we fall into an Age of Philofophers; but at prefent twill be hard for any of our Xantippe's to find a Socrates; and therefore that quality is as deftructive to their interefts in getting husbands, as it is to the husband's quiet, when he is got. But, I prefume, I need not declame farther against this fault, which, I fuppofe, cannot be frequent among that rank of Women, for whom this Tract is intended: for if neither moral nor divine Confiderations have prevented it, yet probably civility and a gentile Education hath: a fcold being a creature to be look'd for only in Stalls and Markets, not among perfons of quality. Yet if there be any that have defcended to fo fordid a practice, they have fo far degraded themselves, that they are not to wonder if others fubftract that refpect, which upon other accounts 'they might demand.

19. AND to fuch I fhould recommend the ufual method of Phyfick, which is to cure by revulfion let that fharp humour which fo habitually flows to the tongue, be taught a little to recoil, and work inward; and inftead of reviling others, difcipline and correct themselves: let them upbraid their own madness, that to gratify an impotent, nay, a moft painfull paffion, they have degenerated from what their nature, their qualities, their education defign'd them. And if they can thus reverse their displeasures, 'twill not only fecure

others

others from all their indecent affaults; but it will at last extinguish them. For Anger is corrofive, and if it be kept only to feed upon its felf, must be its own devourer; if it be permitted to fetch no forrage from without, nor to nourish it felf with fufpicions and furmises of others, nor to make any fallies at the tongue, it cannot long hold out.

20. AND how much they will herein confult their intereft and their reputation too, they may be taught by Solomon, who makes it the diftinctive fign of a foolish woman, to be clamorous, Prov. 9. 13. whereas, when he gives the character of his excellent Woman, he links Wisdom and Gentleness together: She openeth her mouth with wisdom, and in her tongue is the law of kindness, Prov. 31. 26. If this verdict may be admitted, (as fure it ought, whether we confider his wifdom, or dear bought experience in Women) it will confute the common plea of querulous fpirits, who think that to seem infenfible of any the leaft provocation, is to appear filly and ftupid; though truly if it were fo, 'twould be full as eligible as to appear mad and raving, as they commonly do in the transport of their fury.

21. To conclude, Meeknefs is fo amiable, fo indearing a quality, and fo peculiarly embellishing to Women, that, did they but all confider it, with half the attention they do their more trivial exteriour ornaments, 'twould certainly

G 2

certainly be taken up as the univerfal mode, in all the feveral variations of it, this Section has prefented.

I.

Ο

SECT. III.

of Compassion.

F near Affinity to the Vertue of Meekness, is that of Mercy and Compaffion, which indeed can scarce thrive in any place where the former hath not prepar'd the foil: Anger and Obftinacy being like that rough Eaft-wind, which brought the Egyptian Locufts, Exod. 10. 13. to eat up every green thing in the Land. A mind harrafs'd with its own impatiency, is not at leasure to obferve, much lefs to condole the calamities of others. But as a calm and clear day befriends us with a more diftinct profpect of diftant Objects; fo when all is quiet and ferene within us, we can then look about us, and difcern what exigencies of others invite our pities.

2. I need not fay much to raise an estimate of this Vertue, fince 'tis fo effential to our Nature, fo interwoven in the compofition of Humanity, that we find in Scripture phrafe, Compaffion is generally feated in the moft

inward fenfible part of our frame the bowels. So Col. 3. 12. Put on therefore bowels of mercy: and Philip. 2. 1. Bowels and mercies. So that a cruel ruthless perfon unmans himself, and is by the common vote of mankind to be lifted among brutes; nay, not among the better, but only the more hatefull, noxious fort of them.

3. BUT, this is yet more unnatural in the female Sex, which being of a fofter mold, is more plyant and yielding to the impreffions of pity, and by this ftrength of fancy, redoubles the horrour of any fad object. Yea, fo remarkable is their tenderness, that God, when he would moft magnify his own compaffion, illuftrates it by that of Women, as the highest human inftance. Indeed, fuch a propenfion have Women to commiferation, that they are ufually taxed with an excefs in it; fo that any imprudent lenity is proverbially call'd, A Womanish Pity: and therefore it may be thought an impertinence to exhort them to that which they can scarce avoid. But to this I answer, firft, That in this degenerous Age, 'tis no news to fee people violate their inftincts, as well as their duties, and be worse than their nature inclines them, many fins being committed even against the grain, and with violence to the conftitution.

4. YET fecondly, 'tis not a mere meltg of the eyes, or yerning of the bowels, I

defign to recommend: Alas! their tears will not be drink to a thirsty foul, nor will shivering at his nakednefs, cloath him. This is fuch an infignificant mercy, as St. James defcribes, faying to a brother or fifter, be ye warmd, be ye filld, but not giving them things needfull to the body, Chap. 2. 16. Indeed, the that weeps over thofe diftreffes fhe will not relieve, might have been fit to be enter'd in the lift of the mourning women among the Jews and Heathens, who were hir'd to make up the tragick Pomp of Funerals with their mercenary forrow; but had no real concern in that loss they feem'd to bewail. 'Tis therefore a more active fort of Compaffion, to which I would invite them; and yet for method's fake, I fhall confider it under two diftinct Heads; Giving, and Forgiving.

By Giving, in this place, I mean not a general liberality, (tho' that prudently bounded, is an excellence well becoming perfons of Fortune) but only fuch a Giving as terminates upon the needy, and is apply'd to fuccour their indigencies. To give to thofe, from whom they may expect returns, may be a defign; but at the beft can be but generofity and franknefs of humour. 'Tis only then mercy (as Chrift himself has defin'd it) when it is to thofe, from whom they can hope for nothing again.