Concerning the Name of VENUS.

THe Poets feign the Original of this Goddess to arise from the seed and testicles of Sa­turne cast into the Sea; whence the name in Greek is ἀφροδίτη although o­thers would have Venus to be derived from the Latin word viere, to bind, thereby intimating its usual effects, by insla­ving and captivating mens bodies and minds. It would not be improper to deduce her name from ἀφροσύνη, since that pourtraies her nature. By reason she excell'd all in her excessive ap­petite after pleasure and delight in lust; she is held of old to be the patroness or Goddess of Love. And hence by reason her adorers found such delighting ease in worshipping her; she soon acquired a vast number of vassals and sub­jects, so that now she is become the most power­ful among the Goddesses. Above all others that worshipped this light Goddess, there was a Cynique sect of Philosophers, that without ei­ther shame or blushing did openly ofter up their [Page 2]chastities to her shrine. At Corinth she had a Temple consecrated to her name, unto which did daily flock a number of young men and maids, at whose altar they willingly did sacri­fice, as a pleasing offering, unspotted virginities. Boemus Aubanus makes mention of a Countrey, whose inhabitants are all Adamites, or those which went naked. These people have very of­ten set meetings, where a number of both sexes meeting together, every man takes her that likes him best to satisfie his lust; according to the Poet:

Let thus much suffice for the name of Venus, which you may take throughout this discourse, for nothing else then a mutual copulation, or lust, the substance of which being an unbridled force and scum of a luxurious nature.

What is Copulation?

LEt us now pass from the name to the know­ledge of the thing it self; and although there is none so ignorant, but knows somewhat of it, yet a word or two may not be amiss, to make it appear more perspicuous. Its thus then; Copulation is a conjunction of male and fe­male, by fitness of instruments, with an eje­ction of seed to beget their likeness. Its a con­junction, because its act cannot be done at a distance of male and female, because in every operation of nature, there is required an active and passive faculty; by apt instruments is meant, male and female genitals, which are required to be fit and proper; and not, as some vainly suppose, that creatures may ingender by conjoyning mouth to mouth, or eyes to eyes, &c. or unnaturally one male with another, for that is not by apt instruments. Lastly, with the ef­fusion of seed, &c. which is the complement of venereal action, and without which conception and generation can no way be effected. In this consists the whole pleasure and delight of lo­vers; this is that which luls, nay almost stupi­fies their mutual senses: Wherefore take Ovids counsel if you please:

What is Venereal love.

THere are of this love two sorts; the one con­templative or Platonick, the other active or Socratical; the first contents it self solely with seeing the object beloved; the other is infla­med the more by it, and can no wayes be satis­fied, but by the carnal injoyment of its belo­ved. This is that which is termed lust. Sene­ca's definition of it is a forgetting of reason; to this you may add, its an enemy to the purse, a foe to the person, a canker to the mind, a corrasive to the conscience, a weakner of the wit, a besotter of the senses; and finally an enemy to the whole body. Another saith, Love is I know not what, born I know not where; it came I know not from whence, and inflamed I know not how.

Through what part is love at first received in.

THe receptacle, and habitation of Love is the eye; that is the first thing we perceive in the face.

Love wounding through the eye of a lover, ea­sily laieth open a passage to penetrate the heart. Cardanus is of opinion, that those are not easily affectionate, but are flowly inthral'd by love, that have their eyes quick and piercing; For there is no beauty so perfect, in which a curi­ous sharp eye may not find some defect. In a word, its the eye which is all in all to a lover; Its his sentinel to perceive all things for his ad­vantage, nay it even penetrates the thoughts; its his legate and silent orator, to discover (when by either fear or her presence he is struck mute) thereby the inward motions of his or her amorous heart.

Who are they which are most apt to be in love?

ONe calls love a passion of an idle soul,

Sloth and idleness being it is said to be the pil­low of the Devil, therefore it must needs be the fountain of most vices, but especially of lustful desires. How in an instant was valiant Hercules metamorphosed by it into effeminate Venus? By giving way to idleness he soon laid aside his Lions skin, and his mortiferous club, and betook himself to soft wantonness and effe­minacy; he quickly changed his masculine ha­bit, and invested himself with feminine appa­rel, that thereby he might insinuate himself, and more easily enjoy Queen Omphale. Sarda­napalus fell into the self same errour as Hercules did, by not banishing idleness from him. For divesting himself of that sublimity and excel­lency which accompanies Majesty, and seque­string his person from his martial Nobility; he made these solely his companions, which were either Whores, Bawds, Panders, &c. by which means he converted his royal Palace into a most filthy brothel-house. Doubtless there is scarce [Page 7]a whoredome or adultery committed, wherein this sluggish vice hath not a predominant hand. You may be resolved of the Poet, why Aegi­sthus fell adulterately in love with Clitemne­stra; both of which being steep'd in ease and rest, and she being a lusty Lady, (taking like­wise with impatience the absence of her hus­band) such secret familiarity sprung up be­tween them, that at last it turned into flat adul­tery.

Those yet have been cried up through the whole world for their prowess and valour, have by a little giving their minds to rest, been mi­serably infested with this lustful vice. Achilles had no sooner rested himself from slaying the Trojans, but he was ready to embrace his love, if you will believe Ovid, as he expresseth it in these termes:

It should seem by this, that amorous encoun­ters is a petty kind of war, or at least a duel, if I may terme it so improperly, otherwise Mars the God of war would have never loved it so [Page 8]well. Here Ovid relates his being in love with Venus:

Moreover, Phlegmatick and Melancholy men, as (it is confest) are not easily induced to love, yet when once they are so, they love most vehemently. Another thing that doth invite, or rather charm men to love, is Musick.

To be sure they have little else to do then to behave themselves as servants befitting Venus, [Page 9]that spend most of their most precious time in reading Romances, and such like amorous and fictitious stories.

Concerning those things that increase love.

A Morous desies are rekindled by the sight and remembrance of the object beloved.

Or as one of our English-men hath it;

Philosophers are of opinion that we are nouri­shed of that of which we are. Love hath its ori­ginal from the eyes, and from thence by con­sequence it must have its increment and ali­ment; Love, though blind, by often meeting and seeing the person beloved, observes some new pleasing charme which it observed not be­fore, which keeps up its heart from sinking into despair, and which forceth him to use importu­nity and opportunity, that he may at last crown his desires.

Whether Love may be cured by medicaments.

ALthough there be many things that will blunt the edge of lust, yet when love is a chast passion, being of a long time rooted in the heart, its not easily to be supplanted but by death, or the object possessed or enjoyed.

Concerning Love-potions or Philters.

