neither instructed her in the knowledge of Wisdome nor Wit but learn'd her hurtful dissimulation to which she hath bred all her Female Generations successively as from Female to Female but your question is whether women are capable of Wit and Wisdome truly in my opinion women are more capable of Wit than VVisdome by reason they are both of the Female Gender which may cause some sympathy in their Natures and in some things they do plainly sympathy and agree for VVit is wild and various and so are women and VVit is busie and meddles with every thing cause or subject so do women Wit is fantastical and so are women VVit is alwayes in extremes and so are women Wit doth talk much and so do women Wit is humoursome and so are women VVit is prodigal and so are women VVit loves praises and so do women VVit doth sport and play dance and sing the time away and so do women VVit is many times wanton and so are women Thus far are women capable of the Society and Conversation of Wit but I doubt of her subtile Invention quick Apprehension rare Conceptions elevated Fancy and smooth Eloquution As for Wisdome women seem to all outward appearance to have a natural Antipathy abhorring his severe and strict Rules hating his mediciable Admonitions his profitable Counsels and Advice his wary wayes his prudent forecast his serious actions his temperate life and sober disposition all which makes them uncapable of the Society of Wisdome Exeunt ACT II. Scene 3. Enter two Gentlemen 1 GEntleman I suppose you have heard that a company of young Gentlemen have set up an Academy next to the Ladies Academy 2 Gentleman VVe heard nothing of it 1 Gentleman VVhy then I will tell you the men are very angry that the women should speak so much and they so little I think for they have made that Room which they stood in to see and hear the Ladies speak in so a place for themselves to speak in that the Ladies may hear what they can say 2 Gentleman Faith if you will have my opinion it is that the men do it out of a mockery to the Ladies 1 Gent. 'T is likely so for they rail extremely that so many fair young Ladies are so strictly inclosed as not to suffer men to visit them in the Academy 2 Gentleman Faith if the men should be admitted into their Academy there would be work enough for the Grave Matrons were it but to act the part of Midwives Exeunt Scene 4. Enter the Academy Ladies and their Grave Matrons another of the young Ladies sits as Lady Speaker in an Armed Chair the rest on stools about her MAtron Lady at this time let the Theam of your discourse be of discoursing Lady As for Discourse it is differently various some discourses are delightfull and pleasing others tedious and troublesome some rude and uncivil some vain and unnecessary some gracefull and acceptable some wise and profitable but in most discourses time is lost having nothing that is worthy to be learn'd practised or observed But there are two sorts of discourses or manner of wayes of discoursings as there is a discoursing within the mind and a discourse with words as for the inward discourse in the mind it is to discourse to a mans self as if they were discoursing to others making Questions or Propositions Syllogisms and Conclusions to himself wherein a man may deceive himself with his own false arguments for it is an old saying That it is one thing to oppose himself and another thing to be opposed by others and it is easie to argue without opposition As for discoursing with words it is more difficult than to discourse with thoughts for though words are as high and substantial as thoughts yet the Mouth is not so ready in speaking as the Brain in thinking and the Brain can present more thoughts at one time than the Mouth can deliver words at one time but words or Rhetorick is apt to deceive a man as his Concepceptions especially Orators which draw themselves with the force of Rhetorick from the right and the truth so as an Orator is as apt to delude himself as to delude his Auditory if he make words or eloquence the ground of his Questions Perswasions or Judgement and not Reason for Reason must find out the truth and right and Truth must judge the cause but Rhetorick is for the most part a Vizard to right Reason for it seems a natural Face and is not so Rhetorick seems right Reason but is not Also there are extemporal discourses and discourses premeditated extemporal sounds best to the ears of the hearers although of lesse wit than premeditated discourses because they are delivered more naturally and so flow more freely and easily which makes the noise not only to sound more sweetly but the discourse to be more delightful both to the ears and the mind of the hearers and more ready to the understanding but of all discourses the disputive discourses are harshest Indeed all disputive discourses are like Chromatick Musick wherein is more Skill than Harmony but all discourses should be fitted measured or chosen to the time place persons and occasions for that discourse which is proper for one time place or person is improper for another time place or person as a discourse of mirth in a time of sadnesse a familiar discourse from an Inferior to a Superior a vain discourse to a serious humour or an Effeminate discourse to a man or a Masculine discourse to a woman and many the like examples might be given Also there are discourses that are sensible discourses rational discourses and witty discourses also there are other discourses that have neither Sense Reason Wit nor Fancy in them Also there are Clownish discourses and Courtly discourses Also there is a general discoursing and particular discoursing also Scholastical discourses and Poetical discourses but of all the several wayes manners or sorts of discourses and discoursings Let me commend the Poetical discourses and discoursings which are brief and quick full of variety curiosity and newnesse being as new as peep of day as refreshing as the Zephyrus wind as modest as the blushing morning sweet as the flowry Spring as pleasant as a Summers Evening as profitable as Autumns Harvest as splenderous as the mid-day Sun as flowing as the full Tide Sea as dilating as the spreading Ayre as fruitfull as the fertile earth and have as great an influence upon the Natures Dispositions and Humours of men as the Stars Planets in the Heavens have it takes life from the Coelestial flame and is produced from the Gods on high and this discourse makes Man resemble to a Deity Exeunt Scene 5. Enter two Gentlemen as meeting each other 1 GEntleman Whither so hastily 2 Gent. I am going to hear them speak in the Academy 1 Gent. They have done for this time 2 Gent. And did they spaek well 1 Gent. As they use to do 2 Gent. Why they never
ravenous and cruel Beasts that otherwise would devour them for as women have not natural strength to build so have they not natural courage to sight being for the most part as fearfull as weak Likewise men nourish them for men Fish Fowl and hunt to get them Food to feed them for which women would neither take the pains nor indure the labour nor have the heart to kill their food for women by nature are so pittifull and have such tender dispositions as they would rather suffer death themselves than destroy life in other Creatures Also men maintain them by composing themselves into Common-wealths wherein is Traffique and Commerce that each Family may live by each other Also Laws to keep them in peace to rule them in order to defend them with Arms which women could never do by reason they know not what Government to settle in or to nor what Laws to make or how to execute those Laws that were made neither could they plead Sutes decide Causes Judge Controversies deal out right or punish Injuries or condemn Criminals Also men are the Instructers to inform them of Arts and Sciences which women would nere have had the patience to study for they would never have allowed so much time and solitary musing for the perfecting or devoting those Conceptions as those that first invented or found them out besides if women were not instructed by men of the natural cause of Effects how often would they have been affrighted almost to death with the loud and terrifying Thunders the flashing Lightenings the dark Eclipses the unsteady Earthquakes the overflowing Tides and many the like natural Effects from hidden Causes besides women would want all those conveniencies that Art affords them and furnishes them with Also men instruct women with the Mystery of the Gods whereas for want of which knowledge they would have been damned through ignorance Also men are their Delighters they traffique on the Sea all over the world to every several Climate and Country to find and to bring the Female Sex Curiosities hazarding their lives for the same whereas women could neither build their Ships nor guide them on the Seas when they were built they have not strength to pull and tug great Cable Ropes to set and spread large Sails to cast and weigh Massy Anchors no not in a calm much lesse in furious storms with which men often fight though not with Arms with Subtility and Skill by which the Elements are conquered still whereas women are conquered and not only being strengthlesse and heartlesse but healthlesse for not only the roaring Seas and whistling winds and ratling showres and rumbling Thunders and fiery Lightenings Rocks Shelves and Sands unknown or not to be avoided besides Mountains of Ice if to the Northern Pole all which would terrifie them yet their weak bodies sick stomacks and nice Appetites could never endure long Voyages they would vomit out their life before they could sayl to their assigned Port or Haven Also men are womens admirers they gaze on their Beauties and praise their sweet Graces whereas women through envy detract from each other Also men are womens only True Lovers they flatter kisse and please them whereas women are apt to quarrel rail and fight with each