Bbbbbbbb2v 652

The Actors Names.

Two Grave Matrons belonging to the Female Academy.

Two or three Antient Ladies.

Two or three Citizens Wives.

A Company of young Gentlemen and others.

The
Cccccccc1r 653

The
Female Academy.

Act I.

Scene 1.

Enter two Antient Ladies.

1 Lady

If you would have your Daughter virtuously and wisely
educated, you must put her into the Female Academy.

2 Lady

The Female Academy, what is that?

1 Lady

Why, a House, wherein a company of young
Ladies are instructed by old Matrons; as to speak wittily and rationally,
and to behave themselves handsomly, and to live virtuously.

2 Lady

Do any men come amongst them?

1 Lady

O no; only there is a large open Grate, where on the out-side
men stand, which come to hear and see them; but no men enter into the
Academy, nor women, but those that are put in for Education; for they
have another large open Grate at the other end of the Room they discourse
in; where on the out-side of that Grate stand women that come to hear
them discourse.

2 Lady

I will put my Daughter therein to be instructed.

1 Lady

If your Daughter were not of honourable Birth, they would not
receive her; for they take in none but those of antient Descent, as also rich;
for it is a place of charges.

2 Lady

Why then they will not refuse my Daughter, for she is both honourably
born, and also rich.

Exeunt.

Scene 2.

Enter a Company of young Ladies, and with them two Grave Matrons;
where through the Hanging a company of men look on them,
as through a Grate.

1 Matron

Come Lady, ’tis your turn this day to take the Chair.

All sit, and she that speaks
sits in an adorned Chair.
Cccccccc Lady Cccccccc1v 654

Lady Speaker

Deliver your Theam.

1 Matrodn

You speak Lady like a Robber, when he sayes deliver your
Purse; but you must say propound your Theam.

Lady Speaker

Why then propound your Theam.

1 Matron

I present to your opinion, whether women are capable to have
as much Wit or Wisdome as men.

Lady Speaker

First, I must define what Wit and Wisdome are: as for
Wit, it is the Daughter of Nature, and Wisdome is a Son of the Gods:
this Daughter of Nature, the Lady Wit, is very beautifull, and for the most
part her Countenance is very Amiable, and her Speech delightfull; in her
Acoustrements she is as all other of the Female Sex are, various; as sometimes
in plain Garments, and sometimes in glittering Garments; and sometimes
she is attired in Garments of as many several Colours as the Rainbow;
and she alters in their Fashions, as often as in their Substances or Trimmings:
as for her humour, it is according to the nature of her Sex, which is
as various and changing as her Acoustrements; for that sometimes she is
merry and jesting, other times pleasing and delightfull; sometimes melancholy,
sometimes fantastical, other times spightfull and censorious, and oft
times wild and wanton, unlesse discretion rules and leads her, who keeps
her within the bounds and pales of Modesty; also her discourses are various,
as sometimes she will flatter grosly, other times she will rail maliciously,
and sometimes she will speak so eloquently, and demean her self so elegantly,
as to ravish the minds of the beholders and hearers: This Lady Wit hath
nine Daughters, very beautifull Ladies, namely the Nine Muses; and every
several Muse partakes of every several Humour of the Mother: These nine
beautifull Ladies, Natures Grand-children, and Wits Daughters, have
vowed single lives, living alwayes in the Court with their Mother, whose
Court is a very glorious Palace; for it is composed of Cœlestial flame, and
Divine Spirits were the Architectures thereof; the Servants and Courtiers
of the Lady Wit are Poets, men of all Nations, Qualities, Dignities and Humours;
these Courtiers the Poets, make love to the Lady Wits Daughters,
the nine Muses, and often receive favours from them; which favours their
Servants the Poets braid them into Rimes, and make several works of
Verse, then tie them into True Lovers Knots, and then as all Lovers use to
do, with their Mistresses favours, vaingloriously shew them to the publick
view of the world; for though the Lady Muses will not marry, yet they receive
Courtly addresses, and take delight to be wooed annd sued to; the
younger sort of Poets are Amorous Lovers; the Grave and more antient
Poets are Platonick Lovers, and some are Divine Lovers, and some are Heroick
Lovers, annd some are Satyrical Lovers, which wooe in a crabbid
stile: but to conclude of Wit, there are good Wits which have foolish
Judgements; for though Wit and Wisdome are Sisters and Brothers, both
the Children of Nature, yet for the most part, the Brother is a meer Fool,
and the Sister hath a great wit; but some have Masculine Wits, and Effeminate
Judgements, as if their beams were Hermophrica.