ALbertus Magnus and Plinie relate several things conducing to this Philter, though for the most part vaine and feigned. Former times joyned to ours will afford variety of ex­amples of such men, as by these potions have [Page 11]so perverted female fancies, as in an instant they have caused them to love those which a little before they hated. At Brixia there is a monu­ment which makes mention of a woman that used this art, with this inscription:

Its reported that Charles the Great, King of France, was by this means charmed to affect a woman of a mean beauty, and had he not been miraculously admonished by an Angel what to do, he had been for ever undone. The thing effecting this, is small, if you consider its exter­nal quality, as being nothing but a little stone fastned to the womans gums; but it seems its internal vertue was such that it made him lay aside and almost wholly forget the affairs of his kingdome, that thereby he might have the more freedom and occasion to be continually imbracing this strumpet. At last a Priest of this Kings was admonished by an Angel to kill this woman, to free his Majesty from such a pernicious malady, which accordingly was done; yet the King still loved the dead and almost [Page 12]stinking carcase; till the second time the An­gel appeared, and told him he should remove the stone out of her mouth; which was no soo­ner done, but the King then as much detested her, as before he loved her. There is no que­stion but Philters may be made, but the dan­ger the composing and administring them will bring, may be a sufficient ground to hinder any from making them.

Whether females may change their Sex.

HIstories are full of such accidents. Ausonius saith, Venus Epheborum virgo repente fuit. Hippocrates, Marcellus, Donatus, with many o­ther learned Physicians, can sufficiently fur­nish you with many examples of such catastro­phe's. Michael Montanus attests, that in his time a maid by a violent jump was changed in­to a man, her Clytoris issuing forth. Fulgosius writes of a maid of fifteen years of age, being married, the first night her husband lay with her, was thus changed: whether it was by reason of her too much motion in the venereal act, or the fervent heat of those parts, I cannot tell; but probably it might happen by an ex­traordinary dilatation of the Clytoris, by much hoat, and thereby being provok'd, and by rea­son of its swelling on every side, not able to contain it self within any longer, issued out. [Page 13]This Clytoris lies latent within a womans pu­denda, which answers to a mans virile; this if it chance to grow over-much, may stand in stead of a mans members, yet without effusion of seed. Wherefore heretofore there hath been laws enacted against feminine congression, be­ing it is a thing that happens too too common and frequent.

Which is most lustfull, a man or a beast.

MAny beasts and creatures are so intent on their lust, as some become mad, others have died in the action. Asses and Stags by reason of their raging lust, run horn-mad. Vi­pers eat the head of the female in the act. All which demonstrate plainly the greatness of the lust of beasts. And the truth of it is, they have a better plea for it (in many respects) then men. There were enough, if they had nothing more on their sides, then that delight is most proper to them, but joy to man; and that which beasts do by sense, man should abstain from by his reason. Yet for all that man is so vaine as to take lust for his leader, to conduct him to bawdy-houses, to commit adulteries, nay even incests, which (to his shame) some beasts ab­hor.

Besides it is very unusual and seldome seen or heard of, that beasts have desired copulation with man-kind, whereas, O wickedness! ma­ny men have been convicted and condemned for buggery. Histories make mention of those that have had congression with a Goat, and the birth proved as monstrous as the act was unna­tural and abominable. Wherefore we may pe­remptorily conclude, a man to be more lustful extensively, beasts intensively: Men as they respect no time, beasts as they are guided by sense alone. Furthermore, he may not onely be accused for unseasonable and immoderate use of Venus, but also for the illegality of it. If he is truly convicted of lust, he may also be condemned for vice; for lust is defined to be a lascivious petulancy, or a concupiscence of pro­ving unlawful and sinful pleasures. The two hand-maids of it are fornication and adultery, accompanied with scortation, incest and sodo­my. Of this sin were most of the Roman Em­perours guilty, in polluting and maculating their resplendent power and Majesty with filthy luxuries and effeminacy; of the manner and excess of which no heart can conceive, or fancy apprehend. They seldome brought home vi­ctory from any nation, but they did likewise their vices. As it is apparent from their learn­ing from the Greeks, not onely Graecari, that is to drink hard, but also Moechari, that is to stu­prate and be lascivious. But to conclude, let your Wantons seriously consider what this lust­ful pleasure is, and in the end they shall find it a delight bought with pain, and hatched with [Page 15]unquietness; alwayes accompanied and finish­ed with sorrow; by continuance it grows to im­pudence, and infamy continually waits at its heels, nay oftentimes sudden death, which you shall find true (laying aside whole vo­lumes of tragical histories of this nature) if you inquire after the monethly Sessions held at Newgate, where those that would pass for maids, rather then come to any disgrace, have inhu­manely destroyed that which was the issue of their stolen delights, and so have for the fact meritoriously suffered death. Wherefore those that are libidinously addicted, let them be forewarned with this distical caveat:

Which of the two is most lustfull, a Man or a Woman.

THe Poets of old make us believe that Tiresias was blinded by Juno for his just judgment. For on a time Jupiter meeting with him, asked him a merry question, viz. whether a man or a woman was most lascivious, and takes most [Page 16]pleasure in venereal copulation? to which he answered positively, the woman did. Though this seem a fabulous fiction, yet I will assure you the moral of it is all truth. Caelius Rodigi­nus thinks (and that upon good grounds) that a woman is ten times more inclined to, and de­lighted in copulation then a man. Ovid in his Art of Love insinuates as much, when he sings,

But especially if she conceives; for then the injected seed moves the nerves, and from thence the ardor of confrication ariseth. A Woman swelling with lust is not easily satisfi­ed, for the tasting of those sweets makes her the more desirous of them. Solomon saith, there are four things never satisfied; the grave, the womb, the earth, and the fire. Messalina the Empress was so impudent as openly to confess, that if she lay with a man an hundred times a day, she might be wearied, but never satisfied. It may be objected, that a man though of a cold constitution, is of a hotter then the hottest woman. Aristotle easily resolves this objection, by this distinction, that a mans upper parts are hotter and stronger, but the lower parts of a woman are much hotter. Wherefore it seems nature foreseeing the dan­ger that might ensue by it, prepared the men­struous bloud, and ordained it to flow once a moneth, to frigifie temperately those parts, [Page 17]otherwise she might by an over-ardent venere­all desire run mad.

Which is most lustfull, a Maid or a Woman?

THough it is a difficult thing to determine, if you consider the manifold reasons that may be alledged on both sides, yet we shall in the end find, that of the two, the maid is least stirred and pricked on to lust. For Virgins having never experimented those sweet and ravishing delights, that are swallowed at a venereal ban­quet; by that means they cannot so eagerly desire an unknown thing — Ignoti nulla cupi­do. Whereas a woman recollecting into her memory, her past delights, and fervently think­ing on those she may enjoy, she already burns in her fancy with impatient desires, before she come to action. Who then can deny, but that one loves a delightful good (if I may so call it) and desires it with more fervency, which is al­ready known, then that which is onely percei­ved by imagination? But you will say, that the force of imagination is very strong, and often­times supposeth more then really there is. Be­side, a maid more abounds with bloud, seed, and spirits. Again, when their courses first be­gin to flow, their lust is very much sharpened; and that's the reason that Aristotle adviseth pa­rents diligently to observe the actions of their [Page 18]daughters at that time (that is, at the age of fourteen, sometimes twelve) because then they are most apt to be drawn to commit unclean­ness. What then may we determine in so dubi­ous a matter? We can say no more but this, that the maid is more lustful intensively, the woman extensively, as continually having in her remembrance her past and future sweet ra­vishing imbraces.