other And lastly men Deifie women making them Goddesses by their Poetical Descriptions Elevations whereas Nature made them meer Mortals Human creatures wherefore it is a great ingratitude nay a horid ingratitude in those women that denye men their Company Conversation and Communication wherefore men have not only Reason to take it ill but to be angry with those women that shun or restrain their Company from them but good Counsel ought to go before Anger for the difference betwixt good Counsel and Anger is that good Counsel goes before a fault is committed and Anger followeth when a fault is committed for as good Counsel or Admonishment is to prevent a fault so Anger is a Punishment for a fault past Exeunt Scene 15. Enter three Antient Ladies 1 LAdy Is your Daughter put into the Academy 2 Lady Yes 3 Lady How long Madam hath your Daughter been in the Academy 2 Lady This week but she hath not profited much for I do not hear her discourse 1 Lady First it is to be considered whether your Daughter be capable of discoursing for she must have a natural ingenuity to the Art of Rhetorick 3 Lady My Daughter was alwayes a pretty talking Girl as any in all the Country and Town I lived in 2 Lady Yes Children may talk prettily for Children but when they come to be women it is a question whether they will talk wisely or no but let us go hear which of the Ladies discourses to day Exeunt Scene 16. Enter the Academical Ladies and their Matrons The Lady Speaker takes the Chair MAtron Lady for this time let the Theam of your discourse be of Discourse Lady Speaker Reverend Matron this Theam hath been discoursed of before by one of our Academy but yet by reason one and the same Theam may be discoursed of after different manners or wayes I shall obey you As for Discourse there is of four sorts the first is discoursing in the mind which is reasoning The second is discoursing with words which is speaking The third is discoursing by signs which is action or acting The last is discoursing by Figures which is by Letters and Hieroglyphicks which is by Printing Writing Painting and the like As for the first which is a discourse in the mind which is Reasoning which reasoning is a discourse with things and not with words as such a thing is not such a thing and what such things are and what they are not or in what such things agreee or disagree sympathy or antipathy or such things resemble or not resemble or on the cause of things or their effects or the like This discourse is in the mind which is distinguishing and distinguishing belongs to Judgement The second discoursing is with words which is Speech and words are not things or notches but only marks of things or nicks or notches to know things by and the Tongue is the Tally on which they are scored for Speech is a number of words which words are made and joyned together by the Breath Tongue Teeth and Lips and the continuance make a discourse for a discourse is like a line or thread whereon are a number of words strung like as a Chain of Beads if the words be well sorted and fitly and properly matched as also evenly strung the discourse is pleasant and delightfull this Chain of discourse is longer or shorter according as the Speaker pleases The third discourse is a discourse by Signes which is in Actions as some can discourse by the Motion of their Faces Countenances Hands Fingers Paces or Measures or by the cast of the Eyes and many such like Postures Looks Actions and several such wayes of Motion as have been invented to be understood This and the first kind of
respect of self-creating honour and they only are to be accounted mean and base that are so in themselves but those that are born from low and humble Parents when they have merits and have done worthy actions they are placed higher in fames Court and hath more honour by fames report which sounds their praises louder than those of greater descent although of equal worth and merit and justly for it is more praise-worthy when those that were the lowest and are as it were trod into the earth or was born as the phrase is from the Dunghill should raise themselves equal to the highest who keeps but where they were placed by birth but many times they keep not their place but fall from the Dignity of their birth into the myer of baseness treachery and treason when the other rises as the Sun out of a cloud of darknesse darring forth glorious beams thorough all that Hemisphere Lady Wagtail I perceive by your discourse Lovers are the best Disputers Orators and as I have heard the best Poets But I never heard you discourse so well nor speak so honourably in all my life wherefore I am confident 't was love spake not you Exeunt ACT V. Scene 32. Enter Affectionata Nurse Fondly and Foster Trusty her Husband NUrse Fondly My child we can no longer conceal you for we are accused of murthering you and are summoned to appear before a Judge and Jury AFfectionata For Heaven sake conceal me as long as you can for if I be known I shall be utterly ruined with disgrace Nurse Fondly Whose fault was it I did advise you otherwise but you would not be ruled nor counselled by me and my Husband like an unwise man did assist your childish desires Foster Trusty Well wife setting aside your wisdom let us advise what is best to be done in this case Nurse Fondly In this case we are either to be hanged or she is to be disgraced and for my part I had rather be hanged for I am old and cannot live long Foster Trusty If you were a young wench thou mightest chance to escape hanging the Judges would have taken pity on thee but being old will condemn thee without mercy Nurse Fondly If I were not a pretty wench and the Jurie amorous men at least the Judges so I should be hanged neverthelesse Affectionata Come come Foster Father and Nurse let us go and advise Exeunt Scene 33. Enter the Lady VVagtail and a Captain LAdy Wagtail Pray tell me what manner of Country is Italy Captain In short Madam there is more Summer than Winter more Fruit than Meat and more meat than Hospitality Lady Wagtail Why Captain fruit is meat Captain I mean flesh-meat Lady Wagtail Out upon that Country that hath neither Flesh nor Hospitality But Captain what are the natures dispositions and manners of the Italians Captain In general Madam thus their natures dispositions and manners are as generally all other people of every other Nation are for the generality of every Nation are alike in natures dispositions and persons that is some are of good and some are of bad some handsom and some ill-favoured but for the most part there are more ill-favoured than handsom more soul than fair and the general manner of the whole World is to offer more than present to promise more than perform to be more faigning than real more courtly than friendly more treacherous than trusty more covetous than generous and yet more prodigal than covetous but as for the Italians they are more luxurious than gluttonous and they love pleasures more than Heaven Lady Wagtail They have reason by my troth for who can tell whether in Ioves Mansion there are so many sweet and delightfull pleasures as in this World But Captain you do not tell me what pleasure the women have in Italy Captain Those women that are married are restrain'd and barr'd from all courtly pleasure or as I may say the pleasure of Courtships but the Courtezans have liberty to please themselves and to be their own carvers Lady Wagtail And there is nothing I love so well as to carve both for my self and others Captain And there is no Nation in the World so curious and ingenuous in the art of carving as the Italians Lady Wagtail I am resolved to go into Italy if it be but to learn the art of carving but I will leave my Husband behind me for you say wives have not that free liberty of carving and if I leave my Husband I may pass for a Widow though not for a maid Captain But Madam you are past your travelling years for the best time for women to travel is about twenty Lady Wagtail By your favour Sir a woman never grows old if she can but conceal her age and say she is young Captain But she must often repeat it Lady Wagtail She must so which she may easily do talking much for women wants not words neither are we sparing of them But Captain I must intreat your company for you are acquainted with the Country and hath the experience of the humours and natures of that people and having been a Souldier and a Traveller will not be to seek in the wayes of our journey Captain I shall wait upon you Madam Lady Wagtail No Captain you shall be as Master to command and I will be your Servant to obey Captain You shall command me Madam Exeunt Scene 34. Enter Affectionata alone O! How my soul is tormented with love shame grief and fear she stops a little I am in love but am ashamed to make it known Besides I have given the World cause to censure me not only in concealing of my Sex and changing of my habit but being alwaies in the company of Men acting a masculine part upon the Worlds great Stage and to the publick view but could I live thus concealed I should be happy and free from censure But O curst fortune that pleasure takes in crossing Lovers and basic time that makes all things as restless as it self doth strive for to divulge my acts when I have no defence or honest means for to conceal them for if I do oppose I shall become a Murtherer and bear a guilty conscience to my grave which may torment my soul when as my body is turn'd to dust Stops But since there is no remedy I 'l weep my sorrows forth and with the water of my tears I 'l strive to quench the blushing heat that like quick lightening flashes in my face Enter the Lord Singularity finding Affectionata Weeping Lord Singularity My dear Affectionata What makes thee so melancholly as to be alwaies weeping Affectionata I must confess my Lord here of late my eyes have been like Egypt when it is over-flown with Nilus and all my thoughts like Crockodiles Lord Singularity What is the cause Affectionata Alas my Lord causes lyes so obscure they are seldom found Lord Singularity But the effects may give us light to judge what causes are Affectionata Effects deceives and often
