that, they have often performed as worthy things as could ●e expected from the Courage and Constancy of mankind, even the most generous of them. They have despised Death in all the Variety of his terrible Shapes, and forced the strong opposing Bars of Difficulties and Dangers, to make way to the Centre of invincible Love, and in which they seemed proud to let it appear more strong in the greatest Extremities of their Husbands; of which a few Examples will not be amss. Love in Aviz the Wife of Cicinna Poectus was exceeding; for having knowledge that her Husband was condemned to die, yet Liberty given him to choose was Death he pleased, she went to him, and exhorted him to contemn the fear of Death, and die Courageously, and then giving a kind Farewell, she with a Knife hid in her Garments, stabbed herself, as resolving not to outlive her Husband's fall and then whilst strength of Life remained, reaching him the Knife, she said, The would I have made, 〈◊〉, Smarts not, but that which thou art about to give thyself is Intolerable to me, and so they both died Embracing each other with all the tender Expressions of a constant Affection. At the time the Emperor Conrade the Third besieged the Duke Ou●tsus of Bavaria, in the City of Wensberg in Germany, the Women perceiving the Town at the point of being taken, Petitioned the Emperor that they might depart with each of them so much as they could carry on their Backs; which being granted, and every one expecting they would come forth with their rich Apparel, Vessels and of Gold and Silver, and the like, they on the contrary neglecting them, brought every one her Husband on her Back; at which so extraordinary Love and Tenderness in these Virtuous women, the Emperor was so moved, that he could not refrain from Tears; and thereupon not only forgave them all, though before he had doomed them to Destruction, but received the Duke into Favour, and highly praised the Women. And we find divers others in Story, that have equalled, if not exceeded these we have mentioned. Portia the Daughter of Cato, and Wife to Brutus, hearing of her Husband's overthrow and Death in the Philippi Field; she for the great Love we bore him, determined to die, and though her Friends apprehensive of her Design kept all manner of mischievous Instruments from her, she found'st means to Cram burning Coals down her Throat, and so expired; others have leapt into their Husband's flaming Funeral Piles, and so expired. Eumines burying the dead that had fail'n in the Battle of Jabbins, against Antigonus; amongst others there was found the Body of Ceteas, the Captain of those Troops that had come out of India. This Man had two Wives who accompanied him in the Wars, the one of which he had newly married, and another which he had married a few years before, but both of them bore an entire love to him; for whereas the Laws of India require that one Wife shall be burnt with her dead Husband, both proffered themselves to Death, and strove with that Ambition as if it was some glorious Prize they sought after. Before such Captains as were appointed their Judges, the younger pleaded that the other was with Child; and that therefore she could not have benefit of that Law. That Elder pleaded, that whereas she was before the other, it was also fit that she should be before her in Honour, since it was customary in other things, that the Elder should have place. The Judges, when they understood by Midwives, that the elder was with child, passed Judgement that the younger should be burnt, which done, she that had lost the cause departed, rending her Diadem, and tearing her Hair, as if some grievous Calamity had befallen her. The other all Joy at her Victory, went to the Funeral Fire magnificently dressed up by her Friends, led along by her Kindred, as if to her Nuptials, they all the way singing Hymns in her Praises. When he drew near the Fire, taking of her Ornaments, she delivered them to her Friends and Servants, as tokens of Remembrance; they were a multitude of Rings, with variety of precious Stones, Chains, and Stars of God, etc. this done, she was by her Brother placed upon the 〈◊〉 Matter by the side of her Husband; and after the Army had thrice compassed the Funeral Pile, fire was put to it and she, without a word of Complaint, finished her life in the Flames. Again, some Wives have lived with their vanquished, or bansshed Husbands 〈◊〉 Woods, Rocks, Cave, &c choosing to undergo all manner of Hardship and Misery, rather than be separated from them. Julius Sabinus, who had caused the Galls to Rebel against Vespasian, flying his wrath, accompanied with a Servant or two, to a Tomb, or Burying-place of the dead, there dismissed one of them, to spread the news abroad, that he was slain in the Field, or had afterward poisoned himself; this coming to the Ears of Epo●●●● his wife, she wept and would by no means be comforted, resolving to die; this made the Servant so far pity her, that after she had fasted three days, he told her of his Lord's Safety; after he had acquainted him; with the Misery she was in, it was agreed she should come to him, and there consorted with him for the space of Nine years, bringing forth Children in that Solitary place, no Entreaty of her Husbands prevailing with her to forsake him. At last they were discovered, and brought before the Emperor, where Eponina producing her Children, said, Behold, O Caesar, such as I have brought forth and bred up in a Monument, that thou mightest have more Suppliants for our Lives; but this great Act of Love and Constancy could not move cruel Vespasian, for he caused them both to be put to Death, she dying joyfully with her Husband. Hota was the Wife of Rabi Benxamut, a valiant Captain, and of great Reputation amongst the Alarbes, she had been bravely rescued out of the hands of the Portugals, (who were carrying her away Prisoner) by the exceeding Courage and Vavour of Benxamut her Husband. She showed her thankfulness to him by the ready performance of all the Offices of Love and Duty: Some time after Benxamut was slain in a Conflict, and Hota perfomed her Husband's Funeral Obsequies with infinite Lamentation, laid his Body in a stately ●omb, and then for nine days together she would neither eat nor drink, whereof she died, and was buried (as she had ordained in her last Will) by the side of her beloved Husband.  
He first deceased; she for a few days tried  
To live without him, liked it not and died.  
King Edward the First, while Prince, warred in the Holy Land, where he rescued the great City of Acon from being surrendered to the Sultan; after which, one Anzazim, a desperate Saracen (who had often been employed to him from the General) being one time, upon pretence of some secret Message, admitted alone into his Chamber, he, with an empoisoned Knife gave him three Wounds in the Body, two in the Arm, and one near the Armpit, which were thought to be mortal, and had perhaps been so, if out of unspeakable Love the Lady Eleanor his Wife had not sucked out the Poison of his Wounds with her Mouth, and thereby effected a Cure, which otherwise had been incurable. Thus it is no wonder that love should do wonders, seeing it is itself a Wonder.— Love of Parents to their Chilren is a natural Affection, 
Love of Parents to their Children.  which we bear towards them that proceed from us, as being part of ourselves; and indeed almost all other Creatures have a strong Impression of this kind of Love to their young, though in their proper Nature never so fierce and cruel to any thing besides, according to the Poet,  
Seeing herself Robbed of her tender Brood,  
Lies down lamenting in her Seythian Den,  
And Licks the Prints where her lost Whelps had lain.  
But this Affection with Reason has greater Power in the Souls of humane Parents; thò indeed its Impression is deeper in some than in others, so that sometimes it extends even to a fault, where it is placed on such Children whose stubborn Natures turn such tender Indulgence to evil purposes; yet we see when it so happen, as it does too freequently, the Parent's fondness decreases not. Love towards his Sons and Daughters, had so settered the Affection of Charles the Great, that he could seldom endure them out of his fight; and when he went any long Journey he took them with him; and being one time demanded, why he married not his Daughters, and suffered his Sons to travel? with a Sigh replied, He was not able to bear their Absence. Selucius King of Syria, being told that his Son Antiochus Sickness proceeded from that extraordinary Passion he bore to his beautiful Queen Stratonice, though the Father loved her entirely, yet fearing his withholding her might occasion the loss of his Son, he freely resigned her to him. Aegtius by a mistake thinking Theseus his Son to be dead, threw himself from the Rock where he stood to watch his return, and there perished. Love in Women on this account has always exceeded that of the Men, who to save their Children have rushed through Flames, and on the points of Swords, regardless of their Lives, as the Poet expresses it. 
〈◊〉 Lioness, when with Milk her Dugs do ache,  
Seeking her lost Whelps hid within some Brake,  
No● the sharp Viper doth more Anger threaten,  
Whom some unwary Heel hath crushed and beaten;  
Than woman when she sees her off springs wrong,  
She breaks the Bars of the opposing throng;  
Through Swords, through Flame she rushes, there's no Ill  
So grievous, but she Acts it with her Will.  Love to her Infant, so inspired the Daughter of Sponderebeus, that Mahomet the second having caused his Vizier-Bassa to murder it, as being one of the Sons of his Father; she never left crying in the Sultan's Ears till he had delivered the Bassa bound to her, and then she cut him up alive, and cast his Heart and Liver to the Dogs.— Love of Children to their Parents, 
Love and Reverence of Children to Parents  is required by the Law of God and Naure, and it is their indispensable Duty to Love, honour and obey; yet Love itself contains all these: for what we love, we will consequently labour to please to the utmost, since it is to the great Credit and Advantage of Children, entailing a Blessing on them here, and giving them in a great measure, an Assurance of an eternal Blessedness hereafter. For wherever we find Piety and Reverence, that is due to Parents, there is a kind of Earnest given of a prosperous and worthy Person; for the Child having this way entitled himself to the Promise of God, whatsoever happens to others, he shall find Happiness and Comfort in it. It is certainly a very great and grievous Sin to be unmindful of those, who next to God are the Authors of our Being, and have taken care of us, when we were not able to help ourselves.— Love in this Case appeared extraordinary in Antipas and Amphinomus, who when Mount Aetna sent out Rivers of flaming Sulphur, and by the Eruption the Earth trembled under them, every one minding to hurry away their Goods, and flying in confusion; these pious Brother's mindful of their aged Parents more than all earthly Riches, took them on their Backs, and carried them through Torrents of Fire to places of Safety, leaving their Goods to be destroyed; saying, What more precious Treasure can we secure than those who begot us; and this Acts of Piety by divers Antiquities is said to be attended with a Miracle; for the burning stream separated, and made way for their safe Passage, whilst other places were scorched up. Love and Duty appeared excellent in the Daughther of a noble Roman Lady, who being condemned by the Praetor, her Execution was delayed by the Jailor to starve her in Prison, that the People who were offended with the Sentence might not see her public Execution; her Daughter all this while had leave to Visit her, but was narrowly searched that she should bring no Food with her into the Prison; however, her Mother subsisting beyond what could be suspected, the Jailor watched the Daughter, and at last found she had supported her with the Milk from her Breasts; which known, the Consul pardoned the Mother, and highly praised the Daughter; and in Memory of this, An Altar was raised to Piety in the place where the Prison stood.— Sir Thomas Moor being Lord Chancellor of England, at the same time that his Father was a Judge of the Keng's Bench, he would always, at his going to Westminster, go first to the King's Bench, and ask his Father's Blessing before he went to sit in the Chancery.— There happened in Sicily (as it hath often) an Eruption of Aetna, now called Mount Gibel, it murmurs, burns, belches up Flames, and throws out its fiery Entrails, making all the World to fly from it. It happened then, that in this Violent and horrible breach of Flames (every one flying and carrying away what they had most precious with them) two Sons, the one called Anagias, the other Amphinomius, careless of the Wealth and Goods of their Houses, reflected on their Father and Mother, both very old, who could not save themselves from the fire by flight; And where shall we, said they, find a more precious Treasure than those who begat us? The one took up his Father on his Shoulders, the other his Mother, and so made passage through the Flames. It is an admirable thing, that God, in consideration of this Piety, though Pagans, did a Miracle: for, the Monuments of all Antiquity witness, that the devouring Flames stayed at this Spectacle, and the Fire wasting, and broiling all about them, the way only through which these two good Sons passed, was tapistried with fresh Vendure, and called afterwards by Posterity the Field of the Pious, in Memory of this Accident,— Love in former times when Sacrifices attended the Hymenial Rites, 
Love of Husbands to Wives  as part of the Ceremony, that it might not be embittered, the Gall of the Beast was not used but cast on the ground, to signify, that between the young Couple there should be nothing of that Nature to disturb their Felicity; but that instead of discontent, Sweetness and Love should fill up the whole space of their Lives: and indeed it is the best Harmony in the World, where a Man and Woman have the pleasant Mu●●●● of Contentment and Peace to refresh them in their dwellings, whilst they make their study to increase their Happiness. This is as comely a sight as Apples of Gold set in Pictures of Silver, or Brethren living together in Unity.— Love was so powerful with Plautius Nu●●●, that hearing his Wife was dead, he killed himself. Darius after he had grievously lamented the loss of his Wife Statira, as thinking she had perished in the General 〈◊〉 Alexander had given his Army, was so overjoyed when he heard she was safe, and honourably used by the Conqueror, that he prayed that Alexander might be fortunate in all things, although he was his Enemy. Two large Snakes, Male and Female being found in the House of Titus Gracchus, the Augurs or Soothsayers told him, That if the Male was let go, his Wife should die first, but if the Female himself should die first; Then, pray said he, let the Female Snake go, that Cornelia may live by my Death; and so the Historians say it happened, for he died in a few years after, and leaving her a Widow, she refused the King of Egypt in Marriage, the better to preserve the Memory of her deceased Husband.— Ferdinand King of Spain, married Elizabeth the Sister of Ferdinand Son of John King of Arragon. Great were the Virtues of this admirable Princess, whereby she gained so much upon the heart of her Husband, a valiant and fortunate Prince, that he admitted her to an equal share in the Government of the Kingdom with himself: wherein they lived with such mutual agreement, as the like hath not been known amongst any of the Kings and Queens of that Country. There was nothing done in the Affairs of State, but what was debated, ordained, and subscribed by both: the Kingdom of Spain, was a Name common to them both; Ambassadors were sent abroad in both their Names, Armies and Soldiers were levied and form in both their Names, and so was the whole Wars, and also Civil Affairs, that King Ferdinand did not Challange to himself an Authority in any thing, or in any respect greater than that whereunto he had admitted this his beloved Wise.— Love so bound the Soul of a Neapolitan to his fair and virtuous Wife, that she being surprised by some Moorish Pirates, who privately landed in a Creek, and then put off again with their Prize, that whilst they yet Cruized near the Shoar he threw himself into the Sea and swum to their Ship; and calling to the Captain, told him, He was come a voluntary Prisoner, because he must needs follow his Wife, not scaring the Barbarism of the Enemies of the Christian Faith, nor Bondage, for the Love of her who was so near and dear to him. The Moors were full of admiration at so great a proof of Affection; yet carried him to Tunis, where the Story of his conjugal Affections being rumoured abroad, it came to the Ear of the King of that Country, who wondering at so strange a thing, and moved with Compassion to such a Lover, ordered them their Liberty, and placed the Man as a Soldier in his Lifeguard.  
Love in this, a Passion is so strange  
It hides all favits and ne'er is gi'n to change;  
it uneclipsed in its full Blaze shines bright  
Pure in itself, it wants no borrowed Light  
Nor sets till Death draws the dark Scene of Night.  
Liberty is so sweet and pleasant, 
Liberty desirable more than Life.  that all Creatures naturally cover it and though irrational, are uneasy under restraint or Confinenmet. The Romans of old had so high an Esteem of it. that they prized it before all things in the World, and thought it worthy of Veneration, making it one of their Goddesses, erected and dedicated Temples in Honour of it, and esteemed Life in Golden Chains of Bondage, not worth regarding; and their greatest Offenders were punished with Interdiction, Religation, Deportation, and such like, accounting it worse than any other Severity, as knowing without it the mind becomes a tormentor not only to itself, but to the Body, by wasting and consuming it with Grief and Anguish: and that a Man will refuse no kind of Hardship nor Danger to secure his Liberty; but Sacrifice their chiefest Ornaments, and even Life itself as precious as it is, to the uttermost hazard, to preserve it. Many Cities, rather than fall into the hands of their Enemies, and become Captives, have been turned by their Citizens into an Acheldama of Blood, and spread Ghastly Scenes of Death, to amaze and slartle their most cruel Enemies. When Hannibal had besieged the City of Saguntum nine Months, and Famine warring within their Walls, so that they found themselves in a great strait, and without hopes of Succour, but that they must fall into the hands of their Enemies; they pulled down their Houses, and heaping up the Timber in the Marketplace, together with all their Riches and Furniture, they set them, together with the rest of the City, Wives and Children, on fire, leaping into the Flames they expired on one great Funeral Pile, and left the Conqueror a bootless Victory.— Lucan in his Pharsalia gives us a strange Instance of the like nature, viz. That a Ship of Caesar's, of which Vulteus was Commander, being stayed by Chains and Ropes fastened to either Shoar lying under water, when they saw Pompey's Ships ready to affault them and there was no hopes of flight, no nor of noble Death, from the hands of their Enemies, who had taken them in a Toil; the Captain prevailed with them to prefer Death before an inglorious yielding; and accordingly, they every man sheathed his Sword in each others Bowels, so that not one was left alive. Scipio being overthrown by Caesar in Africa, flying by Sea, and perceiving some of the Enemy's Ships ready to intercept him, preferring Liberty before Life, fell on his Sword, and then leaping overboard Crimsoned it with the Blood of that illustrious Family. Cato in Utica hearing of the defeat of his Confederates, killed imself: Thus was Liberty prized at the highest rate by the Ancients, but they ought to be no Examples to Christians, who are to bear with Patience, and not to lay violent hands on themselves, when such Afflictions overtake them, but rather wait God's leisure, who in his good time will relieve them, as he did the Children of Israel, when they groaned under the heavy Burdens of their Bondage.   Lady 
Olympia Glara, an Italian Lady, no less noted than her Name imports, for what she hath writ in Verse.  Lady 
Hildegardis an Abbess of the Benedictine Order, she wrote several Volumes in prose, both in Theology and Medicine, she writ also a Book of Latin Poems.  Lady 
Jane Grey the Daughter of the Duke of Suffolk, far more happy in her Learning, for which she is highly commende●, than in her being proclaimed Queen of England, which Honour brought her to an untimely end.  Lucia 
a Rom●n Poetess surnamed Mima, from her Mimic or Comical Writings, mentioned by Pliny.  Lachesis, 
Atropos and Clotho, are the three Destinies.  Lactary 
(lactarium) a dairy-house; and may be used for a dairy-man, milk-man, or Cheesemonger. Br.  Lampoon, 
a Libel in Verse.  Latinus, 
an ancient King of Italy, who married his Daughter Lavinia to Aeneas.  Latona, 
Daughter of Caeus, one of the Titans, on whom Jupiner begat the Latonian-lights, Apollo and Diana, the Sun and Moon.  Lavender, 
spikenard, a common plant, also a Laundress.  Laurentalia, 
Feasts in honour of Acca Laurentia, wife to Faustulus, who nursed Romulus and Remus, when exposed by command of Amulius King of the Latins.  Lascivious 
(lascivus) wanton in behaviour, dishonest, lecherous, womanish.  Lavolta 
(Ital.) a Dance so called.  Laodamia, 
a daughter to Bellerothon, she brought forth Sarpedon (King of Lycia) to Jupiter, and was shot with her own arrows by Diana.  Laodamia, 
Daughter of Acastus, desiring to see the Ghost of her Husband Pro●esilaus. (slain by Hector) died in his arms.  Larestan, 
a Province (bearing the fairest Dates, Oranges and Pomegranates) in Persia.  Lara, 
- runda, one of the Naides, on whom Mercury (instead of carrying her to Hell for revealing to June the Love of Jupiter to Juturna) bega● two twins called Lares Penates the household-gods.  Poet-Laureate, 
is he, who (as principal Poet in his Country) was wont to be crowned with a Garland of Laurel.  Leander, 
a young man of Abydos, who was wont (in the night) to swim over the Hellespont, to Hero (one of Venus' Nuns) at Sestos, till at length he was drowned.  Lechnus 
an Arcadian spring good against abortions.  Leda, 
being deceived by Jupiter in the form of a Swan, she brought forth two Eggs, whereof one produced Pollux and Helena, the other Castor and Clytaemnestra.  Leman, 
o. (q. lead-man, or rather L'Annant-te, f.) a Sweetheart or Lover (He or She) but vulgarly, the Concubine of a Priest or married Man.  Leucothoe, 
turned into a Frankincense-tree by Apollo, who had gotten her with Child, for which she was buried alive by her Father Orchamus' King of Babylon.  Libethrides, 
the Muses.  Lilith, 
was held by the Jews to be a kind of she-Devil, that killed Children, Glossae Ta●●. in Nidda. fol. 24. b.  Lucretia 
Marinella, an Italian Lady, who wrote a Poem of the Dignity and Pre-eminence of Women.  Lozenge, 
(French) a little square Cake of preserved flower herbs, etc.  Lucina, 
Juno and Diana, so called because they ruled the travel of Women, and helped them in that business.  Lupercal, 
(Lat.) a place dedicated to the god Pan, from Lupa; because there a she-Wolf nourished Romulus and Remus. So the Sacrifices and Plays dedicated to Pan were called Lupercalia or supercal Sacrifices, and the Priest of Pan (Luperci) who on the day of their Sacrifices fices ran up and down the City naked, and stroked the hands and bellies of Women great with Child with a Goats-skin, thereby to signify both fruitfulness and easy Deliverance. Rider.  Lotis, 
the Daughter of Neptune, who flying Priapus, (to save her Chastity) was turned into a Lote-tree.  Love-days, 
whereon Arbitrements were made, and Controversies (among Neighbours) determined.  Love-apple, 
a Spanish root of a Colour near Violet.  Louting, 
(q. saluting) honouring.  Lua Mater, 
the ancient Goddess of Lustrations, or purge.  Lucrece, 
retia, being ravished by Sextus the Son of Tarqvinius Superbus, caused the Banishment of him (and Kingly Government) from Rome.  Lineae 
Finales, certain Wrinkles in the Forehead, whereby many things are vainly foretold.  Long-Meg's 
Daughters, seventy seven stones erected round about.  Long-Meg, 
a stone fifteen foot high, near Salkela in Cumberland  Lothebrook, 
(q. Leather-breech) a Dane, whose Daughters were so skilled in needlework, that the Danes bore a Raven of their working, as an invincible Ensign.  Lues 
Venerea, Morbus Gallicus, the French Pox is a malignant and contagious Distemper, communicated from one to another by Coition, or other impure Contact, proceeding from virulent Matter and accompanied with the Falling of the Hair, Spots, Swellings, Ulcers, Pains, and many other direful Symptoms.  Lycomedes, 
King of the Island Scyrus, among whose Daughters Achilles lived in Woman's apparel, to keep himself from the Trojan Wars.  Lycus, 
a King of Boeotia, who married Antiope, and put her away when gotten with Child by Jupiter in form of a satire.  Lydia, 
a Woman's Name from the Country, Lydia Moeonia, a Kingdom of Asia the less.  Lymphatic. 
Distracted, l. by seeing (as it were) a Nymph in the ●●●er.  Lysidice 
Daughter of Pelvises, M●●her of Alemena, and Grandmother of Hercules.  Lily, 
the Rose of Juno, a specious flower.  Limning, 
a kind of Painting in water-colours.    


M.  MAbella, 
i. my fair Maid-en.  Macaria, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i.e. bea●●, blessed.  Macrobia, 
long-lifed.  Magdalene, 
Luke 8.2. in the Syriack it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magdeletha, i. magnified.  Marcelia, 
dim. á Marca.  Marca, 
Martial or Warlike.  Margaret, 
from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. a Pearl, or precious Stone socalled, found (as some write) in the Belly of a little Shell- fish.  Margery, 
from the Herb called Marjoram.  Marry, 
in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Miriam, Exod. 15.33 Mat. 1.18. some make it the Sea of bitterness, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mar bitterness, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam, the Sea.  Maud, 
i Noble or Honourable, Lady of the Maids.  Maudlin, 
see Magdalin.  Medea, 
i Counsel.  Mehetabel, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 36. ver. 39 as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mehtcb-el, i. how good (is) God.  Melicent, 
i sweet Honey, Fr.  Meraud, 
perhaps by Contraction from the precious E meraud stone.  Milchah, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 11.29. as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Malchah. i. a Queen.  Modesta, 
i Modest or Temperate.  Mickerel, 
a Pander or Procurer.  Mabel, 
Mabilia, (q. amabilis, l. lovely, or Mabelie, f. My fair one) a Woman's name.  Macarons 
(Fr.) little Frirer-like Buns, or thick Lozenges compounded of Sugar, Almonds, Rose-water, and Musk, pounded tog●her and baked which a gentle fire. Also the Italian Macaroni, lumps or gobbers of boiled paste, served up in butter, and strewed over with Spice, and grated cheese; a common dish in Italy.  Maturnia 
a Roman Goddess who overawed young Brides, and kept them from gadding abroad, or giving their Bridegrooms the slip on the Wedding-night.  Marcelia 
an illustrious Lady, Daughter of Albion, she was brought up under St. Jerome, and faithfully instructed by him in the Fundamentals of the Christian Religion; and being a Wife only of seven Months, she afterward led a Contemplative Life in Widowhood, and never would be persuaded to Marry.  Marcelina 
a beautiful, but lewd Lady; she in the time of Pope Avecetus embraced the Doctrine of the Gnostick Heresy, and drew many of the Orthodox to follow it, that they might keep in favour with her.  Marcelin 
Sister to St. Ambrose, she took the Veil of Virginity from Pope Liberius, and lived a virtuous Life in a Monastery.  Margaret 
& Valois, Duchess of Alencon, etc. She was first Married to the Duke of Alancon, and afterward to Albert K. of Navarry, and of her descended Henry the IVth. of France  Margaret 
Countess of Holland; this Lady upbraiding a poor Woman that came to ask an Alms, because she had two Twins in her Arms, saying, such a thing could not be, unless she had lain with two several Men; the Woman upon this prayed the Counsels might have as many Children, as there were days in the Year at one Birth, to convince her of her Error; which accordingly sell out in 1276. there remaining to this day an Epitaph in the Abbey of the Bernardines, half a League from the Hague, where she and her Children lie buried, that expressly mentions it.  Margaret 
Duchess of Parma Florence and Plaisance, Governess of the Low-Countries, she was a Lady of admirable Wit and Beauty, she was Married first to Octavius Farnese, Pope Paul the Thirds Nephew, and afterward to Alexander Fernose Duke of Florence; she had a Masculine Courage, and delighted more in manly Actions, than in those more proper to her Sex, and managed the Government in her Charge with great Prudence.  Macareus, 
the Son of Ae●clus, who got his Sister Conace with Child; whereupon her Father fe●t her a Sword with which she killed herself.  Marcaria 
Daughter to Hercules, who for the Safety of her Country devoted herself to Death, by being Sacrificed to appease the anger of the Gods, for the Preservation of whose Memory the Athenians in generous Gratitude, because she had freely offered her Life to prevent their falling into the hands of their Enemies, built her a stately Monument, which they adorned with Garlands of Flowers, to show she died a Virgin,  Ma, 
one that was entrusted by Jupiter with the Education of Bacchus: Rea the Goddess was likewise called Ma, and went under that Name among the Lydians, who usually sacrificed to her a Bull, at the Altar erected to the Honour of her.  Magdalen 
Sister to Laz●●us, and Martha to her; to whom our Blessed Saviour showed himself after his Resurrection, before he appeared to the Disciples.  Magdalen, 
Daughter to Francis the first of France, and Married to James the fifth of Scotland; she was a Lady of admirable Virtue and Beauty, but she enjoyed not long her Marriage, dying seven Months after she Landed in Scotland.  Mahaud 
Countess of Damartin and Balonia; she was Married to Philip of France, Son to Philip the August, and in his Life-time to Alphonsus' King of Portugal, the Third of that name.  Mamea 
(Julia) Mother to Alexander Severus the Emperor; she governed the Empire whilst her Son was Emperor, having an entire Ascendant over him; she held a Conference with Origen, and did divers good Offices to the Christians, but her Cruelty and Covetousness at last caused the Death of herself and her Son, by an Insurrection of the Soldiery.  Mandane 
Daughter to Astyages; she dreamt her own water overflowed the Face of the Earth, and out of her Bosom came a Vine that overspread it, after that she was Married to Cambyses the Persian King, and brought forth the great Cyrus, who won the Babyloian Kingdom and many other Countries.  Mariam 
the Virtuous and beautiful Queen of Herod, the great King of Juda; she was of the Royal Blood of the Asmonaean Family, and though in her Right he gained the Crown, yet at the Instigation of his Sister, and other Conspirators against her Life, he caused her to be publicly beheaded, after which he never enjoyed himself.  Morosia 
a beautiful Lady of Phoenitia.  Martia 
Wife to Cato Vticensis, he after she had born him Children, gave her to Hortensius, that he might have an Heir to his Family by her, but he dying she returned again to Cato, and was a second time married to him, about the time the Civil War broke out between Pompey and Caesar.  Morosia 
a Roman Lady very beautiful, which gained her such an Ascendant over the chief of the Roman Clergy, that she made and unmade Popes at her Pleasure.  Martha 
Sister to Lazarus and Mary Magdalen, said among other Christians, to be put into a Boat, and turned out to Sea, but by Providence the Boat arrived at Marseilles in France, where she lived and died a Saint.  Martina 
Wife to Heraclius the emperor; she poisoned her Husband's Sons by a former Wife, to make way for Heracleo (who was her Son by Heraclius) to the Throne but ere two years were expired the Senate adjudged her to have her Tongue cut out, and her Son's Nose to be cut off, lest the one by Eloquence, and the other by Beauty, should move the People to compassionate them, and afterwards being banished to Cappadocia, they died in Exile.  Marry 
the Blessed Virgin, Mother of our Saviour according to the flesh.  Marry 
of Arragon, Wife of Otho the third, Emperor, being a Woman of insatiable Lust, and causing many Mischiefs in the Empire; she at last was Sentenced and burnt alive.  Marry 
Q. of France, Daughter to Francis, d' Medicis great Duke of Tuscany, Married to Henry the Fourth of France, after the Divorce between him and Margaret d' Valois Sister to his Predecessor.  Mary 
d' Guise Daughter to Claude the first Duke of Lorraine; she was Married to Lewis Duke of Longueville, and afterward to James the first King of Scotland.  Marry 
Queen of England, Daughter to Henry the Eighth, Marred to Philip of Spain; she was a great Persecutor of the Protestants, and caused many of them to perish in the Flames, by Tortures, Imprisonment, etc. She died Childless of a burning Fever, or as it was then called the Sweeting Sickness, November, 17th 1558. and was succeeded by Elizabeth, Second Daughter to Henry the 8th, who abolished Popery, and restored Protestantism. 
Marry Queen of Scots, Daughter to James the fifth, promised in Marriage to Edward the Sixth of England, but the Scotch Nobility after the Death of Henry the Eighth breaking their word, and sending her privately to France, she was Married to the Dauphin, who soon after dying, and she returning to Scotland, she Married Henry Stuart, Lord Darnley, and Duke of Rothsay, by whom she had King James the Sixth, but he being murdered, viz. blown up by a Train of Powder laid under his House, great troubles arose, which forced her to fly for England, where she was unhappily put to Death being beheaded at Fotheringay Castle upon suggested Fears and Jealousies.   Mathide 
Daughter to Bonijacius Marquis of Tuscany; she succeeding her Father, incited thereto by the Pope, warred upon Henry the Fourth Emperor, and so devoted she was to the Roman See, that she bestowed all her Hereditary Lands upon it; she was a Woman of great Courage, and died at the Age of 76. Anno. 1115.  Maud, 
she was Daughter to Henry the First of England, who Married her to Henry the Fourth Emperor of Germany; but he dying and leaving no Issue by her, she returned again to England, and afterward Married Geoffery Plantagenet Earl of Anjou, by whom she had a Son, who after long Wars and contending for the Crown of England succeeded King Stephen, by the Style of Henry the Second.  Mavia 
Queen of the Saracens, she Conquered or spoiled Palestius and Arabia, in the time of the Emperor Valens, but being converted to the Christian Religion, she made a Peace with him, and Assisted him with a powerful Army against the Goths, that had broken into Italy, and other parts of the Empire.  Maximilia, 
she was Disciple to Montanus the Herenick, and kept him Company in an obscene manner; she at length joined to her Pri●cilla who made it their business to seduce and draw others into the Error, using their Beauties as a Snare for the men, and by their Riches and soft deluding Tongues they enticed the weaker Sex; but at last she and Montanus falling out killed each other.  Meditriva 
a Pagan Goddess whom the Ancients concluded to take care of Physic, and its Operation in the Bodies of Men and Women; and at her Festivals they mixed Old and new Wine which they drank moderately by way of Cordial or Physic.  Medusa 
one of the Gorgon's, with whom Neptune fell in Love, till Minerva turned her hair into Snakes, and her Head being cut off by Perseus Minerva, placed it in her shield, and whatever living Creature looked on it, was turned into a Stone.  Magera, 
one of the Furies, Daughter of the Night, and Acheron, she instilled Madness into the minds of People.  Melania 
Wife to Pinienus Son to Severus, a noble Man of Rome; the Destruction of that City being revealed to her two years before Alaric laid it waste, she removed with her Family to Carthage, and was there Instructed by St. Augustin, then lived a Monastic Life, after she had persuaded many to turn Christians.  Melenia, 
a Roman Lady Daughter to Mercelinus; she burying her Husband when she was very young, in sorrow forsook all worldly Pleasures, and went a Pilgrimage to Jerusalem, carrying one of her Children with her; she confronted the Arrians, and undeceived many of their Errors, when building a Monastery at Jerusalem, she dwelled Twenty five years in it, and died in that City.  Melissa, 
she was Daughter to Melissus King of Crect, said to Nurse Jupiter, and bring him up with Goats Milk.  Melpomene 
one of the Nine Muses.  Mellona, 
a Goddess, who had the care over Bees, that they should not fly away in their swarming time.  Merrades, 
Bacchinalians, or Women that attended on Baschuses' Drunken-Feasts or Revels, who did much mischief in their Wine.  Mene 
a Goddess worshipped by the Roman Women, for the better ordering their Bodies in their monthly Purgations.  Meplictis, 
the Goddess of Pools and muddy Lakes.  Merope, 
one of the Seven Pleyades, Daughter to Atlas, and Pleione, said to be married to Sisyphus.  Messalina, 
Wife to the Emperor Claudius, who not content to keep Gallants in the Court to satisfy her Lust (if such a thing could be done) but in her Husband's Absence she publicly married C. Silius, a handsome Roman Knight, for which the Emperor caused her to be beheaded  Metra, 
she was Daughter to Ercysichthon, a Lord of Thessaly, who to save her Father's Life, who was ready to Famish, prostituted herself for Food to sustain his Life.  Minerva, 
styled the Goddess of Arts and Wisdom, said to be conceived of the Brain of Jove, delivered thence by Vulcan, who cleaving his Skull, this Goddess sprung out in bright Armour; she is often taken for Pallas, who in some Cases is styled Minerva.  Miroselde 
a poor Weavers Daughter, of whom King Charibert was so Enamoured, that upon her refusing to comply to be his Concubine, he married her, and after her Death he married her Sister, for which he was Excommunicated by St. german.  Mirrah 
Daughter to Cyni●as King of the Cipriots; she fell so desperately in Love with her Father, that making him drink Wine she lay with him, but the matter being discovered by her being with Child, she fled into Arabia, and brought forth Adodonis, but she dying of that Travel, Venus turned her into a Mirrh-Tree, and put Adonis to Nurse ro Nymph Herclea; when being grown up and proving very Comely, Venus fell in Love with him, and often enjoyed him in the Idalian Groves; but at last contrary to her persuasions undertaking to hunt a wild Boar he was slain by the furious Beast, and greatly lamented of the Goddess, who turned him into an Enemy.  Molza 
Tarquinia, a Lady of Modena, very Learned and Skilful in the Languages, she much haunted the tops of Parnassus, and bathed often in the River Helicon▪ to them the invention of Songs and Sciences are attributed, they are called, viz. Clio, Urania, Calliope, Vterpt, Erato, Thalia, Melpomene, Terphiscare and Polylymnia; they are held by some to be the Daughters of Coelum and the Earth.  Mirriam, 
or Mary, Sister to Moses, she was smitten with Leprosy, because she and Aaron murmured against him, and shut him out of the Camp; but being a Prophetess, all the People stayed till her days of cleansing were fulfilled, and she again received into the Congregation, Aaron's Punishment was remitted upon Moses praying for him.  Malhatun 
the fair Wife of Ottoman the first Founder of the Turkish Empire, who falling out about the Grecian Governor of Eskichisar by way of Rival-ship during his Courting her, was the first Motive of taking up Arms, which has since proved fatal to Christendom, he being before only the Master of a few Herdsmen.  Monfort 
Bertard, she was Wife to Hugh Earl of Anjou; afterward Philip the first of France fell in Love with her, and Divorced his Wife Birth to Marry her, for which the Pope Excommunicated him, but he was absolved by the Council held at Clermont, Anno 1104.  Montenai 
Georgette, a beautiful Lady of Honour to the Queen of Navarr; she Composed a Book of Emblems and Mottoes, which she presented to the Queen, and gained great Applause for her Learning and Ingenuity.  Morel 
Julian, a very learned Lady; she is said to have spoke fourteen Languages, and to be very well skilled in Philosophy when very young, but at last turned Nun, and lived a very strict religious Life.  Murria 
a Goddess whose Statue was set up in Rome, covered with Dust and Moss, by reason she was held to preside over idle Lazy Persons, to show that of Sloth and Idlenese comes nothing that is good: her Temple was at the Foot of Mount Avetine.  Muses 
they were Nine, reputed to be the Daughters of Jupiter.  Manners, 
Directions about them. It would be unnecessary to advise (what is a common document for Children) That when you answer Yes or No, you must always add Madam or Sir, etc. It is obvious also, that when you answer no in contradiction to some person of quality, you must not say bluntly or positively, no, but by way of Circumlocution. You will pardon me Sir. You will excuse me, Madam, if I presume to say so and so.— It is unmannerly to make comparison with the Person to whom you are speaking, to discover the imperfection of another, as to say, I know such a Man very well, I have seen him drunk; he is thick Shouldered or grey-headed like you. Or to tell a Lady, such a Person is of no good reputation, I know her well, she is fat and swarthy, like your Ladyship.— It is unhandsome likewise (as many do) when a thing is spoken obligingly to you, to say rudely, You are mistaken, Sir, it is not so. You must rather turn the Phrase, and say, Sir, Your favour amaezes me, I have done nothing but my Duty.— A Person pretending to the least competency of discretion, would Betray himself very much to hedge in a discourse of his Wife, his Children, or Relations, before strange Company. If occasion be offered, he may speak of them, but it must be modestly and not long.— When a Woman makes mention of her Husband, she may use his name with the addition of Monsieu● unless his condition be very inferior: But if the Company before whom she speaks be much above his Quality, she is to say only my Husband.— It is not civil when a Person of Quality hesitates or stops in his discourse, for you to strike in, though with pretence of helping his memory; as if he were telling us how Caesar defeated Pompey at the Battle of of of, you must not say Pharsalia, 'tis better to attend till he recollects, or asks you himself.— It is likewise indecent, whilst you are speaking, to address yourself often to one person, in these or such like words: You understand me, Sir; am I intelligible? I know not whether I explain myself, etc. this arguing a suspicion of his Intellect, and is by all means to be avoided.— It is not becoming coming a person of quality, when in the Company of Ladies, to handle them roughly, to put his hand in their necks, or their bosoms: to kiss them by surprise; to pull off their Hoods; to snatch away their Handkerchiefs; to rob them of their Ribbons, and put them into his Hat; to force their Letters or Books from them; to look into their Papers etc. You must be very familiar to use them at that rate: And unless you be so, nothing can be more indecent, or render you more odious.— When a Jewel or other Curiosity is shown in Company, it is very ill breeding to clap your hands upon it first.— For thereby many People discover the weakness of their judgements, that they have not been used to Curiosities, and know not how to value them right.— And here it is not improper to advertise, that you must always pull off your Glove, and k●ss your hand, when you take from, or present any thing to a person of Quality, or when you return any thing to them: But if he desires you to reach such a thing, you must do it presently without making him attend, and having presented it, not forget to kiss your hand.— 'Tis rude likewise when a man is reading, or writing a Letter, to peep over his shoulder, or to open any Papers that you find upon the Table of a person of Quality.— When a new Person comes into a room, and any of the Company rises to meet or salute him, though the Person so entering be your Interior, it will be but civil in you to rise up too and salute him. If a Messenger comes in to speak with you, though it be but a Footman, yet coming from a Person to whom you are obliged to pay respect, you are to rise from your seat, and receive his Message standing, and uncovered.— In Assemblies upon any public Ceremony, you must have respect principally to two sorts of people, the outhors of the solemnity, and the persons invited.— The Authors of the Ceremony (if the action be serious) are always to precede, though perhaps their condition be Inferior. For Example, at a Wedding, the Bride, Bridegroom, their Relations, and the Ecclesiastical Officers may challenge that privilege, and 'tis but civil to allow it, though they be much beneath you. If at a Christening, the Midwife, the Godfather, and Godmother, and Child, and all that are essential to the Ceremony, go before. At a Funeral, the Children and Relations of the defunct have the same. But some will of Compliment ask what we are to say to these great Lords and Ladies in our V●●●ts; whether any thing or nothing? If there be design in our Visit, than we may enlarge, but if our visit be only to show ourselves, and let his Lordship know we are alive, we need do no more. The Story told in merriment of a Courtier (who making a visit to a Noble Man upon that score only, and accosting him thus, I am come to wait upon your Lordship only to pay my respects, was answered thus bluntly by the Lord, Do it then and be gone.)— There are several ways by which we do usually insinuate our Compassion, either by Congratulation, which is a civil intimation of the joy we conceive at some good fortune that has befallen him: Or Condolency, which is a signification of our sorrow and regret for his affliction or misfortune: Or Thanks for some favour received: Or Protestation of service, respect, submission, obedience, fidelity, etc. Or Complaint, in which Case, there is no need of Precepts: It is natural language of the heart, and we may let her alone to express herself: If she be sincere, she will suggest nothing but what shall please and persuade too, for that is an infallible effect of verity.— And indeed whatever is studied and elaborate, does rather lessen and question our affection than evince it:— So that those Persons are infinitely mistaken who make all their Compliments with lostly and hyperbolical Exaggerations, contrary to their own thoughts, and as destructive to their designs, as they do who make Caesar, and Alexander, and Scipio, truckle to the first Person they intent to commend for his Bravery: Who prefer the Beauty of a Lady, before the lustre either of the Stars, or the Sun, and put the poor Snow and Lilies out of Countenance, by a Romantic repetion of the whiteness of her Hand.— If it be a Lady of Quality, you cannot address yourself to salute her with respect, unless she vouchsafes to advance, and tender her Cheek, and in that Case too, you are only to pretend to salute her by putting your Head to her Hoods.— If there be other Ladies in the Room, and they of equal condition, and independent upon the Lady you saluted, you may salute them too: But if they be inferior, and depending in any wise, you are obliged to forbear.— W●●● we are to observe at the Table:— If a Person of quality, detains you at Dinner, 'tis not civil to wash with him, but by his express Command!— Whilst Grace is saying, 'tis decent to stand up; when it is said, you are to attend till you be placed.— When you are at the Table, you must sit upright, and not loll upon your Elbows You must not by any awkward gesture show any signs that you are hungry, nor fix your Eyes upon the meat, as if you would devour all.— Whoever Carves, you must be cautious of offering your Plate first, you must rather stay till it comes to your turn, and excuse yourself if you observe any body passed by, of more quality than yourself; If you be pressed to receive it, you are to tender it to those persons yourself, only you are not to press it upon the person that offers it to you, if it be either the Master or Mistress especially.— No man is to be pressed to drink, for excess of Wine does no body good; others are disordered with a little; others are obliged to sobriety by their Characters and Functions, as the Clergy, Magistrates, etc. and to see either of those over-taken, would be a very ill spectacle.— It is not civil to call for any thing you like, especially if it be a dainty; nor is it better, when you are offered your choice of things that are good, to lay hands upon the best: you must rather answer, whic● 〈◊〉 please.— 'Tis not manners as soon as you are set at the Table bawl out, I eat none of this, I 〈◊〉 none of that; I care for no Rabi●; I love nothing that tastes of Pepper, Nutmeg, Onions, &c— How hungry soever you be, it is indecent to eat hastily or ravenously, as if you would choke yourself.— if you happen to burn your Mouth, you must endure it if possible, If not you must convey what you have in your Mouth privately upon your Plate, and give it away to the Footman: For though Civility obliges you to be neat, there is no necessity you should burn out your Guts.— If your Fingers, Knife, or Fork be greasy, you must never wipe them upon the Cloth, or Bread, but always upon your Napkin: And to keep your Fingers clean, it is the best way to eat with a Fork.— To blow your Nose publicly at the Table without holding your Hat or Napkin before your Face, to wipe off the Sweat from your Face with your Handkerchief, to claw your Head, etc. to belch, hawk, and tear any thing up from the bottom of your Stomach, are things so intolerably sordid, they are suffilcient to make a Man vomit to behold them, you must forbear theem therefore as much as you can, or at least conceal them.— You must never drink any person's health to himself, unless it be begun by a third person; and in that Case, if it be to the Wife or other Relation of a person of quality, you must do it by her Titles, not thus, My Lord, a good health to your Lady, your Brother, etc. But, My Lord, a good health to my Lord Marshal, to Monsieur le Marquis, etc. If a Person of Quality drinks a health to you (especially if it be your own) you must be uncovered, and bend a little forwards with your Body over the Table, till he has done; but you must not call to pledge him, unless he requires it himself.— But this pulling off the Hat, is not to be used but to Persons of extraordinary Quality.— If a Prince or Princess does you the Honour to dine with you, you must not sit down with him at the Table, but wait behind his Chair, and be ready yourself to give him drink or Plates as he has occasion— What we are to observe at a Ball.— If you be at a Ball, you must know exactly (if not how to dance) at least the rules observed in dancing, especially in the place where you are (for in all places the rules are not the same) and by no means be defective in any of them.— If you be taken out and can dance, you cannot refuse it without being thought singular and m●rose.— If at length, to show their authority, or give themselves diversion, they will force you to dance, you must not refuse them, for it is better to expose yourself to a little involuntary confusion to render yourself Complaisant, than to be suspected of declining them in contempt.— Having done your dance, you must carry that Lady back to her place, and take out another; observing when you are taken out again, to challenge the Lady, that you took out first, if it be the Custom of the place.— If the King or Queen dances, all the Company is to stand, and be uncovered, unless those whose function exempts them.— The Civility to be observed by a Superior to an Inferior.— Orders would have conducted us to say something in this place of Civility due from a Superior to an Inferior; but because it would be to prescribe Laws to those who should give them, we shall wave it.— Yet I shall presume to advertise, That if they be not so wise as to consider, that the poorest and most Inferior Creatures are Men as well as they.— And as having this privilege above them, that to sanctify Poverty Christ made choice of that condition before theirs; yet for their own proper interest they are obliged to be good in Example to their Servants, and, civil to others who are not of their dependence. And indeed what a monstrous thing it is to see a Nobleman without Civility! Every body shuns him, every body despises him, so that he had as good be out of the World 〈◊〉 be beloved by no body. And this is not to be admired; for Civility being the effect of modesty, modesty of humility, and humility being a true mark of greatness of the mind, and indeed the true greatness, it is that which obliges, which gains upon the affections, and makes a Man beloved wherever he comes.— Railing or Bantering.— Because, according to the humour of this Age, our Conversation runs much upon Raillery, it will not be amiss to let you know that there are two sorts of Raileries.— Raillery is naturally a pleasant and witty discourse, expressing something agreeable, without offence to any Man's Person or Reputation.— But because by abuse the signification of the word is much enlarged, there is another sort of Raillery, of which most People make use to render any vice or infirmity ridiculous or contemptible, either by manifest but ingenious derision.— The art is, to use Railing handsomely, for we must not only have a good fancy, and a pleasant Wit, but our Wit must be present and ●ust, to give it a proper application. In effect this raillery consists not in fooling, jesting, or provoking laughter by little puns or conceits, abstracted from mean and pitiful subjects, nor from old obsolete Proverbs, long since laid aside upon very good reason: but we are to think beforehand what we are to say, and when we do speak, to bring forth something that is new, smart, or sublime, answerable to the quality of the Person to whom we speak, and not impertinent to our subject,— Imitate not the rashness and vanity of some who will rather lose their friend than their jest: and common sense will teach us, that common applause is no competent recompense for the loss of a Friend.— To avoid therefore the inconvenience of being offensive in discourse, the following directions are to be observed.— First, We are not (how pertinently soever they may come in) to make any personal raillery that may re●●ect particularly upon any Man living, or but lately dead, because they may be said to be still alive in the esteem or memory of their Friends.— Secondly, we must distinguish voluntary and natural defects: It would be rude and unbecomeing to railly upon a Man for being Blind or Lame.— Again, we must not be immodest in our raillery, touching upon things that ought to be concealed, tho' it be wrapped up in never such clean Linen.— Another thing with all accuracy to be eschewed is playing upon the infirmities or misfortunes of any Man; For a generous mind will never insult upon the afflictions of another. It is baseness in respect of the World, and 'tis impious in respect of God.— Great Caution is to be taken how we reflect upon any man's Religion, Reputation, or Infirmity.— In other things we may take our Liberty, that is to say, not transgressing the Rules of Modesty, which ought to be an inseparable Companion of all our actions and words.— For people are generally so far from taking snuff at what is spoken freely and wittily, without reflection, that every Man is pleased: Innocent gaiety being almost an infallible mark of a good Nature.  Moscobian Women, 
their Nature, with an Account of a contrary Temper. I have read of a Man, who the more he laboured to Soveraignize over his Wife, the quarrel ever became more implacable; for she ever ended that days conflict with this peremptory close: Trust me, Husband, this will not do it. At last, as later Considerations prove ever wisest, he recollected himself: Beginning to expostulate the cause with himself in this manner. How long shall I entangle myself in this intricate Maze of endless miseries? To what purpose is it, that I contest with my own Flesh? Raise a Pad in the straw, and awake a sleeping Lion? It may be her Disposition is more generously tempered, than to be thus haled. Turn then the Scale; and let her enjoy the Freedom of herself. This will relish better to any well conditioned Nature, than ever to be contending for Mastery: and make the whole Country Ring with our Folly. Upon which Resolution, they closed together in such an equal Concord and Harmony of their Minds, as they were never known to be angry both together: The one giving way to the others Passion with such Sobriety and Discretion, as they never afterwards needed any neighbourly Mediation. This I have the longer insisted on, because I am not Ignorant how many furly and rough Dispositions do abuse by their harshness the easy and well-tempered Natures of their unhappy Consorts. Indeed, were all Women of that servile Condition, whereof the Ingenious Barcley, in his Mirror of Minds, reports those Women to be of, who cannot be persuaded that their Husbands love them, unless they beat them: Correction then would be found the only Introduction to Affection: But these Nations are more Civil, and our Womanish Spirits more Virile, to endure such affronts. It is worthy our Observation, to relate what happened to one Jordan, in his Marrying in those parts; being a Native Germane, and one who had accompanied Barcley in his Travails. He reports it thus, being in those parts, one Jordan, a Germane, and who had kept me Company in my Travails, fell in Love with a Woman there, and Married her: Demeaning himself to her as became a loving and respectful Husband; but the more she was tendered by him, the more she seemed to be discontented with him. No dalliance, nor all the Tokens of Love or Affection that he could show to her, could either win or wean her from that discontented Humour, to which his too much kindness had brought her. At last, seeing that the more he laboured to Content her, the less she seemed to be pleased; he takes her aside one day demanding of her t●e Reason of her distaste? O SIr▪ saith she! how should I be wel● pleased, when you show no Argument of Love towards me? Not of Love, replied he! what more Signs of respect can I show you, than these I already do? I am sure you want nothing. Yes, Husband said she, I want Correction? And if you did truly Love me, you would beat me, as you see other Husbands in these parts use their Wives: for I must freely tell you, for all your Professions of Love and Respect toward me, till you begin to beat me, I shall never be persuaded that you Love me. This could not choose but beget Admiration in him: yet, lest he should lose his Wife's good Opinion, at last he began to follow the Country- fashion, and to give her such Correction, as might sufficiently persuade her of his Affection. Although, in the end, his disciplinary Love grew to be too bitter: For he broke her Neck before he left her. But no modest care can endure any such break-neck-Love: Wives are not to be made Slaves but Companions. And as their Constitutions are Soft and Delicate; so should their usage be mildly tempered and affectionate.  Mumpers 
are both Male and Female, a Gent●●ler so●t of Beggars, for they scorn to beg for Food but Money or clothes, the Money they lay out to pamper the Gut, and the clothes they fell to reimburse the Pocke●. The Male Mumper in the times of the late Usurpation, was clothed in an old torn Cassock begirt with a girdle, with a black Cap, and a white one peeping out underneath; with a formal and studied Countenance he steals up to a Gentleman, and whispers him softly in the ear, that he is a Poor Sequestered Parson, that he hath four small Children with a sick Wife, all ready to perish. Sometimes he appeared in the habit of some decayed Gentleman, and then he pretends what a great sufferer he that been for his Majesty, but lately come out of Gaol, and not a Penny to help himself. Sometimes he appears with an Apron before him, and a Cap on his Head, and begs in the Nature of a Broken Tradesman, who having been a long time sick, hath spent all his remaining Stock, and so weak he cannot work. The Female Mumpers, with a torn black Hood and Scarf, will go confidently to an House, and knock at the Door, demanding to speak with the Mistress of the House, where after an Apology made for her boldness, she acquaints her how urgent her necessity is; having an Husband very sick, with two small Children, ready to give up the Ghost; that she was born a Gentlewoman, but Marrying against her Friends Consent, she was by them thrown off and disowned, and so by her Husband's sickness reduced to this miserable Condition. Sometimes she appears as if big with Child, and so begs clothes or Linen to make Clouts: She is very busy in the Palace-yard in Termtime; but if she be young, tolerably handsome, and she find Charity grow cold, she will endeavour to repair her pretended misfortune by nightwalking. There is yet one Gent●eler sort of Mumpers than any yet named, of which Qualification I never knew but two; these had their Horses, and agreed between themselves as to their particular tidings. Their business was to inquire out among Booksellers small Treatises not long Printed, yet unsaleable, of which they would buy a quantity of a sort for waste Paper, or little more and having drawn up or caused to be drawn, a general Epistle Dedicatory, they left space at Top to insert the Name and Dignities of the Person they intended to Dedicate the Book unto, carrying Letters and Ink with them, which they speedily did Print, and tolerably enough for that purpose; the Epistle was Printed before, so that they need add nothing but the Name and Dignities. I have heard them confess they had from the meanest Donor, thrice the value of what the Book was sold for at first, and most commonly fix-fold. Their travelling Time was in the Summer, wherein they got so much to keep them drunk all the Winter; but they being deceased, I believe the Trade died with them.  Matches 
unequally made. 'Tis the principal Study of all Persons to pass their time with most ease, and to avert as much as possible the Miseries which sin has subjected us to. This occasions a continual Inequietude in Men, and makes their Lives so uneasy, that nothing can satisfy them but the prospect of those flattering Joys which hope presents to their longing Eyes. When a thinking Man seriously reflects on his past Actions, he finds nothing but vain fooleries, and would sooner choose any sort of Life than have 'em played over once more. For this Reason we can never be at rest; for we are always contriving and inventing, expecting and desiring better things than we possess. And for this it is that all men pursue after some sort of Pleasures or other; some the delights of the Sense, others Wealth and Riches, others Books and Knowledge; others the Airy Charms of Honour, and Fame, etc. All which depend upon the Natural Temper or Education. But the surest way to gain quiet in this World▪ is some honest Employment suitable to our Quality, attended with an unstained Reputation. And I do not Question, but I may bring in Marriage for a large share, since of all other Blessings it seems to be the most durable; yet I prefer a single to a Married Life, provided it be attended with an unspotted Chastity, since it is divested of all the unhappy Cares of this World, and resembles the Life of Angels. But these are Blessings, God only bestows on a few, and therefore a single Life is generally so far from being good, that 'tis a dangerous Trap for our Virtue. If the great Blessing of Matrimony does so frequently frustrate men's Expectation, 'tis because the principal ends of it are perverted; and if it be rashly gone about, 'tis no wonder if it end foolishly and desperately. Since then this is so weighty a State, it will be the highest fo●ly to venture upon it without Consideration. But the chief thing that makes Marriages so unhappy, is the inequality of them. As for Unequal Marriages, 'twill be very hard to determine any thing that may please all; there is usually such a vast disagreement between Parents and Children in this Case▪ that there's no hopes of ever reconciling them, when perhaps both are to be blamed. But before I come to particular Matte●s, I premise this, that to complete a true and happy Marriage, are required 〈◊〉 Inclinations, Hearty Love, and True Liking, so that they may both be of the same mind▪ and have one and the same interest; and to make up this, there must be a suitable agreement in Ages, Humours, Breeding, Religion, Families, and 〈◊〉▪ which when they concur, we may expect all the Satisfaction this Wo●ld can afford; but when any of these are wanting, Marriage but seldom proves comfortable. But particularly I shall chiefly insist on the●e three sorts. 1. Of old Persons Marrying with Young 2. O Marrying without F●ie●●● 〈◊〉. 3. O● Marrying without 〈◊〉 own Consent, of all which I shall give a brief Idea. To ●ye Old Age and Youth together, is a thing that may be accounted one of the greatest Extravagancies, which neither Nature, Justice or the World can justify them in: since nothing is more ●●natural than to unite brisk and sprightly Youth with dull and senseless old Age: And there can be no greater br●ach of Justice, than to join two such different Natures together, as will almost certainly be the Destruction of each other: And for the World they can expect nothing from them but Scoffs and Laughter; such Marriages look like some very extravagant Farce, intended only to set all the Spectators into huge ●it of Laughter, and that one that observes it well, would think they rather designed to make Sport for others, than to procure ●ny manner of satisfaction for themselves. But to expose the Folly of this the more obviously, suppose one of either Sex, who seem to be on the brink of the Grave, yet longing for to be coupled with Youth; exposed to the Life in all their fopperies, as Garb, Add●ess●●▪ Courtship's and Fruits of it afterwards. But to be Graver, such Marriages are undoubtedly as Unlawful as the● Unnatural▪ answering none of the Ends of Matrimony, there being no more possibility of mutual Society and Comfort than anything else. Indeed 'tis a kind of Incest, worse than that of Oedipus, who unwittingly is said to have married his Mother, but here's one who with his Eyes broad open, is content to be hobbled with his Great-great-great-great-great Grandmother, for which he does not deserve so much as the Good Wishes we give a Felon or a Murderer, God send him a good Deliverance! Athens. The Imprudence and Impiety of all such as run rashly, or without their Friend's Knowledge or Consent, on Matrimony, is more frequent in our Nation, than in Neighbouring Countries: And tho' some more care has been taken to prevent it of late years, yet we cannot expect it will be wholly put a stop to, so long as there are so many Privileged Places for Marriages. As to such Persons as steal Persons much above themselves in Fortunes, 'tis the most ba●e and ingenerous Act in the World; to Marry purely for Money, seldom fails of causing an unhappy Life. I would have all high Looker's and Pretenders to great Fortunes to consider, 1. What a vast piece of Injustice 'tis to rob a Loving Father of a Daughter, in which he places so great a part of his Delight, to take his dearest Jewel from him▪ and violently to 〈◊〉 a blooming Sprig, which he has nourished with so much care and tenderness; what showers of Afflictions fall upon both afterwards! 2. Consider what a high piece of Imprudence it is for a Man so dangerously to venture himself with a Young Creature, whose fickle Fancy turns like the Wind, and whose Love quickly may turn into Hatred, which may bring his Life at her Mercy. Again consider the greatness of the Offence of Marrying without Friends Consent, from this, that Nature has given to Parents an extraordinary Power over their Children, making far greater Distinction here than in any other Persons whatsoever. As Parent's Authority is great, so ought children's Obedience to be great too. And as Marriage is the greatest concern, and that which a Parent takes most care in; so for a Son or a Daughter to be disobedient, in this we is the greatest piece of Rebellion, as well as Ingratitude. Next proceed to consider the Female Sex: And as they are of a more soft and flexible Disposition than the Male, they are more adapted to Obedience: And that Obedience and Compliance in them seems more convenient and necessary. This will more easily appear, if we consider the unsteady Nature, and unsatisfied Disposition, especially of the Female Sex, whose Reasons are generally biased by their Humours, and not strong enough to search into those things that are best for a Married Life: again if we consider the Modishness of the generality of Young Ladies; when we consider many of their Tempers, a Person that would gain them, needs only fine clothes▪ an Impertinent Tongue overlaid with Bombastick words, and a Maggotish Noddle well stuffed with Impudence. Of such Persons Dancing-Masters, and Singing-Masters have frequently made a Prey. The chief Spring, that moves so many young men's Affections, is Beauty; but this is so far-from procuring their Imaginary Consent, that it many times is the primary Cause of the greatest Miseries that befall a Married Life. Again consider Beauty in itself, and see the Infinite Folly of those that expect Satisfaction from thence. There are other things, which may attract men's Affections, and cause them to transgress the Duty they owe to their Parents; as good Nature, a sine Carriage, a quick Wit, and a sweet Voice. Yet when all these meet together in one Woman, they are many times Misfortunes rather than Advantages, and Plagues rather than Blessings. I doubt this will not meet with ● kind Reception from Parents, since it is to show the unreasonableness of their forcing their Children to Marry one they done't Love. This is a Misfortune, that lights more upon the Heads of great Persons than others, and more on the Female Sex than on Men. I might show the greatness of this Injury by several Arguments, I shall only mention one or two. 1. All the Pains and Cares that a Parent is able to take or perform for a Child in this sad Case, can never make amends for it, the misfortune being often so great that 'tis beyond the Power of Man to relieve or give ease to. 2. For a Parent to show all the kindness, tenderness and care imaginable toward his Children, from their very Birth up, and yet by his overviolent Zeal and too eager desire after his Son's Happiness, by an unlucky blow to ruin him at once beyond all relief, is most unaccountable. Parent's Lives are often like those of Poets, and Gamester's, who can very rarely arrive to the Pleasure of being cool and at rest, their b●sie Souls, and overwhelmed desires are continually in flame, which never suffers them to have a calm and even Temper.— 'Tis their overdoing of things that commonly ruins their designs, and breaks all their Measures, etc. I cannot suppose, that any Parents wish their Children the least hurt or injury; but as I acquit them of this vice, I must needs accuse them of an insufferable Piece of Folly, when they think to make that Match happy which begins with Hatred and Loathing. The main and principal cause of this severity in Parents, is Money; and Covetousness, (says an Ingenious Gentleman) is not so much a Vice 〈…〉 of Madness. That this is at the bottom of all will 〈◊〉 from hence, that they will never consider of, nor suffer any thing, th●● never so estimable and valuable to stand in Competition with Money. Let me conclude all with a few Words of Friendly Advise. 1. For old Persons who are above Sixty, not to Marry at all, but employ their thoughts on another World. 2. For Children, That they dare not to venture on this Sacred Order of Matrimony without their Parents Consent; but to have a strict and more than ordinary ca●e to avoid all Temptations, till they have leave, as they would a most deadly Precipice. But for the Young Person▪ that have a larger Power of disposing themselves, 'twill be the highest Piece of Folly to Marry one that is much beneath them (except upon the account of some extraordinary Excellencies.) 3. For Parents, I would have them seriously to consider the great account they must give at the last day, for many of their children's failings; especially those woeful misfortunes they have brought upon them by their own means, with the Heinous sins of Perjury and Treachery; therefore let them dread the thoughts of all such unhappy Matches. To conclude, I advise every Person, Old or Young, to beware of Marrying to one of a different Religion: For, whatever other good things attend a Marriage, this one thing is enough to ruin all.  Myrmices, 
a Maid, who for contemning Ceres was turned into an Ant  Myrrah, 
Mother of Adonis, who is said to fly into Arabia, and to be there turned into a Tree of that Name.  Maids, 
(Laundry) in Great Houses. If you would have the Esteem, Credit and Reputation of a complete Laundry Maid, you must observe these following Directions. First, You must take care of all the Linen in the House (except Points and Laces) and whatever you wash do it quickly, and do not let it lie and stink, and grow yellow, and so create to yourself the trouble of Washing it again before it be used. Secondly, You must take care that all the Bracks and Ren●s in the Linen be duly mended. Thirdly, Keep your certain days for Washing of such Rooms as are appointed you to Wash and keep Clean. Fourtly, You must be sparing and not lavish and wasteful of your Soap, Fire and Candle. Fifthly, Entertain no Chair-Woman unknown to your Master and Mistress. Sixthly, Be careful that your Tubs and Coppers, or whatsoever else you make use of, be kept clean, and in good repair. Seventhly, You must be careful that you rise early every Morning, but more especially on washing-days.  Maids 
(House) in Great Houses. 1. Your Principal Office is to make clean the greatest part of the House, and see that you suffer no Room to lie soul. 2. That you look well to all the stuff, as Hangings, Chairs, Stools, etc. And see that they be often brushed and the Beds frequently turned. 3. That you do not mis-place any thing by carrying it out of the Room to another, for that is the way to have them lost, or you sound Chid for not keeping them in their proper places. 4. That you be careful and diligent to all Strangers, and see that they lack nothing in their Chambers, which your Mistress or Lady will allow, and that your Close-stools and chamberpots be duly emptied, and kept clean and sweet. 5. That you help the Laundry-Maid in the Morning on a washing-day. 6. That in the Afternoon you be ready to help the Waiting-woman or Housekeeper in their preserving and Distilling.  Maids 
(Scullery) in Great Houses. 1. You must be careful to keep sweet and clean, the several Rooms which belong to your Charge, as the Kitchen, Pantry, Washhouse, etc. 2. You must wash and scour all the Plates and Dishes that are used in the Kitchen, likewise the Dressers and Cupboards, also all Kettles, Pots, Pans, chamberpots, with all other Iron, Brass, Tin, and Pewter Materials, that belong to the Chambers and Kitchen. 3. You must wash your own Linen, keeping yourself sweet and clean, remembering always, so soon as you have made an end of your dirty work, to wash, and dress yourself Neatly, Tightly and Cleanly. Now if you be careful and diligent, and cleanly in performing this place, you will have notice taken of you, and you will be Advanced ●o a higher and more profitable Employment.  Meekness. 
Meekness may be ranked with Humility▪ and both of them are very comely and adorning to Birth and Beauty; commanding Love and Affection from all; but then this Meekness must be true, and not feigned, for although the Adulterations of Art can represent in the same Face, Beauty in one Position, and Deformity in another; yet Nature is more sincere, and never intended a clear and serene Forehead should be the Frontispi●e to a cloudy and Tempestuous Heart; it is to be wished therefore that no outward appearance of this kind might take place, unless it be really internally so; and therefore, those that would be adorned with Meekness, in which no defect may be found, must look i●●ard, and examine what Symmetry is there held with a fair outside, and narrowly observe, whether any storms of Passion darken and cloud their Interior Beauty; and use at least an equal diligence to rescue that as they would to clear their Faces from any stain or blemish. Meekness is not only recommended to all, as a Christian Virtue; but is in a more peculiar manner enjoined to Women, as one main accomplishment of their Sex; and is not only esteemed by Men, but very highly by God himself; his Holy Word attesting, that a Meek and Quiet Spirit is in his sight of great Price; and therefore to all that will not enter Dispute with God, and Contest his Judgement, it must likewise be so; however, though Meekness in itself be no more than a single entire Virtue; yet it is diversified, according to the divers Faculties of the Soul, ove● which it spreads its influence; so that there is a Meekness of the Will, a Meekness of Understanding, and another kind of the Affections; which must all concur to sum up the Meek and Quiet Spirit. Meekness then in the first place of the Understanding, consists in a pliableness to Conviction, being directly opposite to that sullen adherence which possesses divers, who Judge of Tene●s not by Conformity to Reason and Truth, but their Prepossessions, and Tenaciously retained Opinions; only they or some in whom they Confide, have owned them; but certain, such a Temper is of all others the most obstructive to Wisdom; this throws them into hazard and chance, and what they first happen on, they draw and determine that merely upon the Privileges of its Precedency: we find, that the Mind that adheres but to one Opinion, can be guilty but of one Error; but where it is exposed to the E●luxes of all new Tenants, it may successively entertain an Ocean of Delusions; and to be thus yielding, is not true Meekness but a Servility of the Understanding; we must confess, it shows a great weakness of the Mind. It is therefore of the most important concern, to fortify that part which lies so easy to assaults, that it may be secure against all Attempts and Insinuations. Meekness in the second place, is that of the Will, which lies in its just Subordination and Submission to the Supreme Authority, which in Divine things is the Will of God; in natural, those of Mo●al Reason and Right, and in humane Constitutions the command of Superiors; and so long as by these, the Will governs itself in their respective Orders, the Meekness required of it is not transgressed; but Experience attests, that in its Deprivation is an Imperious Faculty, ready upon every Advantage to cast off that Subjection, it was designed to, and independently Act from those Motives which should influence▪ it; and this being very much imputed to the Female Sex, it is very necessary, that by their making the contrary evident, they should wipe off such a stain as●ullies the Candour of their Virtues; and indeed we know nothing more incentive to the Endeavour, than the having a right estimate of the Happiness, as well as Virtue of a governable Will; then they may see with delight, how calmly they may glide through the roughest events, that can but Master that stubborn Faculty; it will enervate and enfeeble a Calamity, take away it's afflicting force and power, Triumphing and Commanding over even wh●t it suffers. It was a saying of the Philosophers, that a wise Moral Man could not be injured, or made miserable by any Calamity; and if this Maxim held good, how much a greater advantage have they, who possess the Divine Wisdom of Christian Resignation: that enwraps and twists all their choices and desires with Gods, and are neither a● the pain or hazard of their own Elections; but are secure, that unless Almightiness can be frustrated, they shall possess what shall be best to their Advantage: proportionable, though not equal to this, is the Happiness of the Will regulated by Reason, in things that are contained within its Sphere; it is the Dignity of Humane Nature, and that which distinguishes it from that of Beasts; yea even those grow more contemptible in their kinds, the farther they are removed from it; for the dull, sluggish or otherwise restiff and untractable Creatures, stand not in Competition in our Opinions with those that are active and tractable, which in some sense are accounted by many, but a few degrees from Rationality: moreover, Reason affords somewhat of a Basis and Foundation for the Will to fix on; those that take Reason for their Guide, will act equally and Consonant to themselves; but those who this Moment do things because they will do them, may the next have as wise an Argument to do something quite contrary; and so may spend their time at Penelope's rate, in weaving and unweaving a Web that is never to be finished to any purpose. Meekness is seen in a Will duly submissive to lawful Superiors, and thereby it not only avoids much Trouble and Contest, as to itself, but is rendered an amiable thing in the eyes of others, and renders the party exceeding Happy; it is the Parent of Peace both Public and Private; a Blessing so condiserable, as is cheaply bought with a little receding from one's own Will or Humour; whereas the contrary temper is the source and original of Infinite Confusions, the chief Incendiary that sets, not only Families, but Kingdoms, Churches and States in a Combustion; and is a kind of an Antecreative Power, which reduces things in a manner to that Chaos from whence God drew them into Order: And as the Will refined to Reason and just Authority, is a Felicity all Natures should aspire to, so more especially the fair Sex, whose Passions naturally incline to impetuosity, aught to place their Reason as a guard over their Passions, to keep them under and in due Order; for where this is omitted, and a Woman has no guide but he● Will, and her Will is nothing but her Humour, the event is consequently disastrous to herself, and often to others that depend upon her, and the Hazard of this renders that other restraint of the Will, viz. Obedience to Superiors, a very happy Imposition, though it is not perhaps always taken so; for such as will resist the Government of Reason, are not very apt to Subject themselves to that of Authority; yet certainly God and Nature do attest the particular expediency of this to the Female Sex, as appears by their being placed in a Degree of Inferiority to the other; and further Observations being made, we find that there are two States of the Tree of Life through which they can regularly pass submitted to Subjection, viz. That of the Virgin and Wife, the first to Parents, the second to a Husband, and the third, which is Widowhood, as it is casual whether ever it be arrived to or not by many; so if it be, we find it accounted by God himself a Condition most deplorable and desolate; and if we should say this happens upon the score of their being lest to their own guidance, the sad Shipwrecks and Disasters of of too many Widows, would but too Melancholily justify the Comment we might make upon it; but one thing it does, for it evinced, that God sets not the same value upon their being so at their own dispose, because they are ever accounted and pronounced more happy in the other States and Conditions, under Guides and Supports: those are wonderfully mistaken in their measures, who allege meekness unsuitable and too mean for their Birth and high Spirits, looking upo● it with false Optics, as a thing too vile and unbecoming them; which if truly discerned in its proper Excellency, is their greatest Glory, whereby they are enabled without trouble or perplexity to encounter and overcome the adverse events of Life; when a stubborn and untractable behaviour, is only the mark of a great Stomach; and in some sense mere Moroseness, and savours not at all of a great Mind; the cruelty of a Coward, may when he gets the Advantage by surprise, as equally denominate him valiant, as the untractableness and ungovernableness of a Woman denotes her great and generous; for what value soever they put upon themselves, nothing thing renders them less acceptable to others; every Contradiction of little weight and moment (which Meekness passes over) insensibly inflames such as are unruly tempered; and throws them into a transport, so unruly and extravagant that it tends to mischievous Effects; when on the other side, if she be humoured and complied with, it only serves to make her more confirmed, that such wild freaks are graceful to her, and makes her humours arise to such gigantic Sta●ures, that she grows dizzy with looking at the heights they are raised to by her overfond indulging them, till her Brains swimming, she is not capable of teling what will please her, tho' she expects should find our ways sufficiently obliging to give Satisfaction unmingled with disturbance in all Cases; so that to such a one, we may aptly apply that of Hannibal to Marcellus, viz. That if he were vanquished, he never gave rest to himself, nor if he were Victorious▪ to others. And certainly the unquiet of a perverse Spirit is so great, that could those whose pe●●●●●cy raises them in themselves, compare it with the Calm and Happy Serenity of Meekness and Obedience, there would need no other incitement to make them price and value it at a very high Rate, and rank it among the great Blessings of Life. Meekness in the last Branch is as lovely, and as much to be admired, as in the former; and this we place in the Affections, and it consists in reducing the Passions to a Temper and Calmness, not suffering them to raise a civil War within, nor breaking out violently turn to the disquie●udes of others; and to this Regulation, Meekness is generally subservient; however, because the correcting some particular Passions are more immediately assignable to other Virtues, we may more aptly insist on one which has a more direct and peculiar influence, viz. Anger, and this Passion has two Edges, wounding more fatally within, whilst it deals its strokes without; for the Vexation and Commotion that afflicts an angry Person, is more painful to himself than any thing he can ordinarily inflict upon another, and is properly termed by the wise a short Madness; for who, the Wits being rightly moving in their proper Sphere, would to do a less, incur a greater Mischief; we must needs confess, is is so great a Distemper of the Mind, that were it takes an absolute Possession, it renders the party incompetent of sober understanding or undertake. Plato, when one of his Servants had done an extraordinary fault, going to chastise him, and at that instant finding the unruly Passion of Anger too Predominant, he forbore it; and a Friend coming in and demanding what he was doing, he replied, I am Chastizing an Angry Man; and then turning to his Servant, he said, I would beat thee, but that I am angry, as judging himself by that Passion to be in a fault, and therefore unfit to correct another for his Offences: we might enumerate the Protests of all the Moralists against this Passion, but they would swell too large for our design; however, let it suffice to take the suffrage of the wisest of Men, one that had by his own Expression acquainted himself to Know Madness and Folly, as he tells us Eccl. 1.17. and again Eccles. 7.11. That anger rests in the Bosom of Fools. Meekness we find in all things contrary to the Passion of Anger, etc. And since that passion is universally unbecoming to humane nature, it must be certainly most of all indecently, lodged in the soft and tender Breasts of the gentler Sex, every thing contracting so much more the deformity, by how much the more it deviates from its proper Kind: Even nature herself has befriended the fair Sex with a cool and temperate Constitution, and subjected them to less fire, and consequently choler in their Compositions, so that their heats of that Nature are adventitious and preternatural, raised often by Fancy or Pride, and so looked upon as the more uncomely and indecent, being allowed the slenderer Excuses to cover the deformity: moreover, women by nature are feeble, and the less able to assert or maintain their angers with any effectuous Force, which might make them see it was never intended they should lose the Reins to passion, which Nature seems by that very unability to have straightened; but when they do it, not only distort and cloud their Beauties by the violence ag●tations of their Minds, but render themselves monstrous by using what is unseeming and unbecoming Creatures cast in so fair a Mould, and made for Love and Complacency; their Tongues we must confess in general are their most formidable Weapons, and how ill becoming is it, for a woman that pretends to Breeding and Parts to be found noisy and clamourous, disturbing herself and gra●ing the Ears of others, sullying thereby her fair Reputation, and betraying her Weakness; therefore this indecency ought to be avoided by those that would be accounted Wise and Ingenious, and be found by none but the off-scowring of the Sex, who in their sordid Manners and Behaviours distinguish themselves but in a small degree from Bruits, and we might take them for such did not their shapes evince us, they were made rational Creatures, but had corrupted themselves, and were become deformed in their Minds by degenerating from Virtue, and all that should proclaim them worthy of the end for which they were created: Pardon us Ladies, if we say, that such a sort there are in the world, and think not we reflect upon the whole, if we should proceed to ma●k out this part of the sex; but as we do not purpose▪ to be Satyrical, so we think to omit their Characters, for the sake of those whose Virtues have so powerful an ascendant over us, that they cover those Blots and Stains to such a degree, that we can pass them over without a severe Scrutiny to the prejudice of the Sex in general. Socrates was of the opinion, that a scolding clamorous wise, was the best disciple for a perfect Patience, and the Trial of a meek spirit, and so he chose Xantippe, who gave him all the satisfaction he could desire therein; and tho' it profited him and rendered him more famous than otherwise he would have been, because his Meekness and Patience could not have spread so wide in the World, yet she much enured herself by it, by reason it has stood so many ages and Disgrace, her Name becoming a byword and a proper Term for a clamorous Fishwife. Let them then upbraid their own Madness, that to gratify an impotent, nay a most painful passion, have degerated from what their nature, their Education, and their Qualities designed them; and if they can reverse their displeasures, it will be surely more generous and noble than any thing they can enterprise for their health and quiet: Anger we allow then to be a Corrosive, and i● it be kept only to feed upon itself, must be it's own devourer; allow it not then to go abroad for food, nor ●eed it with suspicions and surmizes of others, nor suffer it to make any sallies at the Tongue, and it will by such usage in a short time pine away and die.—  Melancholy Lovers, 
Causes of Love: though some hold they all Centre in one, are notwithstanding in their Effects and outward appearances various, and there are those that hold, that a settled Melancholy of this kind, is incurable, yet Censure us as idle and vain if we go about to give the best, and most suitable Directions and Advice, not only to prevent dangerous Consequences, but to give case to those that too eagerly pursue a fruitless Love. The sweet Tongued Ovid, when he had informed either Sex, how to proceed in the most curious Methods, and cunning ways to attain to their wished Happiness, closes his Art of Love with a Remedy or Cure; when there is▪ a great necessity for it, when the Lover languishes, and has not the least Glimmering, of hope to gain one favourable, Smile, from his Peevish, Proud, and too severely Coy Mistress, and thus begins his Remedy for such unrequited Love. 
When Cupid read this Title, straight be said,  
Wars I perceive against me will be made;  
But spare, O Love, to tax thy Power so,  
Who o●t hath born thy Ensigns ' ga●●●t thy Foe.  
I am not he, by whom thy Mother bled,  
When she to Heaven in Marses' Chariot fled;  
I o●t like other Youths, thy Fame did prove,  
And i● thou ask what I do still? I Love:  
Nay, I have taught by Art, to keep Love's Course,  
And made that reason which before was force.  
I seek not to betray thee, Pretty Boy,  
Nor what I have once written to destroy;  
If any Love, and find his Mistress kind,  
Let him go on, and Sail with his own Wind,  
But he that by his Love is discontented,  
To save his Life my Verses are invented;  
Why should a Lover kill himself, or why  
Should any with his Love, Grief wounded die.  
Thou art a Boy to Play, becomes thee still,  
Thy Reign is soft, Reign then but do not kill;  
Or if thou'lt needs be vexing, then do this,  
Make Lovers meet by stealth, and steal a kiss,  
Make them to fear▪ lest ●●y over watch them,  
And tremble at each noise, lest some should catch them;  
And with those tears, that Lovers shed all Night,  
Be thou Con●ent, but do no● kill Outright.  Avenna proposes Seven ways for the Cure, or at least easing this Malady; Savanorola chief Observations, and some more and some less: And the first they prescribe, is Exercise and Diet, and there is an old saying, That without Ceres and Ba●●b●●, Venus grows Cold; a lazy Life and high feeding are great Causes of this kind of Love, so their Opposites must needs decay and waste it, for as the Poet says, 
Take Idleness away, and put to flight,  
All Cupids Arts, his Torches give no Light.  Cured by Business, 
Cure of Love by Exercise.  or harmless Recreations, employs and takes it off from the thoughts of Love, puts to flight those Whimsies that wander about the Heart and Brain, like the Atoms in the Original Chaos; for when it is employed, the old saying is, The Devil has no power over him, because his thoughts being wholly taken up with his Business, there is no room for a Temptation to enter; but the mind being unoccupied lies open to all Assaults, which many times as easily prevail, as an Army against a City when the Drawbridges are carelessly left down, the Gates open, and the Port-Cuillis drawn up, or as a Stream getting at first a small passage by degrees, throws down the Dam that opposes and overflows all before it. If no Business offer, Exercise yourself in Walking or Running, do it vigorously, and not leisurely and musing; keep your Eyes as much as may be off fair Objects, as imagining Crafty Love lays every where a Snare to entangle you, and in time as the Course of mighty Rivers with much Labour are turned, you will find an Easement, and the burning Flames of Love having spent in your Bosom the matter whereon they ●eed, may expire, or much abate of their vehemency.— Cured is this kind of Love by extraordinary Temperance, 
Care of Love by Diet.  Spareness and ordinary Diet; Fasting allays the hot Desires, and hinders Concupiscence; for as Physicians hold, that the Bodies of those feed high and live at ease are▪ full of bad Humours, and those gross Humours operate on the mind, and stir up Lustful thoughts and desires, which Abstinence would prevent, by wasting, and at length removing those Causes, so that the Effects would cease. St. Ambrose tells us, That Temperance and Abstinence are great Friends to Virginity, and Enemies to Lasciviousness, when abounding Luxury overthrows Chastity, and fostereth all manner of Provocations to Lust; and this method the wise Philosophers observed, as did the Fathers of the Christian Church; and Origen, because he had no due regard ●o this, found the Temptation so strong, when he Preached in an Assembly, where there were handsome Women, that he supposed there was no possible way to remove it, but by gelding himself, which he put in Practice to his disgrace, when Abstinence might have been as Efficacious.— Consider that to tumble in a Bed of Down, 
Care of Love by hard Lodging.  is a great Contributer; Lascivious thoughts, and Imaginations, it gives soft ●●pose, and that Drowsiness and Sleep, and therein wanton Ideas are represented; one Dreams he is Courting his Mistress and she Smiles upon him, another that he is Embracing her, and finds an imaginary Heaven o● Contentment, in the Charming Phantom, and this makes them burn with a desire to do that waking, which they only Fancied sleeping; these delusive Dreams, by lying hard and somewhat uneasy might be prevented, the Pamperedness of the Body being brought under. For this very Cause the Indian brahmin's, a kind of Priests among them, keep themselves Continent, and will have no other Lodging, but the ground covered with certain rough Skins of Beasts, as the Redshank do on harder, and Diet themselves very sparingly, and in that spare Diet they avoid such Roots, herbs and other Food, as they know by any Phisical Virtue or natural Operation, provoking to Lust, as if they had observed the Poet's Prohibition. 
Eryngoes are not good for to be taken,  
And Lust provoking meats must be forsaken.  Certain it is that the Athenian women in their Solemn Feasts called Thesmopheries, 
Cure by herbs, Physic, etc.  because they were to abstain from the Company of men for nine days, they did, saith Aelian, lay a herb named Hanea in their beds, which by a secret virtue que●●●ed the flames of desire, and freed them from the Torments of any violent Passion: Some hold that Melons, Cucumbers, Purflain, water Lilies, Ammi Lettuce, and such cold fruits and Herbs are, of a Phisical virtue; to allay the fever of a violent Passion, Mizaldus prefers Agnus Castus before any other.— Care what ever rules we have prescribed, 
Caution in Case the party be far spent.  must notwithstanding be taken, that by their Passion ●re much dejected and brought very▪ low and feeble in their bodies; they must not go through these kind of hardships, but as fainting or languishing distempered Persons must have Cordials and Restoratives: A Lover that has, as it were lost himself, through Impotency and Impatience, must be called home as a Traveller by Music, feasting and good Wine, Sports and Merriments, and viewing of pleasant objects, but not those that occasioned his Melancholy, but curious prospects of Gardens, Orchards, Rivers, Flowery Meads, and the like▪ And sometimes Hunt, Hawk, hear or read merry Tales, pleasant Discourse, and use moderate Exercise in any manual Occup●ation, that so new spirits may succeed those that are wasted and decayed, and by that means those Angers, Fears, Cares, Suspicions, etc. may be overcome, that a too violent passion had created in the former; and the pa●ty be weaned from his ill habit of Body and Mind.— Melancholy Symptoms are accountedtwofold, 
Melancholy its Symptoms.  affecting both in Body and Mind; the first of these are plain to the Eye, by the Dryness, Leanness, and Paleness, occasions holloness of the Eyes, wistful looks, etc. They pine away and look ill with Restlessness and Sighs, there is a dulness in the sight, and a cloud of sadness hangs upon the Brow, and there is a feasible decay of Appetite; and the reason the Learned give for this is, that the disorder of the spirits obstruct the Liver from the performance of its office, by means whereof it cannot turn the Aliment into any reasonable good Blood as it ought, and for that cause the Members weaken and shrink for want of their due sustenance, as trees and plants wither and pine when their roots draw not sufficient Moisture from the Earth to supply them. And this, Ladies, falls in a great measure your share in the bloom of youth, because you are put upon longing and languishing many times, when Modesty and Bashfulness charms your Tongues from uttering what we verily believe you wish at the same time were known, so yourselves were not the relators of it; and it is very hard indeed that you are tied up to so nice a point, that you must not ask for that which you no doubt might have for speaking, but must endure because you will be too severely strict to the rules of Modesty; there is reasonable allowance in all things that are not dishonest or offensive. These longing desires bring the Green-sickness often upon young Virgins and Widows, and strangely altars their Complexions, as they do the C●●●xia, or evil habit to men, which is increased by Sighs, Complaints and secret Laments. Many there 〈◊〉 who have undertaken to find out an extraordinary Passion, by the alteration of the pulses bea●ing, tho' never so many Endeavours are used to stifle or keep it secret; and in this kind they give many Examples of discoveries so made: some again have observed it, by the trembling of the heart, short Breathing, Sweeting, Blushing, etc. when the Party is named or is present that occasions this distemperature; and if there be a Mutual Love though not divulged, it happens so to both the Parties; if they suddenly or accidentally m●et, there is start and tremble; their hearts, as the vulgar phrase is, are ready to leap out at their Mouths, they shiver and sweat almost at one and the same time; for the Poets hold Love to participate as well of the Nature of Ice, as of the fire; and indeed may be said to transform itself, Proteus-like, into what it pleases, as Hot, Cold▪ Itch, fever, Frenzy, Pleurisy, and the like.— Many hold bleeding at the No●e when the Party is talking to the Party beloved, is an apparent Symptom; and give this reason for it, that it is occasioned by the violent Agitation of the spirits, moved by a passionate Love; but let them say wh●● they will, the Eyes carry the greatest signs of Love in them; such eager and wishful gazings are between Lovers, as are not common to any other persons; t●ey seem to ravish each other with Eyes. Eyes, by Sta●ing, Gazing, Stealing a half forced Look, Glanceing and the like, and many have confessed it was not in their Power to keep off their Eyes, when they were in the presence of those they loved, but they have been constrained to look wistly and steadfastly, as if they were looking through each other, whilst the more powerful rays overcame the weaker, and made them give out. The Sultan Sana's wife in Arabia, took such delight in gazing upon Ver●omanus a beautiful man, that she could scarcely endu●e him out of her sight, and would cause him to come into her Chamber several hours in a day, only that she might feast her Eyes with looking on him; and such as are thus taken in Love, are always uneasy till they see the object of their desires, and then they feel a pain mixed with the pleasure of beholding, uneasy in any thing till they obtain the wished Enjoyment of the party beloved: and indeed the Symptoms of Love inclining to Melancholy, are various and almost innumerable. Melancholy Love some say is not subject to fear, though frequent demonstrations make it evident to the contrary, the affairs, the composition of Love matters have always some Ingredients of fear in it. 
Res est soliciti plena timoris amor.  Hesiod styled Fear the Daughter of Venus, because Fear and Love are held to be inseparable; the great part of a Lover's life, let it be of the best sort, is full of Fears, Cares, Doubts and Anxieties. The Poets are full of stories to that purpose, few that write any thing of Love, but take notice of them; Charmid●s in Lucian was so impatient, that after Sighing, Sobbing, and ●areing his hair, he cried out, O I am undone, O Sister ●ryphen●, I am not able to endure these Love pangs, what shall I do? O ye Gods, free me from these cares! He seems to be wholly animated by the breath of his Mistress, and when she withdraws he seems to be expiring, as if she kept the Keys of his life; his fortune ebbs and flows with her Favour, her Smiles and Frowns give him Joy or Misery, raise him up to Heaven or tumble him down to Hell: Let his state be displeasing or pleasing, it is continuate, and so long as he loves, he cannot mind his Business to any purpose, or think of any thing but her, she is his Morning and Evening Star, the Planet by whose Influence he moves and subsists; his Life, his Mistress, his Goddess, and what not; Waking or Dreaming she possesses his Mind; she is always in his Mouth; his Heart, Eyes, Ears, and every part is full of her Idea. One being over Head and Ears in Love, having done so much that he knew not what more was l●ft to do, demanded out of a Conformity to her humour, if any further service remained? to which he had this reply: 
D●st ask my Love, what service I will have?  
Your kindness day and night I still must crave:  
Dream, Dote, Expect, and always think on me,  
Depend and Hope, Cover my face to see;  
Delight thyself in me, be wholly mine,  
For why, my dearest, I am wholly thine.  No Soldier in an Army is upon more duty, or has less rest than a Lover; between whom we have an excellent Comparison to our purpose, the which not without some pleasure to the Reader may therefore well be inserted, 
Comparison between a Lover and a Soldier.  as not being common Rhymes. 
Believe us, Friends, all Lovers Soldiers are,  
For Cupid has his tents, and Lovers war;  
Both rise up early and both sit up late;  
Both stand as Sentinels by equal 〈◊〉  
〈◊〉 at his Captain's t●nt, that ●t his Mistress Ga●●▪  
The wretched Lover and the Soldier goes  
Through thickest troops where danger does oppose;  
Through Midnight watches, and strong Guards they pass,  
One for his Fam●, the other for his L●ss.  
And he that for the War or Love is sit,  
Must be a man of Courage, Sense and ●●it.  
At Love's Command we through all dangers ●ove,  
The m●n that wants Employment let him Love.  Much may be gathered ●●om this as to the uncertain and turmoiling state of Lovers, their Body and Mind being variously Employed. The old Greeks painted Cupid with Jupiter's Thunderbolt in his hand, because he wounds, and it is difficult to see whence it comes when it penetrates, etc. Many of either Sex have been strangely taken with the Picture of a Beauteous Person, so that when a country Fellow set little by the picture of Helena, drawn by Xe●xis that Famous Master, Nicomachus who was of a more amorous Inclination, said, Take but my Eyes, and you will think it represents the most Beautiful of the Goddesses; and than you will immediately dote on the fair person it represents: Count her Vices Virtues, her Infirmities and Imperfections the rarest of Perfections. If flat-nosed Lovely; if the Nose rise and then decline, Majestic; If of a low stature, Pretty; if tall, of a comely stature; so that to the Eyes of a Lover, all things appear Lovely in the objects admired; for Love overlooks all defects: how often in our Age have we seen a Beautiful and Virtuous Wife neglected, for the lascivious Embraces of a mere Dowdy: how long has an amorous-keeping Spark rattled about the Town in his Coach and Six with one of so mean a Beauty, whose Charms were not of force sufficient to captivate his Footboy? from which we must conclude that the Ancients who painted Love blind, were in the right of it; yet such a one, whilst the Love ague holds, which is not easily shaken off, has all the Graces, Eleganoys, Veneries and Pleasures attending her, and is by him preferred, before a Myriad of the rarest Beauties, nay before all the Goddesses he has read of; or are told in Fables: when a man or woman is so taken, it shows the Symptoms of Love in an extraordinary manner, and denotes a kind of witchcraft in Love: A Gordian knot that is altogether difficult, if not impossible to untie, and requires the Sword of Alexander to cut it in sunder: That is, a man must do violence to himself in breaking such a slavish Chain, take himself away as it were whether he will or no, from the Temptation, and be weaned by absence, till with the Eyes of his Reason he is capable of discerning his Mistake and Folly; and then there is hopes of a cure for his Frenzy, but till then his Recovery is despaired of. Melancholy Lovers of all sorts, are thus entangled like unthinking Indians; they barter Gold and Diamonds for Beads and painted Glass▪ If I did, says Lucre●ia, but let my Glove fall, I had one of my Suitors, nay two or three, ready to take it up, and as a Favour kiss it, then with a low Congee deliver it into my hand; and if I walked, another was ready to sustain me, a third provided Pears, Plumbs, Apricocks, Cherries, and the rarest of Fruits to accommodate, and proud was he from whose hand I accepted them: nor is the other Sex less dotingly overseen; for come to me (says a fair Lady in Arist●●etus) Come quickly Sweetheart, for all other men are mere Clowns, Blockheads and Satyrs in my Eyes to thy lovely self, thy Gestures, Looks and Actions are incomparable beyond all others, Venus never so admired her Adonis, 〈◊〉 pleased with Hipolytus, Aria●ne with Theseus, or Hero with Leande●, as she was taken and Enamoured with her Mopsus, tho' Characters of deformity were Engraven on him by the hand of nature, and vice had slamped Imperfection on his mind. 
O Call me Sister, Call me Servant, choose,  
Or rather thy dear Love, 〈◊〉 thine to use.  What shall we say, when all these things are seriously weighed and Considered, but that the best name we can give these sorts of Love, is a noble madness? though some will have it that amongst the many absurd and irksome Symptoms, Fantastic Fits, Passions and Inconveniencies incident to persons thus infascinated, there are some Beams of pure Light, penetrating the Fogs and Mists, and shining bright, some graceful Qualities in these Lovers which this Affection causeth at certain times; for as it sometimes makes wise Men Fools, so again by dear bought Experience it opens the eyes of Fools and renders them Wise, it makes the Sordid become Generous. Coward's Courageous, the Covetous Liberal and Magnificent, the Clown Civil, the Cruel Gentle, the Profane Religious. Slovens Neat, the Lazy Active, observant and the like.  Marriage, 
its Joys and real Comforts, etc. Marriage or Matrimony derives its Honour and Antiquity from Paradise, where God himself joined the first and most Lovely pair that ever entered into that Comfortable State, and has enjoined it as a great Happiness to Man, to distinguish him the more nobly from irrational Creatures; though it is not nor has been so exactly observed as the happy Conveniences of it require. In the first Ages of the world, People were rude and boisterous, having corrupted their ways, and in a great manner thrown off this ●oly State, living promiscuously. Therefore some of great Antiquity will have it, that C●crops King of Athens, some hundreds of years after the Flood reform men's manners in Europe, by persuasions and wholesome Laws, showing them the Inconveniences of brutal Lust, and the Praise and Advantages accrueing by living Chaste and Virtuous Lives. It is indeed, the happy sweet of Life, where the Married Couple met upon such Terms as the State was first designed for: To be a help and comfort to each other; to be tender, kind of goal Natured; the Man striving to do all for the Woman's good, and she Labouring as much as in her li●s to requite his Care and Industry, never to give cause of Anger or Disturbance, but to stifle or bridle those Passi●ns that would make it uneasy, and disturb its Quiet: There is not only your own Proneness ●o hinder the true Felicity that arises from his State, but there are Satan's Instruments, malicious People, who take a Pleasure in mischief, and labour to disturb and hinder so sweet a Harmony, as a Constant and unshaken Love makes in the Souls of those who take care to keep it pure.— For although in several parts of the World Marriage is highly prized, yet they have such Fantastic ways in the Celebration and Continuance, that they make it appear ridiculous. The Persians, Partbians, and most of the Eastern Nations, having by the Customs of their Countries, liberty to marry as many Wives as they can maintain, and live in common among them; and in some Countries the Bramins or Heathen Priests always have the Bride's Maidenhead, or the Profit of it, by assigning her over to any one that will give Money for the first Night's Enjoyment. It was a Law in Scotland, that the Landlords should have that advantage over their Tenants Wives, and it held a long time, till Malcolm the Third abolished it: among the Romans, Mar●rage was kept Inviolable, and as a most Honourable Estate, till such time as they got the knack of Divorcing, which now none use more often.— Amongst the Indians of the East, it was a Custom many Years, that all the Brothers should have but one Wife in common; and therefore, when he that went unto her, set his staff at the Door, which any of the other seeing, retired till it was removed. The Assyrians and Babylonians were either very Proud, that they would not sue to the Female Sex for their Favours or else Awkard or Lazy in the Art of Courtship; for we find they generally, especially those of the more inferior Rank, bought their Wives; some of their Parents privately, others in the public Market: and indeed Ladies, we must own that obtaining them at such a rate, they held an absolute Tyranny over, and abridged them of those Liberties and Privileges which by Prerogative in Nature and Merit, is justly due to your Sex; but through the happy influence of your more Auspicious Stars, you live in a Climate more temperate, and not subject to such misfortunes, but sit Commanding on the Throne of your Beauties, compelling the stubbornest of Mankind to pay you Homage.— Marriage was formerly attended with other Ceremonies than at present, even in England; for upon the Wedding-day there was carried before the Bride, who was led by two young Persons, as a Basin of Gold or Silver, whilst on her Head she wore a Garland of Corn-Eats, signifying Riches and Plenty▪ and Wheat was scattered upon her by other Attendants, in token of Fruitfulness; and upon the Bridal Night before she entered the Streets, a Censer with Fire and Incense was put in one hand, and Water in the other, as Emblems of Piety, Virtue and Chastity, being lifted or born by two Virgins, thereby signifying, she was going to lose her Virginity unwillingly; but now we find that Custom is laid aside, and the matter is managed with less Ceremony and more Decency; the good natured Bride not expecting such fantastical Attendance, as knowing the main end of Matrimony, is to increase and multiply, and to bring up her Children in the fear of God: She is, or aught to be Frugal, Chaste and Modest, Respectful, Dutiful and Obliging, as far as consists with reason, and the Obligation of Marriage to her Husband, owning him her Head, Protector, and Support of her Honour and well-being, 〈◊〉 to Protection against Injuries, and providing what is convenient for her; he in all things behaving himself towards her as he ought, in Sickness, as well as in Health, performing in every thing as far as he is able, his Nuptial Promise; for tho' in Law it is not an Oath, yet so solemn a Protestation before God and those present as Witnesses, is as binding, and aught to be as Religiously observed, lest pretending to mock or trifle with the Almighty, his fearful Judgements scatter Ruin and Desolation upon the Guilty, and his Posterity. We shall proceed yet further to speak of the Duty of Marriage▪ in particulars, from which proceeds so universal a Good, to the not only Peopling the World, but to the Peace and Refreshment of the Mind, as well as the Body; and to show what real Comforts attend it, though some Libertines have laboured their Brains to create an Antipathy to so great a Felicity, ●in suggesting Inconveniences that are not reasonably to be conceived, and indeed are only Chimeras, and Whimsies arising from Immature Thoughts and Imaginations— Mind then and regard it seriously; Woman was prepared, as we may in some measure term it, upon Mature Deliberation, or Second thought▪ as a help meet for Man, who else must have continued in Solitude for the greater part, even with an imperfection of his Felicity, in his so glorious a Paradise; seeing all other Male Creatures had their Similitude of another Sex: and then again without some new found-out-way of Peopling it, so fair a Fabric as this Word, built with no less Power and Wisdom, than that of an All-powerful and Alwise God, would have become the Habitation of irrational Creatures; and certainly the joining of Hands and Breasts in a Matrimonial Estate, is of all other temporal Conditions the Happiest, especially where Reciprocal Love, and inviolate Faith are concentered; for there no cares, Fears or Jealousies, Mistrusts, Hatred, can enter to disturb the sweet Repose and Harmony of Minds; there is a strict Union wherein a Man and a Woman so joined are said to be one Body, one Flesh, and as we may term it one Soul, because their Souls move jointly in an Harmonious Consent: nor was it the least Care & Goodness of the wise Creator to ordain so near a Union; and especially for these two Causes the first for the Increase of Posterity, and the second to Bridle and bound Man's wand'ring Desires and Affections: and in this near Conjunction God pronounced his immediate Blessing. Columela tells us, out of the O●conoms of Zenophon, That Motrimonial Conjunction appointed by Nature, is not only the most pleasant, but profitable Course of Life, that may be entered on for the Preservation and increase of Posterity; wherefore since Marriage is the most safe▪ sure and delightful Station of mankind, who by the Dictates of Nature is prone to propagate his like; he does in no wise provide amiss for his own Tranquillity who enters into it, especially when he comes to Maturity of years; for we must allow there are many Errors and abuses in Marriages, contrary to what is ordained for the Felicity or either Sex, of which we shall treat hereafter. Our Blessed Saviour has pronounced dismal Woes against those that give themselves up to unlawful Lusts, and the worst of all Miseries is, that without timely and sincere Repentance, it exludes them the Kingdom of Heaven.— Marriage is objected against but by a very few, unless such as refuse it, that they may live with more Security, and less interrupted in their Lawless Courses: However, in those Courses of Life they find Disappointments, Anxieties and Disquiets, the loss of their Reputations, Health, and Lavishing away their Money and time, beside the throwing their Souls into an eminent hazard; nor do we at all see what Pleasure they can ●●ke in the treacherous Smiles of ●n Harlot. Mercenary Love c●n never be cordial, and therefore consequently breeds no true Content even in the Enjoyment, but rather a Snare to overwhelm and finally destroy such as press upon it. Solomon the wisest of Men, who had in a great measure experienced this, tells us by sad Experience of a remorseful Conscience, that such fly as a Bird to the Snare of the Fowler, and go as an Ox to the Slaugter, till a Dart strike through the Liver. If in this way they have Children (the sweet pledges of chaste Love) which seldom happens, they rather become a reproach and scandal, than a Comfort to them. Harlot's are fitly compared to Swallows, who when the sharp Winter of Adversity or Sickness comes, sing no longer to their Morning wakes, but on expanded wings leave the Coast, and fly to a warmer Sun; when a Virtous loving Wife is a cordial Friend in all Adversities, and her greatest Love is proved and found in the greatest Affliction, and like a faithful Companion, not only shares with him pariently, but assist him in all Adversities, cheerfully passing through Difficulties and Dangers to serve and oblige him, never disputing his lawful Commands; but readily, and with a willing mind obeying and performing them to the utmost of her Power: Sickness or Poverty makes her not start aside; but she takes them as occasions to manifest her entire Affections; when the proud imperious Harlot will do but what pleases her even in his prosperous days; and when a Cloud over-shadows him, she leaves him Comfortless, in Darkness and Misery; she sucks him indeed whilst he has any Blood of Substance left, like a Horseleech, always craving, but never satisfied, displeased at every thing he does, if he grants not all her Desires, and they very ●nreasonable ones; even her best Pretendings are only Flatteries, and her Allurements only artificial Charms; she regards not his growing Ruin or Miseries, but rather bushes him into them, and the sooner she undoes him, the greater is her advantage, because than she is at leisure to lay her Snares for another, and so goes on till her feet take bold of Hell; her Vows and Tears, and Swoonings are all feigned and artificial, like Beauty. Gesner, tells us a Story, That a young Man travelling from Athens to Thebes, by the way met a beautiful Lady to appearance, Glittering in gaudy Attire, shining with Gems and Gold, as the spangled Arch of Heaven with Stars; she saluted him, and seemed to be much Examoured of his Person; declaring she had a long time watched the oppurtunity to find him alone, and thereupon invited him to her House, which appeared stately, and richly furnished with all things desirable, which she proposing to make him Master of, the Proposal so wrought upon his Courteous Inclination, that he put off his intended Journey, and complied with her Desires; b●t long he had not done it, ere a Holy man▪ whose eyes were better open to the deceit, warned him of the danger he was in, and by his Prayers removed the Enchantment▪ for it was no other, and then he perceived her loathsome, deformed and ugly, to Detestation and Abhorrence; all the deluding Temptations disappeared, and then she with some unwillingness confessed her Design was to get him into her Power, that she might destroy him. This however, the truth of the Story may be credited, or disbelieved, may be fitly applied to a Harlot, who is the grand Enemy and mischief to the happy State of Marriage, the Instrument of Satan set up to hinder it, as much as in her lies; he well knows it is Diametrical to his Kingdom, and the Power of Darkness, for Men and Women to solace themselves in chaste Love, wherein they only find true Contentment and Felicity; he looks upon it as a main batering Engine, bend against him, and therefore labours to overthrow or frustrate it by sundry Devices, and where he cannot do that, he seeks to sow Divisions and Mistrust between Man and Wife, as being Wife and of long Experience▪ well knowing that where Discord thrusts i●, and scatters its Poison, Heavenly Cogitations are removed or little regarded; and by this he occasions many unhappy Marriages, raising Disquiets quiets and Discontents, false Reports and Scandals, Dislikes and Disaffectations; but these may be prevented by applying yourselves for Refuge and Protection against his fiery Darts, to one that is mightier than he who holds him in a Chain.— Marriage from this may be counted a Blessed Estate, because he who Envies all Happiness, has such an Antipathy to those that enter into it; though we may Paint the resemblance of Fire, we cannot give it a heat; no more can any conceive the Felicity attending a Happy Marriage, except they are Partakers of it. Solomon tells us, a Virtuous Wife is above the price of Rubes, and she is elsewhere allowed to be the Crown and Ornament of her Husband; and happy is he who has such a Jewel, and knows aright how to value and esteem it. Matrimony being a matter of great weight and moment, 
Marriage State further considered, etc.  tending so much to the benefit of mankind, that it seems next to the care of those things that were to secure an Immortal State; the prime end of mankind, especially in the difference of Sex, is not to be so briefly passed over as those of less Concern; therefore we must entreat Ladies, your patience, if we debate upon this matter. It is the Nature of Honour to love Attendance, and they who have found an honourable Marriage must wait upon it, and keep it so; and it is a true Speech, That it is no less Virtue to keep a Man's Wealth, Name and Honour, unwasted and fair in the World, than to purchase them. St. John Wills the Lady he mentions in his Epistle, 2 John 8. not to lose the good things she has gotten, but to get a full Reward: it had been better that some had married with far less shows of Goodness and hope of Thrift, unless they had been more careful to preserve them better; for there is nothing so miserable as to have been happy, and to fall into Misery afterward. The Praise of that good Woman, Prov. 13. is not, That she was Virtuous before Entrance into Marriage; No, it was her Proof and Practice, which made her honourable, and her Husband in her; many great Conquerors have gained a Crown, but have not long held it. St. Paul does not only tell us, That we must be Married in the Lord; but how we ought to live together, and maintain Conjugal Affections, by Compassion, Tenderness and Faithfulness.— Marriage is preserved chiefly in Four Duties; Joyntness in Religion, Mutual Love, Loyal Chastity, and Suitable Consent. As for Religion, we suppose they are already entered into it, and so they must continue not only to be Religious, but to cleave mutually together, in the Practice of all such means of Worship and Duties of both Tables as concern them; and this we mean in the parts of Religious Conversation to God: First, That they be joint in the Worship of God publicly, both ordinarily upon the Sabbath, and occasionally at other times and Seasons; as also, Extraordinary; the Word ought to be heard by both jointly, Sacraments mutually received, Prayers frequented, and all the Worship attended. Secondly, Family Duties concern not only themselves, but their Children and Servants; as reading of the Scripture, Prayers and Thanksgiving, exercising those whom God has committed to their Care, in the Principles of Godliness, and the several Duties of Inferiors. In the absence of the Husband, it is incumbent on the Wife to discharge the Duty: Thirdly, And more especially, those several Duties, which in private, and apart from the other Family-ones, are of most Concernment; which although they ought to be performed alone also, yet not always, but jointly and mutually; as to confer, Read, Pray, acknowledge their Sins, and give thanks: Fourthly, They ought to be joint in Duties of Charity, relieving those that are in want, or on whom God has laid his afflicting hand, whom by occasion God offereth to their regard; mutual Harmony in all religious Relations must be kept up and Consorted; and there is especial reason for this Duty: First, God is not the God of them apart, as before, but jointly as Married, and made one Flesh, as likewise of their Seed; and therefore he must be sought jointly by them both: Secondly, The good things which they receive from God, though they pertain to their several Happinesses, as their Faith, Hope, Knowledge, etc. yet they reach to the furtherance of each others Grace; if they be bound to have Intercourse with the whole Communion for the increase of Grace, how much more than ought it to be one with another? Thirdly, Whatsoever they enjoy, good or evil, in a manner they enjoy it in common. Their Infirmities are common, each suffering and feeling a share of the Calamity that falls: Their Blessings, as Health, Wealth, Success, etc. are common, their Calling and Business common, tending to the common good of them and their Children, their Crosses, their Misfortunes, their Dwelling, their Posterity, and the like, are in common; Why then should their God be several, their Relighion and Worship disjointed? certainly it must be mutual, Wants and Needs must reconcile and unite them to one God with common Consent.— Fourthly, Religion is the Golden Cement of all Fellowship and Unions, both to knit and to sanctify the same more firmly and closely together; that Union that is not thus fastened, is but like the Foxes tied together with fire Brands between their Tails; which uniting dissolved with pain and loss. The Jews have a pretty Observation upon the Hebrew Name of Woman; the first and last Letters whereof make up the Name of Jah, God, which if they be taken from the middle Letters leave all in Confusion, for they signify Fire; so if God encloses not Marriage before, and after, and be not in the midst of of it, by the Band of religious fear, and dread of breaking out, it is nothing save a fiery, Contentious and an implacable Condition: But this Consent of both in the Lord, is the most firm and blessed of all; what a pleasant Glass it is for a Husband and a Wife to see each others Faces in! yea, even their Hearts, and to be acquainted with each others Graces or Wants! to be assured of each others Love and loyal Affection! Then to look how they stand affected to the Band of their Union (we mean Fellowship in Religion) Faith, Hope: now let us Examine this Truth, but only in one Prime and chief Act of Religion, and that is Faith in the All-Sufficiency of Providence, and that will teach us the rest; what is the Marriage Estate, some only a Stage of worldly Care to act her part; single Persons never come effectually to understand what Care means, but married People, let them be never so wealthy and loving, have peculiar Cares and Consideration of this: in some Countries they were used to hang a Cloth in the Bride. Chamber on the Wedding-day, called a Care-Cloth, that it might allay the Excess of Joy in the married People, by minding them they must expect some Bitterness to be mingled with their Sweet; and indeed it may always be Fancied to hang in every Bride-Chamber, unless Faith take it down, and fastens their Care upon his Providence that careth for them, cutting off all superfluous Care of things in worldly Matters: now this Grace belongs jointly to both of them, to prevent great Evils, that else may follow in being over careful for the things of this Life, and by a too eager pursuit of them (perhaps by unlawful ways) to heap up Riches, they squander away that precicious time allowed them to barter for eternal Happiness; till a Cloud of Age comes on, and at its Heels the Night of Death, in which none can work out their Salvation; and then the main end for which they were made is utterly lost, and it had been better they never had been made. But when the Burden of their care by Faith, and a firm Reliance on God, is thrown upon him, he will sustain them, and make their Cares easy and seasonable to them. Let the Lord be their Portion, Rock and defence, and what can distract them? they will draw sweetly together in the Matrimonial Yoke, committing to God the Care of their Bodies as well as their Souls, remembering the wonderful Effects of his Providence; how it feeds the young Ravens, clothes the Lilies, and satisfies the Lion's hungry Whepls, when they cry for lack of Food; and these Considerations are more strengthened in a joint Consent to all Graces, as Hope of Salvation, a fit Preparation for Death; Mercy and Compassion, Love, Fear, Meekness, and the rest, all which in their kind under Faith, serve to furnish the married Condition with Content and Welfare; what can so assuredly bring in Blessings to the Bodies, Souls, Families, Posterity and Attemp of each other, as Joyntness of Religion, when both are agreed, and one builds up as fa●t as the other? when no sooner the one Erterprises any lawful thing, but the other joins in a commending it to God for a Blessing; and when they espy any Infirmity in each other, it is reserved for matter of Humiliation till the next time; & no sooner they meet with a Mercy, but they lay hold on it as an occasion of rendering Praise and Thanksgiving for it, To the God of all Mercies and Comforts, keeping the Altar ever burning with the fuel of Sacrifice! what a sweet Derivation is this to both of Pardon and Blessing! what a Warrant is it to them, that either shall share in all Good, when as they do equally need it, so each seek it of God, and when they voluntarily make him Privy (though indeed nothing is hid from the Eyes of his Observation, yet is most pleased when Man is willing he should see his inmost thoughts) to their Doubts, Fears, Wants and Necessi●ies, what can so well assure them of a happy Condition? when Censuring, Condemning and Quarrelling with each other, is altogether laid aside; or if any such matter should by a strong Temptation prevail over them, suddenly it is turned into a mutual melting in God's Bosom, by the Griefs and Complaints they make against it, when in Christ their Advocate they sanctify all to themselves, and are in a happy State when they walk close with God, and cast their Care on him. Marriage without a Pre-ingagement or Contract looks so odd, 
Marriage Promises and Contracts in what Cases they are binding and what not, Advice about Marriage, etc.  that it appears more liker the Coupling of Irrational than Rational Creatures; and it must be by a Miracle if a Marriage hurried and clapped up of a Sudden almost, without the Consent of either Party, but as it were acted in a Comedy, only in Jest, to please or amuse the Spectators, ever proves happy or successful, tho' Loves flames are violent in their full Blaze, yet they must have time to kindle, and by degrees rise to that height of Ardour; for his Infant fir●s scarce warm the Bosom, and for want of diligent Tendance many times die almost as soon as born; wherefore our advice is, there ought to be a settled Love, before the Joining of hands; or Cupid, who loves to make Sport and Pastime with poor Mortals, when he has as it were by surprise, thrust their beads into the Noose, will retire laughing and leave them tugging and struggling with dislikes and discontents, when you are too fast to get loose. Move then with Caution and deliberation, first to consider the Fitness and Equality of the Person, in Years, Lineaments and Fortune, and by degrees settle your Affection, which if you can cordially do, then be not over Scrupulous or Timorous, as many have been, and thereby lost great advantages, to enter into a solemn Contract, which is a binding and uniting your hearts in the sight of Heaven: and since this word Contract has startled some, and stumbled others, and has been construed divers ways, sometimes to advantage, and sometimes to prejudice, and indeed has made a great Noise in the world, in Relation to Marriage, where those who have no regard to solemn Protestations, or are Light and Unconstant, have had to do with it; to gratify their own Desires and Lusts, and decoy and deceive and betray such as have credited their Oaths and Vows: but to come nearer to ou purpose, we mean to Explain and Expose it honestly, and as in itself it bears, that it may not stand up as a Scarecrow in the way of Matrimony, where there are real and cordial Intentions sending towards it, and in such Cases as it may be lawful, not hindered by Proxsanguinity, too near affinity, Impediments in Nature, or the like. Marriage being really intended between Party and Party, after Liking, Courtship and Settling of Love, promises are the Antecedents to the Contract; for we must know, that although an Explicit or Express Contract hath in it the greater force, external before men, to tie the Parties to Marriage; yet the Mutual promises of them both Jointly made, before or after, seriously and with solemnity of mind, are binding before God and in their own Consciences; and indeed the difference between such a promise made between Party and Party only, and a Contract before Witness, is not formal but accidental, and both are true real Contracts and Covenants; and if there be something in the expressed Contract which is not in the other, in respect of outward Obligation, the being of the Express Contract rests in the Deliberate, Voluntary, Mutual and Honest Resolutions of the Parties among themselves, which being passed give the Essence to Marriage before the other came, and is the Foundation and Ground of the latter; for otherwise it might be said, that any passage of Expression between two, before Witness, falling from Parties in Rashness or Sport, or upon a Question demanded, might carry the force of a Contract, which no one of any Sense can imagine, by reason that the Express Contract before witness implies a Formal, Mutual Consent between themselves, not now to be questioned, yet for special Causes to be more solemnly, publicly testified, for the avoiding ma●y Inconveniencies that might otherwise arise. The Parties who before such promise made were at their own dispose, but after such a mutual promise they cease to be their own, and pass over themselves each under God to the other, insomuch that whatsoever other promise should be possibly made, by both of them or either of them, to any other besides themselves, if confessed, doth disannul itself, and is ipso facto void by virtue of the Pre-ingagement; but although it be denied, yet nevertheless they are bound before God, so that they shall be ever culpable before him without extraordinary Repentance; for we must allow that a private Promise ought to have the same force as a public Contract; for though man cannot make a right Judgement of the sincerity of Intention in such cases, yet God discerns their most secret thoughts, and if they invoke him to witness what they intent not, or tho' they really intended, and yet upon intervening disgust perform it not, they in so doing dishonour his holy Name, and he will most assuredly punish the Affront done to his divine Majesty; for the true nature of self-renouncing and self-resigning, resides as fully in a private solemn Promise, as in a witnessed Contract; therefore they are not two things, but the same with divers Circumtances, as we shall show hereafter. Many times it happens, that Love is depending between two Parties, and there are some reasons to be given why the Marriage is delayed, as not of years to possess an Estate, make Jointure, or the like; and than if the young man comes to hear any one is Courting his Love, though as yet he has made no certain Promise to her of absolute Marriage, and they remain free at their own dispose, if he than comes to her and desires her not to accept the offer, because he is resolved to marry her as soon as is convenient, and she again promises him she in such Consideration will admit the Addresses of no other to any effect, than such a promise is binding in Conscience, and ties the Party to marry her before God, and if there be any withness of it, stands good in Law; because by the hopes he has given her, that she shall be his wife, he defrauds her (if he deserts his promise) of a possibility of equal Advantage, by putting off those who were desirous to enjoy her in such a state: and so again when a man has desisted from prosecuting his Love-suit for some time, tho' a kind of an amicable League continues, and the woman, (for what cause we determine not) is minded to go beyond the Seas, or to reside at a great distance; and the man hearing of it, and fearing by that means to lose her, goes to her, and ●●esses his Love with more Earnestness, telling her that it will be a great affliction to him, to part with her so far out of his reach, he really intending to marry her, if she will stay; and upon that if she puts off her intented Voyage or Journey, it implies a Consent, and is Equivalent to a promise of Marriage; though before she was tree and at her own dispose; and in Conscience she cannot break off. And now it may be demanded by some, what promise does realize marriage before God? To which we answer, That such a promise so binding must first be mutual, Secondly, Voluntarily made, with free Consent, without Compulsion, Aw or Fear: Thirdly, It must be without Error, that is, such an Error as overthrows and contradicts itself. First, than again it must be mutual, and equal, not of one to the other, but of both reciprocal to each other; for if such a promise be a putting one's self into the power of another, then as no one can put him or herself into another's power, without an act of the Resignation of the Liberty before had and possessed, so can neither each of the two parties give up their Liberties without mutual Consent, each to other: For in marriage the yielding the right of one receives a right in another, and therefore it must be mutual and reciprocal, if one shall lay claim to the promise of the other, and yet suspend his own, as thinking thereby to tie the Party to his own time, and leisure, himself being free, he is deceived: For Marriage Consent must be mutual, and that party withdrawing as it were by such delays, his Consent doth in that respect Extinguish and make void the others promise from the snaring the promiser, except afterward the other party shall as freely come in as the other did, and so make the promise mutual and equal. We have read of a sad Accident upon this Account, that befell a Suitor to a young Gentlewoman, for having won her affections, he had no regard to marry her, but growing proud of his Conquests, boasted of her Easiness, and so left her without any deep Engagement or Concern on his side, which slight neglect in a little Time, changed her Love into Hatred and Disdain, and being of a good Family and Rich, she wanted not Suitors, but quickly gave herself in Marriage to another, of which he had no sooner Knowledge, but at a time when he was playing upon his Lute he suddenly starting up broke his Lute to pieces, and ran distracted, being justly punished by his own folly.    


