SECT
.
I.
What
Society
in
Marriage
is
.
HEre
he
repeats
the
duties
of
married
folk
each
to
other
,
first
the
Husbands
,
and
then
the
Wives
:
and
concludes
,
That
seeing
there
is
none
that
performs
this
their
duty
exactly
,
he
would
advise
his
friend
by
no
means
to
enter
into
that
state
:
which
very
argument
without
the
least
violence
offered
to
it
(
upon
my
former
supposition
of
continency
)
may
as
well
dissuade
an
Infidel
from
turning
Christian
because
that
Religion
does
enjoyn
such
purity
of
life
,
such
exalted
charity
to
mankind
,
and
such
unfeigned
devotion
to
Godward
,
that
no
man
ever
yet
(
the
Messias
alone
excepted
)
exactly
obeyed
.
Neither
can
any
friendship
be
contracted
amongst
Equals
,
or
dependencies
between
Inferiours
and
their
Masters
,
or
indeed
any
society
last
,
unless
each
party
,
or
at
least
one
side
,
resolve
not
only
to
be
content
to
wave
some
punctillioes
of
their
due
,
but
many
times
solid
and
real
duties
.
This
was
the
reason
that
our
B.
Saviour
who
styles
himself
the
Prince
of
peace
,
did
so
earnestly
recommend
to
all
his
followers
that
necessary
duty
of
forgiving
each
other
,
and
requiting
good
for
evil
:
the
omission
of
this
one
duty
(
without
which
no
man
can
be
a
Christian
)
how
slender
a
reputation
so
ever
it
has
in
the
world
,
has
been
the
cause
of
disuniting
small
and
great
Societies
,
and
perpetually
the
ruine
of
those
who
despise
it
most
.
The
pleasure
and
satisfaction
as
well
as
the
Policy
in
so
doing
,
I
dare
not
recommend
to
any
but
who
have
tryed
it
.
And
these
most
mighty
rocks
which
Mr.
Seymar
sees
in
a
married
life
,
are
most
of
them
but
bubbles
raised
by
the
storms
of
passion
,
and
have
no
duration
but
in
weak
minds
:
and
though
I
commend
folly
in
none
,
yet
is
the
female
Sex
to
be
pardoned
if
their
Passions
of
love
,
anger
,
fear
,
and
the
rest
are
more
predominant
than
Men's
:
for
S.
Paul
by
declaring
they
are
the
weaker
vessel
,
does
confirm
common
experience
that
their
judgements
are
not
so
fixed
,
nor
their
Reason
so
elated
as
that
Sex
which
is
the
glory
of
God
;
though
their
other
accomplishments
sufficiently
answer
the
end
of
their
Creation
to
be
the
glory
of
man
.
What
he
therefore
condemns
as
a
fault
in
that
Sex
,
is
so
far
from
being
one
,
and
gives
them
so
good
a
lustre
,
that
I
question
(
though
a
vice
in
a
man
)
whether
it
is
not
a
perfection
in
them
.
Nay
in
actions
of
prudence
it self
(
where
Men
ought
to
excel
)
there
are
Women
that
outdoe
the
generality
;
not
that
They
are
improved
in
wisdom
,
but
Men
by
debauchery
most
cursedly
degenerated
.
He
concludes
,
that
seeing
a
hundred
thousand
are
shipwrackt
,
for
one
that
arrives
to
his
sweet
haven
of
contentment
in
Marriage
,
he
would
advise
Philogynus
not
to
venture
at
all
.
I
have
said
before
that
those
who
take
wrong
measures
of
their
succeeding
happiness
either
in
this
or
any
other
sort
of
life
,
are
beholding
to
themselves
alone
for
having
their
expectation
frustrated
.
There
is
no
happiness
here
without
its
allay
,
but
those
minds
who
are
most
Masters
of
the
affections
,
approach
it
nearest
.
Marriage
does
both
promise
and
afford
a
natural
,
and
well
grounded
friendship
(
the
best
we
can
have
on
this
side
heaven
)
and
comprehends
in
it
all
those
petit
satisfactions
we
receive
in
inferiour
societies
;
and
is
the
best
barr
to
keep
out
sin
,
vanity
and
shame
:
it
's
decency
and
order
sufficiently
speak
it
's
Authour
;
And
if
the
wickedness
of
men
in
this
state
have
so
far
disparaged
it
as
to
give
it
a
false
gloss
to
others
,
it
is
but
time
the
cheat
were
discovered
,
that
it
is
alone
the
weak
passion
of
fools
that
complain
of
their
cure
when
the
pain
is
caused
by
the
disease
.
And
it
is
notorious
that
most
men
who
ruine
their
estates
do
so
either
before
they
marry
,
or
else
by
continuing
some
silly
vanities
they
contracted
before
they
entred
into
this
regular
condition
of
life
.
That
many
married
men
come
to
ruine
is
certain
,
but
is
Marriage
the
natural
genuine
cause
of
their
unhappiness
?
What
mischief
does
necessarily
follow
that
Vow
which
is
to
live
continently
with
a
wife
in
all
the
mutual
acts
of
friendship
?
Is
it
not
the
breach
of
this
vow
,
that
is
alone
the
cause
of
calamity
?
And
whether
the
more
understanding
is
not
most
guilty
,
I
appeal
,
who
by
their
Atheistical
notions
of
the
state
after
Death
,
and
by
their
lewd
examples
of
life
whilest
they
stay
here
,
invert
the
order
of
the
fall
in
Adam
,
and
persuade
the
Women
to
be
wicked
.
For
this
is
notorious
,
that
what
vice
soever
the
Men
bring
in
fashion
,
the
Women
second
:
it
is
not
an
Age
High-treason
was
as
much
in
vogue
,
and
drest
in
as
good
cloaths
as
whoring
can
be
now
;
and
texts
of
scripture
were
produced
to
discourage
Loyalty
,
as
now
they
be
to
dishearten
us
from
Marriage
.
But
as
the
Women
did
not
then
run
into
the
same
extravagancies
of
vice
with
the
men
,
though
they
followed
them
,
so
now
they
alone
do
keep
and
retain
that
glorious
ornament
of
Modesty
,
which
the
Men
have
cashiered
themselves
,
and
endeavour
ro
rally
out
of
them
.
To
conclude
,
it
is
a
most
disingenuous
slander
to
load
the
weaker
sex
with
those
faults
which
we
our selves
commend
to
them
for
none
,
and
they
must
be
content
to
bear
the
accusation
,
because
Custom
and
their
own
innate
bashfulness
forbid
them
a
Repartee
;
for
No
Arms
of
Steel
they
use
for
their
defence
,
Their
Guards
are
only
Love
,
and
Innocence
:
If
Men
,
the
wiser
Sex
,
lead
them
astray
,
't
is
these
that
err
,
Duty
bids
them
obey
.
SECT
.
2.
Of
the
events
and
concomitants
of
a
married
life
.
WHere
he
continues
his
anger
against
Marriage
,
and
quotes
Solomon's
Ecclesiastes
,
Chap.
7.
to
prove
there
is
no
such
thing
as
a
good
wife
,
the
words
are
,
One
man
among
a
thousand
have
I
found
,
but
a
woman
among
all
those
have
I
not
found
:
but
who
will
observe
the
discourse
from
the
23
verse
to
the
end
of
the
Chapter
,
will
find
that
Solomon
after
he
had
reckoned
up
his
own
observations
concerning
true
wisdome
,
and
the
reason
of
things
,
and
what
is
real
folly
,
ingenuously
declares
(
a
true
sign
he
had
a
prospect
of
them
all
)
the
disquisition
was
too
hard
for
him
,
and
adds
in
the
close
of
his
complaint
,
that
among
the
sons
of
men
one
in
a
thousand
he
had
found
that
had
acquired
wisdome
and
knowledge
,
but
of
the
female
sex
not
one
,
no
disparagement
to
them
if
rightly
understood
,
far
less
a
barr
to
this
blessed
societie
of
Marriage
,
all
equality
being
the
natural
enemy
to
Societies
.
But
Solomon
in
this
very
Chapter
,
and
else-where
as
he
does
bitterly
exclaim
against
wicked
women
,
so
he
does
in
apt
expressions
set
down
the
happiness
of
those
who
have
virtuous
,
and
industrious
Wives
:
which
sufficiently
demonstrates
Solomon
did
think
a
good
Wife
might
be
found
;
which
me
thinks
Mr.
Seymar
is
half
of
the
mind
himself
,
when
he
compares
Marriage
to
an
East
India
voyage
,
by
which
a
man
is
either
made
or
marr'd
;
the
difference
in
the
comparison
is
only
that
the
poor
Merchant
cannot
sometimes
shun
his
ill
fortune
by
any
forecast
;
he
that
enters
into
a
married
life
may
by
timely
prudence
in
his
choice
before-hand
,
and
discreet
managing
of
his
affairs
afterwards
,
very
much
contribure
to
his
own
happiness
.