Solid O you are welcome Doctor Freedom Doctor If I be not welcome now I shall never be welcome Volante Why Doctor what Present have you brought us that can make you so acceptable is it perpetual youth or undeniable beauty or everlasting life But prethee Doctor what is it that will make thee so welcome Doctor Why my self here being so many young Ladies together and not a man amongst them Volante Thy self Doctor why thou art not worth the dregs of an Urinal of a sick water if it were not for our charity and generosity more than thy merit ability or service you would have but a cold entertainment and a rule welcome Doctor Well my young wity saterycal Patient you will take a surfeit of fruit milk puddings pyes or sweet-meats one of these dayes and then you will flatter me Volante You say right Doctor but now I speak truth and is not that better than to flatter or dissemble For there is none but sick and deprav'd souls that will deliver Truth with a quarter half or three quartred face like Merchants or mechanick that would sell off their ill commodities with a broken light but a noble and healthfull soul shews the full face of Truth in a clear light wherefore the sick and base will flatter but the noble and free will speak truth Doctor VVell I am sure you think better of me in your thoughts than your words expresses Volante Let me tell you my words and thoughts are so well acquainted as they never dissemble and there is such a friendship betwixt them as they never move several wayes but runs even together But let me tell thee Doctor I have such a spleen to thy Sex as I desire to kill them at least to wound them with spitefull words and I wish I had beauty enough for to damn them causing them to be perjured by forsaking other women they were bound by sacred vows and holy bonds Enter Monsieur Discretion Discretion It is well Master Doctor that you can be priviledg'd amongst the young Ladyes at all times when such as I that have not your Profession are oftentimes shut and lockt out Doctor Faith if you have no better entertainment than I have had since I came it were better you were from them than with them for their tongues are as sharp as needles Volante 'T is a sign we want work when we are forc'd to stitch our wit upon you Discretion How dare you anger the Doctor when your life lyes upon his skill Volante O! His skill lyes upon chance and it is a chance whether he kills or cures is it not Doctor Doctor No for I can kill my Patients when I will although not cure them when I will Volante VVell then Doctor when I would dye I will send for you but not when I would live Discretion Your Servant Ladies Monsieur Discretion goeth out Doctor Good Lady Wit follow Monsieur Discretion he will make you a wise Lady and make your wit discreet as it should be Volante O Doctor how you mistake for wit cannot be made it is a Creator and not a Creature for wit was the first Master or Mistress of Arts the first Husband-man Granger Gardiner Carver Painter Graver Caster and Moulder Mason Joyner Smith Brasier Glazier the first Chandler Vintener Brewer Baker Cook Confectioner the first Spinster VVeaver Knitter Tayler Shoo-maker and millions the like also wit was the first Navigator Architector Mathematician Logitian Geometrician Cosmografir Astronomer Astrologer Philosopher Poet Historian and Hearold also wit made the first Common-wealth invented Laws for Peace Arms for VVars Ceremonies for State and Religion also musick dancing dressing masking playing for delight and pleasure wit divides time imployes time prevents time and provides for time it makes Heavens and Hells Gods and Divels Doctor VVell go thy wayes for though thou hast a heavenly mind and an angelical beauty yet thou hast a devilish wit Volante It shall be sure to torment thee Doctor but do you hear Doctor pray present my service to Monsieur Discretion and tell him it was a signe he lik'd not our company he made so short a stay Doctor He perceived by your usage of me that if he stayd you would beat him out of your company with your two edged tongues but I will tell him what a Rallery you are Volante I hope you will give me a good report for I have fully charged you Doctor You have over-charged me and therefore it is likely I shall break into exclamations Ex. ACT IV. Scene 28. Enter Monsieur Importunate and Madamosel Caprisia IMportunate Lady if I may not be your Husband pray let there be a friendship between us Capris. What kind of friendship would you make for there are so many and of such different natures as I know not which you would be as some friendship is made by beauty some by flattery some by luxurie some by factions others by knavery and all for interest Importunate None for love Capris. No but some are made by lust but they last not long Importunate And is there no friendship made by vertue Capris. O no for vertue may walk all the World over and meet never a friend which is the cause she lives alone for all the World thinks her too rigid for Society which makes mankind adhere to her enemie vice Importunate Doth not marriage make a friendship Capris. Very seldom for marriage is like a Common-wealth which is a contract of bodyes or rather a contract of interest not a friendship betwixt souls and there is as much Faction and oftener civil Wars in marriage than in publick Common-wealths Importunate I desire our friendship may be Platonick Capris. That is too dangerous for it oftimes proves a Traytor to Chastity Ex. Scene 29. Enter Monsieur Nobilissimo Madamosel Doltche and her Nurse NUrse Sir you must give me leave to chide you for staying so long with my Nurse-child as you keep her from her dinner either go away or stay and dine with her Nobilissimo Good Nurse be patient for though I am engaged to dine with other company yet her discourse is such charming musick as I have not power to go from her as yet Doltche If my discourse sounds musical 't is only when you are by but when you are absent the strings of my voice or speech is as if they were broken for then my tongue is out of Tune and my wit is out of humour Nobilissimo My dearest and sweetest Mistress may your merits be rewarded by Fame your vertue by Heaven your life by Nature and all your earthly desires by Fortune Doltche And my love by the return of yours Nobilissimo When I forsake you may Hell take my soul and Divels torment it for ingratitude and perjury Ex. Scene 30. Enter Madamosel Volante and a Grave Matron MAtron Madamosel Doltche seems to be a very fine sweet Lady well-behav'd sober modest discreet and of a gentle nature Volante Most commonly every one seems best at the first sight
Doctor help may be found in giving directions and ordering the cordial Doctor So I understand you would have my counsel what you should do and my industry to order and get a meeting between Monsieur Discretion and you and to make the match betwixt you Volante You understand me right Doctor VVell I will study the means and trye if I can procure thee a man Volante Good fortune be your guide Doctor And Monsieur Discretion your Husband Ex. Scene 41. Enter Madamosel Caprisia alone CApris. Thoughts be at rest for since my love is honest and the person I love worthy I may love honourably for he is not only learned with study experienced with time and practice but he is natures favourite she hath endued his soul with uncontrouled reason his mind with noble thoughts his heart with heroick generosity and his brain with a supream wit Besides she hath presented his judgement and understanding with such a clear Prospective-glasse of speculations and such a Multiplying-glass of conception as he seeth farther and discerns more into natures works than any man she hath made before him She slops a little time then speaks But let me consider I have us'd this worthy Gentleman uncivilly nay rudely I have dispised him wherefore he cannot love me for nature abhors neglect and if he cannot love me in honesty he ought not to marry me and if I be not his wife for certain I shall dye for love or live a most unhappy life which is far worse than death Hay ho Enter Madam la Mere her Mother Mere What Daughter sick with love Capris. O Mother love is a Tyrant which never lets the mind be at rest and the thoughts are the torments and when the mind is tormented the body is seldom in health Mere Well to ease you I will go to this Lord Generosity and pray him to give you a visit Capris. By no means Mother for I had rather dye with love than live to be despised with scorn for he will refuse your desires or if he should come it would be but to express his hate or proudly triumph on my unhappy state Madamosel Caprisia goes out Madamosel Mere alone Mere She is most desperately in love but I will endeavour to settle her mind Ex. Scene 42. Enter Doctor Freedom and Madamosel Volante DOctor Am not I a good Doctor now that hath got you a good Husband Volante Nay Doctor he is but a Suiter as yet Doctor Why do not you woe upon the Stage as the rest of your Comorades doth Volante O fye Doctor Discretion never whines our love in publick Doctor So you love to be in private Volante Why Doctor the purest love is most conceal'd it lyes in the heart and it warms it self by its own fire Doctor Take heed for if you keep it too tenderly and close it may chance to catch cold when it comes abroad Volante True love ought to keep home and not to gossip abroad Enter a Servant-maid Servant-maid Madam Monsieur Discretion is come to visit you Volante Come Doctor be a witnesse of our contract Doctor I had rather stay with your maid Volante She hath not wit to entertain you Doctor Nor none to anger me Volante Pray come away for no wise man is angry with wit Doctor I perceive if