N.  NEst, 
contracted for Agnes, cha●t or holy.  Nichola, 
a conqueror of the people.  Niphe, 
i fair,  Nahomi, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nagnomi, i beautiful, pleasant.  Naides, 
a certain sort of Nymphs or Virgins held by the Ancients to ●e Goddesses, and worshipped by them as such, having their charge assigned over Rivers and Fountains, perhaps being Spirits that haunted those places, and as they saw it convenient, put on pleasing shapes to gain adoration from those that wandered in a melancholy posture to or by those solitary places.  Naprae, 
a sort of Wood-Nymphs fancied or fabled like the ●ormer, and held by the rural people in the like Veneration, upon the same account, their name being taken from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifying a Wood  Nev●u, 
Surnamed  Magdalen, 
was a very Learned and Ingenious Lady of Roches, in Poitu, famous for her parts and ingenuity, leaving divers of her Writings of considerable use behind her, and had a daughter no less accomplished in Learning and Ingenuity, which was improved the more by her great industry in the Arts and Sciences she had brought up in by her careful mother, to the praise and lustrution of her sex.  Niobe, 
Daughter of Tantalus, wept for the death of her children so immeasurably, because they were slain for boasting themselves equal in birth to those of the Goddess Lat●n ●●iz. Appolo and Diana, that she is feigned to be turned into a perpetual weeping Marble Pillar, and that sympathising with her grief, the natural Marble has ever since wept against Rainy and cloudy weather. She was Wife to Amphio●, King of Thebes, who was said by the melody of his Harp to bring together the stones that built the walls of that City, and from her came the saying of a mourning Niobe when any of the fair sex is too much overwhelmed with tears and grief for the loss of children or relations.  Naomi 
was mother in Law to Ruth the M●abitess, who was married to Booz, the Father of Obed, the Father of 〈◊〉, who was the Father of David, from whom, according to the flesh, Christ took upon him, in the fullness of time, by a Lineal Descent, our humane nature, to redeem lost mankind, and reconcile us to a state of happiness.  Nox, Night, 
or the Queen of Night, was by the Ancients styled an Heathen Goddess, and accounted the daughter of Primitive Chaos, and darkness. Some likewise held her to be the Daughter of Heaven and Earth, married, as Poet's fable, to Erebus, the God of the lower Region of Hell, by whom she had four children, viz. Fate or Destiny, Old Age, Sleep and Death; and she was painted by them holding two infants in her arms, one sleeping and the other waking; the one fresh coloured ●●●e other pale or inclining to blackness, denoting sleep, the office of night, to be the Image or representative of Death.  Nitocris, 
Queen of Babylon, was mother of Lebinetus, whom Cyrus, the great King of Persia, thrust from his Throne though to prevent that City falling into the Enemy's hands, caused the great River Euphrates to be turned from its wont course, and brought it through the streets of Babylon an other way; that by the rapidness of its course it might frustrate the Entrance of the Persians, causing a Bridge likewise to be laid over it, and her Tomb to be erected over the principal Gate of the City, the which when the Persians saw, she was notwithstanding buried in; and when some time after Darius hoping by the promise of a Superscription to find great store of treasure therein, sound nothing but a sharp reproof engraved on a stone, for disturbing, through covetousness, the Repository of the dead.  Numbers 
were of so great account among the Greecians for their usefulness, and the harmony and agreement as to mysteries, and parts of the Creation sound in them, that in their Heathenish Times they set up an Idol which they called Numeria, or the Goddess of Numbers, or accounts, and paid Adoration to it.  Nymphs 
in general were accounted in the time of Paganism of an immortal Race, fabled to be the daughters of Oceanus and Thetis, and were distinguished into Nereids and Naides for the waters, their Dryads and Hamadryades had the care of the Forests assigned them, the Napeaes of the Meadows and Groves, the Oreades of the Mountains; some supposing them to be departed Souls haunting places they most delighted in when they lived in the body.  Nursery-Maids. 
If you intent to fit yourself for this employment, you must naturally incline yourself to love Young Children, otherwise you will soon discover your unfitness to manage that charge; you must be very neat and clearly about them, and careful to keep good hours for them, both to arise and go to bed, likewise to get their breakfasts and Suppers at good and convenient time: Let them not sit too long, but walk them often up and down, especially those who cannot go well of themselves; you must also be extraordinary careful and vigilant, that they get not any falls, through your neglect; for by such falls many (the cause at first being unperceivable) have grown irrecoverably lame or crooked. Therefore if any such thing should happen, besure you conceal it not, but acquaint your Lord or Lady, Master or Mistress thereof, with all convenient speed, that so means may be used for their Child's recovery before it be too late. You must be extraordinary careful that you be no●/ churlish or dogged to the children, but be always merry and pleasant, and contrive and invent pretty sports and pastimes, as will be most suitable and agreeable to the children's age; keep their Linen and other things always mended, and s●●ter them not to run too fast to decay. Do not let the children see that you love any one child above the other, for that will be a means of dejecting and casting down the other.— Be careful to hear them read if it be imposed upon you, and be not too hasty with them, have a special care how you behave yourself before them, neither speaking nor acting misbecomingly, le● your 〈◊〉 Example prove the Subject of their imitation.  Night-Walkers and Divers. 
I join them together as being but one and the same thing; for she that is a Diver or Pickpocket is an infallible stoler or Nightwalker, 
This Occupation is contrary to all other, for she opens her shop-windows when all other Trades are about to shut them. The Night approaching she rigs herself in the best manner she can, with some apparent outward Ensign of her Protection; having weighed Anchor, and quitted her Port, she steers her course for some one principal street, as Cheapside or Cornhill; with a gentle breeze she first sails slowly on the one side, and if she meet never a Man of War between Snow-hill and the Poultry, she tacks and stands away to the other side; but if she be a tolerable right Frigar, she is laid aboard before, ma●e fast with the Grapplings, and presently rummaged in the Whold; sometimes she shears off and leaves my Man of War on fire.— You shall know her by her brushing you, s●riog in your face, often hasting in the street by gazing about her, or looking after some or other she hath brushed; but the most infallible sign is ask of Questions, as What is't a ●l●ck? or, I am a Stranger, which is my way to such a place?— If she is picked up, she will make an hard shise but she will give a man something whereby he shall remember her as long as he lives; besides it is ten pound to a penny but she plays the Diver, and picks his pocket. I shall conclude this head with the following relation. It chanced one time, that a Nightwalker (who shall be nameless) traversing the s●re is; and with other Associates exposed to the like looseness, entering an House of Good fellowship, where any light commodity might be purchased for money: the Protrectress of that brittle Society, to discover her Office and Quality, demanded of these Cavalieroes if they would have a Withdrawing-room and a Mistress? By all means (〈◊〉 these Gallants) for what end came we hither? And having bestowed them in several rooms; Every one was readily furnished with his light Courtesan. But this prodigal young Gallant on whom the Subject of our Discourse is here Sce●ned, had of all others most property in his for she was his own wife. What a strange kind of passion or Antipathy this intrview begot, I leave to the strength of your imagination; who can to life present two such Objects, as if you had been in presence of them. Lon●●as in ●re the one could utter one words, to the other 〈…〉 sometimes disclosing passion, sometimes shame. A●●●tion was far from giving way to any amorous encounter: and though Looks might speak, their Tongues had quite forgot all Dialect. At last, after a long continued silence, in an abrupt disjointed manner, her Husband addresseth himself thus unto her. Ha, Minion, have I found you? Have your many Curtain-Lectures edified you thus? Have I found your way of trading? And are these the Fruits of your teaching? Well! go on. We are now both so far entered the high beat-path of folly, as it were madness for us to hope ever to wipe off our dispersed insamy. No, Sir, quoth she: To despair of recovery, were to conceive a distrust in God's mercy. But believe it, Sir, howsoever you esteem me, I am not what I seem to be. There are no places I affect; nor trading I conceit. I am what I have been ever, careful of the render of mine honour, Now, the occasion of my coming hither, was the knowledge I received, how this House was your familiar Rendezvous. A place which you mightily frequented; and where your Fame stood dangerously engaged. Your Person I described to the mercenary Governess of this hateful Family; that if I might be exposed to any, it should be to such an One as I described, which upon hope of sharing with me, she Promised. Now, Sir, reflect upon yourself, in me: how vo●●ous would these soul actions of looseness appear in me! how contemptible would they make my person appear to any modesteye? And are these such inexpiable crimes in the Weaker Sex: and must they be esteemed such light Errors in you whose strength is greater? Is modesty too effeminate a quality for man to retain? Is the Spirit of man to be employed in that most, which detracts most from man? O, recollect yourself, Sir, and you will see, nothing can more transform you from yourself, nor blemish your inward beauty; nor enslave you to servile fancy; nor deprive you of future glory, than aflecting of these Consorts of ●n and shame. The only conduct that these will afford you, is to the Hospital, where they will leave you. Be pleased to put off yourself a little: and with a s●ngle eye to observe their li●ht Embraces. Proceed these, think you, from a resolved love? Will they not for base lucre, show as much kindness to their next Suitor? And can there be any true affection, where the Party makes no distinction? Nay, tell me, would the faithfullest acquaintance you have among all these, relieve you, if your Fortunes had lest you? Or afford you one nights Lodging, if want surprised you? Have they not got the art of professing what they least intent: and sacrificing love where they have none to bestow? Return then to your own house: and find that in a lawful love, which you shall never enjoy in hateful lust  
This advice delivered by so deserving a Creature; and in so winning a manner, might have wrought singular effects in any pliable or well-disposed Nature, but so strongly steeled was his relentless heart unto these, as with a disgraceful and uncivil Kick he pushed her from him.   Natural modesty 
and affection. Intemperance is visible in but few of the very worst of Females; Meekness is seldom disordered in them without great provocation; and as their Sex is generally more difficult to be exasperated, they are more easy to forgive than ours: 'Tis for the most part our Fault if they injure us. Modesty is so inherent to their Frame, that they cannot divest themselves of it without Violence to their Nature. We have heard of some Ladies who have been modest almost to a Crime.— Candaules had the Vanity to expose his Queen Naked to the View of his Favourite Gyges, to show him what a Treasure of Beauty he was possessed of: The practice was not so dexterously managed, but the Lady was sensible of the Abuse, and requested her Husband to kill the conscious Spectator: which he refusing, she applied herself to the Other, engaging him to kill the King. We hear of no former disgust that she had to her Husband, but since he would not dispatch his Friend, her Modesty could not bear to have Two Witnesses of her undressing, alive at the same Time.— Some have been so tender in this Point, that they have severely revenged the most harmless Accidents upon themselves. In most uncultivated Nations, the Women are not without a sense of this Value. An Indida Girl, in one of our Plantations, while she 〈◊〉 at Table, according to her custom, it happened that in taking off a Dish, she slipped upon the Handle of a Knife that dropped out of her Hand, and in her Falling discovered Part of her Body, whereof being sensible by the Company's laughing, she gave them as sudden Occasion to be serious; for she was no sooner removed from their sight, but she drenched the same Knife in her Lifes-blood. And a late Historian tells us a Story not less remarkable of a certain Prince, who to divert the uneasiness of a fruitless passion, betook himself to Travel. Returning after several Years Absence, his first Enquiry was about the Lady, who he would have debauched who then lay desperately sick. He strait hastened to her house, and fearing to come too late to find her alive, he pressed abruptly into her Chamber, and the Attendants being at a little distance, he kneeled at her bedside to crave her dying Pardon. She had for some hours before lain speech less, but her surprise at the sight of him, recovered her so much breath as to utter softly these Words: Prince, I die for You, which I have now only confessed, because I have therewith spoke my Last. Which being said, she immediately expired. Here we see an Example of their Continency, and a sacred Respect to the Marriage-Vow: This, and innumerable Instances beside, sufficiently demonstrate their Truth and tha● they can be just even where they cannot affect.— Let us therefore take a little pains to examine how they have acquitted themselves in this Particular. Certainly there needs no better Argument for Chastity in Women, than Love to their Husbands; and I dare appeal to the generality of Wives in all Ages for a joint Consent for putting the Trial of their Virtue upon this Issue.— I might carry you into Greece, and there show you the Ashes of Evadne, who cast herself into the Flaming rile of her Husband. The Web of Penelope was too strongly wrought for Time or Slander to unravel. I might produce the Cup wherein A●misia drank the Ashes of her Husband.— The very sight of Pompey's bloody Garment was enough to s●ike Julia dead without enquiring into the Disaster.— Sus●itia being strictly kept by her Mother lest she should follow her Husband Lentulus into banishment, putting on the Habit of a servant, past through the Guards and Watches, and came by secret flight to the place where he was proscribed; leaving all the pleasures of Rome to participate in the miseries of a Husband.— Pliny the Younger informs us of an Acquaintance of his in Italy, who was perpetually afflicted with a most tormenting sickness: his Wife impatient to see him languishing so long in misery, took advice of all the skilful Physicians, and being assured from every one, that her Husband's Distemper was incurable, and without so much as any possibility of the least Ease or Relief, she resolutely advised him to be his own b●st Physician, and rid himself from his Malady at once by a sudden and voluntary Death: But finding him a little surprised and backward ●o ●o violent a method. Do not thank (said she) that the Torments I see thee endure, are not as sensible to me as to thyself, and that to deliver myself from them, I will not make use of the same Remedy I have prescribed to thee. I will accompany thee in the Cl●e, as I have done in sharing all thy Pain; Fear nothing (my Dear) but believe that we shall have pleasure in this passage that will free us from misery, and we must certainly go happily, going together. Having thus spoken, and roused up the Courage of her Husband, she resolved that they should cast themselves headlong into the Sea, from a precipice that hung over it. And that she might maintain to the last that vehement Affection wherewith she had embraced him during his Life, she would have him die in her Arms; and lest they should break their hold in the Fall, she ●ied herself to him with her Girdle: In this manner she plunged down with him, having no other fear upon her in this Adventure, but of being separated from him in her last gasp.—  Naked Breasts. 
We find by lamentable; if I may not say, fatal Experience, that the world too much allows nakedness in Women: and 'tis now passed into a custom so general, that it is become common almost to all Women and Maids of all sorts of conditions, and hath spread itself abroad into most parts of the Earth. But however, let us labour to imitate the zeal of St. Chrysosi●me, and if we cannot prevent this disorder, let us strive with him to make these Women know how great their Fault is in coming to Church in such undecent Habit, and if I may presume to say, so as it were half naked. Do you come into the house of God as to a Ball? says that great m●n to them. Does this pomp, this soft and wanton Delicacy, this affected nakedness any whit suit with or become the state of Supplicants and Criminals? But let me not only pour out my Laments for those who appear vain and light in sacred places, but also let me show my fear for them who do not fly their company, or who turn away their Eves from those places where God more immediately bestows his gracious presence to cast them upon those Idols that are so ga●●hly and immodestly dressed up. There is always danger in attentively looking upon a Naked Breast, and there is not only a great danger, but a kind of Crime in beholding it with attention in the Churches. The sight of a fair Neck, and pretty swelling Breasts, are no less danger●● for u● than 〈◊〉 of a 〈◊〉 and it is then we may say with the Scripture, that the Devil makes use of the Windows of our Bodies for Death by sin to enter into our Souls; and I believe that the Patriot Job had a mind to teach us this Truth, when he declares, that he had made a covenant with his Eyes, to the end that he might not think on the beauty of a Maid. Let us then remember that maxim of the Great St. Gregory, that it is a mighty piece of impudence to look upon that which we are not permitted to desire. David sinned for being too prodigal and free of his looks, and one single Glance sufficed to make him fall into sin. That Prince was holy, and Bathsheba, on whom by accident he cast his Eyes, was innocent; but she was naked; David saw her in that posture, and there needed no more to make David lose his Holiness, and Bathsheba her Innocence. Who is this proud one that will refuse to be instructed by so great an Example, and who, after this Example, will not avoid with care the sight and address of a Woman that openly exposes all those Charms which she thinks are most beautiful and surprising. Surely then they cannot be exempt from blame who do show their Breasts and Shoulders at so extreme a rate, since they cannot possibly be ignorant that that nakedness must needs be much more powerful than words to excite the Motions of Concupiscence; for who does not know that the Eyes are the Guides of Love, and that it is through them that it most commonly steals into our souls. If the Devil sometimes makes use of the Ear to seduce our Reason, he does a most always make use of the Eyes to disarm it, and to bewitch our hearts. A naked breast and bare shoulders. are continually speaking to our hearts, in striking and wounding our Eyes; and their language, as dumb as it is, is so much the more dangerous as it is not understood but by the mind, and the mind is pleased with the understanding it. The Beauty of a Neck which is presented to our Eyes, hath nothing but what attracts and allures us, and as it does not cease speaking to us in its way and manner, nor cease soliciting us, and being pleasing to us, it at last triumphs over our liberty, after it has abused and betrayed our senses— Men do very well know how dangerous it is to look upon a naked bosom, and your vain and light Women are sensible how advantageous it is to them to show it. Men say, and say again to the Women how much they are smitten at the sight of their Necks and Shapes; The Women know the pernicious Effects which the beauty of their Shapes and Necks produce in the minds of men, when by their naked Breasts they do not only expose themselves to the loss of their Reputation, but they do greatly run the hazard of losing their Innocence too; Their Chastity is even struck and wounded by every glance of a loose and wanton Eye, and their modesty is shockt by the vain Approbations which are given them; the Idea of their Breasts does not less enter into their imagination than into that of the men, who consider it attentively, and commend it; and, as they most commonly do, join the Idea of all the Body to that of their Breasts, being persuaded that they show the beauty of the one to make that of the other be better judged of. There is no Age nor Quality which exemp●s a Man from being tempted by the sight of a naked neck or breast, and the Inclination that Nature inspires into us for our Neighbours, proves oftentimes a disposition to the dishonest Love which the Devil suggests to us. After this what can there be alleged for the Justification of those Maids and Women who affect going with naked Necks? Will they say that they ought to be suffered to uncover their Necks, etc. since 'tis lawful that they should go with their Faces bare? It may be answered them, it is only through condescension that the Church allows them to go without a Veil over their heads, and that this relaxing of the modesty of the First Christians cannot serve for a reason to give them greater liberty, and to conform themselves wholly to the Vanities of the Age. In my Opinion, nothing discovers lightness so much as to make strange Eyes familiar with the knowledge of your Breast. No serious Judgement can conceit less than lightly of such exposed beauty; which that Epigrammatist glanced at happily, when seeing one of these amorous Girls, who had no meaning to lead Apes in hell, but would rather impawn her honour than enter any Vestal Order, attired in a light wanton Habit, and breast displayed, and this in Lent time; when graver attire and a more confined bosom might have better becomed her; he wrote these Lines: 

Nunc emere haud fas est (est Quadragesima) carnes;  
Quin mulier, mammas, contegu ergo tuas?   

With breasts laid out, why should I Shambles tempt;  
" Its held unlawful to buy flesh in Lent.   
Dainty Nipples (said that excellent Moralist to a wanton Gallants) why do ye so labour to tempt and take deluded eyes? must not poor wormelins one day tug you? Must those enazured Orbs for ever retain their beauty? Must Nature in such ample measure show her bounty, and you recompense her love with lying snaires to purchase fancy?— These instances I the rather insist on, because there is nothing that impeacheth civil same more than these outward fantastic fooleries. Where the eye gives way to opinion: and a conceit is conveyed to the Heart, by the outward sense: For, as by the Countenance, piety is impaired; so by the Eyes is chastity impeached. Where this is and hath been ever held for an undoubted Maxim: Immodest eyes are Messengers of an unguarded heart. The principal means then to preserve reputation, is to avoid all occasion of suspicion. And forasmuch as we may suffer in our same through trifles, as well as motives of higher importance; we are to be cautious in the least; lest we be censured in these, though we send not in the greatest.   Nuns, 
their Institutions. Nuns, The end of Constituting them was a design of continued Chastity under certain Vows, that once being entered into, were not to be Violated, but to continue Virgins, that so the Cares and Troubles of the World which too frequently happen in a Married Life, might not hinder them from Dressing and Adorning their Souls with Robes of Righteousness, to be fit Spouses for the Glorious Bridegroom at his coming into the Marriage-Chamber of Eternal Rest; but though it was intended to a good end, in like manner other Pious Institutions was corrupted in time; Pope Pius the first, among the Christians, allowed Nunneries, Decreeing that none, till they were of Understanding, should be admitted, and that then it should be done Voluntarily, not by wheedling or compulsion, and they to be twelve years old at least, and their Consecration to be on Epiphany, Easter-Eve, or the Feast of the Apostles, except when any that had made that Vow of Chastity fell sick without hope of Recovery; and that none should meddle with a Cup, or put Incense into the Cenior, was the Decree of Secherus, in the year 175. St. Paul Intimates it to be a good Institution when he says, Let no Widow be chosen before she be threescore years of Age; and Jepthas' Daughter is not allowed by the best Writers to be Sacrificed, for that would have been an Abomination to the Lord, as strictly forbid by the Mosaic Law, but that she was made a recluce, and kept a single Life, which occasioned the Daughters of Israel to go up to visit and comfort her in her solitary state.  Nunnery, 
a College of  Nuns 
that were Christians, were usually Consecrated by the Bishop or Priest, who covered them with a Veil, the Abot or Abtress, upon pain of Excommunication, not being to meddle in it; the Virgin to be Consecrated, was presented to the Bishop in her Nun's Attire, standing at the Altar, with Tapors burning and Music, when at the putting on the Veil these words were expressed, viz. Bohold Daughter, and forget thy Father's House, that the King may take pleasure in thy Beauty, to which all the People present saying Amen, the Veil was cast over her, and the Religious Women that were to Enjoy her Society Kissed and Embraced her, after which the Bishop blessed her, and Praying for her, she departed to her place, there to be Instructed by her Seniors in good Works, and for this purpose many Nunneries were erecte● in all parts of Christendom, and at first there was something extraordinary of Devotion in it, but at length it has degenerated and corrupted, as many things whose Original Institutions were very commendable, have done, for no Cloister or Stone-wall can keep out 〈◊〉 thoughts where the mind is impure, for Love and Lust will find a way to be satisfied, even in these retirements, of which many give large instances; but we not so much as dreaming that the Ladies of our Nation will be over hasty to part with their sweet Liberty for such unprofitable Confinements, it matters not whether we enlarge upon this Subject, or briefly touch upon it for the sake of variety.  Nose, 
Remedies for such Vices as are Incident to it.—  Noses, 
are the ornaments of Faces; beauty is a nice and cleanly Dame, who loves to have the Nose (though but the sink of the brain to convey from it what is noxious) kept neat and handsome, as well as the other parts, which are designed for more Honourable uses. If there be any obstruction, soreness, or any thing that appears unseemly, or occasions offence to the smelling in the Nose, as being afflicted with some sore or ulcer, take Calamus Aromaticus, Gelingale, Damask roses and Lavender, dry them that they may be reduced into a fine Powder, sift it well, and snuff it into the Nostrils proportionably at sundry times.— Next, take one Scruple of London-Tre●cle, dissolve it in White-wine, and snuff it several mornings up the Nose; you may, for want of the former, take Cloves, Lignum, Aloes and Roses, each two Drams, Spicknard a Dram, Musk two Grains, pulverise what is capable so to be, and put them into a Past, and with White-wine, make them into little Pills; and to use them, dissolve one in Rose-water, and force it up into your Nostrils; but first wash them well with White-wine, wherein Rose-Leaves and Lavender have been boiled, and it will not only cure the Distemper, but render your breath and smelling pleasant.— Noses that are much charged with Excrements of the Brain, to clear them you must, if the Rheumetick Distillation be cold, anoint the forehead or Temples with some hoaring ointment, or hot Oil, or if the Rheum be occasioned by heat, then cold Oynments, etc. and use suffumagations of Myrrh, Frankincense, or the like, and by these means the Handle of your Face will be restored to its former beauty and pleasantness, unless you have been in any dangerous dark Counterscuffle, and for that we give no directions as to cure, but refer you to others.  Nipples, 
their Caps and Soreness, how to remedy. Nothing is so sure as when some intestine heat impairs the Radiant Whiteness of the Snow-hills, or curdles the Milky Necture of the Breasts into such a hard and compact thickness, that not being able to get forth, it lies and generates sharp corroding streams, which fret the tender outlets of Cupid's Fountains; yet here Ladies, you may furnish yourselves with recurring Remedies. Now take the green leaves of Plantain and Mallows of each four handfuls, Earthworms new prepared, six Ounces of Roses, three Ounces of Melliot, and Oil of Cammomoile one Ounce, Early-meal three Ounces, boil these together, and with a sufficient quantity of this decoction, adding Bedellium two Drams dissolved in Vinegar, make a Plaster, and apply it to the Breasts, and if after this the Paps remain hard, apply some repercussive Medicines, that the Breast may not draw more blood than they can digest; bath or anoint the Breasts and under the Armpits, with what we prescribe, viz. An Ounce of Bolearmonack and with a sufficient quantity of Oils of Roses and Myrtle make an Unguent, thinning it a little with sharp Vinegar, then take dried Mint two handfuls, one handful of Wormwood, boil them to mash, then straining, add the Meal of Lupins and Beans, each half an Ounce, make them into a Pulsis, with the Oil of Lillys, and apply it to the place grieved; If the Blood be curdled in the Breast, thus you may dissolve it, take of Smallage an handful, Oxymel two Ounces, Meal of Red Vetches and Lupins, of each two Ounces, make them into a Cataplasm; and when the Paps are subject to clecks and and chaps occasioned by hear, use things mollifying and attenuating before the Milk comes to the Breasts, wherefore it will be good for the Married Ladies, before they Lie in, to use some mollifying Pulrises, or to anoint the Paps with Bees-wax and Oil worked together with fresh Lard.  Nails, 
to Remedy the Vices incident to them. Nails of the Hands, etc. are peerly Helmets wherewith prudent Nature hath armed the active Fingers, to which if they be nearly burnished, they give a commanding Comeliness, and may at a pressing Exigency be fit materials to head Cupid's penitrating Shafts.— Nails that are Spotted, remove the Spots with these Medicaments, Incorporate M●rh with a sufficient quantity of Turpentine, and lay it on the Spots, and they will be removed; or bru●se Flax-seed, and mixing it with Honey and Wax, lay it on the Spots.— Nails bruised and becoming black, be reason of the Congealed Blood underneath, must have applied to them a Serecloth made of Sheep's Grease, Capons Grease, Oil of Cammomile; or to dissolve the Blood, use Goat's Dung mixed with Sulphor, or Incorporate Cummin-seed with Diaculum I●●atum, and Oil of Cammomile in form of an Unguent— Nails being so much bruised that they come off, to make them grow speedily again, foment them with White-wine wherein Dates have been boiled.— Nails cleft and roted, ●●icking still on, to remove them that new ones may succeed, take an ounce of Flax-seed, three Drams of Cardamen, and as much Honey, incorporate them well together, and lay them Paister-ways.— Nails that have the skin growing unseemly over them, to make it retire, take a drop or two of Milk of Spourge Laurel, a little Salt, Barly-meal and Costus Powdered, mix them with as much Honey as will make them up into a Plaster, and apply it to the Fleshy part; observe also to pair your Nails smooth and decently, but not with so much overstrictness, that you cutting too near your Fingers, cause them to be sore, and so instead of seemly render them unseemly; if they grow muddy or cloudy on the Sup●rfices, you may gently scrape them with a piece of fine Glass, and they will flourish and be the more lively.  Neck, 
How to Beautify, etc. Nothing more commends the Neck for comely than to be White and Smooth, for it is a part that may in Modestnes strictest Rules be exposed to sight, and aught to represent a Pillar of Polished Ivory, which supports the Globe of Beauty and Wisdom, with a suitable Luster and becoming Grace; yet sometimes its Beauty is impaired by Kernels. King's Evil, hard tumors and swellings. The first of these usually breed in those places where the Emunctuaries of the nobler parts are. If kernels be in the neck, after the body has been moderately purged, and the Cephalick Vein opened in the Arm, apply mollifying and discussive Fomentations with Sponges dipped in strong Vinegar; then apply a plaster of Oxcycroceum, adding a little Gum Ammoniac, Bedellium, Opoponax, Sagapenum, and powder of Euphorbium; but if it be a swelling or Tumour of the Neck, which arises between the Skin and the Aspera Arteria. In the first place Purge the Body with Cephalaick pills, using a drying and temperate Diet; take after this Shall Gem, burnt Alum, Amber, Cutle bone, Nut-galls, Cinnamon, Ginger, long and black Pepper, Pelitory of Spain, each half an Ounce, made all into a fine powder, and then add to them of Rose-Water four Ounces; begin to take this in the Wain of the Moon, and take every morning a Spoonful, and if you be Temperate in eating and drinking, the swelling will decrease, and leave your neck as smooth and white as before; and to hasten it the sooner, foment the place with the Decoction of Bryoniae, wild Cucumbers, Melliot, Beet, Sage and Cammomile; or these Herbs thus boiled may be put into a bag, and applied as hot as may be to the place grieved, and a plaster of Diaculum laid on afterward. We might give you directions as to the King's evil, but few will believe it can be Cured by Applycations, therefore we pass it over, and leave them to the Men of Art, whose business it more properly is to take care of such as are so afflicted. If the neck be impaired of its beauty by spots, freckles, leanness, wrinkles, or the like, what in such cares are herein prescribed, for the Face will remove them.  Nakedness 
an ornament to women, or persuasion by way of Paradox, to renew the first fashion in going naked.— Ladies you will take this (we doubt not) for an odd kind of a whim, and unfit to be ranked with more serious matters, but being brought to us by a young Gentlewoman, Just as the fit of Anger with her Tailor was op●n her for spoiling her a new Man●●●, by bungling it into a shape that put a deformity upon her delicately proportioned body, in making her seem bunch backed, we could not forbear gratifying her Earnest request that it might have a place in this work, Though we do not believe it will answer her Expected revenge in spoiling the Tailor's trade, or that you will follow her directions. Look upon it then as a paradox, and it will not be unpleasant in the perusal.— women's beauties (says she) and rare perfections are such that ornaments, rather cloud and shadow than add to their native Lustre. To be huddled up, and as it were bur●● in clothes is a kind of 〈◊〉, or as if guilt or shame made lovely woman shro●d herself up in Covertures of obscurity, The Sun seems to mourn and Lose his brightness as to our sight, when he is muffled up in Clouds; Nakedness was the primitive ornament when Reason was not depraved with long and Traditional Customs, nor tinctured by any prevalescent humour; wh●● is most consonant to the Law of Nature, ought most to be followed; Adam and Eve we know were so far from being Clothed, that it was the greatest mark of their Liberty and uprightness; and the first brand that stigmatised them after their Fall, was their making themselves Aprons of Figleaves, which implied a guilty shame, upon the forfeiture of their naked and native Innocence: however their Garments were so few that they skreened but a small part of their Majestic Comeliness from the wondering Eves of the Creatures, not indeed did the Ages that presently succeeded, grow up into Garb or Fashion, but continued with a very litlle variation, and possibly what their progenitor's did only with Fig-Leaves, they supplied with kidskin, or some such thing; and those nations who have not alienated their naked simplicity either by Commerce, or busy Inventions, do as yet re●●● this open Integrity, and decline nor to those unseemly Sophistications of beauty, viz. Garments. Our Historians tell us, that upon the discovery of the Indies, the Natives were found Clad in the beauteous Robes of Nature and naked Innocence, who living merely among themselves, and by their own peculiar Customs, it is to be supposed they retained among them that which nature desired to be kept pure and unvaried, not to say that all People naturally desire to go naked, yet certainly it is a shrewd suspi●ion of it, that when the Sun returns to this s●●e of our Horizon, they know no better way to Congratulate the approach of that glorious Light so near them, than by putting on thin or open Garments, and cool themselves by frequent Bathe, which seems no other than a desire of nakedness, and since the Tyrant Custom▪ absolutely prohibits it them, they will approach it but such ways as near as they can, and surely it must be either an happiness or excellent duty that that they strive to perform on that occasion; but in Women we have seen these desires far more Intense, they having made it their delight to uncover the parts of their chiefest Beauty, as their Faces, Swan white Necks, soft rising Breasts, Ivory Shoulders, and Ala●●after Hands, so that they do endeavour in part to break that restraint that hides the rest of their Glory, and to set forth their delicate tresses, cur●d and frounced in the most curious Inviting manner; and though possibly Jealousy may cause all these to be hid; yet 'tis a violation of their Wills, and the wethers' coldness sometimes may oblige them to it; yet this is but providence, or possibly the Company may distaste it; yet that is but compliance for what beauteous Woman is there that could not wish all her Garments of Lawn, and Transparent, that their delicate shapes might charm the Wondering Spectators in Love and longing desires, rather than lie hid in rich and gorgeous Apparel; for if, as Plato saith, Souls unwillingly depart out of the fair bodies, that must needs be a Curious Mansion which so fine a substance as the Soul is in love with; Who then can blame the Owner to delight in it? And what a torment is delight if it be shut up in one Breast, and not diffused into a lively communication? For all kind of blessings are multiplied by their division; and what greater blessing is there than a rare symmetry, and Contexion of feature which can charm knowledge into admiration, and Majesty into Love— We give to all the virtues, the habits and visages of Women; and of all the virtues Truth is the best; for Truth is the mother of Justice, and Justice, they say, Comprehends them all; yet she is Painted Naked, and Naked truth is always in high Esteem among the good and vituous; and is it not very fit, that all the sex should Imitate so Excellent a pattern and mistress? It may doubtless be objected, that this would produce Infinite provocations and Enticements to Lust; but I say, no; for I dare affirm what by Painting and washing, and Looseness and Change of Garments, what by gaudy Inventions of dress, Gaite and Air, Port and Mien, there is much more fuel added than if all went with no more mantles than nature thrust them into the world withal, their Hair hanging Loosely down, or carelessly gathered up into a fillet and almost perhaps a Little apron to hide the pudeuda from being too much gazed at and blown upon; those men that have been often among the naked Indians confess there is a Less temptation in nakedness, than in Artificial adornments and Embellishments for if indeed it be considered aright, there is nothing that does so much puff up 〈◊〉 as the circumstances of rich apparel, Curious dress and pleasing scents and perfumes, which screw up the apprehension and fix the Imagination upon somewhat that is great; so that by this means a number of Great persons are zealously, courted to have their appetites satisfied; whereas if they were either left naked or rduced to a vulgar garb, the temptation would vanish: nakedness restores a ●men to themselves; for what an Irregular height doth the venetian Chippius mount them? what To●rs of Turkish Tires have they now in fashion, so that the face of a short woman, seems to stand in the middle, her stature is so Augmented by the building of her head so many story high; how does the dressing of all nations disguise them that that they must put off their masking habit, or like watches be taken to pieces ere they can be enjoyed? and to what other end I pray were they made, as to their worldly Felicity? The Customs of Countries are different, and the Garb is Majestic at one plac● which is Sordid and 〈◊〉 at an other: All People have not the same Conceptions of Beauty; White is as hateful to an Aethiopian as Black to us. But once unclothe Women, and according to their Complexions, they are all the same; but the Conception about the harmony and measures of a body, differs not: And what greater Right can I do my Sex than to bring Women to be Judged by one Rule; and since every Woman judges herself the Fairest, she that would be backward to this Arbitrament, would be diffident of herself, and consequently a Renegade from her Sex. The Three beautiful Goddesses, we find, ●ript themselves in Mount Ida, when they came to Paris to pass his Judgement upon them which was the Fairest. And Co●inines tells us of a Princess who permitted the Ambassadors wh● came to demand her in marriage, to see her only in a Lawn Sm●ck, that they might give a better Reports of her Beauty, telling them she would even put off that too, if they were not satisfied. For as there is an inextinguishable Jealousy and Emulation among some Women, so there is an unmeasurable Pride, and Pride arising out of Confidence, all will not decline Judgement. And what better way than these Rules which the Voices of all conclude on? for a Woman may paint a Blue or Yellow Cheek as well as a Red one; but the sweet composure and measure of her body, her limbs, and comely shape, cannot alter; and how imperfect are they to be seen through clothes, which may hide and falsify many things, which in a Veracious Nakedness may be truly discerned. Men have cast two ●reat blemishes upon our Sex; First, Uncertainty, and Change of Judgement; and, Secondly, unconstancy in clothes and Carriage; and how can either be better remove than if the fair ones were reduced into such a posture as they should all necessarily agree in, and that they had not liberty to change? And, I pray, what other way is there, unless they be brought tobe all Naked? But then they may complain, Take away their Arts and their Ornaments, and they shall want of their Complacency and Provocations to their Husbands. But notwithstanding, they have liberty enough left them; They may die, or pounce, or figure their Skins, after the manner of the ancient Britain's. In a word, since the Sun, the Moon, and all the Glorious Battalia of Heaven, appear as Nature made them, and everything but men and women are contented with what Nature allotted them, why should Woman, who is the Masterpiece of Nature, hide her beauty, out of mere Humour and Fancy to enrich Tailors, Weavers and Sempstresses who, if the Naked Fashion be followed, may hang themselves?  Nature 

considered in her wonderful Operations in the producing of mankind, and other things.— Nature is powerful in her Operation upon things subject to her Dominion. The Philosophers and Sages searching▪ and narrowly prying into her Secrets, found continually new wonders, to crea●e in them admiration, and lift up their thoughts in contemplation, esteeming her the Queen of the World, and the careful indulgent mother of all things in it, who never sleeps nor slumbers in her charge, but performs every thing under it with great Diligence and Industry. ●rn●ing things with such exactness and beauty, in their respective Kind's, that the Royal Prophet when he looked into himself, and considered the Comp●●ition, and admirable Frame of his Body, seemed to be astonished at the exactness and harmony he found therein, so that it caused him to cry out, that he was featfully and wonderfully made; and also holy Job contemplating his beginning, and from a kind of Nothing he came, says, Hast thou not (meaning the God of Nature) poured me out as Milk, and curdled me as Cheese? Thou hast clothed me with skin and flesh, and hast fenced me with bones and sinews: Thou hast granted me Life and Favour, and in thy visitation has● preserved my Spirit. Behold but the beauty of the Universe, and its Order and Harmony, and then it plainly appears it is all one great wonder to raise astonishment in our minds; and being taken in Parables and Individuals, it produces no less admiration: There is nothing so small as not worthy our regard; nothing but what in one measure or other brings benefit to mankind; the least Herb or Insect is proper to some use: Nature has so prudently provided and furnished this great Storehouse, the Word, that Man, the possessor of it, may not have any Reason or Cause to complain of, or for any thing she has not placed in it, but above his own Frame is excellent even in it. Whilst it is forming and making in the Womb, there Nature, in the Gloomy Cell of Generation, works with wonderful cunniog, to raise from a Lump, or indigested Mass of Corruption, a stately and beautiful Structure, adorned with all the Ornaments of Loveliness, pleasing not only to itself, when it comes forth and grows up; but also gracious in the Eyes of the Creatures it is born to rule over: Though, for all this, we see she sometimes, though unwillingly, works preposterous and misshapen births; and sometimes, as the Learned tell us, she, by one accident or other, is compelled to make one body participate of either sex, as in the case of those they call Hermaphrodites; and the Reason they give for this particular, is, That the Womb contains three Cells, one on the right, another on the left side, and a third in the bottom, or middle, into which last, when the Seminal matter falls, an Hermaphrodite is held to be begotten in this manner, because Nature doth ever tend to that which is most complete▪ willingly inclining to male Generation, or the producing male Infants; and therefore when the male is sometimes form in the principal parts, and yet through the evil disposition of the Womb and Object, and inequality of the Seed. when Nature, for want of Heat, and same other the like Obstructions, cannot perfect the male, she continues as much however of the male part to it as may be, yet the female part joining likewise, the body participates of Two Natures, on different Sexes; and so the Hermaphrodite is produced, partaking yet more of the one sex than the other; for we remember not that we have read of any that could use both members of Generation so distinctly as to beget and concieve Children, most commonly inclining to the latter. However, we believe there has been some mistakes upon this account, and that some have been reputed Hermaphrodites, that have not been reasonably been to considered as such, through some defects that might happen, and do frequently happen to Women that have much heat in them. We have heard of divers who have been taken to such kind of Creatures, by being troubled with a Puzlement, or coming forth of the Generation member, which have by the care of skilful Physicians and Surgeons, been restored to their proper office and use; and of one of the like Nature we shall give an account, as it is taken out of the Academy of Paris, being the Copy of a Petition delivered to the Present French King, to restore a Woman who had been judged an Hemophrodite, (by the mistake of unskillful Physicians who viewed her) to her Christian Name, and proper Gatb of the female sex, which she was forbidden to own, or wear, they supposing her to be a Man, and s● caused her to alter her Name and Habit, upon pain of being whipped, as by her Petition will more fully appear in these words:  
Sir,  
Margaret Malaure most humbly shows, That by an unparalled misfortune having Lived hitherto without knowing her parents. She finds herself under a necessity of making her sex known.— Your Petitioner was scarcely come into the World, before she lost both her Father and Mother; but having been baptised by the Curate of Pourdiac, in Guyenne, he was so charitable as to take care of her Education; but whether through the negligence of the Nur●e, or though the weakness of her constituion, she found herself inconvenienced with a certain imperfection, called by the Physicians Prolapsus Ureri. Your Petitioner never remembers that she was otherwise. She became accustomed to this Infirmity, and no body taking care to cure her of it when Yonng, she thought all Women had been in the same condition. In 1685. being then One and Twenty Years of Age, she fell sick at Tholouse, in the House of a Lady, whom she served, upon which she was carried to the public Hospital, where her Infirmity being perceived, by chance, the Physician, who doubtless had never seen the like, was so far mistaken, that he took ●o●r Petitioner for an Hermaphrodite and such an one as seemed to partake more of the Boy than the Girl. He made a great noise of this discovery, and the Vicar's general were consulted, who ordered your Petitioner to put on man's Apparel.— This disguise being no way convenient for her, she went to Bourdeaux, where, resuming Woman's Habit, she served a Lady till the year 1691. at which time a private person recollecting her for the same person that the Vicar's General had ordered to go in man's clothes, caused her Lady to turn her away, and constrained her to return to Tholouse, where being put in Prison for being discovered in Woman's habit. Sentence was passed against her the 21 saint of July 1691. by the Twelve Magistrates of the City, called Capitols, that she should call herself by the Name of Arnold Malaute, and should go clad as a man, with strict Injunction, prohibiting her to take upon her the name or habits of a woman, upon pain of being whipped; and being served with this Order, she gave obedience to it, not well knowing w● at she was herself.— Being th●s become destitute of any way is get a livelihood, in regard she understood no sort of work that was fit for a man to undertake, she wandered up and down from place to place, only sub●●●ing upon the Charity of well-●●●sed people, yet behaving herself with modesty and discretion, as appears by sundry Certificates of the Magistrates of several places. 〈◊〉 Petitioner was extremely 〈◊〉 be pitied, uncertain herself of her condition, and being taken ●● others for one of those Ch●●● called Hermaphrodites.— 'T●● great doubt whether there ●● such things in reality; but this Question is rather to be examined in Philosopher's Writings 〈◊〉 here to be handled; the Opi●●● most follow, is, That though Nature proceed not so far 〈◊〉 Metamorphoses, that she never defaces the Character she has given to distinguished both Sexes, that she never confounds 〈◊〉 Marks or Seals, congealed that there are no true Hermaphrodites, wherein both Sex are perfect.— It must be granted however, that sometimes some certain person's are 〈◊〉 form and shaped, t●at they who have not b●en able to distinguish the real sex have been in s●me measure to be Exc●sed.— 〈◊〉 there is nothing to support this conjecte●re in your 〈◊〉, ●●ly if there be any t●ing in this Accident, ●t has befall●●●●●, which resembles a prog●●●. I dare be b●ld 〈…〉 it is 〈◊〉 mistake of the 〈◊〉, and Surgeons' that viewed it full, and who by their ●●●mination of it, have made n●t no other 〈◊〉 but that of their o●n ignorance your ●etiti●●ner h●s had always the shape, vi●●●▪ Inclinations and M●ltadies of the ●●●●le se●, only she was in truth a Little disfigured b● the puzlement that happened in her person, which made her be t●ken for a man. But in the month of October Last, coming to Paris▪ to consult the Learned and Experienced, she was no ●●●ner viewed by the Si●●r H●l●●●ius, Doctor of Physic▪ b●t he p●●●ently Acknowledged her for what she was, and the Sie●ur S●viard Swell Surgeon of the Hospital, to whose care the said Do●●or Committed her, has so well restored and settled all things in their proper place, that the Enigma, which was occasioned only by the displacing of the parts now disapearing, there nothing more remains to your petitioner, in doubt but that she is a perfect Virgin, acc●●ding to the Authentic Certificates, which she has to show. Therefore setting aside such refle●ctions, as naturally f●l our thoughts upon an Accident so Extraordinary, all that is to be ●one. is civility to restore your Petitioner that Sex, which Nature has ●●●●●owed upon her, the Name that was given her in baptism, the Ha● it which the L●ws C●vil and Canonical oblige 〈◊〉 to wear, which are the three things in the Whirled that we have the le●●t reason should he ●ravish● from us, yet 〈…〉 of 〈◊〉 〈◊〉 ●●ken from you●●e●●●●● by their Decree.— It 〈◊〉 true, th●● the 〈◊〉 of ●●olou●● may, by an ●●●●al made to them, reverse the Judgement of the Capitols; but your Petitioners poverty will not permit her to take so long a Journey without ex●●●●● herself to new di●●races. Her modesty is an unsurmountable Obstacle, in regard, that by a particular privilege belonging to the Jurisdiction of th● Capitols, their Decrees having ●ower to seize and distrain, notwithstanding the Appeal; Your Petitioner dares not appear at Tholouse in Wom●●● H●bit, without rendering herself liable to an Infamous Punishment, which she no ways deserves. Nor can she any more appear in man's apparel, without in●ringing the Laws of De●●●cy, without transgressing the Order of good Government, and incurring the C●n●ures of the Church.— Her modesty also would suffer much more, by another Review, and an Examination▪ which th●y wou●d certainly subject your P●ti●●ner to, wherein she would be the less spared by the Physicians of Tholouse, as being the first that viewed her; So that she can expect nothing from them but severe Usage, not without danger of her Person, as being she that has been the Cause, though the innocent one, of the discovery of their Ignorance.— Therefore the Error in Fact, which was the occasion of the Decree of the Capitols, being now entirely removed, your Suppliant having neither Parents nor fixed Habitation, and labouring under Extremity of Want, nor having any friend, either public or private, that will concern himself to preserve her from the punishment that may be inflicted on her, she has Reason to hope from yo●● Majesty's justice, whose Sovereign Authority is above ne●d●●●● Forms of proceeding; that you will be pleased to grant her such a Decree as may secure her condition.— For these Reasons, Sir, considering the occasion to be so singular, and remote from being drawn into Example, m●y it please your Majesty to Cancel, Revoke and Dis●●●l the Decree of the Capitols of T●●louse, Bearing Date the 21st of July, 1691. as being grounded upon a mistake in Fact, of the personal Condition of your Suppliant, to the end she may resume her Name, her Sex and Habit of a Virgin, etc. and your Petitioner shall ever pray for the health and prosperity of your Majesty.  
— This Petition was signed by M. Lauther, Advocate▪ and presented; but what Effects it had as to reversing the Sentence, we are as yet to learn, nor matters it much to our purpose. But however it might happen to this woman, or whatsoever may be alleged in her behalf, ' ris apparent there are those that in some degree participate of either sex, though again well allow there may be mistakes made by unexperienced Midwives, who have been deceived by the Evil conformation of the parts, which in some male births may have chanced to have had a Protrusion, not to have been discerned as appeared by the example of a Child Christened at Paris, by the name of Joana, as if it had been a Girl, when upon a more narrow inspection it proved a boy, and on the contrary, the over f●r ex●en●ion of th● Clyto●●s, in female birth's, may have occasioned the like mistakes. Galen however allows a transmutation of sex, when he says a man is nothing different from a woman, but in having his Genital members without his body, and that if nature having form a man, and would convert him into a woman, she has no other task to perform but to Invert his members, and a woman into a man, by doing the contrary; but this we cannot allow, because it seems to us Impossible to be done, unless we understand him of the Embryo in the womb, which is yet as soft wax▪ Liable to take any impression, or be moulded and altered as nature pleases, and then by Extraordinary heat, Suddenly coming into the womb, and Increasing in the Genital members, a female was designed and had been so▪ had not that heat helped nature in her formation; a change may be pu● upon it, and it maybecome a male, yet it will upon such an Alteration retain some certain Gestures unbeseeming the male sex, as female Actions, a shrill voice, and more feeble than ordinary, very fair, but Little or no hair on the face when grown up: and contrary wise, nature having often designed a male in the womb, and cold humours fl●wn in the Genitals, have been Inverted yet when brought forth, as it grows up, it shows more and more of a masculine temper, in G●re, Voice and Inclination to such things as women rarely accustom themselves to, and of this sort we believe many Brave Virgoes, so samed in story, were.   Natural Causes, 
conducing to the Advantage of mankind, etc.— Nature has many Agents, if we may properly term them so, that she employs in her workings, and sometimes calls in our care and art to her assistance. It falleth out a matter of wonder, that Nature being very Ingenious, of great Art, Judgement and Force, and mankind a work of so special regard, yet she many times miscarries in the rigth froming the body, and disposing the mind; which defect is not so much to be attributed to Nature, in her common workings, who aims to make every thing perfect, as it is in the Parents, who apply not themselves to the means of Generation, wi●h that order and concert which is by Nature established, or know the conditions which ought to be observed to the end their children may prove beautiful in body and mind: for by the same Reason for which one shall be born very witty (having always rega●d to the self-order of causes) m●ny hundred will in a temperate, or distempered Region, prove of slender capacities. Now if by Art we may procure a Remedy of this, it may be much available, especially to the Fair Sex; which we will labour to do within the bounds of modesty; and for the better understanding of it, we shall place it distincly und●● Four Heads, or principal parts. The first is to show the natural Quality and Temperature which man and aught to possess, to the end they may use Generation. The second is, to consider what diligence the Parents ought to employ when they are desirous of male children. Thirdly, How they may become wise and discreet. And, Fourthly, how they may be dealt withal, after their birth, for the preservation of their Wit. And as to the first of these, it is necessary that a Woman be cold and moist in the contexture of her frame, that so she may be temperate and fruitful, and that the fruit she produceth may be without any natural defect; For all Philosophers and Physicians hold, that cold and moisture, moved with a little temperizing heat, produce the most effectual Generation, as the Earth so ordered produces the best crop of Grain. The Womb is the Field of man's Generation, and according to the state and condition it is●n, so it produceth the birth? therefore women intending to have fair children, without deformity, or blemishes, should have great regard to be temperate in eating, drinking and exercise, from their conception to their uprising, that the humours may be agreeable, and the contribution kept in a moderate temperance, and then Leave to nature the rest, which having good materials to work on, never fails to produce very curious pieces, set out and exactly completed, beyond the Exception of the greatest Critics. And indeed it is past, all Exception that the qualities that render a woman fruitful, are mainly cold and moisture, that might she be capable of breeding much Phlegmatic blood, to be serviceable for the forming and supporting the child in the womb, and breeding store of milk; for should there be much beat▪ the blood would be made unfit for the Gendering of milk, and so the babe would pine a way for want of nourishment; for with that Hypocrates and Galen affirm it is nourished and Relieved all the time it remaineth in the mother's womb.— And now, though we Consider, women cold and moist, in the General, made so for the sake of Generation, yet the fruitfulness and Advantage or disadvantage, is more or Less, according to the degrees of cold and moisture, for some are so in the fir●, others in the second, some again in the third, and in each of ●hose they may kindly conceive, if the masculine Effects answer them, in proportion of h●ar since we find not that the Philosophers, or Phisi●ians have so exactly distinguished these degrees, that a woman may Expressly know in what degree she is, and so the better dispose and order herself for the bringing forth fair and wirty Children, we will consider something to give them a Light into it, from the Effects these Qualities do work in women; and these are divers; therefore we may reasonably divide them under these seven particulars, viz. The first, by the wit and abilities of the woman. The second, by her manners and Conditions. The third, by her big or small voice. The fourth, by her spareness or Corpulency. The fifth, by her colour. The sixth, by her Hair; and the seventh, by her fairness or swarthyness. As to the first, we may know, that although the wit and Ability of a woman flow chiefly from the brain, yet the vessels of Generation are of great force and vigour to alter; for if they be found hot and dry, cold or moist, or of what soever temperature, the other parts, saith Galen, will be of the same Tenor. Now if we grant that cold and moist are the Qualities that work an Impairment in the reasonable part, and that their contraries, viz. Hot and dry, give the perfection and Encreasment of understanding, we shall find her who showeth much wit and ability, partake of cold and moist but in the first degree, and if she be deficient in understanding, and of a very shallow brain, it is a sign that she is cold and moist in the third degree, and this too may be known by sound sleeping, and much dreaming of pleasant things, though much pleasantness of conceit, is ordinarily accompanied with Little wit; but if she partakes of both these Extremes, than she stands in the second degree. A voice hoarse, big and sharp, saith Galen, is a token of much heat and dryness, and a manly voice denotes a woman but cold and moist in the first degree; but if a very fine delicate Effeminate voice, then in the third degree; and if she have the natural voice of a woman, than the partaketh of the second degree, as being between the two Extremes. Much flesh or corpulency, denotes much cold and moisture; and to be Lean, on the contrary, denotes heat and dryness; and to be meanly fleshed, neither over much nor over little, denotes her to be in the second degree; between the extremes and their pleasantness and Courtesies, showeth the degrees of these two qualities; much moisture makes the flesh supple and soft, and the want of it makes it rough and hard, the mean is the most commendable; the colour also of the faces and body discovereth the extended or remiss degrees of these two qualities. When the woman is very white (saith Galen) it betokeneth much moisture and cold▪ and on the contrary, she that is swarthy and brown, is in the first degree thereof, of which two extremes is framed the second degree, of white and well coloured; to have much hair, denotes the first degree of cold and moist, for hair requires much heat and Dryness to Engender it, and the black more than any other; and she that is in the second degree, is not overloaded with hair, but it is however decent and very comely, and those that are in the third degree, their hair many times comes off, by reason of the great cold and much moisture. Foulness and fairness helps us likewise to make a true Judgement of the degrees of cold and moist in women. It is a miracle, to see a woman of the first degree very fair, by reason the seed whereof she was form being dry, hindered that sweetness of complexion, that a better tempered matter would have produced; and in the second degree, of cold and moist, a woman proves very fair and comely; but in the third, by reason of too much cold and moisture, she becomes unwieldly, and wants a good colour and complexion; and therefore those in the second degree are to be preferred for beauty, good condition; and fruitfulness, before the other two. And thus having▪ in some measure, given women an Inspection into the state and conditions of their bodies, as to their tempers and constitutions, contributing to fruitfulness and producing of fair children, It comes next to be considered what tempers in men come nearest, and most agreeable to them, in begeting children that may answer their expectations, and be pleasing in their Eyes. They must understand then, amongst the many Excrementious Humours, that reside in the body of man, that nature according to the opinion of Galen, useth only one to serve her ends mainly in Generation, and that is termed whey or wheyish blood, and whose Engendering is in the Liver and veins, at such time as the four humours, Blood, Phlegm, Cholour, and Melancholy do assume the form and substance they ought to have, and thus Likewise nature useth to resolve the nourishment, and to work, that it may pass through the viens, and through the strait passages, conveying subsistence to every part of the body. This work being finished, she again provideth the veins, whose office is to draw unto them, the over abundant humour, and purge it out again, for the Exoporating the body, and keeping it free from any afflictions, by the too much pressing of Excrementious humours; for she advizing, that man has certain qualities convenient for Generation, provided two veins or vessels that should carry part thereof to the Genitals and seminal vessels, together with a small quantity of blood, whereby so much might be form as was requisite for procreation, and in that end she placed one vein or vessel in the Reins, on the right side, which endeth in the right testicle, and of the same is the right seed vessel framed; and the Like on the Left, and according to the greater or Lesser Quantity of heat communicated, the male or female births are produced. Some Historians tell us, but by what warrant we know not, that women, in the beginning of the world, and a Long time after, had generally two children at a birth, viz. A male and a female; which might be indeed, that there should be an Equality of sexes, to answer the Institution of Marriage and people, and replenish the world in a Lawful way of chaste Love. But however it might be then, we see it is otherwise now; and females, through an Infeabling of Nature, by Intemperance, or nonobservance of order, and fit Seasons in the undertaking the work of Generation) are more frequently born than males; and therefore those Ladies, that are desirous of an Heir, or the like, to transmit, the name of a family to posterity, which by Fame cannot be rescued from oblivion, Let them consider for themselves, and the kind partners of their kind enjoyments, That their diet intended to prepare them for such a purpose be hot and dry, and to take such things as may make for a kindly digestion, and to be considerably in moderate Exercise, that so the body may be kept in a good Temperature if healtd; and then the heat being predominant, Nature will be capable of bringing about her Ends and Purposes. Much Wine is a great Enemy to Nature in this matter, because by its heat and inflaming it chills and disorders the orderly moving, and natural heat of the body, which is that alone which works to farther the Ends of Generation. Excess likewise impairs the health; and Plato commends the Carthaginians for prohibiting it to married people by a Law, for a limited time, when they were to prepare for conjugal duty. However, moderately taken, it refreshes and helps Nature. Nature and Art considered in Wisdom and Understanding,— Now as to the Observations made by divers upon children, that they may be brought forth so as to be of wise and understanding capacities, are as various as their Opinions. Some pretending to Astrology, hold, that it is because the Infant is born under the influence of such Stars as have power to give Wisdom; which follows not; for we may, upon Enquiry, find divers born perhaps in one and the same minute, and yet growing up, they exceedingly many times differ in their Understandings, as likewise in their Fortunes, Manners and Conditions, which they likewise annex to the former cause. Hoppocrates, Plato and Galen, hold, That an Infant receives the conditions of his Soul at the time of its forming, and not of his birth; for then (continue they) the Stars do superficially alter the child, giving him heat, coldness, moisture and drought, but not his substance, wherein the life is contained, as do the Elements of Earth, Air, Fire and Water, who not only yield to the body composed, what is consistent with their Qualities, but the substance that may maintain and preserve them, during all the course of Life; by which menas, that which most importeth in the producing the Infant, is to procure the Elements whereo● it is compounded, may partake the Qualities which are requisite for the Wi●, and Largeness of Understanding; for these, according to the weight and measure by which they enter into the composition, must always so endure in the mixture, and not the Alterations of the Heavens or Heavenly bodies. Galen further given his opinion as to what the elements are, in what manner they enter, to produce, and perfect the formation of a body in the womb, he tells us; that they are no other than what compound all other natural things; That the Earthly and watery parts are from the substance of the meat and drink the mother takes in to support Nature, when concocted in the stomach, and ordered by Nature's kind preparation, into a proper and suitable matter, and that the Air and Fire are likewise mingled by her order, and enter into the body by the Pulse, Pores and Respiration: and of these Elements mingled and digested by our natural heat, are made what is fi● and necessary for the Infant's Generation; and therefore to meats, drinks and airs the Parents ought to have regard, the sinner and most delicate the better, because the thinnest and most rarified blood is by that means produced, and that is chiefly instrumental in producing the composition for the brain, wherein we hold the chief seat of Understanding to be placed, being temperate, and compounded of a substance subtle and curious. The Learned are of opinion, that the Wit will participate of its fineness and become like unto it. That is, such a brain will produce an apt and sprightly Wit, because there it has all manner of freedom to operate without Obstruction; no foggy fumes, damp clouds, or gross Vapours being there to stifle or oppreiss it, but a pure thin and rar●●ied air still moving and ●●lling the vacancy. And further i● is allowed by them, that a reasonable soul, though Immortal and Incorrup●●●l●, 〈◊〉 corresponds ●ith the disposition of the Brain, which not being such as is requisite, the soul cannot influence i● as it is desirous to do, as being a defective Organ, that hinders the excellency of its proper operation, and tendency to a perfect harmony, i● some measure suitable to the divine mind, who gave it as a guide to the natural body, till re●●ring, leaves it to be laid up in the Repository of the Grave, waiting a second Union in the Resurrection— When children are brought forth, and Nature has done her part in furnishing them, and furnished them with such materials as may capacira●e them for large understanding, there is something more required, not only to train them up in what is most material, from their Infancy, but to confirm it to them by Rules and Precepts, that they retain and improve it; ●or the matter whereof mankind is compounded, proveth so alterable, that we find it has frequent variations in one sense or other, and is so subject to corruption, that in the state of man's life he passes under many degrees that d●ffer one from the other. Temperance and Society are the great continuers of the Understanding, when Riot or Luxury very much impair it, sending those g●o●s Fumes to the brain that dull and discompose it. Nature, we find by Experience, is satisfied with a little, and gros●●eeding is an Enemy to her. It may indeed make the body s●ell, and mountainous with flesh and uncomeliness; but then, by ill digestion, those noxious humours superabound that afflict and disorder the whole Fr●me with distempers and diseases, that turn even Life, and that Tranquillity we might otherwise enjoy and po●●●ss▪ into uneasiness and restless perturbations. Anxieties and cares cannot easily be debarred, because they flow from accidents and casualties; but by moderation the other nay be avoided; yet a firmness of mind, which a good temperature of body creates, may mainly contribute to a sedate calmness in all Emergencies. Health is the richest Jewel in Nature, yet rarely prized or esteemed but when we are wanting of it; we know not how rightly to value or esteem it till we are made sensible by a miserable Experience, how precious it is. Let us consider then seriously, w●●●st we are possessed of it, what great advantages it affords us; and if our considerations are duly weighed, we cannot but conclude we ought to study all manner of ways to preserve it and secure it to ourselves, as the greatest temporal blessing, when it brings with it, and continueth to us so many advantages. A crazy, sickly body cannot be the Receptacle, at least the container of a solid and sound Judgement; many impertinencies, and peevish follies, will be breaking in▪ which ought to be shunned and avoided. Why should we not then consider what best ●ui●s our conditions, and earnestly to be cautious in preventing our mishaps? Parents than that regard their Posterity, ought so to bring them up, that their Early Nurttiture may be a pattern to their riper Years, that every thing may concur to ●heir advantage. The Graces which God bestows upon mankind, do ordinarily require, that the Instruments with which they are to be exercised, and the subject whereinto they are to be received, do partake the natural qualities requisite for every such Gifts▪ and the Reason is, because that the reasonable soul is an Act of the body, and operateth not without the service of the bodily instruments. We must confess, that the brain of an Infant has much moisture nature then so ordering or requiring it, but Years coming on by degrees, lessens it; and then the memory, imagination and understanding grow stronger, gathering the perfection designed them (unless hindered by Intemperance;) and the reasonable soul manifests itself more and more, by infusing Wisdom that is contained in it from its first entrance into the body. It is true, beside any thing that we may reasonably call supernatural knowledge, or that proceeding more immediately from the soul, our natural senses instruct us in some things which contribute to the furtherance of our understanding, as our keeping in memory what we heard whilst we were children, or what our Eyes gave us a prospect of, or that was communicated to us by feeling, smelling, tasting, etc. But none of these can give that understanding which may be properly taken for Wisdom, or a discerning Knowledge of things on a sudden, that have been strangers to our natural senses, as penitrating into abstruse matters, and what the learned term Arcana's, or Secrets, or making right Judgements where we are left to gain a light into what is before us. Solomon's Wisdom was not so much manifested in knowing Herbs and Plants, as he confesses he did, even from the Shrub to the Cedar, as in discerning where the falsity lay in the case of the Two Harlots that came to him for Justice. But, Ladies, perhaps you may think we are wandering too far, and some of you may censure us, as undertakers to coin understanding for those that know not how to pass it away for current. Yet this we dare say, That God, who is the Author of all Knowledge and Wisdom, having designed it to good Ends, never was unwilling that mankind should partake of it so far as is convenient for him; and therefore he has commanded us to apply our hearts to it, and that we should search for it as for hidden treasure. And therefore the Earlier it is imbibed, and the more care that is taken to capacitate us for it, the more attainable it is; and the Parents caution and industry, may further it in their children.  Narcissus, 
(Gr.) an herb called white La● tibi, or white Daffodil. Poet's seign, that Narcissus, a fair Boy, being in love with himself, was turned into a Lilly.  Niwshala, or Carmenta, 
the mother of ●-nonder, an ancient King of Italy, even before the arrival of Aeneas into that country.  Nows, 
an Epigramatick Poetess.  Neread 
(Nereids) a Maremaid, or Fish, like a beautiful Woman down to the girdle, the rest like a Fish. The males of these are called Tritons.  Nereids, 
are also ●ken for Nymphs, or Fairies of the Water, and comes from Heb. Nahar, i. a Flood or River.  Nun 
(nonna q. non nupta T●u●. Nun) is a holy or consecrated Virgin, or a woman that b● Vow has bound herself to a ●●ck and chaste life, in some place and company of other women, separated from the world, and devoted to an especial service of God, by prayer, fasting, and such like holy Exercises.  Neckabout, 
Y. any woman's neck-linen.  Neif, 
(f. Naive) a bondwoman, or she-villain.  Neogamist, 
g. a new married man.  St. Neots, 
a Town ● Hu●tington, and another in 〈◊〉, with a Well dedica●d to St. Keyne, whereof, they ●, whether Busband or Wife ●●k first, they get the ma●r●.  Nephele, 
g. (a cloud) ●e mother of Helle and Phryx● Athamas.  Nescock, Nesscock, 
● wanton fondling, that was ●ver from home. See Cock●.  Nessus, 
a Centaur slain ● Hercules for attempting to ●●ish his wife.  Nicia, 
g. victorious, a 〈◊〉 name.  Nightmare, 
(D. ●● Mare, Night-evil) as In●●.  Nigh-spell, 
a prayer agains the Nightmare.  Nixit, 
Feigned Gods assisting childbed women.  Nominalia, 
Roman Feast-days, when they gave names to children (to females on the eighth, to males on the ninth day.)  Novatus, 
(Ann● 215) he condemned second marriages, received not Apostates, though penitent, etc.  Novels, 
168 volumes of the civil law (added by Justinian) to the Codex; also little Romances.  Novercal, 
belonging to a stepmother.  Nuptialist, 
a bride, bridegroom, or one that makes matches.  Nydimene, 
having (by her Nurse's help) lain with her Father, and flying from his wrath, was turned into an Oak.  Nuptial Dowries, 
Nuptial Dowries, by some nations approved, by others interdicted. Lycurgus and Solon, because they would not have the Virgins oppressed by the covetousness of men, forbid by their Laws, that any man should demand a dower with his wife (a necessary and profitable decree) by which he was condemned, that being a long suitor to the Daughter of Pysander, and promising her marriage in her Father's life time, repudiated the contract after his Death, because he dying poor, her Dowry did not answer his expectation. Amongst the Etrurians it was held base and ignoble, and absolutely forbidden by their inscribed Statutes, for a man to send tokens or gifts to her whom he affected; accounting them no better than bribes or mecenary high e, nor fit to be thought on in such a sacred commixion, where nothing should be mediated save uncere Love and conjugal Piety.  Nuptial Gifts or Presents. 
Now touching bridal gifts and presents. It was an ancient Custom among the Greeks, that the Father, the day after the Solemnisation of the Marriage, sent to the Bride for some Spousal-Offerings, which they called Epanlia Dora; they were ushered by a beautiful young lad attired in a long white Vesture reaching to his heel, bearing in his hand a bright burning T●per. In order followed after him all such young men and maids youthfully Attired, that brought the Presents; one presented Gold, another Gems, a third a Basin and Ewer, with other Plate-dishes, a fourth Boxes of Alabaster full of sweet Oils and Unguents, a fifth rich Sandals or Slippers, with other necessaries belonging as well to the whole house, as to their private Bedchamber.— Solon to this Marriage O●ering allowed only three sorts of Garments for the Bride to bring with her, besides such small Gifts as were tendered by the kindred, Friends and household Servants. A Damosel of Lac●na being poor, and demanded wh●● Dowry she had to bring to 〈◊〉 Husband, and to marry her with? Answered, That 〈◊〉 w ● left me as an Inherit 〈◊〉 from mine ancestors, nam●● Virtue and Modesty.— In a●ent times the Husband wo●● their Brides with a Ring 〈◊〉 Iron, without any Stone 〈◊〉 Gem, but merely circular 〈◊〉 round; by that 〈◊〉 parsimony of diet, and fr●●lity in living. Homer (〈◊〉 Prince of Poets) having 〈◊〉 wealth with which to bes●● his daughter upon a 〈◊〉 Citizen, gave her only 〈◊〉 Epithalamium, with ce●● Cyprian Elegies. Amo●● the Indians none can claim greater Dower with his 〈◊〉 than the price of a 〈◊〉 Oxen: neither can he m●● out of his own Tribe. ●● Assyrians brought their 〈◊〉 blest Virgins into the 〈◊〉 place, and their prices 〈◊〉 publicly proclaimed by 〈◊〉 Cr●er, whosoever wanted wife, and would reach to●● sum propounded, might 〈◊〉 be furnished; and he 〈◊〉 had not ready money, if 〈◊〉 could put in good secu●● it was held sufficient. 〈◊〉 like custom was amongst 〈◊〉 Babylonians; in which 〈◊〉 observed this order; T● first set out to sale the m● ingenious and beautiful, 〈◊〉 those at an high rate; and when they were put off, they brought forth the worse featured, even unto the degree of deformity, and the Crier proclaims, That who will marry any of them. He shall have so much, or so much, to recompense her souless or lameness.  Nuptial-ornaments 
Amongst the Greeks, the ●●ide was crowned with water-Mints, or Cresses: her head was kembed with a piece of a Lance or Spear of a Fencer, with which some man had been slain. In other places of Greece the Bride's heads were covered with a Veil, to signify her Bashfulness and modest shame: It was of Clay-coloured Silk, by which colour the Matrons of the most temperate life and modest carriage, denoted unto the world their continence and virtue. The Law of Ly●●rgus amongst the Spartans' was, That the Bride should cut her hair, and putting herself into man's habit, be brought into her chamber by the Bridemaids, who had before prepared it. In B●eo●ia their Virgins were crowned with a wreath made of the herb called Sperage. In the Isle Cous the husbands were tempelled to enter the Bride chamber, attired like women. It was an use amongst the Locrenses▪ for the Matrons to pick and gather selected flowers to make garlands for the Brides; but such as were bought for ●ony, were held vile and contemptuous. All marriages amongst the Lustranians were celebrated in Rose-coloured garments, or else not permitted. The Chelidonian women that had prostituted themselves to strangers, went with half of their faces open, the other half covered, else it was not lawful for them to be seen abroad. The Germane Virgins, when they prepared to give meeting to their betrothed, and so to proceed to the Conjugal ceremony, put on a straight or plain garment, such a one as they in some places call a Huk, and over that a Cloak without spot or slain, bearing a garland woven of Vervain. 

At length comes forth the Bride (in all parts rare)  
— To meet the Bridegroom:  
A Virgin's face, a Virgins chaste attire  
She wares. Now modest blushes kindle fire  
Within her bashful cheek, which by degrees  
Grows stillmore hot, and warms all that she sees.  
The youthful fry, dispersed her● and there,  
On tiptoe move, to see this star appear,  
And rise with such refulgence on each hand  
The aged Fathers and the Matrons stand,  
And make a reverend Lane for her to pass:  
She makes them think upon the time that was,  
Their prime, their youth, their Strength (now gone & wasted)  
And Nuptial sweets, which they before have tasted.   

A Nuptial Song.  
All that's sweet and lost attend  
All that's calm, s●rene and bright,  
That can please, or pleasure mend,  
Or secure, or cause delight.  
Li●●●e C●●ds come and move  
Round the Bridesgrooms greedy Eyes,  
Whilst the stately Queen of love  
Round the Bride her Cest●● Eyes.  
Golden Hym●n bring the Robe,  
Bring thy Torch, that still inspires  
Round the stately a●●rous Globe  
Vigorous flames and gay desires.  
Sister Graces all appear,  
Sister Graces come away,  
Let the Heavens be bright and clear.  
Let the Earth keep Holy day.  
I●●●nd Nature does prepare  
To salute the Charming Bride,  
And with Odours fills the Air  
Snatch from all the World beside.  
Virtue, Wit and Beauty may  
For a time refuse to yield,  
But at length they must obey,  
And with Honour quit the Field.  
Their efforts in vain will prove  
To defend their Freeborn State,  
When attacked by mighty Love They must all Cp ilate.  
Marblehearted Virgins, who  
Rail at Love to show your Wits,  
So did one Eliza▪ too.  
Yet with Pleasure now submits  
You too envious S●ains, who would  
Fellow Cupid if you might,  
Like the Fox that gaping stood Discommend the Grapes for spite.  
Since Experience teacheth best  
Ask if mutual Love has Charms,  
When the Bride and Bridegroom rest  
Locked in one another's Arms.      