The next I am to define is Wisdome, who as I said, is a Son of the Gods:
this Wisdome is a person of perfect and upright Shape, of well-composed
Features, of a manly Garb, and an assured Countenance; In his speech he
is of a readie delivery, and he hath a well-tempered Humour: as for the Acoustremenrts
of his Person, he changes them according to the times and occasions:
His constant habitation is in the strong Tower of Honestie, this Tower Cccccccc2r655
Tower is built round, without ends or corners, or by places; and it stands
upon four Pillars, as Prudence, Fortitude, Justice and Temporance; upon every
several Pillar are Letters ingraven, wherein may be read the proper uses,
benefits, and advantages of each Pillar: These Pillars of Support, causes
this Tower to be inpregnable; for though there are many assaults made against
it, as by Riches, which shoots his golden Bullets out of his golden
Canons at it, striving to batter it down; and Power brings a mighty Army
to assault it, and Danger of Death strives to storm it, and Flattery and Insinuation
to undermine it, yet it holds out without any breach therein; for
the walls of this Tower, named Honesty, are of a wonderfull strength, for
they are as durable as an intire Diamond, not to be dissolved, and as transparant
as a Christal, without the least spot, stain, or blemish: In this Tower
as I said, lives Wisdom, a most magnificent Lord he is, and is attended
numerously and nobly: his chief Favourite is Truth, his chief Counselors
are Reason, Understanding, Observation, Experience, and Judgement; his
chief Officers are Patience, Industry, and Opportunity; his Domestick Servants
are the Appetites, which Servants he rules and governs with great moderation;
his Nobility are the Passions, which he preferrs according to their
merit; but those that are apt to be Factious, he severely punishes, for he is
one that loves peace, and hates brulleries, or any dissention: he is a person
of the quickest Sense, for he hath a most piercing sight to foresee dangers, as
to avoid them, and can well distinguish the right ways from the wrong; likewise
he hath a most cleer hearing, for nothing passes by that concerns him,
but the sound gives him an Alarum to stand upon his guard, or a charge to
take his advantage; but he hath a silent tongue, for he never speaks but it is
to some purpose also he hath a marvelous quick Scent, to smel out a Rebellion
or Treason, and he will follow it pace by pace, as Hounds do Hares, and
never leaves till he hath hunted it out; also his Touch is very sensible; he soon
feels a courtesie or injury, the first he receives gratefully, and feels tenderly,
the other he receives strongly, and gripes hard, when he can take fast hold,
otherwise he lets it passe or fall, as if his touch were numb’d; he is a person
which is so solicited by the weak, sought to by the wronged, flattered by the
ambitious, sued to by the distressed; and he often sits in the Court of Errors,
to rectifie the disorder therein: sometimes he hath been in great humane
Councels, but that is very rare; indeed he is so seldome in great humane
Councels, as he is hardly known, for not one among a thousand that
did ever see him, much lesse to have any acquaintance with him, for he is
reserved, and not company for every one: But there are many that falsly
pretend not only to be acquainted with him, but gets false Vizards, and
pretend to be Wisdome it self, and the world for the most part is cozened
and abused with these Cheats, in not knowing the right & true Wisdom; and
how should they? when Wisdom it self appears so seldome, as he is a stranger
even in Kings Courts and Princes Palaces, and so great a stranger he is
in many Courts and Councels, that if by chance he should be there, they
thrust him out as a troublesome Guest, and laugh at his advice as foolish, or
condemn his Counsel as treacherous: but now I have declared unto you
whom Wit and Wisdome are, now I am to give my opinion whether women
are capable of their Society; but truly I must tell you it is a difficult
question, by reason the several Educations, which are the Ushers that lead
humane Creatures to several Societies, for there are Societies of the Ignorant
and foolish, as well as of the witty and wise, and several Ushers belongingCccccccc2 ing Cccccccc2v656
thereto; and indeed these latter Societies are numerous, and of all sorts;
the other are Societies of the most choicest, for though Wit is not an absolute
Goddesse, nor humane Wisdome an absolute God, yet they are a degree
above other earthly mortals, but Fools are produced from the degrees of
Mortality, and Ignorance is the Daughter of Obscurity; the Ushers of these
are Obstinacy, Stupidity, and Illiterature, which leads mortals to dangerous
and unexcessible ways; in this last Society, for the most part women are of,
as being bred therein, and having such ill Tutors and Guides, they must
needs err, for there is an old saying, “When the Blind leads the Blind, they must
needs fall into the Ditch”
, not having sight to choose their way; so women breeding
up women, the Generations must needs be Fools: for the first, women
had an ill Tutor, the Devil, which 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 Wisdome,
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 Wit is wild and various, and so are women, and Wit is busie and
meddles with every thing, cause, or subject, so do women; Wit is fantastical,
and so are women, Wit is alwayes in extremes, and so are women, Wit
doth talk much, and so do women, Wit is humoursome, and so are women,
Wit is prodigal, and so are women, Wit loves praises, and so do women,
Wit doth sport and play, dance and sing the time away, and so do women,
Wit 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 companny of young
Gentlemen have set up an Academy, next to the Ladies Academy.

2 Gentleman

We heard nothing of it.

1 Gentleman

Why then I will tell you, the men are very angry that the womenDddddddd1r657
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

’Tis 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 premeditatedDddddddd ted Dddddddd1v 658
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 Cœlestial 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 spaeeak well.

1 Gent

As they use to do.

2 Gent

Why they never spake before there?

1 Gent

Where?

2 Gent

Why in the Academy.

1 Gent

Why I am sure I heard one Lady speak yesterday, and another to
day.

2 Gent

Ladies, I mean the Academy of men.

1 Gent

Why do the men intend to speak?

2 Gent

Yes presently, if they have not done speaking already.

Exeunt. Scene
Dddddddd2r 659

Scene 6.

Enter a Company of young men, as in the Room next to the Ladies;
one takes the Chair.

Gentleman Speaker

Gentlemen, we need no Learned Scholars, nor
Grave Sages to propound the Theam of our discourse in this place,
and at this time; for our minds are so full of thoughts of the Female Sex,
as we have no room for any other Subject or Object; wherefore let the
Theam be what it will, our discourses will soon run on them: but if we
could bring women as easily into our arms, as into our brains; and had we
as many Mistresses in our possessions, as we have in our imaginations, we
should be much more happy than we are; Nay, had we been blind, deaf,
and insensible to the Sex, we had been happy, unlesse that Sex had been more
kinder than they are; but they are cruel, which makes men miserable; but Nature
had made Beauty in vain, if not for the use of the Masculine Sex, wherfore
Nature forbids restraint, and ’tis a sin against Nature for women to be Incloystred,
Retired, or restrained: Nay, it is not only a sin against Nature, but a grievous
sin against the Gods, for women to live single lives, or to vow Virginity:
for if women live Virgins, there will be no Saints for Heaven, nor worship
nor Adoration offred to the Gods from Earth; for if all women live Viringgins,
the Race of Mankind will be utterly extinguished; and if it be a general
sin to live Virgins, no particular can be exempted; and if it be lawfull for one
to live a Virgin, it is lawfull for all; so if it be unlawfull for one, it is unlawfull
for all; but surely the Gods would not make any thing lawful that were
against themselves: But to conclude, those women which restrain themselves
from the company and use of men, are damned, being accused by
Men, judged by Nature, and condemned by the Gods.

Exeunt.

Scene. 7.

Enter two Gentlewomen.

1 Gentlewoman

What say you, will you go into the Academy?

2 Gent

No faith, I mean not to be damned.

1 Gent

I am of your mind, I will run unto the men to save me.

2 Gent

So will I, since the wayes of Salvation are so easie and so pleasant.

Exeunt. Scene
Dddddddd2v 660

Scene 8.

Enter the Academy of Ladies, and the Grave Matronesse: The
Lady that is to speak takes a Chair.

Matron

Lady, let the Theam of your discourse be at this time on the
behaviour of our Sex.