But
no
handsome
can
be
honest
;
and
his
reason
is
,
because
a
Ballad
saies
Can
she
be
fair
and
honest
too
?
and
if
you
wo'nt
believe
that
,
he
produces
some
Latin
clinches
,
English
ones
we
have
had
before
.
Surely
Arguments
are
very
hard
to
come
by
when
he
is
forced
to
supply
their
stead
,
with
repeating
of
Ballads
,
and
pittiful
pedantick
clinches
in
a
subject
of
this
weight
and
consequence
,
wherein
he
endeavours
no
less
than
to
unravel
the
original
of
all
Societies
and
Governments
upon
the
Earth
.
The
next
course
he
takes
to
dissuade
Philogynus
from
marriage
is
to
reckon
up
the
several
inconveniences
of
humour
,
one
of
which
he
must
of
necessity
light
on
,
therefore
he
had
better
never
marry
.
I
have
been
told
by
good
Logicians
,
that
a
Dilemma
is
no
such
dangerous
argument
as
it
seems
to
be
,
it
cuts
both
wayes
indeed
,
but
a
skilful
Opponent
may
make
it
serve
his
turn
as
well
as
his
Adversarys
;
So
may
any
Man
find
as
great
advantages
in
most
of
Mr.
Seymar's
qualifications
of
Women
,
as
he
does
inconveniences
;
for
example
,
if
she
be
not
over-wise
,
why
may
not
that
coolness
of
temper
make
her
owner
of
humility
?
which
will
render
her
full
as
commendable
.
And
if
she
is
a
wise-woman
in
good
earnest
,
her
husband
will
be
happy
enough
in
her
,
for
all
Mr
Seymar
does
not
like
her
.
And
surely
a
young
Lady
that
has
not
had
threescore
years
experience
of
folly
and
vanity
,
may
be
as
good
company
as
if
she
had
.
But
he
himself
(
he
saies
)
was
vext
with
a
cross
,
unloving
,
undutiful
wife
,
therefore
no
man
ever
had
or
shall
have
any
that
is
otherwise
.
Next
is
some
more
hedge-rhymes
against
Women
,
and
then
Philogynns
is
askt
whether
he
is
so
mad
to
marry
,
and
after
he
will
allow
no
man
that
marries
to
be
in
his
wits
,
he
raves
and
talks
of
frenzie
,
Bedlam
and
madness
,
to
which
all
married
men
are
by
him
(
as
he
thinks
)
justly
condemned
;
and
so
concludes
this
Section
with
a
seeming
allowance
to
his
friend
that
he
may
marry
if
he
can
find
a
good
wife
,
but
no
qualification
(
that
he
knows
of
)
can
make
her
so
.
Just
so
the
Madmen
do
in
Bedlam
rave
,
Something
they
'd
have
but
know
not
what
to
crave
:
One
lacks
his
love
,
t'other
wants
this
fine
thing
;
A
third
a
riband
,
and
the
fourth
that
ring
:
Well
take
'em
all
,
they
no
contentment
find
,
Their
want
alas
lies
only
in
the
mind
:
And
yet
they
think
themselves
the
only
wise
,
And
us
their
juster
censurers
despise
:
So
our
Conjugium
recommends
a
wife
,
So
that
Conjurgium
will
not
gender
strife
.
But
neither
young
nor
handsom
she
must
be
,
Such
alwaies
give
Actaeons
livery
;
A
fool
he
saies
he
should
himself
despise
,
And
should
be
laught
at
by
a
wife
that
's
wise
:
Nor
will
he
have
a
slut
he
can't
abide
her
,
A
Neat
Dame
will
spend
as
if
she
were
beside
her
.
Widow
nor
young
nor
old
will
do
,
nor
Whore
,
Nor
one
that
's
rich
,
well
born
,
nor
one
that
's
poor
.
What
shall-we
do
to
give
this
Patient
ease
,
And
these
excentrique
raving
fits
appease
?
My
Advice
is
,
that
his
scull
be
streight
trepan'd
,
And
th'
empty
shell
with
better
brains
be
man'd
.
SECT
.
III
.
The
grounds
and
reasons
of
Love
reasonless
and
groundless
.
IN
this
Section
the
first
thing
is
the
definition
of
Love
,
which
he
saies
is
a
desire
bred
of
liking
,
yet
for
all
that
it
is
the
product
,
he
saies
,
of
folly
,
and
the
passion
of
the
Devil
;
and
his
reason
is
because
Plato
calls
it
magnus
daemon
,
which
he
is
resolved
to
English
great
devil
;
and
because
Plotinus
another
Heathen
no
better
skil'd
in
Christianity
than
Plato
,
does
not
know
whether
it
be
a
good
daemon
,
or
a
bad
daemon
,
or
a
passion
,
or
all
three
,
our
Conjugium
having
the
casting
voice
,
resolves
it
into
a
bad
daemon
,
and
calls
it
a
vice
.
That
I
may
not
be
thought
guilty
of
any
fallacy
,
not
so
much
as
begging
the
Question
,
I
do
declare
that
throughout
these
few
sheets
,
where
I
find
any
quotations
of
heathen
Philosophers
,
whose
opinions
can
be
but
conjectures
any
wayes
repugnant
to
the
Laws
of
Christianity
,
which
is
true
reason
cleared
and
refin'd
,
without
further
dispute
I
reject
them
,
and
in
most
places
take
no
notice
of
them
.
The
most
improved
wits
could
soar
no
higher
than
the
fallacious
guesses
of
depraved
Reason
,
when
Christianity
has
openly
delivered
us
all
knowledge
that
conduces
to
the
least
Jota
of
our
happiness
.
So
if
the
Scripture
allows
Marriage
,
the
Precedent
of
which
is
,
or
ought
alwaies
to
be
Love
,
I
matter
not
the
brainsick
fictions
of
the
Poets
,
or
the
more
grave
mistakes
of
the
antient
Philosophers
concerning
it
.
But
to
return
.
After
he
has
acknowledged
that
Love
was
the
original
cause
both
of
the
worlds
creation
,
and
redemption
,
and
that
every
thing
that
is
beautiful
ought
to
be
loved
;
I
wonder
that
the
female
sex
,
whose
chiefest
ornament
and
perfection
is
beauty
,
should
be
the
only
excepted
.
Through
the
senses
indeed
is
convey'd
all
knowledge
to
the
Soul
,
but
her
informations
of
beauty
she
receives
wholly
from
the
eye
,
a
sense
that
conveys
more
knowledge
and
delight
to
the
understanding
than
all
the
rest
put
together
:
which
makes
me
ignorant
of
the
true
cause
why
some
modern
Reformists
,
by
cashiering
all
painting
,
as
well
as
sculpture
out
of
their
Churches
,
compell
their
Proselytes
to
acquire
their
knowledge
in
divine
matters
,
through
the
dull
and
tedious
Maeanders
of
the
Ear
.
God
indeed
,
as
he
is
the
source
,
and
fountain
of
all
beauty
,
is
properly
alone
the
object
of
love
;
and
when
ever
we
pay
any
of
those
rayes
,
which
we
see
faint
and
scatter'd
in
this
his
world
,
any
such
devotion
and
love
,
of
which
he
ought
to
be
the
sole
object
,
it
is
no
less
than
Idolatry
:
but
not
to
like
or
approve
the
beauty
of
the
Universe
,
so
as
to
admire
its
exact
symmetry
and
proportions
,
is
not
Religion
put
stupidity
.
Where
our
Authour
makes
a
tripartite
division
of
Love
for
the
ends
of
Pleasure
,
honesty
or
profit
,
he
mistakes
this
passion
(
if
the
name
is
not
too
slender
for
this
noble
motion
of
the
soul
)
which
has
no
prospect
of
other
ends
,
but
only
the
desire
of
union
,
and
being
the
same
as
the
object
loved
:
for
the
immoderate
desire
of
wealth
,
covetousness
,
arises
from
the
Passion
Fear
,
which
never
governs
but
in
weak
and
impotent
minds
:
and
to
this
passion
the
lowest
rank
of
beasts
have
their
refuge
both
for
their
food
and
safety
.
That
Seraphick
love
wherewith
the
Saints
and
Angels
incessantly
do
adore
the
great
Jehovah
,
by
a
peculiar
priviledge
in
broken
and
weak
shadowes
is
permitted
to
descend
upon
the
souls
of
the
highest
of
mankind
,
while
the
rest
have
no
sense
of
it
at
all
;
this
indeed
when
misapplyed
in
the
adoring
a
Woman
,
is
a
fault
of
a
dark
dye
:
but
either
positively
to
affirm
,
or
to
imply
by
inferences
that
beauty
in
a
woman
is
neither
to
be
liked
,
not
loved
,
though
the
design
be
to
contract
the
exalted
friendship
of
Marriage
,
is
an
opinion
as
irrational
as
unjust
.