O  OLive, 
from the Olive Tree.  Olimpia, 
1. Heavenly  Omphale, 
1. Lascivious and Wanton.  Orabilis, 
1. Easy to be in●rea●ed.  Ogna Sancha, 
a Coun●els of Castille, who Falling in Love with a Mo●●ish Prince, about the year 99●, being then a Widow, and resolving to have him, being opposed in it by her Son Sancho Garcia, she resolved to remove him by Poison; but when at the Table the Poisoned Wine was offered him, he having notice of the Plot against his Life, gave 〈◊〉 his Mother, who presently drank it up, which with 〈◊〉 greater ●●ame, quickly quenched that of her Lust with 〈◊〉 Life; and for this reason 〈◊〉 Women of Castille at 〈◊〉 Feasts are always obliged 〈◊〉 Drink before the Men, 〈◊〉 now it passes only as a Ceremony.  Olimpias, 
the Sister of Alexander, King of Epirus, Wife to Philip of Macedon, and Mother to Alexander the Great, who Dreamt when the first Conceived of him, that Jupiter Ammon turned himself into a Dragon and Embraced her, which made that Monarch afterwards fancy himself to be the Son of Jupiter, and require to be esteemed as a God, for opposing which Vanity, Clitus and many other of his faithful Friends were put to Death. This Queen likewise, after the Death of King Philip, put all his other Wives and Concubines to Death, as also all the the Nobility that stood in her way to the Throne; for which Cassander Besieged her in the Castle of Pindus, and having taken her, he put her to Death.  Olimpias, 
a very Devout Widow, who was Deaconness of the Church of Constantinople in the time of St. Chrysostom; she was Wife to Nebridius, who Dying, lest her great Riches, which she as freely bestowed upon the Poor, and was at length banished with St. Chrysostom, by the prevailing of the Heretics in those parts: the Greeks and a great Veneration for her, and after her Death, Celebrated her memory every ●5th of July.  Omphale, 
a Lydian Queen, who Captivated Her●●●● so much with her Beauty and Voice, that laying aside his Fierceness, he learned to Spin among her Maids.  Occasio, 
or Occasion, was accounted by the Heathens a Goddess, and Worshipped by them, that she might be Propitious to them in putting into their hands the fittest season and opportunity to accomplish and bring their Affairs to an happy issue, and was represented by them naked, bald on the head behind, but a long foretop streaming with the Wind, one of her Feet on a Wheel, and sometimes a Globe, and the other in the Air, having a Sail in the one hand, and a Sail in the other, to show that we ought to take all advantages of opportunity, lest giving us the slip, it returns no more.  Octavia, 
she was Daughter to Octavius, and the Emperor Augustus' Sister; she was first Married to Marcellus, and then Mark Anthony; she had divers Children that came to be great Men, and was admired by the Romans for her Virtue and Prudence; so that her Brother Dedicated a Temple and Porticoes to her in Rome, as we find it Recorded by Dion.  Octavia, 
Daughter to Claudius and Messalina, was Wife to Nero the Emperor of Rome, who, without any apparent Cause, Divorced her; and having Poisoned her Brother Britanicus, he caused her to be put to Death.  Oenoe, 
a Beautiful Nymph that resorted Mount Ida, where, when Paris was Shepherd, she fell in love with him, but he coming afterwards to know that he was Son to King Priam of Troy, slighted her for Helen of Greece; yet she continued her Love towards him, and bewailed herself in the Mountain for being so Deserted; but when Paris was slain by the Greeks, and his dead Body sent to her to be buried, thinking thereby to comfort her, her love was so extreme, that as soon as she saw it, she fell upon it and Died of Grief.  Orgiva, or Orgina, 
Wife of Charles the third, King of France, and Daughter to King Edward the first, before the Conquest of the Normans, a very learned and virtuous Lady.  Orbona, 
a Goddess of the Ancients, held to take care of Orphans and Children in Distress; she was Worshipped by the Romans that they might not be afflicted in their Widowhood, or in the loss of their Children; her name is derived from the word Orbus, denoting any one that has lost Father or Children, etc. Her Altar was near to that of the Lares, in the City of Rome.  Ordeal, an old Saxon 
way of trying of Women that were suspected to be unchaste; yet no proof against them, they laid nine hot bars of Iron, about a yard asunder, and the party suspected being blindfolded, was to pass over them, the which if she did without touching any of them she was accounted Innocent, but if otherways, then guilty and Sentenced by the Laws, which in those times were Death in case of Adultery.  Orithia, 
Queen of the Amazons, who was Queen after Marpesia, and did wonders in ●eats of Arms in all Battles she fought, especially against the Greeks, who invaded her Territories; to her succeeded Penthesila, who with her Female Troop, signalised her noble Bravery at the Siege of Troy.  Orithya, 
Daughter Ezichtheus, an Athenian King, said to ●e Ravished by one of the Gods of the Wind, and by him conceive Lethis and Calais.  Obedient Wives, 
If their Husbands be pleasant, they rejoice in his pleasure. If he suffer in any evertu●● which he neither expected, nor his actions deserved, they bear a part in his Lachryme. Husbands to such Wives are made happy in their choice; and have good cause never to wish a change; Por they may consort with those they affected, without fearing of being called to an Evening account. If their days expense should chance to be too immoderate; they need fear no fingers but their own, to dive into their Pockets, or to make privy search for more than can be found. These need not fear to receive discipline for their layst nights error: Or to wear their nightcaps after the o●● fashion, with both their Ears through them; These can play the merry Mates with their Wives and never laugh till their hearts ache: If they come home late (though sooner were better) they are entertained with a cheerful Welcome: They find no Pouts in their Dish; nor amongst all their necessary utensils one Chasing-dish. Out of this precious Mine, was, surely, that good Burgomaster's Wife cut out, who ever met her Husband at the Portel with a gentle word in her Mouth; a sweet smile on her lip; a merry look on her cherry cheek; a pair of slippers in one hand, and in the other a rubber (not at cuffs) but a Towel to rub him after his Travel; whereas the old beldame Tbestylis would have exchanged that rubber with an halter, if she might have had her will, rather than be bound to such a Task. And to such a one, without all doubt was ●o matched; who in a pensive plight, all full of discontent, published to the World, from whence he desired a speedy dismission, his hard Fortune in this Bridal Brawl. 
Married! whereto? to distaste;  
Bedded! where? all grief is plaeed;  
Clothed! how? with Woman's shame;  
Branded! how? with loss of Name;  
How wretchlese is that Man that is disgraced.  
With loss of Name, shame, grief, and all distaste?  
Imprisoned! how? to woman's Will;  
Engaged! to what? is ill;  
Restrained! by whom? by jealous fear;  
Enthralled! to whom? suspicions care;  
How hapless is that wretch that must fulfil,  
A false, Suspicious, jealous woman's will?  
Taxed! for what? for modest mirth;  
Exposed! how? a Stale on Earth;  
Surprised! with what? with discontent;  
Professed! as how? times penitent;  
How can that forlorn Soul take joy on Earth,  
Where Discontent and Penance is his Mirth?  
Threatened! how? as ne'er was no man;  
Fooled! by whom? a foolish woman;  
Slaved! to what? to causeless pleen,  
Sprite-affrighted! when? I dream;  
How should th' Infernal Pri●●e more Furies summon,  
Than lodge in such a spleenful, Spiteful, Woman?  
Cheered most! when? least at home;  
Planted! where? ●'th Torrid Zone;  
Chased! how? with oil of tongue;  
Hardened! how? by suffering wrong;  
How wretched in his Fate who is become  
Contented most, when he is least at home?  
Urged most! when? she is near;  
Ushered! how? with fruitless fear;  
Shielded! when? when I do fly;  
Cured! with what? with hope to die;  
How cureless doth that cure to sense appear,  
Whose Hope is Death, whose  
Life is fruitless fear?   Old man's notions of Love. 
I would not, says the Old Men, be to run through the miseries of life again for a great sum; for when I come toward Man, the Women will have me as sure as a Gun, for to catch Woodcocks; and if ever I come to set eye upon a Lass that understands Dress and Raillerly I'm gone, if there were no more Lads in Christendom; but for my part I am as sick as a Dog of Powdering, Curling and Playing the lady Bird: I would not for all the World be in the Shoemaker's Stocks, and Choke myself 〈◊〉 again in a strait Doublet, only to have the Ladies say, Look what a delicate shape and foot that Gentleman has; and I would take as little pleasure to spend six hours of the four and twenty, in picking Grey Hairs out of my Head or Beard, or turning white into black; to sl●●d half ravished in the Contemplation of my own shadow; ●o Dress fine, and to go to Church only to see handsome Ladies; to correct the midnight air, with Ardent Sighs and Ejaculations, and to keep company with Owls and Bats, like a bird of evil Omen; to walk the round of a Mistress' Lodgings, and play at bopeep at the corner of every street, to Adore her Imperfections, or as the Song says, (for her ugliness, and for her want of Coin) to make bracelets for her locks, and Truck a Pearl Necklace for a Shoestring. At this rate, for my part, I would not be to live over again so wretched a life: being come now to write fall man. If I have an Estate, how many cares, snits and wrangles go along with it; if I have none, what murmuring and regret at my misfortunes; by this time the sins of my youth are go●●● into my bones, I grow so●● and melancholy, nothing pleases me, I mutter at old Age, and the Youth which 〈◊〉 can never recover in my v●●●●▪ I endeavour to fetch out of the Barber's Shops, from ●●ruques, Razors and Patches to conceal, or at least disguise all the marks and lucidenses of Nature in her decay; nay when I shall have never an Eye to see with, nor a Tooth in my Head, Gouty Legs, Windmills in my Crown, my Nose running like a Tap, and Gravel in my Reins by the bushel; then must make Oath that all this is nothing but mere accident, gotten by lying in the Field, or the like, and outface the truth in the very Teeth of so many undeniable Witnesses. There is no Plague comparable to this hypocracy of the members, to have an old Fop shake his heels, when he is ready to fall to pieces, and cry, these Legs could make a shift yet to run with the best legs in the Company; and then with a lusty thump on's breast, fetch ye up on Hempskirke, and cry, Sound at Heart boy! And a thousand other fooleries of the like nature; but all this is nothing to the misery of an Old fellow in love, especially if he be put to Gallant it against a company of young Gamester's. O the inward shame and ●●●tion to see himself scarce 〈◊〉 much as neglected. How often must I be put to the 〈◊〉 too, when every old Fool shall be calling me 〈◊〉 acquaintance, and telling me, of, Sir, 'tis many a fair my since you and I knew 〈◊〉 another first, I think was in the four and 30th the Queen that we were Schoolfellows, how the world's altered since? And then will every old Maid be calling me Grandsire.— Again, Is it not nauseous to see a Lady of eighty, smug and spruce up as if she was in the flower of eighteen, to trick and trim as if they were new come in, when they are just going out of the World; to harness out as if for a Wedding, when they should be preparing for a Winding-sheet? When the Coffin is making, and the Grave a digging, Worms ready for them, but they ready for neither: And hence I infer (saith a learned Author) That for Aged persons by any habit or dresses to represent themselves as young and youthful, is sinful: Their Glass tells them they are Old, but they believe it not; time has snowed grey Hairs on their Heads, and they acknowledge it not: would they have others believe they are what they would seem? Then they would have 'em believe a lie: A lie may be told by visible as well as audible signs: or are they ashamed of their hoary head?  Oils, 
Essences, sweet waters.— Oils in the Art of beautifying are of use, as are the others mentioned, for such as the Efficacy of them that they'll rather Cherish than Extinguish the flames of Love, they'll put you Ladies in so sweet a pickle, as will make the dainties that shall sharpen the Appetite of those that have no Stomach, to Love's banquet; and to be sincere with the Pope, and all his Conclave, ye, with their holy waters and holy Oils, shall never do so many wonders as you may do with these materials.— Omit not to use what is directed, but take Oils of Musk, one Dram of Cloves, six grains of Lillys of the valley, a Little Virgin's wax. Icorporate them, and you will have an Odoriferous unguent, with which the Nostrils being anointed, it comforts the brain, and revives the Spirits, giveth a fresh and rosey Colour to the face and hinders vapours. Or take Cloves, Nutmeg, Cinnamon, and Lavender, of each two drams, Oil of Cloves, Angelica, Spike, and Lavender, of each half a Scruple, Musk, and Amber, of each three grains, wax, four drams, make them into an oily balsam, and you will have a very pleasing scent, Exceeding delightful, and healthful, curing pains in the head, removing fits and vapours, etc.— Oil of the Most noble scent and Excellent for beautifying the face, and hands, is obtained thus. Take of Benzoin, the best, twelve ounces, ponder it very fine, then take Liquid Styrax, as much as will suffice to make into a past, being well mixed put it into a glass Alimbeck, with a glass head, set in ashes or sand, and to the nose of the Alimbeck, Cement a Receiver with well tempered Clay, and the whites of Eggs, so close that the vapours may have no vent, then kindle a fire under it leisurely, and make it stronger by degrees, at first there will come a yellow water, of a small quantity and of no great value, but after it will Arise a vapour as white as snow, sticking to the Alimbeck the which perceived, keep the fire at an Equality, but when it rises no more, make the fire stronger but not too violent, and then you will perceive an oil Ascend Exceeding sweet, and according to the colour of your oils, you must observe to change your receivers, your Last oil will be the best; but to make it yet a rarer perfume, take an ounce and half of the white snow, oil of sweet Almonds, newly drawn, four ounces, melt both over a gentle fire, stirring it continually till the snowy part be dissolved, and to give it a reddish colour put in a small piece of the root of Alcanet, and so you may have a perfume of no Excellent scent. If you would yet have this oil of a Richer Odour, dissolve in it a scruple of Amber-Greece, and you will find at the bottom of your Alimbeck, a kind of a black oil, which will be of a very strong smell, but being mixed with Liquid storax, 〈◊〉 will make excellent scent●● Pomanders; if you keep it by itself, the best way is to keep it open, that air by degrees may draw away the over strongness of the scent.  Obedience of Virgins, 
etc. to Parents in matters of Marriages, etc.— Obedience in young virgins is very comely, and brings along with it a blessing, that is Entailed on them and their posterity, nor is it more their duty than their Interest to pay obedience where the Laws of God and nature require it; youth is often heady and would frequently Miscarry in the pursuit of many things, were not care taken by their parents, or some that oversee them to prevent the miserties they would unadvisedly plunge themselves into. And therefore God, who permits not the fowls of the Air to destitute their young, till they attain to the perfection of their kind, has put children under the Indulgence and protection of their parents, till by the maturing their judgements they are qualified to be their own Conductors. This obedience than is to extend itself to all things that are good, or Indifferent, there being no clause of Exception but where the Commands in themselves are unlawful, and in so wide a field of Action there will accure so many particular occasions of submission, that they had need of a great Reverence for their parent's Judgement, and a distrust of their own. Children that will be too forward in going alone before their times, often get dangerous falls, and when those who are not very far removed from Children in years, shall Lay by the wiser conduct of others, they often too sadly miscarry by their own rashness and Imbicility. It will be easy for those to have Ill company Intrude upon them who are destitute of a guard, to keep them out; and being entered, will not fail by Little compliances and flatteries to Insinuate into their favours, who have not the sagacity to discern to what perfidious purposes, those blaudishments are cunningly directed; and when they begin to nibble at the bait, to be delighted with the courtship, it is a great odds if they escape the hook.— Obedience being laid aside, many young innocent Creatures, have undiscernably run into the snare, having at first perhaps only liked the wit, and raillery, than the Language and address, afterward the affability, freedom, and good humour, till at last they have come to like the person, and not only to like him, but to fall desperately in Love with him, past recovery; which had never happened, had there been ba●● and boundards set by vigilant parents, to hinder the too free Access. It behoves therefore young Ladies not to Lay too great a stress on their own conduct, and to Look on it as a restraint or an uneasiness, to have a dependence on those who are properly their shelter and protection, for in counsel, as the wise man says, there is safety, but where it is disregarded, danger. It is agreeable to Virgin's Modesty, even in cases of Marriage, to make it rather an Act of obedience than choice. And they that conclude their friends too slow in the matter, and press eagerly forward to out run them, give cause for suspicion that they are spurred on by some what too warm desires.— Obedience we must allow to have a Large circumference, yet it does not give parents a power to compel their daughters to Marry, where they can neither Love nor like; for a negative voice in the case is certainly as much their right as their parents; however 'tis Reasonable the virgins should well examine the grounds of her Aversion, and if they prove only fanciful and frivolous, she may endeavour to correct them by sober consideration, but if after all she cannot do it, she ought not to proceed to Marry against her Inclination. The Parents Indeed have a Lawful Authority to hinder her from Matching where they are convinced it will be unfortunate to her, though herself approve it, because they have a right to her, and consequently to her preservation. But in the other case, what greater Injury can parents do their children, than to prompt them on to commit a sacrilegious hypocrisy, so solemnly to vow they Love, when at the Instant they actually abhor the parties they wed; and where it is begun with such perjury, 'tis no wonder that it continues at the same rate. That other parts of the vow be also violated, and she observe the negative part no more than the positive, and as Little forsake others as she does heartily cleave to her husband; then however obedience is to be observed, and this to be avoided.  Obedience to Parents, 
in general and particular.— Obedience is so highly prized by God, that in the Jewish Times he accounted it better than their sacrifice. He has strictly enjoined it towards himself, our Parents, and such as are set over us; for without being obedient to his Commands, none can serve him in purity of spirit; and if we say, we obey and serve God, and are disobedient to our Parents, and those he has set over us, we contradict ourselves, and cannot reasonably gain credit with men. And this obedience, or duty, extending to children of either sex, may be branched out into these particulars, etc. Reverence, Love, Obedience, and all these are considered as a due debt, even to the worst of Parents, so far as stands with what is lawful and reasonable to be done, and no way repugnant to the Will or Word of God. And though their Infirmities, and Failings, may be such as may give others just occasion to despise them, the children must be no means, suffer so much as a thought of meaness and contempt of them to harbour in their minds, nor in any manner of behaviour towards them, let it appear they have any slighting or neglect of them; but rather, if they cannot redress them, they must labour to cover their Infirmities, and conceal them, as much as is possible, from the Eyes of the World, always having in remembrance the Curse that sell upon the younger son of Noah for deriding his Father, though he saw him in a very ridiculous and unseemly posture; and how the other Two were blessed for covering his Nakedness with a Garment. We wish we could not say, it is too frequent in our days for children to have too low and mean a thought of their Parents, and rather carp at their Vice than imitate their Ventures, dwelling upon their Imperfections; and as Michael did by David, when he danced before the Ark, many times misconstrue their Actions, and despise them. But such as do so, must, like that Lady, have the Curse upon them, to be childless, or if they have children, to expect a retaliation of disobedience. We meet with a pleasant story of an Age. Country Gentleman, who to advance his son in Marriage to a Considerable Fortune, made all his Lands over to him, reserving to himself nothing, but the privilege of Living with him, and dieting at his courtesy; but having thus weakly given the staff out of his hand, the young Lady being brought home, grew in a while squeamish at his coughing, and spiring, and found, or rather took many causeless occasions to cavel with him, filling her husband ears with complaints of the trouble his father gave the house, and servants, who listening, to her, removed him to an apartment, over the gateway in the fore Court, and caused his diet to be brought to him at usual times, with which the good old man, to avoid any difference that might arise upon the matter, was extremely contented; and here he Lived, like a Hermit in a wilderness some years▪ till the Lady had a son that began to tattle and talk prettily, with whom the father playing one day, and pleased, with his childish Innocent discourse, told him, that if he would be a good boy he would buy him a Cockhorse, a Sword, and a hat and feather, and one day he should be master of that Great house, pointing, at his own; to which the child Innocently replied, That will be brave, father, but than you shall lie in the Gatehouse, as my Grandfather does. This coming so unexpectedly, from one so young. made a strong Impression upon his mind, and as if the hand of Heaven had Immediately touch this heart, he could have no rest, or quiet in his Thoughts till he had restored his Father a great part of his Estate back again, and with it his filial duty and obedience. And indeed we may justly suspect, that those who have disobedient children have in one degree or other been so themselves; and so Heaven repays them in their kind. But this is no sufficient ground or warrant for children to transgress the express commandment of God. He threatens them with very severe punishments, besides the shortening their days. In the Old Law the punishment of death was inflicted upon disobedient, stubborn and rebellious children, if brought and accused by their Parents before the Magistrates. And we find it, Prov. 30.17. That the Eye that mocketh his Father, and despiseth to obey his Mother, the Ravens of the Valley shall pluck it out, and the young Eagles shall eat it up. That is, many Calamities shall upon them, and even the Fowls of the Air shall rise up as a Reproach against them; for it is observed, especially by the Eagles, when the Old ones Bills are grown over, so hooked, and distorted with Age, that they cannot feed themselves, the Young ones get the Prey for them, and nourish them, in requital of the care and tenderness they had in bringing them forth, and feeding them when they were helpless. And it is reported by some Authors, That the Old Ravens being sick, and spent with Age, the Young ones keep them Company, and take all kind care of them, mourning in their manner at their Death, and burying them in the secretest place they can find.— And as the behaviour of children (in which we include even those that are grown up) ought to be respective towards their Parents, so likewise ought they to show them all the demonstrations of Love imaginable, striving to do them all the good they can, shunning every occasion that may administer disquiet. You must consider them as the Instruments of bringing you into the World, and those by whose tender care you was sustained and supported when weak and helpless. And certainly if you could make a true Judgement (not being yet a Parent) of the Cares and fears required in bringing up children, you would judge your love to be but a moderate return, in compensation thereof; But the saying is certainly true, that none can truly measure the great love of Parents to Children, before they are made truly sensible of those tender affections, in having Children of their own.— love and affection to Parents Obedient is to be expressed several ways; as, first, in all kindness of behaviour, carrying yourselves not only with Awe and Reverence, but with Kindness and Aflection, which will encourage you to do those things they affect, and so you will avoid what may grieve and afflict them. Secondly, This filial love and affection is to be expressed in praying for them, and imploring God's blessing on them, and their Endeavours; for indeed you stand so greatly indebted to your Parents, that you can never acquit yourselves with any tolerable satisfaction, unless you invoke God to your Aid and Assistance, in beseeching him to multiply his blessings towards them; and indeed in so doing you labour for your own happiness, in desiring they should be so, because the blessing reflects from them to you. If they have been any thing rigid, or severe, let not that grate upon your memory, but rather turn it to the increase of your love towards them, in concluding they did it for your future advantage, since too great an indulgence ruins more children than severity. If they be over severe, you must be industrious to let them see you deserve it not; and by your patience and humility in suffering, without any reasonable cause, you will mollify and oversome the most rough and unpolished Tempers. Harken, by no means, to any that speak Evil of them, or would incense you to think hard of them.— In no wise let so much as the lea●t desire of their Death take place in you, though they cross you in your purposes, in relation to marriage, or other things you earnestly wish or desire, or though by their decease great riches would accrue to be at your own disposing, Nor can any Growth or Years free you from the Duty and Obedience you owe whilst you live. Thirdly, If you are grown up, and have abilities, and your Parents are fallen to decay, you must, to your utmost, assist them, and not imagine any thing too much for them that have done so much for you. If they are weak in Judgement, you must assist them with your counsel and advice, and protect them against Injuries and Wrongs, advising them always upon mature deliberation, that you put them upon nothing that is rash, or to their disadvantage, ever observing that Riches or Poverty, Wisdom or Imbecility, in a Parent, must make no difference in the Obedience and Duty of the Children; and if any could be allowed, they would approve themselves best to God and Man, when it is paid to those who are under the Frown of Fortune, or to whom Wisdom is in many degrees a stranger. We cannot see how any one can pretend to God's Favour, who comply not with his Commands of this Nature: He, indeed, is properly our Father, for he made us, and da●ly supports us with Food, Raiment, Health and Strength, and therefore since he who has the supreme Right, has commanded was to be obedient to our Earthly Parents, in obeying them, we obey him, and in displeasing them, we displease him. If the Sum of the Commands consists in loving God, in admiring and adoring him, as the prime Author of our being, and well being, and in loving our Neighbour as ourselves, as we have it from the best and wisest Oracle that ever spoke, no doubt they are so dependant one upon the other, that they are not to be separated. And then where can our Love and Affections better centre, as to Earthly Concerns, than in our Parents? Marriage indeed claims a share of our affections, but that must not lessen them to those that had the first right to them.  Occations of falling in Love 
to be Avoided. Change place for the cure of Love, fair and foul means to be used to withst and beginnings, etc. Observe to shun, as much as in you Lves, the occasions of being ensnared; and if it so happens, (be it eiher sex) the party lights by chance upon a fair object, where there is good behaviour, Joined with an excellent shape and features, and you perceive in your eyes a greediness and Languishing, to pull to them the Image of beauty, and convey it to the heart, so that the Influence begins powerfully to move within, and you perceive the suitable spirit sparkling in the parties Eyes, to add more ●euel to the fire; then is it time wisely to withstand the temptation, sortify your heart, rouse up your reason, and shut up all the Inlets to keep out the formidable Enemy. 
Stop as when you are in a swift Career.  
An unexpected danger d● appear.  Occasions to be shunned in the beginnings of Love— eat all occasions, especially of voluntarily coming into such company; some indeed have unaccountably fallen passionately in Love with those that were so high above them in Fortune and Merit, that there remained not the shadow of a hope to reach them that way, and that fruitless passion has brought them into a very bad condition, which has notwithstanding been recovered by a timely discovering their passions to some Judicious friend, who with his wholesome counsel and Advice, has set it aside, and reconciled the parties to their reasons, and rendered 'em themselves again. Amorous books or tales that may occasion any remembrance of a Love subdued, must be avoided, Lest it rebel and grow stronger than at first. The son of Syrach tells us there is danger in gazing on a Maid, and bids us turn our Eyes away from a beautiful woman; that is, not that we ought not to look upon a woman, but not so to Look upon her at to Lust after her, or do●e upon her to our own harm and detriment, for these kind of desires, as a snowball is Enlarged with Rolling, are increased by sight. Petrarch says, there's nothing sooner revives or grows sore again than Love does by sight. As Gold renews Covetousness, Pomp, Ambition, so a beauteous object that has hurt before, being seen again, blows up the dying sparks of Love into a flame more fierce than before, as some grow dry at the sight of drink, and greedily covet it, the which were it not in their way, they would not perhaps at that time think of it▪ so meat, many times increases appetite, and if not easy to be had, creates a Longing desire after it: If Eve had never seen the fairness of the forbidden fruit, she had never covered it, and by Eating of the Interdicted Luscious bane, have brought a world of woes upon herself and her posterity. Ismenes says, that by reason of long absense when these had almost weaned himself, no sooner he saw his Mistress again, but like fire put into dry stubble, the flame blew up more raging than before. Though Mertila swore she would never Love her Pam●●●● more, and by absence had almost weaned herself, yet no sooner did she see him, but regardless of her vow, she run into his Arms and embraced him.— Oftentimes these things have happened to the part●es Against their strictest resolves, have been carried away with their passions, Like a violent torrent overthrowing the houses, trees, people, and ca●tle that stand in its way. Alexander the great, when he had taken Queen Statira, wife to Darius, Prisoner, being Informed of her Excellent beauty, his favourits had much a do to persuade him to see her, and his reason was, Left he should fall in Love with her, and not be able to master his passion. Scipie, though but a young General, at the siege of a city in Spain, he had a very beautcous young Lady brought to him as a present, by one of his Captains that had taken her prisoner, but he so bridled his passion, that hearing she was betrothed to a Prince of that country, he delivered her black Ransom free, refusing the Gold they brought to redeem her. It is a great happiness in some men and women, that Passion has not so great an Ascendant over them as it has over others; Yet it is good, even for them, to avoid such Temptations as may by degrees, like water continually dropping on a stone, we● into their hearts, and overcome them, when they think they have set the surest Guard to oppose them.— Occasions sh●●●n'd by change of place— Occasion, as we have said, is very much contributing to Love-Melancholy, because that although all other sights lessen in our Esteem, the oftener they are seen, yet, on the contrary, a Woman's Beauty breeds more delight, ties and chains affection safter to it. Travelling, by many now a-days is held a cure for Love; for if the Spark finds his Mistress hard hearted, and cruelly bend, if he has the power to take himself away from her, and he immediately sets our to see the Varieties of Foreign Courts and Countries, absence, and change of Objects, will contribute much to the Cure, as the Poet says. 
Then haste with speed, the least delay don't make;  
Fly from her far, some Journey undertake.  
I know thou'st grieve, and that her Name once told,  
Will be of force thy Journey to withhold,  
But when thou findest thyself most bend to stay;  
Compel thy feet with thee to run away  
Nor do you wish that rain and stormy weather,  
May stay your steps, and bring you back together.  
Count not the miles you pass, nor doubt the way,  
Lest those Respects should turn you back to stay.  
Tell not the Clock nor look thou once behind,  
But fly like Lightning, or the Northern Wind;  
For where we are too much o'er matched in might,  
There is no way for safeguard, but our flight.  Opportunity, and Idleness, made Iseus the Philosopher, in love with all the fair Women he came near; but by often changing his place, and at last betaking him seriously to his study, he was quite altered, neither caring for Women, or any Jovial Company; no Songs or Verses would go down with him, as before. But we cannot allow, that this kind. of change so easily happens to all, notwithstanding study and retirement are mainly available. St. Ambrose relates a passage, That a Young Man leaving a fair Virgin, whom he dearly loved, because she was then coy, peevish and disdainful; after a Long absence he returned again, and then the repenting that she had overstood her fortune, would have yielded to his desirse; but he shunned her when he met her, but she thinking he had forgot her, made up to him and told him who she was. Ay but, replied he, I am changed, and am not the same man I was. Petrarch tells us that a young Gentleman falling in love with a Maid the was born blind of one Eye, he was ready to go out of his 〈◊〉 for her, till his Friends, 〈◊〉 opposed the Match, persuading him to travel, he returned without his Fever, and 〈◊〉 her one day with 〈◊〉 unconcernedness asked her 〈◊〉 she came to Lose her eye, since be left the town; to which she replied, she had Lost none in that time, but she perceived be had found his own again. 〈◊〉 that Lovers, in the height of their passions are unaccountably blind, and cannot see those imperfections in the parties they Love, that others easily discern, and themselves when returned to their proper senses, detest their weakness and folly, not being Judges of beauty, no more the 〈◊〉 reason when they are in their fits, but being out of them they are quite other persons.— Observations from fair and foul means. Absence not taking place to blot out the Idea of a mistress, fair or soul means are many times used as remedies, persuasions, provides, threats and Terror may be of moment, or by some contrary passion strive to break or divert it. We see that a stream has less force by being drawn into many 〈◊〉 St. Hierom tells us, that there was a young man in Egypt. 〈◊〉 by no Labsur, persuasion 〈◊〉 Continence could be diversted, 〈◊〉 the Abbot of a Monastery 〈◊〉 a trick upon him, viz. He 〈…〉 of his Covenant to quarrel 〈…〉, and with some scandal reproach to defame him 〈◊〉 the company, and then to 〈◊〉 first; the witnesses here● being sunmoned, the young 〈◊〉, wept, and when all of them 〈…〉 in accusing him, Abbot seeming to compassionate him took his part, Lest Immoderate 〈◊〉 should overcome him, which made the youth so much in Love with the Abbot, that it drew off by degrees his other passion, and in a while quite cured him of those disorderly Affections that were before peredominant over him. 
Opinions of the scared relating to Love and Marriage. Of all the matters we have yet handled, you will, no doubt, at first view take this to be beyond our Province, and perhaps with contracted brows demand what we have to do to meddle with so nice a point that so nearly concerns your Honour and Reputation. Under submission the, we humbly conceive it may turn to the advantage of your Sex, which hitherto has been our Endeavour to promote. We must in this case be plain, and tell the World, That many chaste Virgins have undergou hard, and unmerited censures upon the account the columnies, raised by the Ignorant; it is necessary then, for their future repose that we clear the point, that the conceited may not be Indulged in their Errors.— Opinion many times Leads men Astray, Like wandering fires, till they lose themselves; many have waded so far in their own conceits, that no reason or Argument can draw them out of the Mire of self willed obtancy Virginity to some is a very mysterious word and has puzzled to define it in all the circumstances that attend it, for it has properly a double dependence as well upon the mind as the body, but since the former is elsewhere treated on in this Elaborate work, our present business points more directly at the latter. The curious searchers into this secret therefore find that in the sinus Pudoris, or in that which some Name the neck of the womb, is placed that which many call the Hymen, but more properly termed the Claustrum virginale, and the French call it the Buttowd Rose; or the Rose bud, it much by its foldings resembling it, or Expounding a Clove Gilly. flower, from whence destore to desflowr, is Alluded to the deflowering A virgin, because they are of opinion that the virginity is destroyed, when this duplication or folding is disspated, and fractured by violence, either in Matrimony or rude compulsion; but when it is found Entire, nothing of that nature can be pretended by the severest Critics in these affairs. It consists properly of four Caruncles, or little buds like Mittle berries, placed in the Angles of the sinus Pudoris, Joined and held together by little Membruines, and Ligatures, like fibres either of them placed in the Intesticies or spaces between each Caruncle, which in some measure they proprotionably distend, and these Membraines when found to be delacerated, say they denote the party Divested of Virginity, though this does not always hold to be done by unlawful means, even in those that are not Married, though some overcurious husbands, who have given themselves up to too much Licenciouness in their rambling days, have caveled about it the first night, and sometimes it has occasioned continued feuds, and heats 〈◊〉 the Embittering the pleasures of Marriage, the wife's 〈◊〉 of her Innocency and 〈◊〉 little availing to convince the obstinacy and over-conceited opinion of the husband, or their concluding they have them but on the second hand; sometimes it caused returning them to their 〈◊〉 rents, or laid a foundation for a divorce, by a strong 〈◊〉 sumption, that they have 〈◊〉 sacrificed their honour to 〈◊〉 when indeed they are 〈◊〉 Priestesses to Diana, 〈◊〉 the Goddess of Chastity, 〈◊〉 we show them then 〈◊〉 Errors, and restore them 〈◊〉 of mind, if they are 〈◊〉 whirled away by the 〈◊〉 Jealousy, beyond the 〈◊〉 of Reason or consideration Opinions there are 〈◊〉 learned Physicians; nor 〈◊〉 those of our age 〈◊〉 aver it, that such 〈◊〉 or fractures, may 〈◊〉 sundry Accidents, as 〈◊〉 moderate sneezing, 〈◊〉 coughing, vehement 〈◊〉 strainings, struggle, and 〈◊〉 tending, Infirmities 〈…〉 final stoppage of the Urinal, and violent motions of the Vessels forcibly sending down the humours, which like a Torrent too rapidly breaks what opposses the passage, compelling the Ligatures, or Membrains, to give way to theirimpetousiry; So that the Entireness or Fracture, cannot in the strictest sense absolutely determine the being, or loss of that which we properly call a Virginity; for it no lascivious Act has ●assed, we pronounce her chaste and free from any just scandal or reproach; for the most lovely and chaste cannot be always enforced against Accident and C●●nalties; and so leaving what has been premised to a candid construction, when a Woman protects her Innocency, and the whole course of her life makes nothing apparent to the contrary, we conclude she ought to be credited 〈◊〉 freed from suspicion grounded on so slender a furnize.   Opinions of the Learned about Legitimate Children. 
Opinions of this kind are not 〈◊〉 grounded, though ma●● ignorant persons have heaped up trouble and vexation to ●●selves, by an unjust 〈◊〉, that might have been 〈◊〉, if well weighed and 〈◊〉; and all those 〈◊〉 and contests than an unjust 〈◊〉 has occasioned in families, might have been 〈◊〉 to their habitations and repose. Many husbands have gotten the bare Notion, That a Woman ought to go 9 months with the birth before she can delivered, or else they conclude she has been taking her pleasant Recreation in Venns Grove, before the Gordian Knot of Marriage was tied; when indeed, in many cases, it is only a Vulgar Error; To remove which hindrances of Peace and Quite, we shall endeavour to lay dowu the Opinions of those judicious men who made it their study to unravel the mystery of Nature in her various and wonderful Operations. And though some alleged, and we allow, that it is not very usual for a Child to be so long born and live before the usually accepted time, yet we must aver, it is probable and possible, because it has evidently been demonnstrated. If a controversy ariso on this matter, in law, the Physicians are to pass their Judgement upon the Child, who beiog Judicious Persons, can by their Skill, in inspecting the apparent Symptoms and Deficiency of Nature, which not having supplied it with Nails, or something else that is proper to it, tell how long it has been in the Womb, and their Opinions in such cases, are usually taken. Paulus, the Counsellor, has a passage to this purpose in the Ninth Book of his Plead. where he tells us, That it is Received Truth that a perfect Child, as to the Limbs and Lineaments, may be born within seven months, and live; and he quotes Hypocrates for his Authority, and divers others, who affirm, in lawful Matrimony seven months will produce a Child, which in time will be lusty and strong. Galen in his Third Book, Chap. 6. argues upon the same matter; but rather according to men's Opinions than according to what the matter will reasonably bear; as supposing there is no certain time limited for the bringing forth of children; and Plinny says, a Womun went Thirteen months with Child; and another, that it may be any time between Seven and Thirteen months. but as to the seventh month, Lemnius tells us, That he knew divers married People in Holland that had Twins, who lived and flourished, their minds apt and lively; not upon their first being married, which might there, as well as here, have bred suspicion; but when they had been married many Years, and no ground or room for so much as the shadow of it was left of their being spurious, because born within that time. He goes on, and tells us an Example of his own Knowledge. There was, said he, a great disturbance, which had liked to have occasioned much bloodshed, and some was spilt about it, happening upon the account of a Virgin, who descending from a Noble Family, had her Chastity violated, and this violation of her Honour was charged upon a Judge, Precedent of a City in Flanders, who absolutely denied it, and having seen the Child, said, he could make it a appear to be a child of seven months, and that at the same time he could prove himself to be some hundred miles off for a continuance of Time. Physicians were hereupon consulted, as also Experienced Women, by Order of the Judges before whom the Hearing was; and they made diligent Enquiry into the Affair, and without respect to any thing but their own Consciences, they made their Report, That the Child had been carried in the Womb but Twenty Seven Weeks and some odd Days; but that if it had its full time of Nine months, it would have been more firm and strong, the body more compact, the skin faster, and the breastbone, that had a kind of a Ridge, like that of the breastbone of a Fowl, would have been more depressed. It was a Female Infant, and wanted Nails, having only a thin film or skin instead of them; and this they concluded was for want of heat, which more time would have matured. We might produce a cloud of Testimonials to remove these Falling out, Charges and Suspicions, that make Marriage unease and uncomfortable; but these we hope may suffice as to these particulars.    


P  Palatina, 
a Goddess supposed by the Romans to govern over the Palace. Palatula was the Name of the Sacrifice offered to her, and her Priests who sacrified were called Palatualis.  Pallades, 
were Young Virgins dedicated by the Thebeans to Jupiter; after this sort of the first born, and most beautiful, was consecreated to him, who had the li\berry the lie with whom she pleased, till the time of her Natural Purgation, and after that she was to be bestowed on a Husband; but from the Time of her Prostitution, to the time of her Marriage, her Parents and Friends lamented her, as one out of the world; but at her Wedding they made great Feast, and exceeding rejoicing.  Palladuim, 
a Stame of the Goddess Pallas, having a Lance or Javelin in its Hand, and Eyes so artifica lly placed in the Head, that they seemed to move as if alive. The Trojans persuaded them-selves, that this Image was made in Heaven, and fell down from Jupiter, and going to consult the Oracle of Apollo about it, they had Answer, that the City should remain impregnable Whirst Image remained in the Temple of Pallos; but in the Ten Years Wars with Greece, Diomedes and Ulysses, undermining a Way beneath the ground, into the Temple, and killing the Guards, stole it away; soon after which the destruction of the City followed. There was likewise a Statue of Pallas at Rome, and in divers other places.  Pallas, 
other ways, called Minerva, the Godness of Arms and Arts, or Wisdomm who is fabled to have sprung from the Brain of Jove, and was a great Patroness of the Greeks at the Wars of Troy.  Phillippa, 
a Noble Italian Lady, who for the Love she bore her Husband, put on Armour, and followed him unknown to the Wars, and in The Battle of the Pavy, sought between the Imperials and Italian Confederates, against Francis the French king, fight Courageously by his side, she saved his Life in the press of the Enemies.  Parnel, 
contracted for petronella, a little stone.  Penelope, 
so called from cerrain Birds she said.  Philadelphia, 
i brotherly Love.  Phil, or Philip, 
a lover of Horses.  Phillis, 
à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. folium, a little leaf.  Phillida, 
dim, a Phillis.  Phoeke, 
Rom. 16.1. i. Moon, see the Etym. of Phoebus in men's Names.  Polyrena, 
she that entertains many strangers.  Prisca, 
i ancient or old.  Priscilla, 
Acts 18.2, dim. à Prsca, i ancient or old.  Prudence, 
i Wisdom, knowledge, a Name commonly used.  Pamphilia, 
an Egyptian Woman of great Learning; she flourished in the Reign of the Emperor Nero; she was the Daughter to Solerides, and married to Socratides, a learned man from whom she gained her proficiency in Languages, leaving to Posterity 8 books of Miscellanous History, besides other Works that were lost, end not transmitted to Posterity, of which only mention are made by Suidas, and several other Credible Authors.  Paranymphs, 
Maidens that undressed the Bride to her Nuptial Bed, and lead the Bridegroom to it; or, as we call them, Bridemaids.  Parcaes, 
called the Goddesses of Destiny, by the Names of Clotho, Lachesis and Athropos, by some said to be the Daughter of Athropos and Themis; by others, of Necessity, the Night and Chaos, who had power to spin out and cut the Threads of the Lives of mortals; The Youngest spun out the Thread, the next in Years the Distaff, and the Third cut it off; which waan Emblem of the stages of man's life, from Youth to Manhood, thence to Old Age, and consequently Death.  Parthenope, 
one of the Nymphs or Land- sirens, who endeavoured to destroy Ulysses in his return from Troy, by Shipwracked him on the Rocks of the Coast where they resided; but was prevented, by his causing his men to stop their Ears with Wax and Wool, and tying himself to the main Mast, she (in Anger to miss her Aim, which had never failed upon others) threw herself into the Sea, and there perished; and being cast on the Shoar of Italy, her Tomb, by the order of the Oracle, was erected were now the City of Naples is situate.  Partula, 
to whom the Romans assigned the care of Pregnant Women near their time; called by others, Lucina, the Goddess of Childbirth.  Parisatis, 
Sister to Xerxes, the Persian King, and Wife to Darius Ocohus; she was of a cruel nature causing Satira, her son Attaxerxus Wife to be poisoned, because she out-vied her in Reav●y. She put divers others to death in her Son's Reign, who conselled him to suppress her Tyranny.  Pasiphae, 
Daughter to Apollo, or the Sun. She was Wife to Minos the King 〈◊〉 Crect; yet falling passionately in love with a Young Buli, 〈◊〉 framed a Cow of Wood, covered with the Skin of an Heifer. She found means to enjoy her bestial desire. She was brought to bed of the Minotaur, half Man and half Beast, which did great mischief in the Country, till Theseus came and destroyed it in the Labyrinth,  Patalena, 
an Heathenish Goddess taken notice of by St. Augustine in his book de Civitate Dei, and her Care was assigned her over Corn just coming out of the Earth in its Sprout or Blade; the word being derived from Patera, to open or disclose the Earth at its first coming up.  Pavence, 
was styled a Goddess in ancient Times, much adored by Mothers and Nurses, to whose Care and Protection they recommended their Infant Children; others say they made a Bugbear of her Name to fright them into quietness when they were froward.  Paula, 
a Pious Matron, remark for her good works and Alms-deeds. She made it her business to do good, and died in the high Esteem of all good Christians, at the age of Fifty six Years and Eight Months.  Paulina, 
Wife to Seneca the famous Philosopher, Nero's Tutor; when she heard that the doomed him to Death, and that he had chosen to bleed to Death by cutting his Veins, resolved to accompany him in Death in the same manner, and ordered her Veins to be opened at the same time her husband's were, that she might at company him to the other world; but Nero, through a Tyrant delighting in blood, out of pity commanded it to be prevented.  Penelope, 
Wife of Ulysses, and Daughter to Icarius, was Mother to Telamachus. She was wife and beautiful; and though in her Husband's absence, Twenty Years at the wars of Troy, and his dangerous Voyage home, many Rich and Powerful Sweethearts courted her, she put them by till her husband came home, who with the help of his Swinherd and Son slew them.  Penthesilea, 
Queen of the Amazons, who came for the love she bore to Hector, Son of Priam, with a gallant Army of women to fight for the Trojans against the Greeks, and did wonders till she was stain in pressing too far into the fight, by the hand of Aechilles.  Peta, 
a Goddess adored by the Ancients for that they believed she took care of Suits, Petitions and Requests made in Law, Coures and to Kings or other great-men.  Phaetusa, 
accounted one of Heliades, aod Sister to Phaeton, and as feigned to be turned into a Poplar Tree during the Extraordinary Lamentation she made for the Death of her brother, thrown headlong from the Battlements of the Skies by Jupiter's Thunder, for burning a great part of the word by misguiding the Chariot of the Sun.  Phedima Dotanes, 
a Lord of Persia's Daughter; she married smerdis the Son of Cyrus' King of Persia, and after his Death she was Wife to the Magician, who usurped the Persian Monarchy by declaring himself to be the same Smerdis that was supposed to be put to Death by Cambyses, his brother, upon the account of a Dream he had, wherein he fancied he sat on the Persian Throne, and his Head reached the Sky. But this Lady being charged by he Father to make a discovery of the Impostor, did so, by taking an opportunity when he was asleep to feel for his Ears, but finding none, she then concluded it was the Magician Spandabalus, whose Ears Cyrus had cut off for his Crimes; of which having given Information, the Lords of Persia assembled, and forcing his Guards, killed him together with his brother, and chose Darius King.  Pherenice, 
she was Daughter to Diagoras King of the Rhodians; she took great delight in the Olympic Games, and coming thither disguised in man 's apparel, often bore away the price in running with the nimblest Youths of Greece; and brought up her Son to be so expert in it, that he was always Victor.  Philippe Catenisa, 
of a Laundress came to be Governess of the King of Naples Children. She it was who incited Queen Jane of Naples to consent to the death of her Husband, Andrew of Hungary, by somen●●ing the differences between them, and had an hand first strangling him, and then hanging him out at a Window in the City of Aversa; for which she afterward suffered a cruel death by torments,  Phyllis, 
she was Daughter to Lycurgus' King of the Thracians; she fell in love with Demophoon, the Son of Theseus, in his return from the Trojan Wars, and granted him her choicest Favours, upon promise, when he had settled affairs in his own Country to return and marry her; but being detained too long by contrary Winds in his way, she thinking he had slighted and forsaken her, after much lamenting her folly and misfortune, committed greater in hanging herself. It is fabled that the Gods, in compassion, turned her into an Almond Tree, but without leaves; yet Demophoon no sooner embraced it but it shot out leaves, and flourished exceedingly.  Periades, 
held to be the Daughters or Pierus, Prince of the Macedonians; she being given much to Poetry thought herself more expert in Numbers and singing than the the Muses, thereupon sent them a bold Challenge for a Trial of the Skill; which they accepting, and remaning Victors, they are said to turn this Lady into a Magpie, and sent her to chatter in the Woods and Hedges, etc.  Plety, 
worthily held by the Pagans for a great Virtue and Good, and for that cause they ●i●led her a Goddess, and paid her Adoration, and to her care they committed their good Thoughts and Actions, also the Education of their Children. etc.  Pyrene, 
a Lady whom Hercules got with child, upon promise to return and marry her; but he delaying, and her Womb increasing, she fled from the Father's anger to the Mountains between Spain and France, where she was thought to be devoured of Wild Beasts; yet lest a lasting Monument behind her, those Hills upon the occasion being called by her Name.  Placidia (Galla,) 
Daughter to Theodosius, the Great Emperor; she was also Sister to Honorius and Arcadius, who were likewise Emperors, and afterwards Mother to Valentinian the Third; she was taken Caprive by Alathulsus, King of the Huns, etc. who married her for her Beauty, Wit and pleasing Humour: So that by her Ascendant over him she diverted him from his Purpose, utterly to raze and destroy the City of Rome.  Placidia, 
Daughter to Valentinian, the Third Emperor, and Eudo●ia his Empress. She was carried away by the Vandels, but restored soaa after, and honourably married the Senator.  Plectruda, 
Queen to Pippin, called, the Fat. After her Husband's Death she took upon her the Govenment of the Kingdom, in the behalf of, her Grandson, a Child, and put Charles Martel, whom Pippin had by a former Wife, in prison,; but he escaping, raised a War against her, and wrestled the Power out of her hands. She was a woman of great Courage and Wit.  Plantina, 
Wife of Trajan the Emperor. She did much good in the Empire, by Prevailing with him to take off the heavy Taxes. She procured the Adoption of Adrian, who coming to be Emperor, built a Palace, Temple and Amphitheatre to her memory, the Ruins of part of which magnificent Structures are yet seen at Rome.  Poitiers (Diana) 
Duchess of Valentinois. She got her Father's Pardon when condemned to die, and was very Famous in the French Court, during the Reign of Henry the second, disposing of all Offices and Places of Trust to her Favourites. But after Henry's Death Q. Katherine de Medici stripped her of her Jewels, and banished her the Court, for grief of which the soon after died.  Polla Argentaria, 
was Wife to Lucan the Poet, put to Death by the Tyrant Nero, for writing better Verses. She was a very Learned Lady, and much skilled in Poetry herself. After his Death she corrected his Pharsalia, and writ many Poems.  Palyhymnia, 
one of the Muses, ●●id to take care of History and Historians. Others affirm she was extremely in love with Rhetoricians; she was painted in white Robe, With a Crown of Pearls, and a Scroll in her hand; in a posture as if she required attention to what she was about to say.  Polyxena, 
Daughter to Priamus' King of Troy; With her Achilles fell in Love, and being trained to the marriage, was killed by Paris with an inpoysoned Arrow; in revenge of which, to appease that Hero's Ghost, she, after the taking of Troy, was sacrificed at his Tomb.  Pomona, 
held by the Ancieats to be a Goddess that looked after Orchards and Gardens. With her Vertumnus fell in love, and by borrowed ships got his Will of her.  Pompea, 
third wife to Julius Caesar, Daughter to Q. Pompeus; but was divorced upon suspicion that she dealt false with him; yet he believed her innocent, though he was told Claudius often had a 〈◊〉 in meetings with her in Woman's Apparel.  Poniarovia, 
Duughter to Julius Ponictovius, a Nobleman of Poland; she had often, as she said, Visions and Revelations. foretelling the happy state of the Church, and the destruction of its Enemies.  Pontia, 
a Noble Roman Lady. With her Octavius Sagista fell in love; but after he had obtained her to be divorced from her Husband, changed his mind. Whereupon she married an other; which so incensed him, that he killed her; for which he has Tried and Executed.  Popea Sabina, 
Second wife to Nero, Emperor of Rome, a very beautiful and virtuous Lady, who being great with child, was killed by a Kick he gave her on the belly, of which, among all his wicked acts, he was only known to repent.  Populonia, 
held to be a Goddess that secured Countries from ravagement and spoil.  Porcia, 
Cato's Daughter; she was wife to Brutus, one of the Conspirators against Julius Caesar, who to regain the Roman Liberty, assassinated him in the Senate-house; and being overthrown by Octavius Augustus, in the Philipick Fields; she no sooner had notice of his Death, but she resolved not to survive him; so that her Friends, to prevent it, laying all mischievous things out of her way, she choked herself by swallowing hot Coals.  Poreta, 
a Woman of Hanault, for writing and maintaning the Doctrine, that those who are wholly devoted to the Creator, may satisfy all the Needs of Nature without offending God, was burnt, together with her books.  Possvorta 
and An●●●ta, Two Goddesses held by the Ancients to know what would happen before and after; tha last having power to redress Evil past.  Potaniades, 
held to inspire men and women with Rage; and to appease her, the ancients sacrificed Pigs upon her Altar.  Poverty, 
another Goddess; she was painted meagar, and almost famished; yet by others she was called the Goddess of Industry, because Poverty induces men to study and labour, and is she proper mother of all Arts and Inventions.  Praxardicia, 
a Goddess sabled to set bounds to men's actions and passions; and therefore she was represented by a Head, to show that Reason ought to guide us in our affairs; and to her were offered only the heads of the beasts ordained for sacrifice, the rest being the Fees of the Priests that attented her Altar.  Priscilla, 
a Noble Lady of great Virtue, before she was corrupted by Montanus and his heresy.  Priscilla, 
a Roman Lady, very charitable; she purchased a burying place for the Martyrs the fell by the Heathen Persecution.  Proba, 
an other Roman Lady, and very learned; she wrote the life of our blessed Saviour, and composed several 〈◊〉 taken from Virgil by 〈◊〉.  Prosa, 
the Persian Goddess of Childbirth, who gave easy deliverances to woman in labour.  Proserpina, 
Daughter to Ceres, the Goddess of Corn; she was stolen away by Pluto, God of Hell, and Enthroded in his sooty Kingdom, and fabled to be fetched thence by Hercules, and delivered to her sorrowful mother.  Psyche, 
a beautiful Damsel, with whom Cupid fell in love; but often crossed by his mother Venus, till he compelled her to give him a free Enjoyment of his Mistress, by often wounding and inflaming her with his Arrows, which made her dote on every servile Swain.  Pudicita, 
a Goddess adored at Rome under the similitude of a woman with a Veil over her Face, called the Goddess of modesty, or shamedfacedness.  Pulcheria, 
Daughter of the Emperor Arcadius; She was called Augusta and did many notable things for the Good of the Commonweal; and by her means the General Council of Chalcedon was held 〈◊〉 441.  Pussa, 
held among the Chinese for a Goddess, called by some the Chinesian Cybele; she was represented in the shape of a woman sitting upon a Cocus Tree, with 16 Arms, 8 Extended on each side, with divers symbolical Instruments in them. This Image is exceeding rich, being set out with Diamonds and other precious stones.  Prudentia, 
a Goddess fabled among the ancients to give Wisdom and Understanding to her Votaries, she was printed with a Glass in one hand and a Serpent in the other; and she was prayed to in doubtful matters, that a right understanding might be had in deciding the controversies that arose.  Patrico's 
are the S●olers Priests; Every Hedge is his Parish, and every wand'ring slogue and Whore his Parishoner. The Service he saith is the marrying of Couples without the Gospel, or Book of Common Prayer, the solemnity whereof is thus, the Parties to married find out a dead horse, or any other beast, and standing one on the one side and the other on the other, the Patrico bids them live together till Death them part; and so shaking hands, the Wedding is ended.  Pasts. 
There are man Qualities which although they are not so proper unto Ladies, yet they are very commendable in them, in which number is this piece of Cookery, to have a good hand in the pastry. For skill in this affair consult for the present the accomplish Cook, Sect. TWO, and Rabisha's Cookery, Book 14. Markham's Way to get Wealth, Book 2. And in my second part of this Dictionary I shall entertain you with great Curiosities on this Subject, that I have received in Manuscript from Ladies of the best Quality.  Painting the face 
and Black Patches.— Though the Face of the Creation hath its variations of Prospects and Beauty, by the alternate intermixtures of Land and Waters, of Woods and Fields, Meadows and Pastures, God here mounting an Hill, and there sinking a Vale, and yonder levelling a pleasant Plain; Designedly to render the whole more delectable, ravishing and acceptable to the eyes of men; (could they see his Wonders in the Land of the Living) that he might reap the more free and generous Tributes of thanksgiving, and Cheerful Celebration of his Goodness in the Works of Wonder. Yet hath he no where given us more admirable expressions of his Infinite Power and Wisdom than in the little Fabric of man's Body, wherein he hath contrive to Sum up all the Perfections of the Grearer, that lie here and there scattered about. Nor is it possible for the heart of man with all its considerative Powers to adore enough the Transcendencies of his Divine hand, in the Perfections that he bears about him. But amongst them all, omitting the curious contexture of the whole Frame, raising it up into a stately structure to survey only the Glories of the Face and the admirable Graces that God has lodged in each Feature of it, and then to remember how many Millions of them have passed through his hands already, flourished out with a perfect diversity of Appearance, every one discernably varying from all the rest in different Feature and Meene, and yet every one excellently agreeing with all in the same Identity of Aspect. All this variegated Work miraculously performed within the compass of a Span, to let us see what a God can do when (as the wife Potter) he turneth his Wheel, and moulds Nature into Infinite Ideas and Forms. And though now and then grimness and crabedness find residence in some Faces, (Providence foreseeing the necessity of Martial Countenances as well as Spirits; Which History tells us the Romans ever did usually wear, or put on; That the flash of their eyes as Lightning, might accompany the Thunder of their Arms, and both together strike despair and death into their Enemy's hearts. And one of their Emperors was of so very frightful a Visage, that Speed, a Country man of our own, tells us, it was as bad as High- 〈◊〉 to stand staring on his face which was ever an 〈◊〉 to the terror of his Face) yet are these Rough and impelished pieces but rare, and perhaps necessary too, to set off the Beauties of all the rest. Now if God has stuck this loveliness on the Male Cheek, what has he done on Female? What Glories? What Transcendences of them? What adorable Perfections of Art hath he shown, in the drawing those Lineaments which are the stupifaction of Angels and Men: Beauty, when attended on by Virtue, Create Women very Angels on Earth; when corrupted by Vice, degenerates them into Devils of Hell! Which hath not triumphed in the Infinite S●●oils of mean and vulgar Affections only (that is their every days Tyrrany and Sport) unspirited almost the whole Creation; But such as have dragged after them very Crowns and Sceptres into absolute vassalage and Chains. The proudest Jewels of the Diadem have humbly veiled to stick themselves in the more Imperial Bosom of a Woman, the Sparkles of her eye have out dazzled all their shine.— But for all that, I think those that paint their Faces, aught to be severely reproved. This wicked Trade and practice of painting, has been much censured by the Fathers. 〈◊〉 first Parentage and Rise, others besides St. Cyprian, have derived from the very Devils in hell, Apostate-Angels. The very Devils (saith he) first taught the use of Colouring the Eyebrows, and clapping on a false and lying Blush on the Cheeks, so also to charge the very natural Colour of the Hair. and to adulterate the true and Naked Complexion of the whole Head and Face, with those cursed Impostures; (and again) God hath said, Come let us make man after our own Image. And does any one dare to alter or correct what he hath made? They do but lay violent hands upon God, while they strive to mend or reform what he hath so well finished already. Do they not know that the Natural is Gods, but the Artificial is the Devils? Dost not thou tremble; (saith he in another place) to Consider, That at the Resurrection thy Maker will not acknowledge thee as his own Creature? Caused thou be so Impudent to look on God with those Eyes which are so different from those himself made? St. Jerome seconds him, Quod facit in Faciz Christianae Purpurissum Cerussa, etc. What makes the White or Red Varnish, and Paint in the Face of a Christian? Whereof one sets a false dye and lying Tincture on her Cheeks and Lips, the other an Hypocritical Fairness on her Neck and Breasts, and all this only to inflame young and wanton Affections, to blow up the Sparks of Lust, and to show what an whorish and impudent Heart dwells within those daubed Walls? How can such an one weep for her Sins, when the very tears would wash away the Colours, and discover the Cheat? The very falling down of them would make long Furrows on her Face? The Painting the Face is the deforming of God's Image and Workmanship, and is most damnable, faith another. But let those that are ugly and deformed, rather endeavour to fix a Grace on their Persons, by the lovely exercises of virtue, then think to 〈◊〉 themselves by the stinking Collusions of Paint: (saith another) If we are Commanded to endeavour not our own only, but Neighbour's Salvation, with what conscience can men use Painting and false Dye, which are ask many Swords, Piosons, and Flames to burn up the Beholders, Saint Peter Martyr. The French have a good Lituny, De trois choses Dieu nous garde. Imagine one of our Forefathers were alive again, and should see one of those his Gay Daughters walk in Cheapside before him, what do you think he would think it were? Here is nothing to be seen but a Farthingale, a yellow Ruff, and a Perriwigg, with perhaps some Feathers waving in the top; three things for which he could not tell how to find a Name: Sure he could not but stand amazed to think what new Creatures the times had yielded since he lived; and than if he should run before her, to see if by the forelight, he might guests what it were, when his eyes should meet with a 〈◊〉 Frizzle, a printed Hide shadowed with a Fan not more painted, Breasts displayed, and lose loose 〈◊〉 wontoaly over her shoulders betwixt a painted Cloth and Skin, how would he more bless himself to think what mixture in Nature could be guilty of such a Monster. Is this the Flesh and Blood (thinks he) is this the hair? Is this the shape of a Woman? Or hath Nature repent of her work since my days, and begun a new Frame.— How had these wantoness repined at their Creation, and perhaps blasphemed their Creator, had he made them as they have marred themselves? They had no doubt get a room on the Chronicles amongst the prodigious, and Monitrous births, had they been born, with Moons, Stars, Crosses, Lozenges upon their Cheeks, especially had they brought into the world with them a Coach and Horses. What does the open shop, and sign at the door signify, but that there's something venial? Nor shall I tax the practice of ambition to show the sineness, clearness and beauty of the Skin; though if it were so I would ask; who are concerned I pray to know what 〈◊〉, what colour it is of, but either your Lawful Husbands, or unlawful paramours? In the mean time 'tis too plain: That Arrogance, and Impudence have usurped the place and produced the effect of Primitive simplicity, and woman are now almost naked, but not at all are ashamed.— Fashion brought in Painting and Antic dresses. Fashion brought in Silks and Velvets at one time, and Gray's at another, and the Tunick and Vest at another. Fashion brought in deep Ruffs, and shallow Ruffs, Thick Ruffs, and Thin Ruffs, Double Ruffs, and no Ruffs; Fashion brought in the Farthingale, and carried out the Farthingale, and hath again revived the Farthingale from the Death, and placed it behind, like a Rudder or Stern to the body, In some so big, that Vessel is scarce able to bear it. When God shall come to Judge the quick and the dead, he will not know those who have so defaced that Fashion which he hath Erected.— True grace, says learned Author, is the most excellent Receipt for beautifying the face; Wisdom makes the face to shine. There is something (though hard to say what it is) in an unaffected gravity, an unforced modesty, in an ingenious affable deportment, free, and Natural, without starch, and pedantry, that recommends, and endears more to the Acception of the judicious than all the curious mixtures of artificial fading colours.— Perhaps the evil of thy supposed Defect, and shortness, is more in fancy, then in reality: Thou art well enough, very well, if thou couldst think to: When we consider our Moral blemishes. we deceiveour selves, that we are good, because not so bad as the worst; but when we reflect on our natural defects we are apt to repine because we are not as good as the best: And whilst we poor only on what we want, we lose the contentment, and our God the glory of what we have.— And it should be considered, that as some, designing to make it burn the clearer, snuff the candle too long, and so near, till they quite extinguish it; And as others are always carining the vessel of, the body with physic, washing and tallowing with external applications till they sink it; so are many tampering continually to mend the feature, and complexion, which God made very well, because it pleased him to make them no other, till they utterly spoil them.  Palasius, 
o. [Lady] of honour.  Pales, 
the Goddess of Shepherds.  Pattacus, 
so famous for his Valour and as much renowned for his Wisdom and Justice, seasted upon time certain of his Friends, who were Strangers. His wife coming in the midst of the Dinner, being angry of something else, overthrew the Table, and tumbled down all the Provision inder foot. Now when his Guests and Friends were wrongfully dismayed and abashed hereat, Pattacus made no more ado●● the matter, but turning to them; There is not one of us all, saith he, but he hath his Cross, and one thing or other wherewith to exercise his Patience: and for my own part, this is the only thing that checketh my Felicity: for, were it not for this Shrewing Wife. I were not the happiest man in the World; so that of me these Verses may be verified. 
This Man who while he walks the Street,  
Or public Place, is happy thought;  
No sooner sets in House his feet,  
But woe is him, and not for aught:  
His Wife him rules, and that's a spite,  
She scolds, she fights from mo● to Night.   Perfect Beauty. 
To make a perfect Beauty is required a Smooth Complexion, white and red, and each colour be truly placed, and lose themselves imperceptibly the one in the other; which some Ladies would express by the new French Phrase, demeslee. Full Eyes, well made of a dark or black colour, graceful and casting of lustre. A Nose well made neither too big, nor too small.— A little Mouth, the upper-Lip resembling a Heart in shape, and the under some what larger, but both of a vermilion colour, as well in Winter as Snnamer: and on each side two small dimples easily to be discerned in their moving upwards, which look like a kind of constant smile.— White Teeth, very clean, well ranged in order, of an equal bigness, neither short nor long, but very close 〈◊〉.— A sorked Chin, not too long, and hanging double. A full, round, or oval Visage. The Temples high raised.— As for the colour of the Hair, opinions are various 
One the fair hair, another brown admires,  
A third a colour between both desires,  
But herein all concentre and do rest,  
The colour o'th' loved object is the best.  
Therefore 'tis indifferent to one which of the three they be, provided the Hair be very long, and thick, loose, cleanly kept, and a very little frizzed or curled in rings; but above all that it be not red, nor come near in the rincture. For it were disadvantageous to them 〈◊〉 have all the other species 〈◊〉 Beauty, if they are of that colour. I have a natural antipathy against it, insomuch, that I oftentimes betake myself to my heels, when I spy 〈◊〉; not but they are usually accompanied with a pure 〈◊〉, for which I have a great ●clination; but the aversion 〈◊〉 have for the one, makes 〈◊〉 abandon the other. But to return to the Ladies, to whom beauty de jure belongs. I am acquainted with some who by their damned Art destroy the most beautiful works of Nature.— I am sometimes so incensed against them, that I have a great mind to put an affront upon them, and I have a kind of itching desire to go and rub their cheeks with the li●●le end of my finger, to give them to understand the arrifices wherewith they endeavour to abuse them. For I phaney no 〈◊〉 but what is natural, which I have fram●ed; and am an enemy to those kind of disgif●es, that in vaitn strive to in●●●● the naturals. But as the Lover cannot take the same liberty, that my absolute Empire over all that is beautiful furnisheth me with, to reform all abuses that are committed; that which he may do, is to take the Lady he waits upon, and suspects to be guilty of such sacrifice, when she riseth out of her bed.— 'Tis then tha● the paint box hath not as yet played its part, unless by near foresight she made use of it the last night. In this case he must address himself to the waiting Gentlewoman, as to an Oracle, that can only clear all his doubts. But if he will obliqe her to relate the truth, he must open his purse, for that encloseth the most mysterious secrets. He shall no sooner produce certain Guests, that dwell there, which they call Guinnies, but they will unriddle him the most obscure aenigmas, not only upon this, but any other subject whatsoever, that his curiosity prompts him to understand. But since we have not examined all the natural beauties, let us leave those that are artificial, and return to what remains.— After the Face, the Neck, Arms and Hands fall under consideration; which some Buffoons have called lapetite Oye; Though their beauty is inferior to what we have already destribed, yet they produce sometimes strange effects, and there is no heart that can resist the charms of a fair Neck, when she satiates your Eye with beholding. Those graceful Apples which they bear inflame the hearts of those that are most insensible. These two Fruits are so lovely, that a person is ready to die with a desire of approaching with the mouth to taste them, and is sensible of a pleasant convulsion when he doth but grasp them in his hand. In fine, they are capable of creating my content, but never satiate me.  
Lovers that touch their Ladies lovely breast,  
De feel the Matchless flame within their heart,  
And are with amorous designs poossest,  
To enjoy wonders in some other part,  
For greater pleasures they require  
To satisfy their fond desire.  
The comely proportion hath many charms to move an affection, especially when accompanied with a free Air that attracts the inclinations of all persons.  

Poetical Revenge for being slighted  
Coy one be gone, my Love-days now are done.  
Were thy Brow like th' Ivory fret,  
As it is more black than Jet.   

Might thy hairy tress compare  
With Daphne's sporting with the air;  
As it is worse seltered far  
Than th' knotty tufts of Mandrakes are.   

Were there in chy Squint Eyes found  
True native sparks of Diamond;  
As they're duller, sure I am,  
Than th'Eye-lamps of a dying man.   

Were-thy breath a Civet scent,  
Or some purer Element;  
As there's none profess thee love,  
Can touch thy Lip without a Clove.   

Were thy Nose of such a shape  
As Nature could no better make;  
As it is so screwed in,  
It claims acquaintance with thy Chin   

Were thy Breasts two rising Mounts,  
Those Ruby Nipples Milky Founts;  
As those two so faintly move,  
They'd make a Lover freeze with Love.   

Could thy pulse affection beat,  
Thy palm a balmy insisture sweat;  
As their active vigour's gone,  
Dry and cold as any stone.   

Were thy arms, thighs, legs, foot and all  
That we with modesty may call;  
Nay, were thy Grove of such choice Grace.  
A●t might be styled Loves-watring place.   

As all these yeid such weak delight,  
They'd fright a Bridegroom the first night.  
And holded a Curse for to be sped  
Of such a Fury in his bed.   

Could thine high improved slats  
Vie with greatest potentate;  
As in all thy store I find  
Mole hills to a noble mind.   