Lady Speaker

It is a greater difficulty for a woman to behave her self discreetly
in private Visitations, than for a man to speak wisely in privy Councels:
and it is a greater difficulty for a woman to behave her self wel in a publick
Assembly, than for a man to speak eloquently in a publick Auditory:
and it is a greater difficulty for a woman to behave her self well to several
Persons, and in several Assemblies, than for a man to behave himself gallantly
in several Battels, and as much dishonour comes in the misbehaviour of
the one, as the cowardlinesse of the other: Wherefore there requires as
much skill, care, and conduct in a womans behaviour, in visiting, entertaining,
placing, applying, and discoursing, as to a Commander in Mustering,
Training, Intrenching, Besieging, Inbattelling, Fighting, and Retreating;
for it is not enough for a woman to behave her self according to her Degree,
Quality, Dignity, Birth, and Breeding, Age, Beauty, Wit, and Fortune;
But according to Time, Place, and Occasion, Businesse, and Affairs,
as also to the Humours, Capacities, Professions, Dignities, Qualities, Births,
Breedings, Fortunes, Ages, and Sexes of those persons she is in Company
and Conversation withall: Also in mixt Companies she must have a mixt
behaviour, and mixt discourses, as sometimes to one, then to another, according
as she can handsomely and civilly apply or addresse her self; and to
those that apply and addresse themselves to her: for a woman must not behave
her self, or discourse unto a great Lord or Prince, as to a Peasant, or to a
Peasant as to a great Lord or Prince, nor to a Souldier as to a Divine, nor
to a Divine as to a Souldier, nor to a States-man as to a Tradesman, nor to
a Tradesman as to a States-man, nor to a Flattering Gallant, as to a Grave
Senior, nor to a Grave Senior as to a Flattering Gallant, nor to a young
man as to an antient man, nor to a Boy as to a man, nor to a woman as to a
man, nor to a Poet as to a woman, or as to those men that understand not
Poetry, nor to learned men, as to ignorant men. Also an antient Grave Matron
must not behave her self like a wanton young Girl, nor a Wife
like a Maid, nor a Widow like a Wife, nor a Mother
like her Daughter, nor a Mistriss like her Servant, nor a Servant like a Mistriss,
nor a great Lady like a Country wife, nor a Country wife like a great
Lady, for that would be ridiculous; Indeed it is easier for a middle Rank or
Degree, at least it is oftner seen, to behave themselves better than those of
high Titles and great Estates, or those of a very mean Condition, and of low
Birth, for the one is apt to err with excessive pride, the other with an excessive
rudenesse, both being bold and ignorantly bred, knowing not how to
be civil, nor what belongs to civil Persons; for the pride of the one scorns to
be instructed, and the poverty of the other hath not means to keep and pay
Instructers; for the excesse of Plenty nussles the one in Ignorance, and
excesse of Poverty blindfolds the other from knowledge: but to conclude
of the behaviour of women, first as to the generality, they must behave themselvesselves Eeeeeeee1r 661
civily and circumspectly, to particulars, modestly and friendly; for the
chief Principals of behaviour are twelve, six good, and six bad; the six good
are, Ceremony, Civility, Modesty, Humility, Friendship, and Obedience: The
first is Majestical and Magnificent, the second Noble, the third Virtuous, the
fourth Humane, the fift Generous, the sixt Pious; The first is Gracefull, the
second Sociable, the third Delightfull, the fourth Natural, the fift Helpfull,
the sixt Necessary; The first belongs to Dignity, the second to Breeding, the
third to Youth, the fourth to Age, the fift to Wealth, the sixt to Peace.

As for the six bad Principals, is, to be Proud, Bold, Rude, Wanton, Disobedient,
and Cruel; The first is, Insolent, the second Impudent, the third
Ignorant, the fourth Brutish, the fift Unnatural, the sixt Wicked: The first lives
with mean Births, joined with good Fortune, the second lives with ignorant
; doltish Spirits, the third with base Breeding, the fourth with Beasts, the fift
with uncivil Nations, the sixt with Atheists: The first is to be Slighted, the
second to be Pityed, the third to be Shunned, the fourth to be Hated, the
fift to be Governed, the sixt to be Punished.

Exeunt.

Scene 9.

Enter two Gentlemen.

1. Gent

What say you to these young Ladies?

2. Gent

I say, that though they be but young Ladies,
they discourse like old Women.

Exeunt.

Scene 10.

Enter a Company of young Gentlemen: The Gentlemen Speaker
takes the Chair.

Gentleman
Speaker

The beauty of the Female Sex hath as great an influence upon
the eyes of men, as the stars of the Heavens have upon
their nature and disposition: but as a cloud of ill Education, covers, changes,
or buries the good influence of the Stars; so a cloud of Time covers,
changes, and buries the beauties of the fairest Ladies faces, which alters the
affections of men, and buries all the delight that was received there-from, in
the ruines of age, and the graves of wrinckles: But beauty, whilst it is fresh
and flourishing, it is the most powerfull Conqueresse and Triumphs in the
Chariot of Youth; and though her Masculine Subjects forsake her, when
time hath displaced her, and weakened her power; yet she were unwise,
not to take pleasure in her Victories, whilst she may.

Exeunt. Eeeeeeee Scene
Eeeeeeee1v 662

Scene 11.

Enter two Citizens Wives.

1. Wife

Come, come, Neighbour, we shall get no room to see and hear
the young Ladies, if we go not quickly.

2. Wife

Yes, let us go; but stay Neighbour, I must run home again, for
I have left the key in the Celar door.

1. Wife

Let it be there for this time.

2. Wife

By my truth I must not, for my maid Joan, and the Prentice, will
drink out all my Ale, and strong Beer, and there will be none left to give my
Husband a draught when he goeth to bed.

Enter another Citizens Wife.

1. Wife

What, Neighbour, are you come back already?

3 Wife

Why there is no getting in; the Door-keeper beat me back,
and said there was no room for Citizens Wives, for the room was only
kept for Ladies, and Gentlewomen of Quality.

2. Wife

Well, we may come to be Ladies one day, although not Gentlewomen,
and then we shall not so often be beaten back.

1. Wife

Let us go to the Gentlemens side, they will receive us, and use
us kindly.

Exeunt.

Scene 12.

Enter the Academy of young Ladies, and their Matrons. They all
sit, and the Lady Speaker takes the Chair.

Matron

Ladies, let the Theam of our discourse, at this time, be of
Truth.