The signes and marks of lustfulness from a mans temperament, age, disposition of body, and his Coun­trey.

The signs of lustfulness from the sta­ture, colour, strength, and season of the year.

Signs of lustfulness from diseases.

Concerning Satyriasis.

THis affection is an itching in a womans pri­vities, causing in her an ardent desire to scratch them. This disease is so powerful, that it forces women (against their custome) to in­treat men to lie with them, with this proviso, that they are sufficiently able to quell this itch­ing.

Some women of a greater modesty then ordina­ry, strive to suppress these motions, caused by this disease, but all to little purpose; their ve­ry looks betray them.

Physiognomical signs of lust.

YEllow hairs, and black flagging are a type of lechery:

Its an infallible sign of this, if a man is bald and not old; but if old and not bald, you may conclude he hath lost one of his stones, or both.

Examples of such Men and Women that have been very lustfull and lecherous.

ITs not my intent to write of all that have been that way addicted, but onely such as have been notable for their birth and dignity. Among whom may be (in the first place) Ju­lius Caesar, who neither spared Women, Maids, nor Boys, but made them all prostitutes to his lust. But most of all he loved Cleopatra, with whom he usually sported from night to morn­ing. Tiberius Caesar would ordinarily at his ban­quets have naked Virgins attend on him, and there in his sight would he have lusty young men to lie with some of them, to stir him up the more to lust when he should come to act his part. Nero was such an incestuous villaine, as not to spare his own Mother. He loved a boy [Page 31]so intirely, that he endeavoured to change his sex, by cutting off his members. Darius was wont to carry to the wars with him three hun­dred and fifty Concubines. Sardanapalus left the government of his Kingdome to enjoy the company of loose women, with whom he lived in womans apparel, till Arbaces burnt him, his whores and riches altogether. Romulus is report­ed by Ovid to have erected a stage or conveni­ent place to satisfie his souldiers lust; in these words:

Hercules is said to have made fifty Virgins so many women in one night. Gordianus had two and twenty Concubines, of every one of which he had three children apiece. Proculus Caesar begat with child an hundred maids in fifteen nights and days. Solomon (as the holy Writ hath it) had three hundred Concubines, besides fifty Queens who were subservient to his de­sires. Cyrene invented twelve several wayes to delight her lovers; but of late dayes Aretine found out two and fourty, which he calls his [Page 32]Postures. Messalina was wont to congregate a number of virgins, whom she caused to be de­flowred, and if they refused it, she put them to death. Hear what Juvenal saith of her, in his sixth Satyr;

Semiramis though she was a wise and heroical woman, yet beyond measure lustful. Her hus­band being dead she inticed several of her soul­diers to her loose imbraces, which very men af­terward she caused to be slain. At length no­thing would satisfie her but a horse. The Poets write that Pasiphae was in love with a Bull, and she obtained to be mistress of her desires, by Dae­dalus, who made a woodden Cow and inclosed her therein, and cunningly deceived the Bull. Thus Ovid writes speaking of her;

Yet for all this let us not condemn all mankind for levity, because some are so. But let us ra­ther honour and reverence the more those that are honest and chaste, since now adayes there are not many of such to be found. To which in­tent let us immortalize the names of some of [Page 33]them that have been so chaste, as that they can hardly be taxed for an idle word, much less for a vicious deed of that nature. Marcus Ma­rullus Spalatensis would never so much as look on a woman. His sister being very ill, sent to desire him to come and see her, which he refu­sed several times, till at last being much im­portuned to it, he went, but with his eyes co­vered, giving her the benefit of hearing him speak, but not of seeing him. Ursinus had a wife of an excellent beauty and feature, yet he no sooner took upon him an office in the Church, but he vowed never to see her more, which ac­cordingly he performed. There lived at Rome one Paulina, a woman no less vertuous then no­ble, nor rich then fair; she was married to Sa­turninus a worthy man, worthy of so good a wife. It happened that Decius Mundus fell in love with her, but had withall but small hopes to corrupt her with bribes, since she was rich, and a hater of vice. Yet for all that he attem­pted the thing, by offering her three hundred pounds for a nights lodging; yet th [...]s nothing shook her modesty. Since this would not do, he bethought himself of another stratagem, which was this: He observed that of all the Gods in Rome, Paulina most of all worshipped the God Isis. Whereupon he speedily repaired to this Temple, and there bribed the Priests with a large summe of money to assist him in his enter­prise. They consent; one of them presently went to Paulina, and tells her that the God [...]sis was much taken with her beauty, and that [...]he desired that very night her company. She [Page 34]grants the request with abundance of joy, that Isis should think her worthy of her company. She imparts the business to her husband, and he is willing likewise. Whereupon she makes all speedy haste to the Temple, where being come, the Priests conduct her into the place where Mundus lay hid, telling her that there she must expect Isis; where being no sooner en­tred, and the Priests departed, but Mundus falls to his imbraces, in which they enjoyed extraor­dinary pleasures, because the one had her he so long longed and thirsted for; the other, as sup­posing she was in the arms of a God. In the morning she returnes home, (not imagining any fallacy) and relates all the pleasures to her husband. But two or three dayes after, Mundus meets her and tells her, that he cared not if Mundus was despised, upon condition he may be loved as Isis. She now fully understands the deceit, and imparts it to her husband, with showres of tears and millions of sighes and groans, withall making him swear to he reven­ged on all the competitors of this plot, who ac­cordingly was; for being inraged, he caused Mundus and all the Priests to be slain.

At what age is a wife to be chosen, that she might be fit for ge­neration.

COncerning this point, so many men so many minds. Xenophon thinks the fourteenth year to be the best. For at that time of the hairs about the pubes begin to grow, and the courses flow, which by reason they cause a titillation in those parts, they infuse into them a desire of marrying. Others object against this opinion, that every beginning is weak and imperfect, and therefore unfit for conception; Take Plato's counsel then to decide all controversies of this nature, which is to search (by inspection) the young man & the maid, whether they are capable to enter loves lists. At Cynthia there is a Temple where the couple that intends to be married, meet, and there the Priest views them naked, and so ac­cordingly judgeth of their ability for marriage. It would be well (in some respect) if we had this custome here, if it were for nothing but to prevent making so many cuckolds in a year. Now to avoid all suspicion, it would be far better for maids to stay till they are eighteen years of age before they think of performing hy­meneal rites, for then to be sure there can be nothing wanting in nature, which may be re­quired for the conception of man-kind. I can­not allow that a man of the same age should in­tend a married life; because as it is fourteen [Page 36]years before he bears seed, so it is commonly one and twenty before it partakes of a true ge­nerative faculty. As it is convenient at this age to marry, so it will be improper for him to stay much longer.