Went thou as rich in Beauty's form  
As thou art held in Nature's scorn;  
I vow, these should be none of mine  
Because they are entitled thine,    Passionate Lovers. 
Love is so contagious, that all the Estates of the world do feel it, an Evil so pestilent and venomous, that it plungeth and intermeddieth, among all Ages indifferently, as all the Devils do among all the Elements, without excepting Persons or Equality of old or young, foolish or discreet, seeble or strong. And the greatest pain in this malady is, that they become mad and out of their Wits, if they be not well treated and medicined at the first. And therefore it is that Paulus Aegineta, in his third book, ordained to all those that are peasecuted of this suror of Evil, such Ways and Rules to live as are fit for sools, and such as are out of their Wi●s. The which Empercleus (following the counsel of Plato) ordained also, who made two kinds of Furies, of the which he called one in Greek Exoticon, which signifieth in Latin Amatorium, and in English Love. I have seen Anatomies made of some of those that have died of this malady, that had their Bowels shrunk, their poor heart all burnt, their Liver and Lights all wasted and consumed, their Brains endamaged. Love proceedeth of the correspondent quality of Blood, and that the Complexion engendereth the same mutual love. The Astrolgians, in like manner, say, that Love proceedeth, when that two meeting have one mind, or that they be changed in some other Constellation, for than they be constrained to love together. Other Philosphers have said, that when we cast our sight upon that which we desire, suddenly certain Spirits that are engendered of the most perfectest part of blood, proceedeth from the heart of the Party which we do love, and promptly ascendeth even up to the Eyes, and afterward coverteth into Vapours invisible, and entereth into our Eyes, which are bend to receive them, even so as in looking in a Glass there remaineth therein some 〈◊〉 by breathing, and so from the Eyes it penetrateth to the Heart, even so by little and little it spreadeth all about, and therefore the miserable lover being drawn to, by the Spirits, the which desire always to join and draw near, with their principal and natural habitation, is constrained to mouth and lament his lost liberty. Suddenly you shall see them drowned in tears, making the air to sound with their cries, sighs, plaints, murmurings and imprecations; another time you shall see them cold, frozen ang in Trance, their faces pale and changed; other times, if that they have had any good look. or other gentle Entertainment of the thing that they love, you shall see them gay cheerful and pleasant, so that, you would judge that they were changed into some other form. Sometimes they love to be solitary, and seek secret places to speak and reason with themselves; and sometimes ye shall see them pass five or six times a day through a 〈◊〉, for to spy whether than they may have any look of the Eye of 〈◊〉 whom they love; and in the mean 〈…〉 poor pages and 〈◊〉 have their legs 〈◊〉 with running, their arms awaken with 〈…〉 brushing, trimming, 〈◊〉 king clean the Gentlemen, 〈◊〉 the Lover be poor, there 〈◊〉 no 〈◊〉 of Humanity, 〈◊〉 that he showeth is, even to sacrifice, and to put 〈…〉 if need shall require. I he be rich, his Purse (as the Greeks term it) is tied with a Leek-blade; though he be covetous, he becometh then prodigal, there is no 〈…〉 he will spare 〈…〉 is the power of the poyson●●, the which hath an 〈…〉 to say, that Love was the first inventor of 〈◊〉. if the Lover be learned, 〈◊〉 his spirits be any time. weekned, you shall see him 〈◊〉 Sea of 〈…〉, to double his plains, 〈◊〉 ●●● the Heaven, make an Anatomy of his Heart, frieze the Summer burn the Winter worship, play the 〈◊〉 wonder, to feign Paradise, 〈◊〉 forge Hall, counterfeit 〈◊〉 play Tantalus, seign 〈◊〉 with a thousand other 〈◊〉 And if they be minded 〈◊〉 Exalt that which they love, than what is her Hair 〈◊〉 Golden Locks, her Brows 〈◊〉, her Eyes 〈◊〉, 〈◊〉 Looks shining; her Mouth 〈◊〉 her Teeth Pearls of Orient, her 〈◊〉 Balm, Amber and Musk, her throat of Snow, her Neck of Mole, the Apples see things that she hath on her Breast, Bails or Apples of Alabaster. And generally all the rest of the body is to other 〈…〉 treasures of 〈◊〉 and of a nature, 〈…〉 had reserved to please, or agree in all perfection to the thing that they love. Here you may see how this cruel Melody of Love tormenteth those that are attainted with this mortal poison; and notwithstanding, there are so many People, Nations and Provinces so charged with these furious Assaults, that is there were an Army made of all he lovers that are in the World, there is no Emperor nor monarch but would be afraid to see such a number of fools in a company. And nevertheless, this pestilent Evil, by custom, hath so prevailed on humane kind, that there can no remedy he found, although that many medicines, Greeks and Arabians have employed all their Wit and Policy for to 〈◊〉 this passion. Samerati●s, 〈◊〉 and Ovid, have written many great Volumes of the remedy of Love, by the which they show the remedies for others. but they can find no remedy for themselves, for that all three died, pursued and destroyed, not for the harms that they did at Rome, but for the Loves that they 〈◊〉 at 〈◊〉. But this 〈◊〉 〈◊〉 which I have read 〈◊〉 destroys, that things are come to such 〈◊〉, 〈◊〉 when this foolish 〈◊〉 doth take hold of us, it rendereth us british and unsensible, as it hath been manifestly and evidently showed and seen in a young man being of the highest 〈◊〉 in Athens, and well known of all the Citizens of the City, the which having many times beheld a fair statue of marble very excellently wrought, which was in a public place of Athens, he was so stricken with the love of it, that he would never be out of the sight of it, and always remained by it embracing and kissing it, as if it had been a living soul. And when that he was out of her sight, he went and lamented so piritully, that it would have moved the most 〈◊〉 to pity, and in the end this passion got so much power on him, and was brought to such extremity, that he desired the Senators to sell it him at what pride they would, to the end that he might have it to bear about with him, the which thing they would not grant, for that it was a public work, and that their power and authority extended not so far: Wherefore the young man caused to be made a rich Crown of Gold, with other sumptuous ornaments, and went to the 〈◊〉, let the Crown on her head could 〈◊〉 her with 〈…〉 hold it, and call upon it, and worship it, with such obstination and percinacity, that the people were ashamed of his foolish and and ridiculous love, so that they forbade him to approach, or resort to the Image any more. Then the youngling seeing himself to be deprived and kept back from that which was more deer to him than his life, being oppressed with grief, for sorrow killed himself. For the virtue of this passion is so great, that after it hath entered and taken full root in the heart of men, it walketh uncurable by the most livelyest and sensible parts of the body, and being in full possession of us, she causeth an infinite number of tears and sighs to be poured out so wholly, that oftentimes it taketh away our life. The which the great Philosopher Apolonas Thianeus confirmed to the King of Babylon, who most earnestly prayed him to show him the most grievous and cruelest torment that he might invent by all the secrets of Philosophy, for to punish or chastise a young Gentleman whom he had found a bed with one of his Damosels which he favoured. The greatest torment, saith the Philosopher, that I can show thee, and iuvent for to punish him, is for to save his life; thou shalt see by little and little, the burning heat of love to get so much on him, as it hath already begun, that the torment that he shall endure will be so great, that he shall not imagine nor find remedy therefore: and he shall find himself so stirred and provoked with divers cogitations and thoughts, that he shall burn and consume in this flame, as the Butterfly doth in a Candle, in such sort that his life shall be no more life, but a very death, more crueler than if he passed through the hands of all the Tyrants and Torments of the world. Here is in sum, the cause why I let my pen ruu at large on this passion of Love, which is the whole decay of the most part of Youth in our Age; For have they never so little set their Foot or Minds on the pleasures of this World, they prepare themselves to Love: Then Youth, Liberty and Riches, are greatest provoken in this World, and in those wicked Occupations they lead without fruit the best part of their life.  Parents 
(when Good) their Character. Good Parents begin their care for their children not at their birth but conception, giving them to God, to be, if not (as Hannah did) his Chaplains, at least his Servants; and this care they continue not only for a time, till their children are grown up, and provided for, but as well as they may, even to the day of their death. They show them in their own practice, what to follow and imitate, and in others what to shun and avoid; For though the Words of the Wise be as Nails fastened by the Masters of Assemblies, yet certainly good Examples are as the Hammer to drive them in, and clench them to a lasting continuance in the mind. Those Parents that correct their children for Faults themselves are guilty on in their sight or hearing, can have hale hopes to reclaim them; and indeed deserve correction more than their children— Good Parents decline to welcome and embrace the first Essays of sin in their children, as knowing it very dangerous and destructive to them: For as Weeds and Trash, Eldar buds, Nettles, Clivors and the like, are accounted Herbs in the Spring, and much pleasing, though afterward rejected; so they see that many over fond Parents are pleased with the Early Evils and Licentious Wantonness of their children in their Infant tattle, and restrain it not, though God is displeased and offended at it, till they begin to see their Error, when it is grown up rank, even to a loathing and detesting in themselves, with what before they were satisfied and contended; they therefore instruct their children Early in the ways of Piety, and by Example and Advice lead them in the way they should go, that although they are Young they will not forget it when they are Old; and if they have many children, they place their Affections Equally on them, making no distinction, nor difference, however Nature has favoured and befriended some with beauty more than others. If there be any inclining, it is to those that are most obedient to them, and strive to please God, that he may continue to shower down blessings on the Family. They take it to be Partiality and Tyranny to afflict and despise those children that Natures too rough hands has rumpled into deformity, and look upon it as a breaking those whom God hath bowed before. They allow their children maintenance, according to their quality and ability, to keep tkem from low and sordid company, and from such things unworthy of them, as Necessitty might prompt them to. So that a necessary supply even to children, is oonvenient, and redounds not only to their credit, but advantage; for having but a little money, they learn early how to husband it, and make wary bargains, though but for trifles; which when grown up, improves them in thriftiness and politic management of their affairs; For we rarely see a young person coming to a plentiful Estate, that has been kept severely in penury, as to his Purse, but he has either many Extravagant Debts to pay, which he under hand contracted, to supply him as it were by stealth, and for which he engaged five times the value received; or coming out of a Land of Famine for Pleasures, when he once finds them plenty, and stowing in upon him, he pursuits them to such Excess, that he ruins both Body and 〈◊〉— Good Parents in choosing Professions, ever take singular care to considering the dispositions and aptness of their children, whose Capacities and Inclinations are the 〈◊〉 Indentures to bind them to any Calling, or fix them in any Employment. If, notwithstanding all their prudent care and management, there 〈◊〉 rest a perverse Nature in some children, they, however, with the Mother of Moses, are careful to have a watch over them, to see what will become of them, where their Rovings will end; as considering many that have broken and run out in their Youth, have after long Rambargs seen their Folins, with the prodigal Son, and with him repeated in rears, and returned to their Father's house, and after reconcilement become 〈◊〉 and changed to 〈◊〉. And when they move their children to marriage, it is 〈◊〉 Arguments 〈◊〉 to 〈◊〉 Good and Welfare, than their own Authority. It is a stile too Kingly in this case, for Parents to will and command, but certainly they may will and desire Affection tending to a matrimonial contract, which are like the consciences of men, rather to be gently led by kind persuasions, than driven, or drawn by force, And if they do at any time marry where they do not love, they 〈◊〉, no doubt, love where they do not marry. Yet those Parents will not give their substance out of their hands, to come themselves to be beholding to their children, but keep it to reward their Duty and Obedience, as they see fit and convenient occasions, and will deny them nothing that is reasonable for their advancement. On their Death bed they bequeath their blessing to their children, not rejoice so much to leave them great Portions, but that it may prospet with them, because it is honestly obtained. If they leave them Young, their care is first to recommend them to God's care and protection, and next him to conscientious and prudent Guardians, or Overseers.  Pariwigs 
and other Antic Dresses. Since we have found the women so kind to tell us the Hair from their Heads, we have encroached on the freeness of their Natures, and think they may as well, make a prize of all the rest. And God knows the Age hath not found them overshy of trading. In the time of Seprinus vere●us, there were three thousand Indicted of Adultery, but were all impeached that are guilty here, the Clerk of the Sessions need not care to change place with the Judge.— You cannot imagine what fancies it creates in our Noddles by its hair. At Grand Cairo they hatch all their Chickens in Ovens; on purpose heat to the degree of production; but who sees not since our Brains have been fired by these Furzes what Serpents the Cockatrice's Eggs have produced. The Grand Seignier with all his golden Pe●oni's gliding mutely along by his side, can never ravish himself in the lofry conceits of his Glory, to that degree, that an Empty-skuiled squire does now in the dancing of his Aubrey Tresses about, while he looks out here and there to feast his Eyes on the fancied Subjects that admire him. No sooner had Israel trimmed themselves up into Gallantry and long Locks, but they shook off their Obedience to Heaven itself; We are Lords— we will come no more unto thee, Jer. 2.31, 33.— Our Ancestors were 〈◊〉 than we, who kept this Fax in their Pockets, which helped to maintain their Tables, and would hardly have catch a Crumb, had they found but an Hair in their Dish, while we are curling and powdering up 〈◊〉 thousand, chastely into our mouths all dinner, and cannot make a meal in peace for 'em.— To better purpose would this Hair be employed, should we be put to the shifts that once the poor Citizens or Byzantium were, when under the Extremities of a Three Years Siege by the Romans, and almost ready to perish; having occasion to patch up a Fleet, under the want of Cordage, were said to make 〈◊〉 women's Han●; Which they, poor Wretches, very cheerfully cut off, and gave them to inch out their Tackle; and though the whole Navy miscarried by a storm, yet was not their Zeal the less laudable, who did it for the saving of the City, or themselves, when ours do it for no good at all.— A good head of hair is so vulgar a blessing, that we find it as common to the Beggar as the Prince, and he that dares not, for his Ears, boast the glory of his Blood, may yet compare with the best in the fineness of his Locks. Then, Reader, lay down your Artificial Ne●, and try how Nature will wean one. The truth is, it the house be well furnished within, in every Room, as it ought, the Brain will find Wit enough to excuse the unhappy want of a Bush without.— 'Tis strange what Pl●by records of the Romans, that they never knew the use of Barber till Four hundred fifty four years after the building of their City, when in the time of Scipio Affricanus, they were first brought in out of Sicily. Before that, it seems, they hackled off their Locks with their Knives. But however Rough and Uncombed they were then, sure I am they grew Curious and Spruce enough afterwards; for Plutarch tells us of the two boundless Hero's that admitted no Superior nor Equal. The Great Pompey was so nice and Esseninate, in the Formality of his Hair and 〈◊〉 Locks, that he was noted 〈◊〉 scratching his 〈◊〉. and once suffered a public Scott from the impudent Claudius for it, in the midst of the Rout of Plebeians, who joined with him, to second that Reproach. And Suetonius witnesseth of the other, that he was so over curious of his Head and Beard, he would not only be shaved very precisely, but his Extravagant Haits even plucked.— But what shall we think of his Successor Augustus, who when he felt the assaults of Death invading him, called for his Looking-Glass, and commanded his Hair and Beard to be combed, his Riveled Cheeks to be smoothed up; then ask his Friends, if he had acted his Part well upon the Stage of the World, who told him he had; Well, saith he, Vos omnes Plaudite. Sure he went off very trimly.— But what the modesty of England hath been in former Ages (however vain enough is other Fooleries, yet) sure the Galleries and Dining-Rooms of our Nobility and Gentry of the Kingdom, will abundantly testify, from the brave Images of their Ancestors, whose open Ears never valued the Coldness of the Winds, but which would glow to have heard the monstrousness of their children's Ell-Wigs.— The Puritans in the Reign of the Royal Martyr, to distinguish themselves from their Neighbours, took on them an Extraordinary short cut, and their Neighbours, in opposition to them, Espoused a long one, because they would not be reputed Roundheads; and in nothing outwardly were the two Parties so much differenced as in their hair, and happy had it been that the Quarrel had Ended in the Barber's Scissors, which we all know broke out afterwards into the long Sword, and instead of plucking each other by the Ears a little, they fell to stabbing one another in the Guts. So that the mischiefs which the Barber might have prevented at first, had he kept an Even hand on both Parties, and sheered them both to an Equal Cut, all the wit of man could not prevent from running into Commodus his bloody shaving, and cutting off Ears and Noses together with their Hair.— Now a days not a young Fellow that takes pet against his Noddle for catching the least cough or cold, but straight, in revenge, off goes his Locks. And, to speak plainly, Forty, or Threescore pound a year for Periwigs, and Ten to a poor Chaplin to say Grace to him that adores Hair, is sufficient Demonstration of the Weakness of the Brains they keep warm. And let me taste the boldness to manifest a few of the ill consequences of this Idolatry. First, With the Woman's hair we have put on her are (not of Cookery, and the Kitchen only, and become Hen-housewives, but of the Chamber and the Dressing Room. Tricking up ourselves into as delicate starch'd-up a posture as she. Some of us have gotten the Boddice ●●, to make us look slender and pretty: And the Epicene Sleeves do very well fit both the he and the She. The Sleevestrings are tied with the lame Curiosity, and the Val de Chambre that cannot knit the Knot Allamode, is kicked away as a Bungler in his Trade and Profession. The Ribbon at the Hilt of our Sword, is security against his being drawn, while we fix it there (as Cupid's Knights) with no other design but to help to wound the Hearts of the Ladies.— 2, And who sees not the happy Victory, that we have gotten their very hearts in our bosoms is close as their hair on our heads. Not their Effeminacy only, but Weakness too, and have perfectly shaved away all our Virility and Prowess. Our Swords lie dangling on our Thighs with the same Luxury sour Wigs (of the same length) sport themselves on our breasts.— Neither were former Ages without their antic Dresses, It were enough should I hang out to View one of the Suits that was generally worn heresofore in England, where you had a Doublet all jagged and pricked, the Wastband coming down but a little below the Armholes, guarded with Eight long Skirs; to this Doublet was clasped a pair of Breeches close made to the body, and whose length must make up the Defect of the shortness of the Doublet. The large and ample Codpiss supplied the want of Pockets, which came up with two wings fastened to either side with two Points, which unknit made way to the Linen Bags, tied to the inside between the Shirt and Codpiss; these bags held every thing they carried about them, except the Gloves, which ever hung very Reverently at the Girdle, Where hung a Pouch made fast with a Ring or Lock of Iron, weighing at least two or three Pounds, whether there was any money in it or no. The like I could give of the women's Gowns, and show the madness of the Farthingale, and other whimsies— But the Galleries and Parlours of most Old Families are set out with such disguising postures, as better will evidence them to the View of the Reader, than I care my Pen should do at this time. I shall only add, That as to women's curling, crisping, twiching, variegating into a thousand shapes, into Rings, Mars, Shades, Folds, Towers, Locks, etc. Tertullian inveighs bitterly against it. What ails you (saith he) that you cannot let your poor hair be quiet? but sometimes it must be bound up, by and by dislevelled and loose about your Ears; one while staring up in Towers, and presently patted and notched close. Aliae gestunt cum cinnis coercere, aliae ut volucris & vagi elabantur. Some of you are all for curling it up into Rings: others for a loosemode. Nay (says he) Assigitis nescio quas enormitates suttlium atque texiitium capillamentorium. Not content with that you stick on, I cannot well tell what manstious Extravagancies of false Locks, and artificial hair and Periwigs.  Pamphila, 
an Epidaurian, the Daughter of Sateridas. So great was her Repute, that her Statue is said to have been Erected by Cephisod●rus.  Perilla, 
a Roman Lady, who living in the time of Augustus, was in general Esteem for her Learning and Virtue. The 7 th' Elegy of the third book of Ovid's Tristia, intimates her to have been his Scholar.  Phemonoc, 
the first Priestless of Apollo (as she is delivered to be) and utterer of the Delphic Oracles; and also the first Inventress of Heroic Verse.  Praxilla, 
a Sycionian Di●hy Amote Pocress, of whose Writing there is a Work entitled Me●●um Praxilleum.  Proba Valeria Falconia, 
the Wife of Adelphus, the Roman Proconsul, in the Reign of Honorius and Theodosuis, Junior. She composed a Virgilian Cento upon the History of the Old and New Testament. Her Epitaph also upon her Husband's Tomb is particularly remembered.  Purification 
of the Virgin Mary Candlemas, February 2.  Pi●tage, 
f. Fornication (on the Woman's part.)  Protetaneous, 
arian, 〈◊〉, l. having many Children, and little to maintain them, vulgar.  Palmtree. 
Of this Tree there is male and female; the male bears only blossoms, and no Fruit, the Female bears both, but not unless the Male grow by it.  Prendet de Baron, 
an Exception disabling a Woman from pursuing an Appeal of Murder against the Killer of her former husband.  Pridiven, 
King Arthur's Shield, with the Picture of the Virgin Mary.  Primer, 
Or Office of the blessed Virgin, divided into seven parts. 1. Malines and Laudes. 2. The Prime. 3d. 6th. None (or 〈◊〉) hour). 6. Vespers (or Eversong). 7. The Complines.  Prioress, 
the Governess of a Nunnery.  Panado 
(Span. Punada, or Empanada; Fr. Paude) a kind of Food made of crumbs of bread and Currans boiled in water; or (as some will have it) of grated Bread, Milk, Sugar and grated Cheese.  Pandora 
feigned (by Hesiodes) to be the first Woman, and made by Vulcan, endued by all the Gods with several Excellent Gifts: but afterwards by Jupiter, in displeasure, sent to her Spouse Epimetheus, with a box full of all manner of miseries. Hence Pandora's box is taken for misery, calamity, and the like.  Pregnant, 
big with Child; also full, copious, ripe.  Possowa, 
an Indian beast receiving her young ones (on occasion) into a bag under her belly.  Paphian, 
(paphius) belonging to Paphos, a City of Cyprus, dedicated to Venus, and built by Paphus. Hence Paphus Archer is taken for Cupid; 〈◊〉 fire or shot, for the fire or arrows of Love.  Papian Law 
(Lex 〈◊〉, Poppea) a Law made among the ancient Romans, against single life, that if any forbore from the privileges of Parents, and had no children, the People (who was the common Father of all) should inherit their Goods. Tacit.  Popelet, 
lote, c. a Pappet or young wench.  Polygamy, 
g. a being married to many at the same time.  Polyhimnia, 
lymnia, one of the Muses.  Pomander, 
(q. Pomamber, D.) a ball of Perfumes.  Param, 
(peramator) a lover, he or she, a Sweetheart.  Paranymph 
(Paranymphus) an Orator, who a little before the Commencement of Doctors, etc. makes a public Speech in commendation of their sufficiency, also an Overseer of a Wedding, a Bride-dresser, or he or she that bears all the sway at the Bridal.  Paraphonalia, 
is used in our Law, but in the Civil it is Paraphernalia, which are those Goods a Wife brings her Husband, over and besides her Dowry and Marriage money, as, Furniture for her own Chamber, her own Apparel, and Jewels, if she be of Quality; all which she must have, and not the Executors of the Husband, etc. Shep. Fa. Counc. 122.  Plesades, 
g. seven Daughters of Atlas, turned into the seven fears.  Blow monary, 
next after Twelfthday, when our Northern Plowmen beg Plowmony to drink; and in some places, if the Ploughman (after that days work) come with his Whip to the Kitchin-harsh, and cry, Cock in the Pos, before the maid says Cock on the Dunghill, he gains a Cock for Shrove-Tuesday.  Point, 
f. the plight one is in; also Rich Needle work.  Paritude, Pariture 
or Parture (from pario) a breeding or engendering, the time of travail or deliverance of child or young.  Philomela, 
flying from Terous, who had ravished her, and cut her Tongue out.  Pimpleiades, 
the Muses.  Pimpompet, 
f. an antic dance of three kicking each others bum.  Perwick, 
wig. Peruque, f. a cap of false hair.  Phoedra, 
Daughter of Mines, and wife of Theseus.  Phemone, 
the first Priests of Appolo at Delphos, and inventress of Heroic Verse.  Phaetontiades, 
Phaeton's sister.  Phao, 
a Lesbian Youth, made beautiful by an Ointment given him of Venus.  Pentagamist, 
(Gr.) one that hath had five wives.  Penlography, 
(peplographia) the description of the Veil, called Peplum, which was an Embroidered Vesture or hood to cover the head, now used for a Kercher, worn especially by women, going to be churched. Tho.  Peregrina, 
a Woman's Name.  Pelias, 
Brother of Aeson, King of Thessaly, slain by his own daughters.  Pelopaea, 
the mother of Aeghisibus, by her own Father Thyestes.  people, 
lum. l. a hood (for women at their Churching.]  Pugitar, 
a Rival in Love.  Petty Treason 
(Fr. Petit Trahison) Treason it a lesser or lower kind. It a Servant kill his Master, a Wife her Husband, a Secular or Religious man his Prelate, these are Petit Treasons.  Pin, 
as, he is in a merry Pin; it was an ancient kind of Dutch artificial Drunkenness, the cup, commonly of Wood, had a Pin about the middle of it, and he was accounted the man, who could neck the Pio, by drinking even to it, whereas to go above or beneath was a forfeiture. This Device was of old the cause of so much Debauchery in England, that one of the Constitutions of a Synod held at West●. in the Year 1102. was to this Effect, That Priests should 〈◊〉 go to public Drink, nec ad Pinnus bibunt, nor drink at Pins. And King Edgar made a Law that none should drink below the Pin.  Pip 
is a Disease in Poultry, being a white thin Scale, growing on the top of the tongue, which hinders them from eating; it proceeds generally from drinking puddle water, or eating filthy meat.  Pledge, 
(from the Fr. Pleige) a surety or gage. To pledge one drinking, had its Original thus; When the 〈◊〉 bore sway in this Land, if a Native did drink, they would sometimes stab him with a Dagger or Knife. Hereupon people would not drink in company unless some one present would be their pledge or surety, that they should receive so hurt, whilst they were in their draught. Hence that usual phrase, I'll pledge you, or be a pledge for you.  Pattus, 
The bringing forth of a Mature Faetus, or Young, in natural Births. The Faetus having broken the Membrances, turns his head forward, and inclining it towards the neck of the Womb, strives to get forth; the usual manner is after nine Months: Yet I have known some at Amsterdam, born at seven Months, who have lived to Fifty or Sixty. Dr. Blanked.  Phillis, 
(Gr.) a Woman's Name) and signifies Lovely, as Amie in French.  Philomela 
(philomela) a Nightingale.  Philosophy 
(philosophia) the love or desire of Wisdom; a deep knowledge in the nature of things; there are three different kinds of it. 〈◊〉. Rational Philosophy, including Grammar, Logic and rhetoric; and this dives into the subtlety of disputations 〈◊〉 discourse. 2. Natural Philosophy, searching into the obscurity of Nature's Secrets, concerning besides, Arithmetic, 〈◊〉, Geometry, and Astronomy. 3. Moral Philosophy which consists in the knowledge and practice of civility and good behaviour.  Philtre, 
(philtrum) amorous potion; a love occurring drink or medicine.  Platonic love, 
is a love abstracted from all corporeal, gross impressions and sensual appetite, and consists in contemplation, and Idaea's of the mind, not in any carnal Fruition; or it is a love of Friendship, without any admixture of Sensuality. So called from Plato the Divine Philosopher.  Pickadil 
(à Belg. Pickedillekens, i. e. Lacinia. Teut. Pickedel) the round hem, or the several divisions set together about the skirt of a Garment, or other thing; also a kind of stiff collar, made in fashion of a Band. That famous Ordinary near St. James' called Picadilly, took denomination from this, that one Higgins a Tailor, who built it, got most of his Estate by Pitadilles, which in the last age were much in fashion.  Pilch, 
(pellicea) a woollen or sur garment, now used for a flanel cloth to wrap about the lower part of young Children. Hence d. Surplice. q. Surplich.  Pommade 
(Fr.) Pomatum, or Pomata, an Ointment used by Ladies; also the Pomada, a trick in vaulting.  Priscilla 
(a ●diminutive of Prisca) one of this name was a great follower of Montanus the arch Heretic, and one of his devilish Prophetestes, circa An. Christi, 181.  Progeny 
(Progenies) Issue Offspring.  Prolifical 
(prolificus) Fruitful, that breeds or brings forth issue apace.  Prostitute, 
(prostituta) she that for money suffers herself to be abused by all the come, a common Harlo●.  Pychoness 
(pythonissa) she that is possessed with such a Spirit; a Prophetess.  Pandoratrix, 
an Ale Wife who also brews herself.  Pantalone, 
I an old amorous covertous Do●ard.  Pantalones, 
loons, a sort of Breeches well known.  Paradise, 
g. a Garden or place of pleasure.  Paragon, 
f. a comdeer, to campare; also a Peerless Dime, etc.  P●lam, 
he seduced Helena from Greece, which occasioned the Trojan War.  Parnassides, 
the Muses.  Parnel, 
a pretty woman lover.  Parthenian, 
g. belonging to Virginity.  Parthenope, 
the old Name of Naples; also one of the Cyrens.  Partlet, 
an old kind of Band, both for men and women, a loose collar, a woman's Pauss, Che.  Patelena, 
a Goddess of Com, when the cups opened.  Paten, 
a Wooden Shoe with an Iron bottom.  Patin, 
l a great platter, Charger or Basin; also the 〈◊〉 place used by Priests (with the Chalice) at Mass.  Pavin, 
Pavan, f. a kind of dance.  Pausonias, 
a famous Laecedemonian Captain; also a outh who slew Philip of Macedon, because he had no redress for being ravished.  Peeper, 
c. a. Looking. glass.  Promises, 
and Vows in Love to be observed, etc. Promises in Love-matter when avowed and sworn to gain credit with many, though afterwards they repent their Credulity, especially if upon such Considerations Virgins trust too soon. There is a Fable, that Jupiter being much in love with Jano, one day singled her out, and raised a great Tempest; to shelter herself from which she fled into a Cave, and he flew after her, in the ship of a Cuckoo, into which he had transformed himself, and lighted in her lap. She much pleased with the Bird, put it nearer to a warm place: which he no sooner touched, but he returned to his proper shape, and would, forsooth, have been niggling of her; but she was so prudent as to resist his Embraces, till he vowed and swore to marry her, and then she gave her consent. And we find he kept this Vow. Yet for all that they liveed but very scarvily together, though of a Celestial strain. However, I would not have our Earthly Beauties lay too great a stress upuu such Vows and Promises, left when their Virgin Roses are cropped, they stand like unregarded bushes. It is the common Compliment of some men in such cases, when they aim at your Honour, not to regard what they swear, say, or do, so they can thereby obtain their ends; for though behind thy back they laugh in their sleeves to think what advances they have made, and how easy and coming they find you to their purpose; but before your face what protections will they 〈◊〉 make of Hanging, Drowning, 〈◊〉 or Stabbing themselves, 〈◊〉 they may not Enjoy your Love, though they mean no such 〈◊〉: they as well as your 〈◊〉, can shed false, determining Tears, and Act over a 〈◊〉 Passion so to the Life, 〈◊〉 you would swear it was 〈◊〉 and many are too apt to 〈◊〉 it so, and thereby are 〈◊〉 to have bowels of compassion towards this supi●●d suffering and afflicted over, when they hear them 〈◊〉 and say, well my dearest, 〈◊〉, and most pleasing Mistress, you see to what Extermity your denial has forced 〈◊〉, even to the making my 〈◊〉 irrevocable be any but our hair self; and then when 〈◊〉 toe late, I doubt not but you will shed a tear to hear you have murdered me by your denial; and that I fall by a violent death for your sake. Which story being seconded with a few tears, too often goes down with the credulous Virgin, and she by her compassion, where there was but little need of it, is undone. yet it is not good Jesting this way; those Vows, or ought they know, as high as they set by them, may be registered in Heaven, as we before have hinred; and may had down Vengeance upon the Violators of them when least expected, when they are hugging themselves in a pleasing security, and bostling of the spoil, they have grinned thereby— Promises and Vows on the other side, in Women, are likewise very frequently violated; and, what is worse, many of them at the very time they make them, intent not to keep them, but prostitute them to their Ends and 〈◊〉. They have tears at 〈…〉 naturally look 〈◊〉. But these things most properly belong to cunning liking Women. Aretine's 〈◊〉, when her Sweetheart came to Town. wept in his 〈…〉, that he might imagine those tears were shed for Joy of his return, though she had twenty more at the same time; and to these Crocodile tears they will add sighs, sobs, and seem sad and sorrowful, look pale and merge, neglecting their Dress, and go carelessly, that you may fancy your neglect makes them take no delight in themselves; but that they are pining away, and will languish and die for your sake; and then the young Amerest thinks, peradventure, by reason of her Vows. Tears, s●●iks, etc. She is solely his, and he has her heart and affection when indeed he is forth for. from it, for such kind of de●●ding Women will have one Sweetheart in bed, another in the Gate, a third sighing at home, a fourth busied abroad, in obeying her commands; and all this the manages so cunningly, that every one thinks himself sure of her, and knows nothing of the Favours she bestows upon his Rivals. They can also, upon occasion, so weep that one would conclude their very hearts would dissolve within them, and slow from them in tears from their Eyes, when we perceive them like Rocks dropping Water; and yet all this is but in Jest; for they can wipe away their tears like Sweat; weep with one Eye, as the saying is, and laugh with the other; or like some Children, who cry and laugh both at a time; and Old Chauter, in his home-span Rhythme, says, 
For half so boldly there can none  
Swear and Lie as Woman can.  But this must not reflect upon all Women; for some are Religiously Conscientious to a miracle. And another upon their tears has this: 
Regard not women's Tears, I counsel thee;  
They reach their Eyes as wet to weep as see.  And so says another, there is no more pity to be taken of a Woman's weeping than there is of a Goose going barefoot; and indeed a General of an Army Besieging a City, has not so many stratagems to take it as some of the Fair Sex have to take those they design to gull, and flatter into a belief of their Faith and Conscience, being both Active and Passive, doing or suffering any thing that may be instrumental 〈◊〉 bringing about their Plots and Projects.  Posthume 
l. a child born after the Father's death.  Philyea, 
the Daughter of Ocean's Pander, (from the Belg. Pander; that is, he 〈◊〉 takes a 〈◊〉 or Pledge; the Souls of such as 〈…〉 of him, are pawned into 〈◊〉 hand, as to Asimleus his 〈◊〉 berlain) a He-Baud.  Philters, 
their power and force to cause Love.— Philters are held by many 〈◊〉 be great Provocatives to Love or rather Lust; and some have used Annulets, Spells, 〈◊〉 Images, and such unlawful practices to compass their desires. It was given out, that a Th'eolian Girl had bewitched 〈◊〉. Philip of Macedon, enforced him by Philters to love and dear upon her; though when O●●pia, his Queen, observed her Beauty, she disbelieved it, and ascribed his Love to that alone. And some, none of the least wife, will not credit that any such thing can be done to force love; but others again affirm it, telling how strangely many have been infacinated by those that have been deformed, alleging, that it is common for Witches to make such Philters as shall cause Love or Hate at their discretion. Hieron tells as, that a young man gave a 〈◊〉 one of these Philters, that made her, though she disdained distraction before, run mad for love of him, and was after a long 〈◊〉 cured by Hilarian. Plutarch says, that 〈◊〉; his death was occasioned by a Lucullus and that might be; for there are Poisons mixed in them to inflame the Blood, which nor well corrected prove 〈◊〉, Cleopatra is said to use much means to chain Mark Ari●● to her Embraces. Charles the Great, is said to dost upon Woman of mean beauty and extract for many Years, to the neglect of his Affairs; and then this Woman died, he 〈◊〉 her Coffin to be hung 〈◊〉 Jewels, and carried it 〈◊〉 with him where e'er he 〈◊〉, till it was revealed to a 〈◊〉, three prayed he might over himself from so great folly, that the cause of it was 〈◊〉 the Woman's Tongue. 〈◊〉 Bishop thereupon searched and found a small Ring; upon 〈◊〉 his passion towards her 〈◊〉, and he fell extremely in love with the Bishop, hardly enduring him out of his sight, who thereupon considering the ●ing had some Necromantic Force in it, threw it into a Lake and the Emperor neglected him, and built an house in the Island that stood in the Lake, as also a Temple by it, to his great cost, and neglecting all his other Palaces, was extremely delighted there, till he died. Some Writers have suspected the Lady Catharine Cobham to have gained Humphrey Duke of Gloucester to be her Husband, by such Arts; and that Roxolana bewirched Solomon the Magnificent to love her even to madness, by the means of a Philter she received from a Jew. And Salmatz affirms it is an ordinary practice in the Kingdom of Fess, in Africa. Some ascribe it to the Devils Enchantments rather than the Force of Drugs, though they are used as a visiblements. And others on the contrary, will have it, that such Effects, supposed to be done by Charms and Philters, proceed from Natural Causes, as men's blood Chemically prepared; which as Ernestus Burgravius says, much avails. He says, it is an Excellent Philter, but not fit to be used, or made public. Mandrake Roots and Apples are held by some to have powerful Effects in this nature, also dead men's clothes, certain hairs in a Wolf's Tail, the powder of Swallows or Doves hearts, sundry sorts of precious stones, and that small Bladder which grows up the Colt's Forehead, ere the Dam bites it off which if she misses to do, or it prevented, she never loves her Foal. They tells us, that there are certain Fountains, of which if any drink, they shall grow mad for Love. There is, say they, an hot Bath in Germany wherein, it is fabled, that Cupid once dipe his Arrows, in which whosever baths, shall soon after fall passionately in love; against which Project Ovid exclaims; viz. 
He gulis himself that seeks to Witches craft,  
Or with a young Colt's Forehead makes a Draught.  
No powder in wife Medea's potions dwells,  
Nor drowned persons mixed with magical spells.  
The power of Love is not enforced by these;  
For were it so, then had Ersonides  
Even stayed by Phasius, and Ulysses kept.  
Who ●ale from Cir●e whilst the Inch●tress slept.  
These charmed Drugs move Madness, hurt the Brain,  
To gain pure Love, pure Love return again.  And indeed plain dealing is the best; for we find where Love, or rather Lust and Madness is thus forced, it always proves unhappy in the End, and when the Fumes are worked out, turns to Repentance, Hatred and Discontent, Crowding miseries and misfortunes one upon another, till they overwhelm the expected Joy and Felecity, or fearrer them in Chaos of Confusion.  Prognostics 
of Love Melancholy.— Prognostics or Presage of things, have in ancient times been held in greater Esteem than in these our days, though they have not lost all the regard due to them; and indeed, were they more curiously scanned, matters in many affairs might go better than they do. But waving all other matters, we must only now handle such Prognostics as are suitable to our Subjects: and amongst them those of love Melancholy are worthy our Observation; and the sorerunners of such melanchol, are unaccountable Disorders in the mind, Suspicions, Fears, Cares, Jealousies, and such like without any sufficient ground, warrant or reason for such Anxieties. Now the Question remains, What will be the Euces of these miseries? Some are of Opinions, that it will fix 〈◊〉 a Love-melancholy in the mind, that is cannot be removed neither by Physic nor found Advice; and that the Physician himself, thus possessed may despair of his Art, and complain with Apollo, when that no medicable herbs can cure Love. Euryalus being thus taken, when his Friends came to persuade him cut his passion, he figthing, 〈◊〉 Go, bid the Mountains cool down into the Plains, the rivers run back to their Fountains, and the Sun leave its wont course, and make its Diurnal Road from North to South. You may as well bid this, with as much hoped success, as bid me not love. 
First, Seas shall want their fish Mountains their shade,  
Woods birds sucet Notes, and the Winds murmur fade;  
Before my Love to Sylva is ullayed.  
Physic may Remedy each sad disease.  
Excepting Love; but that it cant appease.  Pretenders to love are never afflicted with this distemper; and therefore after they have broke off, or are slighted and frowned upon, you may conclude their Love was like a painted fire, the resemblance without heat indifferent; therefore we intent not in this place to give advice to such as have no need to it, but rather to those that want our compassion, and are really to be pitied; in those where find it too frequently break out into outrageous and prodigious Events. Cupid and Bacchus, above all others, raise the greatest storms in men and women, and run us many times even to madness, or at least to be besides ourselves. Therefore to prevent the danger, we ought at first to be moderate in both, and not sip in more than we can reasonably bear, and work off again; for in one sense a man may as well be drunk with love as Wine; and it is indeed the worst of the two, because more lasting; when the other, perhaps, is but a Night's debauch, this many times stupifies the senses all the days of Life, locks up his Reason in the Dungeon of headstrong wilfulness and self-blindedness, placing an unruly passion, as Gaoler, to keep it strictly in Chains; so that a man or a woman thus divested, may justly be termed an irrational Creature, acting in some degress worse than they. Mark Anthony had such a love to Cleopatra, that none could wean him from it, first, by giving himself up to sloth and wantonness, lost that great Name he had gained in War, than the love of his Soldiers, and lastly, the Empire of the East, and for despair and madness killed himself, and brought Egypt, and other Countries, into an Extreme Calamity. The fair Inchantress likewise killed herself by clapping Vipers to her breasts; and so ended their Love Fevers in a doleful kind of Melancholy. How many might we name that have lost themselves, and their flourishing Fortunes upon this account, throwing themselves, as it were, from Precipices, or into Yawning Gulfs, when they might have stood firm, or moved on smoothly and uninterrupted,— Platina says from hence came Repentances, though of a strange kind, Dotages, Ship wracking of Wits and Fortunes, and violent Deaths. And some hold the Prognostic is that when this Passion is at the height, and Extremely Raging, the Party will either run mad or die; at this Reason is given, viz. because it makes the Blood black, thick and hot; and if the Inflammation get into the brain, it will with continual waking meditations and musing so dry up and the moisture, that the brain is inflamed for want of it, or shrink together, and then madness, ensues, and sometimes they lay violent hands upon themselves; some pine away, and die upon a sudden. And as one says, 
For whilst I do conceal my grief,  
Madness steals on me like a Thief.  
Would I were dead, for nought—  
But death can rid me of my woes.  When Euryalus left Lucretian, she never laughed, jested, or gave one pleasant look, but fell into Love Melancholy, and pined herself to death. So desperate had Love made a young hot brained Lover, that the Parents of the Virgin he loved, utterly refusing to let her marry him, in a raging fit of passion, resolving if he could not, that nobody should enjoy her, he first Killed her, and then himself, having desired of the Magistrates they might be buried in one Grave; which being granted, when he had mortally wounded himself, he took a great consolation to his troubled mind, Many have been so inflamed with love, that to obtain their desires they have destroyed their nearest Relations, and best Friends, for giving them good Counsel. Some have betrayed Cities, nay, whole Countries in their prosesed Enemies upon this occasion; as the Widow of Nereus did Athens for the love of an handsome Venetian Gentleman. Pithidice, the Governors' Daughter of Methinia, betrayed her Father and the whole Island to Achilles, has the love she bear him. Alexander, for the love of Tan who demanded it as a trial of his Affection, set the famous City of Persopolis on fire, though Repentance came too late, and made him weep over its Ruins. Catiline Killed his only Son in a Love raging fit. Therefore such violences are timely to be avoided. All that in us ●●ere they grow too strong for us, and we cannot 〈◊〉 them, 
When gentle winds do blow, 〈◊〉 Oars we try,  
But in rough storms are fore●● Lay them by.   Prognostics 
of Jealousy, Madness, Dispair, 〈◊〉 Examples, etc.— Prognostics of Jealousy, are 〈◊〉 and various, and we find they Tyrannising distemper 〈◊〉 first with a kind of 〈◊〉 and dulness of the Spirits, the it is form into suspicion. ●● from thence grows up to hatred, and from that to Madness, Fre●●ey, Injury, despair and Murder, if it to be not removed or prevented in time. There is nothing so bloody as the fury of a Jealous man in his enterprised Revenge, and if they are hindered in that, they many times turn their Fury on themselves, and are destroyed by their own hands. And Cyprian says it produces a fruitful mischief, is the Seminary of offences, and Fountain of Murder. A thousand Tragecal Examples we might mention, ancient and modern, Hercules was Poisoned by Deianita, Amestris, the Wife of X●xes, finding his Cloak in the House of Masista, presently grew Jealous of his Wife, got her into her Power, and glutted her Eyes with Cruelty, by fleeing her alive, cut off he● Ears, Nose, Lips, Paps, and likewise her Tongue out, and left her to die in that miserable condition, Deutera, the Wife of Thexiebar King of France, having had a Fair Daughter by another Husband, grew Jealous that she sought to take the King's Love from her, and Transported with this Rage, like a Barbarous Inhuman mother, caused the beauteous innocent maid to be murdered. Ferdinandus Chal●eria cut off Getherinus a Nobleman's Leg, because, as he supposed, he looked too familiar upon his Wife, which occasioned much blood shed by the Quarrels that ensued upon it amongst their Relations; and another who suspected a Friar that often Visited his House, being in the Chamber when his Wife was Delivered, and seeing the Child in the Caul, he immediately swore the Friar had Cuccol●ed him, and that must of necessity be a Child of his begetting, and the Learned Reason he gave for it, was, that it came into the World wraped in a Friars Caul or Hood. Fulgosus, a Woman of Narbone, though one would hardly think that a Woman would be so unkind to herself, took her Husband Napping, and in his sleep cut off his Genitors, because she supposed he performed Duty somewhere else and neglected it at home, resolving, since they were in a manner useless to her, no body else should be the better for them.— Pain almost of any kind is doubtless nothing to the Torments of Jealousy, it puts the party as it were upon the Rack, and Afflicts him in every part. At Basil there was a Painter's Wife who had boar her Husband nine Children by that she was twenty seven years of Age, and then upon a Caprice, of which she could give no reasonable account herself, she must needs grow Jealous, which in a small time increasing, utterly destroyed her Quiet and Repose, nor would she eat and drink at home for fear, as she said, her Husband should Poison her, Felix Peter tells us of a Physician that went mad through Jealousy. Of a Merchant that Killed his Wife in the humour, and afterward himself. O a Doctor in Law that cut 〈…〉 Man's Nose, because whilst the fellow was telling a blunt story, his Wife smiled at it.— Prognostics of this Kind may be taken from the Humours, for when they are once stirred, and the Imagination disaffected, Jealousy soon enters, varying itself into divers forms, and many absurd Symptoms accompany it, and when it gets too large a scope, and taints the blood, than it turns to Madness; And a Baker being once in a Frenzy Fit Gelded himself for no other Reason, as he afterwards confessed, but to put his Wives honestly to the Touchstone. Jealousy makes men fall out into extravagant Rave against the Fair Sex, when perhaps there is no ground for it, but their 〈◊〉 is a corner of a room; you may where such Jealous Pates resort, hear one cursing and banning his hard Face to be liked by her on whose Constancy he thought he might have wagered his Soul. Another in another concern is perhaps a whining and smiling because he finds, he thinks, his Wife Loves another better than himself, and he cannot discover the immagionary Gallant to be revenged on him, and so he vents his Stomach in tears of anger. A third who fancies himself 〈◊〉, falls against all Woman Kind, and concludes there are none but what are Dishonest and Inconstant, and so vends his Spleen against the whole sex, in a sharp satire to this purpose, which in a strutting manner he belches out in Cannon Roar, etc. viz. 
Trust thou thy Ship to Sea and Wind.  
But not thyself to Woman kind;  
For the inconstant Wind and Sea  
Are Faithfuller by far than they;  
They all are Treacherous in their Love,  
And if by chance one constant prove,  
I know not how she e'er could be  
Made constant from Inconstancy.  
Thus we see Jealousy is a severe ●●●menter, he Persecutes those that entertain him perpetually without giving them the least Intermission, it is a plague next to the everlasting worm, and throws the party into abundance of inconveniencies, and many times fatal mischiefs; it is like the Devil mentioned in the Gospel, that possessed the youth, it sometimes throws them into the Fire of burning anger and furious act; times into the Water of cold Melancholy and Sullen morossness; and a man had better, if he would consult his Reason, be a hundred times a Cuccold in earnest, than troubled with Jealousy, though but upon bare ●armise, or suppo●tion; it is a crime that brings its punishment along with it, and a Virtuous Woman is at full revenged of her Jealous Husband by his own jealousy.— Pardon us, married Ladies and Gentlemen that having had often occasion to Discourse of Jealousy and its effects, 
Particular and General considerations, and what may be considered in Jealous Persons who have some colour for it.  Occasioned mostly by bare surmise, we come now to say something of those who have a real occasion to be so, were they never so foolishly inclined. It is many an honest man's fortune to be a Cuccold, who takes it patiently, and is to be accounted so much the Wiser, if he cannot prevent it, without greater mischief and inconveniency, it is perhaps the honest Gentleman's Fortune to be so, and is as Hereditary to him as his Land; and why then would any be so nicely unconscionable as to have his good natured Wife go about o debar him of that which, if you will believe the Astrologers, the Stars have long before pointed out for him; besides, the Natural Philosophers tell us, that Women are more prone than Men to amorous desires, and love we have heard will break through the Walls and Gates of Nunneries, much more enter the open Doors of those that have tasted of its pleasures; for grant we that wives be never to chaste, the Husbands will be frequently showing bad Examples to incite or provoke them to Desire, or revenge, by buzzing about their Chambermaids, or starting aside into a Neighbour's bed in his absence; how then in Conscience can they then be Jealous when themselves have drawn the Pattern to be imitated; nay, some have been so, Generously inspired as to put tricks upon their own Wives that way, by helping others to lie with them contrary to their Knowledge, and this besel a noted person in our days, which story, for a Caution to those that would avoid being dubbed Knights of the Forked Order, will not be amiss or unpleasing in this place.— Passionate Love for Kitchen-maid, a brisk, plump, though honest Lass, had so violently possessed a married Gentleman, with the desire of Enjoying, Ladies, what we will not name for fear of forcing your modesty to a blush, and was so importunate with her, that after many denials, being tired out, and yet persecuted on, she revealed the secret to her mustress, who was very much incensed at his Ingratitude; but knowing not how to remedy it by open force, she resolved to use a stratagem, ordering the Wench seemingly to comply with him, and she would in the dark take her place, and in conclusion make him see his Folly and Error, which may be a means to refrain him. In the mean time the Husband had made a young Spark of his acquaintance, privy to his Solicitations, to draw him in (who was prone enough of himself at that Game) for a snack in the Charges, if the wench should happen to prove with Child; seemingly accorded; his Friend, glad of such an opportunity, was contended to accept of his leave, he had seen the Girl by day, and doubted not but she would feel as well by night; the Room was dark, and it was to be a silent meeting, lest the good Wife, who was then in the bed, should hear and disturb it; she received him not as a Married Woman, but with the striving; and struggle of a coy Virgin, so that by that means, and a glass or two of Wine he had in his head, he never dreamt of the Change that was put up-him; his companion was placed behind the Hangings (ans as soon as our tired Gentleman withdrew, seemingly for the Chamber-pot, purposely set on the further side of the Room) he slept into his warm place, the other with his clothes under his Arm retired and left him, and he performed his task so well, that the Gentlewoman all this while supposing it her Husband, but wondering at his Vigorous improvement, imputed it to his Imagination that he had a fresh Lass in his Arms, and therefore resolved so say nothing, as being desirous of repeated Experiments of this kind; however, thinking to startle him when day light gave him a prospect, she unwittingly slipped her Diamond Ring upon the young Gentleman's Finger, which he taking for the Watch Token to be gone, arose and followed his Companion to the Tavern, where they had appointed to Revel all that night in Triumph over the Virgin Conquest they supposed they had gained, but the Ring appeared unexpectedly, dashed all the merriment, the Husband instantly knew, and presently concluded he had put a trick upon himself. Now pray give us leave to demand with what Reason or Conscience this Gentleman could be Jealous of his Wife; the Woman in this case was Innocent; and though her Husband was as much a Cuccold as a Cuccold cau be; yet she was guiltness, because her mind and intention contributed not to the Fact; and so we acquit her, and hold her notwithstanding to be an honest Woman, for the Body is not capable of sinning, unless it be first form in the mind, and in this case no such thing appears, and the Gentleman's wisest way had been to have held his Tongue for her Conscience sake, and his own Reputation; but Jealousy got so much the upper hand of him that he could not refrain blowing those horns himself had caused to be made and s●ted to his brows, by which means he became a very noted Citizen, being every where pointed at for his folly.— Put the case a man be Jealous of his Wife without a cause; this very wronging her shall in revenge prompt her to do that which she otherwise never designed, for nothing exasperates a Woman more than distrust unjustly 〈◊〉 upon her, as if she had not a sufficient discretion to Govern herself without setting spies or a guard over her. We shall show you in another example how this kind of usage contributed to another Gentleman's misfortune; he had been, though but a young Spark, yet an old Sinner at this kind of Game, and above all things dreading to be a Cuccold, he was very different in the choice of a Wife; this frightful bugbear, even at a distance, making him some times conclude never to Marry, but then being Heir to a pretty good Estate, the main he found would fail, and it would pass after his Decease into another Family; but that which most moved him to comply with Matrimony, was, that part of it being Mortaged, he wanted a Wife's Portion to redeem 〈◊〉, and at last found out one suiting high humour, young, rich, fair and witty, and in a short time clapped up the March; having brought her home, he put her under the Ward of an Old Aunt that was his Housekeeper, with a strict chare, at the peril of her place, to watch the young Lady's waters so narrowly, that she should let none slip without her obsrevation, suffer her to go no where without her and no company with her but in her hearing; this made her stomach it extremely, that instead of the freedom she Expected in being a Wife, she found herself but a Prisoner at large, having always her Keeper at her heels. This put her upon revenge, which otherwise perhaps had not come into her thoughts, she took opportunities to solicit a young Gentleman, that had the freedom of the House, not with words, for that she durst not, but with her Eyes, and some Dumb Love signs, of which Language he was not ignorant; but how to compass their desires they knew not, but upon consideration the Lady was to make a Visit to a Cousin of hers, or she pretended to do, and having her Governant at her heels, just as she was about to enter the Door, a pail of water came sousing upon her out at a Window, as by accident, which wet her all over; but Love and Expectation had too much warmed her within, to catch cold, or fear an Ague, when shaking her Ears a little, as in a passion for the Affront, turning to her Aunt, You see, said the, what a condition I am in, wet from top to toe; I prithee step home quickly and fetch me some dry clothes for shifting. The Old Woman upon this, little dreaming Love could play such Tricks to circumvent her Vigilance, pitying the condition of her poor almost drowned Niece, ●rudged away instantly or other Garments, whilst a warm bed in that house, and as warm a bedfellow awaited the wet Lady; there was little time to trude away, and so they improved it to the best advantage ere the old Woman returned. Thus the over cautious Husband was out-witted, and fitted at once for his over strictness. 'Tis very unreasonable that a Woman should be curbed and s●nb'd, watched, warded and tyraniz'd over by a Husband, as if with the Loss, of her virginity she had torfeited her Liberty. In vain it is to go about to make the Fair Sex believe that Marriage was ever intended to Enslave them, give 'em their Freedom and good Usage, and you chain their affections to you.  
Their Souls are soft, which you may gently lay  
In your loose Palms, but being pressed to stay,  
Like Water, they delude your grasp, and slip away.  But now suppose the worst, that is, that a man is really wronged, if he be contented with his lot, and 'tis kept from the babbling world, that his Reputation does not suffer, we cannot, (if his wife be not lavishly Expensive that way) find him in a worse condition than other men, nor half so miserable as the Jealous pated man that creates trouble to himself when he might live at ease and quiet.  Persuasion 
prevails against Love Melancholy.— Persuasion (though Threats and false Representations of the party loved to the party loving, 
Persuasion a Remedy for Love.  may sometimes prevail) is a more gentle and easy way, and best to be approved. But where Lenitives will not effect the Cure, Corrosives must be applied. However, good Counsel and Advice, though some reject it, is of great use and Efficacy, if it proceed from Wife, Fatherly, Reverend and Discreet Persons, who have any Authority or Awe over the Party, or from those from whom he by the ties of friendship has a Respect and Kindness; and this, Gord●niss, a learned Physician, says, aught to be applied before any other Remedy; but not till the fury of the Passion is a little spent, and some absence has weakened or allayed it; for as Judicious Observer takes notice, it is at first as Intempestive to give Counsel as to go about to dry up the Tears of Parents when those Children they entirely love are at the point of Death. Seneca says of this Kind of Love, it is learned of itself, but without a Tutor hardly left. 'Tis convenient therefore to have some Judicious Overseer to Expostulate calmly, and show the absurdities and incoveniencies of an unruly Passion, with its Imperfections, and the Discontents that usually ensue, which they themselves cannot at that time apprehend a right. I will, says one blinded by Passion, have such a fair Damsel, though I lose my Parent's love, the love of all my Friends and Relations, undergo want, poverty, or any misery; the Enjoying her lovely Person will over recompense me for any misfortune that can befall Thus the sick brained Lover raves, and is to be pitied; for if he obtains his desire, and the heat of his Passion is abated by Enjoyment, he stands amazed at what he has done; and thinks all that has passed to be the Effects of a Dream, he stairs at his Folly, and repines at his hard luck; and seeing his Friends renounce him, other slight and laugh at him, and within a while, perceiving Poverty, with her calamitous attendants, Hunger, Thirst and Rags, about to rush in at the fore door, his Love, after a quivering fit or two, either expires or retreats, as the Country People say, out at the back door. Now his Eyes are open, he sees his Folly, and would at any rate be off from his bargain. This Repentance begets Heart burnings, Strife, Jealousies, etc. that destroy the peace and quiet of his life. Many such unadvised Matches have happened in our days by the Passion, Weakness and Oversight of either Sex, which makes an Over kind Sufferer that Exclaim against such Kind of Love, viz. 
Be gone, he gone, thou wheedling Cheat;  
Thou Enemy to all that's Great;  
That only were't at first designed  
To be in pleasing Torments kind.  
Thou lovely Paris didst destroy  
In a worse flame than the Greeks Troy.  
Well may●t thou still delight in strife  
That to a Tempest owd'st thy life  
Hence all the beauteeus Sex we 〈◊〉  
Have learned Inconstancy from thee.  
Be banished then to some cold Isle,  
Where never yet the Sun did smile;  
And only there Exert thy power  
Where Ice glazed Se●s embrace the shore.  
I'll burn my Songs, I'll break my Lyre,  
Unless they nobler thoughts inspire;  
And on the Thebian Swan will fly  
To view melodious worlds on high;  
Where Love is pure, where Joys can never die  There are but two sorts on which Love can fix; that is, on those that are Virtuous and those that are otherwise; On a dishonest woman love is but lust, and is the greatest degree of Folly imaginable; for as Aeneas Sylvas says in one of his Epistles to his Friend, a dishonest woman is a Poler of Youth, a Ruin to mankind, a lost destruction, a devourer of Patrimonies, the downfall of honour, fodder for the Devil, the Gates of Death, and the Supplement of Hell; a sweet poison, bitter honey, a delicate misery and a voluntary mischief. And Lucretia, one of that Profession, ingeniously confesses, that Theft, Envy, Sacrilege, Pride, Gluttony, Anger, Murder, etc. were all born that day a Whore began her profession and further says, Her Pride is as great as a rich Churl, she is more Envious than the pox, as Malicious, as Melancholy, as Malicious as hell, and if, from the beginning of the world, any has been superlatively wicked, it must be a harlot. O Antonina, continued she, how many have I ruined, caused to be wounded and slain? Thou seest what I am without, but G●d knows within I am such a soul Wretch, such a puddle and Cinque of sin. that Hell affords not a worse.— Pray tell us now, this being the true Character of a Strumpet, what delight any but Madmen can take in them; and yet we see how many dote upon these painted Sepulchers, that though they have a gaudy outside, are filled with french and Rottenness, within so many Pandora's with boxes full of deadly plagues. Yet these, by many a keeping madmen; for they cannot sure be in their senses, and guilty of such a Transcendent Folly; nay, even those that have Fair Virtuous Wives, are many times so poffest with this Frenzy, sighting their chaste Embraces for the mercenary smiles of a painted car-case full of Impudence and Diseases. 
They bravely do maintain these Jilts in Tomn,  
Whilst my great Ladies are in haste sent down;  
And forced in Country Mansion house to fix,  
That Miss may rattle in her Coach and six.  We think the true Character we have given her, may be an Antidote against Lerchery, where there is but a glimpse of Reason to discern the miseries that follow close at the heels of such lawless lusts, though in all we have said, we do not forbid a Virtuous Love, where it is Mutual, stable and Agreeable. Propose to yourself seriously if your Intentions are honourable, whether it be pure Love, or Lust, that drives you on to this Liking and desire, if the Latter, you may conclude, if you have so much reason Left undisordered, that it is very unlikely to be a happy match, for burning lust once allayed, turns to Loathing, be therefore serious; call reason home, and consider well what you go about, before you go too far, before your Affections settle, pry as narrowly as may be into the party's Estate, conditions, etc. And trust not too much to your own Judgement, but take the advice of others, see with the Eyes of a friend, lest your own should dazzle with too much earnestly gazing on the Mountain that you suppose is about to bring forth a world of felicity, though at Last it may be delivered only of a Ridiculous Mouse.— Proportion of years must above all be considered, for by their disproportion, they put love out of tune, and in a very little time, quite spoil his harmony; for Age an youth are as contrary in this affair, as fire and water, winter and summer, though money, which is the witchcraft of the world, doing such Miracles by its charrus, as is almost incredible to believe, is the cause that fourscore Joyns with twenty, threescore and ten with fifteen, and even deformity itself if, guilded o'er, his courted and pretended to be liked, and admired; tho pardon us reader, if we have not so large a faith as to believe it, but having treated upon the subject of Marriage very copiously else where, we may here spare a further enlargement; our pretentious being in this Chapter, to prescribe such remedies as may cure lovesick Malencholicks, rather than to spur them on in the pursuit of what perhaps may make them worse, for some, though we ought to blame them for so harsh a sentence, will have it, that Marrying and hanging are destened  Perjury 
to be Avoided in Love, etc.— Perjury among some Rhedomontado pretenders to love, even of either sex, it set lightly by, and in Excuse for the breach of their oaths, vows, and solemn Protestations, they would flamn us with an old tale of the Ancient Poets, that Jupiter, having in his may escapes and transformations, been guilty himself. In Compassion to the frailties of Moral lovers, puts all their vows in a bottomless bag, never to rise up in Judgement against them; but however, they may flatter themselves it will not serve their turns, an oath, though not taken in manner and form before a Magistrate, is not a matter of such light moment as not to be regarded or trifled with, it is a solemn and sacred security, as one can give to an other, and God himself is the witness to it, and in some degree is Engaged to see it performed, or in his Justice to revenge the affront, and dishonour done to his Name, as indeed to the terror of mankind, he has very often done in the most Astonishing ways, the more lively to express his high displeasure.— Piteous was the fate of 〈◊〉 and her Children, who was betrayed into her Brother 〈◊〉 hands, who resolving to seize to himself the Kingdom of Macedonia, after the Death of Alexander th' Great, to which Arsina's Children had the right, as Sons to Lysimachus, the deceased King of Macedon; he laboured to get Lysymacus and Philip, the two young Princes, into his hands, but finding it could not be done by force, he betook him to fraud, and wrote many kind and endearing Letters to his Sister, proposing, by his Messengers, a Marriage with her (a thing then usual in those Countries) and that her Children, after his decease, should enjoy not only that, but his other Dominions, and to this he promised to Swear in the Temple. By these fair Promises she was persuaded to yield to his proposals, and sent some of her faithful Friends to take his Oath, which he gave them in the ancient Temple, touching the Altar and the Images of the Gods (the custom of those times) Cursing himself if he did not desire the Marriage, and to make her Children his Heirs. In brief, he Married her, and set the 〈◊〉 upon her Head, to the great rejoicing of the People, called her Queen, and the Royal Partner of his Dominions, at which being overjoyed, and 〈◊〉 badly blinded by her Love and his Flatteries, she went before to Cassand a, a well Fortified City, where her Treasures and her Children were, and sent the young Princes, the one of Sixteen, and the other Thirteen years, to meet their Uncle or New Father is Law, whom he met and closely Embraced without the Gates, bringing them along with him; but having entered with this Army, he immediately caused the Royal Youths to be Slam in their mother's arms, where they fled for shelter; and made her the more miserable in this, because she might nor die with them, having in vain interposed herself between them, and the Swords of their Executioners; she was likewise herself driven into Exile by her Perjured Brother and Husband; yet this Triumph was short, and swift footed Vengeance overwhelmed him 〈◊〉 ruin; for being overthrown by an Inundation of Gauls than broke into Macedonia, he was taken Prisoner, and after much Despite used towards him by those Barbarous People, they cut off his Head, and carried it about at the end of a Speat in decision.— Perjury brought one Ann Averies, a Widow, to a sad end; for she had no sooner Foreword herself about some monies that was to have been paid for fix pounds of Flax at a Shop in Woodstreet; but she fell down Speechless, and casting up Excrements at her Mouth, died; so Visage after death, being so ghastly, that few could behold her without great affrightment and trembling.  Paticure, 
Admirable in either Sex.— Patience is a necessary exercise, for every one that lives in this World, for there is none so free from one cross or other, but this Virtue will be wanting to render him the more easy in the course of his life. The Female Sex especially aught to be endued with it, because they have frequently occasion 〈◊〉 it. Every one knows how to Row in a Calm, and ●● indifferent Pilot, in a quiet ●●●son, will ●eer a Ship; but the Conduct of the Govern●●●●, is most praise worthy, who shows best to conduct his 〈◊〉 aright, when the Winds 〈◊〉 en●aged, and the Seas run high, and the Winds have put ●● Waves into a vehement 〈◊〉. In live manner, 〈◊〉 ●● no extraordinary commen●ation to appear mild, when 〈◊〉 is no rubs in the way, 〈◊〉 this Virtue is, when the 〈◊〉 rise high to bridle 〈◊〉, and keep down our re●ments in the midst of envious Provocations; so no● a Victory deserves those 〈◊〉 that perhaps the 〈◊〉 Conqueror never me●d.— Patience, or a power to overcome passion, 
Patience in Example.  was very strong in Dr. Comper, Bishop of Lincoln, for having been eight years in gathering Notes to compile a Book, which now goes by the Name of his Dictionary; his Wife more desirous of his Society than that Affair would allow; and also fearing the impairment of his Health, by such a redious Study; in his absence, getting open his Desk, the 〈◊〉 them all, than which, nothing could be more provoking to a learned man; yet he received it with that Patience and Moderation, that he vexed not himself that any could outwardly perceive it, nor showed any resentment, in reproaches or giving her an angry word, but patiently set down and began it again, so that it took him up the other eight years before it could be finished, as resolving whatever pains it cost him, not to disappoint Posterity of his worthy 〈◊〉.  Phaucy, 
What it is.— Fancy, is that which strangely carries our minds about, and fixes our thoughts upon various things, but rarely continuing long at a stay, It twirls us round, and makes us dizzy; so that we are as it were in a mist, and are at a loss, till in its eternal Roving, one fancy jostles out another; our follies or defects of this nature cannot be better described than by Democritus to Hypocrates. Pardon us, Reader, if it be somewhat tedious, because it is much to the Purpose; and therein you will be made amends for yove Patience. The People of Athens thinking Democritus 〈◊〉, sent for the aforementioned Learned Physician to cure him, who found him in his Garden, at his study. At the approach of Hypocrates, he 〈◊〉 heartily, as Knowing his business before; and after some words passing between them, he told him, that those who had sent him, were mad, and not himself; For, says he, they give themselves up to the 〈◊〉 and Fopperies of the Times; and would is not make one laugh, to see them Empty of all 〈◊〉 actions, hunting after Gold, and having no end of Ambition, taking infinite pains for a little Glory, and to be Favoured of Men; Frequently 〈…〉, when they only meet with 〈◊〉, never pleased how it change of Recreation; The martyred Couples, fancy each other for a while, and own their 〈…〉, and they grow 〈◊〉 in their affections. Great care is taken to get and bring up Children; but then, like an Hen, as soon as they are from under their Wings, little regard them, as to their manners and behaviours, nothing of the Excellency of the mind being taken notice of; and so they flourish in outwardthing, let every thing else, more as Fancy drives. How many strange humours are in men? when they are poor they seek Riches; and when they have obtained 〈◊〉, they have not the hearts to enjoy it as they ought, but either 〈…〉 it up, or 〈…〉 and Luxury, ● 〈◊〉 their health, or destroy themselves. How do their Fancies lead them to Jar and contend, Relation with 〈◊〉, &c for 〈◊〉, and crave after Riches almost in their Graves, when they know 〈◊〉 can carry nothing with them; and their Children, to whom they should leave it, are many times dead before them, or 〈◊〉 Riches left them serve 〈◊〉 hasten their miseries; 〈◊〉 puffed up with pride, they 〈◊〉 into divers Evils; They miss account of divers senseless 〈◊〉 on which their Fancies 〈◊〉 Value, as Pictures, Statutes, 〈◊〉 the like, when they 〈◊〉 regard to their having Neighbours, and Relations, 〈◊〉 effect difficult things, 〈◊〉 are for roving from place to place, not bring quiet i● 〈◊〉 They commend courage and strength in War, and yield themselves to be overcome with their Vices, &c 〈◊〉 now, continued be, if these 〈◊〉 were not Rise in the World should have no cause of 〈◊〉 It is not that I am so ●turally prone to it as they 〈◊〉 〈◊〉, but their Fancies 〈◊〉 Follies Extort from me 〈◊〉 Mirth. Hypocrates 〈◊〉 heard him with patience, lowed his Reason, and 〈◊〉 answer to those that sent him, That Democritus was a very wise and Learned Philosopher; which made many Extravagant Panatasticks, be more moderate in Athens.  Powders 
for the Hair, Linen and Sweet Bags.— Powders of this Kind are made several ways; and are of Great Efficacy for Ladies. After you have made use of many things, if nevertheless you meet with any that defies your Charms, and is obstinate, do you not despair; for we will teach you how you shall tickle his Nose with a Powder, and cartously fetch him about with is, which will give you so rich a Scent, that the Roses and Violets in your Cheeks shall not make you hath so sweet.— Powder of a curious Scent, is made of Florentine Iris 〈◊〉, timely powdered one pound, Benjamin four ounces, Cloves the like quantity, Starax two ounces; powder them all very line, use them, and well mix them together. This you may 〈◊〉 to sent your Hair Powder we had, adding about 3 ounces of it, to a pound of Starch or Rice Grounds, well find and 〈◊〉. Again, take Iris Roots fix ounces, Red Rose leaves powdered four ounces, Cyprus half a ●iachm, Marjorum, Storax and Cloves of each an ounce; Yellow Saunders and Benjamine of each half an ounce, Violets 3 drachms, Musk a dicham; powder these, isior Sweet Bags, or to lay among Linen, very grossly; him if let the hair, very fine.— Powder to give the Hands, or any part of the body an Excellent, odour, make in this manner. Take the press of sweet and bitter Almonds after the oil is drawn off, of either sort four Ounces, the flower of French Barley, and Luptu, of each two Ounces, the Roots of Ins an Ounce, white Roses, dried Benjamine, fix drachms, Salt of white Tartar, white Chalk, powdered sperma 〈◊〉 of each half an Ounce, Oil of 〈◊〉, one Scrupie, of cloves, and I avender, each half of Scrapie mix, and make them into a powder, well dried, and if you would have your hands seemed, and of a curious white, or any other part of the body, rub on this powder and it will effect your desire, you may with Rose water, make it into a Past let your face, and it will beautify it.  Perfumes, 
to 〈◊〉, Sweet Candles, etc.— Perfumes, Ladies, of this kind are very grateful to the finelling, and more advantageons where Lights are made of them, as Sweet Candles, &c you are, indeed, very much beholden to ordinary Candles; for when the gloomy Night would befriend your Chambermaids, and make them seem as handsome as yourselves, that which discovers the mistake, and makes you be preferred before them, is the Friendly Light those Candles lend; They show the difference between a 〈◊〉, and the Foils that 〈◊〉 attend her; but if those common ones are so serviceable to you, these will certainly be more; for if you can but once procure these Ignes fatui, to lead men about, you need never fear but to have servants enough dancing after you— Perfumes are made sundry ways; but the best are these, Take Labdanum two drachms, styrax Calamint a drachm and an half, Benjamine, White Amber, Red Roses, Wood of Aloes, Cinnamon, Cyprius and Cloves of each two Scruples. Amber and Musk each five Grains, made with Gum Tragacanth into small Cakes, the Gum being first dissolved in Spirit of Roses, one of which Cakes being cast on the coals, scents the Chamber with a very pleasing odoriferous Vapour. Again, Take dried Charcoal, made of Willow, one ounce, Myrrh Wood, Storax, Aloes, Calamint, of each one ounce and an half, Labdanum an ounce, Amber and Musk, each seven Grains; dissolve half an ounce of Gum Tragacanth in Rose water, with a little Spirit of Wine, and make them up into Rolls like small Candles, which being set a burning, will give a pleasing perfume. Again, Take Benzoin, Storax, and Calamint, each half an ounce, Wood of Aloes two drams, Zibet, not adulterated, one drachm, Galia Muscata, one Scruple, Oil of Roses, and of Cloves, of each half a Scruple; mix them well with Damusk Rose Water, and make them into little Bails, and they are an Excellent Perfume.— Perfumes of these sorts add, 
Perfumes for Gloves, clothes, etc.  Ladies, the Roses Sweetness to the Lillyes loveliness of your snowy hands. Scent then your Gloves with these Perfumes, and those that take you by the hand, shall find all pleasures grasped in an handful, wherein all Ravishing Objects are, that can convey those charming Delights to the admiring Fancy, that pleases the sight, and feasts the Feeling, with its downy softness, and the Smelling, with perfume.— Perfume, then of this Kind, to make it, Take an ounce of the whitest Gum Tragacanth dissolve it in Water; then take Musk, Amber, and dried Majoram of each one Scruple; boil them gently all together, and in the boiling add half a Scruple of Zibet; put these into a covered Vessel till they are cold; and when you have ordered your Gloves, sit for its being laid on, chase it into them, being cold, and smoothing them as well as may be, lay them in a convenient place to dry, or wash the Gloves, you first intent to perfume in White wine, then dry them in the shade; after that wash them again, in a pint of Rose Water scented with Oil of Jessimine, Cloves, Nutmegs and Labdanum of each half a Scruple; then take Musk, Zibet, and Ambergris, of each five Grains, beat them together in a Mortar with a little oil of Spike and mucilage of Gum Tragacanth, dissolved in Rose Water; and chase in this composition (the Gloves being well safhed) before a gentlefire. By these measures, you may make any perfumes, most grateful to your scent; for the same way they are all ordered, of what fort soever, that is usually subject to be perfumed; and therefore to go on, any further in this matter, would be but a Repetition of what has been already said; so Ladies we have you. Experience shows what has been laid down, which we doubt not will answer your Expectations in any persuming of this Kind.  Pride. 
As for Pride, she hath so many feathers added to her wings, that she covereth all the earth with her shadow. Our men are grown to esseminate, and our women so manlike, that (if it might be) I think they would exchange genders. What modest eye can with patience behold the immodest gestures, and attires of our women? No sooner with them, is infancy put on, but impudence is put on: they have turned Nature into Art; so that a man can hardly discern a woman from her image. Their bodies they pinch in, as if they were angry with Nature, for casting them in so gross a mould: but as for their loser parts, them they let loose, to pray upon whatsoever, their last darting eyes shall seize upon. Their breasts, they lay to the open view, like two fair Apples, of which whosoever tasteth, shall be sure of the knowledge of evil, of good I dare not warrant him.— Some Gentlewomen, have more to do, to attend their Beauties, than the Vestal Virgins to maintain their sacred Fires. In the morning they study their Glass, in the Afternoon, they are taken up and down with Visits, where you may see, they are not wronged by those, who have branded that Sex, with too much Loquacity: for there their Discourse, is so much and loud, that a few Women would suffice to make the Noise of a Mill. And it could be wished, their Discourse were not Lascivious, as well as Loud, for too often we find them Allurers of Men, and Corrupters of their own Modestly, by their wanton and unbridled Discourse: For the Tongue being the Orator of the Heart, declares the intent of the mind; with what care therefore ought Women to speak, and with what Modesty to govern the Organ of their Thoughts, since few will be persuaded to believe, that any thing but what is Pure and irreproveable, will proceed from a Heart that is without Stain and blemish. There is a Frenzy in the Pride of many Gentlewomen: He who would 〈◊〉 the Sun is taken up at the 〈◊〉; to death a little Body of meirs, whereof the Worms will quickly make a Dunghill, would think they had undertaken, to cover some Creature of a most prodigious Bulk. Should we reckon up all the Furniture of many Gentlewomen, as we ice them lying on the Table, having never beheld 〈◊〉 Vanity before, we should think it Mercery enough, to furnish a 〈◊〉 City, rather than the body of a true Lady. They are like those Birds who have almost no sword but all Brothers; 〈◊〉 business it is, to adorn one of them man some do take who have a Common wealth to managed what shall we say, when they begin the 〈◊〉 of their bodies, with the 〈◊〉 of their 〈◊〉, which insensibly is 〈…〉 with Painting and 〈◊〉, as if they would 〈◊〉 their Beauty from 〈◊〉. 〈…〉 to Soft naked Bodies, than 〈◊〉 cover them. 〈…〉 (saith one) may be reserved for the eyes of 〈◊〉 Headband, when almost through all Markets where 〈◊〉 the secret parts of his 〈◊〉 Lady are exposed, as if they were ready to be delivered to the best bidders.— Pride is an Enemy even to Beauty as well as Virtue, 
Pride to be 〈◊〉 with more particular arguments against it..  and a graceful compliance of the mind; it se●s marks of deformity upon the Fairest Faces, and utterly obscures its Internal Loveliness; it is opposite to Humility, one of the most Sparkling Jewels wherewith a Lady can adorn herself; It is the greatest Ornament of the Christian Religion, the foundation on which all other Graces build, and ra●●● their Pyramids of Glory, to that Throne from whence they proceed, yet against to Divine a Virtue, Pride proclaims an Irreconcilable War; but its Forces, though very rash and headstrong, are notwithstanding their dwelling and blustering, unable to prevail, for Humility is stronger fortified with its Valives, than Pride on all its cloudy aspiring Mountains. But to wave this, let us seriously charge it on our Minds, and consider what any mortal Creature possesses, than can reasonably give it occasion of being proud, and boasting of 〈◊〉; truly we can see nothing that is worth a sweling thought, or a puft up imagination; as for Mankind, the masterpiece of the Visible Creation, if the Body considered, it is weak and impure; our strength is inferior to that of many beasts, and our Infirmities so many, that many times we are at a loss to number them.— Pride in beauty is ridiculous, because the Colours in the most beautiful Face, are inferior to the snowy Whiteness, or Carnation Tinsture, of many Flowers that enamel the fields, and are regardlessly 〈◊〉 under foot by unthinking Asses; and all 〈◊〉 Creatures in their proper proporrion have as fair a ●ittle to be proved, as the most gaudy Rationals. If gay Apparel, which is the foolishest of all, can puff up any one, let the party consider, that she wears but the spoils of Weeds, Beasts, Birds, and Infects, and if every one of these should call back what is long, the greatest Court Lady would be left naked and un●●rrav'd, like the Queen of the Earth, in her 〈…〉 and Innocence, before guilt made her fly to the Creatures aid for Coverture. We are apt to laugh at the Peacocks or Turkey cocks Pride, when we see them spread and flourish their trains, and walk with stately steps, to show how nature has adorned them, though their gandy Feathers spring from the humours and moist air of their bodies, which give them their various dyes, when as we have showed it is contrary to mankind. Those, if any, that are so Vain, to be Proud of Beauty, aught to consider how fadeing it is, how subject to change and misfortunes; and though it holds up for a time, yet every moment gives it a step towards Age, Wrinkles and Deformity. Some we have known proud of their Learning and Parts, but than it showed, they had but little of either; for Learning is that which shows us the way to Humility, and to be Proud of that, denotes the greatest ignorance in the World; and indeed Learning is so long a getting, and so very Imperfect, that the greatest Clerk knows not the thousand part, of what he is Ignorant, and knows so uncertainly, what he seems to know, that it is little more, than what is told him, or what he guesses at, except those things that concern, and which God hath revealed to him, which also every Woman knows so far as is necessary. The most Learned Man hath nothing to be proud of, unless this be a sufficient argument to exale him, that he uncertainly guesses at some more unnecesary things, than others, who yet know all that concerns them, and mind other things, more necesary for the aged: of Life and Common 〈…〉 Those that are proud of Riches, are forbid, even the Miser, that in a manner starves himself when his Coffers are crammed with Gold, takes a secret pride, that he has his God in his Chest, and feeds upon the airy thoughts of what he will not part with for the supply of the craving necessities of Nature; let those than consider that will exalt themselves above their Neighbours, and expect homage, and almost adoration, from those that are inferior to them in Riches; how much they are inferior to a Gold or Silver Mi●e, to the rough and craggy Rocks wherein the Rubies and Diamonds Grow, or to the Oysters that breed the Oriental Pearl. Such as are proud, by reason of any excellency of the mind, may be pleased to remember, that all Souls are equal, and their differing operations, are because their Instruments are the better in tune, their bodies more Healthful or better tempered, which is no more praise to them. than that they were born in a distant Country; such as are proud of Birch, are proud of the 〈◊〉 of others, not of themselves, for if their Perones were more Eminent in any circumstance than their Neighbours, they are to thank God, and to rejoice in them, but sill such Parents may be Idicos, or unfortunate, or deformed, when those that are so proud of them were born, and at the time of birth it was indifferent to them whether that Fathers were Princes or Peasants; for they knew nor any thing, nor chose any thing, and most commonly it is true, that those who boast of their Ancestors, who were the Founders and Raiser's of a Noble Family, do confess that they have in themselves a less Virtue and a less Honour; and consequently are degenerated. And what differences soever there are between them and their Neighbours, there ought to be no Upbraid or Contempt; and if any thing is to be done, it must be with an humble Courteousness. For the least betraying of Pride and Haughtiness of Spirit, makes them reject even good advice. Let all remember what they are, before they were begotten, and then they will conclude they were nothing; what they were, in the first Region of their dwellings, before they breathed; and then they will find they were but Uncleanness; what they were so many Years after, and then they will find they were only Weakness and Imbecility; what they are in the whole course of their lives, and then they will know they are but sinners; what in all their Excellencies, and then they will find it but lent, and that they stand indebted to God for all the Benefits they have Received, and Enjoy in the first place, and in the next to their Parents, and the Creatures, that cloth and feed them. But they may, if the please, use the method of the Platonisis, who reduce all the Causes and Arguments for Humility which they can take from themselves to these seven heads; First, The Spirit of a man is light and troublesome. Secondly, His Body is brutish and sickly. Thirdly, He is constant in his Folly and Error, and inconstant in his Manners and good Purposes. Fourthly, his Labours are Vain. Intricate, and Endless. Fifthly, His Fortune is changeable, but seldom pleading, never perfect. Sixthly, His Wisdom comes not in any Full Proportion, till he has but a few paces to the Grave, and it be in a manner past using. Seventhly, His Death is certain, always ready at the door, but never far off.— It is past all doubt that a Fair Young Gentleman, 
Pride, the Vanity of it, considering no mortal state, change of things and uncertainty of life.  who stands recorded in History, was very far from Pride, who being often in his Life time requested to have his Picture drawn, and courted to it by the greatest Masters of the Age, who covered it as a perfect Pattern of Masculine Beauty; yet utterly refused their Solicitations, telling them, he intended it not to be done till a few days after his Burial and so strictly enjoined it by his last Will, dying in the strength and flower of his Age, to show those that are proud of beauty, what a change Death makes, when opening his Sepalchar in order to it, they found half his face consumed by Vermin, and his Midrist and Backbone full of little Serpents, supposed to be bred of the Purrelaction, so short a time had reduced him to, and so he stands Pictured amongst his Armed Ancestors; So soon does Death change the fairest beauty into Loathing. Riches have the same fare, for they cannot secure the Possession to the Grave, nor follow him thither to do him any kindness; and how soon may we be hurried thither we know not. Seneca tells us of one Senecius Cornelius; a proud rich man, craftily in getting, and tenacious in holding a great Estate, and one who was as diligent in the care of his Body, as in puffing up his mind in the conceit of his accumulated Riches; having been one day to visit a sick Friend, from whom he expected a large Legacy, returning home joyful, that the party was so near his end, by which his Treasury would be augmented, but in the night was taken with a Squinzey, and breathed out his last, before the Sun gilded the Earth with its beams, being snatched away from the torrent of his Fortune, and the swelling tide of his Wealth. This accident was then much noted in Rome, because it happened in so great a fortune, and in the midst of wealthy designs, and presently it made Wise men consider how imprudent a person he is, who hears himself up, and is 〈◊〉 with Riches and Honour, promising himself many years of happiness to come, when he is not Lord of to morrow. The Tuscan Hierogliphycks, which we have from Gabriel Simeon, show us this, viz. That our life is very short, Beauty cozenage, Money false and fugitive, Empire odious, and hated 〈…〉 that have is not; 〈…〉 to them that enjoy it; Victory is always uncertain, and Peace but a ●●●dulent bargain, Old Age is miserable, Death is the period, and is a happy one, if 〈◊〉 be not soured by the 〈◊〉 of our Life, and nothing is permanent but the effects of this Wisdom, which employs the present time in the Acts of holy Religion, and a peaceable Conscience. For these make us live, even beyond our Funerals, embalmed in the Spices and Odours of a a good Name, blessing us for a blessed Resurrection, to the state of Angels and Beautified Spirits, where Eternity is the measure, the Lamb the Light, and God the 〈◊〉 and Inheritance. Alexander we find was so puffed up with his Conquest over Persia, that entering India, he wept when the Sea interpreted, that there was no more Worlds to Conquer; but he that had thrust his Sword through so many Nations, with vast slaughter, and had so many flattering Titles bestowed upon him, that he 〈◊〉 himself a God, and exalted Divine Adoration, had his Ambition quenched at Bobylon, with a little draught of Poison, to let the World see he was but a moral man, and Subject to 〈◊〉 and Misfortunes, as well as the 〈◊〉 of those People he had triumphed over. Seneca tells us of a rich, proud Man, that gave himself up so much to sensuality, that he would often ask his attendants, when he was placed in his Chair, whether he sat, or no, that by his Slaves answering him, the by standers might know who were his attendants. So have we seen a sparkish Gallant dancing along as light as if he thought the Ground unworthy to bear him, yet often looking over his Shoulder at his man, in a fine new Livery, who lugged his Laced Cloak after him, that the Night-Railsin the Balconies might take more notice of his Equipage. The Pope to 〈◊〉 the Pride he may conceive for being Exalred to St. Peter's Chair, and to let him see, he is but a moral man, among other Ceremonies at his Coronation. his one that carries a 〈◊〉 of Flax before him on a staff, and it the appointed place says Behold Holy Father so passes away yhe Glory of this World or worldly things. We find Xerx●● wept, ehen he saw his Army of Ten Hundred Thousand men, upon the shores of 〈◊〉, ready to invade the Greeks in Purpe, in consideration, that in less than an Hundred years that multitude of People would be turned to dust, and 〈◊〉 bridged over the 〈◊〉 Sea, with his mighty 〈◊〉, he proudly scourged the Wives, with Chains as he 〈◊〉, because their Violence 〈◊〉 broke a part of it, but it is observed that in less than two years his own rashness brought most of them to their Graves, that mighty 〈◊〉 being consumed by the Greeks small Forces in that 〈◊〉, and himself compelled to thy ruins of his fortune in a little Skiff; so uncertain are the product of the continuance of a prosperous Fortune. Saladine, the great Egyptian Sultan, was mindful of this, when he ordered his Shirt to be carried before him upon a Spear, and Proclamation to be made, that that was 〈◊〉 he should carry (notwithstanding his acquired Riches, Power, and Glory) to the Grave with him. The Emperors of Constantinople were 〈◊〉 on their Coronation days to have a Mason bring them several sorts of Stones, and demand, of which they would have their Tombs made, that being minded, they were but mortal men, it might give an 〈◊〉, and an abatement to their 〈◊〉 thoughts by access to Empire. The ancient Romans allowed those they granted Triumphs to be justly reproached by whomsoever would, on the day of their Triumph, that they should 〈◊〉 conceit themselves more 〈◊〉 men, through the applauses that were generally given for their good Services; accounting those that could beat the highest Prosperity, and accumulated Honours, with a modesty, as if they regarded them not, and remain fixed and unmoved in all Stations and conditions; such a one may be said to be a living Person, that hath a life which distinguishes him from irrational Creatures, and gives him a Capacity next to Angels; he or she so qualified can look upon Death, and see his Face, with the same Countenance, and endure all the labours of Life with a Soul wordily supporting the Body, and equally despise Riches when in Possession, or at a distance, and is not at all sadder, if they lie in a neighbour's Cosser, than if shining in his own House; he that is neither moved, with good fortune coming to him, nor going from him, that can look upon anothe man's Lands, evenly and pleasingly as if they were his own; and yet look upon his own, and use them just, as if they were another man's, that neither spends his Goods Prodigally like a Fool, nor yet keeps them a naritiously like a wretch, that weighs not benefits by weight and number, but by the mind and circumstances of the Benefactor; that never thinks Charity expensive, if a worthy Person be the receiver; he that does not think for Opinions sake, but every thing for Conscience, being as curious of his Thoughts as of his Actings in Markets and theatres, and is much in awe of himself as of a whole Assembly; he that knows God looks on, and contrives his secret Affairs as in the presence of God and his Holy Angels; that Ea●s and Drinks, because it is needful, no● that it may serve a Lust, or lo●d the Stomach; he that is not Proud to any, but bountiful and cheerful to his Friends, and Charitable and apt to forgive his enemies, that loves his Country, and o●● his Prince, and desires and endeavours nothing more than that he may do Honour to God, such a one may reasonably and justly reckon his life, to be the life of a man, since he banishes the monster Pride, and embraces Humility; he may compute his Months not by the course of the Sun, but by the Zodiac of his Virtues, because these are such things that none but the Wise and Virtuous are capable of bringing themselves to do. These are therefore the Actions of Life, because they are the seeds of Immortality.— Hear on the contrary what Athenaeus says of Ninus the great and Proud Assyrian Monarch, whose Life and Death he sums up in these words. Ninus the Assyrian (says he) had an Ocean of Gold, and other Riches, more than the Sand of the Caspian Sea; he never saw the Stars (and perhaps he never desired it); he never stirred up the Holy Fire among the Magis, nor touched his God with the sacred Rod, according to the Law; he never offered Sacrifice, Worshipped the Deity, nor Administered Justice, nor spoke to his People, nor numbered them; he was Proud, and not valia● to Eat and Drink, and having tasted Wine in his Golden Bowls, he threw the rest on the Floor. This man is Dead, behold his sepulchre, and now hear what Ninus says, viz. Sometimes I was Ninus, and drew the breath of a living man, but now I am dus●● I, have nothing but what I did Eat, and what I served to myself in Lust that was and is a● my Portion. The Wealth for which I was esteemed blessed, my Enemies meeting together shall bear away: I am gooe to Hell, and when I wen● thither, I neither carried Gold nor Silver, nor Horses, nor Chariots; and I who wore a Crown, and upon whose breath depended the Fa●e, of so many thousand Lives, am but a little lump of Clau. That however it may be put upon, This, O Assyrian, is most certainly the state of a proud sensual Person, and of those wretched Worldlings that make their bellies, and their Gold their Gods. But to render the Proud and Ambitious, a larger prospect, of the Ills and bad Effects, that Pride, Ambition and want of Virtue produces in the World. 

In all the parts of Earth, from farthest West,  
And the Atlantic Isles, unto the East,  
And famous Gauges, few there be that know  
●hat's truly good, from what is good in show,  
Without mistake: For what is't we desire  
Or sear discreetly, to what do we aspire?  
Thoroughly blest but ever as we speed.  
Repentance seals the very act and Deed.   

Though thou small pieces of the golden Mine  
Half lodged about thee, travelling in the shine  
Of a pale Moon, if but a Reed does shake,  
●●v'd by the Wind, the shadow makes thee quake.  
Wealth bath its Cares, and Want bathe this Relief,  
●● neither fears the Soldier, nor the Thief.   

The Macedon one world could not contain;  
●● bear him of the scanty Globe complain,  
An sweat for Room, as if Seryphus Isle,  
Or Gyara, had held him in Exile. But Babylon this madness can allay,  
And Egypt give him but his length in clay.  
The highest thoughts and actions under heaven  
Death only with the lowest dust, lays Even.   

Yet that you may have something to commend  
With thanks unto the heavens for what they send,  
Pray for a wise and knowing soul; a sad  
Discreet true Valour, that will scorn to add  
A needless horror to thy death, that Knows  
'Tis but a debt, which man to Nature owes;  
That starts not at misfortunes, but can sway,  
And make all passions his strict Rules obey;  
Who covets nothing, wrongs none, and prefers  
An honest want, before rich injurers.  
All this you have within yourselves, and may  
Be made your own, if you will take the way.  
What ●●●ts the world's wild loose applauses! what  
Fraul fading honours, lost as soon as got!  
What length of Years, Wealth or a fair Rich Wise!  
Virtue alone can make an happy Life.  
Yet ●span of a Virtuous Wiser possessed,  
May from that momet date his being blest.  
To a wise man all things go rigb●● but we  
Fortune adore, make her our Deity.    Painting, 
or colouring a Lady Face, to repair by Art the Defests of Nature, defended; in opposition to what is faid against it in this book; by another hand.— Possibly there are but few Ladies that have not heard the Noise and Clutter that has been made by a certain sort of people against refreshing and reviving the fading Roses in the Cheeks of the fair S●x, as if it was an unpardonable Crime, and a mortal sin, to a assist Nature, or help her Imperfections by Art. Physicians, and even Midwives, if this were granted, must give over their Professions. We think no reasonable people but will allow that every thing, innocently and needfully applied, to its proper End, is to be regarded. There are helps allowed to remove or remedy any pain, Sickness, Mann, misfortune, or inconveniency, which happens to us, in our Health, Strength, Motion, Estates or Spiritual Afflictions; and why not i● our Looks, Beauties or Complexions, wherein Women think themselves as much concerned as in their Riches or Health. And the want of Beauty many times breeds discontent of mind. Some had as lief not be at all, as be much deformed, to be made a 〈◊〉 and Jest of by the unthinking Vulgar, or the more forbid precending Critics in Beauty. Certainly, honest Endeavours, in Fair Ways, studied to relieve or supply our Wants in any Kind; are not r●●e contestings with God's Providence, nor are to be termed Cross or Opposing of his Will; but rather they are Servings and Obeying of it in those Dictates of Reason, Prodence and Discretion which God hath given to Mankind (as he hath the various motions and instincts of other creatures) in order to preserve ourselves from any Evils either falling or resting upon us, which Voice of God! whithin us sounding with both Reason and Religion, is to be listened 〈◊〉 and followed, as no less than those silent Intimations, or blinder Characters we read in Providential Events; which may admit or various Interpretations or Readins. 〈◊〉 never such as either cross or put a stop to these Divine Directions or Permissions, which are given us both in prudence and in piety for our Ease and Help. Otherways, we may nor, by a sacrilegious soberness, seek to cure those whom God hath seen good to 〈◊〉 with the highest temporal miferies, not seek to do them good merely for fear lest we should be found contesting against our Maker, contrary to his providential Will. By which Paradox of superstitious submission, a sick man must 〈◊〉 and languish under his Dis●●● sending a debiance to all Physicians, etc. as so many da●ing Gianrs. who seek to fight against Heaven with the Rebellious Weapons of their Drugs and Deses. So lame men may not use Crutches to supply the Weakness of their Legs; Or the feeble to shore up the tottering frame of their 〈◊〉 etc. But by this soft and selfless Fallacy, of resting so satisfied with the Events, and Signatures of Providence, as to use no lawful means or industry that may seem to ●●●verse the sentence of the present Decree; we may not quench those fires which casually seize on our houses; nor extinguish those flames, which Incendiaries Kindle, of Faction or Sedition, in Church or State; we may not Row against the Stream, or ascend upwards by any Stairs or degrees, when our Native Tendency is downward; we must not repair our decayed houses, nor mend our torn Garments, or honestly seek to recruit our decayed Estates. After this method of holy husbandry we must 〈◊〉 our Fields and 〈…〉 oppressed under 〈◊〉 and brambles, which are the Products of Providence, as well as the best Herbs and Flowers; nay, we may not by the invention of artificial Day, supply the Sun's absence with Candle or Lamp Light, nor dispel the horror of the Darkness, which Providence makes to cover the Earth; we may not when cast in Prison seek to obtain our liberty; which cannot be without a Providence, since a Sparrow falls not to the ground without, Mat. 10.29.— Pardon us if we shink so many Absurdities and ridiculous Consequences do ●ollow the Fondness of their Opinions who argue against repairing Defects, by applying innocent Redresses and Remedies. The Providence of God, however it declares at present, his Will and Pleasure to us, by those Events, which are naturally less welcome and pleasing to us; yet it doth not confine or determine, either itself or us, so as not to admit us to use lawful means, of honest variations and happy changes, which we see, are not more often applied by us, than prospered by God with desired success. So far is it, that by any sad Events, we should be consigned only, to silent and passive submission, (which is necessary and just indeed, when our afflictions exceed the help of second Causes) that we are rather obliged, both in Reason and Religion, to use those means which may obtain happy Recoveries, without Violation of Good Consciences; which are not injured, but there where God is disobeyed. Nor is the Divine Goodness less to be seen, ven●ared, and praised in those Emendarions which follow, to our 〈◊〉 and Comfort; the lawful ●●●●sions of Art and Ingenuity, then has Power and Justice (or p●ss●●ly his special 〈◊〉) may sometimes appear in those unpleasing Events, (which some would said set up beyond God's intent) as Idols to such an unavoidable fiction as if it were impious to endeavour to remove them, because Providence hath once permitted them to take place midst the changes and contingencies incident to this murable and mortal States; Religion is no friend to laziness and stupidity, or to supine or sottishness of mind, under the pretence of compliances with Providence, as afraid to remove the crosses of burdens incumbent on us (wherein the sluggard might have some plea for his sloth) for these befall us many times (as indeed all necessities of Life do) not more to exercise our patience, than to excite our invention and Industry; nor doth the Infirm Life of Mortals, require less, active than passive Graces, the one to remedy what we may, and the other to bear with patience, what we cannot cure; who was ever blamed for wearing a Glass Eye, which is but an honest mocking of the World (whilst it pretends to the place and office of a Natural one, which God thought sit to take away) as to our own sight and use; but he did not withal either take away our wits, or our hands, or our freedom to make use, if we pleased, of artificial ones, both to hide our own defects and Deformity; and from the sight of others, the less pleasing prospect of also to remove our blemish; what reproach or scandal, is fixed on those, who supply the defect of losing their Hair, with that which is borrowed? we rather pity than blame those, who help a shorter Leg, to stand upon even terms with the other, by the help of an higher Shooe. Ladies are not thought less Godly. even by carping Zealots, who being short, wear high Head-tires, and enlarge the Philacteries of their Coats to conceal their defects in Native beauty, enormous additions of Artificial heights. Who ever was so impertinent a Bigor as to find fault, that the Hills and dales, of crooked and haeven bodies are made to meet, without a Miracle, by some Iron frame or bolstering? who fears to set straight or hide unhandsome warpings of crooked Legs? what is there, as to any defect in Nature, whereof ingenious Art, as a diligent handmaid waiting on its Mistress does not study some supply or other? so far as to Graft a silver Plate, into Fractured Sculls, to furnish cropped Faces with Artificial Noses, to fill up broken ranks, and routed Files of Teeth, with Ivory Adjurants or Lieutenants.— Pray tell us then if against all or any of these, and the like reparative Inventions, by which Art, and Ingenuity, study to help and repair the defects of deformity, which God in Nature or Providence pleased to Inflict on Human bodies, any Pen, or what is worse, malicious Tongue is sharpened unless in Spleen to the pasty, more than the defect supplied by Art? no Pulpit batteries, no Writ of Rebellion against Nature or Charge of Forgery and False Coinage is brought against any in the High Court of Conscience. No poor Creatures (who modestly Embraceth, modestly useth, and with cheerfulness serveth God, by means of some such help, which either taketh away its Reproach or easeth its pain) is seated with the dreadful scruples, or so tertifyed with the threatenings of Sin, Hell and Damnation; as to cast away that innocent succour which God in Nature and Art hath given him; Rather we are so civilly pious in many cases, to approve their Ingenuity, only if the Face (which is the Metropolis of humane Majesty, and as it were the seat of beauty and com●●●ness) if it has sustained any Injuries (as it is exposed most to them) of Time or Accident, if it stands in need of any thing that our Charity and Ingenuity in Art can afford it, though the thing be never so cheap, easy and harmless, either to enliven the Pallid Deadness of it, and to redeem it from M●t●rain, or to pair and match the unequal Cheeks to each other, or to cover any Pimples and Heats, or to remove any Obstructions, or mitigate and Quench Excessive Flushings, thereby to set oft the Village to such a Decency and Equality as may innocently please ourselves and others, without any thought of displeasing God, who looks not to the outward appearance, but to the heart. What Censures and Whispers; nay, what Outcries and Clamours, what Lightnings and Thunders, what anathemas, Excommunications and Condemnations fill the Thoughts and Pens, the Tongues and Pulpits of many angry (yet it may be well meaning) Christians, both Preachers and others, who are commonly quick sighted, and offended with the least Ghost they fancy of adding to a Lady's Complexion, than with many Camels of their own Customary Opinions and Practices. Good men, though in other things are guilty, not only of Fineness and Neatness, but even of some Falsity and Pretention; They are so good natured as to allow their Crooked Wives and Daughters whatever Ingenious Concealments and Reparations of Art and their Purses can afford them; Yet as to the Point of Face mending, they utterly condemn them,— There are a fort of home 〈◊〉 persons, 
Partial censure● Reproved and Confuted.  who never went far beyond their own Dwellings, who can with less Equal Eyes behold any Woman, though of never so great quality, if they see or suspect her to be adorned any whit beyond the vulgar mode, or decked with Feathers more Gay and Gawdy than those birds use which are of their own Country breed. In which cases of Feminine dressing and adorning, no casuits is sufficient to enumerate or resolve the many intricate Niceties, and Endless Scruples of Conscience which some men's and women's more Plebeian Zelotry makes, as about Lady's Cheeks and Faces, if they appear any thing more Rosy and Lively than they were want: So about the length and fashion of their clothes and Hair; one while they were so perplexed about the curling of a Lady's Locks, that they can as hardly disentangle themselves as a Bee when too far engaged in 〈◊〉; another while they are most scrupulous Mathematicians, to measure her Arms, Wrists, Neck and Train; how far they may safely venture to let their Garments draw after them, to lick up the dust; or their naked Skins be seen. Here however some of them can bare the sight of the Fairest Faces, without so much as winking; yet they pretend that no strength of humane Virtue can Endure the least assaults, or peeping naked necks below the Ears. Not that any modest mind pleads for prostituting of naked Necks or Breasts, where modesty, or the civiller Customs of the Country 〈◊〉 it. But some people's Rigous and Fierceness is such, that if they spy any thing in the Dress, clothes or Garb of Women, beyond what they approve, or have been used to, presently the Tailors, the Tirewomen, the Dressers, the Sempstress, the Chambermaids, and all the wretched Crew of Obsequious attendants, are condemned as Antichristian, and only fit to attend on the Whore of Babylon. Nor do the Ladies, though otherwise Young and Innocent, and as virtuous as beautiful, escape these Rigid Censurers, though what they wear is required by Decency, Civility and Custom. They would make weak people believe, that every touch of Colouring added to the Cheeks, is asemblance of Hell fire; and their curled hair, dangling never so little, an Emblem of the Never dying Worm. Medusa's head is not pictured more terrible, with all her Soaky Trestes than they would represent every Ladies, though never so modest and virtuous, whose Hair, Complexion, or Tiring is not natively her own. But these things ought not to discourage modest Ladies from using such Arts and Adornments as may keep up, repair, or add lustre to their beauty. Those to whom Nature has been liberally prodigal, stand not so much in need of them; but where she has been sparing and scanty, there is all the Reason in the world but they should advantage themselves of such helps as are necessary. The Earth is most pleasant and delightful, when painted with flowers of various Colours, many of them having in themselves a Tincture, or Paint, which they communicate to us, as if they wooed us to use it. The Eastern Skies never look so gay as when the Sun paints them with morning blushes, and Iris decks the Clouds with her Bow of Various Colours, when she sprinkles the Ground with fertile showers. The Fruit on the laden Boughs blush with Crimson and Vermilion fair pictures▪ that are only paintings, are esteemed and admired. And since there can be no harm, but good, in beautifying the Face. we see no reason but it may and aught to be used to Good Ends and Purposes. Though Nature is the Elder, Art is the Younger Sister, and may very well assist her where she is wanting or deficient.  Patches 
defended, in opposition to what is said against it in this book, by another hand.— Painting now not much use, being almost justled out by Washeses, is not the only thing that is censured and objected against; but if a Lady happens to have a Wart or Pimple on her Face, they would not, by their Good wills, have her put a black patch on it, and if she does, they point as it as a mark of Pride, though we see nature herself, has adorned the visage with moles and other marks that resemble them, and in imitation of which we suppose they were first used. Venus, whom the Poet celebrate as the Goddess of Beauty, is said to be born with a Motticella, or Natural beauty spot; as if Nature had set forth a pattern for Art to imitate. And it was held to add a greater Lustre to her rare Features. We commonly see little spotty Clouds over the Face of the Sun, yet he is not ashamed of his attraction; nay, some of late have affirmed, through an Optic Glass to have discerned some nacul●, or spots mingled with his brightness; yet they are not attributed to him as D eformities. The Moon, shining in her full Orb, with her greatest lustre, hath in her pale Visage some very remarkable spots, which rather appear as an Ornament than a disfigurement or defect, and may be said to be her chiefeets Glory, seeing she is held in every thing but that to be inconstant; yet those she never puts off, but perpetually wears them. When a Lady puts on her Mask, which is rarely ●●vill'd at, but held as the Screen of modest blushes, as well as the shelter of beauty, from the too warm Kisses of the Sun, or parching of the Northern wind, what can that be termed but one great sao● to cover the Face. Suppose she cuts her Patches into Stars, they may improve her serious thoughts by minding her as often as she looks on them, of the place to which she is desirous to go. I● into Flies, they Emblem to her the Lightness, Vanity, and shore duration of things in this World. Or suppose they be cut into the Form of little Worms, than they may put her upon Meditations of Death and the Grave, where those Infects are to be her Companions. Yet notwithstanding these advantages may be gathered from it, it is the unhappiness of the most harmless and innocent things to meet with misconstructions, when, however, from the same Subject whence they draw their Suspicion of Curiosity, to accuse a Lady of Pride, she derives the greatest Arguments of Discipline and Instruction to defend her Innocence. There was hardly ever any Rare Invention, though never so necessary to the Public, but some one or other would be finding Fault with it. The Learned Works of the most celebrated Authors have met with carping Z●iluses. We see when Night has cast her Sable Mantle o'er the World, the Face of Heaven, in spite of her, will be gay, by putting on her gaudy spots of Light, and Studs of Stars. The Earth, and with her all Nature smiles, when she is spotted and Enameled with fragrant flowers. The Peacock is set off by Nature with the spotty Glory of his Train; and it is accounted the Rarest Beauty of the Creatures on whom men set the highest Value, to be sprinkled or dapled o'er by Nature's Pencil; yet (though in these Kind's it is so highly approved) when any such artificial things are seen in a Lady's Face, what Batteries do the Envious and Censorious raise against her Virtues, both in discourse and writing? But however, this aught to be your comfort, Ladies, that their Railing Lectures have rarely at any time been known to work a Reformation in your Sex; but you have had the pleasure to make them spend their Spirits, and throw away their breaths in vain and fruitless Rave, and at the same time have had the diversion to laugh at their Folly, and make it your Recreation to be unmoved at their simplicity. 
Then fear them not whilst we defend your Cause,  
When we invoke his shafts, Apollo draws,  
To wound Invaders of the female Laws,  
And turn their malice to your high applause.   Poetesses. 
Poetry is deservedly placed in the Catalogue of Sciences that appertain to the Imagination, and may reasonably be set in the first Rank, and that not by chance or for want of consideration, because it has been held by many to be a kind of Inspiration, and Proceeds not immediately from the Effects of Learning, nor a large understanding, but has its Power and Force from Imagination. Plato would have it to be no Human Science, but a Divine Revelation; for he says, If the Poets were not Ravished, and full of God, they 〈◊〉 not make nor utter any thing worthy of Admiration; and he goes about to prove it, viz. That those who are given to melancholy Musing, or deep Study, are not capable of those exalted Expressions or Phrasees those similes and lively images of things, that like Lillies● Roses, and the rarest of flowers, set out, beautify and adorn dorn the pleasant Garden 〈◊〉 Poesy; it is thought by som● that in this strain the Inspired Prophets that spoke in the height of Rapture, delivered their Divine Messages and Admonitions to the World: As for the Royal Psalmist, and the wisest of Kings there is no doubt but they took excellent Pleasure in it, or that Deborah Suang praises in the like concordant Harmony of Sacred Numbers. The blessed Virgin, Elizabeth, Anna, and Simeon, divinely Inspired, Sung Praises for the wonderful mercies God vouchsafed to mankind in the stupendious Mystery of the Incarnation of the World's Redeemer. It cannot be denied but the Heathen Oracles gave all, or most of their Answers in Verse. The Sybles, that were accounted Propheresses, were admirably seen in it, as appears by their Verses yet extant in divers worthy Authors, wherein many wonderful things are foretold that have already come to pass, especially the Incarnation of our blessed Saviour, with the manner and Estate in which he should be born, as it is elsewhere treated on at large in this book. The Reason that Aristotle gives why profound Politicians, and those of great Learning, can never arrive at the excellency of Poetry, is, viz. because the understanding chiefly sways in them, and where there is a large understanding, the Imagination is lessened, to which the Art of Versifying appertains, and so cannot work strongly enough to produce rich and curious Fancies; and this may be more demonstrable in Socrates, who after He had a long time ●cudgled his brains in hopes to bea● them into the Art of Poetry, could no●t, notwithstanding all his Procepts and Rules, his great knowledge in Philosophy and other Sciences, make any passable or tolerable Verse. Cicero, the best Orator that ever Rome boasted of, was in the same Predicament; and yet in this Art, that has soiled and puzzled a number of Wise and Learned men, the Fair Sex has been very famous; their Beauties and Virtues have not only been the glorious Subjects of Poetry, and Inspired it with higher raptures than any other objects or representations to imagination, but themselves have been very commendably the Authoress' of many curious Pieces, wherein their Ingenuity has been livelily displayed, and raised them as lasting Monuments as men can pretend to; In honour to whose worthy memories, we shall adorn this Work with the Names of some modern Ladies that have been famous this way, mostly of our own Nation.— Pembro●k may boast to have had Mar, the Incomparable Sister of the famous sir Philip Sidher, to its Coannex, whose Name and Memory shall ever have in his 〈◊〉, which was 〈…〉 Virtuous Inclinations to Poetry and other Ingenuities: There is extant of her Writings the Tr. of Antonius, and Albion's Triumph; some others are named, but supposed to be lost, or in private hands.— The Lady Mary Wroth, the Virtuous wife of Sir Robert Wroth, was an Emulatress of Sir Philip Sidney's Arcadia, by her Urania, a Poetical History, much of the same Nature, being a very curious piece, though not meeting with the like general reception.— Ann Askew, the Daughter of Sir William Askew of Lincolnshire, is remembered among the Ingenious Ladies for divers things she wrote in Verse and Prose; she is described to have been of a singular Beauty, Virtue and Ingenuity; but above all to be Admired for her Constancy and Courage, in 〈◊〉 asserting the Protestant Religion against almost a whole Nation of Popery, and D●i●g for that Faith, suffering, as a glorious Martyr, in the flames, under the bloody Maryan Reign. The Lady Bacon, one of the four Daughters of Sir Anthony Cook. The other Burleige, the Ladies three were the Lady Russel and Killigrew, of whose Genius in Poetry, whatever hath been extant, there is the Testimony of the famous Sir John H●rrington, on their Part, who, in his Alegacy upon the thirty seventh Book of his 〈◊〉, Orlando F●ri●● 〈◊〉 gives them all a very large Character for Learning, and particularly for Poetry.— The Lady Elizabeth Carrew wrought the Tragedy of Mariam, a very curious Piece.— Elizabeth● Jioanna Westonia is by the Learned Farnby, esteemed as a very Wife, Ingenious Lady, insomuch, that for her Poetry and other Accomplishments, he blushes not to rank her with Sir Thomas Moor, Drury Alabaster, and other English Writers of Latin Poetry. The Lady Jane Grace, Daughter to the Duke of Suffolk, whom we have already mentioned, took much delight in Divine Poetry, almost as soon as she understood Letters.— Margaret, Duchess of Newcastle, a very Charitable and obliging Lady to the World, very copiously imparted to public view, her Elaborate Works, in three large Volumes, one of Orations, another of Philosophical Dramatic and other kind of Notions and Discourses, and the third of Poetry, not forgetting to make her own and her Lord's Fame live, when Monuments shall crumble into Dust. And amongst those of lower rank, though no less excellent in this Art; we find Mrs. Katherine Philip's, to whose worth in Poetry the Nation has deservedly given a large applause; her Works are of a fresh date, and worthy the perusal of young Ladies; to which, for their more ample satisfaction, we refer them. Anae Br●●dstreet, a New-England Poetress, who writ so curiously, that she was called the tenth Mu●e sprung up in America; she, amongst other things, excellently described the four Elements, the four Humours, the four Ages, the four Seasons, and the four Monarchies. Astera Behen, a Dramatic Poetress, whose well known Plays have been every taking; she was a retained Poetress to one of the Theatresses, and writ, besides, many curious Poems; but what exceeded the rest, was that famous one upon the Death of King Charles II. which notwithstanding, divers were written by the best Poets of the age, carried the Bays from them all in the Opinions of the Judicious; so that we may see, would Ladies bend their Talents this way, they might be capable of equaling, if not exceeding the men; and one main advantage they would gain by it, by being armed for the Encountering their Satyr●, Pasquil's, Lampoons, etc. and by matching them, not only in Vindicating their Sex, but in exposing the ●olly and malice of their adversaries, they would keep them in such awe, that the number of false aspersions and calumnies would be lessened and dwindling away by degrees, they would at length be disencumbered of all unjust reproaches; so that they would see a wonderful change and reformation in their manners, by reducing the stubborn Sex to their former Placableness, and settling them in a temper that may make them highly esteem what they once durst seem to despise and trample on; for what can it be imputed less, when out of a fantastic or malicious Humour they libel Virtue, and to make themselves a little pastime among Fools and Bussoons, or to satisfy a spleen for being refused in their aspiring to what their Merits could no ways reasonably pretend; they dip their P●●s in Gall and Wormwood, and sprinkle it in a bitter manner to blot ●nd fully Modesty, Chastity, Sobriety, Piety and all that can render a Woman lovely and admirable; the which aspersion, though never so false, is greedily suckle in with the common air by the ignorant and unthinking Vulgar, and passes current because they hear not what the party can say in vindication of herself to undeceive them by detecting the bussoonery or malice of the Inditer, which if ingeniously done, would not only nonplus, but shame the scandaliser; so that the arrows he shot to wound the Reputation of another, would be forceably driven back upon himself, and make him ●●n, able what it is to feel his own Weapons Points, which would have only tickled his Fancy with a sit of laughter, had they not miss●● their aim; some there are that have been met withal, and overmatched by such replies to their reflections, that they have not only desisted to make any further attempts of that kind upon the Fair Sex, but been so far shamed of their b●jaded Muse ever after, that they dust not trust so much as a di●ick to p●ep abroad in the World, unless in such an Owl-light of obscurity, that only a Privado or Confident who handed it about, could charge the Author with it. Poetry at leisure hours, is a very curious Recreation, if it be on worthy Subjects, nay, it Elevates and Illuminates the Mind to an high degree of Befining it, and spreads a comfortable heat through every part, it is an enemy to sadness and melancholy, and reaches at more than it can express, it represents the Idea of things done many ages past so lively, that the Readers imagine they see them present; it has a power over tears and laughter, and can compel them as occasion requires, it exhilarates and brightens the Soul with number and harmony, and is the very Soul of Eloquence, it has an insinuating faculty to please the most sour and m●rose temper, though for Colour and show, they may seem to be outwardly displeased at it; therefore Ladies, if it be used as you ought, you cannot have a better Companion, except Divinity in your Retirements. As Pictures represent the Images of things to the Mind, by the Eye, Poetry must do it much livelier by the Ear; and if such things as are good be conveyed to the Heart in Poetry, it makes the larger and more lasting Impression; for there is nothing that the memory so quickly and kindly embraceth, as we see by our stage Actors, who, though in other things have, many of them, their memories so treacherous, that they do not remember a Score left at a Tavern over night, unless they be minded of it; Yet in Poetry you may hear them n●● their Parts through a whole Play without blundering or hesitation. To conclude, 〈◊〉 then being turned to good purposes, it is much available.  Piossit●t●s. 
Some of our Young Novi●●, our gulls Passive, are so cheated, as that they spend the best remainder of their days, in courting mercenary whores, and make along sure before they can obtain. It is 〈◊〉 only flesh will make one 〈◊〉 these hawk's stoop to th●lure, but she must have ●●ver too. Which, my young practitioner not being acquainted with, maketh his request 〈◊〉 vain. When he speaks 〈◊〉 love, she looks so strangely 〈◊〉 if she heard a miracle; sw●●ing she never as yet saw 〈◊〉 man who could gain the 〈◊〉 corner of her heart. He believes all; and (like a 〈◊〉 be nat ●●cured man) presents 〈◊〉 with rich gifts, desiring no gist from her, but herself: which she (with a pitiful look) condescends to, exclaiming against Fortune for subduing her to man; when, God knows, she hath been as common as the Highway. And how, my plain downright Squire (who never before was further than his father's windmill) in taking, is taken himself, with a hook that will not easily let him go; and many a loud knave, and seagull shall upon the reveneves of his purse, and he shall be called Patron till all his patrimony be spent. Their soul dyeth in youth, saith Job, and their life among the whore-mangers. But, if it were good here to spur a question, and ask whether a whore hiring, or hired, is the more detestable in the sight of God? The Scripture determines, and judgeth, that a woman, taking money for prostituring her body to men, is infamous; our, she that giveth money to enjoy her lover, is most infamous of all others. All are abominable before the Lord: and therefore Solomon in his Proverbs saith, that The mouth of a strange woman, or an harlot, is as a deep pit: he that is a detestation to the Lord, shall fall therein. And, in another place, he saith; A whore is as a deep ditch, and a narrow pit. Noting thereby, that if a man be once in with an harlot, he shall as hadly get out again, as a man that is plunged into a very deep and narrow pit, where he can hardly stir himself. The same Solomon, in the Book of Ecclesiastes, yieldeth us the reason hereof, namely, because she is as nets, snares, and bands; where if a man be once in, he is fast enough for getting out. I find, saith he, more better than death, the woman, whose heart is as nets, and snares, and her hands as bands: he that is good before God, shall be delivered from her; but the sinner shall be taken by her. O, that flesh and blood would listen to the advice of the spirit, and follow the counsel of the man! Desire not, saith he, her beauty in thine heart; neither let her eyelids catch thee: for by a whorish woman a man is brought to a morsel of bread: and the adulteress hunteth for life, which is precious. Again he saith: Albeit the lips of an harlot drop as an honey comb; and the roof of her mouth be softer than oil; yet her latter end is bitter as wormwood, and as sharp as a two-edged sword.  Prostitute Doxies 
are neither Wives, Maids, nor Widows; they will for good Victuals, or for a very small piece of Money, prostitute their Bodies, and then protest they never did any such thing before, that it was pure necessity that now compelled them to do what they have done, and the like; whereas the Jades will prove common Hackneys upon every slight occasion: they are dexterous in picking of pockets, which they mind most when they find the man's thoughts most employed on somewhat else; they are destructive Queans, and oftentimes secret Murderers of the Infants which are illegitimately begotten of their bodies.    


Q  QUendride, 
a Queen of the Lumbards', Famous for her Learning and Noble Exploits in Arms. She caused many wholesome Laws among them, and civllized that rough Nation by planting Christianity among those who had not before received it, building many Churches and Houses to pious uses.  Quintillia, 
a Roman Lady, highly favoured by the Emperor Yitus Vespasian, for her Virtues, modest Behaviour, and Good Government of all her Actions especially when Rome Reigned in the height of Luxury and Riot, and commanded the other Ladies to take a pattern by her. She was courteous to all, and very charitable; a great favourer of the Christians, though she did not publicly profess it herself; but concluded they must morally be a good people, because they were humble, meek, modest, courteous, charitable and loving to all, and did by others as they desired to be done unto hemselves, etc.  Quisaca, 
a Princess of Tarnate, in the East Indies, who though sought, by many great Princes in Marriage, refused them all, and married Armusa, a private Gentleman of Portugal, whom she fancied for his Courage in an attempt made upon the Isle of Tid●●e, She Endowed him with gre●● Riches, and for his sake turned Christian.  Querevolo (Lovisade) 
created Duchess of Portsmouth by King Charles the Second. She stood very high in the Favour and Liking of that Prince; and is held to have had a great Ascendant and Influence over him.  Quercina, 
a Noble Lady of Venice, Daughter to a Senator, who followed her Husband into banishment, who was banished by the procurement of her Father, because he married her without his consent, she being designed by him for a Richer Fortune, though less agreeable to her; and lived a poor life with him in Corcyra, choosing to be with him she loved, before the plenty and pleasure of a Palace.  Quiddanet, 
a Confection between a Syrup and Marmalade.  Quodlibitaries, 
that follow their own Fancies.  Quadrigamist 
(qu●drigamus) a man four times married.  Quarentine 
(from the Fr. Quarantine) is a bene●● allowed by the Law of England, to the Widow of a landed man deceased, whereby ●●e may challenge to continue ●● his chief Mansion-house by the space of Forty Days after his decease. Of this see Braced. ● 1. cap. 40. And if the Heir, or any other, attempt to eject her, she may have the Writ de Quarantina habenda Inz. nat. br. fol. 161.  Quater Cousens, 
those that are in the last Degree of Kindred, or Fourth Cousins. But we commonly ●y, such persons are not Quater Cousens, when they are not good Friends.  Queer mort, 
a Pocky baggage.  Quintain, 
a game or sport still in request at marriages, in some parts of this Nation, specially in shropshire. The manner now corruptly 〈◊〉, a Quintin, Buttress, or thick Plank of Wood is set fast in the Ground of the High Way, where the B●ide and Bridegroom are to pass; and Poles are provided, with which the Young men run a Tilt on Horseback; and he that breaks most Poles, and shows most a●●vity, wins the Garland. But 〈◊〉, in his Survey of London, p. 76. says, That in Ann. 1253. the Youthful Citizens, for an Exercise of their activity, set ●orth a Game to run at the ●●sin, and whosoever did best should have a Peacock for ● prise, etc.  Queries 
of Sundry Kind's, relating to the Fair Sex. Questions are easily asked, but not so soon resolved, especially to purpose and satisfaction. Many rather employ their inventions in raising and starting of Questions, than their judgements in determining them. The one, however, makes Learning fruitful of Disputes, the other of Works. Ask of Questions proceeds commonly from some pre▪ notion of that which the party demands; which occasioned that Opinion of Plato, to think, that all Knowledge was but only Remembrance. It is a great par● of Learning not to teach only what to assert or affirm, but prudently to ask. Those that are very forward in ask do often use the same liberty in telling, like Vessels that want bottoms, they receive most because vent most. In cunning m●n they are dangerous; for Questions in them are like beggars Gifts, a Gift with an Hook in it, only to draw some thing back again, by way of answer, to find out your abilities. Sudden Questions do often procure the truest Relation of matters, which on consideration they do begin to colour. They must, in weighty matters especially, be very warily raised; for as delight in humane Learning is inferior to that which is divine, so Faults committed in Divine Knowledge are more dangerous than those in humane. But laying this aside, we now come to the matter intended, which is to answer divers Questions of sundry natures.— Queries have been put, why the External parts of the bodies of those that are in Love, are more subject to have their sudden changes of cold and heat, than others? To which we answer, That the passions of the mind in such are more stirring and agirated than in such as are not at all, or at least less concerned; and when any Grief or Discontent is conceived, the natural heat passes away, with the blood, into the Internal parts of the body; which gives the cold a greater opportunity to possess the Vacancies it lest in i●s Retreat. So that the outward parts become cold, and for the same Cause paleness takes place, and a cloud of sadness hangs upon the countenance. But on the contrary, when hopes of success, inspired by smiles, and a prospect of attaining our desires, restore joy and alacrity, than a Spring Tide of blood flows again into every part, brings along with it the retreated heat, and both of them produce colour and warmth; and for this cause Love is frequently painted sometimes pale and wan, sad and dejected, and other times sprightly, Gay and blushing. And Poets seign Love to be a Firebrand; and the Reason they give for it, is, because that the minds of Lovers are sometimes in suspense, sometimes encumbered with hopes and fears; the one making them soar towards the Object of their desire, and being too ardently scorched with a violent passion, in approaching too near the flame, the wax of their Icarian Wings melted by some Repulse, send them fluttering down again, and startles them with ●read and amazement, when they see from whence they are fallen. Love's Q●i●er signifies a Loven heart filled with arrows, which are the Glances of the Fair Ones Eyes whom he admire, which like wounding Weapons, or Instruments of death, stick there till her condescending Goodness vouchsafes ●● draw them thence; and the assurance of Love stays the bleeding, and heals the wound. We might largely comment on these matters, but the Question proposed being resolved we proceed to others.— Query, Wh● women are s●● and fairer than men? It is because they are of a colder and moister Constitution which gives whiteness ●● softness, when a greater degree of heat in men render their bodies firmer, mo●● brawny, and of larger 〈◊〉 implying strength; and tho●● Excrements which cause h● on the Faces, Breasts, etc. men, are in women evacua●● in their Menses, the whi● ceasing by age, we may ● serve many Old Women h● hair upon their Chins, ●● some have Beards of a l● Growth. Heat is likewise ● occasion of it. But above ● woman was designed to be the delight of the Eyes of man; and therefore was more curiously furnished with all the ●● allurements of beauty, set ●ot with a pomp of winning Graces, and attracting charms. Query, Why are not women bald, i● at least so soon or often as men? It is because of the great quantity of moisture, by reason of their coldness, the cold binding the pores; and moisture giving nutriment to the hair. Q●ery, Why are women desirous to go neat, and exceed men in the care of their attire? To this we answer, That woman being one of the delicatest pieces of the Creation, and modesty compelling her to hide a great part of her beauties, she nevertheless desiring that every thing should answer what is visible, calls in Art to her assistance; and Knowing she was made to be beloved, and highly prized by men, she will not omit any thing that may give them cause to turn their affections from the Centre whereto it ought to tend. Besides, the esteems it as a comely Decency to have nothing about her but what may demonstrate her careful in the management and conduct of all her Undertake, whilst man, who is taken up with the hurry of worldly affairs, is less thinking, or less at leisure in matters to him of so little moment. Many other Reasons might be urged, but these, as to our part, may suffice, whilst we leave the rest to the imagination of the Reader,— Query, Why is woman's wit upon a sudden, a s●act, or turn, pregnant, and exceeding men's; but in weightier matters, upon mature deliberation, not so solid or substantial? The Reason we give, is, because being encumbered with less Cares, the Woman's Understanding is free, less puzzled and disordered, and consequently more ratified at that time, and capable of recollecting its powers to form sudden conceptions, which by length of Time, delate, and losing succinctness, become less solid, if not multiplied into confused notions that cannot again be recollected to solidity, because the passions of the mind, by one contingency or other, throw in those obstructions that foil the Reason, and render it uncapable of making a second Judgement so true or suitable as the former to the purpose if suddenly laid hold on, nor is it allowed that Woman is endowed with such discerning Faculties as man, when he enters into the deep retirement of serious Cogitations: There are divers Philosophical Reasons given for it, but by reason they vary, we omit them.— Quere, why do women Love men best who had their first affestions. We answer, as to the first part of this Quere that all Innocent and tender things, where a proper Impression of this kind is to be made, are most apt to receive it, and that which imprints the first Idea in the Heart of a Virgin, is most lasting in her memory; we are apt, when Children of any moderate growth, to retain transactions or such things in our mind● as we have done or seen, when things of greater moment, being grown up to riper years, ●●p our remembrance by reason of the mul●●●icity of business, an I encumbrance of affairs, which rolling, like the fluctation of Waves, one upon another, the forerunners are covered and seem to be lost by the over flow of those that crowd upon them. The First Love, where the affections are settled upon ant beautiful or taking object, makes a deep impression, so that if Virgins would labour to obliterate it, they cannot without doing violence to themselves. And perhaps it is too deep roo●ed in the mind and fancy, to be plucked up by such ways. Some have been prepossessed, that they have lain dreaming of a first Lover even in a second's arm●; and their minds have been said with his Idea, whilst an other has been embracing them; and therefore Hesiod advises those that would have an entire and undivided Love, to marry a Virgin rather than a Widow.  Queen of Sheba, 
etc.— Queens have, we find, taken long Journeys to g●● knowledge, and spared no Pains or Labour to gratify their Curiosities; Sheba's Queen, we find, came to Jerusalem with many rare presents, and was wonderfully satisfied in enlarging her Heart with understanding; but as Camerarius tells us out of Cedrenus, when she found tha● Solomon without much difficulty had Expounded her ●iddles and Philosophical questions, she was resolve to try his Wisdom in distinguishing yet further, and having prepared one day certain young Boys and Girls, she apparelled them all alike, and set them before the King, their Faces being so parallel that they discovered not the difference, but the King knowing what her design was in it, caused Water to be brought, and ordered them to Wash Their Hands and Faces distinctly whilst he looked on, by which device he easily discerned the Males from the Females, for the boys rubed their Faces hard and lustily, and the Girls more nice only stroaked them a little; at which subtle discovery of the Kings, the Queen gave him great applause.  Quality, 
etc. Quality, if rightly taken, carries with it something extraordinary towards the adornment of the Fair Sex: It is not ●● Estate that renders a person one of Quality, though now adays theVulgar lok no further than to their Wealth, not doubting that if she be rich she must be a Gentlewoman, and one Quality by course but in the serious weighing, and considering the circumstances, it is found otherways; ●●ilded trappings make not a M●le an Horse. But to deal ●●●didly, and reflect on none, we shall delineate that which may truly bear the Test in the Character of a Court Lady.— Question not her ●irth, for that is lively paint●● in her Virtues, that it was ●igh and noble; she sets not ●er Face so often by her glass, ●●● she composeth her Soul by God's word, which has all the Excellent qualities of a true ●●●●. 1. It is clear in all 〈◊〉 necessary to Salvation, ●●● those that will not be ignorantly or rather wilfully 〈◊〉. 2. It is not like those 〈◊〉 Glasses by which some ●●dies Dress themselves, ●●ich flatter them into a be●● more Beauty and Com●●● than they are Mistresses ●●● 3. It is very spacious, ●●d presents to view the l cast external or internal Maculati● 4. It is durable, though in 〈◊〉 sense it is broken too 〈◊〉, when God's Laws are ●●olated; yet it will (like the ●●one cut from the Mountain ●●●hout hands) fall on its ●eakers at last, and grind 〈◊〉 into powder, and not 〈◊〉 title of it shall fall to the ●●ound. 5. It hath power ●●● smooth the wrinkles sin has ●●de in the Soul, to cleanse ●●e spots, and mend the faults discovers; but to come ●●●er, she walks humbly be●●e God in all Religious ●●ties, the better to claim ●● assistance in time of temptation, that her Faith fail not, she knows the best, without God's assistance, would be often soiled by the various delusions and temptations of the grand enemy of mankind; she is always careful, and most tender of her Reputation. Travellers tell us, that in Mexico, in the West Indies, there is a Tree which shrinks in its Leaves at the approach of a man, as it by Nature it were shamefac" d and if he touch, tho neverso lightly, they immediately wither and die. A Lady's Credit is of equal bashful niceness; Lacivous Eyes may injure it, and a small touch may wound and destroy it, which makes her avoid all privacy with suspicious company; she declines Pride and Stateliness, and is modest, courteous and obliging to all that are Virtuous and of good Report, liberal to the poor, a●d has her Ears always open to hear and redress the Grievances of the Distressed; she is no respector of Persons where the Cause is unjust, nor is she more careful of any thing than of God's Glory; she holds herself bound by the Tenure (whereby she holds the Possession of Grace in this Life and Reversion of Glory hereafter) to assert and vindicate the Honour of the King of Heaven, whose Champion she professeth herself to be, she is pitiful to all, Learned and Wise above the usual Stature of her Sex, and improves those excellent acquirements more to the public benefit, than to her own advantage; in Discourse her words are rather very fit than fine, not any ways affected or studied, yet very Choice though not chosen.— Quality sits triumphing in her looks, and compasses each Feature, though mild and winning to command awe and distance; she affects not the vanity of foolish Fashions, but keeps up the ancient Grandeur and plain and modest Garments, and if they be Rich they are not Gaudy and is highly contended with the beauty God and Nature has bestowed on her. If very beautiful she is not in the least the more proud, but it induces her to be the more thankful for her maker▪ for the favour he has bestowed on her; If unhandsome, she labours to make here Soul shine more Beautiful, and better her body in the virtues of her mind, instead of washeses and beautifying Waters and Pomanders, etc. her Closet is stored with Physics and Cordials prepared by her own Skill and Industry, to send to her poor Neighbours when they are sick and in pain; she detesteth all Adulterated Complexions; in her Marriage she principally has a respect to Virtue and Religion, and is careful in her Marching, not to bestow herself and unworthily to an ignoble Person, or one unequal years; however, she is not covetous of large Fortunes in Marriage, regarding the Virtue of the Person more than his Estate.— Quiet and Moderate she is in all her aff●●●●, she makes no noise nor bust●● in the World, though she goes successful through her undertake; though far from being ●● a morose Temper; she ● many times pleasantly affected she is not transported wi●● Court Delights, but when ●● sees them, they appear ● common things to her; ● if she makes any Comme●● upon them, it is to turn 〈◊〉 Morally to her Advantage drawing, like the painful Bee a Mass of Honey out of Flowers of various Scents ● Kind's, and sometimes out ● Weeds; she Allegorizes ● Earthly Vanities into Heaven Truths, when in her rea●● Thoughts she remembers ●●soon the Scene in the Play 〈◊〉 altered (almost before ●●ment itself could take 〈◊〉 of it) she seriously we●● how mutable all things are the World, God ringing Changes on all accidents, making them tuneable to Glory. And by contempla●● the wonderful harmony of Creation, she Guesses Glorious a Place Heaven is reads constant Lectures to self of her own Mortality that the sight of death to will neither be so terrible strong, because she has ●o●● beheld it in her serious ●●●tations; and when she is ●● upon to take up her Lo●● the Grave, she willingly herself down to take her sweet Repose (out of the reach of the Noise and incumberances of the world) ●ill awakened in the morning of the Resurrection, she shall arise and possess the Crowns and Kingdoms prepared for the Ju●t.— Quality, you see therefore, consists not so much in Riches or Honour as in Virtue and a Good Name, which is the Foundation of True Greatness and Worth, lastingly to build on, and raise Trophies of Honour for themselves to all Posterity.  Qualifications 
and cautions sword he had in regard by Ladies, & ●.— Questionless there is a Reservedness that makes Beauty more Triumphant; but w●●● it once comes to a Parl●●, M●●le●ly is in danger to ●e l●●t; and then shame and misfortunes slow in like the Waves that by their often b●●●ng against i●, have forced a b●nk, whose m●ndatio● might have been prevented in time; but now it is too ●e.— Mistaken she must consequently be, that ●●ppo●es beauty to be the le●s prized because it is not always seen, or ●oo familiarly Exposed to the Eyes of men; when indeed it 〈◊〉 incident to men's Natures to Esteem those things most they ●ope to gain, yet are at present ●ome distance from them; when ●hat they find crowded on ●hem at a Cheap and Easy ●●te, is little mi●●ed, if not ●●●temned. So long as a Lady ●●verns herself by the Exact Rules of Prudence and modesty, her Lustre appears like the Meridian S●n in its ●●clouded brightness; which though less approachable, and more dazzling to the Eye, is accounted nevertheless more glorious; but when she declines from them, she is like the S●n, s●●een'd with a Morning ●lo●d, which though gazed on with less hurt to the Optics, is not half so clear to the sight. And besides th●se collateral adv●nt●●es, it is evident that Mo●es●y and Chastity, (〈◊〉 these are twin sisters not to be separated, and indeed are in degree properly the same,) give an immediate direct improvement to beauty. Besure, above all things, to b●wa●e of those who finding you co●●ientious, and st●ring at the thoughts of Vice, go about to corrupt your Judgement and would either persuade ●ou that to part with your Chastity is no sin, or that af●er this Life the Soul returns to a nothingness, or vanishes into ●o●tr air, th●● so you may rush on secured against the dange● of a future state. But let us by the way assure such, that at la●t they will find their hot blood, and impure flames, n●t capable to contest with unquenchable fire, when too sadly they see themselves deceived; for though he that can persuade a woman out of ●●r Soul, may soon command h●r Body, yet he cannot rescue neither hers nor his own ●●om an angry God. How ea●●ly by such Gradatious of Mischief may we judge the deplorable Estate of those that have abandoned their Virtue. Whenever the cutward Pomp and Gaudy Splendour of v●●i●ted women seems like that of Croesus, to boast their happiness let them look through that Fallacy, and answer with Solon, tha● 〈◊〉 know themselves happy till their end. We wish we could not say, Ladies, 'tis too much the in●●●●ty of a great part of the Fair Sex to love Gaity and a splendid appearance, which lays them more open to be tempted and assaulted, Insomuch that we cannot pronounce those who are not arrived at a sober Estimate of things, secure from the danger they threaten. It will therefore be convenient for them to regulate their Opinions, and reduce all such things to their Just Value, and then they will appear so trifling, that they will never be able to stand in competition with the more weighty Interests of Virtue and Honour, which in themselves have such a dazzling Lustre, that they out shine the rest, as the Sun does all the lesser fires,— Modesty than is the Guard that should secure Virgins from the dangers within and without; and the better to strengthen it, all Temptations are to be avoided; even the company of some Women is very dangerous A Woman that is conscious of her own Scandal, thinks herself reproached by the Virtue another, which makes her many times maliciously strive to levelly the inequality, not by reforming herself, so that she concludes too hard a Task, but by corrupting the other. So that those who to this purpose screw themselves into acquaintance, will be o●●r officiousty kind, and by all arts of condescension, and obliging, Endeavour to 〈◊〉 a Woman of Reputation into her Company and Intimacy; and if she can once entangle her into the Cobweb of Friendship, than she, Spider-like, infuses her Venom, and poisons her Virtue. But of such take special heed.    