I do not go with you that you will call me fool Ex. Scene 43. Enter Monsieur Comorade and Monsieur Bon Compaignon BOn Compaignon Comorade what cause makes you so fine to day Comorade I am going to two weddings to day Bon Compaignon Faith one had been enough but how can you divide yourself betwixt two Bridals Comorade I shall not need to divide my self since the Bridals keeps together for they are marryed both in one Church and by one Priest and they feast in one house Bon Compaignon And will they lye in one bed Comorade No surely they will have two beds for fear each Bride-groom should mistake his Bride Bon Compaignon VVell I wish the Bride-grooms and their Brides joy and their Guests good chear Comorade VVill not you be one of the Guests Bon Compaignon No for a Bon Compaignon shuns Hymens Court neither will Hymen entertain him But who are the Brides and Bride-grooms Comorade Monsieur Nobilissimo and Madamosel Doltche and Monsieur Perfection and Madamosel Solid Bon Compaignon Is Monsieur Profession a Guest there Comorade No for he swears now that he hates marriage as he hates death Bon Compaignon But he loves a Mistress as he loves life Ex. Scene 44. Enter Monsieur Generosity and Madamosel Caprisia he following her GEnerosity Lady why do you shun my company in going from me praystay and give my visit a civil entertainment for though I am not worthy of your affection yet my love deserves you civility Capris. I know you are come to laugh at me which is ignobly done for heroick generous spirits doth not triumph on the weak effeminate Sex Generosity Pray believe I am a Gentleman for if I loved you not yet I would never be rude to be uncivil to you or your Sex But I love you so well as when I leave to serve you with my life may nature leave to nourish me fortune leave to favour me and Heaven leave to blesse me and then let death cast me into Hell there to be tormented Capris. I am more obliged to your generous affections than to my own merits Generosity The ill opinion of your self doth not lessen your vertues and if you think me worthy to be your Husband and will agree we will go strait to Church and be marryed Capri. I shall not refuse you Ex. FINIS PROLOGUE THE Poetress sayes that if the Play be bad She 's very sorry and could wish she had A better plot more wit and skill to make A Play that might each several humour take But she sayes if your humours are not fixt Or that they are extravagantly mixt Impossible a Play for to present With such variety and temperiment But some will think it tedious or find fault Say the Design or Language is stark naught Besides the loose unsetled brains she fears Seeth with squint eyes and hears with Asses ears But she is confident all in this round Their understandings clear and judgements sound And if her Play deserves not praise she knows They 'l neither scoff in words nor preposterous shows Without disturbance you will let it dye And in the Grave of silence let it lye Youths Glory and Deaths Banquet THE FIRST PART 1. THe Lord de L'amour 2. Sir Thomas Father Love 3. Master Comfort Sir Thomas Father Loves Friend 4. Master Charity the Lord de L'amours Friend 5. Adviser the Lord de L'amours man 6. A Iustice of Peace 1. The Queen Attention 2. The Lady Incontinent Mistriss to the Lord de L'amour 3. The Lady Mother Love wife to Sir Thomas Father Love 4. The Lady Sanparelle daughter to Sir Thomas Father and Lady Mother Love 5. The Lady Innocence the affianced Mistriss
and obey But when a Kingdom is in a Glorious condition and is full of prosperity every particular Citizen or man thinks he can stand upon his own foundation flinging off their supporters which is Duty and obedience which makes them fall to ruine For when men comes to that height of pride caused by prosperity that they all strive to be Superiours and Commanders they become Factious and mutinous against the Magistrates Rulers or Governours which Factions begets warrs either by calling in Forriegners or by making or siding into parties amongst themselves for it is to be observed that States or Monarchies do oftner fall by the pride and Factions of the Commons or Subjects than by the Tyranny of the Rulers or Governours But it is the nature of the vulgar sort of man-kind to be the most basest fearfulest dejected Creatures in adversity that Nature hath made and in prosperity to be the proudest insultingest and imperious and cruelest of all Creatures But Kings and Royal Princes should do as Gods which is to keep their Subjects in aw with the Superstitious fear of Ceremonies wherefore Princes should do no actions no not the meanest without Ceremony to astonish the vulgar for Ceremonies begets fear fear begets Superstition Superstition Reverence Reverence Obedience Obedience brings Peace Peace brings Tranquility But where Ceremonie is not used the Gods are neglected and Princes dispised for Ceremonie is the Throne which Gods and Princes sits on which being pulled away they fall from their Glory for Ceremonie is the Royal Crown which makes them Majestical it is the Scepter by which they rule it is the Altar at which all the Subjects kneel do bow and they offer up there their natural free liberty But most glorious Princess you and your Subjects are like the Sun and the rest of the Planets moving perpetually keeping their proper Sphere they moving in civiler loyalty about you to receive the light of your Authority and you move in them as the just center spreading your glorious beams round about the Circumference of your Dominions and in the light of your commands they see their duty And your Laws are like the fixed Starrs which twinkling move in the night of great offences and doth assist the innocent with sparkling light And your Majesty governs like the Gods your wisdome by your Works is known and by your Wisdome is your Power Immense So doing her respects comes off from her standing and with three Reverences comes to the Queen Queen Young Lady let me tell you that you are fit to be a Governesse although you be very Young that can speak so well of Government Sanspareile 'T is happier for me to be a Subject to so gracious a Sovereign than if I were govern a people my self Ex. Scene 2. Enter the Lady Innocence and her Maid PAssive Madam you retire your self more to solitary than you were used to do Lady Innocence Because I find the world not only more foolish but more wicked than I thought it was but who would endure the world or the worlds folly since solitarinesse is sweet and melancholly Passive The truth is that words pleaseth the world more than reason and vice is exercised more than vertue Lady Innocence You say right for words takes the world of man-kind by the ears drawing them about even where they please when reason is not heard also vice will be imbraced and vertue kickt away thus words and vice will get a room both in the head and heart when reason and vertue are barr'd out but if perchance they are crowded in they are straight thrown out as unfit guests or troublesome intruders Passive But Madam let me advise you from so much solitude for obscurity shadows vertue and buries beauty Lady Innocence And Solitude doth hide defects as well as Excellencies Passive But you have no defects to hide Lady Innocence Nor Excellencies to divulge Enter the Lady Innocence the Lord de l'Amour Ex. Passive Lord de l'Amour T is strange you can be so crafty in dissembling and yet so young for you appear to me to be innocently modest and of a bashfull Nature and yet it is told me you are so impudently bold speaking so wantonly as it is a shame to Nature which makes me fear you will prove dishonest Lady Innocence Perchance I might learn modest words but not the signification yet surely I never spake such words I understood not nor have I many speaking faults to accuse me Lord de l'Amour I am told you speak so knowingly of marriage as if you were a mother of many children Lady Innocence The mystery of marriage I neither know nor guesse at neither do I know how children are bred or born Lord de l'Amour If you be so ignorant you may loose your Virginity for want of knowledge and wit to keep it Lady Innocence I have been taught none can be devirginated that suffers not immodest action if so I am a pure Virgin and my thoughts are so innocent and my life so honest as I wish the Chambers of my mind or soul which is the brain and the heart were set open to your view there should you see the pictures in the one and read the letters in the other for truth records all in the heart and memory pencils all that the imaginations or Senses brings into the brain Lord de l'Amour I cannot but believe what is so confidently reported but your words are such charms as they inchant my angry passions and makes my will a prisoner Lady Innocence Let reason as a Knight of Chevalry and truth as his Esquire set him free and open the gates of understanding then you might see vertue cloathed with white Innocency and truth free from the bonds of falshood Lord de l'Amour So you were as wife as witty Lady Innocence Wisdome is built upon the Foundation of Experience wherefore none can be wise but those that are old but though I am too young to be wise yet not to be vertously honest Lord de l'Amour Pray Heaven you prove so Ex. Lady Innocency alone Heaven blesse my innocency from Thieves of slander that strives to steal away my honest Fame Ex. Scene 3. Enter two Men or Scholars 1 GEntleman This Lady Sanspareile hath a strange spreading wit for she can plead causes at the Bar decide causes in the Court of Judicature make Orations on publick Theaters act parts and speak speeches on the Stage argue in the Schooles preach in the Pulpits either in Theology Philosophy moral and natural and also phisick and Metaphysick 2. Gent. The truth is she is ushered by the Muses led by the Sciences and attended by the Arts Ex. Scene 4. Enter the Lady Innocence alone Lady Innocence I do perceive my shiftlesse youth is round beset with enemies Suspitions round about me placed With slandring words my same disgraced My innocency as crast is thought My harmlesse life to ruine brought Who will adore the Gods if they Vice vertue in one ballance