Lady Speaker

Truth, although she hath but one face, which is a natural
face, yet she hath many several countenances; for somtimes her countenance
is severe, other times kind and familiar, sometimes it is sad, sometimes merry,
other times pleasing and delightfull: also she hath as different humours, as
she hath countenances, according to the Cause, or Occasion; likewise, her
presence, or approach, shews the different Effects, and several Causes; or
from one Cause on several Objects, or Subjects: As for Example, sometimes
her Approach shews man to be Miserable, or Happy; as when she
comes to inform him of good Fortune, or bad; or when she presents him
with right Understanding of the condition he is in: But in Truth, in whatsoever
countenance, or humour she puts on, she is a most beautifull Lady:
for although she do not shine as the Sun, which dazles and obscures the
sight with his splendrous beams, yet she doth appear like a bright, clear
day, wherein, and whereby, all things are seen perfectly; and although she
have various Humours, yet her Actions are just, for the alteration of her
Countenance, and Humours, are not to deceive men, nor she takes no delightlight Eeeeeeee2r 663
in her own sad Approach, to grieve men, but she doth bear a-part, both
of their Grief and Joy: she makes neither the Chances, Fortunes, Accidents
nor Actions, but only declares them: she is neither the Cause, nor Effects,
but only shews the several Effects of Causes, or what causes those Effects:
She is of a sweet Nature, and an humble Disposition, she doth as freely,
and commonly accompany the Poor, as the Rich, the Mean as the Great:
Indeed, her constant Habitation and dwelling, is among the Learned and
Industrious men; but she hath an opposite or rival, namely Falshood, which
often obscures her, and is often preferr’d before her: this Falshood, her Rival,
is of the nature of a Curtezan, as all Curtezans are, as to flatter, and
insinuate her self and company, to all mens good liking, and good opinion:
she is full of deceit and dissembling, and although she hates Truth, yet she
imitates her as much as she can; I do not say she imitates the Justice, Severity,
and Plainesse of Truth; for those, of all things, or actions, she shuns;
but she imitates her Behaviour and Countenance; for although Falshood
is fowl, and filthy of her self, yet by artificial Paint, she makes herself appear
as fair, and pure as Truth; but the deservingly Wise can soon see the
difference between the artificial fair of Falshood, and the true, natural, fair
complexion of Truth, although fools do admire, and are sooner catch’d,
so, for the most part deceived with the deceiving Arts of Falshood, than the
natural Verity of Truth: for Falshood makes a glaring shew at the first
sight, but the more she is viewed, the worse she appears; whereas Truth,
the more she is viewed, the better she appears: also Falshood uses Rhetorick,
to allure and deceive with her Eloquent Tongue, whereas Truth
speaks little her self, but brings alwaies, and at all times, and in all places,
and to all things, Right Reason, and plain Proof to speak for her, who
speak without flourishing Phrases, or decking Sentences, or Scholastical
Rules, Methods or Tenses, but speak to the purpose, deliver the matter
briefly, and keep to the sense of Truth, or true sense, which is both the
best and natural way of speaking, and the honest Practice of Truth,
whereas Eloquence is one of the most cozening and abusing Arts as is;
for as Paint is a Vizard on the face, so is Eloquence a Vizard on the
mind, and the Tongue is the Pencil of Deceit, drawing the Pictures of
Discourse; thus Falshood strives to resemble Truth, as much as artificially
she can.

Exeunt. Eeeeeeee2 Act
Eeeeeeee2v 664

Act III.

Scene 13.

Enter two Gentlemen.

1 Gent

How do you like the Ladies and their discoursings?

2 Gent

I like some of the Ladies cdiscourses better than others; and
I like some of the Ladies bettetr than the other; but let us go hear the
men.

Exeunt.

Scene 14.

Enter a Company of Gentlemen, he that is to speak takes
the Chair.

Gentleman Speaker

Those women that retire themselves from the Company
of men, are very ungratefull; as, first to Nature, because she made
them only for breed; next to men who are their Defenders, Protectors,
their Nourishers, their Maintainers, their Instructers, their Delighters, their
Admirers, their Lovers and Deifiers; as men defend them from the
raging blustring Elements, by building them Houses, and not only build
them Houses for shelter, but Houses for pleasure and magnificency: Also
men protect them from wild 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 fight, 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 Commonwealths,
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, wbhich 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 devering
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 Ffffffff1r 665
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.

Ffffffff 1 La- Ffffffff1v 666

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 discourse, as by things Ffffffff2r 667
things and motions, beasts may have, for ought we can know to the contrary.
The last is by Figures, or Letters, Prints, Hieroglyphicks, and painted
Stories, or ingraven in Metal, or cut, or carved in Stone, or molded, or formed
in Earth, as clay, or the like; in this kind of discourse, the Pencil hath
sometimes out-done the Pen, as the Painter hath out-done the Historian and
Poet: This discoursing by Signs, or Figures, are discourses to the eye, and
not to the ear. There is also another kind, or sort of discoursing, which is
hardly learn’d as yet, because newly invented, or at lest, to what I have heard,
which is by Notes, and several Strains in Musick. I only mention it, because
I never heard it but once, and then I did not understand it: but yet it was
by a skilfull and ingenious Musician, which discoursed a story of his Travels,
in his playing on a Musical Instrument, namely, the Harpsical. But
certainly, to my understanding, or reason, it did seem a much easier way of
discoursing, than discoursing by actions, or posture. But to end my discourse
of Discoursing, which discoursing may be by several waies, several actions
and postures, by several creatures, and in several Languages: but reasoning is
the Souls Language, words the Language of the Senses, action the Lifes
Language, Writing, Printing, Painting, Carving and Molding, are Arts several
Languages, but Musick is the Language of the Gods.

Exeunt.

Scene 17.

Enter two Gentlemen.

1. Gent

How do you like the Ladies discourse?

2. Gent

As I like discourse.

1. Gent

How is that?

2. Gent

Why I had rather hear a number of words, than speak a number
of words.

1. Gent

Then thou art not of the nature of Mankind; for there is no man
that had not rather speak than hear.

2. Gent

No, it is a sign I am not of the nature of Woman-kind, that will
hear nothing, but will speak all; indeed, for the most part, they stop their
Ears with their Tongues, at lest, with the sound of their Voices.

Exeunt.

Scene 18.

Enter a company of Gentlemen; The Speaker takes the Chair.