Not onely unseemly, ridiculous, and filthy, but also obnoxious to himself, wife and issue. To himself; for he shall find old age steal upon him faster by the enjoyment of a wife one year, then if he lived ten years without one. Second­ly to his wife; for what is more lothsome then his issues, spittings, night-coughs, stinking breath? but that which is worst of all to her, his coldness to the exercise of Venus. Lastly, to his children; for his seed is without spirits. In brief, he is nothing but a disease, how can then his off-spring be healthful? Therefore let those that intend to marry, be cautious that there be not too great disparity of age between them.

Concerning a mans Genitals, and of their apt conformation.

SInce that a man excels a woman in all things, let us describe what belongs to him, before we handle her secrets. Nature hath bestowed on man a Yard and two Testicles, for the ac­complishment of that great and wonderful work of Generation: which two parts are so conjoyn­ed by nature, that by their separation, they become altogether useless. In the first place let us speak of the Yard; in so doing we may take into consideration its nature, disposition and forme. By the potency, or impotency, fit­ness or unfitness of this instrument, is the tie of wedlock infringed or preserved. The Anci­ents, that they might express the esteem of it, they were wont to paint the form and shape of it in all places of resort. The Ethnicks used to hang the picture of the privy members about their childrens necks, to keep them from be­ing bewitched, and did place them in their gardens to make them fruitful.

Let us now treat of the Anatomical part of the Yard, examining its substance through e­very particle. The Latines have variously na­med that part of a man, whose beginning is pla­ced at the utmost end, and so juts out of the lower part of the belly. These are the names they usually call it by, Penis, Coles, Veretrum, Virga, Verpa, Scapus, Priapus, Caules, Mutonis, [Page 38]Menta, Mentula, Phallus, & virile pudendum. This thing that hath so many names, is not a simple body, but composed of divers particles. It is of a sinewy substance, long, pendulous, hollow, and very spungy, except in the glans, or, nut of the yard, which is void of all humour, and onely fit for ejaculation of the seed. In the lower side of the yard is placed a hollow nerve, which is both a passage for the seed and urine; this sometimes is filled with a flatuous humour or spirit which extends the yard, and causes its erection. About the pubes grows hairs, because those parts are very hot and moist, and these serve for a covering and an ornament. The glans alwayes reserves its magnitude, though the yard is inflamed and swelled by venereal spirits. The prepuce which serves as a cap to cover the head of the yard, keeps it from all outward inconveniencs; as dust, &c. It is a dangerous thing if the prepuce be cut, because it cannot be rejoyn'd. If you desire a longer description of these parts, consult with Anthro­pographers.

From whence proceeds the erection of the Yard.

ITs erected sometimes from wind and spirits, sometimes from the heat of the Arteries, which are in the spermatick vessels. The truth is, it is as great a wonder it should rise to so great a weight, from so small a thing, as when it stands not; as it is for a womans womb to open so large, at the very time of travail, as to give room enough for the child to issue out, and yet all the time before it is so close shut, as that the point of a needle cannot enter it. The yard being made of a nervous and spungy quality, quickly distends it self from the affluence of spi­rits proceeding from the seed. And therefore it is that it hangs its head as soon as ever the seed is evacuated; because with the seed flows abundance of wind and spirits, which are the cause of its stiff standing.

Whether a too long or a too short Yard be obnoxious to generation.

A Mean in all things is the best thing in the world. To over-do or under-do in effect is one and the same fault. Wherefore it is not to be questioned, a too long yard is not good. For it is a long while before it doth stand, and doth not long remain so, for the spirits are not able to support so great a weight. Again, it is so long before seed comes through it, (and then too much cooled) that the woman hath spent her self a long time before the mans issueth, and so renders that act ineffectual; to make work, both seeds should meet.

On the otherside (in my opinion) the short yard least of the two to be endured. Ask the questi­on of good honest women, that know by ex­perience what I say to be true. Because (though it stands more stiff, and ejects the seed more vi­gorously) yet it reaches not so far as sufficiently to provoke a womans lust and seed.

How to inlarge the pudenda to a fit proportion, in case it be neither long, nor thick enough.

ITs nothing worth if those parts partake not of a due thickness as well as length; the for­mer being more useful and delightful to a wo­man, as Avicen will have it. Wherefore that there may may be an equality of them both, let us prescribe some helps. The Arabians coun­sel in this business to use hot oyles or fat things, or an infusion of good store of milk, for milk being fattish, and of a thick substance, it insi­nuates it self into the pores, and by that means obstructs them and hinders the exhalation of spirits through them. Milk hath many more excellent qualities conducing very much to the inlarging of the privities. Ground wormes steeped in wine, then dried, and lastly pound­ed with the oyl of sweet Almonds, is an excel­lent secret for this purpose: In the same man­ner may be used Leeches. The receipt of Rhazes is this. Take an Indian nut, and open it, and you shall find in it a sweet water, then take a Leech and put into it, and let it be inclosed for eight dayes, then take it out and pound it, and anoint the yard. Dioscorides saith, that Cori­ander is very good for the amplification of the virile parts, for the same reason that it increa­ses seed, and incites lust; but take heed by these means that you inlarge them not too much, for the afore-cited reasons.

How to shorten the Yard being too long.

AS it will be a hard matter for me to per­swade those men that are thus qualified, to diminish this member, because most glory in its longitude and magnitude; so I am sure to displease well-affected women, in prescribing things so contrary to the excess of pleasure. Yet since I look more to the good of posterity, then to satisfie their foolish humours, let me tell you that are troubled, and would be cured of this redundancy, that you must for a time keep a spare diet. This is the first remedy in all preter­natural tumours, or redundant affections. He must likewise for a time bid adieu to wine, and to all things that increase lust, as Pine apples, Almonds, pigeons, and all hot and flatuous things, but rather eat Hens, Lettice, &c. and all cold things. Copulation will diminish the Yard very much, but thats onely a medicine lawfully used by married men. Many things more might be alledged, were it not that most affect rather things that will increase, then les­sen their privy members.

Of venereal impotency.

THis may proceed from three causes. Either first, from the want of seed, or from its coldness. Secondly, from the stones, either from the want of them, or else being too little and cold; by reason of which they either re­ceive not seed, or else work it not sufficiently. Or lastly from some defect of the Yard, as there may be many. If it proceed from the first di­stemper, there is nothing more to be done then to take things that are hot, and that increase lust; as strong bear and wine. Ovid in his Art of Loving saith thus much of it:

If the cause lie in the Yard, then let that part be corroborated with hot and dry things, as Mushromes, Turbith, Coloquintida, Simp. Comp. Diaphenicon, Hiera, Cocchiae aggrega­tivae. There are again many things that dry by degrees; as Guaicum, Sarsaparilla, Sas­safras, Mastick, Juniper. These things must be applied outwardly; a Bulls gall, a Hares gall, the decoction of wilde Cucumers and the oyle of Nutmegs, with which the genicals are to be anointed, which will wonderfully corroborate and comfort them.