Beauty
The
onely
ray
of
uncreated
light
God
e're
did
trust
to
humane
sight
:
To
Man
his
best
belov'd
,
by
Man's
best
friend
he
sends
The
Royal
Present
,
and
withal
commends
The
Bearer
to
his
kindness
:
it
would
be
Strange
beyond
wonder
,
if
but
by
this
worlds
Epitome
So
great
a
Gift
,
so
great
a
Giver
should
at
once
neglected
be
.
I
am
come
now
to
his
mechanick
motion
of
the
Animal
Spirits
in
this
Passion
,
which
being
a
translation
word
for
word
from
the
great
Des
Cartes
and
not
at
all
to
the
purpose
,
I
take
no
farther
notice
of
;
only
thus
,
That
though
Love
is
it self
a
pure
action
of
the
Soul
,
yet
is
there
such
a
harmony
betwixt
her
and
the
body
by
reason
of
those
imperceptible
ligaments
,
the
vital
spirits
,
which
are
meerly
corporeal
,
and
are
the
sole
life
of
Brutes
,
that
many
times
,
nay
most
frequently
,
it
so
happens
that
some
other
Passion
accompanies
this
most
noble
one
of
Love
,
and
too
too
often
excludes
her
by
the
consent
of
a
deprav'd
will
.
Thus
indeed
Lust
frequently
possesses
the
whole
Man
,
and
by
borrowing
the
splendid
name
of
Love
,
scandalizes
her
,
but
only
in
the
opinion
of
short-sighted
Men
.
Wherefore
I
must
deny
what
Mr.
Seymar
so
confidently
affirms
,
That
the
Love
of
women's
beauty
,
is
lust
,
especially
when
Marriage
is
the
design
,
the
laws
of
which
run
counter
to
Lust
,
and
when
observed
(
which
is
easy
enough
)
a
certain
remedy
against
it
.
As
there
is
a
Lust
of
the
flesh
,
so
St.
Paul
witnesses
there
is
a
Lust
of
the
eye
also
,
because
the
desires
of
it
are
boundless
,
it
is
never
satisfied
with
seeing
:
but
Marriage
regulates
and
confines
these
boundless
desires
of
the
flesh
;
therefore
the
love
of
the
woman
we
intend
to
marry
,
ought
not
,
nor
cannot
have
any
other
name
than
Love
,
without
violating
the
lawes
of
speech
and
reason
.
It
neither
is
,
or
ought
to
be
in
the
same
degree
of
purity
with
that
before
mentioned
,
but
however
it
carries
enough
of
it
,
if
the
design
be
virtuous
,
to
deserve
the
title
of
Love
;
for
it
naturally
affords
such
mutual
,
and
reciprocal
kindnesses
,
as
will
easily
invite
each
party
to
the
performance
of
that
command
,
to
love
each
other
as
themselves
:
for
the
interests
of
married
people
are
so
exactly
the
same
in
all
things
whatsoever
,
that
whoever
will
but
obey
the
easy
directions
of
nature
,
to
be
kind
to
themselves
,
cannot
possibly
be
otherwise
to
their
companion
.
So
though
contrary
interests
may
disjoyn
Father
from
Son
,
and
Brothers
of
the
same
womb
from
each
other
;
yet
here
alone
in
this
state
nothing
but
Folly
,
or
Passion
the
daughter
of
her
,
can
be
the
cause
of
a
disunion
in
affections
,
which
made
Ecclesiasticus
in
his
36.
Chap.
and
24.
verse
proclaim
,
He
that
gets
a
wise
gets
a
possession
,
a
help
like
to
himself
and
a
pillar
of
rest
.
I
do
grant
Mr.
Seymar
that
there
is
a
beauty
which
is
conveyed
to
us
by
the
internal
senses
,
but
withall
we
have
larger
and
more
refined
conceptions
of
it
than
any
that
is
convey'd
to
us
by
the
eye
;
for
the
Imagination
,
a
pure
act
of
the
soul
,
soars
far
above
these
earthly
things
which
the
external
senses
convey
to
the
Understanding
:
but
he
would
inferr
that
those
which
affirm
Women
have
beauty
are
mistaken
,
because
what
is
convey'd
to
the
soul
by
the
senses
,
presents
things
generally
more
false
than
what
is
communicated
to
it
by
Reason
.
The
Answer
is
obvious
,
Reason
and
the
senses
can
never
be
opponents
where
the
subject
matter
ought
primarily
to
be
judged
by
the
senses
:
a
man
in
a
Fever
that
saies
sugar
is
bitter
,
does
really
taste
it
so
,
and
his
reason
seconds
it
:
the
Musick
I
hear
though
never
so
grating
to
anothers
ear
,
if
my
sense
of
hearing
likes
it
,
my
Reason
will
approve
of
it
.
Where
he
saies
,
some
are
santastical
in
their
loves
;
I
repeat
again
,
all
passions
as
well
as
this
misapplyed
either
for
time
or
person
may
be
evil
,
but
regularly
and
discreetly
used
,
are
good
;
as
this
particular
one
of
Love
to
a
disingaged
person
in
order
to
marry
her
,
and
live
vertuously
with
her
,
does
not
onely
deserve
the
honourable
name
,
and
title
of
Love
,
but
withall
is
an
action
(
far
from
a
vice
,
as
our
Authour
would
have
it
,
but
)
commendable
and
well
pleasing
in
the
sight
of
God
and
all
wise
men
:
which
I
think
is
sufficiently
proved
.
Now
comes
his
proof
that
Love
is
the
passion
of
the
Devil
,
because
the
Heathen
which
were
really
worshippers
of
the
Devil
,
under
the
names
of
Jupiter
,
Mars
,
&c.
talk
extravagantly
of
what
they
understand
not
:
Then
Lucian
and
his
raillery
is
produced
,
to
render
this
noble
flame
of
Love
ridiculous
:
and
after
some
more
heathenish
dreams
and
fictions
,
he
quotes
Gen.
Chap.
1.
v.
27.
in
order
to
abuse
it
,
for
he
will
allow
Moses
writings
no
more
credit
than
the
Heathens
fictions
,
by
first
mistaking
,
and
then
calling
it
but
a
fancy
:
for
he
would
have
his
Readers
believe
that
Adam
was
first
an
Hermaphrodite
,
a
conceit
as
wild
as
it
is
wicked
;
for
whoever
reads
the
history
of
the
Creation
,
will
find
that
Moses
does
first
set
it
down
in
general
terms
,
and
then
descends
to
particulars
,
a
sort
of
speaking
very
usual
at
this
day
,
and
of
which
no
Man
that
ever
converst
with
Men
or
Books
,
can
possibly
be
ignorant
.
From
the
holy
writ
to
heathenism
he
goes
again
,
and
tells
the
storys
of
Mars
his
Amours
,
and
Vulcan's
breaking
his
leg
with
a
fall
from
heaven
,
and
Madam
Junos
jealousie
,
with
the
fiction
of
Jove
and
Danaë
,
and
with
such
school-boyes
discourse
he
runs
over
three
leaves
,
for
no
other
reason
as
I
can
guess
,
but
to
amuse
his
Reader
;
for
not
the
least
colour
of
an
Argument
can
be
deduced
from
them
to
convince
a
Christian
who
believes
none
of
them
,
that
either
Marriage
or
his
concomitant
Love
is
a
vice
.
But
though
Christians
don't
think
them
Gods
,
Conjugium
does
,
for
he
saies
that
not
onely
over
the
Gods
,
but
the
Devils
also
Love
tyrannizes
;
and
his
Authors
(
he
saies
)
are
worthy
of
credit
,
where
he
has
stories
,
which
are
about
Incubi
,
Succubi
,
Fauns
and
Satyres
:
but
amidst
these
dreams
the
Holy
Writ
must
not
scape
unperverted
,
for
Gen.
6.
v.
4.
where
it
is
said
,
The
sons
of
God
went
in
to
the
daughters
of
men
,
and
of
them
begat
Gyants
;
he
will
have
it
that
the
blessed
Angels
of
God
sent
for
the
tuition
and
safeguard
of
Men
,
betrayed
their
trust
and
enticed
the
Women
to
be
wicked
,
of
whom
they
begat
Gyants
.