Gentleman
Speaker

It were too tedious to recite the several humours of the female
Sex; their scornfull Pride, their obstinate Retirednesse, their
reserved Coynesse, their facil Inconstancy, by which they become the most
useless, and most unprofitable Creatures that nature hath made; but when
they are joined to men; they are the most usefull, and most profitable Creatures
nature hath made; wherefore, all those women that have common
reason, or sense of shame, will never retire themselves from the company of Ffffffff2 men: Ffffffff2v 668
men: for what women that have any consideration of Honouur, Truth, or
touch of Goodness, will be the worst of all Creatures, when they may be
the best? but the truth of it is, women are spoyled by the over-fond dotage
of men; for being flattered, they become so self-conceited, as they think they
were only made for the Gods, and not for men; and being Mistrisses of mens
affections, they usurp their Masculine Power and Authority, and instead of
being dutifull, humble and obedient to men, as they ought to be, they are
Tyrannical Tyrannizers.

Exeunt.

Scene 19.

Enter two Gentlemen.

1. Gent

The young Gallants methinks begin to be whetted with Anger.

2. Gent

They have reason, when the women have such dull, blunt Appetites.

Exeunt.

Scene 20.

Enter the Ladies of the Academy: The Lady Speaker takes the
Chair.

Matron

Ladies, let the Theam of your discourse be, at this time, of
Friendship.

Lady Speaker

This Theam may more easily be discoursed of, than Friendship
made; by reason it is very difficult to make a right Friendship, for
hard it is to match men in agreeable Humours, Appetites, Passions, Capacities,
Conversations, Customs, Actions, Natures and Dispositions, all
which must be to make a true and lasting Friendship, otherwise, two Friends
will be like two Horses that draw contrary waies, whereas Souls, Bodies,
Education and Lives, must equally agree in Friendship; for a worthy honest
man cannot be a friend to a base and unworthy man, by reason Friendship
is both an offensive and defensive League between two Souls and Bodies;
and no actions, either of the Souls or Bodies, or any outward thing, or
fortune belonging thereunto, are to be denyed; wherefore Knaves with
Knaves, and unworthy Persons with unworthy Persons, may make a Friendship,
& Honest men with Honest men, and worthy Persons with worthy Persons,
may do the like: but an Honest man with a Knave, or a worthy
Person with a base man, or an Honourable Person with a mean Fellow, a
noble Soul with a base Nature, a Coward with a Valiant man, can make no
true Friendship. For, put the case, in such friendships, my Friend should
desire me to do a base Action for his sake, I must either break Friendship,
or do unworthily, but as all worthy Persons make Truth their Godesse,
which they seek and worship, Honour the Saint which they pray too, Vertue,tue Gggggggg1r 669
the Lady which they serve, so Honesty is the only Friend they trust and
rely on, and all the World is obliged to Honesty, for upright and just dealing.

Exeunt.

Act IV.

Scene 21.

Enter two Gentlemen.

1 Gent

Methinks the womens Lectural discourse is better than the
mens; for in my opinion, the mens discourses are simple, childish,
and foolish, in comparison of the womens,.

2 Gent

Why, the subject of the discourse is of women, which are simple,
foolish, and childish.

1 Gent

There is no sign of their simplicity or folly, in their discourse or
Speeches, I know not what may be in their Actions.

2 Gent

Now you come to the point, for the weaknesse of women lyes
in their Actions, not in their Words; for they have sharp Wits and blunt
Judgements.

Exeunt.

Scene 22.

Enter the Ladies and Grave Matroness; The Lady Speaker
takes the Chair.

Matronesse

Lady, let the Theam of your discourse to day be of a
Theatre.

Lady Speaker

A Theatre is a publick place for publick Actions, Orations,
Disputations, Presentations, whereunto is a publick resort; but there are
only two Theatres, which are the chief, and the most frequented; the one
is of War, the other of Peace; the Theatre of Warr is the Field, and the
Battels they fight, are the Plays they Act, and the Souldiers are the Tragedaniians,
and the Theatre of Peace is the stage, and the Plays there Acted are the
Humours, Manners, Dispositions, Natures, Customes of men thereon described
and acted, whereby the Theatres are as Schools to teach Youth good
Principles, and instruct them in the Nature and Customes of the World and
Mankind, and learn men to know themselves better than by any other way
of instruction; and upon these Theatres, they may learn what is noble and
good, what base and wicked, what is ridiculous and misbecoming; what
gracefull and best becoming, what to avoid and what to imitate; the Genius
that belongs to the Theatre of Warr is Valour, and the Genius that Gggggggg be- Gggggggg1v 670
belongs to the Theatre of Peace is Wit; the designer of the rough Plays of
Warr, is a General or Councel; the designer of the smooth Plays of Peace
is a Poet, or a chief Magistrate; but the difference of these Plays Acted on
each Theatre, is, the one is real, the other feigned, the one in earnest, the
other in jest; for a Poet only feigns Tragedies, but the Souldiers do truly act
Tragedies; on the Poetical Theatre I will only insist, for this Theatre belongs
more to our persons, and is a more fitter Subject for the discourse of
our Sex, than Warr is; for we delight more in Scenes than in Battels: I
will begin first with Poets, who are the Authors and makers of these kind
of Plays; Fame hath spoke loud, both of antient and modern Poets; as for
the antient Poets, they are a length out of the reach of my Judgement, so
as my opinion will hardly reach so far; but as for our Modern Poets, that have
made Plays in our Modern times, although they deserve praise, yet not so
much nor so high Applause as is given them; for most of their Plorts, or
Foundations of their Plays, were taken out of old Authors, as from the Greeks
and Romans, Historians and Poets, also all the Modern Romances are
taken out of these Stories, and many Playes out of these Romances.

Matron

Lady, give me leave a little while to instruct you, as to tell you,
that all Romances should be so; for the ground of a right Romance is a true
story, only falshood is intermixt therein, so that a Romance is a compound
of Truth and Falshood.