grieve for your Father since he dyed in the defence of his King and Country Virtue T is true and I glory in his valiant loyal Actions yet I cannot choose but mourn for the losse of his life and weepe upon his death Governess Methinks the greatest cause you have to weep is for the loss of your Estate which the Enemy hath seized on and you left only to live on Charity Poor Virtue I cannot mourn for any thing that is in Fortunes power to take away Governess Why Fortune hath power on all things in the World Poor Virtue O no she hath power on nothing but base dross and outward forms things moveable but she hath neither power on honest hearts nor noble Souls for 't is the Gods infuse grace and virtue nor hath she power or Reason or Understanding for Nature creates and disposes those nor doth she govern Wisdome for Wisdome governs her nor hath she power on Life and Death they are decreed by Heaven Governess And will you weep at Heavens decree Poor Virtue The Heavens decrees hinder not humanity nor natural affection Governess Well ever since your Mother dyed I have governed your Fathers House and pleased him well but since he is kill'd and that there is nothing for me to govern I will take my leave of you and seek another place and I hope fortune will favour me so as to direct me to some Widdower or old Batchelour which desires a comely huswifly woman to order their private affairs Poor Virtue I wish you all happiness and if I were in a condition I would make you a present Exeunt Scene 3. Enter two Gentlemen 1. GEntleman Sir My Lord is so busy since his Fathers Death with Stewards Atturnies and such like about ordering his Estate as I am loath to disturb him but as soon as he hath done speaking to them I will wait upon you to my Lord 2. Gentleman Sir I shall wait my Lords leasure Enter the Lady Ward and Nurse Careful they pass over the Stage 2. Gent. Sir what pretty young Lady is that which passes by 1. Gent. She is a great Heiress and was Ward to my old Lord and he upon his Death-bed charged his Son my young Lord to marry her 2. Gent. Surely small perswasions might serve turn for her Virtue is Rhetorick enough to perswade nay to force affection 1. Gent. Yet my Lord is discontented he would rather choose for himself than that his Father should have chosen for him for it is the Nature of Mankind to reject that which is offered though never so good and to prize that they cannot get although not worth the having 2. Gent. Of what Quality of Birth and Nature and disposition is she of 1. Gent. She is Honourably Born and seems to be of a sweet disposition but of a Melancholy Nature Enter a Servant Servant Sir my Lord desires the Gentleman would be pleased to walk in Exeunt ACT II. Scene 4. Enter the Lady Contemplation and Sir Humphrey Interruption INterruption Lady what makes you so silently sad Contemplation Pardon me Sir I am not sad at this time for my thoughts are merry and my spirits lively Interrupt. There is no appearance of mirth in you for mirth hath alwayes a dancing heel a singing voyce a talking tongue and a laughing face Contempl. I have such merry Companions sometimes but I seldome dance sing talk or laugh my self Interrupt. Where are those Companions I desire to be acquainted with them and keep them Company Contempl. You cannot keep them Company for the place they inhabit in is too little for your Corporal body to enter besides they are so curious choyce and nice Creatures as they will vanish at the very sight of you Interrupt. Why Lady I am none of the biggest sized Men nor am I of a terrible aspect I have seen very fine and delicate Creatures Contempl. But you never saw any of these Creatures Interrupt. Pray where do they dwell and what are their Names I long to visit them Contempl. They dwell in my head and their Sirnames are called thoughts but how you will visit them I cannot tell but they may visit you Interrupt. Faith Lady your relation hath made me despair of an enterview but not a friendly entertainment if you please to think well of me Contempl. Thoughts are free and for the most part they censure according to fancy Interrupt. Then fancy me such a one as you could like best and love most Contempl. That I cannot doe for I love those best which I create my self and Nature hath taught me to prize whatsoever is my own most although of smaller valew than what 's anothers although of greater worth Interrupt. Then make me yours by creating me anew Contempl. That is past my skill but if you will leave me alone I will think of you when you are gone for I had rather of the two entertain you in my thoughts than keep you Company in discourse for I am better pleased with a solitary silence or a silent solitariness than with a talking conversation or an entertaining talking for words for the most part are rather useless spent than profitably spoke and time is lost in listning to them for few tongues make Musick wanting the Cords of Sense or sound of Reason or singers of Fancy to play thereon Interrupt. But you will injure your wit to bury your wit in solitary silence Contempl. Wit lives not on the tongue as language doth but in the brain which power hath as Nature to create Interrupt. But those are aery not material Creatures Contempl. 'T is true but what they want in substance they have in variety for the brain can create Millions of several Worlds fill'd full of several Creatures and though they last not long yet are they quickly made they need not length of time to give them form and shape Interrupt. But there is required Speech to express them or they are made in vain if not divulged Contempl. Speech is an enemy to Fancy for they that talk much cannot have time to think much and Fancies are produced from thoughts as thoughts are from the minde and the minde which doth create the thoughts and the thoughts the fancies is as a Deity for it entertains it self with it self and only takes pleasure in its own works although none other should partake or know thereof but I shall talk a World out of my head wherefore farewel Ex. Scene 5. Enter Poor Virtue and her Maid Nan Scrapeall NAn Scrapeall Now your Estate is seized on you have not means to keep a Servant as to pay them for their service Poor Virtue No truly Nan but that which grieves me most is that I have not wherewithall to reward thee for thy past service Nan Scrapeall I have served you these seven years and have had nothing but my bare wages unless it were some of the worst of your cast Clothes for Mrs. Governess took order I should have none of the best but I hope
pure Gold and Innocency as Marble white and Constancy as undissolving Diamonds and Modesty as Rubies red Love shall the Altar be and Piety as Incense sweet ascend to Heaven Truth as the Oil shall feed the Lamp of Memory whereby the flame of Fame shall never goe out Exit Sir Golden Riches alone Sir Gold Rich. And is She gone are Riches of no force Then I wil bury my self within the bowels of the Earth so deep that men shall never reach me nor Light shall find me out Exit Scene 22. Enter Mistris Messenger and the Lady Amorous's woman and Lord Courtship MIstris Messenger My Lord my Lady the Lady Amourous remembers her Service to you and sent me to tell you her Husband is gone out of Town and She desires to have the happiness of your company Lord Courtship Pray present my Service in the humblest manner to your Lady and pray her to excuse me for though I cannot say I am sick yet I am far from being well Mistris Messen. I shall my Lord Exeunt Scene 23. Enter the Lord Title and then enters a Servant to him SErvant My Lord there is an old man without desires to speak with you Lord Title Direct him hither Servant goes out Enter Old Humanity Lord Title Old man what have you to say to me Old Humanity I am come to desire your Lordship not to persecute a poor young Maid one that is friendless and your Lordship is powerful and therefore dangerous Lord Title What poor Maid do you mean Old Human. A Maid call'd Poor Virtue Lord Title Do you know her Old Human. Yes Lord Title Are you her Father Old Human. No I am her servant and have been maintain'd by her Noble Family these threescore years and upwards Lord Title Ha her Noble Family what or who is She Old Humanity She is a Lady born from a Noble Stock and hath been choisely bred but ruin'd by misfortunes which makes her poorly serve Lord Title Alas he weeps Who were her Parents Old Human. The Lord Morality and the Lady Piety Lord Title Sure it cannot be But why should I doubt her Beauty Wit and sweet Demeanour declares her Noble Pedigree The Lord Morality was a Famous man and was a great Commander and wise in making Lawes and prudent for the Common Good He was a Staff and Prop unto the Common-wealth til Civil Wars did throw it down where he fell under it But honest friend how shall I know this for a truth Old Human. Did not your Lordship hear he had a Child Lord Title Yes that I did an only Daughter Old Human. This is She I mention and if Times mend will have her Fathers Estate as being her Fathers Heir but to prove it and her Birth I will bring all those servants that liv'd with her and with her Father and all his Tenants that will witness the truth Lord Title When I consider and bring her and her Actions to my minde I cannot doubt the truth and for the news thou shalt be my Adopted Father and my Bosome-friend I 'll be a staff for thy Old Age to lean upon my shoulders shall give strength unto thy feeble limbs and on my neck shalt lay thy restless head Old Human. Heaven bless you and I shall serve you as my Old Age will give me leave Exit Lord Title leading him forth Scene 24. Enter Lord Courtship and the Lady VVard LOrd Courts Thou