Concerning some men that have had wonderful great Genitals.

SUch men the Ancients called Onobeli, of which kind of men Histories make often mention. I knew a boy that had such huge great privi­ties, as that where ever he went he was pointed at for them. His yard would be a long time before it stood, but being once erected he could carry upon it thirty pound weight. Be­ing a merry fellow, he would often-times shew his companions his six-foot-long — not without their admiration and laughter. Pe­tronius makes mention of one that had so large and long a Priapus, as that all the rest of his body seemed but as an appendix to it. You may ask the question, how these men were known to be so qualified? The Ancients had publick baths where the men went in naked, so that if any appeared to have greater members then ordina­ry, the standers by gave a great shout. So that that doubt is easily resolved. Phisippus Haeasterus reports in the sixth Decade of his observations, that there was a man in his time had a mon­strous great Yard full of innumerable warts, just like the seeds in a bunch of grapes. The top of this mighty thing was as big as the head of a new-born child. The part adjoyning with the scrotum, was an ell long. The prepuce drawn back, had the likeness of a horses coller. If you [Page 45]desire a larger description of it, consult with the Author himself, where you may see the shape of it cut in brass.

Some questions concerning the Pudenda.

WHy is the Yard composed of nerves?

Because nerves are strong, and have a very great sense of feeling, and thereby man­kind injoys the greater sensual pleasure in the venereal act.

Why is the Yard fat?

Because it might not be any impediment to its erection, the nature of fat being laxative and mollifying; wherefore it is that the fatter a man grows, the less becomes his Priapus.

Why is he that hath a desire to piffe un­able to perform the venereal act, till such time as he hath evacuated his water?

Because the pores of the yard being filled with moisture, they cannot admit of any thing more of that nature.

Why is it that there are two holes in a mans yard, the one a passage for the water, the other for the seed?

Because the one helps the way of the other; for were it not so, it is to be feared that that passage would (by reason of seldome copu­lating) be wholly stopped up.

Why did the Ancients believe that there is a certain kind of spell in the pudenda, against witchcraft?

It may be from an old custome the Italians had, in worshipping the privities of Bacchus. For on his Festival day they carried them about; first into the fields, and then into the city, where an honest Matron did crown them with laurels and gatlands.

Concerning the excellency, vertue, and temper of the stones.

EVen as the chyle in the ventricle; in the li­ver the bloud; the vital spirits in the heart; and the animal in the brain, are concocted for the preservation of life: so for the propagation of mankind, is the seed wrought and prepared by the stones, or testicles. They are called so from the Latin word testes, which signifie wit­nesses; and truly a man (without such witnes­ses) will have bad success in his cause, if a wo­man be of the Jury. These are the flower of life, the well-springs of generosity and valour, of heat and of pure bloud. In brief, as without them, the body becomes effeminate, so it loses the most part of all the fore-mentioned vertues. Besides, they are not onely of such inestimable value in men, but also the stones of other crea­tures. Concerning the usefulness of the Castors [Page 47]stones, there is none so ignorant in Physick, but knows somewhat of their excellent quality. They are hot and dry, and are good against any disease, except a violent feaver. The stones of a dung-hill-cock do wonderfully refresh the body, being eaten, and do increase seed, for which purpose they are used by new married people. Amatus Lusitanus tells us a notable sto­ry of a woman that prepared a dish of them for her husband, being a man that little used her company carnally; but it seems these stones so altered his body, that he immediately was troubled with such a priapisme, as nothing would satisfie him till he was in bed with his wife. Into which he was no sooner entred, but he plied his wife so close that she was able to hold out no longer, but ran out of the bed from him, and he after her; but being not able to overtake her, he went into the room where his three maids lay, and went into the bed to them, and begat them all with child. None knows what farther mischief he would have done had he not been prevented by a Physician. The stones of a young Pig do won­derfully help barrenness, both in men and wo­men, and will cause them to be fruitful. A Foxes stones dried have the same vertue. Hor­ses stones are an excellent thing to bring away the secundines of women; Gesner knew a man that got his living by helping women by this re­medy. They are likewise very good against co­lical paines, as Fonseca saith. The powder of a Bulls stones is commended for curing ulcers in the vulva; an Asses and Stags for expelling of [Page 48]poison; a Goats against shedding the water in the night; a Ganders are excellent good to help conception, immediately after congressi­on; and lastly a mans testicles (though they are placed in the last rank, yet for their variety of vertue excel all) will make excellent mum­mie, good against all diseases. See more of their vertue in Crollius, and the rest of the Theo­phrastians.

What may be the reason that though a man loveth a woman extraordi­nary well, yet after the injoy­ment of her his love grows cold.

HOw unhappy are they that are in love! They are alwayes distracted with anguish and grief, they are ever perplexed with new cases; they lived a dying life, and a living death. He a long time languisheth for the possession of his dearly beloved, but in a far shorter time is sa­tiated and glutted with her. The reason may be, because being in love, his fancy is perverted, and so judges of its effects contrary to what re­ally it is; ‘En quod non esset, esse putaret amor.’

Besides, the mind is most eagerly bent on that which is forbidden, (nitimur in vetitum;) and therefore like a torrent it overflows, and be­comes more impetuous by opposition. Too much liberty in any thing nauseates the appetite. I have heard of a Gentleman that kept a Lady of pleasure, allowing her two hundred pounds for yearly maintenance, but would not marry her, because, saith he, knowing she is my own I shall disesteem of her, whereas now I accost her every time I come to her as if she was a new mistress. Cornelius Gallus professeth, that he was perditly in love with a fair virgin, and could have been willing to have redeemed her life by his, till she yielded to his unlawful imbraces, and then he slighted her. Hence Ausonius;

And a little after he proceeds;

If love be onely a desire, as some say it is, then desire is no desire when it is satisfied.

Concerning castrating Men and Women.

ITs a custome among great Princes, but espe­cially among the Turkish Emperours, to have Eunuchs to wait upon their wives, for fear lest their beds might be dishonoured. In these our times its usual to cut children when they are young, that they may become the better Mu­sicians, for by that means they have a more clear and harmonical voice. Castration is ef­fected either by collision or excision: Collisi­on is the compressing the stones, and so squee­zing out the substance of them. By Excision, when you depress the scrotum with the testicles, and so make an incision on the line, and take them out clearly both together. But Paulus Aegineta hath a better and easier way, which is by pricking with a sharp instrument the Epidi­dymis, which is the second outermost skin that covers the testicles, and knits the didymos to the seminal passages, by which means the testicles are hindred of transferring the seed. Its a far harder matter to Eunuchize women, yet in for­mer and latter times it hath been accomplish­ed. Antonius Ulmus saith it may be done by cut­ting the Nympha, which is the throne of love and lust. Thus many of the Egyptian women have been used by reason of their untamed lust. Now properly to castrate a woman, is to take out her womb, for the doing of which, since it [Page 51]is so hard and dangerous, I dare not give any directions.