Lady Speaker

Give me leave to answer you, that in my opinion, a right
Romance is Poetical Fictions put into a Historical Stile; but for Plays, the
true Comedy is pure Love and Humours, also the Customes, Manners, and
the Habits, and inbred qualities of mankind; And right Tragi-Comedies
are the descriptions of the Passions which are created in the Soul; And a
right Tragedy is intermixt with the Passions, Appetites, and Humours of
men, with the influence of outward actions, accidents, and misfortunes:
but as I said, some Poets take the Plots out of true History, others out of
feigned Historie, which are Romances, so as their Plots (for the most part)
are meer Translations, and oft times the Wit is also but a translated Wit,
only metamorphosed after their own way; but the truth is, that some of them
their Wit is their own, and their Plots were stoln, or plainly taken, and
some their Plots are their own, but the Wit stoln; but of all theft, Wit is
never confest; and some neither the Plot nor Wit is their own, and others
both Plots and Wit are truly their own; These last Poets (although but
very few) are the true Sons of Nature, the other but as adulterate issues;
But for the most part, our Modern Plays, both Plots and Wit, are meer
translations, and yet come out as boldly upon the Stage, as if the Translators
were the Original Authors, thinking, or at least hoping that the alteration of
the Language conceals the theft, which to the unlearnned it doth, but the
learned soon find them out, and see all their Bodies, Wings, Leggs, Tail,
and Feathers, although they hide their head in the Bush of Ignorance. I
speak not in discommendation of these Translations, nor Translators, for
Translations are so far from being condemned, as they ought to be much,
nay very much commended, and highly praised, if it be such as is praise
worthy, for old Authors may in some expressions be more profitable and
good, both for Wit and Examples, than the modern; and the Translators
may be commended both for their Judgement and Learning; besides, very
good Translators must have a sympathetical Genius, with the Original Au- Gggggggg2r 671
Author, but their Condemnation proceeds from the Translators unjust owning
of it, upon themselves, or in translating it to the Authors prejudice.

Matron

Lady, let me interrupt you once again, to ask your opinion how
you like the Italian and French Plays.

Lady Speaker

As well as I can like any thing that is a strain beyond Nature,
or as I may say, Natures Constraint: for the truth is, in their discourse
or rehearsals, they do not only raise their Voice a Note or two too high;
but many Notes too high, and in their actions they are so forced, as the
Spectators might very easily believe the Actors would break their Sinew-
strings; and in their Speech they fetch their breath so short and thick, and in
such painfull fetches and throws, as those Spectators that are Strangers,
might verily believe that they were gasping for life.

Matron

But Lady, all know Love, which is the Theam or Subject of
Plays, is a violent passion, which forces the Players to an Elevation of Action
and Speech.

Lady Speaker

Most Reverend Matron, my opinion is, that though it be
commendable and admirable for the Poet to be elevated with a Poetical Divine
Inspiration to outdo Nature; yet for the Actors, their best grace is to
Play or Act in the Tracts or Paths of Nature, and to keep within Natures
bounds; and whensoever they go awry, or transgresse therefrom, they are
to be condemned, and to be accounted ill Actors; and as for the Passions of
Love, certainly the strongest Love is like the deepest Water, which is
most silent, and least unnecessarily active; they may sometimes murmur,
with winds of sighs, but never roar; they neither foam nor froth with
violence, but are composed into a heavy body, with a setled sadnesse: But
in short, the Italian and French Players act more Romantical than Natural, which is feign’d and constrain’d: but to conclude with the Poet, he delights
the Ear and the Understanding with the variety of every thing that Nature,
hath made, or Art invented; for a Poet is like a Bee, that gathers the sweet
of every Flower, and brings the Hony to his Hive, which are the Ears and
Memory of the Hearers, or Readers, in whose Head his Wit swarms; but
as Painters Draw to the life, so Poets should Write to the life, and Players
Act to rthe life.

Exeunt.

Scene 1323.

Enter three Gentlemen.

1 Gent

The Academy of Ladies take no notice of the Academy of
Men, nor seem to consider what the men say, for they go on thier
own serious way, and edifying discourses.

2 Gent

At which the men are so angry, as they have sworn to leave off
talking, and instead thereof, they will sound Trumpets so loud, when the Ladys
are in their discoursings, as they shall not hear themselves speak; by which
means they hope to draw them out of their Cloyster, as they swarm Bees;
for as Bees gather together at the sound of a Basin, Kettle, or such like metledGggggggg2 led Gggggggg2v 672
thing: so they will disperse that swarm of Academical Ladies, with
the sound of brazen Trumpets.

3. Gent

Why the Ladies look through their Grate, upon the men, whilst
the men are speaking, and seem to listen to what they speak, as the men
do on and to the Ladies.

2. Gent

That is true, but they take no notice of them in their literal Discourses,
as what the men have said; for they neither mention the men, nor
their Discoursings, or Arguments, or Academy, as if there were no such
men.

Exeunt.

Scene 24.

Enter the Ladies, and their Matrons: The Lady Speaker takes the
Chair.

Matron

Lady, let the Theam of your discourse be, at this time, of Vanity,
Vice, and Wickedness.