Celestial Creature do not believe that I am so presumptuous to ask thy love I only beg thy pardon that when my body lies in the silent grave you give my restless soul a pass and leave to walk amongst sad Lovers in dark and gloomy shades and though I cannot weep to shew my penitence yet I can bleed He offers her a Dagger Here take this Instrument of Death for only by your hands I wish to die Give me as many Wounds as Pores in skin That I may bleed sufficient for my sin Lady VVard It seems strange to me that you a wise man or at least accounted so should fall into such extreams as one while to hate me to death and now to profess to love me beyond life Lord Courts My Debaucheries blinded my Judgment nor did I know thy worth or my own errour until thy wise wit gave the light to my dark understanding and you have drawn my bad life and all my unworthy actions therein so naturally in your discourse as now I view them I do hate my self as much as you have cause to hate me Lady VVard I only hate your Crimes but for those excellent Qualities and true Virtues that dwell in your Soul I love and honour and if you think me worthy to make me your Wife and will love me according as my honest life will deserve your affections I shall be proud of the Honour and thank Fortune or Heaven for the Gift Lord Courts Sure you cannot love me and the World would condemn you if you should and all your Sex will hate you Lady VVard The World many times condemns even Justice her self and women for the most part hate that they should love and honour Lord Courts But can you love me Lady VVard I can and do love you Lord Courts How happy am I to enjoy a world of Beauty Wit Virtue and sweet Graces Leads her forth Exeunt Scen. 25. Enter the Lord Title and Roger Farmer and Maudlin Huswife his Wife LOrd Title Honest Roger and Maudlin I present you with a kind Good-morrow Roger Present me Bless your Lordship I should present you with a couple of Capons Lord Title 'T is a salutation when you salute but how do you then Roger Very well I thank your Honour How do you Lord Title Well enough of Complements I am come with a Petition to you Roger What is that is 't please your Honour Lord Title A Sute Roger Byrlaken I have need of one for I have but poor and bare cloathing on Lord Title No Roger it is a request and desire I have you should grant Roger Grant or to Farm let no Sir I will not part with my Lease Lord Title Roger you understand me not therefore let me speak with Maudlin your Wife Roger There she is Sir spare her not for she is good metal I 'll warrant your Honour wipe your lips Maudlin and answer him every time that he moves thee and give him as good as he brings Maudlin were he twenty Lords hold up your head Maudlin be not hollow Maudlin I 'll warrant you Husband I 'll satisfie him Lord Title Honest Maudlin Maudlin That 's more than your Lordship knows Lord Title Why then Maudlin Maudlin That 's my name indeed Lord Title You have a maid here in your house Maudlin I hope so forsooth but I will not answer for no Virgin in this wicked world Roger Well said Maudlin Nay your Honour will get nothing of my Maudlin I 'll warrant you Lord Title Well this supposed Maid is Poor Virtue that 's her name
Gods you would go as humble petitioners or sorrowful penitents cloathed in sackcloth and ashes on your head and not attir'd in gold and silver painted patch'd and curl'd unless you think the Gods are like to men to be delighted and enamour'd with Vanity Beauty and Bravery for you make the Church a Masking-room rather than a place of Devotion Portrait No we rather strive to make it like Heaven which is glorious and splendrous and the Heavenly Society is said to be beautiful Matron Yes such a Heaven where Maskers are instead of Saints Faction Why Angels are describ'd by Painters to have fine-colour'd wings and by Preachers to hold fine gold branches in their hands and the Heavens are described to us to be most gloriously adorn'd with Diamonds Rubies Pearl Emeralds Gold and Crystal which shows the Gods delight in braveries Wherefore we to delight the Gods make our selves fine and gay Matron No no Ladies you strive not to delight the Gods but to be Ador'd and Worship'd as Goddesses by the Masculine Sex whom you would have to be your Saints Superbe I know not whether we desire to be Goddesses or not But I am sure if women be as irreligious as you make them to be they will prove Devils Faction And Mother Matron here will prove the chief She-Devil amongst our Sex Matron No no Lady I 'm devour for I say my prayers every night and every morning Ambition May be so you do and all the time you are saying your prayers you are thinking of your snarl'd Periwig or how you shall trim up your old Gown that was given you by some of our Cabal Matron Faith I must confess I have had some such thoughts when I have been at my prayers God forgive me for 't Portrait And for all you exclame against young Beauties for there is your spight now your beauty is gone yet I have observed that when you are at Church you will cast your eyes about and mop and mew and simpering bridlde in your Chin in hopes to catch some beardless boy and when you look up on the Preachers face if he be a young Lecturer it is not out of Attention of what he preaches but in hopes to perswade him to marry you as thinking he would imagine you would make a good Vertuous Religious woman sit to make a Parsons Wife Matron No faith I will never be a Parsons Wife for Preachers are given so much to Contemplation as they seldom speak but in the pulpit but if they do it will be of subjects I understand not as of such subjects as they have read out of dead Authors Superbe Why then you will have the more liberty to speak your self if your Husband speak but seldom Matron That 's true but those which love to speak much are like drunkards which is they love company for Questions and Answers are like drinking and pledging and Arguing is like drinking Healths and quarrels and friendships and friendships and quarrels proceed from the one as often as from the other Faction Then it seems you are both kind and quarrelsome both in your talk and drink for you speak very experienc'd of both Matron So much experience I have living long in the World as to know that drink makes one talk and talking makes one dry Pleasure Well leaving this dry discourse Mother Matron you must find out some way or means whereby we may be acquainted with the rare Beauty which every one talks of Matron I will do my indeavour and imploy the wisedom of my brain to compass it Exeunt Scene 2. Enter Madamoiselle Bon' Esprit and her Maid enters soon after MAid Madam there is Monsieur Satyrical come to visit you Bon' Esprit Cupid and Venus possess him and Pallas guard me Conduct him hither Enter Monsieur Satyrical Bon' Esprit Monsieur Satyrical you appear like a Comet to our Sex Satyrical If all your Sex had been like you I should have been as conversant as one of the Planets Bon' Esprit I hope you have not that Influence on our Sex as the Planets have on Earthly Creatures Satyrical I wish I had for then I might cast such an Influence of Love as might cause you to love me Bon' Esprit But you are like the Planet of Saturn and not of Venus for you frown when Venus smiles Satyrical I shall not do so when you smile Bon' Esprit You will when I quarrel with you Satyrical I hope you will not quarrel with me but if you do I will receive your anger as subjects receive the punishments of Laws obediently although it ruins me Bon' Esprit I will make you Judge of the Cause as of the Laws Have I not reason to quarrel with you when I Challeng'd you to an Honourable Fight and you return'd my Challenge back with scorn and slight Satyrical Whatsoever my Answer was I confess I am conquer'd and yield my self your prisoner to dispose of me as you please But if you will take a Ransome of current Love which I have brought you in the Chest of my Heart wherein it is so fast lock'd that nothing but your Acceptance can open it Bon' Esprit If it be capable of being taken forth I may leave your heart empty Satyrical Your Virtue will still furnish it with more Your pure Chastity increase the store Bon' Esprit Your Wit is very apt to take your part To keep your own yet strives to steal my heart But if you do not use it nobly well It will complain to Gods the truth will tell Satyrical May I be curs'd my Wit be quenched out If I give you a cause my Love so doubt Or I your Virtues highly not admire Preferring them before a loose desire May all the Gods their vengeance on me cast And may their punishments for ever last Bon' Esprit I was in jest at first but since I find Your Love so honest and your words so kind I cannot doubt nor yet my self deny The union Friendship in firm bonds to tye Of everlasting love and if I break May Gods be deaf when I in pray'rs do speak Satyrical Madam the Poetical Duel hath ended in Friendship and if you please in Mariage Bon' Esprit I consent but do not prize me the less for being soon won for I loved you before you asked my Love and being ask'd I could not deny you Satyrical I value your love as Saints do Heaven and prize it as highly as Gods their power and for my crimes committed against you and your Sex I offer up my heart on the Altar of Repentance as a sacrifice to you my Goddess for an Atonement of your Anger Bon' Esprit I accept of thy Offering and shall receive it as a Trophy of my Victory Satyrical I am your slave Exeunt Scene 3. Enter Superbe Ambition Faction Pleasure and Portrait AMbition It is said that Women are the greatest Conquerors because they conquer conquering men and make them become slaves For it is said that Women have conquer'd