R  Rakehell, 
Gen. 29.9. a Sheep or Lamb, properly the Female.  Rachel, 
Daughter to Laban the Syrian. Win her Jacob the Patriarch fell in love, and served an hard and tedious Apprenticeship to gain her of her Father. She was mother to Joseph and Benjamine, dying in Travel of the latter. She was very beautiful, as appears by the commendation the Scripture gives of her.  Radegund, 
favourable counsel or advice.  Rebecca, 
Ribkah, Gen. 24.15. fat, full fed.  Rhode, 
Acts 12.13. a Rose.  Rosa●●●, 
the Ros● of Peace, or as it 〈◊〉, Rosamundi the Rose or Flower of the World, L●●. 〈◊〉 Rosa, a Rose, from 〈◊〉 Recreatio, because t●● smell of it doth strengthen and refresh the spirits of a man.  Rose, 
Rosa, commonly used.  Ruth. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ruth 1. v. 4. perhaps watered or filled.  Rebecca, 
Sister to Laban. She was married to Isaac, Abraham's Son by Sarah, and was mother to Jacob, by whose advice and management: he got the blessing from 〈◊〉 Elder Brother E●●●.  Rahab, 
the Harlot of Jericho, who Entertained the Sp●●, for which she and her Family were saved in the destruction of that City.  Radg●nda, 
Queen of France. She was D●●gh●●r to Bertai●, K. Th'virgin, a Lady of Extraordianry Beauty, but more illustrious for her Vert●e. She laid aside her Royalty, and became a Nun, building the Abbey of Holy C●oss▪ and divers other places, which she dedicated to pious uses, and died anno 587.  Ramsey 
(Marry) second Wife of Sir Thomas Ramsey, Alderman and Sheriff of London anno 1567. and Lord Mayor in 1577. She was Daughter of Sir William Dale, Merchant of Bristol. She lived a very Piousand Virtuous life; ●nd dying N●●em●●r 1595. without 〈◊〉, le●t the ●r●a●est 〈…〉 U●es, 〈◊〉 f●● ever, that have been left 〈…〉 private person before or 〈◊〉.  Reginatrud●, 
Duchess of Bavaria. She was Daughter of Chidelbert, King of France, and married to The den, the Third Duke of Bavaria, whom she converted to the Christian Religion, and afterwards, by the assistance of Rupert, Bishop of Worms, she prevailed with the greater part of his Subjects to follow his Example.  Renea 
of France. She was Duchess of Ferrara, Daughter to Lewis the 12th of France, and Ann of Brittany She was married to Hercules D' Este, Duke of Ferrara, by the contrivance of Francis the First, who succeeded Lewis; though she might have had far greater Matches in England and Germany. She was a Lady of great Courage, Wit and Learning.  Renown, 
otherways called Fame, a Goddess of Poetical Invention, held to be the Messenger of Jupiter. She was painted in the shape of a Woman with Wings spread abroad, and spangled with Eyes; her Garments light and succi●●●, with a Trumpet in her mouth, as ●●un●ing.  R●●●e, 
for refusing to forsake her Religion, and marry Gaul●●, a Roman Prae●●ct, 〈…〉 him tortured, and 〈…〉 put to death; but was 〈…〉 after her Death 〈…〉 as a Saint.  ●oches (Catherine) 
〈…〉 of poitiers, so well 〈…〉 in Poetry, that she was 〈…〉 The Muse of France. She 〈…〉 books in Prose and 〈◊〉 and Educated her 〈…〉 to an Extraordinary 〈…〉 Learning and Virtue. 〈…〉 the most accompli●●●● 〈◊〉 in the Country; 〈…〉 great Matches were 〈◊〉 red them, they could not 〈◊〉 induced to marry, but 〈◊〉 them'elves with 〈◊〉 and contemplative 〈◊〉.  ●●●ogunda, 
Daugh●●● 〈◊〉 ●●ng Pharaates of Par●●●●● S●● was Wife to Deine●●●●● 〈…〉 of Syria. She was 〈…〉 of great Courage, 〈…〉 and Virtue.  ●●samunon, 
Queen 〈…〉. She was Daugh●●● 〈◊〉, and Wife 〈…〉 who was called into 〈…〉, the Imperial 〈◊〉 revenge the astronts 〈◊〉 Empress Sophi●● had put 〈…〉; but Al●ion having 〈…〉 Father to death, and 〈…〉 Cup of his Skull, which 〈…〉 have forced her to 〈…〉 out of, she 〈…〉 his Life, and caused 〈…〉 ●●●●hered, by 〈…〉 the General of his 〈◊〉.  〈◊〉, 
Daughter 〈…〉 a Prince of Persia, 〈…〉 to Alexander the Great, in his expection against Darius. She was held to be one of the most beautiful Ladies of Asia.  bogallan, 
Su'taness, and Wife to Solyman the Magnificent, Emperor of the 〈◊〉, A Woman of great Beauty, but of greater Spirits and Ambition.  Ruth, 
Daughter in Law to Na●mi, married to B●a●.  Rumia, or Rumilla, 
a Goddess to whom the Romans recommended the care of their Infan-childrens.  Rosamond, 
the Fair, Concubine of K. Henry the S●●●n●, of England, poy●●r●● by Q. Elinor, in Woodstock ●o●er, near Oxford.  Back, 
the Duke of Exeter's Daughter, an Engine to extort Confessions, brought into the Tower by him (being C●n●i●●le, 16 H. 6.) intending to bring in the whole Civil Law.  Recreations 
suitable for Ladies, and what is to be observed therein.— Recreations, when Innocent and Modera●●●● may be called the Spring of 〈◊〉 that makes it move smooth and regular; it is an Antidote against the too rust impressions of business, and over s●●●ious Thoughts upon the Spirits, and by Wise and Prudent management may be turned to great advantages in rendering our conditions easy and pleasant; but when immoderately used and carried to excess and extravagancy, it is worse than Labour or Toil. All Pleasures that but border on Scandal must be shunned and avoided, and even those that are the most Innocent, must not exceed the Rules of Moderation. Which consists first in not giving offence, scandal, damage or prejudice to your Associates or others. Secondly, It must besuch as is not injurious or prejadicial to your Health, Reputation or Business; you must by no means make your Pleasure your Bussiness, but by the enjoyment thereof, be more than cheerful in your return to it, as more enabled by your Diversions to perform it. The most innocent Recreations by excess are many times abused, and the Body and Mind rather enfeebled and disordered, than strengthened, and composed by them, their Vigour is weak and sostened, the Compexson is besotted, and the principal Virtues sometimes banished.— Recreation must be taken as it was first provided, and then it will be taken without a S●ng. The Heathen Sages prohibited either Sex to ●●acken the Reins too much to it, lest it should insensibly carry them away in a career, they would not be able to stop, till they bulged upon the ruggedRock of Misfortune. W● that are Christians have more reason therefore to be cautious, lest too great a swing of Worldy Pleasure and Delights throws us into Irre 〈◊〉 and incumbers us 〈…〉 we never intended to be concerned withal; those Recreations, above all others, 〈◊〉 most commendable, that refresh the Mind, and never leave any private 〈…〉 behind them on the C●●●●ence, to upbraid ●he Sens● 〈◊〉 the immoderate or unlawful using them; she that pla●●●●● into a puddle, does but en●'●● herself to the trouble of ●● a●terwashing; few people are so indiseret and regardless of their Health, as for the lusciousness of the Taste, to ●●●d on those things that will ●●pair it, and render them 〈◊〉 stempered; God would never have allowed such Recreations, nor furnished us, either with the desire of them, or the faculties to enjoy them, with any design we should abuse them, or that they should prove hurtful to us; yet there are so many incoveniences adhering to the use of ●●●sure, by exceeding the measure, mistaking the m 〈◊〉, misplacing the time, th●●●al though Recreations be la●●●ul in themselves; yet if they be circumstanced amiss, they are not expidient.— Recreations and Pleasures are undone hidly lawful if we abuse 〈◊〉 not by irregularity all the s'veral 〈…〉 in Food, 〈◊〉 other varieties of the 〈◊〉 nature, were intended please the 〈…〉 to satisfy the Appea●●●. of the beautiful and pleasant Fruits the Garden of God contained, there was but one only, among so vast a number, excepted; from which it may reasonably be concluded we may enjoy those delights we have a well grounded inclination to, and that are no ways prohibited, if so we do it as not to do it amiss.— Recreations most proper and suitable to Ladies, may be r●●●'d under four principal he ●; as Limning, Dancing, Music Reading, these Employ both the Mind and Activity of the Body; Limb ●ing is a very curious Art, wherein a Lady, especially in small Figures, either in Oil or Water-Painting, may improve her Fancy to Admiration, and leave rare monuments of her Ingenuity to Posterity. Dancing, Recreates the Body, and moderately used, much c●ntribu●●● to Health by t●●rring and dispersing the gathering and afflicting Humours; besides, it gives a decent comeliness to a Lady's Carriage and Behaviour; but l●t not those that are not very skilful in it, put themselves too forward at Bills, etc. least in hopes of gaining Credit, they will only have the advantage to be de●ided; a Lady had better acknowledge her Ignorance in it, and excuse herself from undertaking to Dance before competent judges, if she understands not exactly the measures, and the way of her Dancing at the place where she is; for all Ma●te●●●●ach not so exactly, but there may be some variation either in the Motions or Music; If she has never so much skill, she must not be over conceited of it, lest it lead her into the error of engaging in some Dance she does not understand, or but imperfect, and small blunders in such cases put all out of Order, and cause more ignorance to be imputed to her, than really she is guilty of; apologies may be made against the Entreaties and persuasions of those tha▪ come to take a Lady our, but she must not be too obstinate, because it may be interpreted various ways, as to ignorance, moroseness, or Pride; and therefore if she be understanding in it, she had better run the hazard of a little disorder, if it should chance to fall out, than undergo the Censures before mentioned.— Recreation is found very pleasing on Instruments of Music, well Tuned and Played on by a skilful Hand; but it must not be used upon every slight occasion to gratify as many as desire it, and so not only be made vulgar, as if a Lady made it her Profession, or too much affected applause in unseasonably Exposing her Dexterity; if to the Lute she adds her Melodious Voice, the sound will be more Ravishing; but his she must avoid as much as may be in cheering of any that pretend Courtship to her, left they imprudently lay hold of it as a design to draw them on by a kind of an Air of Courtship to be the greater admirers of her person for the accomplishments it is endowed withal, but among Relations or indifferent Friends, if the modelly press it, it will be some what under the Character of good breeding, not to deny them that satisfaction they sue for; but it must not be tedious, lest they seem tired with what they so earnestly desire; the Harmony once Commenced, it will not at all be commendable to stop in the middle to crave attention, though some seem not to listen, as good manners requires, when they have engaged a Lady to pleasure them in this m●ter; The Songs must be chosen, Witty, Modest, and Ingenious, loose lines avoided.— Reading is a Contemplative Recreation if applied to the right use and end; it carries us in Fancy and Imagination into the remorest parts of the World, and gives us a prospect of the rarities and Varieties of distant Nations, or more, it carries us among the Stars, those glorious Luminaries that Spangle the Firmament with Seeds of Light; it opens the Arcan of Arts and Sciences, and by Contemplation, leads us up into Heaven, and dazzles our Souls with the unapproachable brightness of the Divine Majesty; it likewise recreates dejected Spirits with harmless merriment, and is, if not abused, the Vnum Necessarium of the the mind; we need not tell Virtuous Ladies that they ought to shun wanton Books that treat of Laciviousness, and corrupt matters, or such as are oppugnant to Faith and Good manners; Virtue is an Enemy to such, and consequently Virtuous Ladies will nor Injure their fair Eyes and fairer Reputation, to look upon, or have any concernment with them. Stage Plays, or the Recreation of the theatres, have been by some condemned, as nor fitting for the Entertainment of modest Ladies; but to such, most certain it is, they may prove of great advantage if they wisely use, and rightly apply many things they hear and see contained in Ingenious Plays, and Precepts for Instruction, and sundry great Examples for Caution; and such notable passages, which being well applied, will confer no small addition to the understanding of the Auditors, Edward the Sixth, that English Pl●anix in Piety and Virtue, though the weighty affairs of a Kingdom here upon his Youthful Shoulders, yet he borrowed leisure from his Devotions and State Affairs to see Plays, and Interludes, to refresh his tired spirits, with such harmless Recreations; and for the better ordering them, that nothing might appear indecent, he appointed an Officer to Supervise and Dispose to the best advantage, what should be Acted and Represented before him, which place is now supplied by the Master of the Rav●ls. Queen Elizabeth, the mirror and wonder of Virgin Majesty, gave her Opinion, T●a Plays were harmless Spenders of Time; but then a Lady must not make it, as it were, her business, to hurry and rattle in her Coach to every Play she hears praised, for by that she becomes noted, and lays herself open to censure, which takes all advantages to think and speak the worst.— Recreations there are of many other kinds, which may be suited as the place and humour of company will admit, and a●e so various, that we pretend not to prescribe all that may offer. Gaming among others, is allowable, if not carried too high, nor too much frequented, whereby a Lady gets her the name ● Gamester, which is but one degree from that of a Ra●ter, for in Gaming above measure, some thing or other will happen that will cease the passions of the mind to break out into extravagance unseemlyl, if not unpardonable. To conclude, let all be done with Discretion and moderation, and nothing will be done amiss.  Religion, 
A Ladies chief Ornanent.— Religion is the Crown of all other Excellencies, nothing is so proper and necessary to be considered and duly observed, seeing all our welfare and happiness depends upon our Piety and sincere Devotion.— Religion requires us not, but altogether forbids us at any rim● to put on an Angry Zeal against those that may be of a different persuasion, though partiality to ourselves makes us too frequently mistake it for a duty, and we are sometimes so fond of our opinions, to think, in so doing we are a Fight the Lords Ea●le, and a contending for the vindication of his Honour, when in reality of the matter we are only setting out our self; our Devotion too often breaketh out into that shape which best agreeth with our peculiar tempers. Those that are Choleric, grow into a hardened severity against such a Dissent from them, and lay hold of all the Texts that suit with their Complexions The Sullen and Melancholy are too apt to place a great part of their Religion in dejected and il●um●ured. aspects putting on sour and un ●omble faces, and declaiming against the Innocent Entertainments of Life, with as much tartness as aught to be bestowed on the greatest Crimes, though indeed it is generally but a Vizard, there being nothing very often real in such a kind of severity.— Religion that is true, is so Kind, Inviting and Obliging, th●● instead of imposing un●● and unnecessary burden upon our Nature, it cases of the greatest weight of our passions and mistakes; And redeemeth us from the slavery we are prone to run into ourselves, instead of subduing us with Rigour; for whilst we are under the usurpation of our Appetites, Let Loose and unrestrained, we are most severe masters to ourselves. Religion in itself is always a cheerful thing, and is so far from being an utter Enemy, to good humour, that it is inseparably united to it; there is nothing that belongs to them that is uneasy or unpleasant; a wise epicure would be religious for the sake of the pleasure he would find in it, by restraining himself by too much surfeiting on worldly delights, and the quiet, peace and Content, it would feast his mind withal. Religion is exalted, reason fi●●ed and refined from the drossier part of it, having its abode in the upper region of the mind, where no clouds or mist hinders its ●ereni●tes or Interpose to darken or ofend it; It is the foundation and Crown of all virtues. As to saith, relating to you in particular, keep to that which is warranted by God, and avoid being given to change; you having, Ladies▪ a stronger ground to be steadfast in your Religion, than the other sex, by reason that the voluminous Inquiries, into the truth, by reading multitudes of books, are not so much expected from you.— Eeware above all things, that a blind Zeal Leads you not into Error, Let the holy Scriptures be the standard of your religion; and on the other hand beware of applying Gods Judgements upon particular occasions, or pointing out those on whom they ●all, as the subjects of his wrath, or the marks he levels, else his vengeance at, because a mortal being is too shallow of understanding to make true Judgement, not competent to make a distribution of God's Justice or his mercies, since himself hath thrown a ve●● over them to hide them 〈◊〉 our short sight, which would, notwithstading its imperfection, be too busily prying into them, though beyond their Province; and to go about to determine, whether God Loves or hates those he afflicts, is too nice a point for humane reason to discourse. In the next place, Labour to keep vain doubts and scruples at a distance, that they may not Interrupt and hinder your devotion, nor give you unseasonable disquiets; and to do this, get understanding, and practice virtue; and if you are so happy as to have these for your share, most certain it is that God by his Grace, will reveal all necessary truths to you.— Avoid as much as reasonably you may Multiplicity of worldly busyness, and in that which is unavoidable, Labour for an Evenness and tranquillity of mind, that you may be smooth and untroubled 〈…〉 tempe●i●●● sor●●●●, 〈◊〉 shall ●e●●●●●ebd 〈◊〉 glo● when you ●re no●●●●●d, wit● w●●● c●res, 〈◊〉 with Lo● 〈…〉 and i●●●●es●●.— Order your ●riva●e ●●votio●s in ●uch a manner th●t ●hey become not Arguments 〈◊〉 c●u●●s of tediousness, by their Indiscreet Length, but reduce your words into a narrower compass, still keeping all the matter; what is cut off in the Length, supply in Earnestness of spirit; so by that means nothing is Lost, while the words are changed into matter, and Length of time into Fervency of devotion.  Reason 
considered in humane affairs.— Reason is the Guide of humane affairs, and distingu●●h●● mankind from the subordinate Rank of Creatures, and aught to be consulted in all our Actions, to testify that we are removed by many degrees, from the Irrational part of the Creation, who for tha● cause are ren●●r●d subserviant to us. If woe consider ●●ur str●n●●h. only we are 〈◊〉 and Liable to be overc●●● 〈◊〉 destroyed by Lions, ●yg●●nd other Savages, that ●●xe their Abodes in ●●●un●●●, a●d wildern●sses; but God has provided a rational soul for man, which is capable by policy, to Encoun●r those difficulties and dangers ●hat his force could not otherways struggle with or avoid. It has occasio●●● 〈◊〉 ●●putes ●●ong 〈◊〉 ●●arne● 〈◊〉 what 〈…〉; some 〈…〉 is En●●●●ed in 〈…〉 and 〈…〉, it ●●ates itself 〈…〉 p●●●●hat are in●lu●●c●●●y it; others again co●c●●● it has i●s principal sea●●●● brain. Invigorating ●●e 〈◊〉 and faculties, communica●●●● i●s powers, ●y the Arteries, and Car●t●●es, the stopage or obstructi●● of which, cau●es desponde●cies of mind, and sometimes madness; but these we count as whimsies, and mere conjectures; for the so●l being an Immortal E●●ence, cannot rationally be concluded to be confined to any place particularly, but it i●●●e and at Liberty to opera●● in all, attending on the ●ody, as its Good Angel, till it 〈◊〉 called from it by him that ●ave it, and who can only comprehend and Limit; i● nor can we believe, though ●●xes differ, that souls have any participation of those dif●r●nces, but as in the man, so in the woman, and at the great day when we sha●l be clothed with Immortality, there will ●e no equality among the Ble●●ed, unle●● in degrees of radiance, as their ●reater o● Lesser La●●●r in Ch●●●s vineyard, shall differ them 〈◊〉 Glory as one Star outshines ●●●ther, yet all shall be ●ull of Joy, and nothing wanting to complete their happiness, or give occasion to complain or repine; we shall be as Angels and ●lessed spirits, filled with Love, and delighted with the beati●● vision. Some take upon ●hem to conclude there will be no difference of sexes, but that is too ●bstruse for us to determine; but thus far we are warranted, that there will be ●o occasion for such differences there, since there is neither Marriage, nor given in Ma●●●ge; but now we are soaring too high, and must like a Lark at her height, descend again. Reason tells us, that women have souls as well as men, and that they proceed from the same fountain of Eternal Life, and therefore are to be Equally prized, as being of an Equal value, and though virnous women Express a Generous obedience, in submiting to their husbands, and giving them rule and government of temporal astair in this ●orld, yet in the other it is not to be presumed but that there is an Equal liberty and freedom, all being equally Engrafied as Members into Christ their Head. There no Folly or Imprudence will appear, but Wisdom will Reign and Triumph. Not but in this lower Region, we must in a great measure, if not altogether, allow the Fair Sex to be capable of an Equality, would they as industriously apply and improve themselves in masculine Affairs. Sceptres have often deigned to kiss their beauteous hands, and the Gold been burnished to its highest lustre by their sost commanding Grasps, appearing as awful and Majestic in a Woman's hand, as in that of the greatest Conqueror. Many wholesome Laws owe to them their Original; and the Scales of Justice have in no other hands ●een held with an Equaller ●allance. Mercy has sa● triumphant on th●●r Brows, and Oppression and Violence Thunder struck with their Frowns. They have been Nursing mothers to Religion, and made it grow up and flourish under their pro●●ction. Their prudent Councils, and Valorous Exploits, have made their Wars prosperous, and obliged their proudest Enemies to humble themselves, and accept the Conditions of peace. Learning, though men have laboured to ●eep them in Ignorance, h●s never been a stranger to their Sex. Great has been their Sagacities, and Numberless their Worhty Labours. H●re Virtue has appeared in i●● Richest Array, and raised Wonder and Admiration in those that have contemplated it, insomuch that it has shamed the Envious, and made them blush ●or the Scandals and Reproaches they have uttered, and their pious Examples have so regulated the world, that a Lycurgus or a Solon could have done no more; then let us not so far forget ourselves, as to dishonour those by our calumnies or detraction, who are the honour of mankind, but rather value and esteem them, as near as we can, according to 〈◊〉 worth and ●●ri●, and ●e ●●●teful in prising such a Trea●●●●, as a Modern Poe● has 〈◊〉 ●he pains to do, viz. 
Woman, the loveliest creature Nature made,  
Should (we●t not sin) have adoration paid;  
Have Shrines and Altars raised, and Temples too:  
But Praises are the least that are her due.  
So soft, so loving, charming, and so kind,  
That all the creatures to man's use assigned,  
Comprised in one, all that in them is rare,  
Cannot by infinite degree with her compare.  
Search for the Unicorn of Indian breed;  
For the Chameleon, that on Air does feed;  
For the gay Phoenix in Ara●ia's field:  
Or f●r the Gold and Gems o●t● India's yield.  
Nay. look where all the Snow white Lillys 〈◊〉,  
In native pureness, or where Rivers slow.  
View all the gaudy plumes which on the wind  
Expand, and through the yielding Air free passage find,  
And all those animals Earth does contain,  
The numerous Fry that brood the swelling main.  
And still add more, let Flora's Glory come,  
Nay, 〈◊〉 golden Crop with swe●●●●● ht home;  
Let t●●●● what of this kind th●●● 〈◊〉 ●rame  
In one 〈◊〉 in one their worth Pro●●  
Compared with Woman, scarce they'll find a Name.  Reason it is we should conclude th●t God, the Infinite and all wise Creator, best knowing what would render man's happiness most perfect in an Innocent st●te, would not have given him any thing that should have been unnecessary or distasteful to him; for we are not (because some urge it was only for the sake of Generation) to shorten his hand; but must allow he might have Created men, and made them like all other Creatures, by this powerful word, spring up from the dust; we confess indeed Generation is a main end of the difference of Sexes, as they now are distinguished; but there is more in it, a sweet harmony in the society, a soft and gentle contexture of Minds, uniting in Love, and all the cordial Endearments that can make Life the mor● desirable, a closet o● Truth 〈◊〉 ●●pose the most secret though, and an Amulet for Cares a●d fears that may arise. Adam▪ ●●d he been alone, probably might have yielded to 〈◊〉 Devils Temptation and 〈◊〉 into what a solitary Misery had he fallen to be alone in Deserts or Wildernesses without hope of Comfort from any; and indeed we find now, though the world is populous, that man is in some degree termed but half himself, without an happy c●junction with one of the Fair Sex; he is a kind of Vagrant and Wanderer, a thing without a Centre to six him; he is, as it were, a Traveller in the Earth, having no certain home that can be pleasant to him, his m'nd is roving, and he aims at something it covets, but he knows not well what; innocent Conversation with Male Friends is pleasant to him; but that does not satisfy, he wants a Cabinet to deposit secrets in, that he cares not to reveal to Father or Mother, or the nearest Relation; and surely, let his s●●rch never so curious, he can never find any so trusty as Virtuous Wise; there is i● such a Marriage so close an Union, that what he intrust ●● her, he entrusts himself 〈◊〉 for she knows his misfortunes are her own, and she will run any danger and hazard rather than be●ray her trust, no, 〈◊〉 by Inadvertancy, her caution being always great in such affairs; so that without this material part of himself, we conclude a man is wanting in that which should make him happy in the world.  Lady Russel, 
one of the four Daughters of Sir Anthony Cook.  Rumia, 
a Goddess that ruled over sucking Children, and Woman's Paps.  Rape 
(raptus) is a Felony committed by a man, in the violent deflowering a Woman, be she old or young, Brit. c. 1. This offence is with us Felony in the principal and his aiders. Anno 11. H. 4. c. 23. Anno 1. Edw. 4. cap. 1. West 2. cap. 23.  Rhetoric, 
g. the Art of speaking eloquently, or well and wisely.  Ravishment 
(Fr. ravishment. i. direptio, raptus, etc.) signifies in our Law, an unlawful taking awa●, either a woman or an 〈◊〉 Ward; sometime it is used also in one signification wi●h rape, (viz.) the violent deflowering a Woman.  Rebecca 
(Hebr) fat and full; a woman's N●me.  Regamancy, 
mation, l. a loving them that love us.  Relut, 
l. a Widow or any thing that is left.  Rum Mort, 
a curious Wench.  Runcina, 
the Goddess of  Runcation, 
l. weeding.  Rosimunda, 
(Sa▪ Rose of peace) she was forced by Herminge to drink the Poison which she offered him, by whom she had procured the Death of her Husband Alboinus (King of the Lombard's) because he drank a Health to her in a cup made of her Father's skull.  Rose, 
The Flower of Venus, consecrated by Cupid to Harpocrates the God of Silence.  Under the Rose, 
among private lovers, not to be divulged.  Repudiate, 
(repudio) to forsake, as one doth his wife, to refuse or put away.— The ancient Romans had three kinds of Separation in Marriage; The first they called Repudiation, which was don● by the man against the will of the woman; and the first man that thus repudiated his Wife, was Spurius Carvilius, because she was barren, 〈◊〉 The second manner was called Divorce, and this was done with the consent of both, and to 〈◊〉 of them, it was permitted to require it; the party suing for it, used these words. Res tuas tibe babeto, vel Res 〈◊〉 tibi agito— The third was termed Direption, and this was done according to the Princes will, 1 part Tr. of times.  Rationibali parte honorum, 
a writ for the Widow (or children) claiming the thirds.  Reasonable aid, 
was a duty claimed by the Lord to marry his Daughter, or Knight his eldest Son.  Remembrance, 
a Preception whereby the Ideas of things before perceived, and impressed upon the Mind by Sensation, or other Preception, are again offered and represented to the Soul, by the Mediation of Animal Spirits in the common Sensory; either by their former Footsteps and Images Impressed upon the Brain, or by some Words or other Signs which awakened and stirred them up. Or Reminiscence, is an Arbitrary drawing out of things, which were before impre●de upon the Brain, for its own use. Dr. Blancart.  Romance, 
(Span.) a feigned Hulory or Narration either in Verse or Prose in the Vulgar Language.  Retromingents, 
(from retro and mingo) is used by Dr. Brown, for such Animals as Urine or piss backward; such are all female Quadrupedes.  Revels 
(form the Fr. R●veiller, i. to awake from sleep) are sports of Dancing, Making, Comedies and such like, still used in the Inns of Cour●, and Houses of some great Pesonages; and are so called, because they are performed by night; there is also an officer, called Toe Master of the Revels, who has the ordering and command of these pastimes.  Roundelay, 
a Shepherd's dance; sometimes used for a Son.  Rhomb 
(rhombus) a Spinning wheel, Reel, or whirl.  Rivals 
(rivales) they that haunt, or dwell by, have interest or fetch water from the same River or Brook; but it is most commonly use; metaphorically for those that love and woo the same woman; Corivals.  Runci●a, 
the Goddess of Weeding.    


S.  Sabina, 
I. Religious or C●ast, from that 〈◊〉 ●ings.  Sarchia, 
I. Holy▪ Pure.  Sara●, 
my Lady or Dame.  S●●●●, 
I. ● Lady or Princess, because of the Promise.  Scho●●●ica, 
from 〈◊〉 I. o●ium, Lei●ur●.  Sebaste, 
I. Majestical or Honourable.  Shel●mith 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 L●v. 24.11. i. peacea●●●.  Sibyl, 
or Sibule, suase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. the Counsel of God.  Cicely, 
see Cicely.  Sophia, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. Wisdom.  Sophronia, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. modesty.  Susan, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sho●●●, Heb. a Rose or Lilly.  Sabinia Tranquilize, 
she was Married to the Emperor Gordanus the third, a Lady of great Magnanimity and Virtue  Salmacis, 
a Nymph, who falling in Love with Hermophroditus, Son of Mercury, begot him on Venus, grew so Impatient, that leaping into a Fountain where he was bathing, she endeavoured to oblige him to deslower her; but not being able to gain him in that piece of Service, she prayed the Gods, whil● she twined 〈◊〉 him, that they might become one body, which was granted her, and so 〈◊〉 became the first that bore 〈…〉 of either Sex 〈…〉  〈◊〉, 
Sister of 〈◊〉 the 〈◊〉 King of the 〈◊〉 she 〈◊〉 up Herod to put the 〈…〉 Ma●●●nne to 〈◊〉 by open be 〈◊〉 〈◊〉 〈◊〉 or pretence she 〈…〉 him; and 〈…〉 the Death of Alexander and Ariosto 〈◊〉 〈◊〉, the Queen's two Sons by 〈◊〉 as also of two of her own Husbands, Joseph and Costborus, and afterward died miserably herself.  Salome, 
Mother of S●. I●●●● and S●. John the Apostle 〈◊〉 Virtous and Pious woman, who mainly propagated the Gospel by her exemplary Life.  Salus, 
a Roman Goddess, she had her Temple on the Mount Quirinal, which was much beaurified and adorned by Augustus.  Sapph, 
styled for her curious Verse, the tenth Muse, but her wanton way of Writing hindered much of the Merit of them. Or her see more.  Sarah, 
the Wife of Abraham the Patriach, and Daughter of Haram, and obedient, Virtuous and beautiful Woman; she was the Mother of Isaac. She died Anno Mundi 2175, aged 137 years, and was buried in a Cave near Hebron.  Sachaca, 
a Babylonish Goddess. held by the manner of her Worship to be the same with Ops or Terra of the Romans; her Ceremonies were continued five Days in a year successively, in which time the servants ruled, and the Masters obeyed.  Scylla, 
Daughter of Nisus the Magerensine King, she betrayed him and the City to Minos' King of Crect, with whom she fell in Love at the Siege, by cutting off, and delivering him her Father's Lock of Purple Hair.  Segetia, 
by some called Segestia, a Roman, Prayed to by them to take care of their Corn.  Seia, 
another Goddess worshipped by them, to whom they entrusted the care of the seed new sown; she had a statue to her, and was Invoked Fertelize the Earth in time of scarcity.  Semele, 
Daughter to Cadmus the Thebian King, with whom Jupiter had secret Meetings; yet Jump distrusting the matter, came to her in the shape of an old Beldame, and incited her to persuade him to lie with her in the same Glory which he accosted the Goddesses in the ski●s; Jupiter, though loath, granted her at the next meeting, but proved too hot for her, she being burnt to Ashes by his Lightning, yet being with Child with Bacchus, he took the Embryo out of her womb, and opening his Thigh, sewed it up there till the full time of his Birth was come.  Semizamis, 
Queen of Assyria. Of her see more.  Serana, 
Empress to Di●clesian, and Daughter of Theodosius the gr●a●, she moderated much of the Persecution against the Christians, and ●●d the Church many singular favours in those bloody times.  Sforce (Katherine) 
Married to Jeronimo 〈◊〉 Prince of Flori, when Franci●cus Vrsus headed the Rebels Killed her Husband, and 〈◊〉 her and her Children in Prison; she persuaded them to let her speak to the Governor of the Castle, that still held out, for her to Surrender, leaving her Children as a Pledge; but being got into the strong place, she sent to command the Rebels to lay down their Arms, and return to ● their Obedience; which so doored them, that they forsaken their Leader, and by Anxiliaty Aids recovered the whole Country, over which she ruled many years prudently and justly.  Sibylla, 
Wife to Guy of Luzignan, and sister to Sald●●●, the Fourth King of Jern●●●●. She, after the Death of her Brother, and her Son, whom his Uncle appointed to succeed him, caused her Husband Guy, to be Crowned, setting the Crown upon his head with her own hands, saying, 〈◊〉 he being her true Husband, he could not make choice of any ●●●r to be King. But this soon 〈◊〉 caused great disturbances, ●nd much weakened the Kingdom.  Sibylls. 
They were ●oelve, and accounted Pro●●●sles, foretelling many ●●derful things. Of these ● more in this Work.  Sigbritta, 
a mean ●oman, a Native of TWO land, ●s so passionately beloved by ●●itierne, King of De●mu●. ●igh he was at the same time ●●●y'd, tha● he gave her an ●●mited power, and all 〈◊〉 and Great Offices were ●posed of by her; so that ●ding her Ascendan: over that ●y Prince, who had raised ● from a Beggar, so near a ●●●e, she grew so proud and ●ogant, that the Queen and ables could no longer endure but deposing the King, and icing his Uncle in his stead, she fled to Holland, and there in a little time became as poor and miserable as ever.  Sigea (Lovise,) 
Daughter to Diego Sigea, a very learned Lady; ●he understood Arabic Greek Latin, Hebrew and the Syrick: she was skilled in Philosophy, and the liberal Sciences, though she died very young, and was lamented of divers learned men.  Sirens, or sirens, 
Sea Monster, that by their melodious No ●●, draw men to leave their ship●, and by leaping into the Sea, b●ing drowned, they devour them.  Sisigambis, 
Wife to D●●●●, King of Persia, who being taken prisoner by Alexander the Great, at the Battle of Arbella, was courteously entertained by him; and although she was exceeding beautiful, he preserved her Chastity; and she dying for the Grief of ●o great a loss, he gave her honourable burial.  S●●gambis, 
Mother ●o D●●i●s, a woman of great Courage, who bore all her afflictions with patience, and despised the Frowns of Fortune.  Sophia, 
Empress to Jus●trnian the second; she held a great sway in the Empire; and after her husband's death, advanced Tiberius to the Throne, in hopes of marrying him; but finding herself defeated, she, in Favour of Justinian, the Nephew of Justine, conspired against him.  Sopho●isba, 
of Cremona, a Lady very Famous for her skill in painting.  Sophronia, 
a Roman Lady, who being ravished by the Tyrant Maxentius, begged leave of her husband that she might kill herself; which accordingly she did, and is called the Christian Lucretia.  Spaco, 
Wife to Mithridates, Herdsman to Astyages, King of the Medes; she was Nurse to Cyrus, the Great King of Persia and Hedia.  Statira, 
the beautiful Daughter of Darius Codmanus; she was taken Prisoner at the battle of Issus, by Alexander the Great, and at his return from the Conquest of a great part of India, he married her, though when she was offered as a Pledge of Peace by her Father, he refused it, and at the Wedding give away 9000 Golden Cups to so many persons that attended the Feast. After his Death she was murdered by Roxana, his first Wife, being then great with child by Alexander.  Stesiclea, 
a Lady of Athens, Exceeding beautiful, beloved by Themistocles and Aristides, which Rivalship caused a great Division between them, upon which much mischief ensued in the state.  Stratonice, 
Concubine to Mithridates, King of Pontus, a Lady of great Courage and Beauty, yet contributed to his misfortunes, by siding with the Romans, upon a disgust she took for her husbands checking her Ambition; but afterwards she greatly lamented the Ruin of her house.  Sulpicia, 
a Roman Lady, living in the Reign of Domitian; she composed divers books, one in Verse of her own Amours, and boasted she was the first that incited the Noble Women of Rome to aspire to the Wit and Learning of the Grecian Ladies.  Sulpitia, 
daughter to Paterculus, a chaste and virtuous Lady, which made her only, among all others, be thought sit to dedicate the Statue of Venus at its setting up in Rome.  Sylvia, 
daughter of Numitor, an Albanian King, otherways called Rhea; she was Mother to Romulus and Rhemus, Founders of Rome, and held to conceive them by others.  Sylvia (Botrix) 
she founded the Order of the Conception, and retired with Twelve Virgins to an house given her by Q. Isabel, of Castille and led a chaste Life all her days.  Syrinx, 
an Arcadian Nymph, beloved by Pan, the God of Rustics, but flying from him to the River Lad●● she prayed to be turned into Reed, that she might escape his Lust; which being 〈◊〉 he made a Pipe of it to mak● the Shepherd's merry.  Susannah, 
a chaste Hebrew Lady who was wrongfully accused of Incourine. ●y by the Elder, and proved In●●cent by Daniel, to the shame and confusion of her Accuiers.  Sable, 
(Fr.) Black colour in Blazon. It is also a Rich Fur a beast, so called, ●●e, and near as big as a Pole●●, of colour between black ●d crown, and breeds in 〈◊〉, but most in Tartana.  Strolling Morts. 
Strolling Morts are such as ●●tend to be Widows, travelling about from Country to Country, making Laces upon lives, as Beggar Tape, or the 〈◊〉; They are subtle Queans, 〈◊〉 hearted, light fingered impocritical and dissembling, and very dangerous to meet, if any Rougher or Rogue be in their company.  Shop Lift. 
She is most commonly well clad, and 〈◊〉 that wants more of Grace ●woed● Wit; she has several large ●●●kets about her, but that which stands her principally instead, is her Gown or Pet●●●, so tucked up before, that will contain any thing with●● falling out. Thus prepa●●, she will boldly go into a 〈◊〉 shop, and there pre●● to lay out a great deal of 〈◊〉; whereas her whole 〈◊〉 is to convey into her lap 〈◊〉 Piece of Silk or Satin, which will lie in a little com●● And that she may the better facilitate her purpose, she will be very troublosome to 〈◊〉 Shopkeeper, by causing him to show her much variety of Commodity, to the intent that what she hath stolen may not be easily missed; And having sped in one Shop, she will attempt other Shops of a different Profession; She hath variety of Customers for these stolen Commodities; As Tailors, Piece-Brokers, etc. Where she makes up her Merchadise.  She Orators, 
that have pleaded their own Causes, or others.— Strange and admirable is the Efficacy and Force of Eloquence. Amesia, a modest Roman Lady, who being of a great Crime accused, and ready to incur the sentence of the Praecor, she in a great confluence slept up among the people, and without any Advocate, pleaded her own Cause so effectually and strongly, that by the public Suffrage she was freed and acquitted from all Aspersions whatsoever, which she did with such a manly, yet modest constancy, that from that time forward she was called Androgine. Equal to her was Hortensia, the Daughter of Q. Hortensius. She, when the Roman Matrons had a grievous Fine put upon them by the Tribunes; and when all the Tribunes, Lawyers and Orators were afraid to take upon them the Patronage of their Cause; this discreet Lady in Person, pleaded before the Triumvirate, in the behalf o● the Women; which she did boldly and happily; For, as one hereditary to her Father's Eloquence, she prevailed so far, that the gre●●st part of the mulctimpoled 〈◊〉 them was instantly remined. Differing from their modesties, was tha● 〈◊〉 A●●●●, the Wife of Lycinius Eru●●●, a Woman plompt and ap● for all contention and discord▪ and in all Troubles and Controversies still pleaded her own Cases before the 〈◊〉. Nor that she wanted the help of an Advocate, but rather to express her own impudence; whose common railing and 〈◊〉 before th● 〈◊〉, grew to that scandal, that it almost stre●cht to the injury of the whole Sex; insomuch, that if any women were 〈◊〉 taxed with boldness or irregularity, she (in the way of a Proverb) was branded with the Name of Affrania. My 〈◊〉 leaves her with this Character, That it is much better to 〈◊〉 when such a 〈…〉 than 〈◊〉 to be 〈◊〉 when, or of whom she was 〈◊〉. Val. Max. lib. 8. cap. 3.— 〈◊〉 Orators I come to Sophists, and from Declamer, to Disputants. It is reported of C●cilia, the chaste Roman Virgin (being married against her Will, to a Noble Gentleman calted Valerianus) when they were left together in the Bride-Chamber, she with her strong Reasons and prompt Arguments, discoursed and disputed with him in the Patronage and Defence of her Virginity; proving unto him from the Scriptures, how justly vowed Chastity is more acceptable in the Eyes of the Great maker, than marriage insomuch, that notwithstanding his 〈◊〉 of 〈◊〉 mee●ing with a Tempting, Provoking Beauty, the Convenience of Opportunity, Time and Place, (with the lawfulness of the Act Establish● by the Ceremonies of the Church) yet he (at her intercession) not only 〈◊〉 from that time to offer her any Force or Violence, but ever after, betwixt themselves vowing lasting Virginity.  Sister's 
Love to a Brother.— Ituphens being to suffer Death by Order 〈◊〉 Darius, his Wife cast her 〈◊〉 grovelling before the 〈◊〉 〈◊〉, with such pitiful 〈◊〉 〈◊〉ions and Clamours that they came even to the Ears of Darius and much penetrated him being uttered with such 〈◊〉 〈◊〉 and moving Accents, 〈◊〉ble to mollify the Flint, 〈◊〉 〈◊〉 marble Impressed there sore with her piteous lamentations, the Kings sent unto 〈◊〉 That her Tears and 〈◊〉 had so far prevailed with 〈◊〉 that from the condemned Society they had ransomed 〈◊〉 and one only, to continue 〈◊〉 memory of their Name Family; choose among 〈◊〉 all, whose life she most 〈◊〉ed, and whole safety 〈◊〉 greatest affection desired; furhter than this to grant 〈◊〉 his sentence was 〈◊〉 None that heard this small (yet unexpected) Favour from the King, but presently imagined she would either redeem her husband, or at least one of her sons, two of them, being all she had, then groaning under the burden of that heavy sentence. But after some small meditation (beyond the Expectation of all men) she demanded the life of her brother. The King somewhat amazed at her choice, sent for her, and demanded the Reason, Why she had preferred ●he life of a brother before the safety of such a Noble husband, or such hopeful children? To whom hr answered Behold (O King) I am yet but sword's, and in my 〈◊〉 of years, and I may live to 〈◊〉 another husband, and so 〈◊〉 frequently by him more children; but my father and mother are hath aged, and 〈◊〉 in 〈◊〉; and should I lose a brother, 〈◊〉 for evermore be deprived of that sacred Name.  Sentiments 
of the 〈◊〉 concerning women.— I 〈◊〉 the 〈◊〉 of the 〈◊〉 Wives, who in con●●● of Death, scorn to sur●● their Husband's Funeral 〈◊〉, but with chaste Zeal, and 〈◊〉 Courage, throw ourselves into the Flames, as they were then going to the 〈◊〉 Bed. Certainly they 〈◊〉 aright, who reckon Day of our Death, the Day 〈◊〉 Nativity, since we are Born to Possession of mortal Life. For this 〈◊〉 I honour the Memory of Lud●vicus Cartesius, the Pad●● Lawyer, who in his Last Will and Testament ordered, that no sad Fun●eal Rites should be observed for him, but that His Corbs should be attended with Music and Joy to the Grave, and as if it were the Day o●●poufals, he commanded that Twelve Suits of Gay Apparel should be provided instead of ●●●ning for an equal number of Virgins, who should usher his Body to the Church.— It will not, I hope be an unpardonable Transiation, if I statrt back from the melancholy Horrors of Death, to the innocent Comforts of Humane Life, and from the Immortal Nuptials of th●s Italian, pass to the Mortal Emblem, the Rites of Matrimony, the Happiness of Female Society, and our Obligations to Women. 'Tis an uncourtly Virtue, which admits of no Proselytes but Men devoted to Coelibacy, and he is a Reproach to his Parents, who thuns the Entertainments of Hymen, the blissful Amours of the Fair Sex, without which he himself had not gained so much as the Post of a cipher, in the Numeration of Mankind, though he now makes a Figure too much in Nature's Arithmetic, since he would put a stop to the Rule of Multiplication. He is worse than N●●ma Pompilius, who appointed but a set number of Virgins, and those were free to Marry, after they had guarded the Sacred Fires, the Torm of four years: Whereas if his morose Example were followed, all Women should turn Vestals against their wills, and be consecrated to a peevish Virginity during their Lives. I wonder at the unnatural Fancy of such as could wish we might procreate like Trees, as if they were Ashmed of the Act, without which they had never been capable of such an extravagant Thought, Certainly he that Created us, and has riveted the Love of Women in the very Centre of our Natures, never gave us those passionate Desires to be our incurable Torment, but only as Spurs to our Wit and Virtue, that by the Dexterity of the one and he Intergrity of the other, we might merit and Gain the Darling Object which should consummate our Earthly Happiness.— I do not patronise the smoke of those Dunghil-Passions, who only court the Possession: of an Heiress and fall in Love with her money. This is to make a Market 〈◊〉, and prostitute the Noblest Affection of our Souls to the fordid Ends of Avarice. Neither do I commend the softer Aims of those, who are wedded only to the Charming Lineaments of a Beautiful Face, a clear Skin, or a well shaped Body. 〈◊〉 only the Virtue, Discretion, and good Humour of a Woman could ever captivate me— I hate the Cynical Flout of those who can afford Women no better Title than Necessary Evils, and the lewd Poetical Licence of Him who made this Anagram, Vxor & Orcus— idem. That Ontour whispered the Doctrine of Devils, who said, Were it not for the Company of Women. Angel's would come down and dwell among us. I rather think, were it not for such ill natured Fellows as he, womans themselves would pro●●●● Angels.— 'Tis an ugratefull Return, thus to abuse 〈◊〉 Gentle Sex, who are the 〈◊〉 in which all the Race of 〈◊〉 are cast: As if they deserved no better Treatment at 〈◊〉 Hands, than we usually 〈◊〉 to saffron Bags and 〈◊〉 Bottles, which are thro● into a Corner, when te 〈◊〉 and Spice are taken 〈◊〉 them. The Pagan Poet 〈◊〉 little better than a Murdere● who allowed but two 〈◊〉 Hours to a Woman. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnam in Thalams, alteram Tumulo.  
For my Part, I should steem the World but a 〈◊〉 were it not for the Society the Fair Sex; and the 〈◊〉 Polished Part of 〈◊〉 would appear but Hermi●● masquerade, or a kind of 〈◊〉 lized Satyrs, so imperfect unaccomplish'd is our 〈◊〉 without the Reunion of 〈◊〉 lost Rib, that Substantial Integral Part of ourselves. Those who are thus disjointed from Women seem to inherit Adam's Dreams, out of which nothing can awake them, but the embraces of their own living Image, the Fair Traduct of the first Mepamorphosis in the World, the Bone converted into Flesh. They are always in Slumbers and Trances, ever separated from themselves in a wild pursuit of an intolerable Loss, nor can any thing fix their Valuable D●●●res, but the powerful magnetism of some Charming Daughter of Eve. These are the Centres of all our Desires and Wishes, the true Pandora's that alone can satisfy our longing Appetites, and fill us with Gifts and Blessings, in them we live before we breath, and when we have 〈◊〉 the Vital Air, 'tis but to die an amorous Death, that we may live more pleasantly in them again. They are the Guardians of our Infancy, the Life and Soul of our Youth, the companions of our Riper Years and the Cherishers of our Old Age. From the Cradle to the ●omb, we are wrapped in a Circle of obligations to them for their Love and good Offices. And he is a monster in Nature who returns them not the Caresses of an Innocent Affection, the Spotless 〈◊〉 of Virtue and Gratitude Live is the Soul of the World, the Vital Prop of the Elements, to the Cement of Humane Society, the strongest Fence of Nature. Earth would be a Hell without it, neither can there be any Heaven where this is absent.— Yet I am no Advocate for those general Lovers, who not content to let this active Passion run within the lawful Channel of chaste marriage, swell it up with irregular Tides, and wanton Floods of Lust, till it wash away the Banks of 〈◊〉 and morality, find out new Passages and Rivulers, encroaching on other men's Possessions, or at least dilating on the general waste of the weaker Sex, who ought to be as Gardens enclosed, ortholy Ground, not to be profaned by the Access of every bold Instruder. I approve not the Incestuous mixtures of the Chinese, where the Brother marries the Sister, or next akin; Nor the sensual Latitude of the Mahometans, who allow every man four Wives, and as many Concubinesas he can maintain. But above all, I detest the wild and brutal Liberty of that Philosopher, who in his Idea of Humane Happiness, conceived a promiscuous Copulation ad Libitum to be a necessary Ingredient of our bliss.— On the Other side, my Regards to that sex are not circumscribed within such narrow Limits, as to exclude any from our Conversation and Friendship, that by any warrantable Title can lav a Just Claim to it; I would have out Commerce with Females as General as is their Number that deserve it, whose Knowledge and Virtue will be a sufficient security from criminal Familiarities, and from the scandals of the World. There are among that sex, as among men, Good and bad, Virtuous and Vicious, and a Prudent man will so levelly his Choice, as not to slain his Reputation, or hazard his Integrity. 'Tis no small Point of Discretion, I own, to regulate our Friendship with Women, and to walk evenly on the borders and very Ridge of a Passion, whose next step is a Precipice of Flames not kindled from the Altar of Virtue. However, 'tis not impostible to conserve Innocency, on the Frontiers of Vice. There is no Difference of sex among Souls, and a 〈◊〉 line Spirit may inhabit Woman's Body. It is dising●naous to rob Virtue of the advantages it receives from Beauty, which makes it appear like Diamonds enchased in Gold, and gives it a greater Lustre. Reason itself will appear more Eloquent in the mouth of a fair maid, than in that of the most Florid Orator: And there are no Figures in all the 〈◊〉 of Rhetoric so moving and forcible as the peculiar Graces of that sex. I am of Opinion that Men can boast of no Endowments of the Mind, which Women possess not in as great, if not a greater Eminency. There have been Muses as well as Amazons, and no Age or Nation but has produced some Females Renowned for their Wisdom or Virtue. Which makes me conclude, that the Conversation of Women is no less useful than pleasant, and that the Dangers which attend their Friendships and Commerce, are recompensed by vast Advantages.— But whatever may be adduced against the Friendships we contract with Women, there is not in all the Magazine of Detraction any Weapon of Proof against the mutual Intimacies of our own Sex, the generous Endearments of Souls truly Masculine and Virtuous, united by Sympathies and Magnets whose Root is in Heaven. a No Panegy ricks can reach the Worth of these Divine Engagements, since they admit not of any Mediocrity, but derive their Value only from their Excess. I have been always flow and cautoius in contracting Amity's, lest 〈◊〉 should run the Risque of his mistake, who while he thought he had an Angel by the Hand, held the Devil by the Foot: But where I have once pitched my Affection, I love without Reserve or Rule. I never entertain without suspicio●● the warm Professions of Love, which some Men are apt 〈◊〉 make at first sight. Such Mushroom-Friendships have no deep Root, and therefore most commonly wither 〈◊〉 soon as they are formed. Yet I deny not, but that there are some secret marks and Signatures which Souls ordained for Love and Friendship can read in each other at a Glance by which that Noble Passion is excited, that afterwards displays itself in more apparent Characters. This is the suent Language of Platonic Love, wherein the Eye supplies the Office of the Tongue; 'tis the Rhetoric of Amorous Spirits wherein they make their Court without a Word. There are some lasting Friendships which owe their Birth to such an Interview, but their Growth and Fastness proceeds from other Circumstances, being cherished by frequent Conversation, repeated good Offices, and an inviolate Fidelity, which are the only proper and substantial Aliment of Love. 'Tis impossible to fix a durable Friendship, wherever we place a Transient Inclination, because of the insuperable Necessities which divide particular Men from each Others Commerce or Knowledge, after they have begun to Love. In the Orb of this Life Men are like the Planet's, which now and then cast friendly Aspects on each other en Passant: But following the Motions of the Greater Sphere of Providence, they are again separated, their Influences dissolved and new Amours commenced. But I would have my Friendship resemble the Fixed Stars and Constellations, who in the Eternal Revolution never part Company or Interest— I have ever looked on those men to be but one step differnced from Beasts, whose Love is confined only to their own Families or Kindred. Such a narrow affection deserves not to be ranked in the Predicament of Humanity. My Love is communicative, it makes a large Progress, and extends itself to strangers, it takes in Men of different Humours and Complexions, Customs and Languages, it refuses none that have the Face of Men, but with wide opened Arms embraces all that bear the stamp of Humane Nature. And I have this peculiar in my Temper, that I find not the least Reluctancy in loving and ●oing Good to my Enemies. That which costs others so much Labour and Toil ●o persuade themselves to, is to me as familiar and easy, as to laugh at a ridiculous Object, and I esteem it not so properly a Virtue in myself, as a Gift of Nature, the Effect of my Constitution.   Sculiery-Maids 
in 〈…〉.— There 〈…〉 Rooms that you must keep sweet and clean, as the Kitchen, Pantry, Washhouse, etc.— That you wash and scour all the Plates and Dishes which are used in the Kitchen, also Kettles, Pots, Pans, chamberpots, with all other Iron, Brass, and Pewter materials that belong to the Chambers or Kitchen; And lastly, you must wash your own Linen. Thus Ladies, I have endeavoured to show your Servants their duties in their respective places.  Six Night's Rambles 
of a Young Gentleman through the City, for the detection of lewd women, as I find them inserted in the Athenian Mer●●● Vol. 3. Numb. 3. in the man 〈◊〉 following, viz.— The first ●●ght I traversed the Pall maul, and read the Face of every unmasked Lady I met; and if masked, I started some question that still gave me an ●●dication of their Temper, endeavouring to light upon as refined yet modest piece of Wickedness, at I could; At last, having made (as I thought) the best of the market, away we walked to drink upon the Bargain. So after several Glasses, and some little insignificant prittle prattle, I fixed my Eyes upon her, and said,— Madam, methinks I read some Lines and Characters of Goodness in your Face, which are not yet absolutely defaced. Your Education, I'm confident, has not been unhappy. Pray be Free, and tell me, are you yet Proof agaisnt the Lashes of your Conference? Sir, (said she) your 〈◊〉 I know not, but I dare not believe it to be ill, you having made such an inquisitive Prologue. No indeed (replied I) my request proceeds purely from a Generous Pity at your misfortunes, which are 〈◊〉 ciently slavish. Alas, Sir! (said she, and sighed) 'tis a slavish Riddle, to choose what I hate. I have repeated these Actions, but never without regret and self-abhorrency for such a Folly.— This I had peculiar to myself, that I never was mercenary, thinking it a greater baseness to sell my Heaven than give it: I was first betrayed by keeping company with a Lady that was not over modest; but not thinking to engage myself till one of her Gallants weakened my Resolves, and at last— I know not what; but I was ruined for all my Resolves are now too weak to resist, never being able to hold out a quarter of a year together; but secure my Honour for this once by secrecy, and not watching me to my Lodgings; and I hope the Novelty of this enterprise may have New Effects upon me, and keep me from doing such actions as must be repent of, or I am undone.— The next attack was a 〈◊〉 Madam, with a melancholy air in her Face, which put me upon acting as follows: 〈◊〉 having drank a Glass or two, she began to draw a little too near me; whereupon I rose up, and with as severe a Look as I could affect, I said, Madam, keep off; You think I'm 〈◊〉 and blood; and I doubt not but ●hat I imitate it near enough to deceive your Eyes: assure yourself I am not what I appear: Reclaim your Whoredom, or you are lost: You have but a little Time left, make good use of it: If you are otherwise solved, view these Features, and expect me to be a Witness against you at the Day of Judgement. Here she waxed pale, and swooned away; and as soon as she came to herself again, I left her: and enquiring the next Day about her, I heard she took me for a Spirit, and was resolved to follow the advice of her strange monitor.— The third was a Sa●●● bird, well skilled in Confidence, and the depth of Pockets; but so simple and foolish in all her answers, that I think nothing can reclaim her but afflictions.— The next Enterprise was an Old Friend, a Companion of mine, whom I overtook, caressing a Lady near the May- Pole in the Strand; but being not certain, I kept behind them till they came to S— lane, where seeing them turn down, I made an halt, and they came up again presently into the Strand; so resolving to be satisfied, I made up to them, and by ask What is't a Clock, discovered the Truth of the matter: The Lady finding my acquaintance with my Friend, scoured off; and he seeing himself discovered, begged my silence, and promised a Reformation, which I hope he has kept to ever since, having given me such satisfaction as argues his 〈◊〉 rity in this affair.— The fifth Engagement occasioned th● Confession. That she had an easy tender Education, but her brother grew Extravagant, and instead of saying hers and her siders Portions, he spent all, and she having no way left to get her bread, and not being able to work, took up this Course, which (said she) at first was very afflicting and uneasy to my Conscience; but has worn off by degrees; though after all, I could wish I had begged, rather than lived thus dissatisfied; for I have lost my Credit, am ashmed of my Friends, afraid of my Enemies; and which is yet worse, see no probability of living under better circumstances all my Life, and must die without hopes of mending it in the other World.— The sixth and last Enterprise was so like the story of Paphnutius' converting of an Harlot, that I shall tell that only perhaps not yet known to every body: He put on the habit of Soldier, and went to an infamous house; and choosing his Woman, he desired to go with her into a private Room, where none might see him; she brought him into a Chamber, which he objects against, as not private enough; she brings him into the most private Room in the House: he looks about every way, asks if they were secure there? And if none saw saw? She answered, None but God 〈◊〉 the Devil. And believest thou, saith he, that there is a God? She answered. 〈◊〉 And believest thou that he is every where present, and seeth all things? She 〈◊〉, she did believe it. and shall we (saith he) sin so shamefully under the Eye of the most Just Judge that seeth all things? Hereupon she had nothing to say for herself, but fenched a deep Sigh, being ashamed of her ●icked L●●e, lived afterwards on Bread and Water, 〈…〉 to take the Name of God ●nto her mouth, but frequently repeated these words. ●● u who hast made me, have m●●● on me, and so she continued three years and died. To this conviction our present Instance agrees, and we are not without hopes of like effects in the rest. Ladies if the Time and moneys spent in these six Nights Rambles, may reclaim or hinder the Debauchery of one single Person, I shall think it all worth my labour of inserting here.  Sicilian Matron. 
That Sicilian matron closed her content with an incomparable contempt of the world; who publicly protested, That she could Eye nothing in this Theatre of Earth, that might seem worthy to entertain so divine a Guest as her soul. And as of a finite to an infinite, there was no proportion, so it was impossible that the Circumference of Earth should confine that infinite beauty of the soul to her dimensions.— That modern mirror of True Nobility express herself a brave Soveraigness over her affections, who held it the greatest derogation to Feminine honour, to discover the least distemper in subjects of anger. When I take serious survey, said she, of ●●ine own infirmity; and recollect daily what cause I give my m●●●r to be angry with me: I am half ashamed to express my passion of anger to any. ●●n be 〈◊〉 me who made me; and 〈◊〉 I ●r●ear ●●em who 〈◊〉 〈◊〉 in their creation with me?  Spicery, 
etc. It is a very commend● quality in Gentlewomen, 〈◊〉 her young or ancient, to 〈◊〉 the sick; which that they 〈◊〉 perform with as much Reputation as Charity, they should have some knowledge in Physic, and in the several Operations of Herbs and Spices.— And in the first place, because the Knowledge of the subdry sorts of Spices is very requisite, we will begin with them.— Pepper is a very hot and dry Spice, even to the fourth degree. Black Pepper is with us most in use; it heateth much, it cutteth tough and gross Phlegm, it helpeth Concoction, and is good against Cruditys. Dry Ginger is very hot, and though not so much in use to season either fish or flesh, as Pepper, it is good to help Digestion, and to open Obstructions, to discuss wind, and to expel it out of the body. Green Ginger preserved in 〈◊〉 Indies, is not hot, and 〈◊〉 good to eat fasting for a waterish, or a windy stomach. Cloves is a Spice brought from the East Indies; they comfort the head, h●r● and stomach, they help the Eyesight and Concoction, and strengthen Nature.— Nutmeg is the Fruit of a Tree growing in the East Indies, and it is covered with that Spice which we call Mace. Nutmeg is accounted hot and dry in the second degree, and is good for the same Causes for which the Cloves are commended.— mace covereth the Nutmeg, as already is expressed; it doth partake of the same Nature with it, it doth strengthen the animal parts, and it is good against Fluxes, and spitting of blood.— Cinnamon is the inward Rind, or Bark of a Tree growing in the East Indies. This Spice, in regard of its fragrant smell, may justly challenge the first place of Excellency; 〈◊〉 helpeth Concoction, and expelleth Urine. Saffron, though growing at home, is nothing inferior to any of the former; it reviveth the vital spirits, it is very good against the Jaundice; ●● is also good to further the monthly Courses, and to facilitate birth. We shall follow the trace of good Husbandry, and from Saffron we shall descend to Honey. It is far better boiled than row, and is more nourishing and easier of Digestion.— The best Honey, is very sweet, pleasant of smell, of a clear and yellowish colour. Honey is good in divers pectoral Infirmities, the Cough, shortness of breath, the Pleurisy, etc.— In the next we shall give you an account of Sugar, which being more pleasant to the palate, is become in these latter Ages of a far higher Esteem, and every where in frequent use, as well in sickness as in health. Sugar is neither so hot nor so dry as Honey. The coursest being the brownest, is the most cleansing, and approacheth nearest to the nature of Honey. Sugar is good for Abstersions in Diseases of the Breasts and Lungs. That which we call Sugar-candy being well refined by boiling, is for this purpose in the greatest request. There is one thing besides, of which you are to take an especial notice, which is, that a great store of our finest sugar, and which is most called for, is Refined and whitened by the means of the Lee of Lime, which how prejudicial it is to our health, I leave to every one to judge.— I should here give you an account of the skill in several Diseases, and of what Medicines are most effectual for their recovery, in which our accomplished Ladies ought to be well instructed; but if I should fall upon all particulars, I should make this 〈◊〉 to swell into a Folio. I shall only acquaint you, that we have under our own Hedges, many excellent Aromatical Plants, such as Rosemary, Lavender, Time, Savory, Sage, Mints, Pennyroyal, Bazil, Sweet Certuil, Avens, Angelica, and many others, insomuch that some persons do wonder, that being supplied at home with such excellent Simples, we should seek so eagerly for our landish Spices.  Single Life. 
There are many (no doubt) of great Eminence, and those of Esteem among all Ranks of Men, who make a virtuous Choice of a single Life: Neither will I intrude upon those of the sacred Function, so as to restrain them within the compass of this Discourse: For although I cannot but descent from the Church of Rome, in her indispensable injunctions of Coelibacy to her Clergy, which not seldom becomes a Snare to such as would live continently in a matrimonial state: so on the other hand, I must needs commend the pious Practice of some men in our Church, who espouse a single Life, to avoid the Encumbrances of the World, the more immediately to apply themselves to a better discharging the Duties of their Profession.— Yet I would have all that are for a single life to consider that marriage will prevent Diseases, and improve Health: I need not spend time to prove this, which our bills of mortality are too great an Instance of; They that please to consider them, will see how like Pestilence that walks in darkness, that Disease which we disguise under the name of Consumption, sweeps away Thousands, and how our Votaries to Venus are macerated, that they walk the streets, must needs observe.— If we compare our English Bodies (which in former Ages were inferior to few in Europe with the more Temperate Suede, and Germans, I mean, not as to Bacchus) the difference will be too apparent, in relation to what advantages a married in preference to a Single Life, produces. The First, like the Sober Traveller, keeps a regular pace, and so spends the more time in his Journey, and preserves his Health, the latter Rides Post, which brings him sooner to his Journeys end, and that with aching Bones. The Health and Temperature of the Body, when under the Conduct of a straying Lover, is like to an Estate in the hands of a Prodigal, open to the attempts of every Harpy, for our extravagance is one day at the Court of Bacchus, and the next at that of Venus, where he can be no Favourite, if he comes with any reserve; 2nd and as his Converse meets with none to preserve him, so neither when he falls is there any to pity him. But 'tis otherwise with the married man, whose house furnishes him with safer Delights, and his Wife and Children are as well a Guard to him, as he the instrument of their preservation.— 'Tis easier to prevent than retrieve a mischief; ans in transgressing with Women, if we believe the wisest of men, he tells us, that none that go unto her return again: that is, few do, if they have drank deep of those stolen Waters. The same author advises the young man to rejoice in the Wise of his Youth.— Such as do so, are armed against the assaults of lewd Debauches: The worst of men revere Virtue in those they love, though they run retrograde themselves. That which recommends a Miss is odious in a Wife; and we surely find a man so bad as to distaste his Wife for her Virtue.— If that Old Fashion of Wives; were renewed, the modish man of Love would be so singular, that he must, if but to suit the general Humour, have a Wife, and then by consequence must at last, in outward comformity, be demeanable to the Laws of God and man, and men our Coffeehouses, and Pl●ys, would not abound with Champions for all licentiousness; it is such as have no property of their own, who cry up that which may destroy it in other men.— There seems to be a spiritual as well as a natural blessing in marriage; for though the Nature of man is to depraved, that in all is choice of Things in this World, he makes Virtue the least Ingredient; so that in Honours, Riches, Power, Friends, and all the rest of the World's Inventory, Virtue makes not always a Figure; yet is the choice of a Wife, 'tis the prime motive. Is she fair, rich, witty, and not virtuous? Neither the wife nor the rich man will make her his Choice. And as marriage abates the irregular lives of men, so it produces a sober, and well disposed Posterity: How often do we see mothers vie with their Neighbours in the Infant Divinity of their children, in which they have not only the Praise of men, but the Encouragement of a Sacred Promise, viz. Teach thy Child when he is young, and he will not forget it when he is old. The Testimony of that great King, which he gives of his mother's Instruction, is very remarkable, which runs thus: The words of King Lemuel, the Prophecy, that his mother taught him; What my Sin! and what, the son of my Womb! and what, the son of my Vows! See a book called Marriage promoted.  Silence. 
The true Virtue of Silence cannot be too much commended. It is such a Quality that I want words to express its worth. I cannot well tell which I should most commend to Gentlewomen, either Speech or Silence, since the one of them doth too much, and the other too little; Speech enricheth, and corrupteth, but silence is poor, but honest. I am not so much against Discourse, as vain Prattling, which consumes time, and profiteth no Body. Speech indeed is one of the blessings of Nature, but to ride still on the top of it is too vehement.— The first word in the school of Cleanthes, that great Philosopher, was silence; and the first word of command amongst soldiers in the Field now adays, is silence. A talkative man or Woman is like an unbraced Drum, which beats a wise Man out of his wits.— Many States have used to punish the laying open of Secrets, with the loss of their Tongues, which was a very just Law, and a sure one, for no example prevails with a born Ta●ler, but the forfeit of his Tattling Organ. I wonder that the Turks do not generally deprive their slaves of their Tongues, as of their stones; methinks they should be as jealous of their secrets, as they are of their Lusts. Certainly all people that are subject to this flux of words, are very dangerous. I never knew Tattling a safeguard, but only by the Geese that preserved the Capitol.— I shall conclude this head with that of a famous Writer, There is a Time when nothing, there is a Time when something, but there is no Time when all things are to be revealed.  Secret Lovers. 
Let us here instance what R●●● modesty hath been shown by Women in the secret Expression of their affection. How loath to be seen to love; and how Faithful to those they did love: How shamed faced in their professing, and how steadfast in their Expression. I prefer love before life, said that Noble Aure●● to one of her maiden sisters; yet had I rather lose my life than discover my love. The like said that sweet Sulpitia, I could find in my heart to die for my Love, so my Love knew not I d'ye for his Love. The like said that virtous Valeria; I could with to die. So my Clerentius knew not for whom I wished to die That brave Burgundian Lady expressed the like modesty: I will pass by him, said she, and never Eye him: my Heart shall only speak to him; for my Tongue, it shall rather lose itself than unloosen itself to him.— A rare Expression of Affection showed that young maid; who seeing her Lover deprived of all means to enjoy her, by the averness of his Father; and understanding how he had resolved, through discontent, to take his Fortune beyond the Seas, with a Religious Vow, never to solicit any Woman's Love, for the space of five Years. She, though till that time, she had ever born him respects with such discreet Secrecy and Reservedness, as no Eve could ever discover her affection; intended under a disguised habit, to accompany him in his journey. Cutting therefore her hair, and taking upon her a Pages habit, she came aboard in the same Ship wherein he was received; and so continued during all that Sea Voyage, by the help of that disguise, and discolouring of her hair, to her Lover, altogether unknown. And being now arrived at the Port at which they aimed, this disguised Page beseech him, that he would be pleased to accept of his service; pretending, that since his arrival, he had heard of the Death of his dearest Friends and such as his livelihood relied on; so as he had no means to support him, nor in his present distress to supply him, unless some charitable disposed Gentleman, like himself, would be pleased to take compassion of him, and entertain him. This exiled Lover commiserating his Case, took her into his service; little imagining that his Page was his mistress. But no doubt, bore his late entertained servant more respect for the resemblance he conceive betwixt his Page and mistress.— Thus lived they together for a long time: during which space, she never discovered herself: holding it to be to no purpose, seeing he had taken a solemn vow (as was formerly said) that he would solicit no Woman's love for such a time: so as, rather than he should violate his vow, (which by all likelihood he would have done, had he known who was his Page) she choosed to remain with him unknown, expressing all arguments of diligence and careful observance that any master could possibly expect from his servant.— Hope, ●●ich lighteneth every burden; and makes the most painful service a delightful solace, sweetened the hours of her expectance: ever thinking, how one day those five years would be expired, when she might more freely discover her love, and he enjoy what he so much desired. But Fate, who observes no order betwixt youth and age; nor reserves one compassionate tear for divided Loves, prevented their hopes, and abridge their joys by her premature death. For being taken with a Quartan Fever, she languished even unto death: Yet before her end, she desired one thing of her master, in recompense of all her faithful service: which was, that he would be pleased to close up the eyes of his Page, and receive from him one dying kiss: and lastly to wear for his sake one poor Ring, as a lasting memorial of his loyal love. All which his sorrowful master truly performed: but perceiving by the Posy of the Ring that his deceased Page was his mistress: and that he had bestowed that Ring on her, at such time as he departed from her; it is not to be conceived, what continued sorrow he expressed for her.— A story of no less constant nor passionate affection may be here related of that deeply enamoured Girl; who though she preferred her Honour before the Embraces of any Lover: and made but small semblance of any fondness, or too suspicious kindness to him, who had the sole interest in her love. Yea, so far was her affection distanced from the least suspicion, as her very nearest Friends could scarcely discover any such m●●●er betwixt them● ye●●t such time as her unfortuna●● Lover, being found a notorious Delinquent in a Civil State, was to suffer; when, all the private means by way of Friends that she could make● prevailed n●thing for his delivery: and she now made a sad spectator of his Tragedy. After such time as the Headsman had done his office, she leapt up upon the Scoffold, and in a distracted manner, called all such people as were there present, to witness, That he who had suffered could no way possibly be a Delinquent, and she innocent, For this heart of mine (said she) was his; how could he then do any thing whereof I was not guilty.— Nor could this poor distempered Maid, by all the advice, counsel, or persuasion that could be used to her, be drawn from the Scaffold; ever and anon beckoning to the Executioner to perform his office: for otherwise he was an Enemy ●o the State, and the Emperor's professed ●oe. Nor could sh● be without much force haled from the Scaffold, till his corpse was removed.— But as Virtue receives her proper station in the Mean; so all Extremes decline from that Mark.— Those only deserve approvement, who can so season their Affections with discretion, as neither too much coyness tax them of coldness, nor too much easiness brand them of forwardness in the ordering of their Affection.— This closeth fitly with those Posies of two cursory wits writ in a window by way of answer one to another. 
She, she, for me; and none b● she.  
That's neither for● a●d nor t●● free.  
Which was answered in this manner, in a parallel way to the former.  
That wench, I vow, shall be my joy,  
That's neither forward nor too coy.  
But thus much may suffice for instances of this kind.   Seminaries. 
The first English one beyond the Sea●, was erected at Douai in Flanders, a●no 1▪ 6▪ by Dr. Allen, afterwards Cardinal Allen, and R. Bri●●●●. Another was s●t up at Rheims in Fra●●●, 1577. and another at Ro●●, 1573.  Sibyls. 
Sibyls were Twelve Prophetesses. The first was called sambreta or Pers●●●, from the Name of Persia, where she was born. She prophesied Christ coming, and being bo●● of a Virgin, pronounced him the Saviour of the Gentiles.— Sibyl the second was of L●●●●● and thence called Libica, ●●● amongst other Prophecies, ●●liver'd this, viz. That the ●●● should come wherein men s●●●●● see the King of all living thi●●● upon the Earth, and Virgin Lady of the World, should hold him in her Lap.— Sibyl the third of these. was of Themis, surnamed Delphica, from Delphos, the place of her birth, where she prophesied, That a Prophet should be born of a Virgin.— Sibyl the fourth was Cumean, born at Cimeria, a City of Campania in Italy; amongst other things she prophesied, That God should be born of a Virgin, and have Residence and Conversation among sinners.— Sibyl the fifth was called Erythrea, being born at Babylon; she prophesied much of the coming of Christ, and the Glory of the Christian Religion, insomuch that divers of the ancient Fathers of the Church have taken great notice of her predictions, as St. Eusebius, St. Austin and others, and that the first Letters of certain Prophetic Verses of hers (foretelling many strange Events, as the world's being at last consumed with fire, the Resurrection of the Just, etc.) make these words, viz. Jesus Christ, Son of God, Savi●●r. And indeed, though she was long before the birth of Christ, yet foretold a great deal of the Substance of the Christian Religion, and what wonders would be wrought.— Sibyl the sixth was born in the Isle of Samos, and from thence called Samia; she prophesying of our Saviour, says, he being Rich shall be born of a poor Virgin; the Creatures of the Earth shall adore him, and praise him for ever.— Sibyl the seventh was called Cumana, because she lived and prophesied in a Cave, which Cave is now to be seen near where ancient C●m●● stood, once a Famous Town in Campania in Italy; and in it to this day are strange Noises heard like the hissing of Serpents and Toads, etc. She prophecved many things of the Roman Government, which flourished in her Time, which Exactly came to pass in their Civil and Foreign Wars▪ as also of Christ, saying, he should come from heaven, and remain here inpoverty; That he should rule in silence, and be born of a Virgin. She is hell to write Nine books of Prophecies, which were brought to Tarqvinius Superbus; but he refusing to give her her unreasonable demands for them, she burned six before his Face, and yet obliged him to give as much for the Three as she asked for all, and then vanished: Which books were afterwards held in wonderful Esteem, and highly credited by the people. Amongst other things they contained a Prophecy of the coming of Christ Kingdom, his Name, Birth and Death▪ but these three books were afterwards maliciously burnt by the Traitor Stilico, and most of the Phophecies by that means lost. Those remaining being taken out of others works, who had carefully quoted and inserted them before the books were so unhappily destroyed.— Sibyl the Eight, called Hellespon●ica, born at Ma●mis●a, in the Tro●an Territories; she Prophesied, that the Saviour of the World should be of the Tribe of Judah, born of one Mary, a Jew; and that she being a pute Virgin, should bring forth the Son of God, and his Name should be called I●sus; and so be both God and ●n▪ fulfilling the Laws of the Jews, and should and his Law thereinto and his Kingdom should remain for ever.— Sibyl the Ninth prophesied at the Town of Ancire in Phrygia, and was named Phrygia. from the Country; she foretold, That the highest should come from heaven, and should confirm the Council in heaven; and a Virgin should be sh●●ed in the Valley of the Deserts.— Sibyl the Tenth was called Albenea, and surnamed Tybertina, from her being born on the banks of the River Tiber, about 19 miles from Rome; she prophesied, That the Word Invisible should be born of a Virgin, to have Conversation among sinners, and to be d●●●●ed of them: and, as St. Austin gives an accounts she foretold all the manner of his Passion and Sufferings, and his rising again from the Grave, at the End of three days; Giving a tolerable Relation likewise of his Miracles, and many other things, that come Exactly to pass.— Sibyl the Eleventh was called Epiro●ica. Many have held this to be the same with that of Ph●ygia, because her Prophecies r●n to the very same purpose; Though Johannes Tsetses c●●●s her Phaenni; she prophec●'d the birth of Christ, and that he sold Reign in the souls of men, and his Kingdom and Government never to be at an End; but that he should save us to another Life.— Sibyl the Twelfth was born at Goloph●nia, a City of Jonia in Greece; she prophesied of many Judgements to come, as Wars, ●●●nda●i●ns, Eartrhquakes, advising people to repent, and turn from their Vices, lest God should destroy and overthrow them; she foretold likewise, That the World should one day perish by fire, & c Their Prophecies were written in Verse, and highly prized by the Ancients, who held them to be inspired by a Divine Spirit; for by no other means they could have Knowledge of such sacred Truths; being altogether unacquainted with the books of M●ses; and the Devil, ha●● he known them (as some doubt it) would not have revealed them, because it was against the Interest of his Kingdom.  Saluting, 
or kissing the Lip, Cheek or Hand, has been a very ancient Custom in all Civilised Nations, wherein is shown not only a profound respect, but degrees of Love and Affection. We read of it as long as since Jacob and Rachel first met at the Watering the Flocks. Some will have it that the Greeks brought it in Fashion, only to discover their Wives by the Scent, whether they had been drinking Wine, it being at that time prohibited them, because through great Excess many Noblewomen and others, had died of Sur●cits an● Fevers. The Romans were wont to kiss their Kindred, when they welcomed them to their Houses; and an Ordinance was likewise made, that the Women should likewise Kiss their Kindred, without being ceniured, but not with strangers; but now it is grown so universal, that we shall leave it to the Lady's discretion to manage their Lips as they please.  Sulpitius Gallius 
unkindly divorced his Wife, because she went one day abroad in her hair, without Head clothes on, telling her, that the Law confined her to have no other Judges of her beauty but his Eyes; For these, continued he, adorn thyself; be thou only fair to these, and do thou believe ever the farther sight of thee, where it was needless, must needs be suspicious and criminal.  S●mpranius Sophus 
Divorced his wife because she went to a play without his leave; and now by the way, Ladies, what abundance of Divorces would our Age require, should your husbands do so ill natured as these Austeer Romans, who had the hard hearts to part with pretty Charming Creatures, for the small fault of disobedience, yet have a care how you tempt them too far, some may be as churlish and 〈◊〉 bred as formerly.  Sempeona 
and Sapph, both Learned and ingenious Women, had such tickling Fancies, that turning Poetreiles, they stood the Champions of Venus, in allowing the Fair Sex an extraordinary lavish freedom; yet sm●ttied their own Memories with their wanton Verses and Writings to the World's end.  Semeramis, 
who who first assisted at the founding of the Walls of Babylon, was so thirsty of Sovereignty, that her Husband dying, she Married her Son, and not being content, unless she might Rule alone, she one day asked him to give her power for one day, to Command in the sole Power of the Regency, and that whatever she did, might stand unalterably; the easy youth not perceiving his ruin lurked in this request, granted the ambition's Queen what she desired, which was no sooner ●aned with the signer, but she Mounting the throne caused him to be brought before her, and passing sentence on him caused his head Immediately to be stricken on, and proclaimed herself sole Regen●, Leading mighty Armi●● 〈◊〉, and much Enlarging her territories; so that she is Accounted amongst the great warriors.  Secrecy. 
Secrecy's a wonderful gift, and in many cases may merit just 〈◊〉 as when it is 〈…〉 firmness of 〈…〉 the lawful Secrets of a Friend that might be prejudicial to him if divulged, and indeed to keep our own, which many to their great detriment, are not capable of Doing; the full charged mind too frequently taking Fire, and forcing its way in spite of all precaution or resolves; it was a rare commendations that Spintharus gave of Epaminond●● the Theb●an, when he said, he had rarely conversation with any that knew more, and spoke less; it is an equal prudence to know when to speak, as how to do it with Judgement and Discretion; and lest we should be over prodigal or unseasonable in our speech, nature hath taken care that the Tongue should be confined within a double Enclosure of the Teeth and Lips. Many a man in our Age has dearly bought the Intemperance or Unseasonable use of that 〈◊〉 Member with the pri●e of his Life, and this might be the reason why Numa recommended the Veneration of Tacita to the Romans, as a tenth Muse, by which grea● enterprises are managed and conducted with safety, which would otherwise be frustrated and hazardous.— Secrecy has been wonderfully regarded as a great mark of Prudence and Fidelity in many young persons, which puts us in mind of a notable passage, Papyrus a Senators Son of Rome, being one day, when important business was managed, at the Senate House with his Father, his Mother, very Inquisitive of News, would not upon his return, be satisfied with any of his Excuses, that secrets were not to be revealed that were transacted in that place, till he Invented a formal Story, that the Senate had Decreed every man should have two Wives. The Lady thoroughly nettled at the News, immediately assembled all the chief Matrons of the City, and informed them what a dreadful Plot was brewing against their happiness and quiet repose. This startled them a while, but assembling to consult how to prevent the supposed storm; they at last concluded to show the Senate by way of Petition, the unreasonableness of it, and that considering how impotent many of their Husbands were, they ought rather to decree that the Women should have two Husbands a piece, as being better able to manage them, than the men 2 Wives. The Senators started at this, as in a maze, and knew not what to think, being besieged by so many Females, but the true original of it being known, the youth was highly commended, and the Women dismissed with full assurance, that there was no such design to Entrench upon their prerogatives, by setting up more Commanders than one in a Family.  Sobriety 
and Temperance.— Though some may Imagine this Extends no farther than Moderate Eating and drinking, they are mainly mistaken, for it takes in Carriage, behaviour, discourse and Recreations, etc. and Carries a great stroke Especially in moral virtues; when Leotichv●● was Asked the reason, why the Spartans' were so Pars●mon●us in their Eating and drinking, he replied, because we had rather consult for others, than others should consult for us, Implying, that Luxurious and intemperate men and women, are not fit for Councils, or sound-Advice, and that Temperance and sobriety are wont to be the proper parent of sound Judgements. And Indeed all other virtues are obscured by the want of this, as both the body and the mind are wonderfully Improved by it, which is the reason why so many great persons have made Choice of it for their Ach●tes or best Friend.  Semiramis Tomb. 
Semiramis the great Assyrian Queen, caused a plate of Brass to be fixed on her Tomb, which was of a very stately Architecture, and to be Inscribed on it; that whatsoever King should come into that Land, and want treasure, should open her Tomb, and should there be supplied with plenty, divers refused it, as having a veneration for her. But coming Darius to the possession of those Countries, he found himself straightened by the vast Exhausting of his treasure in the wars, caused it to be opened, and found only a stone in to with this Inscription: If thou hadst not been a wicked man, and transported with an Insa●iable thirst after treasure, thou wouldst not thus have violated the sepulchre of the dead. This reproach confounded him with shame, and thereupon going away, he ordered the Tomb to be closed again.  Sevil 
is an ancient town in Spai●e, rear to v●●●ch stood an old chapel little frequented, and in it a cloister that was walled up, and for along time there was a proverb, that if any one should open that place, they should see the figures of those that should soon after conquer the Country. This Rumour had been spread about a long time e'er, any body either minded or durst attempt i●; but at last by order of authority, it was opened, and in it they found the Images of Moors, carved in stone, rough and unpolished; and Indeed this proved true, for the Moors a while after overrun almost all Spain and held a great part till Ferdinand, and Isabel, King and Queen of Castille, and Arragon, drove them out of Granada.  Singing, 
etc. sing is a very powerful En●ic●ment in Love; The Tone of some Voices is so taking, and the Accent so sweet, that they ravish the Senses. What can the poor souls do that hear the charming Voices of these Sirens, but plunge over Head and Ears in the Ocean of desire ever to be ravished with their Melody; and if the Tone, etc. be so powerful as to be able to captivate a young man, it must have a greater advantage when Art and Eloquence are joined to it. Jovius highly commends the Italian Women for the sweetness of their singing, above other Nations, and among them the Florentine Ladies, Some prefer the Roman and Venetian Court●zins to these, alleging they have such sweet Voices, and Elegancy of speech, that they ●are capable of ensnaring a man, and make him forget himself, whilst their harmony infacinates his sense●. O●id, in his recommending singing as a great advantage to the Fair Sex, says, 
The Siren are Sea Monsters,  
whose swe●t Notes  
Draw to their Tunes the wandering  
ships and boats;  
And if their Ears with wax they  
do not stop,  
They're charmed to leap off from  
the hatches top.  
Singings a fair Endowment, a  
sweet thing,  
A praiseful gift; then women  
learn to sing.  
Hard favoured Girls by songs have  
won s●ch graces,  
That their sweet tongues have  
mended much their faces.  Singing was always held to add ●●●●ure to she ●●r●y, and raise up Admetus 〈◊〉 〈◊〉. Petronius affirms, that a Lady of his time sang so sweetly that she charmed the Air, and outdid the Sirens, what can be more winningly graceful than a Lady tuning her sweet voice to her Virginals, Lute, or Viol? and on the other side, a man's voice well tuned is no ● e●s pleasing, and taking with the Ladies upon this very account, having raised themselves to great ●ortunes by Marriage. Parthenis was so taken at the first interview with the singing of a young Gentlewoman, that being Impatient of delay running to her sister, she thus complains.— Sister, Harpedona, O what sh●ll I do, I ●● undone, hark h●w sweetly be s●●●● I'll spea● a bold word, he is t●● properest man that ever I ●a●● my Life. O how sweetly he sin●s, I die for his s●●●; O that b● would Lo●e me A●ai●. Luci●● speaking of a women's singing (says he) thou wouldst ●●●g●t thy father, and mother, and forsake all thy relations and friends to follow her. ●● is h●ld that Paris was Enamoured of Helen, as m●ch for her sweet voice as for her beauty; he likewise comme●● Daphne, upon the like score▪ 
How sweet a f●ce ●ath Daphne,  
but her v●ice  
Excels that sweetness, 〈◊〉  
has gained my Choice.  Singing, though it is hig●●● esteemed, and has a me●●● praise due to it, yet, Ladies, ●● in●●eat you to consider tha● is not that, that renders a man Accomplished, nor can yield you all the happiness that is requisite, to give you a Lasting tranquillity, seeing in this Ag●, it is Managed to Sinister ends; every gay ●op makes it his business to be as good a proficient in it as he can, not out o● any regard to its peculiar ends, bu● that he may have the greater Advantage to ens●●re your sex, as knowing i● not by Experience, yet by Information, it is very taking with th●m; we could name a ●idler, though no proficient in Musical Airs, gained a fortune of two thous●nd pounds, by procuring and humming over so●e Love ditties, that declared his passion, which himself was not otherways cap●●le of delivering in common sense. Some that have had nothing in them but a sew Player's Ends and Compliments, 
Songs and gay clothes tempting.  have gone a great way in this manner, though they were ●●pable of no more harmony th●n Old B●ll●d Tunes afforded them, only set out with a Fashionable G●r●, or Esteminat● Dress, gaining thereby the report of fi●e sweet Gentlemen. Your Sex, Ladies, let us tel● you, begging pardon if we give Offence, is casy to be won, upon your Favourable Constructions and Good Na●●re, and cannot without much difficulty penetrate the abstruse Intentions of th●●e that ●ak● it their bu●●ness to decoy you. Love songs smuttyed o'er are powerful Incitements to what we will not name. Powerful, as we have h●nted, are the Temptations of this Kind, and when ●nce they get the Ascendant over us, are not easily subdued and brought under. We ●ee, or have heard, that the ●i●allest Grain of Poison, taken inwardly, immediately dilates the Venom into every part of the body, and puts the whole Frame into disorder. It was Aristotle's Opinion, That young men ●nd women should not see Comedies, le●t the Expression● use● in them might corrupt their Vertue●, and overthrowing the Fences of modesty, l●t in those wild desires that would ruin their Chastity. But however, we do not allow of h●s ●ev●●ty in such a prohibition; For as Bees suck Honey as well out of unsavoury as sweet herbs and flowers, so a discreet and steadfast mind may retain what is good, and reject what tends to a di●ection. Nothing more prevails with some to shun Vice than to see it in its proper deformity, unarrayed of those false appearances that to undiscerning Optics, gild o'er, and make it seem lovely and charming. Lascivious Pictures, as well as Songs, are to some an Incitement, to others detestable, and an Antidote against what they represent; though according to the Old Proverb, Nemo mortalium omnilus horis sapit; No man is wise at all times. The Temple of Venus in Rome, was placed in the su●ur●s, that the Lascivious Proce●●ing might be as little pu●l●●●●o the majority of the People ●s possible, to avoid all occasions and objects th●t might further a Temptation to Laciviousness. So in Singing, when it is for cha●te Delight, and modest Recreation, may w●●● Reason gain approbation and applause. Orpheus' turned his melodious Voice this way, and as it is fabled, made inanimate and irrational Creatures admire him; his harmony charmed them into wonder, and drew them after him; but the Rude Bacchanalian women, o'●● fl●w'd with Wine and Lust, could not endure it, because it suited not their Dr●nken and Lascivious Humour; and therefore in their mad Rag● they tore him to pieces, and threw hi● scattered Lim●s into the River Hebrus, at the Foot of Mount Hyblia of which a modern Poet brings in Caliop●, one of the Nine Mu●es, ●ius complaining: 
Was not my Orpheus death (though long ago)  
Enough for me to bear, for you to do!  
Orpheus, so much by all the Graces loved,  
Whose charming Voice and matchless music moved  
The savage bea●●●, the stones and senseless trees,  
Yet could not move the harder Destinies:  
I saw his Limbs (alas) scattered abroad  
On Hebrus streams, whilst down the silver flood  
His learned head was rolled, and all along  
Herd the sad murmurs of his dying Tongue.  Such misfortunes have often happened to the Chaste and Virtuous, whilst ●he immodest and Vicious have not only escaped, but gained applause.— Juvenal, in his S●●yr●, ●ives divers Examples; and ●●●●elf, for telling the Truth, in reproving the Wickedness of the age wherein he lived, was for●d to fly his Country. But to a closure of this matter, singing, seasonably and moderately used, is a great accomplishment and advantage to either Sex; rendering the parties acceptable i● all civil company. Some hold it is the harmony in heaven, thou more rare and refined; and we are not without Warrants for it in holy Writ. especially in the Revelations, etc. where Song● of Praises are uttered.  Small Pox, 
its scars or marks how to repair ● obliterate.— Past enumerating are the surprising Casualties that appear as s● many enemies to deform ● fa●r, smooth and polished skin, each wound they give being a grave where Loves dumb Oratory lie● immure dor ●u●●e●, and Chirurgeons usually are the unskilsul Plasterers, that make an i●● raised Cicat rice, the swelling monument to departed B●a●●y. The Fe●●r● fretting Smallpox, if it chan●● 〈…〉 Foot within that 〈◊〉 of Perfections, the 〈◊〉 leaves many times more ●●●figuring Impressions than a 〈◊〉 clouted shoes on a 〈◊〉 Floers; now to smooth 〈◊〉 Ladies, and Polish your 〈◊〉 after such unwelcome 〈◊〉, prise what we recommend to you as rarity, 〈◊〉 you will soon find the 〈◊〉 and Dales of uneven Faces meet without a miracle, dwelling to such a smoothness, 〈◊〉 the God, though fabled 〈◊〉, may carelessly sport him●●●● without stumbling. Small 〈◊〉 deformity is removed, by ●●ing Saffron half an ounce, 〈◊〉 two ounces, Turpentine three ounces, Gum Ara●●● one ounce, O●● Olive Oyl ●●o ounces; make the Mastick ●●d Arabic into gross powder, and put them into the Oil and ●●●pentine, then distil them in ● Glass Alimbick, and there 〈◊〉 come a curious healing Water from them, or rather ● precious Unguent, with which ●●oint the Face going to bed, 〈◊〉 in the morning wash it off with warm water, wherein fine ●ower has been infused; and 〈◊〉 is likewise exceeding good when after the consolidation of ● Wound any disfiguring scar remains. Safe it is likewise, 〈◊〉 advantageous, for want of 〈◊〉 former (or we give you ●●ave to choose which you ●lease) to take lethargy of Gold ●●o ounces, Salt and Ceruse half ●n ounce of either, Vinegar, ●●●tain, and Rose Water, of ●●ch three ounces, half a dram of Camphire; mingle and philter it; and to let the Face. or any part defective, be anointed with it; and after rub it out with Oil of Roses, or the Essence of Jessemine; and in so frequently doing, the skin will rise and fill up the hollow pits and places, and an Excellent colour will be restored, adding more beauty perhaps than before the disaster befell the party using it.  Spots 
in any part of the body, to remove them.— Spots are as great blemishes to beauty in either sex, as in precious stones, as much debasing the worth or value of either; we have seen Faces from whose Features Beauty herself might have drawn Patterns, had not Nature studied too much neatness, played the Courtesan, and spoiled that which was Lovely and Charming before by over Patching; yet many Ladies never conclude themselves Venus' in beauty, unless they have some Artificial Mole, though such clouded Stars more Eclipse than Increase their Native Lustre, and especially where Nature is too Liberal, her Spots they are always accounted Blemishes rather than Ornaments; those then that have the Characters of Beauty defaced with such blots, may have, for a repair of such defects, recourse to our following directions, and thereby will find themselves quickly freed, and their features so ravishing and transporting, that were it the fashion of this Age to dedicate shines to beauty; there are few of them but would have their Altars where the most generous heart should glory to sacrifice.— Spots are of dive●s colours and there is some preparation in general in order to facilitate their removal, 
Spots of deformity of any kind on the body removed.  before we come to particulars, and this may be effected by bathing them 3 mornings successively with Alum dissolved in oil of Tartar, washed off with Lie, and Lupin meal; or you may take one part of rose water, and two of plantain water, two ounces of Sulphur Vive, Roch Alum in powder an ounce, heat them over a gentle fire, till a fifth part is consumed, then taking off the vessel, stir the Ingredients continually, till the whole become cold, strain it then through a fine cloth, and with it anoint the place. And thus being prepared, take Sugar Candia two ounces, with Frankincense the like quantity and these being dissolve in a pint and a half of Juice of Lemons simper thea● gently over a moderate fire, and anoint the spots first being washed with barley water, and it will remove them.— Sparkling Eyes, 
Spots, Inflammation, bloodshot and yellowness in the eyes.  are the starry Jewels of a heavenly face, which with their Attractive influence and amorous emotions, govern the restless fate of every Lover, whence once these twinkling twins, brighter than those that Grace the skies, make break of day through their Enclosing Lids, their piercing beams of glory Amuse spectators, and make them pay tributary devotion to those Crystal Orbs from whence they flow. The beauty of the eyes is much Impaired by spots, bloodshot, Inflammation, etc. Which Eclipse and cloud their splendour, but may be remedied by using means.— Spots being observed to cover the sight or pupil of the eyes, purge first the body, wash your Eyes with ●●dive water and oil of Roses, then prepare tutty, ginger, and Sugar Candy, of each a dram, Alum burned a dram, ●●sk half a scruple; make these into a powder, and going to bed let a little of it be blown into your Eye with a Duck or ●●vens quill, and then shut it close as Long as you feel the effects of the powder, perhaps an hour, and it will in two or three times using, fret off the film or skin, that like a dark cloud, skreens the rays of sight you may wash the remainder of the powder, that dissolves not, with Eye bright water.— Spots many times are attended with Inflammations, bloodshot, or discolouring the eyes caused by Rheums, or noxious vapours to cure these refrain from drinking much, and keep ● moderate diet, eat such thing as are cooling; purging, ●● blood-letting, to Evacuate the ●●●●ing humour, is not Amiss, ●● the Inflammation be extraordinary; some draw blisters in the neck, but then the occa●●● must be urgent; however apply such things as may alter and digest the humours; if hot, ●● is said, Endine, Nightshade, ●●●ain and Rose waters, drunk with a little sugar, are Ex●●● cooling; as also to 〈◊〉 the Eyes with; but for the ●●●●uxion of a cold Rheum, 〈◊〉 Laurel Leaves in white ●ine, make a pultice of them, 〈◊〉 apply it to the Eyes, or ●●● may make one of Celen●●● and whitwine it eases ●●● pain, and takes away the ●●●●amation.  Sweeten 
the breath. ●weet flavours in this case 〈◊〉 extremely requisite, for when a Lady's breath is taint●● though the admiring Lover ●●y contemplate her beauty ●●●h wonder, and take her to ●● an Angel, yet when he ●●●ws near to sip the Necture ●● expects to find in little ●rs upon her rosy Lips, and 〈◊〉, instead of breathing ●●●er, meets a scent unsavoury, ●e's baffled out of this ex●●● bliss, and forced to a ●●●●eat; then Ladies, you that ●●●e this defect thrown into ●●●e balance, to weigh against 〈◊〉 excellent features, make 〈◊〉 Application to the following directions, and you ●●●ll in a very little space, ●●●lm the Air, with so rare scent, that all the Arabian ●●●tick flumes, or Flora's sweets shall not Enrich it with a more delicious fragrancy.— Sweet Saunders half an ounce, Nutmegs, Cloves, Cinnamon, of each an ounce, Wood of Aloes an ounce and a half, Musk half a dram, make these by gently drying them into a powder, after that make it up into small balls, with rose water, Gum Tragant, and a little Sugar, and hold one of these in your mouth, and no offensive scent can I●lue thence.— Sweetness of breath to be recovered, by taking away the cause of the offence, is to be done by taking of Cloves two drams, Cinnamon half an ounce, Mace, Nutmegs, and Citron Pill, of each one dram, Florentine Iris, the lester Galingal, of either half a dram, wood of Aloes, and yellow Saunders, each a scruple, Musk and Ambergris each half a scruple, these must be carefully beaten into powder, and the powder infused in a quart of the strongest Malmsey, ten or twelve days, than the Liquid part strained out, and bottled up close, of which take each morning fasting a spoonful or two, and it will cause the breath to become sweeter. Cherish the Lungs, and strengthen the heart and stomach, and add a Lively blush where the roses are faded on your cheeks.  Servants Female, 
some Instructions to them for the better management of their affairs, etc.— Since we have directed and recommended many things of great importance to the Ladies and Gentlewomen, whose Fortunes, or rather a kind Providence, has raised them above any thing of servitude, or dependence of that nature, it might seem unkind in us, if in such a Work as this we should so far forget, as not to remember whose that are so serviceable to them, and to whose prudent management, care and diligence they must own themselves Extremely beholden in many Respects, for part of that Value and Esteem that the World sets upon them. Some of high Fortunes have fallen low, by accidents, Casualties, and misfortunes of sundry Natures; and from a state of commanding, have been reduced to a station of being commanded. The mutability and unconstancy of things below, give little assurance to any of a lasting continuance. The Wheel of Fortune is perpetually in motion, and those that are uppermost to day, may be depressed beneath to morrow. It was the answer of that Good, Great▪ and Wise Emperor Augustus Caesar, to a Prince (who demanded of him, Why he so much lowered the Imperial Dignity of his Family, in suffering his Daughters to learn and employ themselves in curious manual Arts and Occupations, as working in Looms or Frames, curious historical Representations in Gold and Silken Works), That he knew not how Fortune might change; and than if they were subjected to her Frowns, they might nevertheless live honestly 〈◊〉 their Industry, and not be burdensome to friends, which 〈◊〉 adversity are rarely real, or ●● long continuance. Therefore to such as fortune, by the p●●●fuseness of parents, or Ill marriage's, have been necess●●● to submit to what once 〈◊〉 remotest from their though●● we first Address our selve●. Since than it is their L●●● be under command, they mu●● as much as in them Lys, fo●●● their former condition, 〈◊〉 only fix their mind's 〈◊〉 what they are reduced 〈◊〉 former things being 〈◊〉 away, they must Look forward and not Embitter their remembrance with what has been, 〈◊〉 cannot be recalled; they 〈◊〉 take up with a contented 〈◊〉 which the sacred Scrip●●● calls a continual Feast; and indeed it is, if it were right understood. If at last th●● have the happiness to be i●●●●duced into Honourable Family's, they will there be restricted and regarded, with th●● own proclaiming what is 〈◊〉 to them. Modesty ever ●●ates Esteem, when Osten●●● is despised. They must be all seasonable times ready do more than they know 〈◊〉 be required of them; and that they will ingratiate the● selves into an higher F●●● and Respect. They must meek and humble in their vicariage and behaviour, and 〈◊〉 the opportunity of advisement; They must stifle keep under aspiring Thoughts, and never talk loudly of their Birth and Parentage, nor think they are in a servile condition whilst they are at a plentiful Table, and have all things that are necessary and convenient, and in a more secure, and perhaps happier Estate (bating some reluctances of the mind) than that from whence they are fallen; nor lie they now under so many Temptations, the eyes of the World are not so much upon them, and their Virtues are more secured against assaults; though such may be under a Command, it will be gentle and easy, and at the 〈◊〉 time they are in a condition to Command others that are placed under them; for 〈◊〉 we are speaking of such 〈◊〉 are waiting Women or ●●●se keepers, or Companions, 〈◊〉 what the Ladies they serve are pleased to term them, and therefore to their Subordinates' they must be courteous and gentle, mildly reproving their ●●iling and miscarriages, and ●●●cting them with softness 〈◊〉 good Temper, to amend what is amiss; by which means they will gain an entire Empire over their good wills and affections, and readily oblige them to do all the good Offices they 〈◊〉 capable of performing, by 〈◊〉 of gratitude and acknowledgement, and render them 〈◊〉 their servants than theirs ●●y are reputed to serve, and 〈◊〉 consider themselves in as ●●ppy an Estate as ever. But ●●●ing from these, we come to those of a lower degree, who have not so much understanding of what is required in their stations; For she that has been a Mistress of Servants, if any thing discreet, must needs know how to order and govern herself when she comes to be so; but she that never was, must be more to seek.— Such as enter upon this Undertaking, 
Service relating to a Chamber Maid, and what she is to take notice of, etc.  must be very neat and handy, Especially in Families of Quality. She must, above all others, be sure to have the art of dressing well, that she may be assisting to the Waiting Woman, if Necessity requires her attendance; also the fine Linen, especially, should pass through her hands; and she must be Curious in Laundry Affairs, especially in ordering them, and seeing there be nothing done amiss, or incommodious. The beds must be kept neat, and all things about them done in time, and order, that nothing be found indecent, if any one should surprisingly enter the Chambers, or Dormitory. Night Linen must be carefully prepared and laid in order, and every thing necessary asigned to its proper place, that there may be no disorder upon any sudden inquiry; she must be modest in her deportment, and ready with her attendance on all occasions, not replying again if any reproof be given, or if she does, it must be with mildness and pacific Language, to appease anger, and being justly reproved, she must take care to prevent it another time, by amending the failing in her greater diligence; she must not be Loquacitous, and above all, avoid complain of her fellow Servants, unless some extraordinary Cause require; but rather admonish them to be more diligent in their several stations; she must be no tale bearer, for that will stir up envy against her, and undermine her foundation. Backbiters especially are despised and held in contempt by those that seem to give ear to their reports, as well knowing those that are given to such kind of slander, will not spare their best and nearest friends; she must not be Ignorant of needdle work, and other curious matters, that at Leisure times will give her a double advantage, viz. Gain her a repute of being Industrious and Ingenious, and prove a pleasing recreation to her; nor must her skill be less in raising payest, seasoning, making sauces, spoon meats, Pickling. Garnishing, preserving, candying, distilling, for though they are not all properly her business, yet her helping hand may be required many time● in assisting, and then her appearing Ignorant, will much lessen her value and Esteem amongst those she would have reputed inferior to her. Market affairs must be no stranger to her; and if at any time they are committed to her charge, she must be skilful in choosing, and frugal, as much as in her lies, in laying out the money she is entrusted withal; and so will her Reputation arise, perhaps, to the gaining her as happy Fortune; for men conclude, that she who has been industrious for others, will doubtless be the same for herself and her Family.— Servants that are entertained in this station, 
Service relating to the Cook Maid, or her Office etc.  though by some it is accounted an inferior Office, have nevertheless a great charge and care upon them, especially in houses of Note or Resort; for that which is delicate and pleasing to the palate, and nourishing to the body, p●●● mostly through her hands. She must be well skilled not only in buying and dressing all manner of Flesh, Fish and Fowl, with other matters for the complete furnishing out a Table, but also in Knowing the Times when they are choi●● and rare, and best in season, for to bring any thing out of order, seems to some curious persons to be an affront; or●●● lest it reflects upon the Ignorance of the Family, for Knowing no better, or Giving their Caterer no better Directions. All manner of ba●● meats, and all kind of Sauces are under her care, and 〈◊〉 must be understanding, 〈◊〉 Knowing what Sauces are m●●● proper for things and seasons. Gu●ishing is her Province, ●●d all manner of Pickles she ●●●t have in a readiness, properly of her own providing▪ ●●d she must see the Dishes ●●e not served up the wrong E●d foremost▪ or irregularly placed on the Table; and what 〈◊〉 returned, if it be expected again at supper, she must s●e carefully set up and ●r●●red 〈◊〉 the best advantage, not ●●●ishing and squandering away what may be ●r●g●ly saved, ●●●ping every thing n●a●, ●●ean▪ and in order in h●r office, for cleanliness is her ●●ief●st commendation; she ●●●s the hours of m●●l●●xactly 〈◊〉, and ha●h ●●●ry ●hi●g in a readiness, unless ●r●●r 〈◊〉 〈◊〉 to s●●ve up ●●●●●r, or ●or a longer del●●; in her ap●●●l she may go n●●t and G●●●e●l, but n●t ●●●dy and ●●●●ving for that is as 〈◊〉 u●, as if she ha●g ●●r d●i●ing p●n ●pon h●r back, a●d w●re ●●r ●●●●le upon h●r h●●d f●r a ●●mmod●; and so b● h●r ●●●l ●●dering ●●●●rs ●●●●●rs▪ s●e 〈◊〉 come o●e d●● to cook 〈◊〉 ●er own Ki●c●●n, and en●oy her recompense of her Labours.— Service in this kind is but little more than washing well, 
Service re●●●ing to a 〈◊〉 Maid.  〈◊〉 taking care the Linen, 〈◊〉 well dr●ed, Ironed and 〈◊〉 up carefully from Mildews, ●●o●-molds, or the li●e; she 〈◊〉 however be knowing in ●●●●ing, a●d starching Lace, Sarsnets, Tiffanies, and making Perfumes, and such sweets as give clothes a good scen●, mending things where they are amiss, and having all things ready at hand to deliver up to those that are to take the next charge of them.— Since there are Ladies in the Country as well as Court, 
Service relating to the Dary.  we must make a ●●●p to look ● little into ●●r●, where we expect to 〈◊〉 the Churms, Pans, Tra●s, ●owls, and other matters, all in ●●od order, by the Hu●is●● care of the ne●t ●a●y●●a●d, Cleanliness being her chie● Province; f●r all the ●●●●ness ●e c●n find she h●s 〈◊〉 i● only to chur●, and w●ll ●rder her Butt●r, ●u● Runner into the Milk, and pr●s● the Cur●s into Cheese; and wh●n the Young Ladies, and their Sp●r●s, come ●o visit h●r out Mansion, to have a Bowl of Curds and Cream at their service, or things in order to the m●●ing a Sulli●u●; for which they drop h●r half a Crown, and go their ways: and with them we march off too, and take our Leave of her.— As for the H●u●e maids under C●●k maids and Scullery maids, 
H●●semaids, under Co●k maids and Scullery maids.  we Know little Business they have to do but s●●●p House's and scour Dishes; and therefore it is not fit to disturb th●m at their bus●n●●s, l●st ●●e● t●le Pet and grow angr● wi●h u●●●r prying into their concerns. Besides, we have largely discoursed on the s●v●r●l R●●k●●f servants' else where in this Work▪ so that 'twill be needless to add any thing f●r●h●r here.  Scoundrel, 
a sorry base ●●l●o●.  〈◊〉 
(second; 〈…〉) the thr●e ●●i●s, wherein an Infant lies while it is in the womb, or when it co●●● into the worl●; the s●cond or afterbirth in Women; in ●●asts the H●●m.  〈◊〉 
(Fr.) ●vening mu●ic● at the do●● or under the wi●●●●●f a loudly or b●l●v●●●●●●●ure.  〈◊〉, 
we call a cur●● 〈◊〉. a Sh●●w.  〈◊〉 
sirens, from the ●r, 〈…〉 Mermaid's. Alluring and ●emp●ing women, ar● called Sirens.  Sodomy 
(sodomic) burg●ry; so calle● from th● C●ty S●d●m in Ju●●●, which f●r th●t detestable Sin was destroyed with fire from heaven, Gen. 19  S●●dures 
(soldurii) w●re (as 〈◊〉 ●●ith in G●uil●h language, such kind of M●n as destined and vowed themselves ●o the amity of any, to take part in all their good and ha●●●r●une●.  sooterkin, 
a mons●●r l●ke an unshaped Rat, w●ich some women in Dutchland are said to have brought for●h, a: the product of some preternatural conception. Cl. Poems.  S●●or●●●r Virgin 
(Virgo So●ori●ns) a young maid, whose Breasts be●in to be round, or 〈◊〉 out for show.  ●p●●●●er, 
a term or addition in our Law-Di●l●ct, given in evidences and Writative, to a some ●●le, as it were c●●●ing h●r 〈◊〉; end this is the o●●ly ●●●●●ion f●r all ●nmarried ●omen, from the Vi●counts Daughter downward.  Spin●●●an 
(from s●●t●●●●) pertaining to t●ose that ●eek out, or invent new and monstruous actions of lust.  Spo●●e 
(sponsa) a woman spoused or 〈◊〉, a ●ride or new married woman; al●o from sp●nsus, a new married m●n.  Spousage 
(sponsalia) the contract or betroning bef●●●●u●l m●●ri●ge.  Spurious 
(spurius) b●rn of a c●●m●● woman, that knows not his Father, abettors, sergeant.  Stepmother, 
so called because she steps in stead of a Mother, by marrying the sons or daughters Fathers; a Mother in Law.  Stews, 
are those places, where women of pro●●●●●d incontinency, pro●●er their bodies to all comers; from the Fr. Estuve, i.e. a Bath or Hot-house; because wa●●ons are wont to prepare or rather to purge themselves for those venerous acts by o●●●n bathing and Hothouses. And that this is no● new, Homer shows in the eight Book of his Od●sses, where he reckons hot Baths among the esteminat● 〈◊〉 of pleasures. Of these 〈◊〉 the Statue, An 11. 〈…〉. 1. As for the walking ●tensils attending these i● 〈◊〉, ●●ey are nea●ly kept on 〈◊〉 to decoy poor ●●wary youth; and because they are not used upon all occasions, they appear the more delectable to the E●e; generally as soon as you enter the door of these Vitions ●wellings, you'll hear ruffling of Silks in sundry places, for this i● their Policy by seeming mod●●●●, to set a sharp edge on men's corrupt inclinations; they'll commonly ●ring you several sor●s of Wine and salt Me●ts to relish the ●allate, though you give no order for the same, for this is the Custom of these Houses (though a Chargeable one●) that without a Peice spending, you shall know li●●le of their Practices. They'll 〈◊〉 their desires with a million of proti●ute Countenances and Enticements; b●t young ●●n (I beseech you look upon them rather as Companions ●or ●n Hospital, and that they really stand more in need of ● Chirurgious acquaintance, than yours. Fly from their Embraces, as you would from the Devil, for they have many ●●ys to delude; sometimes to heighten your thoughts they'll declare to you their ●●●th and Education, and say, that as the one was well Extracted, so the other had occasioned much cost and expense, that for their part they associate with none but Persons of Quality whose long Patience and Entreatments first procured a Familiarity, and in fine, freedom in the exercise of Love Affairs; and so will seemingly put you off upon that score; the poor youth thinking that ●●is not usual for them to admit of any to their Embraces but such whose long acquaintance has gained their Affections, and are soon ruined. These are the baits they lay for unthinking men who remember not (what Solomon says) that the Dead are there, and that her guest are though depths of Hell.  Stole 
(stola) any Garment wherewith the Body is covered, a Robe of honour. Among the ancient Romans, it wa● had in great reverence, and h●ld as a V●●t or Badge of chastity hence that of M●ntial, li● 1. Q●●s ●●●alia 〈…〉 Stolatum 〈…〉 p●dorem!  Stork 
(Belg.) a Bird famous f●r natural love towards his Parents, whom he 〈◊〉, being old and impotent, a● th●y ●●d him being young. The Egyptians so esteemed this Bird, that there was a great penalty laid upon him that should kill him.  Sueda, 
the go●d●s● of Eloquence, or de●e●table speech among the Romans.  Succubus 
(Lat.) a Devil that sometimes, in the shape of a Women, lies with Men. See Incubus.  Sumptuary Laws, 
are Laws made to refrain excess in apparel or clothing.  Sunamite 
(Heb) dormines, one sleeptug. A worthy good woman of ●una that often entertained Eliseus the Prophet, by whose Prayers she had a Son, when by course of Nature she was pissed hopes of any, and afterwards had the same son raised from death to life by the same Eliseus, 4 Kings.  Superfetation 
(superf●tatio) the conceiving an other after the first young is conceived; a se● n● conceiving, or the breeding of young upon young.  Susan, 
Heb.) Lily or Rose. Suzan, in the Pers●n Tongue, signifies a Needle.  Swain, 
(Sax Swanz) a Country Clown, a Bumpkin, a Freeholder, or as the Saxons call'● him a Bocland man.  Syllogism 
(Syllogismus) a most perfect kind of argument, which gathers a necessary conclusion out of two pr●mi●●es; as thus. 