Lady Speaker

There is a difference betwixt Vanity, Vice, and Wickednesse:
Wickednesse is in the will, Vice in the desires, and Vanity in the
actions. Will proceeds from the Soul, Vice from the Appetites, and Action
from Custom, or Practice; the Soul is produced from the Gods, the Appetites
created by Nature, and Custom is derived from Time: As for Desires,
we may desire, and not will, and we may will, and not act, and we may
act, and neither will, nor desire, and we may desire, will, and act all at
once; and to some particulars, we may neither desire, will nor act; but
the Will makes Vice Wickednesse, and Vanity Vice; the willing of good,
procceeds from the Gods, the willing of evil proceeds from the Devils: so
that Sin is to will evil, in despight of good, and Piety is to will good, in despight
of evil, as neither the perswasions, nor temptations of the one, or the
other, shall draw our wills; for sin, or wickednesse, is neither in the Knowledg,
nor Appetites: for if our Great Grandmother Eve, had not wilfully
eat of that which was strictly forbidden her, she had not sinned, for if that
she had only heard of the effects of that Fruit, or had desired it, yet had
not wilfully eaten thereof, she had never damned her Posterity: Thus, to
will against the Gods command, is Wickednesse: but there is no such thing
as Wickedness, in Nature, but as I said Wickednesse proceeds from the
Soul, Vice from the Appetites, and Vanity from the Actions: as for Wickedness,
it is like a dead Palsie, it hath no sense, or feeling of the Grace or
Goodness of the Gods, and Vice is like an unwholsome Meat, cut out by
the Appetites, for the Appetites are like knives, whereas some are blunt,
others are sharp, and as it were, too much edged, but they are either blunt,
or sharp, according as Nature whets them: but if they be very sharp, as to
be keen, they wound the body, and make the life bleed. As for Vanity, it
is as the froath of life, it is llight, and swims a-top, which bubbles out into
extravagant and unprofitable actions, false opinions, and idle, and impossible
Imaginations. But as I said, it is not the knowledg of Vanity, Vice and
Wickednesse, that makes a creature guilty thereof, but the Will, and wilfull
Practice thereof, for Wickedness, Vice, and Vannity, must be known as
much as Piety, Virtue, and Discretion, otherwise men may run into evil, through Hhhhhhhh1r 673
through ignorance; wherefore it is as great a shame to Education, not to be
instructed in the bad, as it is a glory to be instructed in the good: but the Question
will be, whether Knowledg can be without a partaking thereof? I Answer,
not a perfect Knowledg, but a suppositive Knowledg: for there are many
things which cannot be perfectly known, but suppositively known: so we must
only know Wickedness, Vice, and Vanity, as we do know the Gods and Devils,
which is by a lively Faith; so as we must be instructed in all that is Pious,
Virtuous, and Judicious, as we are instructed of the Power and Goodnesse
of the Gods; and we must be instructed in all that is Wicked, Vicious, and
Idle, as we are of the Evil, and Power of the Devils. Now I must inform
you, that there are three sorts of Knowledge, as a knowledge of Possession, a
knowledge of Action, and a knowledge of Declaration; the knowledge of
Action lies in the Appetites, the knowledge of Declaration lies in the Senses,
the knowledge of Possession in the Will, Action and Declarations. As
for example, we may hear, and see, Drunkenesse, Adultery, Murther, Theft,
and the like, and have no appetite to the same Actions; also we may
have an appetite to the same Actions, yet not a will to act the same;
but if we have a desire, and will act the same, we have, and are
possess’d with the most perfect Knowledge thereof; but this last Knowledge
is utterly unlawfull in things that are evil, but not in things that are
good: But to conclude, we must be instructed by a Narrative way, and by
the intelligence of our ears, and eyes, in that which is evil, as well, and as
plainly, as in things that are good, not to be ignorant in any thing that can
be declared unto us, not staying untill we be Old, but to be thus instructed
whilst we are young; for many that are young Novices, commit many evils
through ignorance, not being instructed, and informed plainly and clearly,
but darkly, and obscurely, caused by their foolish, cautionary, formal
Tutors, or Educators, who hold that erronious opinion, that Youth ought
not to know such, or such Things, or Acts; which if they had known, evil
might have been prevented, and not left untill their evil be known by Practice;
so that more evil is rather known by Practice, than Declaration, or
instruction of Information: but if our Senses are a guide to our Reason,
and our Reason a guide to our Understanding, and that the Reason and
Understanding governs our Appetites, then tis probable, our Sense, Reason,
and Understanding, may govern our Will.

Exeunt.

Act V.

Scene 25.

Enter the Academical Gentlemen.

1. Gent

This is not to be suffered: for if we should let these Ladies rest
in peace and quiet, in their inclosed Habitation, we shall have
none but Old Women; for all those young Ladies, that are not in the Academy,
talk of nothing but of going into a Female Academy.

2 Gent

You say true, insomuch as it begins to be a Mode, and a Fashion, Hhhhhhhh for Hhhhhhhh1v 674
for all the Youngest, Fairest, Richest, and Noblest Ladies, to inclose themselves
into an Academy.

3. Gent

Nay, we must seek some way, and devise some means to unroost
them.

4. Gent

There is nothing can do it, but noise; for they take such pleasure
in the exercise of their Tongues, that unless we can put them to
silence, there is no hopes to get them out.

1. Gent

Trumpets, I doubt, will not be loud enough.

6. Gent

Let us try.

All the Gentlemen.

Content, Content, &c.

Exeunt.

Scene 26.

Enter the Ladies, and the Grave Matrons; The Lady Speaker takes
the Chair.

Matron

Lady, let the Theam of your discourse be, at this time, of
Boldness, and Bashfulnesse.

Lady Speaker

There are three sorts of Boldness, or Confidence, the one
proceeds from Custom, or Practice, as it may be observed by Preachers,
Pleaders, and Players, that can present themselves, speak, and act freely, in
a publick Assembly.

The second sort of Boldnesse, or Confidence, proceeds from Ignorance,
not foreseeing what errors, or follies, may be committed, or chance to fall
out, or what is fittest to be done, or said; like as poor mean Countrey people,
who have neither Birth nor Breeding, have so much Confidence, as they
can more confidently present 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 Wit, 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 great 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 Hhhhhhhh2r 675
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.

12 Gent

Faith if the Ladies would answer their Trumpets with blowing
of Horns, they would serve them but as they ought to be setrved.

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 Hhhhhhhh2 with Hhhhhhhh2v 676
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 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 Writers, 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 Worms 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 rtheir Mothers gave them, or to gather a
lapfull of sweet Flowers, to Distill a little sweet Water 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,
proceed from a deep Apprehension, a clear Understanding, an ingenuous
Wit, 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 Writers 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, Writers 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 Writers should when they describe Noble Virgins, to receive Nobleble Iiiiiiii1r 677
Addresses of Love, and to receive those Noble Addresses or Courtships
with an attentive Modesty in a bashfull Countenance; and if to tremble for
fear, to describe the fear, as being the Nature of the Sex; also to describe
their Behaviour after a Noble Garb, and their answers to theitr Suters, to
be full of Reason, Sense, and Truth, and those answers to be delivered in
as short discourses, and as few words as Civility will allow of, and not like
an ignorant innocent, a childish simplicity, an unbred Behaviour, expressing
themselves, or answering their Suters with mincing words that have neither
Sense nor Reason in them.

Also Poetical and Romantical Writers should not make great Princes
that have been bred in great and populous Cities, glorious Camps, and
splendrous Courts, to woo and make Love like private bred men, or like
rude bred Clowns, or like mean bred Servants, or like Scholars, that woo by
the Book in Scholastical Terms or Phrases, or to woo like flanting, ranting,
swearing, bragging Swaggerers, or Rusters; or to woo a Country wench, like
as a Noble Lady, or great Princesse.

Also not to make such women as have been bred and born Nobly and
Honourably, to receive the Courtship of great Persons, like a Dairy-maid,
Kitchin-maid, or like such as have been bred in mean Cottages, as to behave
themselves simply, or rudely, as to the answer and speak Crossingly, or
Thwartingly, as contradicting every word that is spoken unto them, as if they
did believe what they said was not truth; for Civil and Honourable bred
women, who have Noble and Generous Souls, will rather seem to believe
all their Superlative Praises, than make Doubts, as if they knew
they lyed; for to make Doubts, is in the mid-way to give the
Lye.