Heaven is not made known to all neither can the gloryes be suddenly comprehended by weak Mortals Detractor Good Lord if she hath such an infinite Beauty that it cannot be comprehended it is obscure Phantasie But those that comprehend least will be astonish'd and struck with deep amaze Detractor I believe you are struck with Love which makes you Blind or Mad that makes you think you see your own imaginations wherefore fare you well untill you are sober The Ladies goe out Monsieur Phantasie alone Phantasie I am struck indeed for I am wonded deeper than Swords can pierce or Bullets shoot at Exit Scene 11. Enter Monsieur Nobilissimo and many Gentlemen with him 1 GEntleman Your Lordship rid to day beyond Perseus on his Pegasus Nobilissimo No Monsieur he went if Poets speak truth in higher Capreols than ever I shall make my Horse go 2 Gentleman He might go higher my Lord but never keep so just a time and place as to pitch from whence he riss his feet in the same Circle his leggs in the same lines and your Lordship in the same Center Nobilissimo The truth is my Horses went well to day they were like Musical Instruments fitly strung and justly tun'd 3 Gentleman And your Lordship like a skillfull Musician played rarely thereon Nobilissimo Come Gentlemen let us to Dinner for I have uncivilly tyred your Stomacks with a long fast Exeunt ACT IV. Scene 12. Enter Monsieur Phantasie as in a muse sometimes Sighing sometimes strikes his Brest and sometimes turns up his Eyes and at these postures Enters Madamoiselle Bon at her approach he starts MAdamoiselle Bon. Sir you may very well start to see me here I do not use modesty pardon me to be so bold to visit Men it is the first visit I ever made your Sex and hope it will be the last but I am come since neither Letter nor Messenger could have access to be resolved by your own Confession whether you have forsaken me or not Phantasie No I have not forsaken you Bon. But your affection prefers another before me Phantasie If I should say I did not I should belly Truth which baseness I abhor Bon. I am glad for your own sake you keep so much Honour though sorry that you are no constanter and more sorry for the Oaths you took and Vows you made to me since they became the witnesses of your perjury I was not suddenly nor easily brought to draw a Supreme Love to one for before such time my Love was placed on you my affections run equally in purling Brooks of Pitty and Compassion and clear fresh Rivulets of Charity and Humanity from the pure Springs of good Nature and Religion and hard it will be for me to turn this River to each stream again if not yet I shall be a rest 't will overflow my heart and drown me The Lady goes out Monsieur Phantasie alone Monsieur Phantasie Oh I must curse my Fortune and my Fate lament my own condition to love without return and only pitty what I loved most Exit Scene 13. Enter Madamoiselle Grand Esprit and her Audience GRand Esprit Great Mercury to thee I now address Imploy thy favour help me in distress Thou God of Eloquence so guide my tongue Let all my words on even sense be slrung And let my Speech be tun'd to every Ear That every Ear each several word may hear That every passion may in measure move And let the figure of the Dance be Love Noble and Right Honourable I will discourse at this time of Love not of the superfluous Branches or wither'd leaves or rotten fruits but of the Root of Love which is Self-love It is the Root and Original Love in Nature it is the Foundation of Nature it is the Fountain from whence issues all the several Springs Self-love was the cause of the Worlds Creation for the Gods out of love to themselves caused Creatures to be Created to worship them thus all Creatures being created out of self-love and their chief being proceeding out of self-love is the cause that every particular Creature loves themselves in the first place and what Love is placed on any other or to any other from any particular is derived from self-love for we love the Gods but out of self-love as believing the Gods love us we adore the Gods but out of self-love because we think we proceed from them or were produced by their commands we pray to the Gods but out of self-love because we hope the Gods will help us in distress we bless the Gods but out of self-love because we do verrily believe the Gods will exalt and Crown us with everlasting glory and to shew that we Love the Gods not as they are Gods but for our own sakes as believing they will or can do us good is that we are apt to murmure at the Gods when we have not our own desires we are apt to accuse the Gods when any wordly thing crosses us we are apt to curse the Gods at ill Accidents Misfortunes or Natural losses we are apt to forget the Gods in the midst of pleasure we are apt to think our selves Gods in the pride of prosperity we strive to make our selves Gods in the hight of worldly power and we do not only strive to make our selves equal with the Gods but to raise our selves above the Gods taking or commanding to our selves more worship than we give unto the Gods nay those that are accounted the most holy and devout Servants of the Gods belie the Gods taking the name of the Gods to cover their own follies as for example whensoever any eminent person hath had ill success either in or after their Foolish Ambitious and Vain-glorious actions they charge the Gods Decrees and pleasure as it was the Gods will it should be so like as she that Vaingloriously had her two and only Sons to draw her Chariot like two Horses or Dogs or Slaves and being both found Dead the next day she had prayed to the Gods to reward them with that which was best for them and being both dead she said the Gods accounted Death as the best reward when they no doubt dyed with over heating themselves striving beyond their natural power and strength yet these two Sonns that drew the vain Mother in a Chariot drew and died out of self-love either like as vain Sonns like their vain Mother vaingloriously to get a fame or believing the Gods would reward them for their Act either with extraordinary prosperity power or blessedness in the Life to come and many the like examples may be given for how ordinary is it in these our times and in former times for the politicks to perswade the people with promises from the Gods or to tell them it is the Gods commands they should do such and such acts even such acts as are unnatural wicked and most horrid thus Men bely the Gods to abuse their fellow Creatures But most Noble and Right Honourable my explanation of
declared she will never marry Malicious That is all one for men will persue their desires and live of Hopes so long as there is any left Spightfull Well the worst come to the worst we shall only live old Maids Tell-truth But not old Virgins Exeunt Scene 20. Enter Madamoiselle Grand Esprit her two Sisters Madamoiselle Amor and Madamoiselle La Belle as Brides and Monsieur Nobilissimo and Monsieur Heroick his Brother as Bridegrooms and a Company of Bridal guests all as her Audience GRand Esprit Great Hymen I do now petition thee To bless my Sisters not to favour me Unless I were thy subject to obey But I am Diana's and to her do pray But give me leave for to decide the cause And for to speak the truth of marriage laws Or else through ignorance each man and wife May rebels prove by Matrimonial strife Noble and Right Honourable From the root of Self-love grows many several Branches as Divine Love Moral Love Natural and Sympathetical Love Neighbourly and Matrimonial Love Divine Love is the Love to the Gods Moral Love is the Love to Virtue Natural Love is the Love to Parents and Children Sympathetical Love is of Lovers or Friendships Neighbourly Love is the Love of Acquaintance and true Matrimonial Love is the Love of United Souls and Bodyes but I shall only insist or discourse at this time for my Sisters sakes of Matrimonial Love this Matrimonial Love is the first imbodyed Love that Nature created for as for Divine Love and Moral Love they are as incorporeal as the Soul and Sympathetical and Matrimonial Love which I will joyn as Soul and Body were before Natural or Neighbourly Love for Marriage beget Acquaintance and none lives so neer nor converses so much as man and wife and there was a Sympathy and Conjunction of each Sex before there were Children and there could be no Parents before there were Children thus Matrimonial Love was the first substantial Love and being the Original and producing Love ought to be honoured and preferr'd as the most perfect and greatest Love in Nature but mistake me not Noble and Right Honourable when I say the greatest Love in Nature I mean not the Supernatural Love as Divine Love as to the Gods but this Matrimonial Love I say is to be the most respected as the Original Love like as Nature is to be honoured and preferred before the Creatures she makes so Matrimonial Love ought to be respected first as being the cause of Friendly Sociable Neighbourly and Fatherly Love wherefore man and wife ought to forsake all the world in respect of each other and to prefer no other delight before each others good or content for the Love of Parents and Children or any other Love proceeding from Nature ought to be waved when as they come in Competition with the Love man and wife for though Matrimonial Love is not such a Divine Love as from man to the Gods yet it is as the Love of Soul and Body also it is as a Divine Society as being a Union but Right Honourable to tell you my opinion is that I belive very few are truly married for it is not altogether the Ceremony of the Church nor State that makes a true marriage but a Union and indissoluble Conjunction of Souls and Bodyes of each Sex wherefore all those that are allowed of as man and wife by the Church State and Laws yet they are but Adulterers unless their Souls Bodyes and Affections are united as one for it s not the joyning of hands speaking such words by Authentical persons nor making of vows and having Witnesses thereof that makes a true marriage no more than an Absolution without a Contrition makes a holy man wherefore dear Sisters and you two Heroick Worthies marry as