Besides
the
absurdity
in
reason
that
an
incorporeal
Being
can
be
the
Parent
of
a
corporeal
,
the
assertion
does
not
onely
oppose
the
honour
and
providence
of
God
Almighty
in
his
government
of
the
Earth
,
but
contradict
the
opinions
of
the
Ancient
Fathers
,
as
well
as
the
modern
belief
of
the
Catholick
,
and
all
Reformed
Churches
:
who
do
unanimously
agree
,
that
by
the
Sons
of
God
were
meant
the
Sons
of
Seth
,
who
were
so
called
because
they
profest
the
true
Faith
;
and
those
of
Cain's
issue
which
followed
erroneous
and
wicked
opinions
,
were
therefore
called
the
Children
of
Men
;
Terms
as
distinctive
and
intelligible
in
the
Age
before
the
Flood
,
as
that
of
Jewes
and
Gentiles
was
afterwards
.
His
last
evidence
that
this
same
Love
is
the
passion
of
the
Devil
,
is
the
repetition
of
sundry
relations
concerning
Succubi
,
and
Incubi
;
the
storyes
I
know
are
numerous
,
but
the
truth
of
them
as
uncertain
.
It
is
a
very
difficult
thing
to
distinguish
between
a
reality
and
a
delusion
in
such
cases
:
for
if
the
Grand
Impostor
can
put
a
cheat
upon
our
senses
(
which
is
granted
by
most
that
by
the
divine
permission
he
can
)
it
will
be
very
difficult
for
the
Understanding
which
receives
her
information
from
them
,
to
judge
of
the
delusion
:
Much
harder
would
it
be
,
if
it
should
be
found
to
be
only
the
effect
of
the
disease
of
Melancholy
,
which
we
have
reason
enough
to
suspect
,
because
we
receive
all
those
relations
from
persons
which
are
afflicted
with
that
distemper
,
which
does
not
only
hinder
the
regular
motion
of
some
one
particular
sense
,
but
offers
violence
to
the
Understanding
it self
,
and
will
not
permit
her
to
receive
any
information
(
no
not
by
Reason
)
of
the
true
state
of
things
,
but
through
the
false
perspective
of
a
mistaken
fancy
.
However
giving
,
but
not
granting
,
that
these
Diabolical
violences
to
humane
nature
are
real
,
the
consequence
can
be
but
this
,
that
seeing
his
malice
is
so
transcendent
that
he
will
counterfeit
his
own
nature
rather
than
not
destroy
mankind
,
it
behoves
man
without
delay
to
furnish
himself
with
the
whole
armour
of
God
,
that
he
may
be
able
to
stand
against
the
wiles
of
the
Devil
,
Ephes
.
6.11
.
But
neither
thus
can
Mr.
Seymar
prove
that
either
Love
or
Lust
are
the
Devils
passions
.
And
because
he
is
a
grand
Lyar
and
our
eternal
enemy
that
continually
goes
about
seeking
which
of
us
he
can
devour
,
that
therefore
we
should
neglect
either
carelesly
through
mistake
,
or
designedly
,
our
obedience
to
the
Laws
of
God
;
of
which
Marriage
is
one
,
to
those
that
cannot
live
continently
;
is
such
an
inference
that
I
know
not
to
which
I
ought
rather
to
condemn
it
,
whether
to
malicious
impiety
,
or
superlative
frenzy
.
The
next
dissuasive
is
because
the
Bruits
are
commanded
by
love
to
continue
their
kinds
;
in
which
he
is
mistaken
;
as
it
is
not
lust
in
them
because
it
is
no
fault
,
so
neither
can
it
be
Love
which
is
peculiar
only
to
rational
creatures
.
So
I
leave
our
Authour
to
find
a
name
for
it
.
But
if
Nature
persuades
them
,
Reason
me-thinks
should
us
to
continue
our
kind
without
being
afraid
to
be
laught
at
,
because
our
kind
is
more
noble
,
and
designed
to
greater
ends
.
Then
the
sympathy
between
inanimate
creatures
are
recounted
to
dissuade
Philogynus
from
a
Wife
,
as
the
Iron
and
Loadstone
,
Vine
and
Elmne
,
and
so
forth
;
that
is
,
because
the
whole
Universe
is
cemented
together
by
Love
or
sympathy
,
therefore
Mankind
,
of
which
the
Woman
is
a
species
,
must
be
the
onely
creatures
exempt
.
Next
he
will
allow
that
rational
creatures
do
Love
,
but
he
saies
't
is
nothing
but
lust
when
all
's
done
,
and
they
that
have
it
lack
rationality
:
and
then
he
tells
us
that
Plotinus
is
in
the
right
,
that
this
Devil
Love
,
is
partly
Devil
,
partly
a
God
,
and
partly
a
passion
:
yet
for
all
Plotinus
has
parted
the
stakes
,
he
saies
it
is
all
three
,
the
God
of
Gods
;
such
prophane
contradictory
Bombast
his
Readers
must
be
content
with
,
and
if
they
will
marry
he
has
no
other
Arguments
to
hinder
them
.
He
concludes
this
Chapter
by
repeating
what
he
has
babled
before
that
Love
is
Lust
,
and
an
old
Wives
fable
how
it
was
thrown
out
of
heaven
with
his
wings
clipt
,
and
so
may
go
to
hell
,
but
can
never
come
there
again
,
with
such
stuffe
which
one
would
think
should
be
below
the
Pen
of
any
Gentleman
to
converse
with
,
in
order
to
scandalize
this
noble
Act
of
the
soul
,
of
which
the
Treasures
in
Heaven
are
an
object
,
and
which
the
wisest
and
greatest
of
Men
have
allowed
;
for
Adam's
wise
heart
was
with
this
Passion
fill'd
,
Paradise
an
object
worthy
could
not
yield
,
Till
that
a
mighty
miracle
was
show'n
Angelick
beauty
;
but
the
flesh
his
own
Made
by
the
hands
of
the
great
God
,
but
how
unknown
.
So
now
those
present
Monarchs
that
command
By
just
Inheritance
his
seas
,
and
Land
Cut
into
small
,
and
petty
signeuries
,
Objects
however
of
our
wandring
eyes
,
To
whom
as
Gods
their
Subjects
honour
pay
,
And
all
their
Laws
unquestion'd
do
obey
,
When
they
'l
be
happy
,
from
their
Thrones
must
come
And
in
their
Royal
breasts
give
Love
a
room
:
Love
more
contentment
to
the
mind
affords
,
Than
Kingdomes
conquer'd
by
the
justest
swords
.
SUB-SECT
.
I.
What
the
grounds
and
reasons
of
Love
are
.
HEre
he
saies
,
That
let
the
Stoicks
talk
what
they
will
,
they
are
stocks
and
not
men
that
do
not
love
a
woman
,
that
are
not
enclined
to
their
embraces
;
but
those
charms
which
allure
them
,
he
wonders
should
persuade
Philogynus
to
marry
them
.
And
now
he
thinks
he
has
made
Philogynus
an
amends
;
it
would
have
been
too
hard
to
have
denied
his
friend
a
Woman
upon
all
accounts
;
a
Wise
he
may
not
have
,
that
's
like
a
fool
or
a
madman
,
but
a
Wench
he
will
allow
him
:
and
yet
methinks
the
obligation
is
no
great
one
,
because
he
does
not
tell
his
friend
how
he
should
treat
her
.
The
wisest
and
richest
of
men
have
never
failed
of
being
ruin'd
by
them
;
and
in
my
Judgement
,
Poverty
and
the
Pox
are
more
intolerable
grievances
than
any
Mr.
Seymar
,
now
he
's
angry
,
can
pick
out
of
a
married
life
:
and
at
a
cheaper
rate
than
one
of
them
I
am
sure
no
Man
could
ever
procure
Misses
.
And
now
he
puts
on
a
disguise
,
he
would
have
his
friend
not
marry
barely
for
beauty
without
some
other
excellent
endowments
of
the
soul
,
and
yet
from
this
very
section
to
the
end
of
his
book
he
endeavours
to
prove
,
that
no
Womans
soul
is
endowed
with
any
excellency
whatsoever
;
but
railes
against
the
whole
sex
in
ill
language
,
and
does
not
only
compare
them
,
but
place
them
in
wickedness
beneath
the
Devil
himself
;
as
I
shall
more
particularly
observe
as
I
go
on
.
Then
he
makes
six
divisions
on
which
love
of
men
to
women
are
grounded
,
and
laughs
at
them
,
by
stiling
them
goodly
groundsall
,
although
Virtue
,
Piety
and
Honesty
be
his
three
first
.
He
saies
further
it
is
an
infirmity
for
a
man
to
love
a
woman
,
because
she
is
not
really
amiable
,
but
in
his
fancy
onely
,
which
he
can
give
no
reason
for
,
and
the
sensitive
(
that
is
the
natural
)
faculty
overrules
.
But
he
forgets
that
the
highest
of
Laws
are
those
which
Nature
gives
,
all
written
precepts
are
beneath
them
;
and
as
it
is
a
sin
to
be
guilty
of
the
breach
of
the
latter
,
it
is
monstrous
to
be
guilty
of
the
breach
of
any
of
the
former
.