Matron

Lady, how approve you of those Lovers that kisse the Letters,
Tokens, Pledges, and the like, that are sent unto them from their Lovers?
or such as wear Letters, Tokens, or Pledges in their Bosomes, and
next their Heart, and take them and view them a hundred times a
day?

Lady Speaker

Approve it say you? you mean disapprove it; but let me tell
you, most Reverend Matron, that the very hearing of it makes me sick, and
the seeing of it would make me die.

I have so great an Aversion against such actions, for those actions: like as
whining Speeches, proceed from filthy Amorous Love, and Mean Lovers;
for true Love in Noble Persons, receives gifts as an expression of their Suters,
or Lovers Loves, and will carefully keep them as an acknowledgment
of the receipt, and accept of them as a great Seal to their affections; yet they
keep such Presents, but as Treasurers, not as Owners, untill they be man and
wife; neither do they make Idols of such gifts, nor do they adore the Owner
the more for the gift, nor the gift for the Owner; nor do they think
fit they ought to give such outward expressions of Love, by such uselesse
actions, when as htthey have a high esteem of their Suters Love, a perfect belief
of their Merit, and a constant return of their affection, and a resolution
to dye, or suffer any misery for their sakes if need required; besides, true
Lovers have ever the Idea of their beloved in their Thoughts, by which they
cannot forget their Memory, indeed Love-letters they may read often, because
Letters are an injoyment of their discourse, although their persons be at a
distance, and are also a recreation and delight in their Wits, if there be any
Wit theerein; but to kisse the Paper; they neither find pleasure, delight, nor Iiiiiiii pro- Iiiiiiii1v 678
profit, neither to themselves, nor to their Beloved; the truth is, not one
Writer amongst a thousand make Lovers woo either wisely, wittily, nobly,
eloquently, or naturally; but either foolishly, meanly, unmanly, unhandsomely,
or amorously, which is corruptly.

Matron

Lady, you say very true, and some Romantical Writers, make
long and tedious Orations, or long and tedious and fruitless discourse, in such
times as requires sudden action.

Lady Speaker

You say right, as to speak when they are to fight; but for
my part I hate to read Romances, or some Scenes in Plays, whose ground or
Foundation is Amorous Love.

Matron

When you read such Books, you must never consider the Subject
that the Writer writes on, but consider the Wit, Language, Fancy, or
Description.

2 Matron

Most Reverend Sister, I suppose few read Romances, or the
like Books, but for the Wit, Fancy, Judgement, and lively Descriptions; for
they do not read such Books, as they do read Chronicles, wherein is only to
be considered the true Relation of the History.

Lady Speaker

Most Grave and Wise Matronesse, I believe though none
read Romances, or such like Books, whose ground is feigned Love, and Lovers,
as they read Chronicles, whose ground should be unfeigned Truth; yet
certainly, few read Romances or the like Books, either for the Wit, Fancy,
Judgement or Descriptions, but to feed their Amorous Humours on their
Amorous Discourses, and to tune their Voice to their Amorous Strains of
Amorous Love; for it is to be observed, that those Books that are most Amorously
penned, are most often read.

Exeunt.

Scene the last.

Enter the Academical Gentlemen; to them enters a
Servant.

Man Servant

May it please your Worships, there is an Antient Gentlewoman
that desires to speak with your Worships.

1 Gent

I lay my life it is one of the Matrons of the Academy.

2 Gent

Faith if the Humble Bee is flown out, the rest of the Bees will
follow.

3 Gent

I fear if they do, they will swarm about our Ears.

4 Gent

Yes, and sting us with their Tongues.

5 Gent

Let us send for her in.

6 Gent

I will go and Usher her in.

He goes out. Enters with the Matron; All the Gentlemen pull off their Hats.

Matron

Gentlemen, the Ladies of the Academy have sent me unto you
to know the Reason or Cause that you will not let them rest in quiet, or
suffer them to live in peace, but disturb them in both, by a confused noise of Trum- Iiiiiiii2r 679
Trumpets, which you uncivilly and discourteously blow at their Grate and
Gates.

1 Gent

The cause is, that they will not permit us to come into their
Company, but have barricadoed their Gats against us, and have incloystred
themselves from us; besides, it is a dangerous example for all the rest of
their Sex; for if all women should take a toy in their heads to incloyster
themselves, there would be none left out to breed on.

Matron

Surely it is very fit and proper that young Virgins should live a
retired life, both for their Education and Reputation.

2 Gent

As for their Education, it is but to learn to talk, and women can
do that without teaching, for on my Conscience, a woman was the first inventer
of Speech; and as for their Retirement, Nature did never make them
for that purpose, but to associate themselves with men: and since men are
the chief Head of their kind, it were a sign they had but very little Brain, if
they would suffer the youngest and fairest women to incloyster themselves.

Matron

Gentlemen pray give me leave to inform you, for I perceive you
are in great Error of mistake, for these Ladies have not vowed Virginity, or
are they incloystred; for an Academy is not a Cloyster, but a School, wherein
are taught how to be good Wives when they are married.

3 Gent

But no man can come to woo them to be Wives.

Matron

No, but if they can win their Parents, or those they are left in
trust with, and get their good liking and consent, the young Ladies have
learn’d so much Duty and Obedience, as to obey to what they shall think fit.

4 Gent

But we desire the Ladies good liking, we care not for their Friends;
for the approvment and good liking of their Friends, without the Love
of the Ladies, will not make us happy, for there is no satisfaction in a secondary
Love, as to be beloved for anothers sake, and not for their own.

Matron

If you be Worthy Gentlemen, as I believe you all are, their
Love will be due to your Merits, and your Merits will perswade them to
love you.

All the Gentlemen

Well, if you will be our Mediator, we will surcease
our Clamour, otherwise we will increase our noise.

Matron

If you can get leave of their Parents, and Friends, I will endeavour
to serve you, and shall be proud of the imployment that you shall be
pleased to impose to my trust and management.

Gentlemen

And we shall be your Servants, for your favours.

They all go out, with the Gentlemen waiting
on her, with their Hats in their
hands, Scraping and Congying to her.

Finis.