you ought to do or else live single lives otherwise your Children will be of a Bastard kind and your associating but as Beasts which are worse than Birds for they orderly chuse their Mates and lovingly fly and live together and equally labour to build their nest to feed their young and Sympathetically live and love each other which order and love few married persons observe nor practice but after all this even those marriages that are the perfectest purest lovingest and most equallest and Sympathetically joyned yet at the best marriage is but the womb of trouble which cannot be avoided also marriage is the grave or tomb of Wit for which I am resolved for my part to live a single life associating my self with my own Thoughts marrying my self to my own Contemplations which I hope to conceive and bring forth a Child of Fame that may live to posterity and to keep a-live my Memory not that I condemn those that marry for I do worship married persons as accounting them Saints as being Martyrs for the good cause of the Common-wealth Sacrificing their own Happiness and Tranquillity for the weal publick for there is none that marries that doth not increase their Cares and Pains but marriage Unites into Familyes Familyes into Villages Villages into Cities Cities into Corporations Corporations into Common-wealths this increase keeps up the race of Mankind and causes Commerce Trade and Traffick all which associates men into an Agreement and by an Agreement men are bound to Laws by Laws they are bound to Punishments by Punishments to Magistrates and by Magistrates and Punishments to Obedience by Obedience to Peace and Defence in which Center of Peace my dear Sisters I wish you may live and be guarded with the Circumference of Defence that nothing may disturb or indanger you or yours and that you may live in true marriage and increase with united love blest with Virtuous Children and inrich'd with prudent Care and Industry also I wish and pray that Jealousy may be banished from your Thoughts Pains and Sickness from your Bodyes Poverty from your Familyes evill Servants from your Imployments Disobedience from your Children And that Death may not rob you of your breed But after your life your Children may succeed FINIS An Epilogue spoken by the Lady True-Love O How my heart doth ake when think I do How I a modest Maid a man did woo To be so confident to woo him here Upon the publick Stage to every Ear Men sure will censure me for mad if not To be in some unlucky Planet got Or else will tax me of dishonesty As seeming like a bold immodesty Well I have woo'd yet am I not despis'd But am by Virtuous honour highly priz'd Because my Love was spotless pure and Chast And on a noble worthy man was plac'd Then why should I blush weep or yet repent Or shun the wooing part to represent But rather joy and glory in my choice If you approve my Act pray giv 't a voice THE ACTORS NAMES The Arch-Prince The Lord Dorato The Lord Melancholy the Lord Doratoes Son Sir Thomas Gravity the Lord Doratoes Brother The Lady Gravity Sir Thomas's Wife The Lady Perfection the Lady Gravities
themselves or presence to those of Noble Birth and Breeding and can more freely and boldly talk to any Person or Persons of what Quality or Dignity soever than those Noble Persons can talk to them The third and last sort of Confidence or Boldnesse proceeds from an extraordinary Opinionatedness or self-conceitednesse for those that think or believe themselves to be above others in VVit Person Parts or Power although they have neither will be most haughtily and proudly confident scorning and undervaluing all others as inferiour Thus bold Confidence or confident Boldnesse is produced from Practice Ignorance and Pride Also there are three sorts of Bashfulnesse The one proceeds from too great an Apprehension The other from a poetical Fiction The third from an aspiring Ambition First from too groat an Apprehension as some are afraid that their Observers or Friends should make an evil Construction of their good Intentions Others will be Bashfull and out of Countenance upon a poetical Fiction as imagining of some impossible or at least some improbable accident which may fall out to their disgrace The third and last is through an aspiring Ambition desiring to out-act all others in Excellencies and fearing to fail therein is apt to be out of Countenance as if they had received a foyl thus we may perceive that the Stream of good Nature the peircing Beams of Wit and the Throne of Noble Ambition is the true cause of bashfulness I mean not shamefastness but sweet bashfulnesse but although bashfulnesse is a sweet tender noble and peircing Effect of and from the Soul yet bashfulnesse is apt to unstring the Nerves to weaken the Sinews to dull the Senses to quench the Spirits to blunt the eyes or points of Wit and to obstruct the Speech insomuch as to cause the words to run stumblingly out of the mouth or to suffer none to passe forth but a little Anger in the Mind will take off the extreme bashfulnesse of the Behaviour although much Anger doth obstruct the Senses Spirits and Speech as much as extreme Bashfulnesse doth for extreme anger and extreme bashfulnesse have often one and the same Effects to outward Appearance Exeunt Scene 27. Enter two Gentlemen 1 GEnt. The Gentlemen will turn Trumpeters for a Regiment of Gentlemen have bought every one of them a Trumpet to sound a March to the Academy of Ladies 1 Gent. Faith if the Ladies would answer their Trumpets with blowing of Horns they would serve them but as they ought to be served 1 Gentleman Women will sooner make Hornes than blow Horns Exeunt Scene 28. Enter the Lady and their Matroness The Lady Speaker takes the Chair MAtron Lady let the Theam of your discourse at this time be of Virtuous Courtships and wooing Suters Lady Speaker Some Poetical and Romantical Writers make valiant gallant Heroicks wooe poorly sneakingly and pedlingly Matron Lady let me interrupt you would you have gallant Heroicks in their Courtships to Fair young Ladies as Commanding as in the Field or as Furious as in a Battel Lady Speaker No I would have them wooe with a Confident Behaviour a Noble Demeanor a Generous Civility and not to be amazed or to tremble for fear to weep for pitty to kneel for mercy to sigh and be dejected with a Mistresses frown for though sorrow sighs tears and Humility become all Heroick Spirits very well and expresse a Noble and Generous Soul yet not in such a cause for tears become all Heroick Spirits for the Death or Torments of Friends or for the sufferances of Innocents or Virtue yet not if only themselves were tormented or to dye or for any misfortune that could come upon our own Persons or estates or for any obstructions to their own pleasures or delights but it becomes all Heroick Spirits to tremble for fear of their Honour or losse of their Fame and expresses a generous Soul to grieve and to mourn in a general Calamity and to humble themselves to the Gods for those in distresse and to implore and kneel to them for mercy both for themselves and others as for to divert the wrath of the Gods but not to weep sigh tremble kneel pray for their Effeminate pleasures delights or Societies nor to grieve or sorrow for the losse of the same Also some VVriters when they are to describe a Bashfull and Modest Lady such as are Nobly and Honourably bred describe them as if they were simply shame-faced which description makes such appear as if they came meerly from the Milk-boul and had been bred only with silly Huswives and that their practice was to pick VVorms from Roots of Flowers and their pastimes to carry and fling crumbs of Bread to Birds or little Chickens that were hatched by their Hens their Mothers gave them or to gather a lapfull of sweet Flowers to Distill a little sweet VVater to dip their Hankerchiefs in or to wash their Faces in a little Rose-water and indeed this harmlesse and innocent Breeding may be Modest and Bashfull or rather shame-faced for want of other Conversation which Custome and Company will soon cast off or wear out and then print Boldnesse on their brow but true modest Souls which have for the most part Bashfull Countenances proceede from a deep Apprehension a clear Understanding an ingenuous VVit a thinking Brain a pure Mind a refined Spirit a Noble Education and not from an ignorant obscure Breeding for it is not Ignorance that makes Modesty but Knowledge nor is it Guiltinesse that makes Bashfulnesse but fear of those that are guilty but as I said many VVriters that would make a description of Modest and Bashfull women mistake and expresse a shame-faced Ignorance and obscure Breeding and instead of expressing a young Lady to be innocent of Faults they expresse her to be one that is ignorant of Knowledge so as when they would describe a Modest Bashfull Innocent Virgin they mistake and describe a simple ignorant shame fac'd Maid that either wants Breeding or Capacity Matron But Lady let me ask you one question would you have a young Virgin as confident and knowing as a Married wife Lady Speaker Yes although not in their Behaviour or Condition of life but in her Virtue and Constancy for a chast Married wife is as Modest and Bashfull as a Virgin though not so simple ignorant and shame-faced as a plain bred Maid but as I said VVriters should describe the wooing of gallant Heroicks or Great and Noble Persons to woo with a Generous Confidence or Manly Garb a Civil Demeanor a Rational Discourse to an honest Design and to a Virtuous end and not with a whining Voice in pittifull words and fawning Language and if it be only for a Mistriss as for a Courtezan Bribes are the best Advocates or to imploy others to treat with them and not to be the Pimp although for themselves Also VVriters should when they describe Noble Virgins to receive Noble Addresses of Love and to receive those Noble Addresses or Courtships with an attentive Modesty