The
ingenious
Sir
Thomas
Overbury
in
the
choice
of
a
wife
comes
home
to
this
case
in
these
words
.
So
fair
at
least
let
me
imagine
her
,
That
thought
to
me
is
Truth
,
opinion
Cannot
in
matter
of
opinion
erre
;
With
no
eyes
shall
I
see
her
but
my
own
.
And
as
my
fancy
her
conceives
to
be
,
Even
such
my
senses
do
both
feel
and
see
.
And
as
I
said
before
,
what
the
eye
thinks
beautiful
,
the
Reason
will
approve
to
be
so
too
.
DIVISION
I.
Virtue
,
Piety
and
Honesty
.
THis
Division
begins
with
a
great
deal
of
Truth
,
and
Ingenuity
,
that
in
the
choice
of
a
Wife
we
ought
to
found
our
love
to
her
,
on
the
right
basis
of
virtue
,
piety
and
honesty
,
from
whence
we
may
certainly
promise
our selves
a
future
life
full
of
content
,
and
happiness
.
To
attest
which
truth
Mr.
Seymar
brings
numerous
quotations
from
Jesus
the
son
of
Syrach
,
and
Solomon
himself
:
and
ends
by
telling
us
that
such
women
as
these
do
fear
the
Lord
,
and
they
shall
be
praised
.
His
next
assertion
is
as
true
,
that
where
love
to
a
woman
is
grounded
on
any
other
foundation
than
virtue
and
piety
,
there
can
be
no
real
,
no
lasting
content
;
and
his
reason
is
a
sound
one
,
that
the
wisdome
of
the
mind
is
far
more
beautiful
than
the
lineaments
of
the
face
.
This
discourse
is
both
befitting
a
Christian
and
a
Gentleman
,
and
if
he
would
have
been
pleased
to
proceed
to
inform
his
friend
of
the
means
to
find
such
a
beautiful
soul
(
as
no
doubt
there
are
millions
)
under
the
ill
pleasing
Vizors
of
loose
customes
,
childish
humours
and
our
modern
way
of
breeding
,
he
would
have
laid
such
an
obligation
on
him
,
as
would
have
deserved
the
honourable
title
of
a
Friend
.
But
he
on
the
contrary
,
dehorts
him
from
all
inquisitions
of
this
nature
by
telling
him
such
a
woman
is
rara
avis
,
a
Latin
proverb
appliable
to
a
thing
that
in
Nature
has
no
being
,
as
a
black
swan
;
and
declares
that
they
are
creatures
stuft
with
hypocrisy
,
subtlety
,
flattery
and
all
sort
of
mischief
,
having
no
truth
nor
the
fear
of
God
in
them
:
And
Solomon
is
quoted
to
prove
the
universal
wickedness
of
the
sex
,
who
but
just
now
by
his
own
confession
did
(
by
earnestly
commending
to
his
son
a
good
Wife
,
then
by
explaining
and
delineating
what
sort
of
women
he
esteemed
so
)
not
only
suppose
that
there
be
many
such
,
but
also
that
his
son
by
observing
his
rules
and
directions
might
easily
find
one
.
And
this
very
description
Prov.
7.5
.
(
and
elsewhere
throughout
his
books
)
of
a
wicked
woman
,
are
onely
signs
and
observations
that
he
had
gained
by
his
experience
what
sort
of
woman
would
prove
a
bad
Wife
,
that
his
Son
might
avoid
her
;
as
this
particular
verse
of
a
wheedling
smooth
tongue
,
a
sign
of
a
false
heart
:
though
this
verse
be
more
properly
the
character
of
one
that
will
prove
an
Adulteress
.
So
in
other
places
he
commends
industry
,
humility
and
piety
,
as
good
qualifications
in
a
Wife
,
that
will
make
her
Husband
undoubtedly
happy
.
Then
our
Authour
repeats
several
examples
,
of
Solomon
,
Sampson
and
others
,
that
were
ruin'd
by
their
Wives
:
and
runs
over
two
leaves
in
quotations
from
Jesus
the
Son
of
Syrach
of
his
dislike
of
bad
Wives
,
till
he
comes
to
a
copy
of
criminal
rhymes
against
the
whole
sex
,
which
end
—
She
is
worse
and
may
in
time
forestal
The
Devil
,
and
be
the
damning
of
us
all
.
Though
our
Conjugium
might
happily
in
his
youth
receive
such
signal
inconveniences
from
women
,
that
may
have
heat
him
into
this
rage
against
them
all
;
yet
me-thinks
the
honour
due
to
the
B.
Virgin
,
who
was
born
a
woman
,
might
give
some
allay
if
not
to
his
anger
,
yet
how-ever
to
the
foulness
of
the
language
.
He
proceeds
,
They
are
full
of
selfends
,
rebellion
,
pride
,
envy
,
&c.
never
good
but
when
they
are
pleased
,
and
that
is
impossible
;
like
the
Devil
,
nay
exceed
his
infernal
Majestie
in
mischief
.
These
are
his
own
words
.
Then
all
the
Planets
are
Produced
for
witnesses
how
wicked
women
be
,
which
after
his
own
method
I
have
turn'd
a
little
nearer
truth
,
that
he
may
see
the
Planets
make
more
against
him
than
for
him
,
as
thus
:
Saturn
gives
fear
lest
she
her
Man
displease
:
Jove
wisdome
gives
to
rule
her
house
with
ease
:
Mars
well
tim'd
Anger
does
on
the
Wife
bestow
:
Sol
affords
riches
to
her
painfull
brow
:
Venus
gives
beauty
which
is
judg'd
by
light
,
And
softer
pleasures
in
the
silent
night
:
Mercury
her
tongue
with
balsom-wit
does
fill
:
Luna
t'
obey
gives
her
a
moving
Will
.
These
Rhymes
are
searce
worth
reading
,
but
the
fancy
is
our
Authors
,
I
only
chang'd
the
Verse
.
But
now
let
us
seriously
examine
these
high
&
mighty
accusations
which
Mr.
Seymar
has
loaded
the
half
of
mankind
kind
withal
,
and
confined
them
to
the
female
Sex
.
It
is
well
observed
by
the
learned
Camden
,
and
by
Seneca
before
him
,
how
improper
the
expression
is
when
we
say
,
manners
are
more
corrupt
,
and
things
are
worse
than
they
were
in
the
Ages
before
us
.
Each
Age
has
its
proper
disease
of
vice
;
things
stand
at
a
stay
,
only
moving
to
and
fro
as
the
billowes
of
the
sea
in
a
calm
:
one
Age
produces
strange
anomalous
garments
,
happily
covering
as
deformed
minds
;
another
,
excess
of
riot
and
banquetting
;
Sometimes
Rebellion
,
Treason
,
Murther
and
Sacrilege
is
the
mode
;
the
next
Age
find
no
fault
with
Adulterers
,
Whoremongers
nor
Sodomites
.
So
of
Nations
may
be
observed
,
a
Vice
that
is
capital
in
one
Countrey
,
is
scarce
taken
notice
of
in
another
:
And
all
Customes
which
are
the
strongest
of
Laws
,
because
voluntarily
assented
to
by
the
generality
of
a
Countrey
,
cannot
be
introduced
by
other
than
those
who
have
most
credit
and
reputation
among
the
Vulgar
.
That
this
is
true
the
Authours
of
the
last
Hurricane
in
this
our
native
Countrey
can
attest
.
Now
if
it
can
be
proved
that
the
female
sex
are
not
in
a
capacity
to
bring
into
vogue
any
of
these
epidemick
vices
,
this
must
at
least
be
the
consequence
,
that
in
this
particular
of
giving
reputation
to
wickedness
,
the
other
sex
must
be
guilty
alone
.
But
I
must
go
farther
and
affirm
,
that
there
are
vices
and
those
no
small
ones
continually
practised
and
allowed
by
our
own
sex
,
which
their
inclinations
do
naturally
divert
them
from
;
and
Custom
though
to
us
,
has
not
been
so
injurious
to
them
yet
,
as
to
give
them
the
pasport
of
decency
amongst
them
;
which
is
so
good
a
barr
as
puts
them
almost
out
of
a
capacity
of
being
guilty
.
In
this
rank
I
account
Treasons
,
Murthers
by
Duels
and
otherwise
,
Drunkenness
,
Cheats
,
Perjury
,
Prophaneness
and
Blasphemy
,
with
others
which
I
omit
:
and
though
some
have
endeavoured
to
debauch
the
Women
so
far
as
to
make
them
guilty
of
some
of
them
;
yet
is
their
number
but
very
few
in
comparison
of
men
,
whose
daily
practice
is
most
of
them
.