A particular relation of such things as will increase seed and lust.

ALl sorts of round roots, especially Scallions, Satyrion, Struthium, Bunguen, Beets, Ca­pars, Acoras, & Squils, &c. likewise al salt things, and shel-fish do augment very much the seed, so doth also Goats milk. Theophrastus reports, that that there was an Indian brought him an herb, that not onely the eating, but even the touch­ing of it would excite a man to lust so much, as to cause him to copulate as often as he pleased. He adds more, that some that have eaten it, have acted venereally twelve times in the space of an hour. This Indian confesseth, that by it he spent himself seventy times, till at last his seed issued by a drop, and last of all came his very bloud.

Johannes Shenkins writes of another herb which grows on Mount Atlas, that increaseth lust beyond any credit. Moreover he saith that if a maid should chance to piss on it, she would as infallibly lose her maiden-head, as if she lay with a man. A multitude of herbs more there are that have this quality in them, which are so many that they would be too tedious for our intended discourse to describe.

Wherefore to conclude this subject, take two or three receipts which are great provokers of lust, and strengtheners of the body,

Let this be taken after dinner and after supper. I shall conclude with Ovids receipt in his Art of Loving.

A brief description of a Womans Genitalls.

THere are four things subservient to her secret parts. Spermatical vessels, both preparing and carrying, the Testicles, the Womb, and the Vulva. As in men, so in women there are found four vessels preparing the seed; name­ly, two veins, and two arteries. The testicles are inwardly placed to the sides of the Vulva, because they should be more heated; they are lesse then a mans, being broad, and glandulous, thin and moist. Whereas a mans stones are covered with four tunicles, a womans are onely with one. These in a woman by reason of a certain disease will grow as big as a mans head; so saith Schenkius.

The womb is like a fruitful field wonderfully propagating and husbanding the seed that is sown in it. Its situation is in the Hypogastrium, between the bladder and the rectum intestinum. Its magnitude is various according to the age of the person, temperament, venereal use, talness of the body, or barrenness. The wombs of vir­gins and sterile women are much less then pregnant women, or whores. Its shape is some­what long, yet round in the forme of a great pear. For the substance of it, it is mem­branous, for its more commodious shutting at conception, and likewise for the inlargement [Page 54]of it, as the child within increaseth in growth. The womb is divided into four parts, viz. the bottom, the inner mouth, the neek of the womb, and lastly the orifice of the neck. Those parts that are obvious to the eye, are the pubes or hairy region, Venus hill, and the two lips separated by a slit or scotch; within which lips lie latent the Nymphae, four caruncles, and the passage for the urine. The neck of the womb is all that which belongs to the inmost mouth, and its a long chanel, like the scabbard of a dagger, which is the receptacle of the yard to sheath it self. The inner mouth is that which receives the seed, and then immediately shuts so close, as if it was an entire body. The body of the womb is that which contains and cherisheth the seed, some have called these privy parts a Lion: First because they and that beast have much alike the same smell. Lastly, because as that beast is very greedy and desirous of a mans bloud; so is the womb of his seed, which is no­thing else but pure and refined bloud.

Concerning the Clytoris.

A Little in the cleft of the Vulva, is the Cly­toris, its substance is fleshy, arising out of the mouth of the womb, almost filling the empty space of the pudenda. It is somewhat longer in Summer then in Winter; for by rea­son of the heat, it inlarges it self, nay many times it issueth out, metamorphosing the woman into a man. This is the seat of love and plea­sure; for by a mutual contrition of the mans yard with it, their seed is provoked, and so meet for the propagation of mankind.

How to contract the Vulva being too large and wide.

WHen this is too large, it receives the yard with too great a facility; hence both par­ties are insensible of its progress, and by that means there is little or no seed ejected. But by the way let us examine from whence this amplitude proceeds. Upon consideration we shall find it may happen from immoderate use of venery, which we may conjecture from con­traries: for if widows stay long without a hus­band, their privities will so close, as that they are hardly distinguishable from maids. When nature is at rest, it restores all the unity of the [Page 56]parts. Secondly, it may arise, from martying a man that hath great members. Lastly, by a hard delivery; when the child is signally great, it breaks its way: yet this may be a natural dis­position. All adstringing things are good against this cachexie, as a compository ex Cypero, Xilo­ale, Ennula, Carriophillis, Ramich, & Moschi; Let these be pounded and taken with honey. Like­wise decoctio consolida majoris, is excellent. These with many more, whores use to cheat young gulls withall, when they promise them their maidenheads. Take this receipt as the best that can be used: ‘Recip. Aluminis, lapidis Gagatis vel Thracii nitri ana drach. 1. Pulveris gallorum, bacca­rum hederae exiccatarum, Babustionum, Corticum, granatorum, atramenti sutorii, rubi, ana drach. 2. succi acaciae, sorborum, agrestris oleae, ana. unc. 1. S. vini rubri unc. 2. S. misce omnia —’

Boyl these over a slow fire, and put them on a cloth in prosthema. These will strengthen and contract wonderfully any orifice. But be sure for a time let the woman abstain from her hus­bands company. For in every operation of na­ture, rest is required; and therefore it is that an ulcer in the lights is never cured, nor conso­lidated, by reason of their continual motion. Perhaps some curious person would be desirous to know some outward signs to discern such men and women. The woman commonly hath a wide mouth, the man a great nose, as Martial saith: [Page 57]

A womans long foot bewrayes her long cleft, but a mans great hand shews his good mentulous qualifications; as likewise doth his long eye­brows, but in a woman her long face; these marks seldome fail.

What is that which is infringed at the first venereal act; as also some signs of Virginity.

IT is the opinion of most that there is a mem­brane which is drawn across the matrix of virgins, and called by the name of Hymen. From thence did the Gentiles derive the name of the God of marriage, by reduplicating Hy­men, Hymenaeus. So Catullus calls him in his nuptial song:

The Jews were wont at the marriage of any person, to put fine clothes in the bed where they were to lie, for the reception of the bloud that usually flows at the breaking the Hy­men: which clothes they were wont to shew [Page 58]to the Parents, as a sign of the loss of an incor­rupted virginity. Such a custome had the Ro­mans, as it is recited by Claudian in his Epi­thalamie:

This membrane which is thus broken, yields a greater or smaller quantity of bloud, accord­ing to the largeness and fulness, or smalness and emptiness of the veines. Some have immediately died by the greatness of the flux of bloud. And this is the reason that virgins suffer pain, (nay men too according to the strength of the Hymen) by losing their maiden heads. Now by way of caution, let no man think his new­married wife to be heretofore defloured if he finds not this Engin: For by chance it may be broken many wayes, as by a petulant humour, or a great fall, &c. In many there is no such thing to be found from their very births. Yet let not this be an inducement to wantons (be­cause such things may happen) therefore to set up their virginities as a but for every mans ar­row to hit. For this being once lost, modesty is likewise lost; one of the two I am sure, if not both, must never be expected to be found [...]