1. Every vice is odious.  
2. Uncleanness is a vice.  
3. Ergo, Uncleanness is odious,   The first part of a Syllogism is called the Proposition or Major; the second the Assumption or Minor; and the third, the Conclusion.  Sympathy 
(sympathia) natural consent or combination, mutual passion, affection or disposition.  Salacia, 
The goddess of Water.  Salic Law 
(Lex Salica) is a Law whereby the Crown of France cannot be inherited by a woman, cannot fall from the Lance to the Dista●, as their saying is: which Law, one undertaking to prove out of Holy Writ, urged that place of Matthew; where 'tis said, Mark the Lilies (which are the Arms of France) and see how they neither Labour nor s●●● This Law they pretend was made by Pharano●d their first King, and that the words Si● aliqua, so often mentioned, gave it the name of Salic Law. Others say, it was named by Charles the Gre●, after his Conquests in Germane, where the incontinency of the Women, living about the Rive● Sala (in the Country now called Misnia) gave both occase and name to this Law; the words are these, De terra ● Salica nulla portio haeredit● malieri veniat, sed advir● sexum reta terr● hired it as● venia. Selden. Mr. Blunt.  Stall whimper 
A Bastard.  Saraband 
(Ital. Z●rabanda) a kind of lesson in music: and a dance so called.  Sapph, 
a Lesbian, (the Daughter of Scamandarus, and Wife of Cercilas', a Rich man of Andros, by whom she had a Daughter named Clio) not inferior in same to the best of Lyric Poets, and said to be the first Composer of that sort of Lyric Verse, which from her is called Sapphic.— Moreover, being a Poetess herself, she is likewise the subject of Poetical Tradition, if at least it were the same Sapph who falling in love with Phao the Ferry man, and finding herself slighted, was possessed with a worse than Poetic madness to throw herself headlong from the rock Leucas into the Sea.  Sosipatra, 
a Lydian the wife of Aedesius, whom being of a Prophetic spirit, and foreteling future events in Verse, some have not doubted to place among the poets.  Sulpitia, 
a most Learned Roman Lady the Wife of Calenus: she is reported by Fulgosius l. 8. cap. 3. to have written many things in Heroic Verse; and is elegantly celebrated by Martial, in the 35th Epigram of his tenth Book.  Satyriasis 
sive Priapismus, an immoderate desire of Venery, which upon Coition vanishes Dr. Blancard.  Secundinae, 
the Secundine, or Afterbirth, are the three Membranes, Chorion, Alantois, and Amnion, which with the Placenta, are excluded after the Birth.  Semen, 
Seed, a white hot, spirituous, thick, clammy, saltish Humour, which is made out of the thinest parts of the Blood in the Testicles and Epididymides, and by proper Passages is ejected into the Womb of the Female. There is also in the Female a Matter which is called seed, which proceeds from the Prostates, and frequently in their Lechery is emitted forth: The use of this is to raise Titillation, and render the Coition more pleasant. Dr. Blancard.  Somnus, 
sleep a straightening of the Pores of the Brain; caused by the Rest of the Animal spirits, by which means the outward senses rest from their Operations.  Sparganosis 
a Distension of the Breasts, occasioned by too much Milk.  Superfaetatio, 
is when after one Conception another succeeds, so that both are in the Womb together: Sennertus makes mention of frequent Cases of this Nature. Dr. Blancard.  satire 
(Satyra) a k●nd of Poetry, where of there seems to have been two kinds; the one more ancient, which consisted only in variety of Verses; the other more modern, containing an open reprehension of men's Vices, without respect of persons.  satire 
(Satyrus) a Woodwose; a strange monster, having the body of a man all hairy, with legs and feet like a Gore, full of motion, and given much to venery which the Poets were wont to call Gods of the Woods; these were found in time; past in the Eastern Mountains of India. And Saint Hierom●, in the life of Saint Antony, reports, he saw one of them in his time.  Saucige 
(from the Fr. sauciss) a kind of pudding, well known. The Bolonia Saucige is made of Beef and lean Bacon in equal quantity, flayed and chopped small with half as much Lard, and some Pepper, Ginger, and Salt; then put into a clean Ox-gur, half a soot long, and laid in fault for two days together, and after hung up in the smoke. Cor.  So Pouch, 
Hostess.  Scatinian Law 
(Lex Scatinia) was a Law made by Scatinius, wherein the use of preposterous Venery was chastised.  Scene 
(seena) the front or forepart of a Theatre or Stage, or the partition between the Player's Vestry, and the Stage; a Comedy or Tragedy, or the division of a Play into certain parts, viz. first into Acts, those again into Scenes, which sometimes fall out more, sometimes fewer in every Act; The definition of a Scene being mutatio personarium. In old time it signified a place covered with Boughs, or the room where the Players made them ready.  Scholastica 
(Gr. a Woman's Name; and signifies leisure from business.  Science 
(Scientia) cunning, skill, learning, knowledge. The seven Liberal Sciences are these, Grammar Logic, Rhetoric, Astronomy, Geometry, Arithmetic, and Music.  Shoplift, 
one that filcheth commodities out of a Shop, under the pretence of cheapening or buying.  Scrudland, 
sa. Land allotted for buying Apparel.  Scandalise, 
g. ●o slander, also to give one occasion (by example) to sin or be offended.  Scatinian Law, 
against preposterous venery.  Salmacis, 
a Fountain in Caria, where the Nymph Salmasis and Horm●phroditus became one, and is said to effeminate all that drink or bathe in it.  Salver, 
a broad pla●e with a foot) used in giving Beer, etc. to save the Carpet or clothes.  Sampler, 
(Exemplar) a pattern [of Needlework] or rather (●or Sarp●●) the Canvas on which the Scholars work.  Sanchia, 
Sancta, a woman's Name.  Sappho, 
Sapph, a Poetress of Mitylene.  Sarsenet, 
a kind of 〈◊〉 Ta●●ara.  Selvage, 
the mar●● of linen Cloth.  Semele, 
The Mo●●●● of Bacchus.  Sectis non faciden●●s, 
for a woman, who 〈◊〉 her Dower) owes no 〈◊〉 of Court.  Severus, 
he con●●●●ed Marriage, Flesh, 〈◊〉, etc.  Semiramis, 
Wife 〈…〉 whom she made a●●●, and succeeded in the ●●●●dom of Assyria.  S●●aglio, 
the Turks ●alace.  Sibbe●idg, 
red, Sf. 〈◊〉 of Matrimony.  Smilar, 
a Virgin 〈◊〉 (●or Crociss' love) pined 〈◊〉 a Kidney bean.  Smutty, 
obscene.  Spermatize, 
to cast 〈◊〉 Sperm.  Spinster, 
the title of ●●married women, from 〈◊〉 Viscounts Daughter down●●d.  Sole tenant, 
hold●●● in his own right, without 〈◊〉 wife (or any other) joyn●●.  Sont●rels, 
o. sunny, 〈◊〉 of hair.  Spharites, 
a very ●●●minate and luxurious peo●●●.  Symmetry, 
g. a due ●otion of parts.  Sympathetical, 
belonging to sympathy, g. natural agreement in affection or passion.  Sultana 
the Empress.  Sumtuary, 
laws, against excess in apparel.  Super 
Praerogativa Regis, against the King's widow for marrying without his Licence.  Suada, 
the Roman Goddess of Eloquence.  Sentiments 
on Poetry. According to the sentiments of all who have treated upon this subject, it was the first sort of writing used in the World, and was begun with the praises of, and Hymns to the Deity, for the great and daily Benefits he perpetually confers upon us, and this in the Wild notes of natural, Poetry, long before the invention of feet, and Measures. In America, the first Spaniards met with many strains of Poetry, and left several of them translated into their language, which seemed to have flowed from true Nature, there being no Letters know there, when they entered. Aristotle saith, the Agathyrsi, had all their Laws in Verse. and Tacitus that the Germans had no Annals, or Records, but what were so.— We will come to the several kinds of Poetry, and first E●logue, or Pastoral. Which is the most ancient kind of Poetry as resulting from the most ancient way of Living. For since the first Men were shepherds, as may be gathered out of Thucy●ides and Varro, they have the first that, invited by Leasure, or in imitation of birds, began a Tune. 
First Weary at his Plough, the labouring Hind,  
In certain feet, his rustic words did bind,  
His dry Reed first he tuned at sacred Feasts,  
To thank the bounteous Gods, and cheer his guests.  Eclogue, is the most considerable of the little Poems, Its business is to describe the Sports, Piques, Jealousies, and Adventures of Shepherds, so that its Character must be simple, its Wit easy, the manners innocent, the language pure, the Expressions plain, and the Discourse natural. The Models to be proposed to write well in this sort of Poesy, are Theocritus and Virgil.— Secondly, satire, If (says Dryden) we take satire in the General signification of the word as it is used in all modern Languages, for Invective, 'tis certain that 'tis almost as old as Verse, and through Hymns which are the Praises of God, may be allowed to have been before it, yet the Defamation of others was not long after it. The principal end of satire, is to instruct the people by discrediting Vice, It may therefore be of great Advantage in a state, when taught to keep within bounds, and is not (as it often happens) like a Sword ●n the hands of a Madman, that runs a Tilt, at all manner of Persons, without any sort of distinction or reason. It is more difficult to praise then to find fault, yet the same delicacy of wit, that is necessary to to keep the one from being fulsome, is necessary to keep the other from being bitter. 
Of all the ways that wisest men could find,  
To mend the Age, and mortify mankind,  
satire well writ hath m●●● successful proved,  
And cures, because the remedy is Loved.  Thirdly, There is a sort of satire among us which we call Lampoons, which are dangerous sort of Weapon, and for the most part unjust, because we have no moral right, on the Reputation of other men. In these, no Venom is wanting, or dec●oy considered. The weaker Sex▪ is their most ordinary Theme, and the best and ●●irest are sure to ●e most ●●●●●ely handled. Among men, ●●●se who are Prosperously U●●●●●, are entitled to a Panegyrics but afflicted Virtue is insolently stabbed, with all manner of Reproaches.— We should have insisted longer here on the several sorts of Poetry, but for want of Room we shall finish what is wanting on this subject, in the seco●d part of this Dictionary.    


T.  TAbitha, 
(Acts 91.36) in the Syriac tabitha 1. a ●●- Buck.  Tace 
1. Hold, peace, hush, be silent, from tac●o to be silent, and indeed it is a fit N●me to admonish the fair Sex of silence.  Tamar. 
(2 Sex 13.1.1.) ● Palm Tree.  Thamasin, 
(or Thomasi● 1.) ● Twin, from Thomas in men's Names.  Temp●rance, 
●1. Moderation, soberness, or refraining from ●●●●●●lity.  T●●od●cia 
1. given of God.  Th●op●tia 
1. a Friend of ●od.  Tadica, 
a very Rich Ara●●● Woman, with whom ●●●●omet the Impostor lived ●● a Slave or Menial Servant, ●●en Sirgeus a Monk perswage her in hopes of great ●●ward to Marry Mahomes, 〈◊〉 then being 50 years of ●ge, when by the countenance ●● her Wealth, he spread a●●o●d his pernicious Do●●●i●e.  Thamer, 
Daughter in Law ●● Judah the Patriarch, who ●●●●ingly deceived him by 〈◊〉 way side, as he went to 〈◊〉 sheep-shearing, by perso●●●ng a Harlot or Common●oman, because he had ●●●held from her his Son, ●●own up to years, who ●●ght to have been given to 〈◊〉 for a Husband.  Thamer, 
the Daughter of D●vid the King, whose Chastity wa● violated by Anon, one of the King's Sons; he forcibly gaining his will of her by 〈◊〉 himself sick, and procuring her to attend him in his Chamber, which afterwards cost him his Life, at the command of Absalon● at a Sheepshearing Feast, to which ●e had invited him and his brothers.  Tanaqui●, 
otherwise called sicily who was sometimes Wife to the Elder Tarq●in; she was a very prudent Woman and an Excellent Inventress of curious work, especially in Embroideries of Purple and Gold; and in memory of her Art, a Royal Cloak of her working, was hung up in the T●●ple of Fortune; she also 〈◊〉 Coats and Vests entire, and distributed thei● among young Soldiers, and young Married Men, as their Deserts appeared.  Tabytha, 
otherwise called Dorcas, whom our blessed Saviour raised from the Dead, was no doubt a Woman of singular dexterity in curious Wo●●s with the Needle, for there we find those who lament her death, seem as much to grieve for the loss of her Art, which must probably have died with her: As for the Artist, as appears by showing 〈◊〉 curious Wor●s, and no dou●●, commending them very highly as things rare, and not to be paralleled by any of her Sex of that Country or in those times.  Tarb●la, 
the Bishop of Sel●cia's Sister, being much envied by the Jews for her Zeal and Piety in promoteing the Christian Religion, was by them accused for intending to poison the Queen of Persia, in revenge of her Brother's Death, and being condemnèd, the Magis, one of them, taken with her excellent Beauty, promised to secure her Life if she would yield to his Lust, but to preserve her Chastity, she chose rather to die, and accordingly suffered with great courage and constancy.  Taygete, 
Daughter of Atlas, and Pleion one of the Pleyades, on whom Jupiter begat Lacedaemon, Founder of Lacedemonia, once a famous City in Greece.  Telesilla, 
A famous Argine Lady, by whose Counsel and Courage, the Algiers beat the Lacedonians, and freed their Country: She was likewise excellent in Poetry, so that she for these and other virtues, had a Statue of her proportion set up in the City of Argos.  Tellus 
the Earth, was by the Ancients worshipped as a Goddess, and Homer calls her the Mother of the Gods, for the advantages she gives and affords to Mankind, wherefore they Painted her with great Swelling Breasts and Naked.  Terphitchorie, 
Accounted one of the Nine Muses, to whom they attribute the keeping true t●ne and measure in dancing, as also the Invention of Set Dances, and was by the Ancients painted holding a Harp in her hand, and other Musical Instruments lying at her Feet, also a Garland or Caplet of flowers on her Head.  Tethys', 
the Daughter of Caelum, Sister to Vecta and S●turn, said to be married to Neptune.  Thetis 
another Fabled Goddess of the Sea, who bore Achilles the famous Greek, who did such wonders at the Siege of Troy.  Teudeguilde, 
Daughter to a Sheperd, but of such Excellent shape and beauty, that Chariber for her sake, refused all the great Ladies of the Court, and Married her.  Theano, 
Wife to Pythagoras, a Woman of great Ingenuity and Learning, but above all, exceeding Chas●●● and Virtuous, teaching Philosophy after the death 〈◊〉 her Husband.  Thermis, 
by Eusebius called Carme●ta, held to be the Daughter of Heaven and Earth, a● the first that gave Oracles to the pagans, and taught the Image Worship: She is otherwise styled the Goddess of Justice, and is fabled, th●t upon refusing to Marry ●upiter, he forced her to 〈◊〉 Will, and begot on her, Justice, Peace and Law.  Themistoclea, 
a Famous Learned Virgin, was Daughter to Mensarchus a Goldsmith of Samos.  Theodelinda, 
a Queen of the Lumbards', about 593. And after the Death of Authaeris he● Husband, she kept the Crown and transferred it upon a second Husband, viz. Agulphis, she reduced the Lumbards' into good order, and made them renounce Aranisme, yet sell herself afterward into Error, till Gregory the Great convinced of them, and her Husband dying, she reigned jointly with her Son, till Anouldus deposed them.  Theodora, 
Wife to the Emperor Justinian; she kerbed the growing pride of the Bishops of Rome, and raised up Competitors to contend with them.  Theodora, 
a Roman Lady, who gaining by the favour of the Marquis of Tuscany, the Government of the Castle ●●olst. Angelo, became so powerful in Rome about the year 908, that she governed all, making Popes at her pleasure, of whom one was Pope John, who had been her Gallant.  Theodora 
Augusta, Daughter to Constantine the Younger she was when young, put into a Monastery, but afterwards advanced to a Throne, ●eigning six years and Eight Months, with great Modesty, Justice and Integrity.  Theophania, 
Wife to Romanus Emperor of constantinople, who after her Husband's death, poisoned Stephen her Eldest Son, and Married Phocas, and advanced him to the Empire, but he undertaking to curb her unruliness, she caused him to be Murdered, and advanced one John Zi●isces, who banished her, and restored her younger Sons to their right.  Theressa, 
a Lady born in Spain, who professed herself a Carmelite, and Established divers Monasteries for Nuns and Monks in Oldcastle and other places.  Tutulian, 
a Goddess invoked by the Ancients for the safety and preservation of the Harvest, from whom comes the word Tutelar.  Thermuth, 
the Daughter of Pharaoh King of Egypt, who saved Moses when he was exposed in an Ark of Bulrushes by the River, and brought him up as her Son, in her Father's Court.  Theries, 
held to be Married to the Ocean, Mother to Doris and Nereus, and of this Marriage came the Nymphs of the Rivers, Woods and Sea; of which Thetis the youngest was the most beautiful, insomuch that Jupiter purposed to Marry her, but remembering the Oracle had pronounced that of her should be begotten a Son that should be more renowned than his Father; he married her to Pelus, who begat on her Achilles; at this Wedding, it was the golden Apple was thrown among them, with the Inscription, be it gives ●● the fairest, and Paris the Son of Priam, King of Troy, being made Judge, gave it to Ve●●●, for which Juno and 〈◊〉 spite and 〈◊〉 〈◊〉 his Ru●●.  Victori● 
〈…〉 was 〈…〉 Valour and 〈◊〉 in governing ●●●rs.  Thi●be, 
a Lady of Babylon in Love with Pyramus, and he as much with her, but being crossed by their Parents, they agreed to steal out one Night, and meet at Ninu●'s Tomb, there further to consult their Loves, but the ●●●●ing thither first and espying a Lion coming down from the Mountains to drink at 〈◊〉 Fountain, fled and in 〈◊〉 dropped her Veil, which the Lion finding in his way, 〈◊〉 with his bloody Jaws, 〈◊〉 so departed. Then Pyr●mus coming and finding it in that condition, as also the print of the Lion's Feet by the light of the Moon, concluded her devoured, and after many Lamentations, fell on his Sword, which she no sooner coming and perceiving, but with the yet reeking Sword she killed herself.  Timarate, 
an Old Woman, who amongst others, was made use of Jupiter to pronounce his Oracles in the Dodonean Grove, where People fancied the Trees spoke, and gave answer to such questions as were demanded.  Tullia 
Daughter of Servi●●s: Tullius the sixth King of the Romans, she was Married to T●rqu●●, and p●● him upon ●illing her Father, that the Kingdom might rest in him, and being about to meet her Husband, caused her Father to be tumbled from his Horse and drove her Chariot over him.  Tullia 
Daughter of Cicero the Roman Orator, a very Wise, Learned and vituous Lady.  Tolon Beau 
characterised. It is not a pleasant and very diverting Spectacle to see ●●●llow, as soon as he is out of his Bed in a Morning, run to the Looking Glass, and pay 〈◊〉 Devotions to the wor●●●●●● 〈◊〉 of himself? To 〈◊〉 the 〈◊〉 with his own ●●●low, and 〈◊〉 his Court 〈◊〉 〈◊〉 hundred and twenty 〈◊〉 to his pretty Pig●●●? Is it not a 〈◊〉 Exercise to 〈◊〉 licking his Lips into 〈◊〉, painting his Cheeks into Cherries, patching his ●●●-gin●s, Carbuncles and buboes? to see another striving to outdo Ap●lles in counterfeiting the lovely Eyebrow▪ A third to be two long H●●● in careening his Hair or Peruke? A fourth as tedious in adjusting his Crevat-string. It is not very comical to 〈◊〉 the ●op strutting up 〈◊〉 down his Chamber, surveying himself from Head to Fo●● ●●st turning one Shoulder, than t'other, now looking foreright in the Glass, then turning his Posteriors, tiff●ing ●●● the Curls in his Wig, 〈◊〉 and untving his C●evat, 〈◊〉ing himself into as 〈◊〉 〈◊〉 ears as he in the 〈◊〉 〈◊〉 and yet after 〈◊〉 his 〈◊〉 s●culation, nor being 〈◊〉 till he has consulte● 〈◊〉 〈◊〉 Vale●? 〈◊〉 no 〈◊〉 〈◊〉 you with all 〈◊〉 〈◊〉 〈◊〉 Dialogue that 〈◊〉 〈◊〉 〈◊〉, but after 〈◊〉 〈◊〉 Parrotted over 〈◊〉 〈◊〉 〈◊〉, Chedreux, 〈◊〉 〈◊〉 〈◊〉, Picards 〈◊〉 〈◊〉 〈◊〉, and a de●● 〈◊〉 〈◊〉 〈◊〉 Rabble, Pedie●●● 〈◊〉 and after monsieur 〈◊〉 〈◊〉 completely 〈◊〉 his 〈◊〉 o● chevalis, 〈◊〉 spark 〈◊〉 forth of his Chamber 〈◊〉 a Peacock, beseeching 〈◊〉 Winds to favour his de●●●te Friz, and not but a lack or a Curl out of Joint. Then'tis' very edifying, to ●ind how the Coxcomb an 〈◊〉 for Admirers. The good●●mr'd Animal fancies eve●● Body's in Love with him, 〈◊〉 casts an Eye on his Accomplished Phis'nomy, and 〈◊〉 as he walks along the 〈◊〉 I should have said 〈◊〉 along, for he scorns to 〈◊〉 the vulgar Mechanic Pace. 〈◊〉 be no less taken with 〈◊〉 Scene, when our Spark, ●●be is moving along, like an 〈◊〉 of Wax, or Piece of 〈◊〉 Clockwork, deeply occupied in the Contemplation of this Wondered 〈◊〉 is 〈…〉 for a 〈…〉, what ●uck●● 〈…〉 and scraping 〈◊〉 is between can? You 〈…〉 they were 〈…〉 one ano●●●●span go their 〈◊〉 as to 〈◊〉 〈◊〉 o●●●● 〈…〉 over one Shoulder and then over to there, ●●abbering each others Cheeks, like a 〈◊〉 of 〈◊〉 〈◊〉 that take turns to lies one another where it 〈◊〉 you '●wear they were 〈…〉 and were 〈…〉. It needs 〈◊〉 be a sweet Exercise for a couple of Puppies to brush one another's Chaps with their bristled Beards! Especially when perfumed with the odoriserous scent of Tobacco. Pursue him to to the Coffee: House, where he generally takes his Morning's Draught, and you'd find him either the cipher, or the Single Ten of the Company. Either he fits like Jack adam's, and brings forth nothing but a few dull Stories, the Tackers together of other men's Words; or if he ventures to let his empty Noddle ta●● wind, all his Discourse is of Dresses, Pimps and Whores, or the like insignificant Stuff, embroidered now then with Oaths and Godd— mes, which renders him the Scorn of all Civil Company. Men of Sense Lampoon him to his Face, and he takes it for a Panegyric: And the very Coffee- Bo●s having once found out the Gallants soft place, burlesque upon the Noble Squire, while the Silly Creature takes all this for Respect.— Trace him from thence to the Ordinary, or Eating House; if he dines alone, he may pass for a wise Man, according to the old Rule, That a Fool cannot be known to be such by his silence. But if he engages with other Company, they make a double use of him, one to help their Digestion, by affording them continual matter of Laughter and Ridicule, and the other, to pay the odd Money of the RecKoning, which the easy ●op never refuses, that he may appear a complaisant and well-bred Gentleman.— And now his Belly's full, the Lambkin begins to grow wanton, and has a great mind to visit his Sempstress or Milliners- Shop, on purpose to be admired by little Miss that fits behind the Counter, with whom he enters into a profound Chat about the newest Fashion for Crevats, what coloured Ribbon is most proper for that Season? How deep Men wear their Ruffles? When he has run himself out of Breath with a Catalogue of the various Whim-whams, such Coxcombs as he wear about 'em, he makes a Parenthesis (by peeping in the Glass that hangs up in the Shop) finding fault with his Barber, Laundress, Tailor, etc. on purpose to draw her Eyes towards his Idolized Self. Here begins the rehearsal of his Morning's Chamber work: He picks a Quarrel with his Crevat, that he may engage pretty Miss to tie it an w for him. and then he has a fair Opportunity to make Love by a thousand little effeminate Tricks. Then his Ruffles don't sit to please him, and Miss is employed again. Here's another advantage, to show his white Hand, whilst the fond Coxcomb falls in Love by the same methods which he uses to captivate her; and she laughs in her Sleeve at the ridiculous effeminacy and softness of him, who might otherwise pass for a Man. If he goes from hence to the Playhouse on a Day when Sir Fopling Flutter, Sir Martin Marr-all, Sir courtly 〈◊〉, or any other Comedy is Acted, that may serve as a Mirror for him to see his own Folly in: He has hardly patience to sit the first Act out: but as soon as that's over, he flies out of the Pit in Huff, calls for his Half-Crown, plays the Critic, damns the Play, away he troops like● Knight-Errant to hunt fox new Adventures; for he knows not what that Moc●anick-Thing, called Business, means. He strolls up and down the Streets, and is never out of his Road, so long as he's within Scent of a Tavern or Alehouse, where he may idly pass away his Hours, till the Evening Change Time calls for him to beat the Hoof in Fleetstreet, cheapside, or the Strand, in pursuit of some Female Bargain. But here's the we'll on't, tho' he means well, yet his Luck's nought; for he is a Fumbler at Courtship, that the better sort of Nightwalker put him out of of Countenance, and he is forced either to take up with some Ordinary Pug, who ten to one picks his Pockets before she leaves him; or being balked in this important Design, he sneaks into some Coffe-House, to end the Day as he began it, and go Home to Bed the same Fop be rose.— AFter all this, Gentlemen, will you persist to libel Women, because they use some innocent Arts to reclaim you from these Follies? Believe me, these Towers and Topknots are no others than Satyr●, on your high crisped ●iggs, and Dangling Locks, your Spruce c●●ust-strings, Swords-knots, and the rest of your Finical Dress. I dare be bold to challange you in the Name of all the Female Sex; begin you, and show a good Example, leave all of all this effeminate Clutter; abandon your Fopperies and Vices, and act like a Man of Sense and I'll engage the Women will quickly follow your steps, and re-asluming the ancient Spirit and Valour, of our renowned Ancestors the Picts, we'll accompany you to the Wars, and make all the World to tremble at the Name of the English Amazo●s.  Tre●●● 
between a Common Lady and her Husband. Give no place to wrath, but give place to your Husbands in time of their wrath. 
Anger is madness, and as strong  
In force, but not in course so long.  
The only way to allay passion, is to calm it with an expostulation. This that bravely composed Roman Lady, made excellent use of; who when she found her Husband quite off the hinges; affecting nothing more, then to catch at offence; with a sweet countenance, and pleasing language, she entered into a fair treaty after this manner. O my dear Quintianus, whence may these Distempers grow? you had a Juliana, I must confess, a consort well diserving your choice; and because your now espoused Chariclea supplies her place, doth is repent you of your change? And yet, me thinks, should you recollect yourself, a●● 〈◊〉 an equal scale weigh your Caric●●●'s Love, you would hold it a● ungrateful guerdon, ●o ●●quit● her Loyal Love with a dista●leful look. Your first choice was fair, incomparably fair, of a graceful presence, per 〈◊〉 〈◊〉 language! It is confessed. Y●● knew this Abstrat of perse●●on, to break forth into passion. But she knew her own worth, so as passion lodging in such a Subject, might admit an easy dispensation; and make that Eagerness appear a Virtue in her; whereas even Mil●ness▪ seated in so imperfect a Piece as myself, may present itself like a Vice, being shrouded with s● mean a Cover! believe i● 〈◊〉▪ as Nature has not bestowed an m●▪ to make me proud? relinquish me for ever, if my respect to honour shall not supply those defects of a ●●●e exquisite Feature: Your anger shall not beget in me the least Distemper; but, if at any time I be moved, it shall be, because you are discontented. Have you occasion to rejoice? I shall increase it. Have you cause to griev●? I shall allay it. Should you in a●● extrimity suffer, I should desire nothing more than to become your sharer. Many, very many might you have had, 〈…〉▪ more choice in proportion▪ but never a●● more true in her affection in one word▪ as there i● n● office in Chariclea, which shall not bestow itself to Quintianus' ●●no●●, during life: So 〈◊〉 it be Quintianus' gooddess to accept the loyack sacrifice of her devoutest Love.— This Conjugal protest wrought so impressive an afecct in her too passionate Husband▪ as, recollecting his disjointed affections, he became so truly enamoured of his Choice, as the conceit of her inparalleled virtues estranged his resolves, not only from the least apprehension of a future Change, but fairly attempered in him all Motives of choler; so as, it was rare to find in him upon any occasion whatsoever, any appearance of Distemper▪ much less of any inconsiderate anger. There is no doubt but grounds of distaste may be easily suggested; especially▪ where either Jealousy, arising from an exuberance of fancy; or an intended desire to displease, works upon the conceit of the party. But admit, Gentlewomen, your Eyes and Ears were so strongly possessed of your injured Bed, as you may visibly perceive a breach and violation of that faith, which by a sacred vote, should in reason and religion have admitted no blemish unto death: Yet if you shall find a re●e●●ting disposition in them, do not aggravate your wrongs by too bitter an expression of them. The confession of a wrong should beget in you an indulgent ●mile; if not a parson.   Tiara (Lat.) 
a round Ornament for the head, which Princes, Pr●●●●●▪ and women of old time wore. Hence we still call it a tire for a woman's head, and a tiring-woman. It is sometimes used for the Pope's triple Crown.  Terrestrial Paradise, 
the place where God framed so ●●ble a Creature as Woman. with remarks upon the V●i ●● and Affection that is betwixt Man and 〈◊〉. God was pleased to make Woman of Man, to show the Union and Affection that ought to be in Matrimony, or to admonish Women to acknowledge with Obedience the cause of their Being: He made choice of the Rib, taken from the left side, to advertise us that Woman, aught to be the Heart of Man, not the Head, or that it was taken from A●am in the making of so fair ● Creature, that if she committed any fault, it might be ●●puted as well to him, because done by a part of himself, new framed and moulded into the beautifullest Object of the lower Creation.— Terrestrial Paradise was the place where God form so noble 〈◊〉 Creature as Woman, but 〈◊〉 for the Man he was Created 〈◊〉 in the Field of Damas●us, 〈◊〉 some hold it, but we all ●●ree, he was not Created in Paradise, but brought thi●●her after he was made, and 〈◊〉 that means she surpasied ●im in the Nobility, of the Place of her Birth: God, 〈…〉 for the mor expeditious population of the World, could have made me● only in multitudes, b●● divine Wisdom considered more harmony, love and joy in this difference of Sex: Woman was made, as we may not unaptly say, upon the second thought, and therefore the more refined and excellent; and that Love and Peace and Concord, should the better be observed; he so ordained it, that the whole Race, that in after days was to spread over the face of the Earth, should descend from one Father and one Mother, to be the nearer allied. Scarce was Adam released, from the soft opression of sleep, when the beautiful Object met his Eyes; the observing, admiring, and loving her, was in him but as one act, done in one and the same time; she carrying in her Face, such singular Endowments, that not to appropriate them to himself, would have been the Effects of stupidity rather than prudence: Beauty has so strange a Virtue, and wit hath a sweet and pleasing Tyranny that it Introduceth subjection into the noblest minds, and the most courageous breast; so that Adam no doubt, contemplated this fair Object with wonder and admiration; he observed in her a gravity so full of tenderness, that compelled him to esteem, and highly value her Golden hair waveing by the gentle breath of Winds on her Ivory Shoulders, and her sparkling Eyes that had mounting Fires in them, with the sight of the Roses and Lilies striving in her lovely Cheeks for Mastery, could not but captivate his hearts, and make him stoop to Love, whilst on the other side her Eyes were no less ravished with the delights that every where surrounded her, but most of all with the comely shape and manly form of him from whom she was taken, and who's partner she was created to be, and after eager gazing and shooting the beams of their Eyes into each other Souls, the Tongue broke forth and flowed in streams of ardent Expressions and love Passions: He knew by an instinct of Nature that she must be certainly a part of himself, that had such an attracting power to draw him so forcibly to her, he called her his joy, content, and delight, summing up all his desires in her; and to be brief, Women have derived from Heaven so sweet a Tyranny in their Faces, that the denying them the subjection of Hearts, is thought by some unreasonable however; we must allow him either to be defective as to his Manhood, or endued qualities, superior to the commanding standard of the World, that can at all times resist the Charms of Female Beauty.— Thus becoming more intimately acquainted, clad in their native Innocence; nakedness was to them no shame, because not guilty of shame, whilst they stood firm and high in the savour of the Almighty, in whose peculiar care they were; hand in hand they walked, the fairest couple that ever were produced on Earth, and no doubt he showed her, the interdicted Tree of Knowledge, and warned her to beware she tasted, and by her disobedience forfeited her happy state; told her the penalty, perhaps better unknown to her; for if it was in her nature then, as it certainly is in the nature of many of her Daughters, since the prohibition, might raise in her an Appetite of coveting, for denial adds a spur to their desires ardent enough in all things, but many times insatiable in that which is most denied: Pardon us Ladies, for this bold truth, though we do not allow it to extend to all, and we appeal to you, if in many particulars in this case; you concur not with us. This Fair Creature the, we may suppose, transported with the prohibition, grew more curious and inquisitive into the reason and nature of it, which mainly assisted the Devil in fastening his temptation; for it is the opinion of the best Divines, and with them we agree, that Satan has no power to compel the mind to Evil, but in bringing about his purposes, is ashifted by our weakness and Inclinations to gratify our inordinate desires and affections, and that he might the better prevail upon her, it appears he watched his opportunity, masqueraded in the disguise of a Serpent to take her alone, destitute of the Council, and Advice of her Husband, and so the Temptation easily working, when her own Inclinations met it half sway, for she (it seems) like many Women of our times, covering to be more wise than he● circumstances required, merely fooled herself into the greatest of Follies and madness that ever was acted in the World, losing for the sake of an Apple, and the knowledge of Evil (for good she knew before, though not the fatal difference between them) herself and all her Posterity) becoming of a fair and lovely Innocent, a miserable wretched Criminal, which loss, nothing but the rich redeeming blood of God, shed in compassion to our frailties, could in any degrees restore all the Angels, Arch-Angels, Cherubims and Seraphins, combining their power in one, were uncapable of paying this single forfeiture, none but the Lion of the Tribe of Judah, was none but the Lamb slain from the Foundation of the World, which commenced in the Promise given, though he died not actually then, was found worth to take the Book out of the hand of him that sat on the Throne and able to open the Seals thereof, to work out the stupen lions mastery of Man's Redemption: 'tis amazing that the often ●ed should suffer to set the offender free from punishment. But now the men may be apt to crow and upbraid the Women with this defect of ●ve; indeed they have little re● on for it, but rather to take shame to themselves, for we find, though she had a mighty Archangel, wise and subtle, tho' somewhat faded in falling from his glorious state, she resisted the Temptation ●or a time, and urged Reasons against complying with it; but Adam was 〈◊〉 the first proster of the forbidden Fruit, as far as we see, overcome by a weak Woman, though he had a sad Example other Fall before his E●●s, some will, to reverse this, allege, that she being part of himself, and fallen, the whole was corrupted, and that he was incapable of standing without her, but this we leave to the determination of the Casuists, and proceed to say, that perhaps when by the sad remorse of her Conscience, she found herself lost, we cannot conclude it out of Envy, but rather out of the Love she bore to him, she resolved to have her 〈◊〉 band with her, into what state soever she was to pasafter her disobedience▪ so one falling into the Water, suddenly, catches hold of 〈◊〉 Friend, to 〈…〉 no harm, and pulls him into the same Misfortune, 〈◊〉 is dropping into; for when she had eaten herself, we cannot find that she invited him to the True, but brought him 〈◊〉 of 〈…〉 as it were 〈…〉 him; ●or he confessed 〈◊〉 guiled him, and he 〈◊〉 which appears to us, 〈◊〉 tho' he knew where 〈◊〉 Then stood, & could distinguish the Fruit on the Boughs, he might be deceived in taking that she gave him, to be the Fruit of some other Tree, and so fell, being ignorant of what he did, but this is too weighty for us to determine; however he was overcome by her, and she perfected that which the Devil wanted courage to attempt. That they could see before, was certain, but now the Eyes of their Consciences, were opened to guilt and horror, almost bordering on Dispair, for having so foolishly betrayed their happiness, and for so trivial a matter offended so good and gracious a God, who had done all things for them: Then their Nakedness appeared, and they with sorrow and Tears wished it undone, but it was too late; the Almighty Word was passed and could 〈◊〉 recalled: Naked 〈◊〉 before the Fall was 〈◊〉 as in Chil●●●● he their 〈◊〉 infancy, not 〈◊〉 who sees their 〈◊〉 parts; but when 〈…〉 to knowledge of Good and Evil, than they 〈…〉 ashamed, if any such thing be but accidentally 〈◊〉, however we find 〈…〉, the 〈…〉 no 〈…〉 part 〈…〉 with them, 〈…〉 Thorny and 〈◊〉 Regions of the World.  ●aber ●●habfour, 
is very decent and seemly, and aught to be Critically and Nicely observed, by reason offences and 〈◊〉, are soonner taken 〈◊〉 than almost any where else, though they are not 〈◊〉 or given willingly but by 〈◊〉 or oversight; and 〈◊〉 in Dier 〈…〉 in other things we need not tell you Ladies, that it is unseemly to 〈◊〉 with your Elbows on 〈…〉. To loll over or to keep your Body in a heaving motion, none but Children, or those that are weaker of their Senses, can be Ignorant of this; and that to fix your Eyes upon any thing too eagerly, or being overhasty in Craving, it is not at all decent. If you are invited abroad, there is care to be taken how you place yourself; let your quality be what it will, be not your own chooser, for the best place, but rather take one lower till that is recommended to you, and as it were forced upon you; nor be too forward in choosing, but make some Excuse if you are 〈◊〉 to do it, yet 〈…〉 than be 〈…〉 you carve for you tell or others, remember it is 〈◊〉 to put your Finger's 〈…〉 Mouth as some, either forgetful of themselves or Ignorant of behaviour; 〈…〉 Meat is hot, or any such 〈◊〉 offers as may 〈◊〉 if you were in the 〈…〉 by all means it 〈…〉 at the Table, 〈…〉 giving offence to 〈…〉 Always in 〈…〉 keep your 〈…〉 and upright 〈…〉 for Leaning over, 〈…〉 modes many times your apparel, and is unsightlies 〈◊〉 now by reason, even some Ladies may be Ignorant, what is most acceptable to be presented 〈◊〉 Friends, when 〈…〉 cause it has not 〈…〉 much their 〈…〉 Carvers, we think it 〈…〉 to give Directions in this matter.— 'Tis generally agreed that of all Wild Fowls, the wings are the best, next to the 〈◊〉 piece; and of Tame Fowls, the Legs, because they are most in use, the one by stying, and the other by walking or scratching. In Beef Boiled or Roast, that which is curiously Interlarded, is the best in esteem. In a Loin of Veal, the Nut or Kidney, part in the middle. In a Leg or Mutton the little bone on the outside the Joint, is fancied by many for a rarity for we remember a story 〈…〉; not 〈…〉; of 〈…〉; before 〈◊〉 as fancying Clowns had 〈…〉; of it, by 〈◊〉 they had less that 〈…〉; which he 〈◊〉 〈◊〉; to their Ignorance, 〈…〉; the best piece. A Shoulder of Mutton is to 〈◊〉; cut semiricular between 〈◊〉 and the slap, which ●wprd● is thy most approved. in a Roasted Pig, the vuder jaws, Rats, and Neck part, are most in esteem, In Hares, 〈◊〉 and Rabbits, 〈◊〉 which is called the 〈…〉; is preserved which 〈…〉; side of the Tail, 〈…〉; to that the Loins 〈…〉; piece. In a Cod●● the Head is the rarest Dainty. In Salmon and Sturgeon, the Jowls, and of all lesser Fish, the middle part. As for Paistry, there needs no further direction than to deal it out decently with an equality of inwards and outwards where variety is at the Table be patient till your turn comes to be served, or to serve ourselves. Neither be too nice or curious, as if you had a dislike or took distaste at any thing; nor be lou●, or too often in ask for any thing you want; but if you can conveniently, and it be out of course whisper those that attend to help you to it; 〈◊〉 talking ●t Dinner any more than is necessarily convenient, for that hinders yourself and others, and lets things cool and spoil by lengthening out the time. It must never be asked at another's Table what any thing cos●; that is a fi●ter question to demand of the Cook maid in the Kitchin. If there be any thing that disgusts you, however receive it civilly in course though you deliver it untouched at the next change of plates. If you are left to your liberty which the rest to carve for yourself, let not your hand be first advanced, but give away to others unless their Compliments in a manner Constrain you to it, and then carve on that s●e of the Dish that is towards you; unless it requires turning round, but by all means avoid reaching your Arms over to the further side, and see that you over charge not your Plate, cut as near as you can at once, what you intent shall suffice you of one Dish; avoid eating too fast for fear an indecency may fall out in its sticking by the way, and offer not to speak when your mouth is full; nor smack with your Lips, for those things will prove ungrateful to the company; if any thing you are to eat with a spoon be so hot, you cannot well endure it in your Mouth, do not stand sipping to make wry faces; but set it a side, or wait with patience till it cools; blowing in a Dish, or Spoon, is uncomely at a Table, where strangers are especially, or to be so eagar of eating, that the heat causes tears to stand in your Eyes. It will not be taken well if you criticise or find fault with any thing on the Table, during the repa●t though at your own, more especially than at another's Table; be cautious at that time to give rough Language to the Servants for any thing that appears amiss; but reprove them, if it must be, with Gentleness in drinking; proceed not so far as to be out of Breath, that you must blow in the Glass or other Vessel it is presented to you in. And now Ladies, since we have been upon the subject of Good eating, etc. It puts us in mind of what we ought not to pass over, and that is the term for carving for though a Lady carve not herself, she may give directions and if she does it in the wrong phrase, it will occasion a simpering in the more knowing. It was the opinion of Lucallus the Noble Roman, that there was as much care to be taken in the well managing a Feat, as in the Marshalling of an Army; that the one might be as pleasing to Friends, as the other terrible to Enemies; in cutting up therefore all manner of small Birds, we say thigh them as Woodcocks, Pigeons, Partridges, etc. The term for a Plover, is, Mince it; for a Quail, wing it; for a Pheasant, alloy it; a Cur●ew, attach it; a Bittern unjoint it; a Peacock, disfigure it; a Crane, display it; a Hern, Dismember it; a Mallard, unbrace it; a Chicken, trust it; a Hen, spoil her; a Capon, Sauce it; a Swan, chit it; a Goose, tear her; a Coney, unlace her; a Dear, Creak it; Brawn, leech it; and for Fish, viz. A Salmon, chi●e it; a Lampry, string it; a Pike, splat it; a Place or Tench, sauce it; Bream, splay it; a Haddock, side it; a Barble, tusk it; a Trout, culpon it; an ●el, transon it; a Crab, tame it; a Sturgeon, Tranch it; and a Lobster, barb it. Thus having the terms, we shall direct such as need it how to cut up some of these, by which means being brought dexteriously to handle their Knife and Fork, they may the better manage the rest, To life a Swan, slit her right down in the middle of the breast, also through the back bone, from the Neck to the Rump, and so laying the divided parts in the Dish, the inward parts downwards; let your Sauce be cauldron, apart in Saucers, and then every one may cut as best likes the party. To rear or break a Goose, is to take off the legs very fair, then to cut off the belly piece round, close to the lower end of the breast, and with your Knife lace her down, quite through the breast on each side, a thumbs breadth from the breast bone, then take off the wings on each side, with the Flesh you first laced, raising it from the bone, and then cut up the Merrithought, and having cut up an other piece of Flesh which you formerly laced, then turn the Carcase and cut it asunder, the back bone above the Loins, take the Rump end of the back and lay it at the sore end of the Merry thought with the Skinny side upward, then lay your pinions on each side contrary, set your legs on each side contrary behind them, that the bond ●nd of the Leg may stand up in the Middle of the Dish, and the wing pinions on the out sides of them put under the wing pinions on each side, the long slices of Flesh which you cut off the breast bone and let the ends meet under the leg bones. To deal in like manner with a a Turkey or Bustard, raise the leg very fair, then open the Joint with the sharp point of your Knife, but take not the legs off, than lace down the breast on both sides, and open the breast pinion, but take it not off; then raise up the Merrithought between the breast bone and the top of the Merrithought; lace down the Flesh on both sides of the breast bone. And raise up the Flesh called the Brawn, turn it outwards on both sides, but break it not, nor cut it off, then cut off the wing pinions, at the Joint next the Body, and stick on each side the pinion in the place where you turned out the Brawn, but cut off the sharp end of the pinion, take the middle piece, and you will find it just fit the place: and in the like manner a Capon, Pheasnt, and most Fowls of largeness may be cut up. A Capon cut up in this manner, only differs in placing, slit the Gizzard, in the place where the pinions, of the Turkey, as aforesaid are laid. In dismembering a Hern, take off both the legs and lace it down the breast, then raise up the Flesh, and take it quite off with the pinion, then stick the head in the breast, and set the pinion, on the contrary side of the Carcase, and the leg on the other side, by which means the bones ends will meet cross over the Carcase, and the other wing crossing over, on the top of the Carcase. To unbrace a Mallard, raise the pinions and legs, but take them not off, raise the Merry thought from the breast, and with your Knife lace it sloping on each side the breast. To unlace a Coney, place the belly upwards, and take off the flappes from the Kidneys, then put in the point of your Knife between the Kidneys, and loosen the Flesh from the bone on each side, then turn up the back, and cut it cross between the wings, and lace it down close by the done on each side, then open the Flesh from the bone against the Kidneys, and pull open the legs softly with your hands, but not quite off, then thrust in your Knife, between the Ribs and Kidneys, and slit out, and lay the Legs close together. In displaying a Crane, unfold his Legs, and cut off his Wings by the Joints, then take up his Wings and Legs and sauce them with Mustard, Vinegar, Salt, and Powder of Ginger well mixed together: The same Sauce is for a Hern, and though a Biltern is to be dismembered, after the same manner, yet seldom any thing is used with it, except Salt: And for a Partridge minced, Wine, Ginger and Salt over a Chafin-dish of Coals, and the like for Quails. In allaying a Pheasant, you must raise the Wings and Legs, and cut it up as a Capon.— This may give an Insight to the Art of Carving, which however it may be disesteemed by some, and thought beneath their Notice, yet we 〈◊〉 them that to be ignorant is it, shows a great defect in Table-knowledge, for a Car●●● not being at hand at all times in all places. It will look very odd to see Ladies with covered Table be●●●● them, to which they have brought keen Appetites, and yet sit gazing on each other, and none of them showing how to begin according to the accepted way 〈◊〉 dividing their Dainties; 〈◊〉 to tear them to pieces, 〈◊〉 the rustic manner, is 〈◊〉 undecent, and not only ●●●aids them with want of all, but in some manner 〈◊〉, such delicates have 〈◊〉 strangers to their Bills 〈◊〉 Fare, and may likewise 〈◊〉 a squeamish Stomach, 〈◊〉 prove ungrateful where thought to give the highest satisfaction to the Appetite; ●●●ever, if they do think it unworthy office for their 〈◊〉 hands, we crave leave 〈◊〉 recommend it to their ●●●vants as a necessary Instruction and addition to their ●er acquirements; and since 〈◊〉 in season are of most 〈◊〉 and esteem, we pre●●●● likewise a Bill of fare of 〈◊〉 things for the first and second Courses, as Custom 〈◊〉 brought into Fashion, through the circling of the Year in its respective Months, and recommend it to those who love good Eating, and are curious in their Guests. 

January first Course.  
1 Brawn and Mustard.  
2 Two boiled Capons with white Broth.  
3 A Roasted Turkey.  
4 A shoulder of Mu●ton hasht.  
5 Two Geese Boiled.  
6 Two Geese Roasted.  
7 Ribs or Sir-Loyn of Beef.  
8 Minced Pies.  
9 A Loin of Veal.  
10 A Venison Pastry.  
11 A Marrow Pye.  
12 Roasted Capons.  
13 Lamb.  
14 Woodcocks, Partridges and Larks.   

Second Course.  
1 A Soused Pig.  
2 A Warden Pye.  
3 Dried neat's Tongues.  
4 A Soused Capon.  
5 Mushrooms and pickled Oysters.  
6 Sturgeon.  
7 A Goose or Turkey-pie.   

February first course.  
1 A Chine of Roast Pork.  
2 Veal or Beef Roasted.  
3 A Lamb Pie, and minced Pies.  
4 A couple of Wild Ducks▪  
5 A couple of Rabbits.  
6 Fried Oysters.  
7 Skirrots.   

Second Course.  
1 A Lamb roasted whole.  
2 Pigeons.  
3 Pippin Tarts.  
4 A Joul of Sturgeon.  
5 A cold Turkey.   

March the first Course.  
1 Neat's Tongue and Udder.  
2 Boiled Chickens.  
3 A Dish of stewed Oysters.  
4 A Dish of young Rabbits.  
5 A grand Salad.   

Second Course.  
1 A Dish of Soles and Smelts.  
2 Marinated Flounder.  
3 A Lamb-stone and Sweetbread Pye.  
4 A Dish of Asparagus.  
5 A Warden Pye.   

April first Course.  
1 Green Geese or Veal and Bacon.  
2 A Haunch of Venison roasted.  
3 A Lumber Pye.  
4 Rabbits and Tarts.   

Second Course.  
1 Cold Lamb▪  
2 A Neat's Tongue Pye.  
3 Salmon, Lobster and Pruens  
4 Asparagus.   

May first Course.  
1 Boiled Chickens.  
2 Roast Veal.  
3 Roasted Capons.  
4 Rabbits.   

Second Course.  
1 A hot Artichoak Pye.  
2 Westphalia-Hams and Tar●.  
3 Sturgeon, Salmon, and Lobsters.  
4 Asparagus.  
5 A tansy.   

June first Course.  
1 A Leg of Mutton and Collyflowers.  
2 A Steak Pye.  
3 A shoulder of Mutton.  
4 A fore-Quarter of Lamb.  
5 A Dish of Pease.   

Second Course.  
1 A Sweetbread Pye.  
2 A Capon roasted.  
3 Goosebery Tarts.  
4 Strawberries and Crea● or, Strawberries, white wine, Rose water and Sugar.   

July first Course.  
1 A Westphalia-Ham and Pigeons.  
2 A Loin of Veal.  
3 A Venison Pastry.  
4 Roasted Capons.   

Second Course.  
1 French Beans.  
2 Coddling Tarts.  
3 An Artichoack Pye.  
4 Roasted Chickens.   

August first Course.  
1 Calves-Head and Bacon.  
2 An Oglio or Grand boiled meats.  
3 A Haunch of Venison Roasted  
4 A Pig roasted.   

Second Course  
● Marinate Smelts.  
● A Pigeon Pye.  
● Roast Chickens.  
Tarts.  
● Cream and Fruit.   

September first Course.  
● Capon and white broth.  
● Neat's Tongues and Udder.  
● A powdered Goose.  
● A Turkey Roasted.   

Second Course.  
● A Potato Pye.  
two bridges roasted.  
● A Dish of Larks.  
● Cream and Fruit.   

October, first Course.  
● Loin of Veal.  
〈◊〉 brand Geese roasted.  
● grand Salad.  
〈◊〉 Capons.   

Second Course.  
●●●●ants, Pouts and Pigeons  
● Dish of Quails or Spar●●●.  
● Warden-Pye Tarts, or  
●●ards.   

November, first Course.  
1 A shoulder of Mutton and Oysters.  
2 A Loin of Veal.  
3 Roasted Geese.  
4 A Venison Pastry.   

Second Course.  
1 Two herns, one Larded.  
2 A soused Turbot.  
3 Two Pheasants, one larded  
4 A Roll of Beef.  
5 A Soused Mullet and Bass.  
6 Jellies and Tarts.   

December first Course.  
1 Stewed Broth and Mutton▪ and Marrowbones.  
2 Lambs Heads, and white-Broth.  
3 A Chine of Beef.  
4 Minced Pies.  
5 A Roast Turkey stuck with Cloves.  
6 Two Capons.   

Second Couse.  
● A Lamb or Kidd whole.  
2 Two brace of Partridges.  
3 A Quince Pye.  
4 Half a dozen of Woodcock's.   
For Fasting Days Bill of Fare, etc.  
Oysters, if in Season, a Pole of Ling; green Fish and Eggs, Pruens, Butter, Craw-Fish Boiled; Pikes stewed, Carp with Oysters; Soles fried, Spitchcocked Eels; roasted or fried Smelts, Salmon, Lobsters and Sturgeon; Buttered Eggs, Barley broth, Rice Pottage, Haddocks, Whiteing, Carp, Pike soused, Turbut, buttered Crabs, Salmon, Sturgeon, Skirts fried, Soused Conger: And indeed these are fit to be recommended to Ladies at any time, for there is no fear of Imparing their Beauty and health by Fasting, if they gratify their Appetite to the purpose with these kind of Viands.  
As for the methods and manner of Cookery, we think them no ways convenient to be inserted in this Book, as not so suitable to our purpose; but the concern of another Classis somewhat inferior to this: Ladies very rarely meddling in that affair, or if they do, we are very well assured, it is not very pleasing to their Maids, whose proper Province it is. The Fire indeed makes them hot and Fretful, but where a Lady intrudes on their concerns, it redoubles their Heat by Anger, which they are too mannerly to express in words, yet their forwardness and gesture makes it visible, and many a Lady out of curiosity, going to give Kitchen directions, has done no good, but a great deal of harm, by causing a good dinner to be spoiled; for the Cookmaid supposing herself too. Old, or too experienced to be taught, while she in a discomposed manner has been fretting like Gummed Taffeta, the Jack has stood still, the Sauces washed to nothing, and the over-boiling Pot pissed out the Fire, so that all being in disorder and confusion, the lady has suffered in her Conduct, by being over-nicely curious, in it.   Temperature, 
full Diet climate and Idleness, the causes of Love. These Causes only incline to that we call Heroi●● call Love, or those that se●● with the Eyes of their passion, rather than the Eyes of Reason, and differs in many material Points, little from Lust, or hot burning def●●● of Enjoyment, that over powers the Faculties, and makes them subservient to its ends; the remotest of these Causes some hold to be the Stars.— Those that ha●● Venus and Leo in their Horoscope, say, they are more prone to this manner Love; when Venus and the Moon be mutually in Aspe●● or such as be of Venus' Compexion; but of these, (〈◊〉 some hold) unaccountable astrological Aphorisms, 〈◊〉 find that the Stars at the most, can be only inclining not compelling; for than must allow them not to second causes, even more than can be reasonably distributed to Creatures.— Temperature, is that which Joyns it with Complexion, from whence Physicians gather their conjectures, and to conclude that Phlegmatic Persons are not much inclined to Love, and those that are Melancholy less than they, however, it is held, if this fire once rises them, it is very hard to be Extinguished, though their Opinions are, that da●●ous ●●ous or Hypocondraical Melancholy, when once taken, 〈◊〉 surely chained till Age or some extraordinary distem 〈◊〉 sets it free; and further, that the violent Passion proceeds from abundance of ●ind, as ●●ine asserts; but ●●●donus from Seed and Spirits, Atoms in the Seed which 〈◊〉 up a violent passion: San●●● therefore is soon caught and the younger sort most ●one to Love. Theomestus ●●●ing of that constitution, acknowledged that he was so amorously given, that one might sooner number the 〈◊〉 Sands, and falling Snow, 〈◊〉 his several Loves, being deluded with various degrees, one Love succeeding another, and no sooner was 〈◊〉 ended, but a second crowding upon him: The last that pitched on, being always Fairest in his Eyes, though that was present pleased in the most; his Eyes and affections, like too many in 〈◊〉 Age, were like the Balance to propend as the weight turned it; his Heart was a Wether cock, his Affections Tinder, which a smile or an Amorous glance could turn or set on Fire, and this is by some reffered to the Atoms in the Seed, and to other causes of the like nature, and those that are subject to it, are gerally were strong and active, and to this the Climate adds much. The Southern Countries are more prone to Venery, by reason of the heat, than those more Northward.— The Moscovities, Mogors, Xeriss, and Persian Sophies, press and muster up Women as we do Soldiers, to satisfy their Lust, even the rarest Beauties their Countries can afford, and even those cannot keep them from Invading others properties, and from unseemly Acts, as Adultery, Incest, etc. Diet, no doubt is a great provocation to the desire of carnal Embraces; and indeed pardon us, Ladies, for this Expression. It is something rare to see young Men and Women, that live idly, and fare deliciously, of what condition soever, not to be in Love. Alcibiades made it his Recreation to be dallying with young Women even to immoderate Excess and Expenses; his very Apparel being Effminate, and one main incitement to it, was his over delicacy in Diet. Nor are the Fair Sex wanting to Indulge their Appetites upon the like occasion, with all the dainties Earth, Air, and Sea can afford them.  Temperance 
and its rare effects. Temperance is certainly one of the Chiefest Pillars of Life and business; it is the support of Health, Wealth, and Reputation; when it was demanded of Leotichydas, why the Spartans' were so sparing in their Diet, it is, said he, because we had rather consult for others, than they should do it for us, meaning, that Intemperance hurts the Mind, and rendered either Sex unfit for Council or advice, and that only Temperance and Sobriety are the Parents of sound and wholesome Resolves to the Benefit of human Felicity and Conversation. And indeed all other Virtues are obscured for want of this; for where the contrary is, the Mind and Body are out of frame, but by it they are wonderfully improved, which is the reason that the wisest, noble, and ignoble of all Ages, have chose it as the only preserver of a comfortable Being on this side the Grave. The Ancients took a pride in living sparingly, and the Roman Virtue ceased, when Luxury put Temerance to flight; and indeed where Intemperance reigns, it brings in all manner of Vices, for the Head Being full of the Vapours of Wine, or the Stomach overcharged with curious dainties, the Body and Mind conspire to perpetrate many Evils.  Time 
to be improved. Time is the most precious of things upon Earth, if the advantages accrueing by it be rightly considered; for indeed, it is not only by a wife and Judicious improvement here gives us what we reasonably can wish, but like a golden Chain let down from Heaven being improved to our Soul andvantage; it leads or draw us to Heaven and eternal happiness: The Wise man counts it very precious, and earnestly admonishly us to use it whilst it is in our power to do well; the Ancients pictured time bald behind, 〈◊〉 with a forelock very large and long, signifying in 〈◊〉 Emblematical way, that those that took the advantage ●●laying hold of his Forelock might accomplish their desires but when he had passed them there was no overtaking him or hold to be laid on, Post 〈◊〉 occasio Calva, was the old Motto, and indeed it hold 〈◊〉 sadly true in our Age, with many, that we might recommend you to, for a further confirmation, which puts 〈◊〉 in mind of a Story not improper to the Subject. A young Gentlewoman had 〈◊〉 aspiring hope of greater things strangely withstood her Fortune, so that it being given out that she was proud, 〈◊〉 and disdainful, her first arrearss having lest her, she ●●●nd but a thin Harvest of succeeders, and those not comparable to the former Admirers; this vexed her, and made her Gaul overflow at a strange rate, but fretting could not mend it in that conjuncture though she yet appeared very stiff, and stood day upon her pantofles; one day she asked an Old Jilting ●●rse, the reason of it: Why truly, replied she, fair Daugh●●●, the case was just so with and my punishment has occasioned me to live a Maid, as Maids go now, till I am come to two snaggs and a 〈◊〉; therefore let me persuade you to one thing my dear Child, to convince you, before Time's Forelock is got out of your Reach. And I pray, said Miss, what may that be. Why, replied she, on 〈◊〉 go to yonder Wood, and bring me the straightest and ●●est Stick you can find in passing through it, but when you have passed any, turn not back to cut one; our ●●y Lady simpered at this, as not knowing well what to make on it, but taking, without ask any more questions, a sharp Instrument in her hand, taking up her Petticoats like Diana, away she tripped to hunt for the stick 〈◊〉 should please her best, and in her choice, you must know, it not declining from her former humour, she was very nice and made no liking till she came to the out skirts of the Wood, where were only a few crooked and Knotty Beech Plants, when not to break her word with her Governante, she cut the best she was forced to like, and with much shame and perplexity, a hanging down Head, and sour countenance, Lips pouring, and Brows bending, she came drawling it after her, to her that sent her about the business you wo● of. 'Tis thought, Fair Angels, there is no necessity that we should put a Moral to this, but rather leave it to your own candid constructions, who are best Judges and Interpreters of such matters.  Top Knots. 
It was a serene Sun shine Morning that Dame Nature came forth from her Retirements, to take a Survey of her Works, and recreate herself with the Prospect of her own beautiful Image scattered through the Universe: She beheld the Sun, that glorious Fountain of Light casting abroad his Splendours with an unva●led Countenance; but the more modest Moon shrouded above half her Face under a Mask, unwilling to be exposed to the laseivious Eye of every Endymion, she saw the rest of the Planets and Stars bashfully twinkling their innocent Glances at each other, and on all the World; she traversed the Elements, and observed every thing kept the Order which she had first appointed it. But she fixed a more particular Eye on Man, the Masterpiece of all her Works, the Masterless Epitome of the whole Creation; and calling to mind his primitive Perfections, with the Tragical Story of his Fall she fetched a deep Sigh, which made the Earth to tremble. Whilst she was pensively bosied in this Contemplation, I perceived her Brows suddenly knit, and she gave a start, which put all the Elements in a Disorder. Looking about me to see what was the Occasion of this violent Passion, I beheld a LADY passing by her, dressed Ca-pa-pe-astir the present mode: Upon which I heard the Venerable Matron break forth into these Expressions;— Bless me said she! what uncouth Object is this invades my Eyes! a thing so foreign to all he known Species of Being's! Or am I superannuated and some new Power usurped my Place, to sorge the World again, and hammer out such Forms as ne'er before were ranked in the great List of all my Works? Stay thou bold Phantasm! tell me what thou art? With that the Lady turned about, and made her this Answer.— Lady. You are merrily disposed Madam, and discover the Brillant of Language in your Expressions: I am pleased with your Raillery; but pray 〈◊〉 News from Paris? In what Array did the Dauphiness appear last Ball? I am told, my Commode is a Tire too low, as they adjust it at the French Court.— Nature. Am I 〈◊〉, or has the Multitude of Years impaired my Sight and judgement? The Voice is Woman's, but for the prating Figure I want a Name: I see a moving Pyramid of Gavities, a walking Toy-shop, a speaking Gallimuasry of Ribbons, Laces, Silk and Jewels, as if some upstart mimic Nature had been at work, on purpose to upbraid my Skill, and tell me that in framing Woman, I left out the Essentials.— Whilst Dame Nature was thus expostulating the Case with her self, I heard a sudden Noise raised behind me, at which looking that way, I saw Heraclitus Ridens standing in a Corner, ready to break his Twarling string, he was so big with Laughter; 'tis a fine time of day, said he, with Women, when Nature herself will not own 'em, as if she were ashamed of her Productions: Do but mind yonder Lady, she has spent five Hours this Morning in rigging and Careening herself for public appearance; and I dare be bold to say, you may as soon resko● up the Numerous Tackle of a Ship, as give the ●●● Nomenclature of all the gaudy whim-whams she wears about her: You would not wonder at me for changing my Note, had you seen, as I did, what pains this little She-Lucifer took to day, to mend the supposed Botchery of Nature in her Face; how she hunted after imaginary Faults in her Cheeks, to find occasion for Black-Patches; how she placed and displaced 'em an 〈◊〉 times over, pursuing the least Spot and Freckle in her Skin to a thousand Dilammaes, with wash, Paint and Patch, till tired with the tedious Discipline of her Toilet, she fails forth of her Chamber like a new-launched Vessel with Pendants and Streamers ●●ying, and all her Female Tackle in order, from the Top and Top Gallant to the H●mble Keel: Do but regard her Rigging above Deck, and you'd swear she carries Row-Streple upon her Head, or the Famous Tower of Severus in Rome, on which was built seven Ranks of Pillars one above another. Such a lofty Gradition of Topknots, if it proceeds, will be friend the Carpenters and Bricklayers, for our Gentry and Tradesmen in time will he forced to pull down their low pitched Houses, and take the height of the Stories in the next Scructure, from the elevated Pageant of Trinkets on their Wives and Daughters Heads, lest these fine Trappings should be Kidnaped from their empty Noddles by an unmannerly Brush of the saucy Ceiling. 'Twould make a Dog split his Halter, to hear the learned Cant between the Mistress and Maid, when about the important affair of adjusting her Ladyship's Array in a morning; you'd swear they were conjuring, they sputter out such a confused Jargon of hard words, such a hotchpotch of Mongrel Gibberish: Bring me my Palisade there, quoth Madam: You'd think she were going to encamp. Will it not be convenient to attack your Flandan first, says the Maid? More Anger yet? still Military Terms? Let me see, says Madam, where's my Cornet? Pray ●arine this, Favourite: So, so, good words; now there's some hopes of Peace, till the blustering Frilal and Burgoign are called for, and then the old Caterwauling begins again?— There is a Clack of Settees, Passes, Monte la haute, Crotches and other Trinkums', would make a Man suspect they are raising the Devil: at last comes the Si●-les front, and then Madam is completely harnessed for the Play, or the ●●sterious Ruelle.— Here H●rocltius made a Digression, at the sight of a Troop of Females that were walking by. These, said he, belong to the inferior Class of Topknots, they are but one Story high yet. Do but follow follow 'em, and you'll discover by the Working of their Heads and Tongues, that another is a brooding: I took his Counsel, and keeping at some distance, observed their Motion.— I wonder, says one of them, why the Men should make such a noise about the innocent Arts we use to win their Affections. They pretend to love us, and yet would confine us to a Dress that would make 'em hate us. Whatsoever is not so gay and polite in the World, is despised and trampled on: We have reason to hold up our Heads, to deck ourselves with all the Ornaments that may create Respect in that wild Race. Why should not an English commode be as allowable as the Persian Tiara, or the Roman Septizonium were of old? Away with this servile Restraint! Let us appear like Amazons, defy the men, and all their grave Preachments, or lighter Pasqulis, I am resolved to be in the mode, tho' it should put me to the charge of maintaining a Negro to support the Monumental Vmbretta on my Head. With that Dame Nature steps up to her, and thus addressed.— When I first mouldded Woman, and sublimated her from the grosser Ore, I drew into that fair Compendium all the visible Perfections of the Creation; In her native simplicity she glittered with Rays and Charms, that dazzled all Eyes: Nothing so savage or untamed, that did not pay an Homage to her conquering Beauty. She needed no other Ornament than the lustre which flowed from her untainted Virtue. How comes it to pass that she has lost her Diadem? and secks in vain, to regain the shattered remnants of her former Glory, by borrowing from every Trifle, some counterfeit perfection to set her off? You are but the Milliner's Machine, joined together by Chambermaids officious hands. A mere Chaos of needless Manufactures jumbled into the perfect Figure of a Woman.— The Lady that had first occasioned Madam Natures surprise, and all this Discourse, had not patience to hear any more, but looking on her Watch that was attached to her Crotchet, made her Revoir to the Company, excusing her abrupt departure, by telling them, 'twas time to go to the Playhouse. Upon which the young Fry of Topknots buttonning up their Mouths in a most charmant manner, begged of her Ladyship to vindicate the common Cause against this Clownish old Beldame, that had made such a Coil about their Habiliments (for they had got that modish word by the end too.) The Lady fond of the Character of a good Natured Woman, took up the Cudgels, and turning to Dame Nature, spoke to her after this manner.— Prithee don't trouble thy head old Gentlewoman, said she about the present Mode; the World is grown more refined and polite since your Youthful days: Women are not mewed up in the Nursery, as in Queen Elizabeth's time, but have Liberty of Conversation; we are more Eveille (as I may say) than formerly, weaned from the Winter tales of the Chimney Corners, and learning the Modes abroad, and Customs of more civilised Matrons. We had been absolutely barbarous, had it not been for the Conquest of the Romans: And we should be little amended now, were it not for the Neighbourhood of the more accomplished French. I am in love with that genteel Nation: may Foy.— Truly said Horaclitus laughing, you are much in the right on't. I ever said the fondness of our English Women would make us Slaves to France; nothing but French will go down with us. We Eat, Drink, and Sleep in plain English, but we manage the rest of our Actions in French. We Love and Hate A. la-mode de Paris: We walk, talk, dance, and Sing, A-la-mode de Paris. In fine, we do all things en Cavalier, or A-la-mode de Paris.  Tomboy 
(a girl or wench that leaps up and down like a boy) comes from the Saxon tomb, to dance and tumbod, danced; hence also the word tumbling still in use.  Trepon or Trapon 
(from the Ital. Trappare or trappolare, i. e. to entrap, or in a gin) in the modern acceptation, signifies to cheat, or entrap in this manner; a whore admits a man to be naught with her, and in the very instant, rings a Bell, or gives a watchword, and and in comes a Pander, who pretends to be her husband, and with vapour and threats forces money or bond from the d●lude third person. Some take this word to be derived from a Pander. that does entrap, or a trapping Pander.— The brand of one convict (for any Felony save Murder) and having the benefit of Clergy.  Tabouret, 
f. a pin-case, also a child's low stool.— Privilege of the Tabouret, f. for some great Ladies to fit in the Queen's Presence.— Tail general, limited to a man and his Issue by any Wife.— Tail special, limited to a man and his wise, and the Heirs of their particular Bodies.— Tant me fait mal departir da ma dame, f. So much it, grieves me to part with my mistress.  Tarpeia, 
a maid that betrayed the Capitol to the Sabines for their bracelets, who (adding their shields too) pressed her to death.  Tarqinnius Sextus, 
ravishing Lucretia caused the extirpation of Kingly Government, Mr. Cole.  Tullus, 
l. [the Goddess of] the Earth.  Tenebrion, 
l. a nightwalker.  Tethys', 
a Goddess of the Sea.  Tetch, 
o. a fashions also a stain.  Thalassion, 
l. a Nuptial song among the old Romans.  Thalestris, 
an Amazon Queen, who went 30 days Journey to meet Alexander.  Thalia 
one of the Muses.  Themis, 
a Goddess of Justice.  Theodosin, 
the feminine of Theodocis.  Thetis, 
[a Nymph of] the Sea.  Thomytis, 
Queen of Scy●hia, who threw the head of cyrus into a tub of blood saying,— Satia te san gain, Cry!  Timon, 
a sour Athenian hating all company.— Tithing, a Society of ten families bound for one another's good behaviour.  Tithonus, 
ravished by Aurora into Aethopia, and turned at last into a Grasshopper.— Tour frezetle, f. curls for women's foreheads.— Transection, ●xion, a turning from one sex to another— Transeminate, to pass from woman to man.— Transport, a rapture of mind.— Petit-Treason, when a Servant, Wife, or Priest kill their Master, Husband, or Ordinary.— Tricliniarch, g. the usher of the Dining room.  Trigamist, 
e. having three wives.  Trigeminous, 
l. threesold [twins]— Trull, I. a vile Harlot, also to trundle, Ss.— Turttle-Dove, a small kind of mournful Pigeon living always single after the Mates death.  Tutelina, 
a Goddess protecting Corn.  Tutaa, 
a Vestal Virgin, who (to clear herself) carried water in a Sieve.— Tabes Dorsalis, a Consumption in the spinal Marrow, most incident to Lechers, and fresh Bridegrooms; they are without a Fever, eat well, and melt or consume away: If you ask one in this Disease an account of himself, he will tell you, that there seem so many Pismires to fall from his Head down upon his spinal Marrow; when he eases Nature either by Urinal or Stool, there flows then liquid Seed plentifully; nor can he generate, but when he sleeps, whether it be with his Wife or no; he has lascivious Dreams. When he goes or runs any way, but especially up a steep place, he grows weak and short breathed, his Head is heavy, and his Ears tingle: So in progress of time being taken with violent Fevers, he dies of a Fever called Lyperia. Dr. Blankard.  Telesilla, 
a Noble Poetess of Argos, who upon consulting the Oracle about her health, being advised to betake herself to the Study of the Muses, grew in a short time so excellent, that animated by the charming power of her Verse, the Argive Women under her conduct were able to repel Cleomenes, the Spartan King, from the Siege of Argos.  Theano, 
a triple female name of considerable repute in Poetry: The first of this Name was Theano Locrensis, or Native of the City Locri, and Surnamed Melita, from the exact Melody, to which all Her Lyric Airs and Songs were composed: The second a Cretan Poetess, and by some delivered to have been the Wise of Pythagoras: The third Theano Thuria, or Metapontina, said to have been the Wise of Carystius, some say Brantinus of Crotona, and the Daughter of the Poet Lycophron; they are all three mentioned by Suidas.  Thymele, 
a Musical Poetess remembered by Martial.  Tongue, 
How to govern it. Furnished is not the Eye with more Objects, than Invention supplies the Tongue with Subjects: And as without Speech no Society can subsist, so by it we express what we are, and how we are inclined. Let discretion frame your Discourse, and speak not overhasty; for in thrusting out your words too fast, you cannot frame them all aright; but some will be disjointed and disordered; its more highly commendable to speak a little to the purpose, than a great deal that will not seem so: Some have tired their Audience, in telling an hours Story that might have been concisely cut off by way of Abridgement in two moments: It is in no wise seemly to interrupt others, or break off the thread of Discourse with interposing Questions: But if you have any thing to offer, it is good manners to stay, till they have done, unless they be impertinently tedious and tiresome; nor must you be over eager in craving attention to what you would, or are about to say; for that earnestness will show you affected with your own Discourse; for then, if you trip or blunder, instead of the applause, they will imagine you expect, you may perhaps be silenced with Laughter in the midst of your Oration. If you cannot discourse well, or want a good utterance, either be silent, or know what company you speak in; pretend not to things you are ignorant of, least being put upon trial, you must rudely refuse it, or what is worst, shamefully acknowledge truth was a stranger to you when you made that boast; and how mean, low, and ridiculous must that look in the eyes of the sober and judicious. We have known some indeed that have been so catched; endeavour to put it off, or salve their Reputations with Equivocations, Inuendoes, Jests, Banters, and Pretensions of doubt & doubtful meaning, and constructions of the matter; but we could never find, that these stop the flaws, and cracks, their indiscretion made in their Credits; but they rather found people incredulous to their real Truths, than they would run the hazard of being put upon by an Aesop's Fable.    

V.  
Venus', 
qu: ad omnes veniens, i. t. coming to all; a fit name for a Harlot. Lat.  Verosa, 
i. e. true, from verus.  Ursula 
(Lat.) a little she Bear; a woman's name, heretofore of great reputation, in honour of Ursula the British Virgin Saint, martyred under Attila, King of the Romans.  Vestals 
(Vestales Virgin●s) certain Virgins among the ancient Romans, consecrated to the Goddess Vesta, and therefore so named; they were always chosen between six and seven years of age, and continued thirty years in their Office; whereof the first ten years they bestowed in learning the Ceremonies of their Order; the second in execution thereof, and the last ten in teaching others; after it was lawful for them to marry, Their chief duty was to keep fire continually burning in a round Temple at Rome, in honour of Vesta; and if it chanced to go out, they were to renew it again with no usual fire, but such as they could get by art from the Sunbeams. 
Nec tu aliud Vestam quam puram intellige flamman. Ovid.  
They are greatly honoured in the City, and had divers privileges; for they were carried in Chariots, and the chief Magistrates would do reverence to them; they had Officers going before them, as the Consuls had, and if they met any one, who was led to be put to death, they had authority to deliver him, taking an Oath that they came not that way of purpose; they might also make a Will, and dispose of their Goods as they pleased; but if any of them were found to live unchaste, she was openly carried with sad silence to the Gate called Colli●a, where, being put into a deep pit, she was presently buried alive. These Vestals were first instituted by Numa Pompilius, or (as some write) by Romulus. Dr. Brown.   Vestment 
(vestiminium) a Garment, Vesture, Apparel, Clothing Attire.  Ualasca 
a Bohemian Princess, who conspired with other Women to drive the Men out of the Country, and form an Amazonian Government, which she affected; and the War between them, and the Men lasted many Years, but she being at last taken prisoner by a Statagem, the Men again assumed their former Power.  Ua●drade, 
Gontire the Archbishop of Coloigns Slster, her Beauty gained her the Love of Lothier King of Lorraine, who turned away Thiethbert, and married her, she was Mother to Huges the Bastard who called the Normans into France.  Venille, 
a Nymph and Wife to Tranus, also the Sister to Amnata Queen to Latinus, some have Fabled her to be Neptune's Wise, and to have been called Salac●.  Venus, 
held by the Ancients to be the Goddess of Love and Beauty, and to be Daughter of Jupiter, and Di●●, others say the sprung ●rom the froth of the Sea, occasioned by Jove's throwing his Genitals into it: She is held to be married to Vulcan who moulded Thunderbolts for Jupiter, and that Mars was her Paramour, whom Vulcan with a curious net of wire, laid cunningly about the bed, took naked in her Embraces, and then called in the Gods and Goddess' to be the Spectators of the entangled Lovers. She was likewise passionately in Love with Adonius, who was afterward killed by a Wild Boar as he was hunting, and on her Anchises is said to beget Aeneas; Cupid is also styled her Son, some reckon another Venns or Queen of Love Urania or Celestis.  Venus' 
painted by Apelles. For the space of ten years employed all his wit and policy, to paint an Image of Venus, the which was endued with so excellent Beauty, that the young men that stood beholding of it, became Amorous, as though it had been some live Image, and therefore by public Edict he was charged to keep it secret, for fear to allure the youth corruption. Who is it that doth not marvel of that which Pausanias a Greek Historiographer writeth, to have been form and made in Heraclia, a Province of Peloponensia by a certain Artificer, the which composed a brazen Horse, having the Tail cut and deformed, and all the other parts of the Body perfect, to the which notwithstanding the other Horses sought to join and couple, with such ardent desire and affection, that they broke oftentimes their Hoofs with their often riding and horsing of him, and for all that they were beaten and driven away, yet would they not from thence, but they would rage as it they had found a proud Mare. But what secret thing, what charm, or what hiden Virtue was there, which could constrain and force the brutish Beasts to obey and love a trunk of Metal, void of Feeling or Understanding?  Virtue 
was styled by the Ancients a Goddess, and had her Temple at Rome joined to that which was dedicated to Honour, and so contrive in building, that one could come into the latter, but by the way of the first, to demonstrtrate, that Virtue is the right way to Honour. She was v●riously pictured, sometimes in a beautiful Female Gr●●, to show her mildness; sometimes in Armour, to show her courage and constancy.  Victory, 
had her Temple among the Romons as a Goddess, also among the Grecians. She was accounted the Daughter of Heaven and Earth, Painted, Young, Lively and Gay, to manifest her Vigour, and the Lustre that attends on victory; and with wings, by reason of her unconstancy, and doubtful success; Crowned with Laurel as an Eternal renown, with a Palm branch in her hand, signifying unconquerable courage; that Tree, the more it is oppressed the more it Flourishes.  Vaistai, 
the Beautiful Wife of King Abasuerus the great of Persia. She was deposed from her Royal dignity, and Hester made Queen in her stead, because she refused t● come and show the Nobles her Beauty, when the King sent for her at his Royal Feast.  Virginiana, 
the Goddess of Virgins, invoked by both Sex for Marriage, and held to take care of untying Virgins Girdles on the Wedding Nights.  Virginia, 
a Roman Lady, she built a Temple of the Phebian Pudicity of Chastiry. But Lucian discribes her melancholy hanging down her Head, ill clad and sore afflicted, and abused by Fortune, insomuch that she was prohibited to appear before Jupiter, least being of his Offspring; she should in so mean a Condition, disgrgace him. She had two Temples at Rome, one built by Marcellus and the other by Caius Marius, and there she is represented like a Grave Matron clad in White denoting Innocence sealed on a Square Stone.  Venturia, 
Mother of Coriolan. who when he Waged War against Rome, and laid straight Siege to it, went with divers other Roman Ladies to his Tent, and with her Tears and Persuasions obliged him to raise the Siege when that rich City was at the point of yielding: Whereupon the Senate in honour to her Memory built a Temple to Fortune, wherein Women sacrificed on the day the Siege was raised.  Vorine, 
Wife of Victorine, who was Associated to the Empire by Posthum●s, she was a Lady of extraordinary courage and wit, insomuch that 〈◊〉 thought himself not 〈◊〉 in the Empire till she was dispatched.  Voluptas, 
styled the Goddess of Pleasure: To her the Ro●●s in the height of their luxury, built a Temple, seating her as a Queen upon a Throne with Virtue at her 〈◊〉.  Voluntina, 
was another of ●●●ir Goddesses, who took 〈◊〉 of the straw that suspected the Ears of Corn, that should be strong to bear it, swor'st bring it to ripening.  ●rfine, 
married to Guy Tor●●●, Count of Gu●st●lle, an 〈◊〉 Town in the Dukedom 〈◊〉; she is highly seemed for her Courage, 〈◊〉 when her Husband 〈◊〉 absent, the Venetians being the place, she failed and beat them from the 〈◊〉 with great slanghter, 〈◊〉 divers of them with ●own hand.  〈◊〉 Ursula, 
or the Order 〈◊〉 Ursulines, a Monastery of young Women and Widows following the Rules of St. Augustine: Now being spread into divers Congregations; the Institution of them was to teach young Girls, and train them up in curious Works of divers kinds.  Under Cook-Maids. 
If you would so fit yourself for this Employment, as that it may be a means of raising you to higher preferment, you must be careful to be diligent, and willing to do what you are bid to do, and though your Employment be greasy and smooty, yet if you be careful you may keep yourself from being Nasty. Therefore let it be your Care to keep yourself Neat and Clean; observe every thing in Cookery that is done by your Superior or Head-Cook; treasure it up in your Memory, and when you meet with a convenient opportunity, put that in practice which you have observed; this Course will advance you from a Drudge, to be a Cook another day. Every one must have a beginning, and if you be ingenious and bend your mind, to it, and be willing to learn, there is none will be so Churlish or unkind, as to be unwilling to teach you, but if you be stubborn and careless, and not give your mind to learn, who do you think will be willing to teach you? You must beware of Gossips and Chair-Women for they will 〈◊〉 you, take heed of the Solicitations of the Flesh, for they will undo you, and though you may have mean thoughts of yourself, and think none will meddle with such as you, it is a mistake, for sometimes brave Gallants will fall soul upon the Wench in the Scullery.  Dairy-Maids. 
Those who would endeavour to gain the Esteem and Reputation of good Dairy-Maids, must be careful that their Vessals be scalded well, and kept very clean, that they Milk their Cattle in due time, for the Kine by Custom will expect it though you neglect, which will tend much to their detriment.— The hours and times most approved, and commonly used for Milking, are in the Spring and summer time, between five and six in the Morning, and six and seven in the Evening: And in the Winter between seven and eight in the Morning and four and five in the Evening.— In the next place you must be careful that you do not waste your Cream by giving it away to liquorish Persons.— You must keep your certain days for your Churning, and be sure to make up your butter neatly and cleanly, washing it well from the Buttermilk, and then Salt it well.— You must be careful to make your Cheeses good and tender by well ordering of them, and see that your Hogs have the Whey, and that it be not given away to Gossipping and Idle people, who lives merely upon what they can get from Servants.— That you provide your Winter Butter and Cheese in Summer, as in May: And when your Rowing come in, be sparing of your Fire, and do not Lavish away your Milk, Butter or Cheese,— If you have any Fowls so Fat, look to them that it may be for your Credit and not your Shame, when they are brought to Table.— When you Milk the cattle, struck them well, ans in the Summer time save those stroking by themselves, to put into your Morning Milk Cheese— I look upon it ●● be altogether needless, so to give you any Direction for the making of Butter or Cheese, since there ar● very few, (especially in t●● Country) that can be ignorant thereof; I shall only say, that the best time 〈◊〉 put up Butter for Winter is in the Month of May for the● the Air is m●●● temperate, and the Butter will take Salt best. However it may be done at any time betwixt May and S●p●ber.  Vil●●ing Friends, 
etc. He's an happy Man now that can drive his Pedigree from William the Conqueror; tho' some Women whose Husbands are great Antiquaries, will go a great deal farther at a christening; and in the heat of Contention when Priority comes to be disputed, when derive themselves from the eldest Maid of Honour, to Nimrod's Wife. But let that alone: Most certainly it may so happen, that a Man may marry a Wife, that has had a great many Relations that live in the Country, and a Woman may marry a Man that has as many. For it you ask a Citizen where he was born, there's not one in Forty, but will cry in Gloucestershire, Devonshire, Kent, Norfolk. etc. others in Wales; but very few make answer, within the found of Bow Bell. And this is apparent from the several Country Feasts that meet every Year, which were they all joined together, would beat the Cockneys into an Augurhole. Now the Wife out of Natural Affection is unwilling to see her Friends, and the Man is no less ambitious to show his Wife: and thus when both are agreed, the pleasure of Marriage is in concerting both in the same opinion. Perhaps there has been an Exchange between 〈◊〉 of Turkeys, Geese, Cheeses an Bacon, for Sugar, Plumbs and Spice; perhaps one of the Kindred has had an occasion to come to Town, and has had the Convenience of a Lodging at his new Kinsman's house, for which he can do no less than invite the Married Couple into the Country to a Dish of Keel and Bacon, and homely Apple pie. Why, realy Cousin, or Uncle, quo' the Young Man, we may chance to pop upon ye before y'are aware— I should be at Exeter-Fair this Lammas Table— Cuds fish, quoth his Cousin, 'tis but a little out of your way, to ride to Dorchester, and then you come within a Mile of our House.— Now suppose the young Man should be as good as his word, and resolve to give his Wife an Airing in the country. Why should Marriage hinder, it will be a gentiler way to send her down before, with some Friend of a Country A●●●ney, and a little before the Sizes, and for him to go after and fetch her home again. And then, besides that she shall see the Sizes, and my Lords the Judges, he shall have the happiness of a new pleasure that he never enjoyed before; which is to write lovingly to her, and to receive endearing Answers from her again, with Dear and Chuck at the Top, and Thine till Death and, Thine Eternal at the Bottom.— At length after three or four days Journey she gets among her Friends, and then there's Kissing and hugging; and dear Cousin ye are welcome— and the four Bells ●'the steeple are set a jangling for joy. And do you think it is an extreme pleasure to her Husband, to see his dear Wife so carress'd and made much of among her Relations. After a stay of three or four days, away gallops the Husband thirty or forty Miles farhter about Business, and leaves his Wife and her Palsrey together, to be carried from place to place, to see and be seen; and still she has a Convoy of he Cousins and she Cousins to show her the Country, and treat her at this and t'other good Town; they are never out of their way; for still she finds new Kindred and Acquaintance, and all make much of the Londoner, and indeed, how can they choose? she's so pretty, so bonny, so blir●● and pleasant, that every Bo●● is glad of her Company: Then they whisk her to Bath, to Bristol, to Wells, to Taunton, and then they gallop her over to Sedge-Moor, and show her where the Duke of Mon●●●th lost his Battle— so that by that time her Husband comes back again, she is able to ride with e'er a Jockey in Smithfield.  Virgin, 
her character Virgin Innocence is the most Illustrious Adornment of the Sex▪ and makes it shine in its native Brightness and Purity. To give such a one her due Character then, is a Duty incumbent on us; she is one that has bargained with herself, and pass her resolves to live a Chaste and Virtuous Life: nor does she choose a single Life solely for itself, but in reference to her being more at leasare, and her better serving God; for indeed Virginity is none of those things that is to be desired for itself, because it many times lies under Censure and Scorn, some concluding they live Virgins because either their Conditions or Deformities are such, that none will make them otherwise, or that they are proud and peevish on the other hand, and think none good enough for them. It is therefore to be considered and esteemed, because it leads a more convenient way to the Worship of God, especially in time of Persecution, when Christians have been forced to run Races for their Lives; the Unmarried have had the advantage in being much lighter by many encumbrances, but that is not all.— Virgins that so intent to continue, improve their single Lives, therewith to serve God more constantly, when Married people went those golden opportunities, by being too much taken up with the Cares of the World, which disturb their Duties of Piety, and make them contracted, and many times omitted, or unseasonnably performed, but our Virgin is sreed from these, no churlish Husband does Command her, or over Amorous one hinder her from her Devotions; no crying of Children disturbs or drowns her Melodious Voice, in singing of Hymns, Psalms, and Spiritual Songs; nor put her Devotion out of Tune; no unfaithful Servants shall force her to divide her Eyes between Lifting them up to God in Prayers, and casting them down to watch and observe their Works and ways, but she at all convenient times makes her Closet her Chapel, and there quietly enjoys God and good Thoughts; yet in all her Discourse. (though she has resolved not to enter into the Estate) she makes an honourable mention of Marriage, 〈◊〉 knowing it a holy Institution, and an honourable Estate, without, she could not have been brought into the World, but with Infamy, and a brand upon her Name, and the Reputation she aspires 〈◊〉; she is no friend nor coun●●●ncer of those that bend 〈◊〉 Wit● like Battering●●●● to overthrow, if possible, 〈◊〉 Ordinance that God him●●●● has instuted to make 〈◊〉 happy, as knowing such bitter Invectives are unreasonnably pointed against so comfortable an Estate, either to colour their lawless Crimes, or out of revenge grounded upon disappointments in their Courtship, when they have aspired above what in Modesty they could pretend to, or that having had Conversation with bad Women, they rushly measure by them, all the Beauties and Virtues of the Sex, which is very unreasonable, seeing there is dross in Gold o'er, though the purest of Minerals, are least subject to Corruption or Decay, and sometimes among Atheistical Persons, it's done out of Spite to God and Nature, who careless of themselves, care not what becomes of the World or its Existence.— Virgins that truly pretend to Virtue, count themselves better lost in modest silence than sound in a prolaborous Discourse; and as Divinity forbids Women to speak in the Church, so Morality has had the same prohibition on Virgins to be too talkative in the House, and where their betters are present, it is decent and a comely part of behaviour rather to be seen than heard, unless some necessary Interrogation requires the motion of their Ruby Portals. Our modest Virgin is far from the humour of those (who more bridling in their Chins than their Tongues) Love to be loud loud and Noisy, and think by so doing, they make sweet Music, but it is only in their own Ears, for it is harsh and grating like the turning of rusty hinges in the Ears of their Auditors: Our modest Virgin con●●ives the bold maintaining of any Argument concludes against her own Eyil Behaviour, and not with 〈◊〉 〈◊〉 she is not so reserved or 〈…〉 ●c●upulous, but she is rea●y to give a good account of any Modest thing, upon demand, or as occasion requires, which well considered, is sufficient to demonstrate that her silence is her choice and not her refuge, because she is not furnished with apt words for Discourse; in speaking, she studiously avoids all suspicious Expressions, which wanton apprehensions may colourably comment into obscenity, she being so far from it, that she blushes for those that will not blush for themselves, when she accidentally hears any wanton Discourse, and never comes into that Company twice, that she finds given over to Indecency, and unbecoming Expressions; for she concludes if she should sit silent when she hears it, she fears it will be taken for granted, that she approves and consents to what she indeed abhors and detests, or if she should go about to confute it, even Modesty in h●● would suffer by such Expression as u●nst be necessarily used on that occasion, therefore all she thinks fit to do against what cannot at that time be avoided, is to enter a silent protest, by mo●est blushes, uneasiness and visible to●ens of ●●slike, by rather frowning to condemn, than smiling to applaud it; and takes the first opportunity to get a Goal delivery out of that Compan●, into which she never intends to enter more. And now since we are making mention of Blushes, which mingle the Lilies, who be●ore seem to have taken up the Beauty of the Cheeks with Roses and Vermilion, it will not be amiss to say something on them in particular, sin●e when they are Innocent, they spread such comely Graces in lovely Faces, as in such a case the ●oet Paints in forth, viz. 
* Virgin her Blushes, the Cause, and Comeliness.  
Who looks upon her Blushing Cheeks may see  
Such various, lively Colours Spr●●d  
As Crimson Apples show up in the Tree  
All painted gay, with ple●●●●● Red 〈◊〉  
But in her Breast, there Heavenly Beauties ●ye,  
Too glorious to be seen with m●●tal Eye.  We must however allow that blushing sometimes proceeds from Gild, but this our Maiden Blush is exempted from that, and commonly die the Colour of Innocency, and is here a Preserver and not an Accuser. It shows the beauty of the Mind, that it is not ●●llyed or spotted with Vice, and only Arises, because she is surprised with something she approves not of, or is unjustly accused of▪ and though armed with Innocence, that she cannot be pierced, yet may she be amazed with an unexpected Charge; and again she may blush from the sense of disgrace or shame, though innocent, for no other cause than that she should be so unhappy to be within the suspicion of such Faults, and that she hath carried herself so, that any Tongue durst be so Impudent as to lay it to her charge; and sometimes it may fall out for want of a disability at the present, to quit herself (her Integrity wanting rather clearing than clearness, and although she be only accused in jest, she is Jealous, the Accusation will be believed in Earnest, and wound her Reputation, and sometimes she blushes for Anger, to hear things not fitting to be spoken, or to be ●●●ely accused herself of things she is altogether Ignorant, and innocent of, and then as fear chills and causes the Blood to ●●●●ire to the Heart, that Seat an● Fountain of Life for succour; a noble compulsion, to sally out into the Virgin's Cheeks, and there as a Champion of h●r Innocence seems to challenge her Injurious Accuser, and indeed Blushes when small faults are committed by inadvertency, easily obtain a pardon for them; as for an unavoidable mistake, she imprisons not herself, however she keeps her Virgin state) with solemn Vows never to Marry, as taking it for too much rashness, seeing she is Conscious; none know their own strength in such matters, and that it raises but a stronger Temptation for her to struggle with, as being indispensibly chained to a single life; when a Vow is pasted, she thinks it sufficient to live an unsported and unblameable Life, that so long as she lives with less care than those that are Married, she may die with less, she may ●●e with more carefulness, all her discourses being of Virtue and Piety, and who conduce to the happiness of her Eternal Estate, so that those who keep her Company, truly say, 
Within her Mouth, soft Accents gently glide,  
And in swollen Seas of Nectar swim,  
Like generous Wine, in a changed ●o●l, full Tide,  
Which sparkling bright, n●● looks the b●im.  
Her words are like fair Lilies, when made wet.  
And all with liquid Gems of Dev●● beset.   Virgins, their ●ate and behaviour, 
particulary those in Years. Virgin is a word that includes a rare felicity; the Virgin state is held the divinest, as coming nearest to that of Angels and blessed Spirits, who live free and unincumbred; Virginity is first in order of time, and accordingly in the Primitive Days, Virginity was held in singular Estimation; and according to the Assignment of Schoolmen, had a particular Coronet of glory belonging to it; we may find that a Consecrated Virgin was held as sacred; the Roman Vestals had privileges extraordinary allowed them, and were generally held in such reverence, that the Testaments and other dispositions of the greatest trust were usually committed to their care, as to the surest and most Inviclable Sanctuary of Trust; and their presence were so to Convicted Malefactors, the Magistrates Veiling their Faces, and giving up the Criminal to the commanding intercession of Virgin Innocence. It has been held as a necessary Sanctity in Religious matters, and those who have vowed their Virginity to their glorious Spouse, as unspotted Oblations of Love, have been in high esteem in the Christian Church, till it became depraved and corrupted, the real Intention being turned to Design and Advantage; a Nuns External Veile, being superstitiously taken for the Internal Veil of Piety and Innocence, which makes us pass over the many Orders that have been in the latter Ages established, merely out of humane Policy, but to come nearer home.— Virgins in our clime, where the Sex is so little transporte● with the Zeal of sincere Intended Virginity, find some discouragement, since so few have patience when it is decent and necessary, as finding of Maids despised and looked upon as part of the Creation, not valuable, because those that take but a speculative view, conclude that it is not voluntary, but their hard Fortune that makes them continue in that state; in measure we may attribute this to those that are against their Wills, kept in such a state, but certainly it is the original of that Misery or Misfortune, call it which you will, proceeds from the desire not the restraint of Marriage; but we must not be so unkind to the fair Sex, as to immagin, at most conclude; that 'tis always such desire that gives them Aversion to celibacy, we doubt not but many are frighted with the Vulgar contempt, under which that state● lies, for which if there be supposed no Cure, there is nevertheless the same Armour against it, as against all other causeless Reproaches, and that it is to contemn it, yet we are a little apt to believe, there may however, be a prevention in the case, if Virgins superannuated, would behave themselves with reservedness and gravity, by addicting themselves to the strictest Piety and Virtue, that the World would credit their real intentions, to concur with their Asseverations, and that it were not their necessity, but choice that they remained single upon the Account of a pre-engagement to a better Amour, viz. Espoused to the spiritual Bridegroom, where Crowns and Kingdoms awaited as the rewards of their Chastity; and this among the sober sort, would you at least the reverence and esteem of Matrons, or if after all their Endeavours and Cautions, they are so hard set as to ●all under the Censure of Malicious Tongues, this they may conclude is no more in some manner or other, than happens in all other instances of Duty; and if contempt be to be avoided, Christianity as well as Virgin Chastity must be quiet; but if on the other side, by all endeavours of gaity, behaviour, and youthful dress, they labour to disguise their Age, herding themselves among the youngest and vainest company, betray a young Mind in an Aged Body; this notwithstanding all we can urge on their behalf, must expose them to scorn and Censure: we wish therefore that those who would be thought to be Virgins by choice, would more universally try the former expedient as the best Antidote against the reproach they dread, and may also deliver them from the danger of a more costly remedy, as that of an unequal and imprudent Match, as too many have rushed upon, when they have run frighted from the other, and so by an unhappy contradiction, do stay too long, and yet marry too hastily; gall their Necks to spare their Ears, running into the Yoke rather than be offended with so slight and unreasonnable a reproach; you need not however be upbraided with the Indiscreation of such an Election, since their own Folly proves too frequently a sufficient Punishment: And thus far in good manners having given the Elder Virgins the Ensign of Seniority, to stand in the first rank, we turn now our discourse to the younger sort.  Virgins of the younger sort, 
their State, etc. Virgins of tender years in the Spring and Bloom of their Beauties and sprightly Blood many will say, have various difficulties to struggle with; Modesty and Obedience is necessarily required to guard the Forts of their chastity, and to give a power to their Parents to hinder those assaults, which tender years may not be so capable of avoiding, without good counsel and wholesome Advice; and though we have largely spoken of many things tending to this before; yet in this place it cannot be altogether reasonably Omitted in the way of application to Virgins, in whom Modesty should appear in its highest Elevation, coming up even to shame-facedness, her Looks, her Speech, her whole Behaviour should own an humble distrust of herself; she is to look on herself but not as a Novice or probationer in the World, and must take this time rather to observe and learn than to dictate: For we must Aver, there is scarely any thing looks more Innocent, than to see a young maid too confident, or forward in gestures and Discourse. But there is another breach of Modesty, as it relates to her chastity which more nearly concerns them; the very name of Virgins, Imports a Critical Niceness in that point, every Impure Fancy or indecent Curiosity is a deflowering of the Mind; and every the least corruption of them, giveth some degrees of desilement to the Bo●y likewise; for between the State of a pure Immaculate Virgin, and a common Prostitute, there are many intermedial steps, and she that makes any of them, has so far departed from her first Integrity, that if she listens to any wanton discourse, her Ears are violated; and if she talks any, her Tongue suffers no less a violation: Her Eyes placed on wanton Objects run the same risk, and every the lighted dalliance of Action, leaves something of a sullying or stain behind it; there is therefore a most rigorous Caution requisite herein. For as nothing is more clear and candid than perfect Virginity, so the very lest spot or so●l is the most discernible—— Virgins, moreover for the most part in a youthful state, are most flexible, consequently warping into Crookedness, if not kept strait by Virtue and growing up so to Stubborn years, can really be recovered; we speak as to the Beauty and Innocence of the mind; which is the guide of the Body, and produces its glory or shame; tender Plants and early Blossoms are screened from the Nipping Wind, where there is a careful regard had of their preservation. And what can be more Nice and Delicate than a Maiden's Virtue, which ought to be secured from any of those Malignant Airs that might unkindly blast or corrupt it, and they are of two kinds the one blowing from within, and the other from without.—  Virgins, 
By the first of these, are most in danger, and Curiosity is a dangerous temptation, and foiled Human Nature even in Paradise; shall a Feeble Virgin, then venture to grapple with that which foiled her better fortified Parents? The truth of it is, and we must own it, that an affected ignorance cannot be so blamable in the other as it is commended, for indeed it is the sweetest, and most invincible guard, for she who is so curious to know indecent things, 'tis odds, but she will too soon and too dearly buy the learning; but when they have set this guard upon themselves, it is necessary they then provide against foreign Assaults, the most dangerous whereof is the keeping or allowing of bad company and Idleness. Against the first, they must provide by a prudent choice of Conversation generally of their own Sex; though we tie not up our Virgins so stricly: But that they may have Conversation with ●ome of the ●ther Sex, that are of unspotted Re●utations, and will entertain them Innocently, ● not profitably against Idleness, that great inletts vai● thoughts; they must secure them by a constant series of Employment in one Nature or other, which may be Innocent and harmless if not advantageous; but we mean not such frivolous ones, as are more Idle in some s●nce, than if they were doing nothing; but such as ●re worthy and Ingenious; Religious, Offices, mainly hinder wandering thoughts; Acts of Piety calls God mo●e Immediately to your Assistance against Temptations a●d in the internals of these, there are divers Recreations whereby Virgins may not unusefully fill the Vacancies of their time, such as the acquiring of any of those Ornamental Improvements that become their quality as Music, Languages, Needlework, Writing, an● such others; or those of a Lower Station, the Art Oeconomy and household managery, that being a very proper feminine bus●ness, from which (we think it no affront to say) either wealth or greatness can totally absolve the Sex? and a little management in the Houses of their Parents, though, Modesty in the Theory would much eslist them towards the practise, when they come ●o 〈◊〉 ●wn. We do not so severely, 〈◊〉 many have done, condemn gaming when it is kept within the bounds of Moderate Recreation, but when it passes and is set up for a Calling; we know not whence it derives its Licence especially to Virgins, and when that time may be better employed is squandered away in it, even to a toil for extraordinary desire of it. Avarice or other ends we must reject it; Romances and Love Stories are by many counted harmless Recreations, and so when there is nothing obscure in them, they have passed amongst many god Companions, but we wish we could believe them so in all respects, since those Amorous passions, which are there Painted to the Life We are apt to conceive, may insinuate themselves into the breasts and good likeing, of the unwary Readers, and by an unhappy inversion, a Copy may produce an original, when a Young Virgin shall read the Passages of some Triumphant Beauty, that captivate imaginary Knights, and makes them fall prostrate at her Feet, and have an exact obedience to all her commands: How difficult or severe soever, observing diligently and obeying her winks, her Nods, her Smiles, why may not she begin to consult her Glass, and by degrees possess herself with an opinion that for aught she knows, having never seen this Queen of Fairy-land, her Beauty may be as Charming and that she has lost time, because she has not produced so many Hearts, or at least made no progreess towards such a Conquest. C●sar, when he saw the State of Alexander the great, being then at the Age that Grecian Prince was when he died, could not forbear envying him that he had Conquered so many Nations. And himself had then done so little, which spurred him on to Push his Sword at last into the Bleeding Body of his own Country. This may make her Emulous, and then her business will be to spread her Ne●s and expand her Allurements, that she may have the like advantages to Triumph; when perhaps herself may be more fatally ens●a●e●; for when she has in sensibly wounded herself into an Amour: Those subtle Authors as strange sort of Casuists, for all difficult cases; will be putting her upon the necessary Artifice of deluding her Parents and Friends; escapeing out of the enchanted Castle, she supposes herself to be bound up with the Chains of her obedience to the Command of her Parents, and so throw herself into the Arms of her Knight-Errant who waits to receive her, or by desperately falling Sick for Love compels them out of a Natural tenderness to give her up to her ruin, for that saving that Life which she pretends can be prolonged by no other means than granting her Marriage, with her admirable Don Quixot, or some famous Hero of his order: Pardon us Ladies, if you think we are now writing to Nuns, ●o, we design not to con●ine you to a Cloisler, but leave you all manner of Civil freedom, yet would have it turn to your injury or disadvantage; for those that are desirous of Marriage, may by Modest and reserved ways sooner procure it to their happiness, than by any other means whatsoever; and indeed a great deal sooner ●o their content and satisfaction; for Virtue is a Loadstone to draw on Love that is pure; the Beauty of the mind takes with the best of Men more than that of the Body, be it never so damasked and Gay in its primest Bloom.— Virgins, aught, we must con●ess, wean themselves from immoderate desires, to be wand'ring abroad and not wreck and torment themselves if any thing Extraordinary is to be seen, and they cannot be at it, for such wandering was fatal to Dianab, and such meetings often very hurtful to young Ladies, if they dote upon them, by reason of the many occasions they give of being seen in such places which embolden attempts (when opportunity gives leave) to be made as trials of their Virtue; the Assailants imagining, perhaps as too often they do, that they come thither to expose their Beauties as Allurements to draw them on to storm the Fort, which will make but a slender defence; and this will be very troublesome to a Young Lady that would not be troubled with Buffoons, and foolish flies, buzzing in her Ears, or about her habitations; who if she but casts her Ey●s upon them will take it for a sufficient warrant for an address, though she might as well have ●one it upon any thing else, and gave it as just a claim, and perhaps their Airy whimsies of a conceited expectations, may in their Drunken Cabals▪ occasion their Tongues to run on to her prejudice and lavish too largely on her Fame.— Vain dressing and setting out is one other things to be considered by a Virgin and to be avoided, for though rich in a person whose quality may justly claim is very much to be allowed, but then that may be so decent, that may give no occasion to any to think it is affected; many indeed will be seen in the most exact form, when ●ver they go abroad especially, and allege that the employment of so setting themselves out, does not steal, but challenge their time, it being by the vogue of this Age, the proper business; the one Science wherein a yo●●g Lad● is to be perfectly Ver●●, so that in some Sense all virtuous emulation is conver●ed into this single ambition; who shall exce●d in this faculty, yet this is more excusable in the younger, if any excuses may be allowed for it than in thos● of Elder Years, by reason they designing to marry, urge that they ought to give themselves the advantage of decent Ornaments, and not by the negligent rudeness of their Dress, Bel●e Nature and render themselves, less aimable than she has made them; but not to touch you Ladies but with Gentleness in this ten●er part, lest we should offend you, whom we've taken such pains to oblige, and then all our Fat will be in the fire, we hope to come off with affirming, that excesses in apparel by which ●he thought to gain her wish has frequently hindered a Virgin's Fortune; it has made some who might be well worthy of her, stand at an awful distance as not daring to approach her, with their addresses; others more sober and saving, finding her thus gallant and gaudily set out, thinks she will always affect it, and either it does not please them to have such a tempting Creature, able to attract the Eyes of all Spectators by the glittering of her dress, or fearing in all things she will require the like costliness, dares not never at such a chargeable rate, fancying that wh●●t they seek a help, they should Espouse a r●ine; and even is enough to fright a Country Gentleman out of his Senses to think his Wife should wear the value of a whole Manor at once about her in Ornaments, and indeed we fear this keeps many Young Ladies about the Town unmarried, till they may be Numbered with those we first mentioned, and then if it be a means to put them in a nearer way to Heaven, indeed we ought to have nothing to say against it, nor any Body else; however, we must conclude to mind them that the spring of their Age, is the Crittical time th●t must ei●her confirm or blast the hopes of all succeeding Seasons: young People's min●s are compared often to White Sheets of Paper, or Wax without an impression, equally capable of the best or worst impressions, and therefore wondrous pity it is they should be filled with Childish Scrupels, and little insignificant figures; but far worse, that they should be stained with any Vicious Characters, any blots of impurity or dishonour, infixed on them: For the prevention of which, it is highly reasonable that the straightest Notions of honour and Modesty, be early and deeply imprinted upon their Souls, graven as with the point of a Diamond, that they may be as indellible as they are indispensibly necessary to the Virgin state, that so it may flourish in its Native Beauty and Lustre, and make the World as happy as if Angels were come down to li●● in friendly Conversation with Men.  Virginity, 
its wonderful effects, Saith one of the Ephori. It's not the powder, dust or ashes of any material shrine that can be possibly any way propitious to the Gods: As the enormity of our losses hath incensed them, so must the Ashes of some living Sacrifice appease them. My opinion then is positively this: The Ashes of some Undefiled Virgin must be sprinkled on their Altar, if we mean to preserve our state and honour.— This experience hath confirmed long since so highly useful, as we may read what eminent states had perished; how their glory had been to dust reduced; nay, their very names in oblivion closed, and with dishonour clothed, had not the fury of the incensed Gods been pacified, and by offertories of this nature attoned. This might be instanced in those Sacrifices of Iphigenia, Hesyo●e, Mariana, with many others: whose living memory raised itself from Dust, in so free and voluntary offering themselves to the st●ke, to deliver their endangered state; confirming their Country-Love with the loss of their Dearest Life. Search then no further, ye Conscript Fathers, how to appease their wrath; Virgin Ashes cannot but be the purest dust of Earth. Whose sacred Vows, as they are dedicated to Vesta, who cannot admit her Temple to be profaned by any impure touch: so has she conferred such an excellent privilege on a Virgin State, as the fierce untamed Unicorn, when nothing can bring him to subjection, nor attemper the madding fury of his disposition: As if he had quite put off his Nature, and assumed another temper, he will be content mildly to sleep in the lap of a Virgin; and in eyeing her, alloy his passion.— With joint voice and vote all the Ephori inclined to his opinion: Which so well appeased those divine Furies, as their state before, by the cracle so highly menaced, became secured; their Altars, which were, before profaned, purged▪ And those pollutions, whereof their City laboured, clearly expiated.— These Poetical Fictions, though they easily pass by the Ear, yet they convey by a moral application, an emphatical impression to the Heart. For hence might be divinely concluded: There is nothing comparably precious to a continent Soul: Nothing of so pure nor precious esseem, as a Virgin state, And that a Woman, being the weaker Vessel; when she either in her Virgin condition remains constant, or in her conjugal state loyal, she so much more enlargeth her glory, as her Sex or condition partakes more of frailty.  Vows. 
A caution to Ladies, etc. in making them. Vows are not to be made on every light occasion, as being too weighty to be trifled with▪ there is extreme danger and disgrace in breaking or pretending a dispensation for them, after they are solemnly made, Especially if they be to good purposes; some think in matters of love, they may frequently be dispensed withal, but indeed even there they are binding, and they are impending Judgements over their Heads, who wilfully violate them, and do not labour to keep them to the utmost strictness. Too many credulous Females have been induced by solemn Vows and Protestations of Marriage, to yield up their Honour on trust, thinking them sufficient pledges for the performance of what was promised, but afterward, they found, to their sorrow and shame, they have proved only Spider's Webs, and been easier broken than made; yet frequently have we observed, that those unkind Violators have in the end been overtaken by many Misfortunes and Calamities. But as to Vows which ought altogether to be serious, for they will reasonably admit of no Jesting, we are to consider them under these Circumstances:— Vows must, in the first place, be seriously weighed, and the performance resolved on to the utmost of our powers, before they are undertaken, and be sure the matter of every Vow be lawful: Secondly that it be useful in order to Religion, Charity, or any other ●●od end or purpose. Thirdly that it be grave and serious, not trifling or impertinent. Fourthly, that it be in an uncommanded Instance; that it be of something, or in some manner, or in some degree, to which formerly we were not obliged, or which we might have omitted without. Fithly, that it be done with Prudence, that is, that it be safe in all the Circumstances of Person, lest we beg a Blessing, and fall into a Snare. Sixthly, that every Vow of a New Action be also accompanied with a new Degree, (especially made in matter of Religion) and enforcement of our Essential and Unalterable Duty, such as was jacob's Vow (that besides the payment of a Tithe) God should be his God, that so he might strengthen his Duty to him, first in Essentials, and Precepts, and then in Addition and Accidentals; for it is but ●n ●ll Tree that spends more in Leaves and Suckers and Gums than in Fruit, and that thankfulness is best that first secures Duty, and then enlarges in Counsels, therefore let every great Prayer in Need or Danger, draw us nearer to God by the approach of a pious purpose to live more strictly, and let every mercy of God answering that Prayer, produce a real performance of it; and then again, let not young Beginners, especially in Religion, enlarge their hearts and straighten their Liberty, by Vows of long continuance, nor indeed any one else, with out a great experience of their own firmness and constancy of Mind, and of all accidental dangers, Vows of single Actions are the most safe and proportionable to those single Blessings ever begged in such Cases of sudden and Transient Importunities; let no Action then which is matter of Question and Dispute in Religion ever become the matter of a Vow. He Vows very indiscreetly, that makes a promise to God to live and die in such an opinion, in an Article not necessary nor certain, or that upon confidence of his present Guide, binds himself for ever to the Procession of it; but when his Reason or Understanding is more opened, and ●●lightned, he may contradict, 〈◊〉 may find not to be useful or profitable, but of some ●anger or necessity; and in other cases, especially in Marriage, many, in a humour occasioned by some disappointment or other, have vowed never to alter their conditions, yet we have seen in a short time, they have been quite of another mind●, the Temptation has been too strong for them, and destroyed their Vows, which in such case had infinitely better have never been made: And we are apt to believe, that most of those Young Ladies, who in an ill Humour by being crossed in Love, or in some other Worldly Affairs, or in a sudden fit of Zeal, thrust themselves into Monasteries, and vow a single Life; are not many Months there before they repent their rashness, and would unvow their Vows a thousand times, to be at large in the World again. There are some Vows that ought indeed never to be made, it being a sin to vow them as Vows of perpetual hatred, revenge, bloodshed and the like, which if kept, is yet a greater sin; and therefore since there is none of us have an absolute power over ourselves and Passions, it is good to be cautious how we vow at all.  Uncleanness, 
Remedies against. Uncleanness by som● may be thought an unfit subject, considering our proposals in this undertaking; but since we intent to be so candid did in it, that it cannot as we conceive, be offensive to the Chaste and Modest, as far as we shall think convenient to touch upon it, so we hope we may give caution sufficient to the Unwary to detect and avoid it; when therefore a Temptation of Lust assault such, they must not resist it, by heaping up Arguments against it, and disputing with it, considering its offer and its danger, but rather fly from it, that is, think not at all of it, but lay aside all consideration concerning it, and turn away from it by any sevear and laudable thought, or business. St. Hierome very prudently reproves the Gentile Superstition, who pictured the Virgin Deity armed with a Shield and Lance, as if Charity could not be defended without War and Contention; no, no on ●h● contrary, this Enemy is to be treated otherwise, if you hear it break into Language to dispute with you, it proves dangerous, and is in the way to ruin you, and the ver● Arguments you go about to Answer, leave a relish upon the Tongue; one ma●, happen ●o be burned by going too near the Fire, though but to squench a Flaming House, and by taking pitch from your clothes you may defile your Fingers. In the next place, avoid idleness, and fill up all the spaces of your time with Devotion, honest Employment, or laudable Recreations, for Lust usually intrudes at vacant Hours, and fills up the space where it finds emptiness; where the Body is at ease, and the Soul unemployed in things becoming its excellent Nature, for there are but few easy, Healthful and idle Pe●sons but this Temptation wor●s upon, either in Thought or Action; give therefore no Entertainment to the beginning and first motions of it, but labour to silence the secret whispers of the Spirit of Impurity, and if so you can totally suppress it, it dies. This Cockatrice is easily crushed in the Shell, but if that be neglected, and grows, i● soon becomes a destroying Serpent. St. Hurome tells us, that the Son of King Nicome●es, who was a Mirror of Chastity, falling into the hands of his Enemies, they thought they could no way so severely punish him, as to male him renonce that Virtue he so highly prized and valued himself upon; and therefore finding solicitations an● the Baits of Beauty, they laid before▪ his Eyes, ha● no effect, they put him into a soft Bed, perfumed and strewed with Flowers, and keeping him in it by a constr●ine● violence, set a fair Court●zan to do the office of an Infernal Spirit, viz. to tempt and allure him to her Lascivious Embraces, using to that end, all the wanton Artifices of her impu●e Calling, to inflame him with lustful Desires; but the chaste young Prince disdaining her Impudence, and to show at once his Manly fortitude, Constancy and detestation, bit off his Tongue, and spit (together with the Blood that flowed from the Wound) in her Face, which so dashed the impudent Creature out of Countenance, that she retired and left him as one invincible.— Use frequently an earnest Prayer, if the Spirit of uncleanness assault you waking or lascivious dreams, trust not yourself too much to muse alone, but converse with chaste and sober persons; fly the Conversation of the Loose and Labidinous; implore the King of Purities, the first of Virgins, the Eternal God, who is of an essential Purity, that he would be pleased to rebuke and cast out the Unclean Spirit, sor besides the Blessing of Prayer by way of Reward, it hath a Natural Virtue to restrain this Vice, because ● Prayer against it shows an unwillingness to Act it, and so long as we heartily pray against it, our desires are secured, and then the Temptation loses its force, and there is much reason and great advantage in the use of this Instrument, because that the main thing in this Affair, to be secured, is the blind, for upon that it works, as knowing the Body is not capable of acting a sin without i●s concurrence; for if the Body be rebellious so the Min● be chaste, let it do its worst, it ca●not injure you● therefore the proper Cure or avoidance is by application to the Spirit, and securities of the mind, which can be no ways so well be secured, as by frequent and fervent Prayers, sobe Resolutions, and sevear Discourses, and setting before your Eyes the Examples of those that have lead, and do lead chaste and sober Lives.  Vanity and ●●●ccration 
in Ladies, considered. Vanity we must confess, though too much affected by some young Ladies, thinking it something becoming upon many occasions, when indeed it is in the Eyes of the Judicious quite the contrary, and to it may properly be joined A●●●ctatio●; the one may properly be termed the Mother▪ and the other the Daughter▪ the first is the sin, and the latter the punishment: Vanity may be termed the Root of Self-love, and Affectation the Branches that sprout from it; consider then that the World often changeth the right of distributing Applause and Esteem, so where it is assumed by a single Authority, the World grows angry, and leaves not persecuting, till it has had its Revenge; and if by the greatness of the penalty, we may be allowed to measure a fault, there are few of a larger Magnitude than Vanity; it brings us into derision scorn and contempt, especially when it rises so high in a Woman, that like a Spring Ti●e of Folly, passing the bounds of Modesty and moderation, it inundates on the Company, for when in self-Contemplation, her thoughts are entirely employed; she is not at leisure to think how much it is displeasing to others, but rather by a fond mistake, labours to confine them to the same narrow circumfernce, not minding that herself is not half that importance to the World, that she would have them believe she is, or that she fancies she is to herself; for by being her own Appraiser, she in a manner wilfully mistakes her value, and would willingly have others do so too, and such a compass she will fetch in her Discourse, to bring in something as she supposes, to render herself esteemed, that she Angles for commendation from something in her extraordinary, and seems uneasy, if the Bait she lays, be not taken, and swallowed by those she threw it out for, being so over earnest however, to attract respect, that she generally misses it by her impatiency to gain it, and ●pettish at at the loss, because 〈◊〉 the same time she concludes in her due, never considering that the command of others wills, are not in her power to fix them to her humour, or to make them concur with what she Fancies is but reasonable; and then so unfortunate is she, that she hath no appeal from their dislike, but to herself, which is of no validity to others, though the sentence be never so favourable, and she pronounce it never so loudly, but rather serves as a further occasion of slighting, and a Subject only fit for Ridicule; and sometimes she is so weak to take Laughter for a gratulation of her good parts, and an allowing her to be above the common level of Mortals; and if she does but float upon the Bladders of flattery a while, she thinks herself the most accomplished of Woman kind, when those that flatter her, only laugh in their sleeves, to find she is so easily take● with the Decoys they sen● out, to bring her into th● Net of Self-conceit, and whil●● she is ignorant of the da●ger, more and more entangle her, and if she happens accidentally to throw out witty Expression, she conceives there are such Excess●● Commendations d●e ti h●● that t●e ●ayment can har●ly 〈◊〉 made.— Vanity, ● those affecte● with it, thi●●●ules were made only ●● the Vulgar, and this opini●● many times provokes the vain affected Lady, to extend her imaginary prerogative, beyond all that is reasonably laid down to set bounds to her Extravagancy. If her Fortune be weighty, than she swells above measure, though like a Bubble, only full of Air, and that which must needs be taken for her good humour, is her only laughing at good Sense, and all things that come not up to the height of her Impertinencies, and what is fit and commendable to be done by her; she holds too mechanic and mean, for those of her quality to meddle withal, and lays out of largest part of her Fancy in pursuing those fashions that are most suitable to her humour, to which not alone her fancy, but her Senses are mostly resigned; and so exact an Observer she is of them, that should her Tailor and Dancing. Master give her their words that Virtue was their Mode, she would go near to be reconciled to it. To ● Woman so composed when affectation is brought in to ●●prove her Character, it is then exalted to the highest ●●tch, setting up herself first 〈◊〉 a fine thing, and for that ●●●son takes care to distinguish herself from others in 〈◊〉 she doth, right or wrong, that it may be thought she 〈◊〉 made so much more of the ●●●●ified Mould, and that no common Clay hangs about her; and neither by speaking nor moving to gain if possible, the more belief, like others of her Sex, because it appears too vulgar in her Eyes, or at least she conceits it so, in the Eyes of those she would have to be the observers of her Actions; and therefore since ordinary English is too course for her, she must have a language that will better suit her, and in the Morning her Looking-glass dictates to her all the motions of the day; her motion then, is as if she moved by Clockwork, and was newly wound up to a precise time; she in setting herself out, frequently cavils with Nature, and fancies defects in Gods framing her, for no other reason than that she will find something of her own Invention, as she conceits to mend it, though indeed she more frequently mars her Beauty by it; yet there is something so natural in her affected easiness, that there is little difference to be discerned between her soft languish, and her Frowns, for there appears a kind of a Pride in either. If she seems to disown any Commendation that is thrown away upon her in jest, she does it with such faintness, that under such a disguise, she seems to be the more thankful for it, than if she expressed herself in significant Words; if any of the Sex more beautiful than herself, takes the liberty of dressing and sprucing up herself beyond the ordinary Rule, our mistaken Lady will imitate her without considering the Inequality of the pattern, though she makes herself appear homelye● than before, by either forgetting the privilege of good Looks in another, or without sufficient reason, presuming upon her own; her discourse is as little pleasing as her gestures, being for the most part composed of noise and emptiness; her Compliments are so unequally shuffled together, and applied to different persons, that they are so mismatched, as neither to be considered or valued; always you may observe her Eyes to keep motion with her Tongue, generally inclining to the compassionate, and whatever she otherways pretends; she is gentle and obliging to distressed Lovers, and especially to Ladies that are kind-natured and merciful to their Admirers, she has all the tender parts of Plays by heart, and will repeat them so feelingly, that it may be believed when she saw them, she was not altogether a disinterested Spectatrix, and will many times, to let you see, or at least would have you think, her Empire is absolute over the Male Sex, give you broad hints, though by ● kind of Innuendo's, that divers languish for her, and that some are so deeply wouded with the darted glances of her bright Eyes; that there is nothing but her smiles and favours can reprieve from Death; nothing but her kind hand can stay them from stumbling into their Graves, when indeed there is little or nothing in the whole matter, only she would be conceited to be admired when she is not; we must confess that sometimes extraordinary beauties may dazzle the weak Eyes of the beholders, that for a time they too seriously contemplating the outside varnish, composed by Nature and Art, cannot discern he Imperfections of the mind, but when the brightness lessens, and their Eyesight grows more clear, and they can behold things as they are, than the deformity is perspicuous, and that they are by that means set at liberty, and so returning to their last Senses, detest what they held in admiration, finding his imagined Goddess, only an Artificial Shrine moved by Springs and Wheels, to delude him in a way of blind Devotion; such a one is only pleasing, like the opening of a course Scene, which is recommended by nothing, except its being new, and not having been exposed before.— Vanity, when affected is indeed a great weakness in ●ither Sex, and though we have taken liberty to dress it in a Female Character, yet the other Sex are not free from it; would it not make the weeping Philosopher forget his Melancholy sadness, and dry up his Tears in laughter, to see how some of our Airy Sparks, who pretend to be Men of Wit, and sense in a kind of a gaety of humours they te●m it, affect to be vainglorious, and take it as a part of good Breeding, when indeed it is quite the contrary; however let this Picture at present supply the place of any other rules that might be given to prevent any one's covetring to be drawn by it; for if well considered, the deformity of it is instruction enough to deter us from a desire of Likeness; as a drunken Man with all his Antic T●●●ks, and Beastiality about him▪ is the best preachment to deter us from that Vice which appears so ridiculous in all Eyes but theirs who are Intoxicated with the Fumes and Vapours of the liquor, which has for the time divorced them from their Reason, and the use of their ordinary faculties, so that they seem to be divested of Humanity, and by a kind of Circean Charms, transformed into Swine.  Ustulate, 
to Frizle or Curl.  Utensil 
(utensi●e) anything necessary for our use and occupation; Householdstuff.  Uterine 
(uterinus) of or pertaining to the Womb.  Uterini, 
Fratres Brothers of the same Mother, that came both of one Belly.  Valasea, 
an Amazonian Queen of Bohemia.  Valour 
of Marriage, was a writ for the Lord to recover the value of a Marriage preferred to the Infant and refused.  Variegation, 
an adorning with divers colours.  Vecke, 
●. an Old Woman.  Ventre 
inspiciendo, for the search of one that says she is with Child, and withholds land from the next Heir at Law.  Ventripotent, 
l. Big Bellied.  Voiders, 
great broad dishes, to carry away the remains from a Meat-Table▪ also a Term in Heraldry.  Vol●●●a, 
a certain Goddess, who is said to be the Overseer of the husks of Corn, wherein the grain is enclosed.  Votary, 
(from voto) he that makes a vow, or binds himself to the preformance of a vow; a vowel Servant.  Urania, 
one of the Muses, to whom the invention of Astrology is attributed; called also the Heavenly Muse.  Vesania, 
Madness from Love.  Virgo, 
l. the Zodiac-maid.  Viripotent, 
[a Maid] Marriageable.  Vitta, 
that part of the Coat called Amnion, which sticks to the Infant's Head when 'tis just Born.  Umbilicus, 
the Navel, a Boss in the middle of the Abdomen, to which the Navel-string in a Faetus is joined, which is cut off after Delivery. Dr. Blanckard.  Viduity 
(viduitas) widowhood, or the State of a Widow: also lack of things.  Voluptas, 
the Goddess Oversers of the cups wherein the Corn is enclosed.  Voyles, 
f. vails [for Nuns.]  Up-fitting-time, 
Y. when the Childbed Woman gets up.  Uxorious, 
l. of (or doting upon) a Wife.  Viragin or Virago 
(Lat.) a Woman of flour and manly courage, a manly or mankind Woman.  Virginal 
(Virgina'is) Maidenly, Virginlike; hence the name of that Musical Instrument, called Virginals, because Maids and Virgins do most commonly Play thereon.  Virgo 
(Lat.) one of the Twelve Signs of the Zodiac; so called, because as a Virgin is barren and unfruitful, whilst she lives without man; so whilst the Sun continues in this sign, it brings forth nothing, but only ripens such Fruit as the proceeding part of the year has brought forth. ●r. B●own.  Uterus, 
the Womb, an organical part placed in a Woman's Abdomen, which is divided into the Bottom, the neck, and the Sheath: It has two broad Ligaments, and two round: It is of a nervous and fibrous Substance; and is of different Thickness, according to the difference of Age, and Time of going with Child. At the Bottom within, there is a Cavity whence the Courses slow, wherein likewise Generation and Conception are made. Dr. Blanckard.  Umbreilo, 
(Ital. Umbrella) a fashion of round and broad Fans, wherewith the Indians (and from them our great ones) preserve themselves from the heat of the Sun or fire; and hence any little shadow, Fan, or other thing, wherewith Women guard their Faces from the Sun.  Vacuna, 
the Goddess of rest.  Valentine's, 
are either Saints chosen for special Patrons for a year, according to the use of the Romanists; or Men or Women chosen for special Loving Friends by an Ancient custom upon Saint Valentine's Day, the Fourteenth of February; about which day birds choose their meats.  Venerou, 
lustful, fleshly, lascivious. Veneral Disease See Morbus Gallicus.  Venus, 
the Goddess of lust; also lust itself, venery, unchastness, lechery; also (among Alcbymists) the metal copper; also one of the seven Planets. See Saturn, the day of Morningstar.  Venus' Escuage, 
is used for Knights (or nights) service to Ladies.  Uml lical vein 
(vena umbilicalis) is that whereby an infant in the Womb receives nourishment, and which (it being born) closes itself, and serves as a Ligament to settle the Liver to the Navel. Dr. Brown.  Valeria Miaina, 
an Italian Dramatic Poetess whose Amorosa Speranza, I find peculiarly mentioned and commended.  Victoria, 
see page 404.  Uncleanness. 
Reproved. There is One peculiar sort of wickedness, which the Term of Uncleanness is more strictly put upon, 'tis the violation of that Chastity, which is Enjoined upon us, by the Seventh Commandment, in the Holy, and Just, and Good Laws of our God. And why is this Luxury called Uncleanness, but because of a Special Filthiness, and Vgli●●ss, which this Vice is attended with? Indeed, such is the Wretchedness of the Corruption, in Man, that it is hardly safe so much as to mention in his Hearing, the several kinds of this Damnable Wickedness. It was the Apostolical Counsel, in Eph. 5.3. 〈◊〉 Uncleanness, let it not be once Named among you. However, we may with some Scripture Phrases, indigitate the Chief of those Diabolical Pranks, that are Committed by those, whose Life is among the unclean. Briefly,— There is then a Cursed Self Pollution, which is usually the first Pit of Uncleanness, whereinto they fall, that are, The Abhorred of the Lord. Wretches there are, that like Wicked Onan, do so Sacrifice their seed unto the Devil: and these are meant by those Effeminate, concerning whom 'tis said, in 1 Cor. 6.9 10. Be not Deceived, They shall not Inherit the Kingdom of God.— There is next, an Odious Fornication, which is a further Step, of that Uncleanness, whereunto the Raging Lusts of Men do carry them. 'Tis that, whereto Unwedded Persons, of both Sexes, do prostitute themselves; and and it is reckoned among those Works of the Flesh; whereof we are assured in Gal. 5.20, 21. They which do such Things, shall not inherit the Kingdom.— If they that have been thus unclean, do come to Marry, it is well if the unclean Spirit still haunt them not. There are Inexpressible Uncleannesses. in the Married State, which the word of God has Branded, in Col. 3.5. Under the Title, of In ordinate Affection; for which Thing sake the wrath of God comes upon the Children of Disobedience.— And sometimes, the Uncleanness grows into Adultery; Yea, perhaps a doubled Adultery; wherein the Marriage-Covenant is fearfully broken by Sinful Creatures, that Shake off the Yoke of God, imposed from the Beginning. The Iniquity so often Damned in the Word of God; but especially in Prov. 6.29, 32. Whosoever touches his Neighbour's wife, shall not be Innocent; whose Committeth Adultery with a Woman, wanteth understanding; be that doth it destroyeth his own Soul.— Sometimes also, There is an Incest perpetrated in that Uncleanness, whereto the Hellish Fires in the Hearts of Men do carry them. They will needs Invade that comfortable, and Profitable, Order; which God has Established in Humane Society, as now increased, for the Propagation of mankind. It was the Edict of Heaven, in Leu. 18.6. None of you shall approach to any, that is near of kin to him. And to show, that such and such Degrees were not forbidden unto Israel alone, the Lord adds, For in all these the Nations are Defiled, which I cast out before you.— Yea, which is horrible to be Spoken! such a Vile Uncleanness, do some among the debased children of Men, sink down into, that Sodomy and Buggery itself, has been among their Crimes. The great God has had Occasion to issue out such precepts, as those, in Leu. 18.22, 23— against such unutterable Abominations and Confusions. Alas, There is in Europe, a Land Professing the Christian Religion, where such Devilish practices are they say, very frequent; but flaming Fire from Heaven will shortly destroy that Accursed Land. Nay, And in this Land of Vbrightness too there have been some that have thus Dealt wickedly And I have one very wonderful Example to tell you of it. In the Southern Parts of New England, about the Year 1641. A Beast brought forth a Creature that had something of an Humane Shape. This Monster had a Blemish in one Eye, just like what a loose Lewd Fellow in the Town, was known to have. This greater Monster, being upon this Account Suspected, was Examined upon that suspicion, and his Examination Confessed his Gild of most infamous ●●stialities, for which he underwent a deserved Execution. You hear what the Acts of Uncleanness are; but I am to tell you, That there are unclean Thoughts, which are Prohibited by the Lord our God; even as in Mat. 5.28. A Looking upon a Woman and to Lust after her. And there are unclean Words, which are also Prohibited; Even, as ●in Eph. 5.4. Filthiness and foolish Talking. In all of these things, here is Uncleanness, But what shall be said of this Uncleanness. In one Word, It is a Wickedness. 'tis Rebuked every where the whole Bi●le over. But indeed, I need not Appeal unto the Bible, to prove the Wickedness of Uncleanness. The Natural Reason and Conscience in a Man, will 〈◊〉 unto it. Even an A●●●el●k, a philistine, will pronounce it, A Great Sin. Until the Souls of Men, come to be debauched, into the Vilest of Degeneracies. They cannot but see a World of Wickedness in this Uncleanness Why, the plain 〈◊〉 which all the Unclean do both to themselves, and others, are enough to make every sensible Person, say, 〈…〉, I should ever 〈…〉 However Honourable, a 〈◊〉 may be otherwise, uncleaness will soon lay his Honour in the Dust; there is a Blot in the S●ut●●●on, when Uncleanness has de●●●ed it: Paul said of it. It is a Vile Affection.— Again, The Unclean most Probably leave the World, with the Humiliation or seeing None, or however, but a Poor Posterity rising after them. 'Tis a frequent Thing, for that Great Blessing of Children, to ●e Denied where the Gild of much Uncleanness is Lying on the Soul It was Threatened in Host 4.10. They shall commit ●●●●edom, and shall not increase. There was no Conception in the House of Abim●●●k, while Uncleanness was designed ther● We read of one Committing Adultery▪ and presently said our Lord Jesus upon it, I will kill her Children with Death. 'Tis no Uncommon Chastisement for Uncleanness, Write this Person 〈…〉 the Lord. Or, if Children are not always Denied, yet there are o●●●● Cursed where much Uncleaness is cleaving to the Family. It was T●●●●●ned, in Host 2.4. I will not have mercy upon her Children for they are the Children of 〈◊〉.— This 〈◊〉 Exh●●sts 〈◊〉 Poisons the Spirits in 〈◊〉 bodies, until an Incurable Consumption at Last, shall 〈◊〉 us down, One of 〈◊〉. I● procure many Grievous Diseases: 〈…〉, Cramps, 〈◊〉 and ●●●rbu●ck Taints, upon the whole Mass within us: Yea there is a Grievous Disease that sometimes Invades Horses, and because that Men do now so much Play the ●r●it, that very Grievous Diseases, is in a disguise come upon Man also, to Chastise their Bruitishn●●●. The Seventh Commandment well follows the Sixth; Uncleanness has a Self Murder in it. But that which further hastens this misery of Uncleanness, is the Just Revenge of Almighty God upon it. It was the Adomonation, in Eccle 7.17. But not over much Wicked, Why shouldest thou Die before thy Time? Well might the Lord than say, concerning this very Sin, Shall not my Soul Visit for such an Evil as this? Why, 'Tis an High Treason against the Majesty of Heaven; it is a Clipping of the Coin, that has the Image of the Great God upon it; and it is treated as a Capital Offence, accordingly. What is Man himself, but the Picture of God. The Roman Emperors made it a Criminal Thing for any Man to Carry his Picture into any Sordid places: But how then shall the Glorious God bear it, for a Man to Smutty His Picture with all the Superfluities of Naughtiness?— But suppose a Disposition to Uncleanness, may be such a Grain in a Man's Temper, that it may be called. His own Iniquity; what shall we then? Why then, there is a famous Prescription, 
Oars, casta Legas, Jeju●nes, otia vites  
Si Servare Voles Cor, ora CastaDio  
First Pray much, and pray with him, Lord, Create in me a Clean Heart. Then Fast as well as Pray; if you Fast, the Unclean Kind may go out: Nextly, Read much the Sanctifying Truths of God: It is by Taking heed thereto, that, The Young Man may cleanse his Way: But eat all obscene Books, as you wo●ld the Rags that had the Plague about them. Once more; Be not Idle, be not Slothful, have something at your Calling still to do. So you may come to say, as one usually too hard for the Devil did, The Devil never finds me at leisure for him. You know, when and how David fell! But permit me to add one Advice more; and that is: Call for a chasing-Dish of Burning Coals. A chaste Person solicited unto Folly requested the Young Man, to do one thing for her, first; That was, To hold his Hand a quarter of an Hour in a Chase▪ Dish of Burning Coals for her sake. He refused this, as a very unreasonable Thing; but she than Replied, And how then can you ask me, for your sake to throw myself Body and Soul, in the Fire of Hell; to Lay and Burn and Broil in that Fire throughout Eternal Ages! Is not that more unreasonable? Argue at such a rate as that perhaps one Fire will fetch out another? Even an Heathen of Old, Chaffering about an unclean Bargain, could say, No, I want Buy Sorrow at so dear a Rate. O Think, what a Frenzy 'tis, to cast a Soul into Eternal Fire, or to Dream of, The Pleasures of Sin, which also are, But for a Season. And Last of all; Be at last prevailed withal, to take the Warnings of such as have Died in Youth, because their Life has been among the Unclean. He that b●ing often Reproved, hardeneth his Neck, shall suddenly be destroyed, and that without Remedy. The Primitive Christians, I find sometimes using these words, we count it a sort of Murder to disturb Conception; and what shall we count it then to Kill Infants already Born into the World? The young Persons that have sometimes Died in and for their Uncleanness among us; have you not heard their solemn Admonitions when their Trouble, their Darkness, and the, Dimness of their Anguish, has been upon them. When those forlorn Outcasts have just stood upon the Edges of an awful Eternity, how vehemently have they called upon all Survivers, to Beware of coming to the place of Torment after them! Oh! how they have Roared unto our young ones, Whatever you do, Sir●, do not Led such unclean, Pro●an●, Prayerless Lives as we have done. Well, take these Affectionate Warnings, And among the rest, Give Ear unto the Dying Speeches of the young Woman, lately Executed in New England for Uncleanness as they were delivered to Mr. Cotton Mather signed by Her own Hand; Her Speech is as follows which I shall insert Verbatim, having never been Printed before in London.  
Her Speech.  
I Am a Miserable Sinner; and I have Justly provoked the Holy God to leave me unto that Folly of my own Heart, for which I am now condemned to Die. I cannot but see much of the Anger of God against me, in the circumstances of my Woeful Death; he hath fulfilled upon me, that Word of His, Evil pursueth Sinners. I therefore desire, Humbly to Confess my many Sins before God, and the World: But most particularly my Bloodguiltiness. Before the Birth of my Twin-Infants, I too much Parlyed with the Temptations of the Devil, to Smother my Wickedness by Murdering of them: At length, when they were Born, I was not unsensible that at least, one of them was alive; but such a Wretch was I, as to use a Murderous Carriage towards them, in the place where I lay, on purpose to Dispatch them out of the World, I acknowledge that I have been more Hard Hearted than the Sea-Monsters. And yet for the Pardon of these my Sins, I would Fly to the Blood of the Lord Jesus Christ, which is the only Fountain set open for Sin and uncleanness I know not now better to Glorify God, for giving me such an opportunity as I have 〈◊〉 to make sure of his Mercy, then by advising and entr●●ting the Rising ●eneration here, to take Warning by my Example; and I will therefore tell the Sins, that have brought me to my shameful End. I do warn all People, and especially, Young People, against the Sin of Uncleanness in particular; 'tis that Sin, that hath been my R●●ne; well it had been for me, if I had answered all temptations to that Sin, as Joseph did, How shall I do this Wickedness and Sin against God? But I see, Bad Company is that, which leads to that, and all ●● ther Sins; and I therefore 〈◊〉 all that Love their Souls to be familiar with none but such as fear God. I believe, the chief thing that hath brought me into my present Condition, is my Disobedience to my Parents: I despised all their Godly Counsels and Reproofs; and I was always of an Haughty and Stubborn Spirit. So that now I am become a dreadful Instan●● of the Curse of God belonging to Disobedient Children. I must B●●ayl this also, and although I was Baptised, yet when I grew up, I forgot the Bonds that were laid upon me to be the Lords. Had I given myself to God, as soon as I was capable to consider that I had been in Baptism, set apart for him, How happy had I been! It was my Delay to Repent of my former Sins, that Provoked God to leave me unto the crimes, for which I am now to Die. Had I Seriously Repent of my Uncleanness the First Time I 〈◊〉 into it, I do Suppose, I had not been left unto what followed. Let all take it from me; they little think, what they do, when they put off turning from f●● to God, and Resist the Strive of the Holy Spirit. I fear, 'tis for this, that I have been given up to such hardness of Heart, not only 〈…〉 long Imprisonment, but also since my Just Condemnation. I now know not what will become of my distressed Perishing Soul but I would 〈◊〉 commit it unto the Mercy of God in Jesus Christ, Amen.  
Every Clause of this Writing, says the Reverend Author, from whence I Collected these hin●s about Uncleanness, has more than once or twice been Distincly Owned by this Dying Soul, before various Witnesses. Indeed, I Fear, I Fear, says he, this is not all she should have acknowledged. However as far as they go, may the Lord now sanctify these Warnings, to all the young ones, for whom they are intended.   Unmarried, 
Passionate Wishes for it by an unhappy Pair. 

Take this Ring the Married Yoke,  
Take your plighted Faith again,  
I take mine, and bag the stroke  
That divides me from my Pain.  
Hail that uncontrolling Hour,  
That dear Minute, when I found  
No Confines to my Native Power,  
But what a Virgins Honourbound.   

Chorus both together.  
Let's both be pleased, I readily agree,  
To recommence the Joys of Liberty.    Walburg 
or Worburg 1. gracious.  Winifred, 
1. Win, or get Peace.  Wizard 
or Wizard, perhaps from the Sax. Wi●ega, i.e. a Prophet or Foreteller of things to come) a Cunning Man; the Hebrews describe him thus; He put in his Mouth the Bone of a Beast named by them Jadua, and burned Incense, and did other things, till he fell down with shame, and spoke with his Mouth, things that are to come. We commonly take him for a kind of Wizzard, or one that can tell where things are, that were lost, etc.  Witch 
is derived from the Dutch Witchelen or Wiithelen, which properly signifies whinnying and neighing like a Horse: Also to foretell or Prophecy; and Wiicheler, signifies a Soothsayer; for that the Germans (from whom our Ancestors the Saxons usually descended) did principally (as Tacitus tells us) divine and foretell things to come by the Whinnying and Neighing of their Horses: Hinitu and Fremitu are his words. For the Definition, Perkins (cap. 1.) saith, witchcraft is an Art serving for the work of Wonders by the Assistance of the Devil, so far as God will permit. Delrio defines it to be, an Art which by the Power of a Contrast, entered into with the Devil, some wonders are wrought, which pass the common Understanding of Men, Lib. 1. ●. 2. de Mag. Dis.  Wittol, 
is a Cuckold that wits all or knows all; that is, knows himself to be so, and is contented with i●.  Witches, 
the Scriptures saith, Thou shalt not suffer a Witch to live, Bodinus (contrary to ●yerius, who will scarce believe there be any such, accounting all those Judges as condemn them to the Stake or Gallows, no better than Executioners and Hangmen) he shows divers probable Reasons why they ought not to live.— The first is, Because all Witches renounce God and their Religion; now the Law of God ●aith, Whosoever shall forsake the God of Heaven, and adhere to any other, shall be stoned to Death; which punishment the Hebrews held to the greatest could be inflicted.— The second thing is, That they plight faith, and make covenant with the Devil, adore him, and sacrifice unto him as Ap●l●ius re●tifies of Pampbila Larissana, a Witch of Thessaly▪ as likewise a Witch of the Loadunensian Suburbs, in the Month of May, 1578. Who blushed not to do the like before many witnesses: Now the Law saith, Who that shall but incline or bow down to Images (which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) shall be punished with Death. The Hebrew word Tistave●, and the Chaldaean Fisgud, (which all our Latin Interpreters translate Adorare) imports as much as to incline, or Worship: Now these witches do not only incline unto him, but invoke and call upon him.— A Third thing is (which many have confessed) that they have vowed their Children to the Devil; now the Law saith, God is inflamed with revenge against all such as shall offer their Children unto Moloch; which Josephus interprets Priapus, and Philo, Satannus: But all agree, that by Moloch is signified, the Devil and malignant spirits.— A Fourth thing is (gathered out of their own confession) That they have sacrificed Infants not yet baptised, to the Devil, and have killed them by thrusting great pins into their Heads. Sprangerus testifies, that he condemned one to the fire, who confessed, that she by such means had been the death of one and forty Children.— A Fifth is, That adulterate incests, are frequent amongst them, for which in all ages they have been infamous, and of such detestable cri●es convicted; so that it hath almost grown to Proverb, No Magician or Witch, but was either begot and born of the Father and Daughter, or the Mother or Son:— A Sixth, That they are Homicides, and the murderers of those Infants; Sprangerus observes from their own confessions, and Baptista Porta the Neapolitan, in his Book de Magia: Next, That they kill Children before their Baptism, by which circumstances their offence is made more capital and heinous,— A Seventh, That Witches eat the flesh of Infants, and commonly drink their Bloods, in which they take much delight. If Children be wanting, they dig humane bodies from their sepulchres, or feed upon them that have been executed, To which purpose Lucan writes: 
The Felons strangling cord she nothing fears,  
But with her teeth the fatal Knot she tears:  
The hanging bodies from the Cross she takes,  
And shave the Gallows, of which dust she makes, etc.  
Apuleius reports, that coming to Larissa in Thessaly, he was hired for eight pieces of Gold to watch a Dead Body but one night, for fear the Witches (for which in ●●at place there is abundance) ●hould gnaw and devour the Flesh of the party deceased, even to the very Bones; which is often found amongst them.— A Eighth is, That they are the death of cattle for which, Augustanus the Magician suffered Death. 1569.— A Ninth, That they have Carnal consociety with the Devil, as it hath been proved by a thousand several confessions.— Now all that have made any Compact or Covenant with the Devil, if not all these, yet undoubtedly ●re guilty of many, or at least some, and therefore consequently not worthy to live.   Women in men's Apparel. 
There may be a Case put, therein in some exigency it may be Lawful for the Women to wear the Agparel of the Man: And A●icrius gives ●one. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I know Woman (says he) that Pulled 〈◊〉 Hair, and put on Man's 〈◊〉, and that a flowered Garment too, that she might not be ●rated form her dear Husband 〈◊〉 was forced to fly, and 〈◊〉 his Head.  Winefred, 
if Saxon, signifies win or get Peace; but ●●me conceive it to be a British word; corrupted from 〈◊〉 srewi. Pr●wi was the Saint's ●●me at first, but had the 〈◊〉 Ewen which signifies white in the Feminine Gender) from the white Circle that remained in her Neck, after she was revived by Benno the Priest, and Pastor of the Church (as the Story goes) by joining her cut off Head to her dead Body. For it is a Tradition among the Britain's, that in the very place where her Head was cut off by wicked Cradacus, there sprung the Well that has to this day continued under the name of St. WinefredsWell in Flintshire; esteemed to be the most plentiful, and miraculous Spring in the World.  Wheadle, 
in the British tongue signifies a story, whence probably our late word of fancy, and signifies to draw one in, by far words or subtle insinuation, to act any thing of disadvantage or reproofs; to tell a pleasant story, and there by work ones own ends.  Waived 
belongs to a Woman, that being sued in Law, contemptuously refuseth to appear as the word Outlawed doth to a Man: For Women cannot be outlawed, because they are not sworn in Lees to the King, not to the Law, as men are; so that a Man is said Outlawed, or without the Law, to which he was sworn, and a Woman waived.  Wife, 
Advice about choosing a good one.— Having already inserted the Form of Prayer for the Lady's choice of Husbands, drawn up by the Athenians. I shall here incert the like Assistance which they gave to young Bachelors, for choosing Wives, which is as follows. When you find your Devotion warm with thoughts of this nature, you may change the following Character into a Prayer for— One whose Piety and Virtue has measured the Chains of Providence, and accordingly, makes a due Estimate of all Occurences— Whose Soul is too great to be crush under the weight of Adverse Storms, and yet at the same time of a lost, easy, affable Temper,— who is a Stranger to disguise, yet not so free and open as to give grounds for contempt, One to whom Nature has been liberal in good Features and Proportions of Body, but yet with a fairer Mind: Witty without Abuses, Modest without Weakness, Jealous of nothing but the decrease of her Kindness to you: Generous, yet not profuse. One whose Prudence can secure you from an Inspection into her Family Accounts, and divert the Curse of trifting into Poverty. A good Housewife that can appear as great in the World with one hundred Pounds a Year as her Neighbours with two. One who believes her Person should be a figure, and her Portion a cipher, which added to her, advances the Sum, but alone signifies nothing; rather the Heir of her own Deserts, than barely the Offspring of Virtuous Parents. One that without the Trial of her Virtue, can out of a Principle of Generosity be just to your Bed Whose Virtue, Wit and Modesty can rather be imitated than equalled by her Neighbours.— In short, One whose Carriage exceeds this Character, and attains to that of the Apostle, 1 Pet. chap. 3. to that of the Wisest of Men, Prov. 31. from Ver. 10. to the end. Athens.  Wantoness. 
Of Wantoness there be two sorts, Meretrices and Scorta, that is, Whores and common Women, such as either for Lust or Gain, prostitute themselves to many, or all. The second are Concubina or Pellices, Concubines to Kings and Princes, or such as we call the private Mistresses to great Men. The last are as our Accidence teacheth, like Edwardus and Guli●lmus, proper Names to this Man or that. The first like Homo, common to all Men: both degrees sinners, but not in the like kind. I have read a third sort, but know not what Consonant or agreeing Name to confer upon them.  Waiting Gentlewomen. 
If you desire to be a Waiting-Gentlewoman to a person of Honour or Quality, you must 

1. Learn to dress well.  
2. Preserve well.  
3. Write well a legible hand, good Language, and good English.  
4. Have some skill in Arithmetic.  
5. Carve well.   
Having learned these, you must remember to be courteous and modest in your behaviour to all persons according to their Degree, humble and submissive to your Lord and Lady, and Master or Mistress, neat in your Habit, loving to Servants, sober in your countenance, and discourse, not using any wanton gestures, which may give Gentlemen any occasion to suspect you of levity; and so court you to debauchery, and by that means lose a Reputation irrecoverable.— In the first place, I would not have you look upon your condition as to what it hath been, but what it is; learn whatever you can, and slight no opportunity which may advance your knowledge to the height of your birth.— Wherefore I advise all Parents (be their Estates never so good, and their Revenues large) to endeavour the gentiel Education of their Daughters, encouraging them to learn whatever opportunity offers, worthy a good estimation. For Riches hath Wings, and will quickly fly away or Death comes and removes the Parents.   Wassail 
(Sax. Vas-hale, i.e. Salve, sis salvus, ave) the Wassaile-bowl on New-year's Eve, had (according to Ver●●gan its origin thus, Lady Rowena or Ronix, Daughter to Hengistus, having invited King Vortager to a Supper at his new built Castle, called Thong-Castle, caused her after Supper to come forth of her Chamber, into the King's presence, with a Cup of Gold filled with Wine in her hand, and making, in very seemly manner, a low reverence to the King, said with a pleasing grace, in our ancient Saxon Languaged, Waes' heal blaLord Cyning, which is, according to our present Speech, Be of health Lord King; for as (was) is our Verb of the pre●●●rimperfect tense, signifying have been, so (Waes') being the same Verb in Imperative Mood, and now pronounced (was) is as much to say, as, grow, be, or become, and Washeal, by corruption of pronounciation afterwards became Wassail. The King not understanding what she said, demanded it of his Chamberlain, who was his Interpreter, and when he knew what it was, he asked him, how he might answer her in her own Language; where being informed, he said unto her, Drine heal, i.e. Drink health, etc. Versi. p. 101. Some say 'tis Wassail, qua●, Wash your throat with ●le. Others more probably wax bail, i.e. creseat salus.  Wed 
(Sax) a gage or pawn, a word still retained in the Country sport, called Pray my Lord a course in you Park.  Wedding 
(nuptiae) comes from the Germ. (Wed) i.e. pignus, a pledge; and wed in in Scotland and in some parts of England signifies so much at this day.— whittle, we, a doubled Blanket worn over women's shoulders.  Widdows-benob, 
Ss. a share of their Husband's Estate, which they enjoy beside their jointure.  Wildfred, 
Sa. much peace.— St. Wilfrads-Needle, a hole (in a Vault under Rippan Church) through which chaste Women might pass, others not.  Wimple, 
a plaited Lin●en about the Necks of Nuns; also a flag or streamer.  Winifr●d nes, 
a British Virgin Saint, revived by Bruno the Priest, after 〈◊〉 had cut off her Head, in a place where sprang up Winifrids well, in Flintshire.  Wittal-ol, 
Sa. one that knows himself a Cuckold.  Willb●rga, 
another English Saint, who had power of Birds, and could command them as she pleased; she is said to restore a dead Goose to Life, that had been stolen and killed, an● I do many other Wonders in her Life time, and after her death.  Wibes, 
their Marriage state Instructions. Wife's may imagine it strange that we should presume to give them Instructions, who think themselves wise enough to instruct whole Families, but having already brought the Virgin to the doors of Matrimony, 'tis fit we should not only conduct her into that state, but see how she behaves herself, and put her in a little, if she should be out in acting her part in so curious a Scene, for here, as we may say, she is launched into a wide Sea, where she floats like a Merchant's Ship, fraught with all manner of rare advantages, to render her happy, if she affect prudence and Modesty; for the Virgin Modesty must not in some sort be laid aside in the Marriage state, but rather strengthened and improved by a more solid Conduct and Management, to render it more Awful and graceful. A Wife has a duty incumbent on her that has several Aspects. First, as it relates to the Person of the Husband. Secondly, to his Reputation. And Thirdly, to his Fortune Love is a Debt due to his person, which we find to be the prime Article in a Marriage Vow, and is indeed the most essentially requisite, without which all happiness is banished from a Matrimonial State. 'Tis Love only that cements Hearts, and where that Union is wanting, it is but a shadow, a mere appearance, but no real or substantial Joy; a Carcase of Marriage without a Soul, therefore as it is very necessary to bring some degrees of this to this state; so 'tis no less available to maintain and improve it in it; this is it which facilitates all other Duties of Marriage; Makes it an easy and pleasing Yoke to be born: The Wives therefore should study to preserve this Flame, that like the Vestal Fire, it may never be Extinguished; and to that purpose, take care to guard it from all such things as naturally tend to put it out; and these Extinguishers are perverseness of Humour, frowardness sullen and Morose behaviour, etc. which by taking off from the delight ●nd complacency of Conversation, will by degrees wear off the kindness: Jealousy above all others, is most destructive to Conjugal Love, of which we have largely treated, under the proper Letter of Alphabet, and therefore shall say the less of it here, though sometimes we find it to be an unhappy and an unruly Passion; and although some term it the Child of Love, yet we must ●erm it a Viper, because its birth is the certain destruction of its Parent: Wives therefore must be nicely careful in giving their Husban●s no occasion of Jealousy, nor ●e Jealous yourselves, if they love their Peace and happiness; for the entertaining of Jealous Fancy, is admitting the most Treacherous and most disturbing Inmate in the World; and she who lets it in, opens her Breast to a Fury; and certainly 'tis one of the most Enchanting Frenzies immagi●able; it keeps the Party always in a restless and Importunate search of that which ●s dreaded, abhorring at the same time, to find what is so earnestly sought, and there is no difference in the Misery, when there is a real cause, and only an imagined one; and a Wise, if she can so bridle herself, if she knows her Husband's out-wandring shall sooner reclaim him by dissimulation of the matter, or very calm notices, rather than by Fury and Contention; though we must too sadly confess, more Women drive their Husbands from home, by their Clamours and Outcries against them of this kind, that are stayed at home by mildness an● persuasion, and are reclaimed by their Wife's Patience and Meekness; yet where Men have not wholly put off their humanity, there is compassion to a meek Sufferer, so that Patience in this case, is as much the Interest as Duty of a Wise. There in another instance of a several Trial, and that we find to be when a Virtuous Wife lies under the causeless Jealousy of her Husban●. This must be a great Calamity to a Virtuous Woman, who as she accounts nothing so dear as her honour and Loyalty, so she immagins no Infelicity can equal the Aspersing of them, especially when it comes from him who should be more solicitous to protect her s●otlels Innocency, and clear her Reputation from the Calumnies cast upon it by others; however, her caution and circumspection, Prayers to God to turn his Heart from Evil Thoughts and Wonderful Virtues, will in the end reclaim and make him, when he sees with the Eyes of his Reason, the Scales of his blinded Passion being fallen off, he will with shame and confusion, confess his Error and Folly, and by the returning Springtide, let you see, even in his Jealousy, how much he valued, as fearing any one should deprive him off, or at least fully o'er so fair a Jewel, and by the high flowing of a constant Passion, not only make you amendss in Love, but by taking shame to himself, and blushing at his past indiscretion, cheer up your Reputation, and make it shine brighter than b●fore; for an Innocent being falsely appeached, put to a sharp Trial, and coming off with his Innocency, is pitied and Esteemed, when one of the like candour standing by is not taken notice of.— Wives owe to their Husbands, in the next place, Fidelity, for having espoused his Interests, she is obliged to be true to them; to keep all his Secrets; to inform him of all Dangers that threaten him, and for his good, in a mild and gentle manner, admonish him of his faults, that is the most genuine Act of Friendship, therefore more abundantly the Wife, who is placed in the most nearest and Intimate degree of that relation, must not be wanting in it: She is his bosom Friend, his second self; and as she tenders her own happiness, so she must his, putting gently in mind both of his duty and his Aberations, and as long as she can be patiently heard, it is a fault in her to omit it, and indeed in doing it she is kind to herself; for there is nothing that does so much secure the happiness of a Wife, as the Virtue and Piety of the Husband; yet though this aught to be her chiefest care, as being her Principal Interest, she is not however to neglect any of those inferior to it, but contribute to his utmost advantage in all his concerns.— When these are well considered, there remains more behind for a Virtuous Wife to observe towards her Husband. As to what relates (then) to his Bed, she must be severely scrupulous, keeping even her Thoughts and Imaginations from wandering, much less she must not hold a parley or Treaty contrary to her plighted Faith and Loyalty to her Husband; for wantonness-is one of the foulest Blotts that constrain any of the fair Sex but it is more odious infinitely in the Marriage state, there being then an Accumulation of crimes, Perjury added to uncleanness, the Infamy of their Family builded upon their own ●●d throws all into Confusion, and disorder, like a Mine sprung under a stately Fabric, laying it in an instant, all in Rubbish and Ruins of dishonour and disgrace; the Children are branded to Posterity, and many Generations to come, can hardly justle it into oblivion.— We come in the next place to speak something of Obedience. This, Ladies, in so free and generous a Country as ours, may sound a little harsh in your E●r●, yet it is no more than you promised in your Marriage Obligation, and we hope you are too brave and just as to break your Words when solemnly passed in so sacred a Place, and indeed there goes more than your word to bind it, for God himself has commanded it; you lost the Charter of Equality in Paradise, so that a contending for it, or at least, superiority is an attempt to reverse the fundamental Law, which is very near as ancient as the World; consider then that to affect Dominion, that has been so long given away, and the gift often since confirmed to Man, is to little purpose, unless to shipwreck the peace and Pleasures of your Lives: how happy might many Women have lived, who have brought Misery and affliction upon themselves, had not their restless Spirits pushed them on for Mastery? 'Tis better then to let it rest where it ought, which is agreeable to God's Word, to Nature and Reason, and so to live in a calm, than by struggling for that which if possible to attain, may be hurtful to you; for you must always be upon your watch and guard to secure it, lest In Roads are made, or surprises happen, divesting you of your power, and rendering you more miserable than before, by a more servile Subjection: so that certainly it is not only the Virtue, but also the Wisdom of Wives to do that upon respect and Duty to their Husbands, and so continue their Love and Tenderness towards them, than being obstinate in what they know; they may be compelled to Wives that would be accounted Virtuous, must have their Husband's Reputations highly in regard to be extreme tender of it, and advance it by making all that is good in them as conspicuous and public as may be done modestly without ostentation or Pride, setting his worth in the clearest Sunshine, but ●eiling his Infirmities, or setting them in the shade, that they may be skreened from the Eyes of others, and even as far as possible from your own, that he may look the more amiable in them; for in contemplating his Weakness, it will make you apt to despise them, which by no means you ought to do. In the management of such affairs as a Husband entrusts to your hand●; you must be prudent and diligent, not seeing it squandered away, nor yet too niggardly; that your penuriousness may redound to his Disgrace, giving no opportunity of his being defrauded by any neglect or oversight and ●ly Idleness, for that brings on many Ill-conveniencies: Be not over fond or desirous of ' going abroad, unless about necessary occasions; and sometimes we ought to allow for Pleasure, and moderate Recreation, for Woman being so rare a Creature ought not so to be kept under, as if she was in Servility. Some Severe Writers have been so morose, that they have allowed a Woman to be seen abroad but three times in her Life, viz. At her Christening, Marriage and Funeral, but these are to be rejected.— We find however, that the Boetians had a Custom, that when the Bride was carrie● home ●o her betrothed Husband, they used to burn before the Door of his House, the Axletree of the Coach that brought her thither, giving her by that Ceremony, to understand that she must restrain herself from much going abroad, and that she now being joined to a Husband, must frame herself to live and tarry with him without any hope of departure, to take up again with her friends Wives that were keepers of their Houses, and diligent in their domestic Affairs: The Ancients Emb●em'd them by Snails, which carry their Shells or Houses on their Backs. Thus have ●e briefly run through the Duties incumbent on a Wife towards her Husband; and though we have not, with the E●ac●●ess of a Casuit curiously Anatoma●●z'd every part, and showed all the most Minute Particles, reducible to every Pea●; we have drawn out the largest Li●●s, by which we have guided them to draw all the rest as they occur, and in other places filled up the vacancies that some may object we have left here; and ●o wishing the Husbands may behave themselves in such kind as the Wives may have no reasonable occasion to complain, their Duty and observance are bestowed in Vain. We bri●●l● proceed to the Character of a good Wife, that, as i● a glass, others may see their Face by her, and mend what deformities are amiss.  Wif● Good, 
her character. We come now to the Character of a good Wife, some will we well foresee, object that there is no such thing, and we might have spa●ed our Labour, but being satisfied to the contrary, it shall ta●e up a page in our Book, let them say at their own discretion, what they please. But to the purpose.— We find her then to command her Husband in any equal matter, by constant obedience to him: For if in his Passion he should by his power chance to prejudice his right, she wisely knows by complying or compounding, how to rectify it again, to her Praise and advantage. She never crosses her Husband in the Spring Tide of his Anger, but s●a●s till it is Ebbing-water, and then she Mildly Argues the matter, not so much to condemn him, as by that means to acquit herself, and let him by degrees see his Error; she keeps at home, if she may not have her Husband's Company, or his leave, as an uncontrollable Warrant for her going abroad; she will not contend, and show an impatient longing when she desires it, but gives him Reasons for the necessity of it; and if we overrule them, she is silent, for the House is truly the Woman's Centre, and though the Royal Psalmist says, Psal. 104.2. The Sin ariseth— Man goeth for●h unto his work, and unto his Labour until the Evening, yet it is said of the good wife, Prov. 31.15 She riseth whilst it is yet N●ght, and giveth Meat to her household, and a Portion to h●r Maidens: For in the Race of his work Man starts from the rising of the Sun, because usually his Business is without doors, and wants the Light of Heaven to perform it by; a Woman's business being properly within doors, and therefore can Fancy the Light of the Candle to be the Sunshine; her clothes are rather comely than costly, and in her neat wearing them, they set her off with as much decency as Embroideries of Gold; she admires not variety and change of Suits, but sets up a Sale according to the Reel of her Husband's Estate; and though of high Parentage, her mind is not puffed up to Pride and Boasting, no, they are far wide of her, not so much remembering what she was by Birth, as what she is by Match, esteeming her Husband, though not rich, equal in her Mind ●o the most rich and Powerful, because she is satisfied with his Fortune, be what it will; an● without repining, is con●●n● to bear a ●ha●e in all his sufferings, and bear up bravely with him, against the storm of an Adverse Fate.— We find her an A●c●na Imperii, wherein her Husband's secrets are fately lodged, and the which she will never divulge without his consent of her own Inclination, nor by Threats or Promises can they be extorted or flattered from her, and locks up all his infirmities and failings close from prying Eyes; in his absence, she is Wife and Deputy Husband, which induces her to double the Files of her Diligence; and at his return, he is sure to find all things in so good a state, that he is highly pleased, insomuch that upon view of his Affairs, he wonders to see himself in effect at home when he was abroad.— We find her carriage exceeding Modest and comely, even to that degree that she dashes all Amorous pretenders out of Countenance, so that they despair to gain upon her Chastity, and if any be so desperately bold as to hope for Impossibilities, he finds himself punished with severe Rebukes, mingled with modest admonitions to leave off his Wanton Courses, and lead a Virtous Life. In her Husband's sickness she feels more grief than she shows, partly that by her Sorrow, he may not be hisheartned; and again, that she is not at leisure so much as to seem sorrowful, that she may be the more serviceable. Her Children (if many in Number) are none in noise, governing and ordering them with a Nod, or the motion● of her Eyes, as she pleases, and when they come to understanding, she teaches them not Pride, but good breeding, Industry and Frugality; she teaches not her Daughters to be Gentlewomen ●efore ●hey be women, but rather instructs them what they should pay to others than receive from them. The work of her Servants (that to others might be heavy and Tedious) she makes light and e●sy, by the seasonable enjoining of it, so that her Service is esteemed Preferment, and her teaching better than her Wages, the Maids following the precedent of the Mistress, live modest at home, and by that means, beget them such Reputations as gain them good Husbands. 
Thus Reader, we have showed you to the Life,  
The Character of a kind, Virtuous Wife.  
If you are Male, get such a one and see  
How happy in Enjoying her you'll be,  
If Female, Learn to be as good as she.   Women with Child, 
how to order themselves, that they may bring forth Beautiful Children. We resolving to furnish you (Lovely Ladies) with such Prescriptions as most nearly concern the Beautifying of the Body, it will be requisite to consider of some special and singular means, how to help amongst other things of this kind. The tender Embryo, whilst it is in Nature's Laboratory the Womb, that so it may be reduced from the confused Chaos of the lesser World, not a misshapen nor Monstruous Lump, but a sparkling Luminary, and a piece that Nature may take for a pattern, when she attempts the composure of a person she intends to be proud of.— Wherefore among those several things that tend to this exact completing of the F●●tus, there is nothing more signally concurs than the Imagination of the Breeding Mother; this is that busy Archytecture of the Brain, which contrives such Machinations, and Acts such Miracles, that it is almost a Miracle to find any that believe them; for let the prenated Women use ordinary wholesome Diet, and temperate Recreation and Exercise, and they will bring forth Fair Children. There is likewise to be considered, the regular ordering of the Fancy, which is held superintendent to the growing Infant, and the Mother's Active Emissary, that with all obsequiousness executes her Wishes an the tender Babe, whilst imprisoned in the Womb, for finding the soft and Pliant Foetus pinioned in the Membranious Mantle, and lying helpless, and drowsy in Nature's Cradle, it freely without opposition, makes impression as the Mother directs it, so that she by the assistance of an invisible Agent, works and adorns the Infant with those Features her Mind most runs upon, and she herself effects.— Authors are not wanting to give us strange relations of the Fantasies, Imperious Tyranny over the growing Embryo, Hel●o●t tells us, that a Woman big with Child standing at the Door, two Soldiers fell out, ●ew, and in the Combat, the one cut the others hand off, a● which being much affrighted, she fell presently into Labour, and was delivered of a Daughter with one hand, having the Hand cut off at the same place, as it happened to the Soldier, and the Arm fresh bleeding: He furnishes u● with another Relation of a Merchant's Wife at A●twerp. who some Weeks before her Delivery, hearing there were thirteen Condemned persons to be beheaded, was desirous to see them Executed, and for that purpose, gets to a Friends House in the Market Place, but scarce had she seen the first suffer, ere she fell in Labour, and was delivered of a Lusty Boy, with his Head divided from his Shoulders; now whether these things thus fell out by the force of Imagination, or the two strong and boisterous Midwife, dismembered them by a forcible Delivery, we determine not, but leave you to the Credit of so Judicious an Author. Gasse●dus tells, that a great Bellied Woman being set upon, and stabbed in divers places by sundry Villains, she immediately dying, the Child was reaped from out of her Belly, and just as many blue spots found about it, as the Mother had received Wounds, and in the very same places: Many have been the Monstrous Births, held to be so misshapen and altered in the Womb, by the force of Imagination, but as to those in this place, we shall be silent.— women's Fancies we must allow to be very strange, if it can transpose the parts of the Faetus, and make it a Monster, or turn Executioner in the Womb; why, if we grant this, may it not as well act the Painter, and have the disposing of Nature's Colours, to draw as it pleases, ravishing, or less enticeing Features. Galen tells us, That a Woman brought forth a Son not like the Father, who was deformed, but resembling the Picture of a lovely Person that hung in her Chamber, whereon himself had wished her to think earnestly, when her Husband Embraced her: Some will have it, that by often seeing a Black moor, or beholding the Picture of one. Women having been delivered of Children clouded with Nature's sooty Mask, and wrapped in the Sable Mantle of a Swarthy Skin, we cannot but be in some measure convinced, that the Infant comes into the World apparelled in those Features, that Fancy, that commanding Empress of the Mother's Brain, dispenses from her own Wardrobe, so that if you desire, Ladies (as we doubt not but you earnestly do) to have Children, whose Beauty shall eclipse all other Objects, and be an attracting Maggot to the Neighbouring Eyes, propose to your Fancies such patterns as may excite your own and others admiration, whether it be some Person who Monopolizes perfections, and is the Royal Exchequer of unparallelled Beauty or some lively Picture of a most Absolute Proportion of parts, temper of Colours, and vivacity of Aspect, for some such exquisite patterns being made choice of, and in the time of Conception, or else being with Child, intently thought upon, or beheld, will by little and little Imprint in the Mind a noble Idea of the same perfections, which the active Fancy soon apprehends, as a proposed Pattern to work thereby a paralleled Piece; and therefore with an obsequious celerity, informs the Appetite, which immediately Summons the subtle Humours, and the most Spirituous parts of the Blood, is inferior Officers, and they receive an Impression of this Idea, which they carry in Triumph through all the Coasts of the Microcosm, till they arrive at those Parts whereto they were Designed by the di●ection of Fancy, who thinks no repository too secure for so fair a Species, commands those Agile Emissaries to treasure it up in the Seed, which is the most new and durable Edifice in all its Dominions, and likely to l●st beyond the rest; or if she be instructed with this Idea: In the time of the Mother's being great, she immediately sends those active Agents with it to the Womb, that Mint of the Microcosm, there to have it stamped by the Plastic Faculty on the growing F●etus, that so it may be in a capacity to act i●s Princely part on the Theatre of the World, where it may attract the Eyes of future Admirers, and with a radiant Lustre vie with its Prototype.— Women or some of them, notwithstanding what has been said, may perhaps be so scrupulous as to inquire, that seeing the Fancy is merely a cognocivity of Faculties, and the Women usually fix their thoughts on several and various Objects, during the time of Conception and Gravidation; how it comes to pass that we find not the Infant subject to more numerous Mutations according to the variety of the Impressions made by sundry Species in the Imagination, to which the answer. The reply to this will be easy, if we well consider, that if the matter were more seriously pondered, we should not find the Imagination so seldom Active, as is generally supposed, for it is very probable that the resemblance of every Child, whether with the Father, Mother, or any other person, hath some near dependence upon some operation or other of the Mother's Fancy, according as her Mind was, with more or less intenseness fixed upon such or such an Object: Yet again it is not every Act of the Fancy that is able to affect the formative power reciding in the Womb, but only that which is strong, and attended with the powerful Commotions of the Spirits and Humours in the Body, so that there being not many Acts of the Fancy, concomitated with the Enegrie of such commotions. 'Tis no wonder that Infants signally affected with the Mother's Fantasy are so few.  women's Fancies, 
in childbearing, further considered. Women Indulging these kind of Fantasies, only induce such Agitations of the Humours and Spirits, as are requisite to affect the Foetus, which are followed by violent Passions of a surprising Fear, or an earnest and longing desire, for these are the most turbulent and impetuous Passions that the Mind is subject to, which exciteing the tenuous Humours and Spirits in all parts of the Body, cause both in the Infant and Mother remarkable Alterations of which we have sundry Instances. Baptista Porta, in his Natural Magic, gives us an Account of a Woman, who Amorously affecting a Marble Statue by frequent looking on it, and frequently keeping it in her Mind, brought forth a Son, Plump, Pale, and of a glittering hue, in every thing representing the Features of the Statue. Fi●chus tells us, and avers it for a Truth, that a Woman brought forth a Daughter, that had a well proportioned Body, but for a Head, only two Scallop-●hells joined to the Shoulders, which the opened at pleasure to receive her Sustenance; 〈◊〉 lived in that condition Eleven I ●s. and that which he says produced this Monster, was the Mother's longing for Scallops, during her being with Child, not being able to procure any to satisfy her impatient Desires.— womans subject to these unaccountable longings, as some call them, though we have given you some reason for it, afford as many strange Examples. Delzio in his magical Disquisitions, informs us of a Noble Lady, was Nurse to a very Beautiful Prince, than Dolphin of France, whom she loved so above measure, that she caused his Effigies to be drawn, and carried it about with her, scarce enduring it to be out of her sight, whereupon it happened that she became Mother to a Child so like the Young Prince, that the generality of the People could not distinguish them but by the difference of their clothes. And as for the Passions of Fear, L●mnius tells us, That a man surprising a great Bellied Woman, by suddenly placing before her a Picture of a Boy with a great Head, she brought forth thereupon, a Child of the same misshapen magnitude. Many more of the like Nature we might mention, but we suppose these Instances are sufficient to demonstrate, that the Fancy (when attended with an Attractive joy or sudden Fear, hath power to alter the Confirmation and Complexion of the yielding Foetus; and that there is little else required to have Handsome and Beautiful Children, than being cautious in avoiding monstrous Objects, and Stories which may distract the Fancy, and in their stead, the proposing of some Amiable Objects, from which the Fantasy affecting it with a passionate tenderness, may copy out an Idea, of perfect Beauty, to communicate to the plastic Faculty, whose chiefest care is to erect a stately Structure, out of the rude Mass that lies confused within the Womb. And these are the Learned Opinions of several Ancient and excellent Physicians, as Hypocrates, Gal●●, Laurentius, Wierus, Codronc●us, and others, whose Credit has been held unquestionable in most Ages.  Women Virtuous, 
a great Happiness and Blessing to Men. Women that are truly Virtuous, there cannot be too much said in their praise, therefore whatsoever may have been already nearly touched on this, is not improper: A Virtuous Woman than is rightly termed the true Solace of a Man's Li●e, this Sex even from their Infancy are aimiable, and to be delighted in; they Cheer the Hearts of their Parents with their Innocent Smiles, and as they grow up in Virtue are more Charming and Sweet in their Complacency, Modesty, Sobriety, and a winning Behaviour add to their Beauties: Her Carriage towards all is decent, and Comly is her Behaviour. In Marriage her Love is beyond Expression, and her tenderness such, that she values him on whom her Heart is fixed, above all the valuable things on Earth, unless it be her own Soul. The loss of her Life she values not, in Comparison of her Honour and Good Name, and that her Husband may be kept in good Humour, she makes it her business and study to please him, using her utmost diligence, and Enforcing all her Charms to render herself more pleasing in his Eyes, Equally sharing in his Joys, and in his Afflictions bears the most Sensible part. Her Smiles are not to be bought with Silver, nor her Love to be Purchased with Gold, but are freely and entirely placed upon him; she makes Choice for a Companion of her Happiness in a Marriage State, and then they are a● fixed as the Centre, or like the Needle touched with the Loadstone, will turn or stand still to no point but their beloved North: She Sympatizes with him in all things, and is even tender of his Honour; nothing she thinks too good for him, nor nothing that she reasonable can do, too much in health, she is very careful to provide him necessaries that are convenient and commendable; and if he falls upon his Bed of Languishing (pressed down by some weighty Sickness) what greater comfort can he have in such a Condition, than to find his Virtuous Wife double diligent and tractable in forwarding his Affairs; she is more studious for his Health than her own Interest, and puts up her Prayers and Vows to Heaven for his recovery. In all her Actions, Expressing a careful tenderness and Love, and a venerable esteem in all her Words and Expressions.— Woman has found Nature Prodigal and Lavish in forming her so delicate a Creature; that she confessed her Masterpiece, and N● plus ultra, A Creature so soft and tempting, to allay and Moderate with Mildness the rough and Rocky temper of Man; that she make him happy therein, whether he will or no; great cunning did she use in proportioning every part, forgetting nothing that was admirable, or might Create Wonder and Admiration in the beholders. This last best blessing was far above the worth of all the Creatures that were made before it: How can Man then who pretends to have but a Glimmering of understanding, but haste to Embrace so great a Blessing, in which his Earthly felicity consists, if he rightly knows what it is to be happy, it gives those that can discern and be truly sensible of it in a lower degree; a taste and earnest of that Love and Harmony. That must consummate our Endless Felicity, of which God himself is the Author and Centre. O How happy it is to leave Mercenary Smiles and Embraces, which carries distinction in them! for those that are chaste and Cordial, the one is Boisterous, and Bandies us about, like a troubled Sea, with Fears and doubts, and jealousies, whilst the other is Smooth and Calm as the Waves where the Haltion Brood's; the one is Proud, and Imperious, the other Humble and submissive, seeks by Mildness to allay the Storms. Approach her Angry Husband with Modesty and a winning Grace, that she may temper his Heat, and disarm him of his Rage, which being opposed, might break out into Violence and Mischief. 
So Venus moves when to the Thunderer,  
In Smiles and Tears she would some Suit Prefer;  
When with her Cesto's Girt.—  
And drawn by Doves, she cuts the yielding Skies  
And Kindles Gentle Fires where ere She Flies.  
These things considered, we cannot but be of the opinion, but that a Virtuous Wife is the greatest happiness a Man can possess; Riches and Honour bring Cares and Incumberances, but she brings Love, Peace and Joy, soft delights and Ravishing Pleasure, and where such a p●ir meet whose Loves are pure and Chaste, we may Contemplate their happiness and say.  