But
there
is
no
vice
the
Women
are
guilty
of
,
but
is
as
frequently
practised
by
men
,
and
most
of
their
faults
have
received
not
onely
their
advice
,
and
approbation
,
but
their
importunity
for
the
committing
.
Which
is
enough
for
the
first
thing
I
design
to
prove
,
that
the
Female
sex
is
less
wicked
than
the
Male
.
The
dignity
of
the
Woman
in
the
Creation
was
to
be
the
Man's
companion
and
Partner
in
the
delights
of
Paradise
,
to
which
end
she
was
endued
with
a
rational
soul
:
and
though
in
one
Ray
of
Divinity
,
Wisdome
,
the
Man
excelled
;
yet
in
that
other
of
Beauty
,
she
was
his
Superiour
.
So
wisely
ordered
by
the
great
Creatour
,
that
whilst
she
admired
and
obey'd
him
for
the
greater
perfection
;
he
did
no
less
admire
,
and
love
her
for
the
less
.
So
by
the
rules
of
the
Creation
the
distance
was
not
so
great
nor
she
so
vile
,
as
to
be
despised
.
She
fell
indeed
,
and
was
first
in
the
transgression
:
but
Man
whose
priviledge
was
to
be
the
wiser
,
followed
her
;
and
God
Almighty's
pardon
was
equally
extensive
to
the
one
sex
,
as
the
other
:
and
as
she
had
one
curse
more
than
Man
,
so
she
had
an
honour
beyond
him
,
The
seed
of
the
woman
shall
break
the
Serpents
head
,
which
promise
when
compleated
,
we
find
our
Saviour
equally
conversing
with
women
as
men
:
from
a
Woman
alone
he
received
his
flesh
,
and
to
a
Woman
he
did
first
reveal
the
hard
truth
of
his
Resurrection
.
This
sex
had
the
honour
to
bear
him
company
to
the
Cross
,
and
the
only
secular
concern
he
minded
in
his
Agony
,
was
to
bid
his
beloved
Disciple
take
care
of
the
B.
Virgin
his
mother
.
Which
certainly
is
enough
to
convince
any
Christian
,
that
of
the
female
sex
there
are
,
and
of
those
not
a
few
,
far
beneath
the
Devils
in
Iniquity
.
The
Historical
Part
in
both
Testaments
have
recorded
the
names
of
several
that
were
eminent
for
piety
,
virtue
and
honesty
.
Amongst
whom
Sarah
the
wife
of
Abraham
the
patriarch
will
stand
so
long
as
the
world
lasts
for
an
exemplary
pattern
of
humility
,
and
obedience
.
In
all
other
Histories
ancient
and
modern
,
Civil
and
Ecclesiastical
,
and
more
particularly
in
our
English
Chronicles
occurr
several
Examples
of
gallant
and
virtuous
Women
:
and
though
I
must
grant
there
are
those
that
are
otherwise
,
yet
that
makes
against
Mr.
Seymar
;
for
Solomon
,
David
in
the
business
of
Bathsheba
,
Solyman
the
Magnificent
,
Holofernes
,
our
Ed.
4.
and
the
rest
which
he
quotes
,
received
their
several
damages
not
by
entring
into
the
state
of
Matrimony
,
but
flying
from
it
,
as
he
persuades
his
friend
here
to
do
:
and
though
there
are
many
Wives
that
may
truly
be
said
to
be
sore
afflictions
,
yet
common
observation
and
experience
proves
it
,
that
where
one
man
is
ruin'd
by
entring
into
the
regular
estate
of
Wedlock
,
there
are
hundreds
,
I
might
say
thousands
,
that
are
lost
by
shunning
the
solid
content
,
and
true
friendship
of
a
Wife
,
for
the
giggling
,
and
hypocritical
caresses
of
a
Miss
.
These
were
the
women
Solomon
points
at
,
and
cautions
his
Son
of
under
the
scandalous
name
of
wicked
and
fools
.
The
son
of
Syrach's
observations
second
his
,
and
are
all
to
the
very
same
purpose
:
but
to
affirm
that
either
of
them
designed
to
dehort
Mankind
from
Marriage
,
is
maliciously
to
pervert
the
holy
Scriptures
to
a
contrary
sence
;
for
by
these
their
cautions
they
supposed
Marriage
not
only
lawful
,
but
necessary
;
and
the
doom
attending
the
man
that
perverts
holy
writt
(
how
practical
soever
the
Custom
has
been
both
by
Press
and
Pulpit
)
take
from
St.
John
in
his
Revelations
,
Chap.
22.
vers
.
18
,
19.
If
any
man
shall
add
to
these
things
,
God
shall
add
to
him
the
plagues
that
are
written
in
this
book
;
and
if
any
man
shall
take
away
from
the
words
of
the
book
of
this
prophecie
,
God
shall
take
away
his
part
out
of
the
book
of
life
,
and
out
of
the
holy
City
,
and
from
the
things
which
are
written
in
this
book
.
And
that
it
may
appear
that
this
terrible
threatning
is
not
confined
to
St.
John's
Revelations
,
who
will
give
himself
the
trouble
will
find
,
though
in
other
words
,
Moses
denouncing
it
in
Deuteronomie
,
Chap.
4.
ver
.
2.
and
Solomon
to
the
same
purpose
in
the
Proverbs
,
Chap.
30.
v.
6.
To
conclude
with
these
malicious
and
false
accusations
against
women
;
If
Michael
an
Archangel
durst
not
give
a
condemned
Spirit
ill
language
,
though
opposed
by
him
in
the
prosecution
of
his
Masters
command
:
how
far
has
this
Gentleman's
tongue
exceeded
the
bounds
of
modesty
,
to
calumniate
the
whole
female
sex
in
such
foul
expressions
,
as
are
not
fit
to
be
given
the
greatest
of
Criminals
,
whenas
Millions
of
these
will
one
day
be
accepted
of
to
be
bright
Inhabitants
of
Heaven
?
DIVISION
II
.
Beauty
.
THis
division
is
to
persuade
his
friend
that
no
Women
are
handsom
,
and
his
reason
is
,
because
all
Mankind
never
was
agreed
upon
the
same
complexion
,
shape
,
stature
and
proportion
that
ought
to
occurr
for
the
perfecting
a
compleat
beauty
;
and
yet
he
grants
that
evey
individual
man
can
find
a
woman
which
he
esteems
so
:
then
if
men
(
as
no
doubt
they
are
)
be
the
sole
Judges
of
beauty
in
women
,
for
whom
alone
they
were
made
,
and
they
by
this
their
divided
choice
of
love
allow
beauty
to
be
found
in
every
complexion
,
shape
and
stature
,
Mr.
Seymar
who
will
not
allow
Beauty
to
belong
to
any
of
them
,
cannot
by
this
his
own
rule
take
it
ill
to
be
thought
none
of
the
number
of
Mankind
.
The
Barbarians
he
allows
were
so
far
civilized
by
Nature
as
to
pay
respect
to
a
beautiful
woman
,
and
defines
beauty
to
be
an
exact
symmetry
of
parts
;
which
by
his
own
Proverb
of
Quot
homines
tot
sententiae
,
So
many
men
so
many
minds
,
must
come
under
the
judgement
of
the
fancy
alone
;
which
being
the
immediate
product
of
the
soul
,
does
by
her
approbation
of
a
beauty
declare
the
secret
sympathy
between
the
Lover
and
the
Woman
loved
;
and
the
approbation
of
anothers
judgement
in
the
case
is
ridiculous
and
needless
.
It
is
too
true
,
those
glorious
beauties
which
adorn
the
female
sex
,
have
besides
Time
that
never
fails
,
hundreds
of
Accidents
that
are
its
mortal
enemys
,
and
before
the
gayety
of
youth
is
ended
,
many
times
puff
it
into
nothing
;
Sin
has
made
Mankind
too
Wicked
to
have
these
favours
continue
long
;
but
Life
it self
,
and
all
its
other
inferiour
satisfactions
are
as
short-lived
as
this
;
and
there
is
none
sure
that
would
part
with
a
happy
life
because
he
must
not
enjoy
it
a
whole
Century
of
years
.
Who
remains
not
satisfied
,
must
adjourn
his
expectations
to
eternity
,
where
neither
Life
or
Beauty
ever
will
have
end
.
Next
his
Ballad
of
Can
she
be
fair
and
honest
too
,
is
the
second
time
produced
,
to
prove
that
all
beautiful
women
(
though
just
now
he
would
not
allow
there
was
any
such
in
the
world
)
are
fools
or
whores
;
a
beautiful
body
is
commonly
the
Index
of
as
fair
a
mind
:
and
that
all
handsom
women
must
be
fools
is
no
more
necessary
than
that
all
Poets
with
old
Homer
must
be
blind
.
He
quotes
Prov.
31.30
.
to
what
purpose
I
know
not
;
for
Solomon
there
tells
his
son
,
that
women
that
fear
God
will
make
the
best
wives
;
and
therefore
advises
him
to
make
that
the
chief
ground
of
his
love
,
because
beauty
is
vain
and
transitory
.
But
our
Authour
would
have
us
when
we
like
a
handsom
woman
,
to
think
her
dust
and
ashes
:
that
she
may
in
time
be
dust
and
ashes
I
believe
,
but
for
my
life
I
cannot
think
her
so
when
all
my
five
senses
tell
me
to
the
contrary
:
She
is
my
Equal
,
and
like
will
to
like
.
I
know
my
doom
is
to
be
one
of
our
Authour's
Dizzards
,
which
I
am
contented
with
:
for
truly
seeing
he
will
allow
the
Women
no
Beauty
,
Men
ought
not
to
take
it
unkindly
that
he
will
allow
them
no
Wit
.
DIVISION
III
.
Riches
,
Greatness
.
THat
our
Authour
does
not
like
Beauty
he
told
us
in
his
last
Division
,
and
now
he
would
persuade
us
he
can't
abide
Money
if
his
Wife
brings
it
:
but
surely
Money
is
no
Chimaera
of
the
fancy
though
Beauty
be
:
all
the
world
have
agreed
long
since
that
Gold
is
better
than
Brass
:
and
there
is
never
a
Hobbist
in
Christendome
that
is
so
stupid
,
but
believes
it
a
real
substance
;
the
fault
of
it
I
cannot
imagine
,
let
's
hear
our
Authours
accusations
.
-
Imprimis
.
Money
is
a
Goddess
and
the
world
worships
it
.
-
Item
.
They
that
marry
for
money
,
marry
a
whore
.
-
Item
.
They
that
marry
for
money
will
have
children
that
shall
be
nonsencical
,
Gooscapical
,
coxcomical
Ideots
.
-
Item
.
(
which
is
the
most
dreadful
thing
of
all
,
especially
for
those
that
have
no
land
)
They
that
marry
for
money
must
make
their
Wife
a
Joynture
.
For
the
Imprimis
,
I
have
heard
that
there
are
some
Countries
that
think
the
Sun
a
God
and
worship
him
;
yet
for
all
that
I
can
be
content
with
his
company
in
my
garden
,
without
any
danger
of
Idolatry
.
And
I
am
of
the
mind
there
may
some
other
use
be
found
for
Money
besides
praying
to
it
.
For
the
two
first
Items
,
they
are
both
new
,
that
Money
will
beget
gooscapical
Children
;
and
that
all
rich
women
are
whores
;
if
our
Authour
could
but
make
all
Whores
rich
,
he
would
go
nigh
to
be
searcht
for
the
Philosophers
stone
.
But
for
the
last
accusation
I
cannot
deny
but
that
it
is
a
most
wicked
,
odious
and
abominable
fact
,
worse
than
Witch-craft
it self
,
to
do
what
a
man
can't
do
,
that
is
to
say
,
to
make
a
wise
a
Joynture
when
a
man
has
not
one
foot
of
land
.
But
when
Philogynus
has
found
a
woman
that
is
owner
of
Piety
and
Virtue
;
and
Solomon
witnesses
that
such
there
are
;
the
additions
of
Riches
and
Beautie
will
scarce
divert
him
(
if
he
is
in
his
right
senses
)
from
making
her
his
Wife
.
DIVISION
IV
.
Apparel
,
Deportment
.
HEre
he
saies
first
that
fine
cloaths
take
fools
;
and
I
am
of
his
mind
,
that
whoever
values
either
himself
or
any
body
else
for
their
Cloaths
,
is
and
ought
to
be
content
to
be
accounted
a
fool
:
but
there
is
a
contrary
opinion
that
will
give
him
that
reputation
,
which
is
,
to
think
that
there
is
any
habit
of
cloaths
so
exotique
,
as
to
declare
a
wicked
mind
.
The
Country
a
man
lives
in
,
his
Quality
,
Time
and
station
must
cloath
him
;
and
when
the
women
are
to
blame
in
this
particular
,
it
is
no
errour
of
Will
but
of
Judgement
onely
,
the
lowest
of
faults
and
parponable
enough
in
that
Sex
.
As
it
is
a
sign
of
folly
in
any
to
esteem
themselves
the
better
for
rich
and
modish
garments
;
so
is
it
the
disease
of
old
and
grave
minds
to
censure
those
that
wear
them
therefore
foollish
,
or
not
pious
.
But
he
saies
a
woman
stark
naked
is
an
Antidote
against
liking
her
,
she
's
beholding
onely
to
her
cloaths
for
her
Beauty
;
and
the
Travailers
he
saies
tell
him
so
.
Among
all
the
Travails
that
I
have
seen
I
can
find
no
such
place
,
but
the
Cape
of
good
hope
in
Africk
that
he
means
;
from
whence
I
fancy
our
Authour
has
taken
this
new
model
of
an
Unmarried
Common-wealth
:
there
they
never
marry
,
but
couple
promiscuously
(
with
the
Baboons
sometimes
when
the
Spirit
moves
them
)
without
being
scared
with
the
damned
Bulbeggars
of
Adultery
,
Incest
and
other
yet
more
horrid
crimes
;
and
for
relation
of
Wife
,
Brother
,
Son
,
Uncle
and
so
forth
,
they
have
no
occasion
for
the
names
.
This
Model
he
recommends
to
old
England
,
as
Harrington
did
in
the
last
Age
his
Rota
of
a
Commonwealth
:
and
in
my
opinion
that
Country
that
accepts
of
the
one
,
will
find
it
necessary
to
take
the
other
too
.
But
for
all
his
gravity
,
I
am
of
the
mind
that
if
he
should
be
so
unfortunate
,
as
once
in
his
life-time
to
be
lockt
into
a
room
,
with
one
of
our
English
or
French
Ladies
,
that
we
Gooscapical
Lovers
call
young
and
handsom
;
if
she
should
be
naked
,
the
sight
would
not
be
so
terrible
as
to
make
him
break
his
neck
out
at
window
to
be
rid
of
her
.
His
example
of
the
Gentleman
of
Florence
that
married
an
ugly
wife
by
candle-light
,
and
was
fain
to
be
beholding
to
the
Sun
next
morning
to
know
what
shape
she
was
on
,
by
my
consent
should
have
kept
her
in
a
room
that
always
needed
a
candle
;
but
what
is
this
to
England
?
have
not
our
Laws
sufficientlie
provided
against
such
mistakes
by
confining
the
ceremony
of
Marriage
to
be
performed
within
the
compass
of
those
hours
,
that
who
is
not
alwayes
drunk
,
must
of
necessity
then
be
sober
?
But
what
if
some
Men
commit
mistakes
in
their
most
serious
actions
of
life
,
as
purchasing
of
land
,
making
of
Wills
and
settlements
,
marrying
and
the
like
?
must
therefore
no
body
buy
land
?
nor
make
a
Will
?
nor
provide
for
his
Children
,
because
there
is
a
possibility
that
a
Law
suit
may
be
the
consequence
of
it
?
Well
,
to
gratifie
our
Conjugium
,
if
he
will
but
allow
that
his
friend
may
find
a
Wife
that
has
Piety
,
Virtue
,
Beauty
and
Riches
;
for
her
Cloaths
rather
than
they
should
trouble
him
,
if
he
will
but
promise
to
make
them
in
the
fashion
,
it
is
more
than
I
know
that
he
himself
may
not
be
admitted
to
be
the
Taylor
.
DIVISION
V.
Familiarity
,
Discourse
,
Singing
,
Musick
,
Dancing
,
&c.
OUr
Authour
has
almost
forgot
what
he
designed
to
prove
,
which
was
,
That
all
who
marry
are
Fools
and
Madmen
,
under
the
names
of
Asses
,
Dizzards
,
Gooscaps
and
the
like
:
for
if
there
are
such
women
who
are
owners
of
the
two
essential
qualifications
of
piety
and
virtue
,
and
have
those
substantial
and
necessary
additions
of
Riches
and
Beauty
,
neither
singing
,
Musick
or
Dancing
will
be
any
impediment
from
discourse
and
familiarity
with
the
woman
a
man
designs
to
marry
.
And
hitherto
his
dissuasions
have
been
so
frivolous
,
that
such
solid
qualifications
will
easily
over-balance
them
.
How
slightly
his
Gravity
may
think
of
those
cheerful
and
innocent
divertisements
which
are
usual
betwixt
the
young
couple
that
are
resolved
to
enter
into
this
most
sacred
and
obligatory
league
of
true
Virtue
,
it
matters
not
:
The
custome
of
particular
Countries
,
some
of
which
allow
more
,
and
some
less
freedom
of
converse
between
the
two
Lovers
before
the
consummation
of
the
marriage
by
the
Priest
,
is
not
my
task
at
present
to
censure
:
but
as
those
diseases
in
the
body
which
arise
from
Melancholy
,
are
far
more
dangerous
and
difficult
to
cure
,
than
those
which
the
more
sanguine
complexions
are
inclined
to
;
so
do
those
diseases
of
mind
which
Gravity
and
sedateness
of
temper
accompany
,
more
properly
deserve
the
scandalous
imputation
of
folly
,
than
the
most
impertinent
and
laughing
humour
in
the
World
.
And
Solomon
that
has
pronounc'd
all
our
inferiour
actions
and
designes
of
life
which
do
not
immediately
tend
to
that
felicity
that
must
for
ever
last
,
Vanity
;
has
allowed
Wisdom
to
be
equally
a
Concomitant
of
the
gay
and
brisk
humour
,
as
of
that
which
is
more
grave
and
reserved
.
His
stories
of
the
Ephesian
Lady
and
the
like
,
do
perfectly
contradict
his
first
Position
,
which
was
,
that
The
married
state
was
fit
for
none
but
either
wicked
or
fools
;
for
those
examples
and
all
the
dreadful
consequences
which
he
afterwards
deduces
from
singing
,
Musick
and
Dancing
,
he
neither
has
or
can
apply
to
any
but
Whores
:
a
name
to
which
this
estate
of
life
is
a
natural
enemy
.
For
Dancing
,
if
there
is
any
other
use
of
it
than
to
gain
a
comely
deportment
of
body
,
I
am
content
that
my
judgement
shall
accord
with
Mr.
Seymar's
to
condemn
it
.
But
Musick
being
the
highest
of
Pleasures
,
scarce
submitting
to
the
gross
name
of
sensual
,
the
Soul
has
so
great
an
interest
in
the
delight
,
I
must
allow
as
a
very
great
ornament
to
those
of
the
female
sex
that
are
skil'd
in
it
,
especially
the
vocal
:
which
being
a
beauty
as
pleasing
to
the
ear
,
as
motion
and
harmony
of
parts
are
to
the
eye
,
aloud
proclaim
that
those
which
are
so
endowed
are
of
the
favourites
of
Heaven
,
where
alone
Musick
and
Beauty
are
in
Perfection
.
And
that
such
Excellencies
may
be
abused
,
is
no
more
a
scandal
,
than
it
is
to
Wisdom
that
Achitophel
was
a
Villain
.
DIVISION
VI
.
Lust
.
THis
of
all
his
allegations
against
marriage
is
least
to
the
purpose
,
because
marriage
is
its
eternal
enemy
.
The
Virgin
vow
does
Lust
the
Monster
flie
,
And
dreads
to
stay
th'
assaulting
enemy
;
His
mighty
conquest
in
the
World
she
hears
,
His
Policy
,
and
Rage
in
fight
she
fears
,
So
to
a
Cloister
Garrison
does
flie
,
Whose
walls
are
proof
'gainst
all
's
Artillery
;
But
Marriage
boldly
does
assault
the
Foe
,
His
fierceness
,
and
his
stratagems
she
all
does
know
:
Her
innocence
alone
her
weapons
be
,
His
sword
assures
her
of
the
Victory
;
So
David's
courage
from
his
Virtue
grew
,
When
he
the
Gathite
Monster
fought
,
and
slew
.
And
thus
does
Marriage
over
Lust
prevail
,
With
the
same
weapons
she
does
her
assail
.
And
to
grant
that
Love
and
Lust
are
both
one
Passion
,
is
to
invert
the
nature
of
words
,
for
the
notions
that
the
Mind
receives
upon
the
naming
of
these
two
words
are
as
different
,
and
as
opposite
,
as
East
from
West
.
The
Poets
which
he
quotes
against
Marriage
,
those
few
that
I
am
acquainted
with
,
have
in
no
sort
of
writing
neither
Heroick
,
Dramatique
,
Burlesque
,
Pindarique
or
any
other
,
so
much
as
endeavoured
to
prove
that
Love
and
Lust
are
the
same
Passion
,
or
that
Marriage
is
not
essential
to
Societies
.
Those
two
which
I
have
perused
most
are
Mr.
Cowley
,
and
Mr.
Dreydon
;
two
of
Nature
Miracles
,
and
who
in
their
several
capacities
have
celebrated
Love
and
Marriage
.
The
writings
of
the
former
,
no
not
his
Mistress
(
where
it
is
palpable
(
not
onely
by
the
circumstances
of
his
writing
,
but
also
by
his
own
acknowledgement
that
he
is
not
onely
not
ashamed
for
his
being
in
Love
with
a
woman
,
but
also
,
that
he
has
no
good
opinion
of
any
man
that
is
not
capable
of
being
so
too
)
that
he
was
really
in
love
)
must
not
be
condemned
by
any
without
the
merited
imputation
of
weakness
of
Judgement
.
The
latter
,
as
I
have
not
the
honour
of
his
acquaintance
,
having
but
once
(
to
my
knowledge
)
ever
seen
him
,
so
I
dare
in
spight
of
customary
injustice
,
commend
him
,
albeit
he
is
alive
,
and
though
I
know
my
Pen
is
far
beneath
his
praise
,
yet
I
do
as
well
know
so
vast
a
wit
must
be
owner
of
the
same
quantity
of
good
nature
as
will
excuse
it
.
What
is
either
wicked
or
silly
in
modish
colours
he
has
so
well
painted
,
as
would
divert
any
person
that
is
owner
of
the
least
ingenuity
,
from
both
:
more
particularly
this
of
shunning
Marriage
,
and
being
entred
perfidiously
to
break
a
vow
so
easy
to
be
kept
,
in
his
Play
of
Marriage
a-la-Mode
:
a
more
gentile
Satyre
against
this
sort
of
folly
,
no
Pen
can
write
,
where
he
brings
the
very
assignations
that
are
commonly
used
about
Town
upon
the
stage
;
and
to
see
both
Boxes
and
Pitt
so
damnably
crouded
,
in
order
to
see
themselves
abused
,
and
yet
neither
to
be
angry
or
ashamed
,
argues
such
excess
of
stupidity
,
that
this
great
Pen
it self
(
if
't
were
possible
)
would
be
put
to
a
nonplus
to
express
it
.
For
Chaucer
and
the
rest
that
he
quotes
,
he
knowes
(
if
he
knowes
any
thing
)
that
observations
of
Vices
,
are
not
directions
to
commit
them
;
Nay
farther
,
the
Poets
by
rallying
them
,
dissuade
men
from
committing
them
:
and
where
an
ingenuous
piece
of
raillery
will
not
dissuade
a
Man
from
being
a
Fop
,
I
am
sure
the
more
grave
directions
in
a
Sermon
cannot
.
The
Sultan's
wife
in
Arabia
that
had
a
mind
to
leave
her
Husband
for
the
handsom
Travailer
,
makes
against
him
(
if
the
story
be
true
,
for
I
don't
know
it
)
for
she
had
a
mind
to
be
a
whore
,
which
is
against
the
Lawes
of
Marriage
which
forbids
her
:
and
if
some
Ladies
in
Christendome
will
be
so
,
she
shall
have
my
excuse
for
being
so
too
.
But
what
is
this
to
the
business
?
Lust
is
more
outragious
(
he
saies
)
in
women
than
men
;
he
helps
me
with
an
answer
for
he
saies
when
it
takes
,
and
when
is
that
?
when
they
wave
the
dull
conversation
of
a
Husband
,
for
the
brisker
one
of
a
Gallant
.
Therefore
let
them
all
alone
(
quoth
he
)
as
to
marriage
;
no
otherwise
(
he
means
)
whatever
he
payes
for
them
:
this
has
been
answered
before
,
and
I
don't
love
repetitions
.
To
conclude
,
It
is
notorious
that
in
both
capacities
single
and
married
,
there
are
Virtuous
women
:
and
would
be
thousands
more
if
Men
would
accept
them
for
Wives
,
and
not
make
it
their
daily
business
to
debauch
them
:
and
when
they
have
done
,
abuse
them
for
their
labour
.
Divines
tell
us
,
as
it
is
the
Devil's
business
to
invite
us
to
be
wicked
here
,
it
will
be
his
endeavour
at
the
day
of
Judgement
that
we
may
be
condemned
for
those
very
faults
he
persuaded
us
to
commit
.
The
Devil's
punishment
all
men
know
that
believe
there
is
a
Devil
,
(
among
those
that
don't
let
this
pass
as
an
impertinence
)
and
they
who
are
guilty
of
the
Devil's
faults
,
cannot
take
it
ill
to
share
with
him
in
his
punishment
.