Whether there be any Signs of cor­rupted virginity.

THere are many indiciums which too too ma­nifestly publish infallible marks of a lost virginity. For example, Impudence; as it is fear and shame that keeps wanton girles within their bounds, so banishing these two out of their thoughts, they value not their chastities, pre­ferring rather to split themselves against the rocks of pleasure, then to sail in the calme sea of vertue and continency. But to return to our purpose; in the next place if you observe and perceive that the top of the nose is divided, seeming forked, (if you will credit Michael Scotus) its an unchaste sign. The Ethnicks had this observation of a chaste person: When any couple was married, on the first night they mea­sured her neck with a thred, and if next day her neck appeared bigger, then they deemed her an unspotted woman. So Catullus sings on the Epithalamie of Peleus and Thetis.

Some say that deflowred virgins cannot indure the smell of the Lilly, as being the Hierogly­phick [Page 60]of virginity. Others say, that Bees will presently smell out unchaste persons; for they are great lovers of chastity. Jo. Baptista Porta saith, that if jet be taken and reduced into pow­der, then searcht, and lastly drank in wine or water, if presently the woman cannot hold her water she is no virgin. Albertus Magnus writes, that if you take a Load-stone, and lay it under the head of your wife, if she presently imbraces you, then will she ever prove faithful unto you. Whether Comma was naturally constant, or for­ced to it, I know not; but it is reported this foresaid last experiment was tried upon her, by her husband, and she proved so loving to him, that for her non-pareil fidelity to her extinct husband, be pleased to take her story in brief. She was very fair, and withall very vertuous: She was married to a rich and pious man named Synatus. There was one Synorax (that was his neighbour) envying his felicity, attempted all means to allure this modest matron. But see­ing that all his endeavours came to nothing, being spurred on with anger and despair, slew Synatus, thereby hoping to obtain his desires; which accordingly he did; For a little after the murder committed, be prosecutes her again with fresh importunities of love, and at last gain'd her consent to marry her. The marri­age-day is prefixt, a great feast is prepared, and he with abundance of jollity welcome [...] [...] his friends. About the middle of dinner, [...] drinks to him (with a great deal of alacrity) in a cup of poyson, drinking off the one half, and presenting him with the other halfe, which [Page 61]he no sooner drank off, but she spake out aloud, calling often on the name of her deceased hus­band, saying, that since his death, for his sake, she had lived a sorrowful life, but now being revenged on his and her murderer, she died joyfully. An example rarely to be parallel'd in these our times.

Concerning night-pollutions.

WHy do night pollutions afford more plea­sure, and do more debilitate then a mans spontaneus copulating with a woman?

Because there flowes (when a man is asleep) a greater quantity of seed then if he was awake. For being at rest, nature recollects the spirits, and sends down a greater quantity of heat to the bowels. Whilest one is awake the spirits are dispersed, but congregated when the senses are at ease. And hence it is that many men are very subject to this manner of pollution. No doubt women are troubled in the same manner. Ari­stotle is of the opinion that they do ejaculate their seed in their sleep, and afterwards have the same affections as men have, namely, dissolu­tion and weakness, &c.

He that intends copulation, ought to be free from turbulent passions of the mind, and vain phantasmes.

THe mind must not then be troubled, either with fear, anger, wrath, grief, or such like perturbations; for Venus requires calme and serene minds, which must sit at her table; such as are wholly composed of tranquillity, but alie­nated from all sorrow and sadness. According to the Poet, speaking of Venus:

This is not onely requiste for pleasure sake, but chiefly for generation. For sad or weeping women cannot conceive. Experience tels us that Virgins ravished are never with child; or on the other side, if she be possest with too much joy. So that it plainly appears the mind must then be equally poised, which is absolutely conducible to the begetting a fair well propor­tioned and wise off-spring. Learned men, whose minds are continually prepossest with cares, study, and meditation, seldome beget wise children, but are for the most part fools [Page 63]and naturals. Moreover, the mind must cast off all idle phantasmes: for the force of imagina­tion is wonderfully powerful, & can so alter the seed, as to change it into what form it listeth. Albertus Magnus tels a story of a Queen that had the picture of an Ethiopian hung up in her bed-chamber, which being continually in her sight, and so whereever she was she had the idea of it in her fancy. When she was brought to bed, (though her husband and her self were very fair) she was delivered of a black child.

No doubt Jacob knew sufficiently the force of imagination, in laying the coloured rods before the sheep when they were to be leapt by the rams, Gen. chap. 30. This is the reason that the children of an adultress are commonly like her husband, for fearing and suspecting her hus­band might come and find her acting her vil­lany, she hath his representation in her sight, and so the child becomes like him, and not the true father.

Whether to copulate backwards after the manner of beasts is best.

THe causes of sterility are many, many of which proceed not from the yard or seed, but from an absonant and incongruous use of Venus. Although the common way of congres­sion be more civil and comely, yet its less fruit­ful then that way which nature shewed every beast. The womb is inflext, and therefore it stands to reason that the yard ought to be in the like posture. Hear Lucretius his opinion of this:

But enough of this, a thing proper onely for beasts, altogether unbeseeming men, but if it must, be used by any, let them be such as marry onely for lust.

Concerning pendulous venery, us also many other phantastical ve­nereal postures.

APuleius calls that pendulous venery, when the man lies under, and the woman upon him. These are his own words: Haec dicens inscenso grabaulo super me sensim ac crebra subsi­liens, lubricisque gestibus mobilem spinam quati­ens, pendulae veneris fructu me satiavit, usque dum lass is animis, et marcidis artubus, simul ambo cor­ruimus. But as this is prejudiciall to a mans health, so likewise it is unfit for generation. For by this means the seed cannot stay within the Womb, it being naturally very slippery. Some again copulate standing, which much wearies the man, and hinders conception. Others do it sitting, but in that gesture there cannot be an apt and close connexion of the members. See more in Aretines Postures.

Whether there are Pigmies, and how they are generated.