1.  
Thus like the two first Lovers they  
Yet free ●rom Gild and all offence;  
On Odorous Beds of Flowers Lay,  
In their First State of Innocence.   

(2)  
Their Lips still joined like billing Doves,  
With ardent Breathi●gs of desire,  
They secretly inflame their Loves,  
And set each others Heart on Fire.   
And this may suffice in this place, to show Man the way to his happiness, if he will be well advised, and conceive it aright.   Widow good, 
her character. Give us leave to point out a good Widow, that he who cannot obtain his liking and desire in a Virgin, may not be discourage ●rom venturing on one who has been tried, and is experienced in the grand Mysteries of Love, by which she is the more capable of Love; she is therefore a Woman whose Head has been cut off, and yet she is alive, and hath a second part of Virginity to act over. Her grief, though moderate for the death of her Husband, is yet not withstanding real; it is not a violent storm that is soon over, but a still Rain that continues long, and soaks their Hearts with grief that is not easily removed; she continues her usual time in her Widows Estate, with a serious and modest reservedness, not by any Action or Gesture, showing as if she was willing to change, though for a great advantage, not only living sober and single, but Chaste and honest, making Virtue her study, and works of Piety and Charity her Recreation; keeping herself in all things blameless, and her Reputation unspo●ted; and though she goes abroad, sometimes about her business, yet she makes it not her business to go abro●d, though 'tis no Crime so to do: In civil Affairs she is often forced to Act a double part, both of the Man and Woman: The remembrance of her Husband is imprinted in the lively Pictures he has lest behind him; for when she looks on her Children, she sees his Idea there, and places her fondness in giving them good Education, and bringing them up in the ways of Virtue. Her Husband's Friends are ever her Welcomest Guests, whom she entertains with the honourable mention of their Friends, and her Husband's memory. If she c●n speak but little good in his Praise, she speaks but little of him, yet that to the best advantage, handsomely holding ●p her Discourse, so that his Virtues are shown outwards, and his Vices wrapped up In silence: She is a Champion for his Credit, if any speak against him, and always puts her special Confidence in God's Providence, as the best and surest husband's to the Widow, and Father to the Fatherless, and therefore she seeks to keep his Love firm to her, by Prayer and a Religious Life: if she Mary again, she will not do it so hastily, or rashly, but she will take care to provide for the Children she has already, before she signs the Contract, that they may not be wronged when it may not be in her power to right them.— Get but such a Widow, and you need not fear to live comfortably and happily with her, always having regard to the Equality of Years; for where Age and Youth meet in the Marriage sheets, it must be an admirable Virtue that will at all times exclude Discontents, and though they break not out, yet they will smother and gloe within, to the great hindrance of your peace and quiet.  Widowhood, 
though it supersedes those Duties which were terminated merely in the person of the Husband, however it endears those that may, and aught to be paid to his Funeral Dust: Love is as strong as Death, and reaches beyond the fatal stroke he gives, to make a separation where Lives were so nearly linked in one for she will have Love, and cherish his Memory, though his person be snatched from her, and laid up in a gloomy Grave, till the Morning of the Resurrection; yet his Idea remains with her; a Modest Funeral any one bestows, for decency towards the Dead is comely and Charitable, but she after having bathed him with her Tears, embalms him in her Mind, and gives him there a Monument, lasting as her Life. If she have Children by him, she keeps them as the dear Pledges of their Conjugal Love, tenderly and careful, bringing them up in the ways of Virtue and Piety, and they serve as so many Lively Pictures of her deceased Husband before her Eyes, and are the dawning Comforts of her Life, in the solitude and darkness of her sorrow; her care is so to Educate them, that they may worthily be esteemed the Offspring of such a Father.— We now suppose the Funeral Solemnity over, and the extraordinary torrent of Tears begin to be decreased into a calmer stream, wherefore we think it will not be an extraordinary boldness, but such a one as may be pardoned by a Virtous Widow, if we intrude a little into her Retirement, and consider somewhat that may be advantageous to the state of Widowhood. A Widow than may more than conjecture, when God takes away the dear companion of her happiness, and reduces her to a Solitude, he does it to sound a Retreat from the lighter gaities and Jollitries of the World. The Jews were very early wont to put their Women in mind of the brittle and unstableness of earthly Joys and pleasures, and that we must be moderate therein, by breaking a Glass that the Bride and Bridegroom drank in on the Wedding-day, at the Table before their Eyes: the Wi●dows complying with Civil custom, to inure herself in darkness for a while, inculcates to her, that she should put on a more reti●ed temper of Mind, a stricter and sevearer Behaviour than before; not to cast it off with her Veil, but to let it be the constant Dress of her Widowhood; for as that state requires great sobreity and Piety, so it affords divers advantage● towards it, more than the Married are allowed. For that she, as St. Paul says, who is Married, care●h for the things of the World, how she ●●y please her Husband: But God now has called away that care from her in a Widdow-state, and given her a large opportunity to dress and adorn her Soul in Robes of Righteousness, as fit to meet and be embraced by the glorious Spouse, who will solace her with Anti-pasts of Eternal Love; those Hours that before were her Husband's right, seem now to devolve on God, the grand Proprietor of our time: That Discourse and free Conversation wherewith she entertained him, she now converts into Coloquys, and Spiritual Intercourses with her Maker; ●nd that Love, except the retaining of his Memory, which before was only human, may now be the changing of its Object, acquire a sublimmity, and exalted to Divine; so that from a Loyal Duty and Conjugal Affection, it becomes the Eternal work and happiness of Angels, the Ardour of a Cherubin; thus may she in higher Sense than Sampson's Riddle aimed at, fetch Honey out of a Carcase, his Corruption may help to put her on Incorruption, and her Loss of a Temporary Comfort, may state her in one that is Eternal, which will be a blessed Exchange, and this will bring a Blessing upon her Children and her Substance.— Widows ought▪ according to the proportions of their Abilities, to Exercise themselves in Works of Charity. There was in the Primitive times an Order of Religious Widows, mentioned by St. Paul, 1 Tim. 5, Whose whole Ministry was devoted to Charity. God highly approves of almsgiving, if done sincerely, without grudging, or expectation of Worldly applause, and takes it as done to himself; and therefore none need doubt but he will repay it with a large overpluss, at a day when a Catalogue of their Alms shall be laid before him, as a Testimony of their well doing, and procure them the Eulogy, of well done thou good and faithful Servant. Timothy tells us, that a Widow who liveth in this pleasure, is not dead whilst she liveth, 1 Tim. 5.6. But on the contrary, shall live when she dies; when she resigns her breath, she shall improve her Being unto one more glorious: The Prayers of the Poor, like benign Gales, shall gently bear up her Soul to the Regious of Bliss, and she who has cherished the Afflicted Members, shall there be indissolubly united to their glorious head.— Widows indeed are allowed Marriage, and many of them after they have wept a while, and shed a few Tears to the Memory of the deceased▪ throw off their Veils, dry their Eyes, and look out for new Embraces, which is very indecent and unbecoming the Gravity of a Widow, since Marriage is so great an Adventure, that once for many Reasons, seems enough for the whole Life, for whether she has been either adverse or Prosperous in the first, it does almost discourage the second attempt. It was the saying of a Young Widow Lady, when her Friends advised her to a second Marriage, that she had two reasons to object against it, viz. That having had a Husband, ravished from her by the hand of Death, whom she loved above all Earthly things, and he as entirely cherished her. If it should fall out, she should be matched to one of a cross and a stubborn nature, it would break higher tender Heart, and if one as kind and obliging as the former, she should always be in fear of losing him, which would create her a doubt grief; but we do not find many Rich, and Beautiful young Widows in our Age of her Mind. All Civilised Nations however, have by custom set a time between the Death of one Husband and the Marriage of another. Numa made a Law that no Widow should Marry under ten Months, and if she transgressed, she was to sacrifice as for a Crime done; so that Octavia could not be Married to Mark Anthony, till three degrees of State had passed to supersede that Law.— Widows in their Choice, aught to consider how they make it, left by unadvisedness it reflect upon their Reputations, and their former Prudence, and Conduct of Affairs be brought in Question: When the Year therefore, that modesty Allows with us (though some have made but a Spider Web of that custom) is expired, than she may cheer up her Melancholy, and put on her former brightness of Beauty that has so long been hid under a cloudy Veil; but avoid all wanton Amorous Glances, and Toying, and if Age has stolen upon her to any Degree, it will not be in the least commendable to go in gaudy flaunting Apparel, but rather grave and modest Attire. Marriage in all degrees is so close a Link, that to have it easy, the proportion of Parties must be considered, and first in respect of Fortune and Quality. It is always to be wished that there should be no considerable disproportion; those that come together upon the Level, are of all the least subject to such Upbraid as frequently attend a great descent of either party; 'tis therefore no prudent motive, by which many Widows are swayed, who having good Estates of their own▪ Marry barely for a large Title of Honour, without considering their happiness in it▪ which brings them in a short time into the contempt of their Husbands, of which we have had many Examples: And on the other hand, for a Woman to marry very meanly, and far below herself, is the worst of the two, for such kind of Matches are generally made in a transport of Passion, but when that abates, and is no longer, leaving her to sober Reflections: How many disorders does it create in her Mind? What anger does it create in her against herself, and Accusations of her rashness and Folly, when too late to be remedied? and this creates contention and strife.— We find that a state of Subjection is a little sweetened by the dignity and worth of the Ruler, for as it is more honourable, so it is likewise more easy to be born: The basest Spirits, of all others in command, being most Imperious, and it will not certainly a little grate a Woman of honour, when she reflects how she has made one of a Servile mind Master, who perhaps before would have thought it a favour to have been entertained as her Menial Servant, and what adds more to discontent! Such Matches frequently reflect on the modesty of the Woman; censorious People making such constructions on it, as first jump into their empty Sculls. It being presumed, that when the distance was so great, the Advance must be on her side, or the other would not have had presumption enough to attempt it; so that she is rather blamed than pitied; too frequently, we must confess, such matches have been clapped up, and proved very unfortunate.— Widows, the premises seriously weighed and considered, aught, if they intent for marriage, to be very deliberate and cautious in their choice, for when Virgins, who are not presumed so capable of Understanding, and therefore sooner deceived, are acquitted, they will be censured if they miscarry; therefore it is their main concern, well to Balance their minds, and to see that their Passion gain not the Ascendant over their reason. Let them likewise consider their Opinions in point of Religion, for that many times, though it should be the very cement of Peace and Union, man● times makes a difference, and opens wide breaches to disputes; and those to jarring, and those jarrings let in discontent. It is certainly very uncomfortable, that those who have so closely combined all their other Interests should in the greatest be disunited, when one House and one Bed holds those which one Church cannot. And then again, another Mischief is the Servants, according to their different persuasions bandy into Leagues and Parties, so that it terribly shakes, if not utterly destroys the Concord, that should create a happiness in the Family.— We find another particular in which any great disproportion is to be avoided, and that is inequality of Years; for the Humours of Age and Youth so widely differ, that extraordinary skill is required to compose the discord into a harmony; when an Old Man Marries a young Woman, here is usually Jealousies on the one part, and loathe on the other; and if there be not a large degree in both, or at least in one party of discretion; there must unavoidably follow perpetual disagreements, which by a suitable choice might be avoided; But in this case, that does not often happen among those we are now speaking of; we confess the Avarice of Parents many times force Virgins upon such Matches; but Widows who for the most part are at their own discretion to choose, rarely make such Elections, commonly the inequality falling on the other side; they to satisfy their Desires, Allure young Men to them with their Riches, yet soon see their Folly in doing it, and are punished for their dorage. It is indeed strange that those who should be preparing to make their Beds in the Dust, should think of a Nuptial Couch. A Philosopher being demanded what was the fittest time for Marrying, gravely replied, The young should not Marry yet and the Old not at all. The Wise Man considering the Follies, and deplorable condition of such Doaters. asks the question, viz. Who will pity a Charmer, when bitten by a Serpent, Eccl. 12.13. How can any one of years if Reason be consulted, flatter herself with her feeble Charms, to fix the giddy Appetite of Youth; but when these things are transacted, Reason is not called to the Council, Lust and an Infatiable desire, joined with Folly and precipitated rashness, and give their Votes to humour a present Appetite; no fatal Warnings the Carrier to misery, yet one would think, but thinking here in this case, has no time allowed to appl● itself seriously to deliberat●, that a multiplicity of unhappy precedents, might caution her; she that accidentally falls down an undiscovered Precipice, gains compassion in her Disaster, but she that sees the danger before her, looks down and sees the dreadful bottom strewed with mangled Carcases of many that have fallen thence, and yet wilfully casts herself down; the blame extinguishes the pity, and she that casts herself away in such a Match, betrays not less, but more wilfulness: How many misfortunes of miserable Women, present themselves to her View, like the wre●ks of tattered Vessels spit upon the ●ock; and if notwithstanding all that has been said, she will needs steer her Course, on purpose to run the same Fate, none to envy her the ship wrack she Courts. Age we allow aught to be honoured and esteemed, when it acts with prudence suitable to the veneration properly due to it for as Solomon says, the Hoary Head is a Crown of Glory, if it be found in the way of righteousness. Widows in years, when they act thus, we must confess, are in so high a Frenzy, that we can hardly believe, but it must have some rooting in the Habit and Constitution of the Mind; some lightness of Humour other must generate it, before it can so giddly turn in their Brains; those therefore that will secure themselves from the Effect, must subtract the cause: How preposterous is it, think you, to see an Old Woman delight in, and doting on gaudy Trifles, more seemly for her grandchildren; to see her with Spectacles reading Romances, or Love-stories; to be at Masquerades and Dances, when she is only fit to Act Antiquaries; these are contradictions of Nature; to hear others again wishing themselves young; that it is odds, but within a while they will persuade themselves they are so, and tearing off the Marks where Fifty or Sixty are written, and write Fifteen, those who thus manage their Widowhood; have more reason to bewail it at last, then at first, as having experimentally found the mischief of being left to their own Guidance. But pardon us, Ladies, if we have touched too sharply on this matter, we are Conscious there are a great many Virtuous Widows that take sober measures, Marrying discreetly, or spending their days in Devotion and good works, ●elighting to bring up their Children in the Fear of the Lord, which is the beginning of Wisdom.  Women Admirable, 
for Sundays Virtue. After Dinners Solicitations of the Emperors and other great Potentates, Ambassadors to the Pious Heroick, and ever Renowned Queen Elizabeth, for the Toleration or the Popish Religion in her Kingdom; she silenced their Importunities with this weightly and reasonable Answer, viz.— That to let them have Churches by the others, she could not with the safety of the Common Wealth, and without the wounding of her Honour and Conscience. etc. for what ever Doctrine is contrary to Godliness is dangerous in a State, and opens a door to all Mischief and Wickedness, and therefore Popery be●●ing that stamp, she resolved not to allow the public Exercise of it in her Dominious  Ann, 
The Beautiful and Virtuous Wife of King Henry the Eight, and Mother to Queen Elizabeth was condemned upon the false accusation of some Popish Favourites, who secretly Envied to s●e a Lutheran Queen ascend the Throne, and therefore resolved to change it into a Scaffold, the which when she ascended with Courage and Modesty, where there were but few dry Eyes besides her; she said, that the King was constant in advancing her, for a private Gentlewoman, had raised her to the Honour of a countess, than a Marchioness, and lastly to the highest of Earthly Honour, even to be his Queen, to whom she had been just and faithful, and that she must now, at her going out of the World, give him her Hearty thanks, that since he had no more Worldly Honour to Agrandize her, he had taken Care to promote her to what was more glorious in Heaven by making her a Martyr; to become a Saint in Blessed Realms of Eternal Life.— After Her Death these Verses were Written of her. 
Phoenix Anna Ja●et nato Phaenice dolendum,  
S●●●la Phoenices null TullisseDuo.  
Here Ann a Phoenix Lies, who bore her like 'tis said.  
Never one age two Phoenixes has had.  
After this another Fair Court Star set in Blood, though deserving a better Fate. The Lady Jans Grey, who had Married Gulford Dudley Son to the Duke of Northumberland; and was after King Edward the Sixth's Death Pursuant to his will, Proclaimed Queen to avoid the return of Popery, by the coming of Mary, afterward Queen Mary to the Crown; but Fate consented not, for upon Mary's Proclamation, Northumberlands Army, with which he went to oppose her, disserting him, he was taken Prisoner and soon after beheaded; the Young Queen thus disserted, trusting to her Innocence and Virtue, as her guard and defence, found them too weak where a Crown was in competition; for she with her Husband was sent to the Tower, where She continued a Mirror of Piety, constancy and Patience; being of the Royal Blood, as Grandaughter to Mary, second Sister to Henry the eight. Tho she was very Young when this affliction fell upon her; she was an extraordinary Scholar, well skilled in most Languages; during her Imprisonment, she writ upon the Walls these Verse●.  
Non Aliena Putes Homini ●●● nbtingere possun●  
Sors Hodierna mihi 〈◊〉 erit ika tibi.  
Think nothing strange, chance happens unto all  
My Lot's to day, to Morrow thine may fall.  
And again  
Dio Javante nill no●●● Livor malus,  
Et non Juvants nil Juvat Labour grats  
Post Tinibras— spero Lucem  
If God protect, no Malice can offend me,  
Without his help, there's nothing can defend me  
After Night— I hope for Light.  
She was so unconcerned at her Death, though not above 16 Years of Age, that she not only bore it with singular patience and constancy, but se●t to comfort the Duke of Suffo●k her Father who was in Prison, and soon after suffered in those Bloody Mazean times, when Popery had got again the upper hand; to comfort him by her Letter, to Persevere in the Protestant Religion; and if be had the hard Fortune to be cut off to Die worthy of his Honour, and like himself, but not at call to g●●●ve for her, for she was going to a happy Kingdom, to the chaste Embraces of her Lord, where she should be out of the reach of Trouble and Malice, and sit down with Joy and Peace; so that when this Incomparable Lady Died, no Body could refrain from Tears, no not her very Enemies, whose Spleen had brought her to so early and untimely an end.— At the time when the Protestant Religion, under the Pious Care of King Edward the Sixth flowerished, the Duke her Father had one Mr. Harding for his Chaplain, who seemed very Zealous for the reformed Churches, but when Queen Mary came in, and had set up Popery, he Wind-milled about for promotion, as some did in the last Reign, and became a very bitter Enemy with his Pen and Tongue against the protestants, which so Grieved this Pious Young Lady, that she writ to him when she was in Prison, to remember from whence he was fallen, and to do his first Works; which Letter for the satisfaction of all Pious Young Ladies and others, penned by one of such tender Years, we have thought fit to insert, that her great Wisdom and Learning may be evident to the World. Oft, says she, as I call to mind the Fearful and Dreadful saying of our Saviour Christ; that he who putteth his hand to the Plough, and looketh back, is not meet for the Kingdom of Heaven; and on the contrary, those comfortable words that he spoke to those who forsake all and follow him. I cannot but marvel at thee, and lament thy case, who seemest sometime to be a Lively Member of Christ; but now the deformed Irpe of Satan! Sometime the Beautiful Temple of God, but now the Synagogue of the Prince of the Air; sometime the unspotted Spouse of Christ, but now the shameless Paramour of Antichrist; sometime my faithful Brother, but now a stranger and an apostate; sometime a slout Christian Soldier, but now a cowardly Runaway? yea, whon I consider these things, I cannot but cry out unto thee, thou Seed of Satan, whom he hath deceived, and the World hath beguiled, and the desire of Life and promotion subverted; wherefore hast thou taken the Law of the Lord in thy Mouth? wherefore hast thou preached the Will of God unto others; wherefore hast thou Instructed and exhorted others to be strong in Christ when thou thyself dost now shamefully shrink away, and thereby so much dishonour God; thou preached'st that Men should not steal, and yet thou stealest abominably, not from Men but from God committing h●inous Sacrilege, robbing Christ of his Honour: choosing rather to live with shame, than to Die Honourably, and to Reign Gloriously with Christ who is Life in Death unto his. Why dost thou show thyself most weak, when thou standest by most strong? The strength of the Fort is unknown before the assaults, but thou yeildest up thine before any battery was made against it, etc. And after many other Excellent Passages she thus concludes: Let I pray you the lively r●membrance of the last day, be always before your Eyes; remember that Runagates and Fugitives from Christ shall be cast out in that day, who setting more by the World than by Heaven, more by Life than him that gave it. Did shrink and fall from him who forsook not them; and also the inestimable Joys prepared for them, who fearing no peril, nor dreading Death, have manfully fought, and Victoriously Triumphed over the Powers of darkness, through their Invincible Captain, Christ Jesus, who now stretcheth out his Arms to receive you; is ready to fall upon you and Kiss You; and last of all, to wash you in his most precious Blood, and feed you with the Dainties it has purchased for you, which undoubtedly, could it stand with his own determinate purpose, he would be ready to shed again for you rather than you should be lost.  
Be constant then, and fear no Earthy pain  
Christ has redeemed thee, Heaven is thy gain   Women Destroyer's, 
of the Danes, and the Privileges they Enjoy by it. When they were destroyed, is already recited, and riding the Land from such Mortal Enemies, by the consent of the King and his Nobles, which all the Men ascented to the Women, were allowed the right hand of their Husbands, which custom continues to this day (though some will have it that it is only a fulfilling the old Proverb, that the weak est goes to the Walls) That they should have a third of all their goods and Chattels upon the Husband's decease, and take the upper end at the Table, upon all Public Feasts, and some others, which the Women being very politicy in matters of their Prerogative, have strictly maintained to this day and in many things go beyond their character, so that no Women in the World have the like Privileges and tender Indulgences, which made a Spaniard say, if there were a Bridge made over the Narrow Seas, all the Women would run into England, and the Horses for the hard useage they meet with, gladly run out of it.  Women Buried alive. 
When the Plague raged at Collen, 1357. One Richmen Adolick a Noble Lady Died in appearance, and as the Fashion was then, had her Rings and Jewels buried with her, of which the covetous Sexton having notice, came with a Companion of his to dig her up, and that being done, they opened the Coffin and going about to pull off her Rings, she rose up in her shroud, at which the Sacrilegious Villains being concious of guilt and oppressed with fear, fled and for haste left the Lantern, and the Church door open, so that the Lady losing herself, took up the Lauthorn and went home; her Husband hearing her Voice, was as much terrified as the others had been, but by degrees lessening his fears, he received her with Joy, when he perceived she was a living coarse, and not a Ghost or Spectre, and she confested to him that she had all that while been as one in a sleep, till two men came rudely, and waked her, but when she was made sensible, that she had been buried, she started, and then praised God that those Men's Evil purpose has been the means of her safety; and being there upon taken great care off, she recovered her health, and lived to have three Sons afterward as appears by her Monument Erected in memory of so strange a deliverance, and stands now in the Entrance of the Apostles Church in Cologne. In the same City one John Duns called Scotius, falling into an Apoplexy, was buried alive, but had not the good Fortune as the other, to be timely relieved, for before he could be taken up, he had beat his Brains out against the Grave Stone.— Wanting of the like sad misfortunes is not in our Age, for to the knowledge of many hundreds about London, in the Year, 1661. One Laurence Cawthorn a Butcher in St. Nicholas Shambles who having provided all things for his Marriage, it is doubtful whether too much strong Waters, or Opium given him by his Landlady, who aimed at what moneys he had got, and knew she should not be the better for it, if he Married; cast him into a profound Sleep, so sleeping all that night, and all the next day, she got some of her confederates to give out he was dead, so buried him, but the next day being Sunday, as the People passed to Church they heard a strange groaning in the ground, but for a time could not tell what to make of it, growing louder, though a kind of a hollow found, they informed the Churchwardens of it, who only Houtted at it as a delusion of the Senses, but the next day being better informed and all circumstances considered; this new Grave was opened, and the Body found warm, though dead with the stifling vapours and violent beat against the sides of the Coffin, upon news of which the Barbarous Old Woman fled, and we do not hear she ever was found again. Woo●ing, is like the Porch, through which you must enter to the more softy structure of Matrimony; the fair one to whom the Young Lover intends his address of Courtship, being pitched upon; he spruces himself up as fine as may be, makes an enquiry at some distance of her birth, education, and good parts, but more particularly what her portion is, or is likely to be, being somewhat satisfied in these particulars, his next care is to gain admittance, which he does by being introduced by some Friend in credit with the Parents: If she be a Virgin and under their Jurisdiction, or by the Irresistible Charm of Presents to her waiting Maid or Confident at first, ●unfess he be a pert noisy Fop, and then he commonly mars the whole Project at the first dash, unless she be as senseless as he) he says little but pays it off with thinking, and is hugely pleased in contemplating her Beauty and Gentiel Carriage, nor stays too long, lest he should be counted troublesome, but with a profound respect, conjuing almost to her Knees; he takes the liberty to impress her fair Hand with his warm Lips, which is as much as he dare presume, or pretend to, at this time. and so takes his leave. Then his business is immediately to run from Tavern to Tavern, to find out a Friend to whom he may impart the weighty Joy that struggles and labours to get vent; one being found, down goes his Hat and Gloves upon the Table, and presently he lets him know, what he has been about, by drinking of the Lady's health, which being passed he tells him what pregnant hopes he has of being the happiest Man alive, in a Wife, and then giving the Table a hard Thump with the Palm of his Hand, he cries, I prote●t she is the prettyest smirking Black-Eyed Rogut; the most Witty and Beautiful that ever I saw in all my Life. O that I had her but in her Night clothes. P●●, says the other, willing to humour him, and drive on the Amour) never fear it Boy, were I in your condition, I'd make no more of it to have her, than to drink off this Glass, and so here's to her again. Come, says the Spark. fill it up to the brim, I'll pledge it with all my Heart, and Soul, and return you a hundred thousand thanks for the good encouragement you have given me, and so taking off one Glass after another; drinks on till in a pleasing Ecstasy, he fancies he has her in his Arms. He is altogether uneasy, till he makes a second Visit, and thinks Time runs too flow, till he can find a convenient opportunity to do it, and puts himself for that purpose, into the finest Garb that a Consult of the nearest Tailors about Town can contrive, concluding that or nothing will win her; and upon his first entrance, he will be sure to renew his Civility to her Maid that Combs her Hair, and dresses her, as being sure she has her Ear most, and the fittest opportunities to oblige him, in telling her Mistress fine Love Stories to incline her to favour him. And although she may be no Adorer of Images drawn in full proportion, yet he presents her with part, Imprinted on Gold, which begets such a Character of him in her Mind, that she will not fail to describe him as the most accomplished of Men, by running over every part of him, to his commendation, as having in him something beyond the neatness of other Men; recommending him to the young Lady, as the only person deserving her Affection. If the Lady seem something Coy for decency sake, it is no more than what he was reasonably to expect, left he should come too soon, or too bluntly to the main Question, and put her to a Nonplus before she is prepared for an Answer, however he has the happiness to find her Complaisant and modestly Civil; no Clouds of Scorn or Disdain overcast her Beauteous Face, and threaten him in the Love Voyage he has undertaken, and this Encourages him to proceed with Alacrity; he now has an encouragement to stay longer than before, without being thought tedious or troublesome, and when he goes away, he takes his leave with a greater satisfaction, and not altogether without some assurance of being happy in the progress of his Affairs, for in his absence he has a Solicitrix to manage his cause, who fails not to be her Lady's Remembrancer, and rather than fail, will present her with a Bill she has taken up in the Street, given out, as he terms himself, by some famous ginger, and press her to consult the Stars in this weighty Affair, where to be sure this Pretender to Art, and Familiar of the Destinies, will be always on the Lover's side, because he knows it best pleases the Querant to be confirmed in what she most wishes and desires. To do this with the lesser observance of any of the Family, she sacrifices her Prayer time to wait upon the Devil's Secretary, and returns with satisfaction full of the Idea of her Amorist: and at this next interview she begins to settle her Affections. Then Letters pass between them, blessed with the secret impression of Amours, recommendatory Kisses, which are read over and over, the better to be understood, and laid at night under the Pillow, to produce pleasing Dreams of the Joys that are to be found in marriage: he especially then flatters himself with his being encircled with a thousand inexpressible pleasures.— We must now consider, that it is not long ere News is brought him by his industrious Pensioner, that his Mistress is to be at a Ball, with an Account of the exact time and place: This makes his heart to cut Capers for Joy, that he has a convenient oppotunity put into his hands. To show her he's a man of breeding, and that his Friends brought him up at a Boarding-School; he fails not to give his attendance, set out in the best fashion and form, and is sure to get there before her, because she shall see how dutiful he is in his Attendance; and she no sooner enters, but he rises from his Seat, and makes his low Obeisance to her, that it may be observed, she has a servant there obsequious to her commands: and though he sits again, his feet and hands keep time with her in the Dance she undertakes; and when she comes to place herself by him, which he entreats as the greatest of favours, pretending to whisper her under her Hoods, he steals a kiss: At which she blushes, but it is not observed by the company: And seeing her offer to take out her Handcarchief, he officiously prevents her, by wiping off the pearls of Sweat that hang on her Ivory Forehead with his own, dipped in Essence of Oranges or Jessamine, squeezing her small soft hand, and telling her a thousand pretty Love Stories, which makes her simper and smile, as well pleased with his discourse; and then taking his turn to show his fine shape and activity, the neatness of his Limbs, and roundness of his Calves, etc. He starts up, and falls a Dancing like any thing, and if she applauds it, he is so overjoyed, that the ground can scarce hold him; he caper's as if he were treading on Clouds. Then suppose when he is tired, a Gentleman in an obliging way takes his Mistress out; he takes her motion to be the most charming sight in the World, admirers her swimming Carriage, and the decent holding of her Petricoat ravishes him; and when almost wearied, she retires and comes again to take her place by him, ecstasies of Joy seize on him, and he softly whispers in her ear: I protest and vow, Madam, you dance like any Angel. At which she smiles, and wipes her face, but puttiug up her Handkerchief carelessly, he watches his time to steal it from her, and then concludes himself as rich as Cr●ssius; besides, it works miracles, and makes him a Poet in spite of nature or Art; for he will besure to send her a Copy of Verses; upon the manner of doing it, though he never writ any before in his life, so that she thinks herself doubly recompensed for the loss of it.— We now are come to the breaking up of the company, and the taking o● leave: When in going down stairs, he humbly petitions her, that he may yet have another favour added to the many she has already blest him withal, and that is, to wait upon her to a Collation he has beforehand ordered for her at a Tavern: She seems unwilling to grant it, pretending it is unnecessary; and besides, she is never to go to such places, but moreover to be ●ate abroad; but her Waiting-maid seconding him, his civil proffer between willing and unwilling, is accepted, with I vow and protest Betty, you are a strange Wench to urge me to this; you very well know, how angry my mother will be, it I keep not my time with her. There may be something in that, Madam, replied sh●, but for once and not use it, cannot be much taken amiss; and this wheedle Infallibly conjutes a Crown Piece into hand out of our Young Master's Pocket, and away they rattle in a Coach, though it be but a bow shot off; for you must know she must not be permitted to dirty her shoes, in crossing the way, or venture the hazard of stumbling and stepping over a Kenuel; and whilst the Wheels are Rolling them thither, he pours his Amrous discourse into her Ears, and reading a Lecture in commendation of her Beauty, talks of nothing but Roses, Lilies, Sunbeams, Rain-bows, Coral, Snow, Arabian Spices, and perfumes, Amber and the like; from whence he draws smiles and inferences which makes her blush, but the darkness hides it, and then he concludes with a Kiss; and being by this time arrived at the Bacc●inolian Palace of entertainment. the Rhennish and Sugar inspires the renewal of his discourse; and the Table, to show Love, Love is no niggard, is spread with ten times more than there is need off, so that when the repast is over, Betty passing a compliment in favour of Frugality, fills her Handkerchief with what best pleases her Tooth as a reserve, and the rest being only looked upon as fragments, is left to the drawers disposal, and so he goes down to the Bar and discharges the Reckoning, to keep them ignorant, lest they should repine at the Expenses, ●and then my Landlady comes up with her Bottle and makes a present of it to the Young Lady, with a welcome to her house, which is taken as so great a favour that it brings half a Crown into the Drawer's Pocket, and now they begin to talk of going home, where one is appointed centinal beforehand to let them in without knocking to disturb the family at such a time of Night, and is sure to be gratified the next visit; for Betty will not forget to bring it in one way or other, who did them that service; however the Mother is up, for she cannot sleep till her Daughter is in Bed, yet to deceive her, and put a better colour upon the matter, they slip by the Parlour door up stairs, and immediately change their dress to their Night clothes, and then begin to stamp about the room, that they may be heard; the Mother than calls, and they presently make their appearance: and the First Salutation they meet with is, alas Daughter! where have you been? (though she knows as well as herself perhaps) I wonder you will stay out thus late, it is not well done. Now whilst our Young Mistress is framing an excuse, and it sticks between her teeth, Betty, briskly prevents her with replying, Why truly, Madam, we have been above stairs this two hours; did you not hear us come in? and if she replies no, other confident is called to vouch it, and so all is well again.— We leave them now to take their rest, as well as they can, for thinking what has passed, and follow our young Inamoreto, who by this time is rattled to his Lodging, highly pleased and full of satisfaction; and having thrown himself into Bed, falls asleep: After some wanton Conceits and Dreams all Night, of Kisses, Dancing, Drinking, Treats, and Discoursing with his Fair Mistress, talking of her, and to her in his sleep, as if she was present; sometimes ●alling so loud into Rapturous Expressions, that he disturbs the Family, who not readily understanding the Cause, take him to be Crackbraind, when they hear him at such an unseasonable time of Night▪ talk of Angels and Goddesses: The Morning he ●in is her Handkerchief, after having kissed it many times, sets about his Poetry, which for the most part he studies in Bed, whipping out to his Desk to write now a line, then in again, to consider of another that will twist with it● but above all, is much puzzled to find a Rhyme to match with Handkerchief, and not hitting on it, he puts ●it into the middle, and make● one more easy serve at the end: As, 
Fairest of Creatures, wonder well you may,  
How your fine Handkerchief is gone astray!  
But I could tell you, would my Muse be kind,  
It is not lost, although it laid behind.  
It was content, though you would go, to stay  
With him, who does the Owner Homage pay.  
By this she knows he has taken it as a love Token▪ and expects either a Gold-watch or a Diamond Ring in exchange at the next Meeting.— We pass over the Pleasant Diversions and Treats he accomodates the Lady with at Bartholomew Fair, if the Wooing happen about that time, or continue till then. Nothing that is rare must scape her senses of Seeing, Tasting, Hearing, Smelling, and Feeling; nor must she go thence before she has taken a turn or two with him in the Hospital, & made a Visit to the Lotteries and Raffling Shops, where he humbly beseeches her to throw his Money away in trying her Luck, or to place his Money for him on the Figures, not doubting, but she has a great command over the blind Goddess, and can make her turn to his side● i●●spight of her Teeth●●o and so making her a large ●●esent of Plate and China over and above what she has coily received. He takes courage, and setting a good face upon it, waits on her home in a Coach, not sneaking away as before, but with his Hat in one hand, and her fair ●and on the other, in he leads her. The Mother is ready to receive them; and the Daughter immediately falls to showing her, and relating the History of the Proceedings. The Mother then gently chides our Spark for being so extravagant, and blames her Daughter for ●uffering it; which he excuses with a P●gh Dear Madam, these are only small Trifles; I am only sorry this Lousy Fair afforded nothing rarer, or of greater value: And then a Bottle or two being sent for, if there be none in the house; and having drunk briskly about, his Tongue String is loosed to the purpose; He is able to ask his Mistress the Question, and demand the Mother's consent, if there be no Father in the case: However, the Mother in such Matters is always consulted, and left at her discretion, to mould the Father into a complying temper, as best able to deal with him: He at first meets with some excuses of unpreparedness for Answer, but so faint that the concernment as to Jointure Portion and the like, being well weighed and rightly, stated, he from the little difficulty he finds to hinder the progress; he from that very moment, dates himself Cock sure of being made Master of his Wishes, and things being in a fair forwardness, he now has free Access, and he is highly pleased to find himself the only Welcome Guest of the House, and he is not only profoundly Respected by the Servants, who had so often tasted of his Bounty, but by the graver sort, and of those that were frequently summoned thither to consult the Affair in hand, so that he is in a manner become one of the Family; and he is mightily pleased to hear large commendations and Encouragements upon his Mistress, on every hand; what a virtuous, diligent, careful, kind, good-natured and dispositioned Wife she is like to prove, and this makes him hug himself in his Approaching happiness. In the mean time, if he were but in Lodgings before he take a New House, and the Workmen are hastened in the sitting it up, fit for the Accommodation of the Bride: No colt is spared to render it pleasant and taking; and lest any thing should be amiss, he carries her to see the forwardness, and to give such directions; as she thinks more convenient; and a large Entertainment is provided for her, and such as she is pleased to bring along with her, and the Place he had left him by his Indulgent Mother, and upon the account of several Legacies over and above what the Gossips presented ●t ●his Christening, are exposed in the most ample manner; and though all be very splendid, and more than is requisite, he gentielly excuses it as a Bachelor Fair, and doubts not but there will be ● large amendment to entertain his Friends, and Visitants, by her more prudent management: When she comes to take Government of household Affairs upon this commendation, obliges her to spread her Fan over her Face, to hide her Smiles and Blushes, which is infinitely taking with our Spark.— We now come to consider, this Entertainment drawing to an end, and that he cannot acquire himself like a Gentleman, unless the workmen to their own management waits upon them home, he than leaves them a Guinea to drink her Health, but not so privately but that she must take notice of it, and they with their Hats in their hands address their Thanks to her, as the cause of their well-faring. Now no sooner brings her back, but he finds divers congregate to see and congratulate Madam Bride, that is to be but more longing to see Mr. Bridegroom, in posse, that they may pass their Virdicts upon him: Well, says one, they are a very fine couple, and Providence is very kind in bringing them so near together, to make one another happy. But when, says another, is the day over! O very shortly, cries a third. Truly, says a fourth (for you must know they are of the Female Sex) I should think every minute ten, till the time came, and blame the Lazy Hours for rolling no faster on. I should never be at rest till the business was completed, and then to stop their Eternal running on in this pleasing Dialect, The Mother is forced to interpose, and tell, it shall not be done very hastily, but with deliberation; for she being her only Daughter, she intends to Marry her like her Child, and that the show may be the more magnificent, she is content to throw away the Duties upon her own Parish, and Mary her at one more remote; this is approved by all, and her prudence in it highly commended, that it may not look like a stolen Wedding, but a splendid procession to dazzle the Eyes of the gauping Crowd; out young Gallant having patiently thought with no small Ecstasy of mind, and heard all this, takes the boldness (for now he thinks he may do it with some authority) to call the Maid, who knowing his meaning, brings a clean Glass, a Bottle of Wine, and a Diaper napkin; she then, with out any expecting orders fills out a glass and Presents it to her old Mistress, who drinks to the Lady that stands or sits on her thumb hand, who presents her service to the young Gentlewoman and wishes all manner of happiness; at which he bows very low and receives a bumper, with an Orange or two, and presents his service, with many thanks for the favour that is done him by his opposite, or her that is nearest him, who rises and courtizes to our young Mistress, highly commending her choice, telling her how happy she should think herself, if she would choose for her; likewise the Modest Virgin, then only sips and sets down the Glass, being too bashful as yet to drink to her Lover, though she has a longing mind to present him her service, and will drink to no body else, lest he should take pet at it; however he takes up the Glass, and marking with curious Eye, where her Ruby Lips have touched it; he commends his service to a third, and is sure to drink just there; and then some Sweetmeats being brought, he observes what she likes best, and that pleases him mainly, all the rest in his esteem not being valued a straw. This being over, and the company dismissed, he takes a turn or two with her in the Garden, and breaths out his Amorous expressions in a freer air than the company would allow; at which she simpers, and sometimes blushes, not forgetting to tell him, she fears his Love is too hot to hold long after he has enjoyed what he desires, and then brings in a story or two for example, to confirm her doubts telling, if he should prove unconstant or crosgrained to her, it would soon break her poor heart; and perhaps at this last sentence, they may force a tear, which sets him a crying in earnest, and a renewal (with uplifted hand and sometime bended knees if the privacy of the place will allow it with decency of Vows and Protestation of Eternal Love, and constancy with all the dreadful Imprecations Imaginable, if he ever alter or changes; inso much that hearing him often name Hell and Damnation, she is constrained to clap her Hand before his Mouth, least going on he should call up the Devil to fright her, and the better to allay the disturbance of his mind, occasioned by the mistrust of his fidelity, she is compelled to assure him, he has removed her fears and doubts, and she cordially believes whatever he says. This revives his Spirits, and throws him into such a transport of joy, that he imprints a thousand kisses on her fair hand, which She permits without reluctancy, or so much as attempting to draw it back; and then the Mutual Vow passes Irrevocably between them, which is confirmed by a soft impression on her warm Lips, a favour he before aspired not. To leave, being again taken, he cannot sleep all the following night, but comes to pay an early Visit the next morning, and the Mother understanding by her Daughter they are now sure together, and as the vulgar stile it Man and Wife. He is winked at, if his impatience to see her▪ carries him into her Chamber before she is up, and then what a Heaven of Happiness it is to him to see her with part of her ●●ked Beauties carelessly displayed, like a little sleeping Angel, recumbent on her Alcove, and perhaps in a stolen kiss, sip Necture from her Ruby Lips, whilst she is transported in a pleasing Dream, and fancies the God of Love is making his Amorous Addresses to her. If she chance to awake, and start at the sight of him, blaming his unseasonable Intrusion, His excess of Passion is his excuse, and his awful retiring at a distance, justifies his having no dishonourable intent: This pacifies her; and thereupon She order him to withdraw, and She will rise and come to him: Which he does with all the hasty obedience immaginable; and it is well if he Humbles not down stairs on such a precipitate retreat. And now perhaps as he passes through the Hall he sees a Porter with a burden of Money called in, as part of the Portion he is to receive with his Fair Mistress, which heaps Joys on Joys, and makes his heart so li●ht, the he scarce knows what to do with himself. Yet considering his Dearest will not be long absent, He goes to prepare her Morning Draught, of such as he knows is best agreeable to her palate and Constitution; and then out comes his Spirit of Amber or Golden Drops, to render it more Cordial, and conducing to the preservation of Health; and as if he was about to sacrifice to a Deity, a Chaffin-Dish of Coals is set in a readiness, and as soon as She enters, he sprinkles it over with Mirth and Frankincense, to congratulate her Nostrils with a pleasing Perfume. This kind Officiousness the more endears him to her.— We are come now within three days of the Wedding, and the Tailor is the next person to be consulted; for although Nature furnishes all other Creatures with their Gaities and Adornments, it is left to his Mystery and Discretion, to set out the Lords of those Creatures, (whom She only brings naked into the World) to the best Advantage: So that being sent for with all speed, he informed them what was most suitable and agreeable to the exactest Modes and Fashions in wearing: But knowing those of that Profession to be branded with an ill Name, and as some will have them, (though we know not how it can well be) Thiefs from their Cradles, they took a Catalogue of the Materials, and concluded to choose and buy them themselves, and especially for two other reasons, viz. the Young Lady to show her Skill in choice and lavingness in bargaining, and her Amorist, not so much that he might be an Eye-witness to it, but that he might have the more freedom of discoursing with her abroad, than he could reasonably expect in a crowded Family, where She was frequently called away upon divers trivial occasions, whereby he was often obliged to break off abruptly, in the midst of his most Refined Rhetoric, or with a Compliment half thrust out, and the rest sticking betwixt his Teeth. And in their first undertaking of this kind, there appeared such a harmony of consent and Equality in liking, that it presaged a Lasting Concord: for whatever She made c●oice of in her concerns, he approved and applauded her judgement: For indeed to be the more complaisant, She asked his Advice in every thing, which Stuffs, Silks, Silver Fringe, Gold Lace, etc. he thought most suitable, and what She pitched upon mightly pleased him, and She on the other hand acquissed in his choice of Buttons, Cloth, Trimming, etc. And then for the Linen, he resigns that to her management, as more properly her Province. This being over, the time of their returning was taken up in considering of, and naming the Bride Maids and Bridemen, and who should be at the Wedding of their Friends on either side; and in that there was not the least scruple, or disagreeing between them: She takes notice to those of her Sex, and leaves it to him to give the other an Invitation; and whilst this was doing, the clothes are made, and brought home, and were soon followed by a File of Sempstresses with Band boxes: His own happened to jump right, but the Lady having a delicate strait neat and slender Body; the Judges sent for to give their Opinions, found several faults when they were put on, as that it's sitting too full in the Shoulders, made her seem as if She were Hump backed, that some Pleats were amiss, and the Body too big in the Waste; but above all, the Ba●●●ehead of a Tailor, making no distinction between so curious a piece of Nature's best handy work and other Ladies, had put in unnecessary Boisters somewhat above her left Hip, to hide a supposed Detormity▪ where never no such thing was. This made her look upon it as an Affront, and made her a little peevish and fretful; which our Gentleman, who had never seen her frown before, highly resenting as to the occasion of bringing a lowering Cloud over so bright a Face, had like to have fallen upon poor Pricklouse, with Bastinadoes: but ●earing such an Outrage might prove more distasteful to her, though in her own concern; he came to milder Terms, and cried out, You confounded Toad you, where were your eyes, in your heels, that you should be such a Bungling Codshead to see no better. Truly Sr. replied the Swipster, it is no more than what is usual; for most Ladies give in little or more in that part: Besides th●se B●●●sters are no bigger than Crows Eggs; the ●●●st we usually make. A Plague of your Juing▪ continued yet our Cholerlck Spark; does this Lady look as if she went in on any side, or wanted Crows Eggs; take 'em away, and that speedilly, or I shall be in with your Crow's ●a●e Q●●●●●! I'll crow y●●, and make you crow for your Money before you g●t any till Crows lays, again, if you haste not to al●●● and make all fit as it should be (which was done to satisfaction. And herein our Gallant showed his courage and discretion, viz. That he durst have broke the Tailor's Pate; but at a time when nothing but Joy was to take place, he would not let his anger break out so far as to interrupt it. Some fiery Spark, upon a lighter provocation, would have been apt to have unbridled his rage, and let it lose to the ruin of his Ears, who had put such a trick upon a Lady, and not so satisfied, have flung the clothes into the fire: But this would have proved Rashness and indiscretion at such a time, even to the hazarding the loss of the Fair one; for what could she imagine less, than that if he was so hot to burn her clothes before her face, before he had a full title to her, he might when he had her person entirely in his power, make a Christmas log of her; And so it was but reasonable to prevent the danger in retreating before she was advanced too far.— We find another Pleasure yet during the interim, which is to see the Bed the Bride maids have decked with Ribbons, and scented with Essence of Violets and Gessamine, so that we cannot but conclude.  
His Quick imagination must present  
The Scenes, and Images of his discontent;  
Which soon the fair one will to him dispense  
Joys, too unruly, and too fierce for Sense.  
We find by this time all things in a forwardness towards the Nuptials; the Milliner who of all Trades, in Furnishing out in such a Pomp is the readiest, was consulted last; nor was he slow in furnishing the Bride-knots and Favours, which the Nimble Fingured Bridemaids mingled in their Colours as best suited their Fancy, alluding them to many pretty conceits, and in that, and washing their White soft Necks, they spend most part of the Night to have the less to do in the Morning, that they might be up as early as the Sunbeams shot into the Eastern Clouds, Fringing their Edges with Purple and Gold, and then away they haste to the Bride-Chamber, where they find the Bride (whose thoughts and fancies of what was approaching had given her little Repose,) just Jumped out of her B●d, and putting on her fine Laced Smock, Scenting all around her with Benjamine and Essenses, wherein she bathed the Night before. Then they haste to deck her up in all her gaudy trim, till she Glitters as if she would appear something more than Mortal; and cannot choose but view herself with stricter Eyes than ever, so see how gay and splendid she appears; her Glass scarce knows her face again: but whilst she is thus contemplating, a Coach is heard come rattling to the door, and then her Heart beats quicker between Joy and Virgin fear; for she knows who 'tis that comes to bind her fast for Life, nor long is't ere he trips up stairs as light as if his Joy had turned him into Air; then with a profound reverence he accost her with repeated vows of Love and constancy; and in an humble manner, having Kissed her hand, and then her Lips; with Madam, in this you see my humility, and my aspiring, both expressed, etc. To which she answers only with a blush, and so he loads her down into the Room of State from whence the Cavel Cade is to set forth; and here we close the Scene of Wooing, in which all those that are not stupefied, may perceive their is a World of pleasure and contentment.   Wedding, 
The Happiness of the Day considered, and Exhortations to Wedlock; as being an Honourable Estate, etc.— Wedding puts an end to Wooing in one sense, but aught to be the beginning of solid and substantial Love; the inlet of the Entirest and Immovable Affections; the last best temporal Blessing that can be bestowed on Man; It is ushered in with joy and harmony of Minds, and should continue so till death dissolves the sacred union, and then live in the remembrance of the survivor: We see how the Congratulating could throng to see the Lovely pair pass to that state of happiness, insomuch that pressing to be Spectators, they will hardly allow them room enough to enter the Church; every one having good wishes and commendations in their mouths, some praising them for their virtues, and others for the comeliness of their Persons; and those that are ignorant who they are, make a strict enquiry to be informed, that they may carry the joyful news along with them, and spread it in their Neighbourhoods, to set all the young Maids and Bachelors a madding, or at least a wishing and longing, etc. They having with much a do thrust through the crowding Rabble, and entered the Church, the P●rson attending, the Ceremony is performed with all imaginable decency and order; the no longer Courtier, but Husband, salutes his Wife, which she accepts without a blush, because now such things may be done within the strictess Rules of Modesty: and so after some sober admonitions (for you must know, the Bridegroom is not niggardly to him that has linked him to so great an happiness) to live in Love and Unity; out they pass through the waiting Multitude, and the Beggars who make not the least figure in that number, fail not of their Expectations, but taste of their Liberality, for which they send their prayers, and good wishes after them: And perhaps are so generous as to lose some of their Blood on the occasion, by going together by the Ears about parting the Money: Not is it to be accounted less than a Mark of Greatness thus to be attended by the Rabble: For many Great men have esteemed it a happiness to be popular, and admired by the multitude. For after this large Expense to make a Splendid show, should the Rabble in a moross and sullen humour, have declined their public appearing to be Spectators, much of the honour and credit of the day would have been lost as well as money thrown away to no purpose, which in private Wedding might have been saved; however, they did not order the Coaches to drive so softly, as to gratify them in a longer prospect, than the getting home withal the convenient speed imaginable would allow. Being entered the spacious Room appointed for the Entertainment, it was pretty to see how the Male Guest saluted and joyed the Bride, and how the blushes arising by that means, adding a greater Lustre to her Beauty, and how in return, the Bridegroom did the like kind office to all the young Ladies.— Well then, the business being over, and Dinner not upon the Table, our Gallant Bridegroom, after strutting about a little to take a fuller view of the Company, cries, Come Gentlemen, what think of you of a whet before Dinner? you know, from the Church to the Tavern, or elsewhere, to participate the juice of the Grape, is all the mode now adays The motion was liked well, for there were divers thirsty Sparks of his Club Companions who had rather be at a drinking bout than participate of a well furnished Lord Mayor Table; and so about it went in Bumpers; he taking special care to see it go round, because it was his Lady's health; however the Women were not pressed to drink more than they pleased, but in that left to their discretion; however he must take off a Glass to either of the Bride's Maids, and it is their business to put it about among their own Sex. This scarce▪ concluded when the wind Music gave them notice, that Dinner was coming up, whereupon every one repairs to a place in order, the Bride like an Angel, was placed at the upper end, she being this day Mistress of Rule, and the Bridegroom who knew his duty well enough, attended at the lower end: So that they looked like the two bright Luminaries in opposition, his less brighter Visage being more enlightened by the beams of her Eyes, that with often as it were, stolen Glances, Reflected on it. They were no sooner seated, but all things were Marshaled in such good order, that no General could have drawn up his Army more Regular and Uniform in Batallia; there wanted nothing that could be wished or expected and what was more pleasing admirable, the Bride's handiwork appeared in the more curious part of the Pastery, in various Images, Figures, Similitudes of Fruit● and Flowers, which her Industry and Ingenuity had framed a Graceful Garniture to accommodate the worthy Guests, insomuch that they were scrambled for, ●nd coveted as earnestly as Pilgrims do Relics, to be kept in Memorial of her, and the proceedings of that happy day: Then was it pleasing to the Bridegroom, to behold every one pay their respects to him and his Bride, in addressing the Glasses first to her, and then to him, if he can but keep himself sober till b●d time, or else a great deal of his happiness will be wanting.— We now come to consider that Dinner draws to a conclusion, the Glasses have gone round, and some begin now their bellies are full, to be uneasy till they are released▪ and get to dancing; but stay a while young Gallants, and Ladies, you must consider the Mother of the Bride, and therefore, she has ordered the P●rson who tied the Holy knot, and is now one of the Invited Guests, to read you such a Lecture, relating to the state of Wedlock, that will do you more kindness and credit, if well minded and put in practice, than all the Dancing at a hundred Balls and Dancing Schools; which he standing up, and very gravely addressing himself to the Company, delivered in these words: That Marriage (says he) is honnourable and a holy state, 
Wedlock its honourable Estate, etc.  appointed by God himself; I suppose none here are so profane as to deny it is honourable for four respects: First in the parts of it: Secondly, in the nature of it: Thirdly, in the use of it: And Fourthly, in the Quality and Sacredness of it. Marriage is the Prop of Mutual con●ent, the Aid of Nature, the Perfection of Health, Wealth, Beauty, Learning, Honour, and Experience, Youth, Manhood, Old Age, whereof none is sweet, where Marriage 〈◊〉 not the want: It serves not only for the necessity of Generation, but for the relief of such as a●e past it: Looking at the Safeguard of the Stock, and Comfort of Life. Marriage is the preservation of Chastity, the Seminary of the Common Wealth, Se●d-Plat of the Church, Pillar under God of the World, Supporter of Laws, States, Orders, Offices, Gis●s, and Services, the Glory of Peace, and the Sinews of War, the maintenance of Policy, the life of the Dead, the solace of the Living, the Ambition of V●g●rity, the Foundation of Countries, Cities, Vnversities, S●●●ss●on of Families, Crowns and Kingdoms: Yea, besides the b●ing of these, it is the well being of these being made, and whatsoever is Excellent in them, or any other thing, the very furniture of Heaven in a kind depending thereon.— He was going on to make some inferences from what he had said, with proper applications, but the Mother of the Bride perceiving some of the Ladies who had Laced themselves too staight to look slender, and through forgetfulness filled their belly too full, grow very uneasy, and often change colour, whispered him in the Ear to have done, when better twenty Laces have been cut, than such an Oration left unfinished; however, we have in other places as we hope pretty well supplied his abrupt breaking off.— We now have discharge them of the Table: And the next thing to be considered, is, that the Music strikes up, and they fall to Dancing till they had tired their heels; above all, the Bridegroom drew most Eyes upon him; for the Bride was not permitted to dance on her Wedding-day.— The Bridegroom could not but have a great deal of pleasure, to see how the Graver sort who sat to Judge, who carried away the Garland, whispered and pointed at him, all which he could do no less than Interpret, tended to his Commendation; so that he still kept on, till the Bride, fearing lest he should overheat himself, sent for him in to the Withdrawing Room, whose Commands he obeyed with much readiness there, being in private with him; She wiped the sweat from his face, with her Laced handkerchief, and gave him the first Kiss, as a more earnest pledge of her Love; for now she might do what she could not pretend to before, without blushing, and many languishing Glances passed between them with their Eyes, they seemed to devour each other, and repeated Kisses frequently broke off the soft Assent of Discourse. 
So two kind Turtles in a Myrtle Grove,  
Leave in soft Murmurs their unfeigned Love.  
Cooing they sit, parched on some branch alone,  
Whilst gentle fires by strong desires are blown,  
Till they too fierce, are for resistance grown.  
By this time the Dancers are weary, and Supper time is come, which is lightly passed over without many Ceremonies, bacause the Bridegroom and his Fair Bride, should be the sooner in Bed, and those that have far to go, make the best of their way: However it is too late; for indeed though the House is very spacious and well furnished, there are not Beds enough to Accommodate so numerous a Train. After Supper the Music having played a while, the Bride steps away, and the Bridemaids taking the wink, follow, and up they go to the Bride-Chamber; kind Betty the Chambermaid, who had not a little finger in the Pie, as you have heard, waiting at the Stair foot to Light and Usher them up.— Pretty Discourse they spun out the time, till they had got her to Bed: And by that time this Ceremony was over, up comes the Sack Posset, brought between two for fear of spilling, in a large Silver Bowl with two handles, and after it in comes the Bridegroom entering with an overflowing joy, which appeared visible in the brightening of his Eyes, who when he was in Bed, the Stockin being motioned, the Bride must sit up to have it thrown at her Nose, that the Bachelors may know by him that first hits it, who is to be married next, and now leave being taken by Kissing the Bride, we leave them both to their sweet Repose.   Wedding-bell, 
A Poem thereon, by a Modern Wit. 
Now the hurly burly is done,  
Now the Battle's lost and won:  
Fie upon't, why s●eak you thus?  
Fie upon't, what makes you blush.  
No intruding maid was nigh,  
None was under Bed but I.  
Fee me well and ne'er fear,  
None alive a word shall bear.  
True, it is the babbling bell,  
Did a little motion tell.  
What of that, I can swear  
'Twas the intemperance of the Air.  
Or the Fleas'twas, who does know,  
That did make you tumble so.  
Or the Bridegroom and the Bride,  
Quarrel for the better side:  
And dispute when none was by,  
Which should in the middle lie.  
Or a reason may be shown,  
That he's used to lie alone,  
And now with powerful Brandy sped,  
Kicks the Lady out of bed.  
But what ever may be guest,  
You can tell the cream o'th' Jest.  
Mum for that, no more I'll say,  
Lest we all the sport betray.  
See what 'tis to trust a Friend,  
Give you joy, and there's an end.   Whoring, 
Causes a Man to spend Flesh for Silver, till he becomes so lank and lean, that his Legs are scarce able to support their late portly young Master; going still, as if he were sitting (occasioned through the imbecility of his hammer strings) and so dry, that a marrow● boned Man, if he should boil his bones, could scarce get out two drops of moisture: his eyes so hollow, that they run back to salute his memory lest he should forget them; and his cheeks denting in, as if he were still sucking at a bottle. And now my brave Slave, being a neighbour to death, beginneth to find that all this while he hath mistaken and worshipped a false Deity, for a true: And that therefore (though ceasing, through weakness, to burn here in Lust) he shall ever b●rn in never consuming fire. Where i● his Mistress now? Whose praises should be written with Pens of Angels wings; who should be Nectar and Ambrosia. He now must leave her behind him, common to Men that shall one day be common to Devils. It breedeth astonishment in me to hear a Man style a Woman, Divine Creature, of a Heavenly Feature, Goddess of my Thoughts, Nature utmost endeavour, etc. whose body he knoweth to be composed of putrefaction, and shall one day come to that degree of rottenness, that (as she now in the no●●●●ls of God) it shall stink in the nostrils both of Men● and heart's. Reason and Religion teach a Man (as her remembrancer) thus to Court his Mistress: Fair Queen of dust and dirt, wil●●t please your 〈◊〉 decaying Majesty, after some few years, or months, or days, to have those star shining Eyes of yours eaten out with 〈◊〉, and 〈…〉 beco●● cages for cankers? When your delicate smooth body shall be enfolded in Earth's rugged Arms; and your soft, swelling moist, ruby Lips be kissed by her mouldy Mouth; when your pure red and white, shall be turned into pure brown and black; and that face which hath d●●●●● so many into Consumptions, shall itself be cons●●●ed to nothing. Yet for all this, our young Gentlemen will not forbear their Amorous Prosane Love Discourses; but yields as much honour to Women, as to their Maker.    


X.  Xerin, 
Princess of Morocco her rare Example of Love and constancy.— Xerin Daughter of Muley Moluck King of Morocco in Barbary fell upon the first sight, desperately in Love with Don Sebastian King of Portugal, though at that time he was her Father's Enemy, come with a great Army to Invade Africa, and take his Kingdom from him, but before she could have time to make her Love know to him, a great Battle was fought between the Moors and Portugals, on ●atal plains of Tamis●●, where the latter were destroyed in a fearful overthrow; the King of Portugal was held to be●lain among the heaps of his Subjects, and great spoil was taken by the Barbarian people.— Xerin hearing of the sad disaster of her Lover, was greatly afflicted, yet was however resolved to find out his Body, and give him a decent burial as became a King, and a Person she had set her Affections on. The Field being clear of the Assailants, she left the Royal Tent, and went with two slaves among the Slain, to find out his Body by the Light of the Moon, if possible; having notice before, in what part of the Battle he fought, and fell, though she was not assured but he might in the Plunder of the Field be stripped, and his Body carried away; hour with a Lover's boldness, on she went, and having looked on divers dead and dying Men, She at last fixed her Eyes wishfully upon one Gallantly attired, and fancied she had found him, and with a shower of Tears, flowing from her Fair Eyes, fell upon his Neck, and bewailed the Fate of a Monarch, and one that was so much belov●d by her, blaming the Destinies for their Cruelty in cutting so pre●ious a Thread of Life, which ought to have been spun out longer, to have made her happy; and was about to offer violence to herself, when by striving and moving the Body, she perceived there was yet Life remaining in it; she thereupon, with a great Cry, tore off her Linen, and with the help of her Slaves, bound up his wounds, and drawing him from among the slain they got him to side of the River Mueazan, where she washed off the Blood and Dust, whilst one of her Slaves went down the River to seek a Boat, which he Luckily found, and in it they transported him to a little Island in the River, where the Princess had a private House for her retirement in the heat of the Summer, here they got what necessary things they could, and dressed his wounds giving likewise such cordials and refreshments as brought him again to himself; using him with all the tender care and regard of a valued Lover, so that in a while Recovering his Colour, which the loss of Blood had faded, and knowing whose hands he was under, sighing said, Madam, I se● Heaven will not deprive Portugal, of its King, since it has sent him so fair a deliverer; and she answered him with all the tender expressions that a passionate Love could utter, and for his better acoomo●ation, thinking no service too much or any thing too dear for him. She made interest to have him maintained by Malei Eo●bd●●in a Moorish Prince, her Cousin in his Palace at Hoscor●, till she found an opportunity to dismiss him to his own Country with an Equipage, becoming the grandeur of so great a Monarch as she took him to be; however, to make sure of him, lest he should forget his vows, when he repossessed a Throne, which without her assistance he must have inevitably lost his Life; she made him so far understand her Love to him, that at the persuasion of the Old Moorish Prince he married her, she promising to be Baptised, and become a Christian, when She should arrive in Portugal, and so in process of time, she by the secret assistance of her Friends got him such an Equipage as might make him appear like himself, when he came home; herself promising as soon as he was settled there to follow him with all her Treasure. By the way we must tell you, that it was given out in Portugal that Don Sebastian was slain in the Battle we have mentioned, with almost all his Nobility, so that few Noble Families there were, that were not in tears and mourning for their Friends and Relations, in the midst of which confusion the King having no Issue lawful to quiet the people. Cardinal Henry his Uncle, ascended the Throne; but he being very old, soon after died: When as Philip the second King of Spain, laid claim to it, as did Anthony Prior of Crato, Duke of Burgance, and others; at what time he arrived in Italy, and was joyfully received by his Cousin the Duchess of Parma, who verily believing him to be the true King; and over joyed that after she had so grievously lamented his Death, She should yet see him alive again; as having also a secret Love for him, above that of Friendship or Kindred, She writ to the Estates of Portugal concerning him, who deputed some to wait on him, who gave them an Assurance, That it was their true King Don Sebastian. The Spaniard upon this unexpected News, mightily opposed it, labouring to prove him a Counterfeit Impostor; and having gotten strong footing in the Kingdom, resolved to keep it by force: Whereupon the other raised an Army in Italy, and on the Frontiers of Portugal; but the success of the Battle turned against him: for the Spaniards oppressing his small Number with a powerful Army, he was overthrown and taken Prisoner, being closely confined to the Rock of St. Julian, a strong Fort in the River Tagus.  Xerin, 
whilst these things passed, not knowing what had befallen him, came into Portugal, with great Treasure and splendid Train; but all her joy was dashed when she heard he was in Prison. However, she went like a virtuous Wife to comfort him, which She did in the kindest manner, labouring for his release, but it would not be granted; so that through Grief and Confinement, he fell sick; and finding Death's Approach, the Histories of those times, tell us, That he freely declared to her, That he was not the King of Portugal, for he was really slain in the Battle; but that he was one of his Subjects whom Nature had given, Lineaments, Proportion, and Features, so like the true King, that even the intimate Friends of Sebastian, had mistaken the one for the other: However, the love of this virtuous Princess being unalterably fixed on a Husband, She comforted him in the most tender and submissive manner, and with a sigh, said, My dear Lord, Afflict not yourself, with too late and fruitless a repentance. I loved (continued she) the person of Don Sebastian more than the splendour of his condition; I thought I had met that Prince in you, however those Charms and Graces that first touched my heart, have lost none of their privilege, because they were not placed in a Monarch, though I must freely own, I should never have observed them in an ordinary person; neither my Birth nor my Spirit would have permitted me to consider, whom I had not thought a Prince: but my own Error become dear to me, and is still so, however fatal it proves to my peace; the very Name of Husband is so sacred to a Woman truly virtuous, that it obliterates any shame or disgrace that accompanies it. Therefore try to overcome your Illness, my dear Prince (Pardon the name) Fortune said She, lifting up her Hands and Eyes towards Heaven, might have given it where she gave you me: Rescue yourself then, if possible, from the Arms of Death; it may be I may find you a happiness more calm and glorious than what is afforded, you in Portugal.  Xerin 
having said thus much, kissed and embraced him very tenderly: But his Spirits being wasted with Grief and hard Usage, he was with the excess of this Female Generosity so moved, that his Voice could not find an utterance to proclaim the praises due to good a Wife. And being no longer able to suffer the Transports of so Transcendent a love as She expressed towards him; He fainted away in those beauteous Arms that embraced him, and sighed out his Soul, whilst hers had much ado to stay behind: Had She not left a hopeful Young Pledge of their Loves behind her in Africa, as being delivered of a son before She came to Portugal; and now whether this was an Impostor, or the true Sebastian, since many have doubted, we will not determine, but only present this as a rare Example of Love and Constancy.  Xantippe, 
Wife to Socrates the Philosopher, a Woman of a violent turbulent disposition. To live with whom, he had need of the great patience wherewith he was endued. And being asked by Alcibiades, if he could bear her perpetual Clamour: He said, It was a kindness to him, because it enured him to bear all the other Evils attend o● humane Life. One Morning after She had given him a jumper Lecture; getting from her, he seating himself on a Sunny Bank under the Window, and as he was reading Philosophy, She not thinking She had her fill of scolding at him, resolved to urge him yet further, by swilling him from a Lost with a Pisspot; at which Indignity the good Man only said, That he always after Thunder expected a Shower. A rare Example of Patience for Husbands that have scolding Wives.  Xerin, 
A Moorish Princess, said to draw Don Sebastian King of Portugal, from among the heaps of the slain, when he and his Army fell at the Battle of Alcazer in Africa; and after having refreshed him, and healed his Wounds, married him, of which Passages see more.  Xanthe, 
of a Yellow Complexion.  Xenophila, 
She that loves Strangers.  Xantippe, 
Hieronymo writ a Book against Jovinian, in which he copiously discourses of the praise of Virginity, reckoning a Catalogue of divers famous and and renowned in that kind amongst sundry Nations. He speaks of Socrates, who having two cursed Queans, and both at once (for the Law of Athens, did allow duplicity of Wives) could endure their Scold and Contumacy with such constancy and patience; for having Xanthippe and Mirho the daughters of Aristides, the house was never without brawling. One Euthidemus coming from the wrestling place, and Socrates meeting him by chance, compelled him to supper; and being sat at board, and in sad and serious discourse, Xanthippe spoke many bitter and railing Words of disgrace and contumely against her Husband; but he nothing moved therewith, nor making her the least Answer, She tipped up the Table, and flung down all that was upon it. But when Euthidemus being therewith much moved, arose to be gone, and instantly depart: Why, what harm is there (quoth Socrates?) Did not the same thing chance at your House, when I dined with you the last day, when a cackling Hen cast down such things as were upon the Board? yet we your guests notwithstanding, left not your House unmannerly. Another time in the Market, She snatching his Cloak from his back, the standers by persuaded him to beat her; but he replied, So whilst she and I be tugging together, you may stand by laughing, and cry, O well done Xanthippe, O well done Socrates. Another time She with her much loquacity, had made him weary of the house; therefore he sat him down upon the bench before the street-door: but She at his patience being the more impatient, and much more angry, because She was not able to move in him the least Anger; She mounts up in a Garret Window, and from thence pours a full Pisspot upon his head: Such as came by, extremely moved, as much in derision of his person, as at the suddenness of the Action; he took up a laughter as high and as loud as the best, expresssing no more Anger than in these words: Nay, I thought verily in my mind, and could sably judge by the weather, that after so great a Thunder, we must necessarily have Rain.    


Y  Youth, 
Pro●e to Desire and Passions: How they ought to proceed therein, and distinguish them aright. Young people in the Spring tide of Blood, Strength and Vigour, have not always an absolute command over their Desires, but are many times carried away too violently with the stream of Love-Passion. There is no Precept commands that Application over the mind, as the power of Love; it draws the Affections by a kind of sweetness, whereas Rules do it by distortion; sometimes it's like Circe's Wand, sometimes like Mercury's Cad●eens; sometimes it corrupts, and at other times makes chaste; Beauty commonly as it is either ●ounded or apprehended, is the Object of that fancy, which proves like a Gorgon, which whilst men admire, it dazzles and blinds their Eyes of Understanding, which causes the Lover to extol the Virtues of the party loved, many times so far above truth; Virtue itself indeed is fair, which made one say, That is, if it could be seen in a proper shape, it would appear so Angelical and divinely Beautiful, that all would love and admire it. Love indeed is the strongest of the Passions; but often found in the weakest minds, whose Breasts not sortified by the strength of Counsels. Such amorous Conceits have the easier Access to. Every Soul is imprinted with the Character of this Desire, which being turned from the love of the Creatures to Piety, it becomes Divinity: It makes all things seem pleasant; and therefore some have advised, That we should not be without a strong Affection; Glances and Gestures do often procure Affection, whether it be by strengthening the imagination or not, we do not undertake to determine: It is most fervent when most opposed; nor is it without a Mystery in nature. The secret attracting of Affections between particulars, without any knowledge or apprehension of their conditions; for there are certain Virtues that want a Name, which is the cause some can hardly give a reason of their Love. It is prevalent sometimes in the wisest of either Sex, which shows, it has a proximity with good: Youth is most subject to those Inclinations, which shows, That it is for the most part the child of Vanity: whilst he is steeped in his Affections, it becometh like a Dew that falls in the Morning of Youth, when he is scarce got out of the Night of his Ignorance, and is expelled by the rising Sun of his knowledge: and it is found, That Young are Amorous, the Middle Aged Affectionate; and those of Elder Years run into the Follies of Dotage, when Nature's Fires are quenched in them, and only Ice and Snow, of chillness and impotency being about them.— Such as those are like Gamesters, That have lost all at play, yet keep a sumbling with the Box, and hinder others that have Lustily Betts to lay. Love indeed carries a kind of an impotency in its effects, sealing up our Lips that we cannot speak our mind, though fain we would; our words heave upward for vent, but cannot get a passage: We might have the Object of our desires perhaps for speaking for, yet are ashamed or fearful to ask for what we so much covet, which caused one to admonish his Friend in such a condition, to take more courage, and boldly let the Fair One know, for what he languished, in these lines. 
Ask Lover ere thou diest: let one poor Breath  
Steal from thy Lips, to tell her of thy Death:  
Doting Idolater, can silence bring  
Thy Saint Propitious? or will Cupid fling  
One Arrow? For thy paleness leave to try  
This silent courtship of a Languid Eye.  
(Witty to Tyranny) she too well knows  
This; but the incense of thy private Vows  
That breaks forth at thine eyes, and doth betray  
The Sacrifice thy wounded heart would pay.  
Ask her Fool, ask her, if words cannot move,  
The Language of thy Tears may make her Love:  
Let them flow nimbly then, and when they fall  
Upon her Breast, warm Snow, O may they all,  
By some strange Fate fix● there, distinctly lie,  
Love Characters before her reading Eye.  
When if you win her not, it may appear,  
You tried your Lot, and lost her not through fear.  
But now we come to give some cautions as to trust and distrust in these Affairs; both of them being very necessary, as the occasion may require. It cannot be denied, but the latest Rule to trust to, not to be deceived, is to prefer distaste before too much credulity: As for instance, a Religious Suspicion is a good Antidote against the Poison of Vice, which still the Devil instills into the hearts of Men, with a deceitful pleasure, putting an Imposture upon their Understanding: So a dissembling Lover dresses up his words in the most beautiful Forms, covering his Hippocracy and Dissimulation with guilded Promises, to gain Credit and Belief, that he may the better deceive: And therefore such Ladies as would avoid being taken in a Snare, must have a generous distrust, till they are very well assured how they may trust They must join to the Innocency of the Dove, and the Wisdom of the Serpent, and not think every shining thing to be real, and no counterfeit. It's the stile of Policy to distrust, whereby probability of Appearance, it may give security. But to let everything receive our own Additions, which are form in the weak moddel of a doubtful Fancy, distracts Judgement; and though these that are most sensible of their own Imperfections, will soon expect deficiencies from others: yet, it is safe to think, there is somewhat lies hid which he doth not apprehend; for it collects the Understanding, and admits not of any thing without due Examination; for many through want of venting the Ecstasies of their minds, have become pale, disturbed and envious, even with themselves, which have put the whole Frame of their composition out of joint: And for this reason, we may well decline from too much trust in others; when it is not always safe to trust your own heart: The heart of man is deceitful, which like a Magic Glass, represents the Form of things which are not. Therefore, first proceed from a knowledge and caution to yourself, to that of others; so it may prove a wholesome Exors●ne, lest you might swell too great in Self Esteem. The Flatterer composeth the Moddel of your own Desires, yourself being the Archirype thereof first. Therefore let them be viewed in Reason's Light, and the other as things imperfectly mixed and obscured. Machiavelli has done well to acquaint the World with the common practice of men; for it induces Vigilance to fair seeming Actions and Gestures, pretending to Love and Amity, when they are perhaps but painted Dissimulations; for some Men will give you the smoothness of their countenance to be taken hold of, whilst they are studying Evasion by the slipperiness of their Fancy. A fairer look than ordinary toward a Spaniard puts him in a present suspicion of his own safe in●i●uations of Love and Amity, are many times very dangerous Symptoms of a perfidious disposition; and in other matters we see it an ordinary thing for one man to build his fortune out of the ●uin●s of another. We see the manner of Nature's production of things, how commonly the corruption of one thing is the generation of another, and how many have generated their own Fortunes. Note, That where there is too great a facility of believing, there is also a willingness of deceiving; and although Belief carries with it a colour of innocency, yet distrust s●●●l carries strength of safety. You can never be too sure; for if there be no danger, it's good to be armed against it, lest it may so fall at another, being rendered thereby ●upine and secure, or careless, you may be surprised. What commendation can that General expect, who having notice from his own Scouts that the Enemy is at hand, will not believe it, or put his Army in a posture to receive them, though at present he sees them not; and if it should be a false Alarm, yet he shows good Conduct, that is always ready provided, if the worst should fall out. Love indeed makes many Alarms, and false Attacks to Amuse Lovers, but it is with a design to carry the Fort by storm, if it cannot be gained by Parley: But a Description of Counterfeit and true Love, take in these following Lines:  
Mark when the Evenings c●●●er Wings  
Fannio the Afflicted Air: How the faint Sun  
Leaving undone,  
What be begun.  
The Spurious Flames sucket up from Sli●e and Earth,  
To their first low birth  
Resigns and brings:  
They shoot their Tinsil Beams and Vanities,  
Threading with those false Fires, th●● may;  
But ●●● you stay,  
And see them stray▪  
You lose the Flaming Track; and subtle, they  
Languish away,  
And cheat your Eyes.  
Just so ba●e a subl●niar Lovers Heart,  
Feeds on loose profane Desire,  
May for an Eye  
Or Face comply:  
But those removed, they will as soon depart,  
And show their Art,  
And painted fires:  
Whilst those by powerful Love refined,  
The same continuance have of ●●iss,  
Careless to Miss  
A Glance or Kiss,  
Can with these Elements of Lust and Sense  
Freely dispense,  
And court the mind?  
Thus to the North the Load●iones move,  
And thus to them the Enamoured Steel Aspires:  
Thus they respect,  
And do affect:  
And thus by wi●ged Beams and mutual Fire,  
Spirits and Stars conspire  
And this is LOVE.  By this you may see the well known Proverb is verified, That all is not Gold that glisters: A Lady, if she be not vey cautious, may be deceived and cheated, with the fairest Pretences, Vows, and all the Languishing Expression with some, are only as so many Traps and Snares laid to entangle them; and when she is fastened and more secured, by struggling to get free; then by a too late Repentance, she sees that all she took for real Affection, was only false and feigned: But too late Repentance seldom avails: Therefore it is convenient to be very wary and cautious, whilst she is free.  Young Man's Choice 
made, how to gain their Mistresses— Youth it adorned with comeliness and good parts, naturally taking with the Fair Sex; but they stand so nicely upon their prerogative, of being courted and sought to with obliging carriage, and humble Submission; that though they could willingly condescend to meet you half way, yet will not bate an Ace of their starchedness, and therefore you must take all opportunities that are convenient to discover your Affection to her, for as there is no person so unlovely, but thinks herself worthy to be beloved: So is there a natural inclination in Love to beget Love; and unless in some particular Exceptions seldom altogether fails. If not so much kindness be procured, yet at least, so much commiseration as gives an appetite to condescension, especially where Love is recommended with such becoming importunity, as will admit of no denial, when Rhetoric is not strained by unfit or Extravagant Expressions; but such words flow from your Lip● as seem only to be dictated by Affection, wherein the heart has the greatest, and the wit no other share than to give them a moving pronunciation, wherein such constancy must be observed as may give the sublimest Evidence of your passionate and languishing desires; for Women being very 〈◊〉 that this is that, wherein their strength lieth, and that they have no likelihood of ever having such advantage, as when the Life and Death of you, depend upon their smiles or frowns; or take pleasure in letting you see they are not so easy to be won, and will try many ways to fret and disturb you, that they may prove what humour you are of, and how you can bear such usage: Therefore, finding your Mistress thus bend, it behoves you to summon all your Patience, that nothing unruly, uneasy, or extravagant, may appear to give her disgust, and lessen her opinion of you; though she keep you long in doubts and fears, and makes as many windings and doublings as a Hair, to try whether you will lose the Scent, and give over the Pursuit; but in this you have new hopes, for when she comes to such often shifting, be assured that Love has almost run her down, and she cannot hold out much longer Some indeed have a Pride to be Wooed, and after long Service and attendance, the poor Lover almost heart-broke, and out of hope, sneaks, which gives her cause to Triumph, as thinking she can never better revenge the injuries done to her Sex by Men, than in such disgraces; for she will not have this treasured up in the dark, but glories that the World is a Witness of the defeats she gives, when in the midst of all your gallantry and cost bestowed; you are routed Horse and Foot, by a Fair Enemy that gives you no other reason, why she is so cruelly severe, but becuse she will be so, though in the end perhaps she is foiled herself by some unexpected Arrows sent from cupid's Quiver, to let her know she is subject to his Empire.— You must therefore in such cases, deal with those sort, as Stalkers do with bold Partridges, give them time, till they may be brought about again. For those that are of this humour have a certain inconstancy attending them, that will weathercock them about; though they stand to the col● North to day, the point may alter to the warm South tomorrow; you must not in your Love be too close handed, nor too extravagant, but present, as you see opportunity, what you think most taking and agreeable with her humour, perhaps she will re●use it, if it be of any considerable value, because she will not have as yet, such a ponderous Obligation laid on her, yet it will make an impression in her mind, and induce her to believe your Love is Cordial, when she sees you not only sacrifice words that cost you nothing, but those things that are dear and precious to you. If she takes, than the Obligation is Incumbent on her part to make you some suitable return; and if she puts you to your choice, we may easily tell without consulting the Stars that you will ask her Love, and that being gained, herself follows, and then you have your Presents into the bargin, how rich and valuable soever they were; and pray where then is the loss in all this? These Presents during your Courtship will be frequently obvious to her, and become the opportunest Orators in your behalf; and for this cause your costly treats must be of little use, that are almost forgotten as soon as the taste is off the palate, though some of them spend more than would purchase considerable Presents, that are lasting Obligations. Privacy in Courtship if it may be obtained always wins the happiest moments of your advantage? for the Fair one, though she may seem impatient of such a retirement and urge her same, may suffer by it: Yet she will even when she pretends to be disturbed, listen with a kind of a pleased attention; there can be but a few found who are not proud of Adulation,— You must however consider after all this, not to behave yourselves unmanly, or unseemly. If Cupid comes not timely to your aid, and compels by his uncontrol'd prerogative the stubborn fair one to yield to the accomplishment of your desires, but make as fair a retreat as stands best with your Reputation; avoiding in any degree to cast Reflections on her whom you have loved; for that will not only betray your weakness, but an imputation of Malice will be assigned by the Censorious, who will apply the Fable of the Fox and the Grapes, properly to your circumstance. It is more noble to let the World see, that you had integrity in your intentions, and were rather unfortunate than base, that your Love was pure, though at last killed by disdain, and that you patiently bore her scorns and frowns with a fortitude becoming a generous Lover, though you diserved them not; which will redound to your p●●● and perhaps another as amiable as she, taking pity upon your wrongs and sufferings, may be induced thereby to be more kind.— Yet laying aside the supposal of your being rejected, and your obtaining what you desire; yet seem not extravagantly overjoyed, for that betrays a weakness and unsteadfastness of the mind, but rather be considerately joyful, observing the Golden mean of moderate Freeness, not to Launch out into such an excess of Exhileration as may render you suspected to the sober part of mankind, nor guilty of any such proneness as may justly censure▪ you to the censures of the Wiser: For as the day of Marriage should be the day of rejoicing, so it is an abundant of folly to suffer the Tides of happiness to Swell so high as to overflow the banks at such a rate, that when it Ebbs again, it can scarcely return with any force. Moderation is the medium between Extremes, and renders the Joys most lasting and comfortable; We will not in this place mention any thing relating the expenses of a Wedding. Yet we would not have any so much Inebriated with the transport of his happiness, as to run into such extravagancies as may prove injurious and prejudicial to him; when he cools, and considers that a lesser charge would have given as large a satisfaction, whilst others therefore wish you joy; cast it in your minds, that the foundation must be in yourselves, and that likely to be most, which so begins that it may hold out: Let the fear of God be always before your Eyes, and give not any countenance to idle Tale-bearers, who as the Agents of the Enemies of Mankind do too frequently labour to sow dissension and discontents between those whom God has joined together in the holy Nuptial bands.  Young men, Admonitions 
to them in sundry matters highly concerning them.— Youth is rightly compared to the gaudy Spring, shooting forth with Herbs and fragrant Flowers, whilst the Earth grows proud of her verdant Livery Embroidered, and Enamled o'er with more various Colours than Iris bow which paints the Sky after an Evening shower. Young Men are the hopeful Plants that sprout up in the World; supplying the Vacancy of those that Times Impartial Hand cuts down, least fruitful Lands should become Deserts; but those Olive branches cannot be multiplied till the fruitful Vine is spread upon the Wall of the House, 'tis the Allusion the Royal Psalmist makes to a virtuous Wife and Children: And since the choice of such a Wife, that should produce him the other as the substantial Comforts and Solace of his Life, we shall endeavour to assist our Bachelor in his choice by such directions, as if he follow them, will not sail him.— Young Men are many times so blinded with passion, 
Young Man's choice of a good Wife as to Birth, and a good Name.  and set on fire with the blazes of beauty, that they have not Patience to deliberate, or see with the eyes of their Reason, that not minding the path they tread, they rush upon snare of misfortune, and fall into dark pits of discontent, more admiring in the heat of their Love, or rather Lustful desires, a fair outside, than the inward beauty of the mind, which oversight gives him a too soon, and likewise a too late Repentance at one and the same time; the first before he expected it, and the latter when it cannot be remedied; to avoid which, let our young Bachelor be wary and cautious in his choosing, seeing it is the greatest business of his Life, next to the concernment of his Immortal stale: First then, let him be well satisfied of her Birth, Sober and Religious Education, Frugality and Industry, which must needs beget her a good name, and that is highly esteemed and commended by the Wisest of Men: See that no Material spot or slain, shrowded the brightness of it in the least●●, for fear it should spread wider, and totally Eclipse it. The Cloud we find that rise out of the Sea, to the appearance of a Man's hand, at last dilated on the expanded Wings of the Wind; consider in the next place her Relations, and the Esteem they have amongst Men, not so much for Riches nor Honour, are not able to secure us a good Name, as they are merely in themselves, but rather blast it with their Attendants, Covetousness, Ambition, etc. And since in a good Name, there is a kind of an Immortality, which does over-live us, and entailed by the surest conveyance upon our Posterity, so as that there is no fine and recovery allowed in such a case; on the contrary, no time when it is blemished, is capable of wearing it off, no merit sufficient to obliterate it; therefore it is the care of a prudent Man, that the Streams flowing down to future Generations, should proceed from a clear Fountain, he receiving it himself as uncontaminated, as it ought to be his care to others. In the next place it must be considered, whether any hereditary Disease have run in the Blood of her Parents, as the King's Evil or the like, and so communicate to her and by her will, be so to her Posterity; for the ●other being tainted, the Children will be Sickly, P●evish, Wea●l●, and not as we sometimes say, worth th● rearing.— You having taken care of her decent and unspoted Reputation, 
Young Man's choice as to her Religion and Beauty.  consider if she be Religiously and Virtuously Inclined, not through Awe, or to Please her Parents, or Gain Worldly Applause, but so inclined from the inbred motions of the Soul, really and without colour or dissimulation, and then she will not do any thing that is unbeseeming a good Wife, for Religion when sincere, will not suffer us to do any thing that is amiss without checking us; our Conscience when we are in too forward a Career, will start and make us retire, that by such means, perceiving into what a dangerous way we were hasting; being brought to our own default, we may recover the scent of that we were running from, and likely to lose those that Love and Fear God; will always Love and Cherish and yield suitable Obedience to their Husbands, because it is his Commandment they should do so: And in such a choice consists the happiness of a Marriage Life; but we fancy we hear it urged that these Endowments and Advantages are not sufficient unless there be Beauty and Riches into the bargain: Well, these we must allow, are things not Improper to consolidate the Comforts of Life, but take our words for it, Young Gamesters, to have all these together, you must play very high and warily, for such a chance is not always lighted upon one Fabric of Mortality; for being accomplished as we have said, having no deformity, and but different Beauty, she may pass for a good Wife; but if the smiles of Fortune so Favour, if you are so blest over and ●●ove; to get one of a fair Complexion, her Skin as soft as the Down of Swans, Enriched with Charming Whiteness, her face inclining to a perfect Oval, her▪ Eyes black and not the largest Size, possessing all that can be desired in Louliness, quick and brightening, full of Love, that with a single glance can dart the Flame that Sparkles in themselves into the coldest breast; her Mouth small enclosed with Ruby Portals, and that when it opens either in Speech or seemly Laughter, it may not only expose Rows of Ivory, outvying Orient Pearls, but affords thousands of new Charms; her Hair like courling Amber, dangling on her Snowy Shoulders; her Hands and Arms long and small, White as polished Alabaster; yet more taking by the Azure streams that wantonly Maunder through their tempting softness, whilst in her fair Cheeks, the Snowy Lilies and the blushing Roses strive for Mastery, whilst a thousand soft temptations dance about her Brows. If such a one, with the other Advantages, can be gained, we pronounce the Possessor happy. But now Riches lag behind, all these will not do with some Men, unless they have a great portion into the Bargain; Money is the glittering white they aim at, the Women they desire, but the Money more. Yet such Adores of Mammon we cannot Reckon among the number of those that are lifted under Cupid's Banner; their Souls are too sordid to be tinctured with his generous Flame, which melts such dross, and nobly refines the Minds of Men, and fits them for sublimer Treasures. 
Young Man's Choice, as to Portion and Friends. — Young Men, we must however, confess, sometimes require Money to fix them in the World, and can make no figure without it; and having heard that others in as mean a condition, have raised themselves by good Fortune, are resolved to do so too, if they can. Where, though we cannot in Conscience Rank these among Passionate Lovers; yet seeing we only undertake to give good Advice, it is but reasonable we should help them out at a dead Lift.— You than that purpose to raise your Fortunes by a Wi●e, must be daring in your Erterprises, but not too Audacious; look high, but not to impossibilities; for where it is possible, such an Application may prove successful beyond your Expectation, and if it should do otherwise, the discredit is the less to be disappointed in an Arduous attempt. If you can handsomely fix upon a growing Fortune, some Person whose Relations by prospering in their way, may make a fair Addition to the present Portion, though not over large; it may do all together as well, if not more successful, because it comes to assist you in your urgent occasions, many times when you expect it not; how often have we seen those that have been akin to Estates, though a great way off, have nevertheless enjoyed them, when they least expected Death's Kindness; and therefore, though most covet their present Portions, where there is nothing to be expected beond, are not always to be preferred; for Money is a disposable commodity, and in the passage does easily stick to the Hands of those that have the power to transmit it: But Land is an Apparent, Visible Estate, which the Law hath so well and prudently provided, for, that it cannot be diverted or concealed.— Young Men Marrying Wives, though with a small Fortune, whose Friends have been much Interested in business, and able to advance, have found it better than a Portion, especially the Wife being Frugal and Industrious, the good word and Countenance of a Relation, has furthered many, though they have kept at a Distance. There is moreover a kind of a Smock-Symony, that has proved very gainful, which in this case may be allowed, though not in others; when a Man may be Son in Law, or Kinsman to the next good Benefice, or Place that falls, or by the reflection of the Sun shining on such a Friend, he may be made more lightsome and perspicuous to the view of those whom he is desirous should see him.  Y●oland, 
a young Lady Heiress to the Kingdom of Jerusalem, as descended from Godfrey of Bulloign; She was married to the King of Sicily, who thereupon joined the Arms of Jerusalem to his, and bore the Title, till in process of time, it came to the House of Austria, the Kings of Spain; to this present time styling themselves Kings of Jerusalem.  Yeolante, 
a Norman Lady, exceeding well skilled in Music and Painting, as likewise other Arts and Sciences.  Ymena, 
a Sicilian Lady, who when the Streams of flaming Sulphur issued from Mount Aetna, almost as far as Catana, over-throwing divers Villages, took her sick Husband upon her back, and made her way through the Ruins and Danger, to carry him to a place of Safety, not forsaking him, though she was burnt and scorched very miserably in divers places, till he was out of danger.    


Z.  Zenobia, 
Queen of the Pal●●rians; she was married to Odenatus, being a very Warlike Woman, taking usually the care and charge of the Army upon herself, marching on foot at the head of it in heat and cold, going completely Armed with a flowing Plume of Feathers on a Silver Helmet; so that She gained many great Victories, whilst her Husband rested supinely in his Palace, and carelessly took his ease.— Zenobia succeeded O●edatius, in the Kingdom of Syria, and waged mighty Wars; insomuch that the Romans in her time having got a great part of Asia, and covetous of Syria, in which they had obtained some footing, surprised, and took her Prisoner, though not without much difficulty: But this Captivity was so far from depressing her Noble Spirit, that it rather raised it to true greatness, in contempt and scorn of those that had the power over the Liberty of her Body but not of her mind; nor would she be brought to condescend to any thing below the Majesty and Grandeur of a Queen: She was extremely well skilled in Philosophy, which gained her, together with her other Noble Parts, so great an esteem and veneration, That the Senate by allowing her a Palace, and suitable attendance on the Banks of the River Tiber; when she was invited to hear public Orations, not forgetting her state, She appeared with a Golden Helmet circled with Rays on her Head, a Purple Mantle flowing on her Shoulders, buttoned with precious Stones; She was likewise happy by being tightly skilled in the Greek and Arabian tongues, and those of many other Nations that bordered her at the time of her Captivity; She had two Sons, Timolaus and Hermolaus, whom She instructed and brought up so well, that they became an Ornament even to Rome, at that time, the very Centre of Learning; and are very respectfully mentioned by Volateran, a good Author. In Oratory She surpassed all Women of her Age, and came to be so much esteemed, that the Roman Matrons seeing themselves so much outdone by an Asian Lady, they esteeming at that time all but themselves in a manner Barbarians, could not cover their Envy towards her; but She little regarding it, lived and died in honour. 
Zeal Rules and cautions to Ladies concerning it, especial●y what is to be considered in divers particulars as to a go●ly Zeal.  
Zeal, though it be good in itself, is frequently abused by mistakes and absurdities; but when it is pure, Streaming from an uncorrupted Fountain, it is highly to be prized. That Zeal is only good which in servant Love has temperate Expressions: For let the Affection swell up as high as it can, yet if it run over into irregular and unaccountable Actions, it will need many, yet have but few excuses.— Zeal must spend its greatest heat principally in those things that more immediately concern ourselves; but with great care and restraint in those that concern others. Remember always that Zeal is something proceeding from Divine Love, when true: And that it therefore must contradict no Action of Love: Love to God includes love to our Neighbour; and therefore no pretence of Zeal for God's Glory, must make us uncharitable to one another.— zeal in the ins●ances of our own Duty and personal Deportment, is more safe than in matters of Counsel and Actions; besides, our just Duty ●●nding towards the perfection it mains, is beholding to Zeal, for helping it to move more swiftly; but where Zeal is unwary, it creates trouble, and sometimes danger, as in case it be spent in too forward Vows of Chastity, and restraints of natural Innocent Liberties.— but let Zeal be as devout as it will, as seraphical as it will in the direct Address and intercourse with God, there is no danger in it; do all the parts of your Duty as earnestly as if all the Salvation of Mankind, the Confusion of the Devils, and all you hope or desire did depend upon every one Action. Let Zeal be seated in the will and Choice, and regulated with prudence and a sober Understanding, not in the Fancies and Affections, for they will render it only full of Noise and Empty of profit, when the other will take it deep and smooth, material and devout; that Zeal to be sure, is safe and acceptable, which directly increases Charity. Let your Zeal, if it must be Expressed in Anger, be always more severe against yourself, than against others, which will distinguish it from Malice and Prejudice.   Zenobia, 
Wife to 〈◊〉 mi●tus the Iberian King, her Husband being forced by T●idates King of Armenia, to fly his Country; she accompanied him, though great with Child, through Woods and Deserts▪ but finding herself unable to endure the Fattigue longer, she entreated him to kill her, that she might not fall into the Hands of the Enemy, and be made a Captive, which along while he deferred, but seeing her Faint and Languish, he run his Sword into her Body, and thinking she had been Dead, left her; but being found by some Shepherds, she was carried to the City of Artaxates and there cured of her Wound, and her Quality afterward being known, Tiridatesse ●●●t for her, and treated her very kindly, praising her for the Love and Constancy she bo●e towards her Husband, and for her sake, caused him to be fought out, and restore● to his Kingdom.  Zoe 
Daughter to Constantine the Younger, she was given in the Marriage to Romanus the third Emperor, but not capable of satisfying her Desires, she got him privately strangled, and Married Michael Paplilagon, to whom for his Handsomeness and Proportion of body, she took a Main Fancy to, as working She see him in his Shop, working at the Goldsmiths Trade, of which Procession he was: But he being weak in Mind, though strong of Body, committed the Affairs of the Empire to his Brother, John, who was more stirring and Active, and he working upon his weak Temper, at last persuaded him to turn Monk, which he had no sooner done, but the Lustful Empress, to cool her Heat, was Cloistered in a Monastery, and John Proclaimed Emperor in the East.   
FINIS.