THat there were and are such creatures, is no fable, nor feigned story. These are men a cu­bit high in stature, as the word πύγαν signifies. Pliny saith, that these diminutive men do ride on goats in stead of horses for three moneths to­gether, spoyling and laying waste all the ha­bitations (that is the nests) of the Cranes, with the hope of their future issue, that is their eggs. As for their houses, they are made of dirt, feathers, and egg-shels; but Aristotle contra­dicts him, and saith, that they live in holes in the earth. But as for their generation, it's no easie matter to conjecture. It may be from the paucity of seed, but more probable from the streightness and narrow capacity of the womb, hindring thereby their increment after con­ception. In imitation of which some dainty La­dies use to inclose a Puppy within some small pot, and so the dog grows so big as he hath room. Though we cannot justly derive their original, yet it's not much to be questioned but there are such, otherwise so many learned men would not write of them so much, and to so little purpose. Amongst whom Caelius Rho­diginus attests he hath seen them not much longer then an ell, as you may read it at large in his Lectiones Antiquae, cap. 20.

Whether there were and are Giants, and whence have they their original.

BOth sacred and profane writers confirme, that there were Giants. See what the holy Scripture saith of them in Numbers 13. Deutero­nomy 3.1 King. chap. 17. Plinie relates that there was found by reason of an earthquake, the body of a man fourty six cubits long. Galleotus Martius makes mention of a man whose name was Pallas, killed by Tyraeus; his carcass was found in Henry the thirds time, which standing measured the walls of Rome in height. Americus Vesputius first found out a land, which he called the Isle of Giants, in which the men are ordi­narily five fathomes long. But how these are begotten, and why they appear not in these latter dayes, is a difficult thing to find out. Hip­pocrates thinks that the temperature of the air and climate is a great means of immense growth. Therefore (he saith) it is, that Asia bring forth things fairer and greater then other parts of the world, because there is there such an equal and temperate mixture of the seasons of the year. It's no wonder then if our times are not infested with them, since we are destitute of those things, that in all probability are the cause and original of them, viz. clemency of the heavens, equality of the seasons, or plenty of humour in their aliment, as also strong mu­tations [Page 68]of the air, extraordinary heat or cold, &c.

Of the good and of the bad that comes by Venery.

AS there is the heighest pleasure in Venus, so there is no less of profit, when it is injoyed lawfully in wedlock; otherwise I renounce my opinion, and esteem those for mad men that will prefer momentany delights, before those that are eternal. Thats an unworthy commodi­ty that cannot be bought nor obtained but by the death and destruction of the merchant. But to our discourse in hand. Venus very much pro­fits those that are Phlegmatick, and troubled with rheumes; its good likewise against the palsie, nay it is called a petit palsie, because its action resembles it so much. Hence Faustus de Coitu; ‘Turpis, & est morbi species horrenda caduci.’

But chiefly its profitable to melancholick men; many times by the retention of Virgins and Widows seed, they become excessively melan­choly, and in a small time after run stark mad. There is no other cure for them but copulation. Congression likewise is an excellent remedy to bridle cholerick mens wrath. Wherefore the Po­ets [Page 69]feigned that Venus the Goddess of Love and venereal sports conquered Mars the God of war. How many valiant men have proved ar­rant cowards at the first shot from a beauteous eye, paying tribute unto it, forgetting both their honour and safety? Venus again is very good for hot and moist constitutions; nay it is altogether necessary. For this complexion a­boundeth much with bloud and seed, whereby the spermatical vessels are filled and opprest; so that if they are not disburdened, they are so over-much extended that thereby proceeds from it a gonorrhoea; or if the seed be a long while detained, the seminal passages will be obstructed; hence ariseth putrefaction, semi­nal feavours, and there often wormes breed: So saith Mercurialis. Copulation giveth men a soft skin, it cureth the Iskurie or difficult ma­king water. But you must understand that these benefits come not but by a moderate use there­of. Now let us proceed to the ills that Venus brings with it, which are so many that I stand in need of more then one tongue to relate them. Hear how Aristotle exhorts Alexander, saying; O Clement Emperour, incline thy self not too much to Venus, because its a thing most proper to brutes! what then is thy glory, if thou makest thine actions equal with beasts? I believe he followed his counsel well; for after he had conquered Darius, he behaved himself so well to his captivated wives and daughters, as became so vertuous and magna­nimous a Conquerer. For, saith he, after he had viewed them, its not just that he that hath [Page 70]conquered so many kingdomes, should at last be conquered himself by a silly woman. Be­lieve me, Venus is the destruction of the body, the shortning of life, the corruption of vertues, the transgression of the law of God, and the mother of effeminacy. Here what the Poet saith of this bestial delight:

To conclude, it depraves the mind, it wea­kens the body, it dries up the natural moisture, and therefore hastens death.

Lastly, Venus is the original of all diseases, and all mischiefs that happen in the world. Let us then with all care and diligence shun these damnable, execrable and short fading pleasures, since they seldome have any other end then grief, vexation, ignominy, shame, and sudden destruction, and after this life is ended, eter­nall damnation.

Why are young men the more delight­ed in Venery, by how much the more they use it.

IF we dare credit Hippocrates, he is ready to satisfie us in this question. For (saith he) often copulation inlarges the veines, and di­lates very much the seedy vessels; by reason of which there is a larger and freer passage and receptacle for a greater quantity of seed and spirits, whereby venereal delight and pleasure is prolonged and increased in the act. At first most youths have these passages very streight and narrow, so as the seed can hardly be evacuated; but by use they become enlar­ged, immediately after which nature is so pro­vident as to fill these domicils of lust (thus in­abled) with a great quantity of bloud, spirits and heat. There being then a sufficient plenty of these three, they cannot otherwise chuse but cause a great inclination to lust with a pruriting and itching quality; and lastly administer the greatest of pleasures in the act. This is natures property, that where she is sent for, thither she flies with all expedition to be an assistant. Where grief or pleasure is, there she takes up her resistance, to aggravate the one or aug­ment the other. Thus she deals with youth, when the receptacles of bloud and spirits are amplified, thither she immediately sends great quantity of them to fill those vessels, though [Page 72]for it she leaves destitute the other parts. And so by this means copulation very much wea­kens the whole structure of the body. Hence it proceeds that that man is never fleshy or fat that begins too soon to be petulant and act wantonly. But why should not middle-aged men partake of the same priviledge that young men do in the excess of venereal delight? The reason may be that though they have their se­minal vessels extended to the same, nay grea­ter measure, yet they have not the same plen­ty of seed and alimentary humour. Hence it falls out, that as they cannot copulate often, so is their desire and appetite that way deficient. Its no wonder then if women are so politick and cunning in preferring youth before any other age, to administer to them venereal cordials and electuaries. Add to this, if the seminal con­duits of young men are obstructed, their seed becomes like a torrent, the more fervent and impetuous by the obstacle, and so being loosen­ed flows with greater force and quantity, and consequently affords a more intense sense of pleasure. Therefore Plato forbad not onely any thing that might inflame youthful natures, but in especial manner wine; for by drinking it, (saith he) they add fire to fire. Thus Ovid ex­presseth himself in his Art of Loving, concern­ing a woman: