a1r

CCXI.
Sociable
Letters,

Written by the
Thrice Noble, Illustrious,
and Excellent
Princess,
The Lady
Marchioness
of
Newcastle
.

London,
Printed by William Wilson, 1664Anno Dom.
M. DC. LXIV.

a1v library stampomitted a2r

To The Lady
Marchioness
of
Newcastle
,


On her Book of
Epistles.

When all Epistlers you have read, and seek,

Who writ in Latin, English, French,
or Greek,

Such Woful things, as they are only fit

To stop Mustard-pots, to this Ladie’s Wit,

Nay, were they all Alive, I Swear, I think

They’d Burn their Books, and Throw away their
Ink,

Make Pick-Tooths of their Pens, and for their
Paper,

Only to light Tobacco, and each Taper;

Y’have Spoil’d Commerce, Intelligencers, Trade,

None now dares write a Letter, so Afraid

To be thought Fools, and is the Carriers Curse,

To find his Empty Budget, and Lank Purse,

Nay a2v

Nay the Post-house’s Ruin’d, and will Complain,

From their Vast Gettings now they have no Gain;

All now by Word of Mouth, and what is spoken,

Or Gilded Nutmegs, or each Tavern-token,

Nick’d Sticks for Merchants, Why would
you Undo

Your self at once thus, and the whole World too?

After my Hearty Commendations, This,

The Style of States-men still Applauded is;

Your Flames of Wit, this Age may think a Sin,

A Proclamation then may call it in.

W. Newcastle.

b1r
To His Excellency
the Lord
Marquess
of
Newcastle
.

My Lord,

It may be said to me, as one said to a
Lady, Work Lady, Work, let writing
Books alone, For surely Wiser
Women ne’r writ one”
; But your
Lordship never bid me to Work, nor leave
Writing, except when you would perswade me
to spare so much time from my Study as to take
the Air for my Health; the truth is, My Lord,
I cannot Work, I mean such Works as Ladies
use to pass their Time withall, and if I could,
the Materials of such Works would cost more
than the Work would be worth, besides all the
Time and Pains bestow’d upon it. You may ask
me, what Works I mean; I answer, Needle-
works, Spinning-works, Preserving-works, as
also Baking, and Cooking-works, as making
Cakes, Pyes, Puddings, and the like, all which
I am Ignorant of; and as I am Ignorant in these
Imployments, so I am Ignorant in Gaming, Dancing,
and Revelling; But yet, I must ask you leave b to b1v
to say, that I am not a Dunce in all Imployments,
for I Understand the Keeping of Sheep,
and Ordering of a Grange, indifferently well,
although I do not Busie my self much with it,
by reason my Scribling takes away the most
part of my Time. Perchance some may say,
that if my Understanding be most of Sheep, and
a Grange, it is a Beastly Understanding; My answer
is, I wish Men were as Harmless as most
Beasts are, then surely the World would be
more Quiet and Happy than it is, for then there
would not be such Pride, Vanity, Ambition, Covetousness,
Faction, Treachery, and Treason, as
is now; Indeed one might very well say in his
Prayers to God, “O Lord God, I beseech thee of
thy Infinite Mercy, make Man so, and order his
Mind, Thoughts, Passions, and Appetites, like
Beasts, that they may be Temperate, Sociable, Laborious,
Patient, Prudent, Provident, Brotherly-
loving, and Neighbourly-kind, all which Beasts
are, but most Men not.”
But leaving most Men to
Beasts, I return to your Lordship, who is one of
the Best men, whom God hath fill’d with Heroick
Fortitude, Noble Generosity, Poetical
Wit, Moral Honesty, Natural Love, Neighbourly-kindness,
Great Patience, Loyal Duty,
and Celestial Piety, and I pray God as Zealously
and Earnestly to Bless you with Perfect Health
and Long Life, as becomes

Your Lordships
Honest Wife and
Humble Servant


M. Newcastle.

b2r
To all
Professors
of
Learning and Art.

Most Famously Learned,

I Wish I could Write so Wisely, Wittily,
Eloquently, and Methodically, as
might be Worthy of your Perusal; but
if any of your Noble Profession should
Humble themselves so Low as to Read my Works,
or part of them, I pray Consider my Sex and
Breeding, and they will fully Excuse those Faults
which must Unavoidably be found in my Works.
But although I have no Learning, yet give me
leave to Admire it, and to wish I were one of your
Society, for certainly, were I Emperess of the
World, I would Advance those that have most
Learning and Wit, by which I believe the Earth
would rather be an Heaven, since both Men and
Government would be as Celestial, for I am Confident
that Wisdom, and for the most part Virtue,
is Inherent in those that are Masters of Learning,
and Indued with Wit; And to this sort of Persons
I do Offer my Works, although to be Condemned
on the Altar of their Censure, and rest Satisfied
with the Honour that they thought them Worthy
to be Judged. Thus, whether my Works
Live or Dye, I am Devoted to be

Your Servant

M. N.Margaret Newcastle

b2v c1r

The
Preface.

Noble Readers,

I Hope you will not make the Mistake
of a Word a Crime in my Wit, as
some former Readers have done, for
in my Poems they found Fault that
the Number was not Just, nor every Line
Matched with a Perfect Rime; But I can answer
for that Book, that there be but some such Errors
in it, and those as it were by Chance; besides,
in some Languages, as Latin and Greek,
which are accounted the Chief, they regard
not Rimes in their Poems, but only an Exact
number of Feet and Measures; however Rimes
and Numbers are only as the Garments, and not
as the Body of Wit; but I have been more
Exact in my other Book call’d Natural Descriptions,
wherein most Verses are Just both for
Number and Rimes. As for my Work The
World’s Olio
, they may say some Words are
not Exactly Placed, which I confess to be very
likely, and not only in that, but in all the rest of
my Works there may be such Errors, for I was
not Bred in an University, or a Free-School, to
Learn the Art of Words; neither do I take
it for a Disparagement of my Works, to have c the c1v
the Forms, Terms, Words, Numbers, or
Rymes found Fault with, so they do not find
Fault with the Variety of the Subjects, or
the Sense and Reason, Wit, and Fancy, for I
leave the Formal, or Worditive part to Fools,
and the Material or Sensitive part to Wise
men. Concerning my Philosophical Opinions,
some did say, they were too Obscure, and not
Plain Enough for their Understanding; I must
confess, I writ that Book at first at the same time
when I wrote my Poems, but to my Reason it
was as Plain as I could write it, and if some Readers
could not Understand it, I am not Nature to
give them Wit and Understanding; yet have I
since not only Over-viewed, and Reformed
that Book, but made a great Addition to it, so
that I believe, I have now so clearly Declared
my Sense and Meaning therein, that those
which Understand it not must not only be Irrational,
but Insensible Creatures. As for my Book
of Playes
, some find Fault they are not made up
Exactly, nor the Scenes placed Justly, as also I
have not in some Playes caused all the Actors to
be of an Acquaintance, but this same Fault they
find, I have Express’d in one of the Epistles before
that Book, which they fling back upon my
Work. As for my Orations, I have heard, that
some do Censure me for speaking too Freely,
and Patronizing Vice too much, but I would
have them not to be too Rash in Judging, but to
Consider, first, whether there be a sufficient
Reason that may move them to give such a Censure,
for truly I am as much an Enemy to Vice, as c2r
as I am a Friend to Virtue, & do Persecute Vice
with as perfect an Hatred, as I do Pursue Virtue,
with an Intire, and Pure Love, which is Sufficiently
Known to those that Know me; and therefore,
it is not out of Love to Vice that I Plead
for it, but only to Exercise my Fancy, for surely
the Wisest, and Eloquentest Orators, have not
been Ashamed to Defend Vices upon such Accounts,
and why may not I do the like? for my
Orations for the most part are Declamations,
wherein I speak Pro and Con, and Determine
nothing; and as for that Part which contains several
Pleadings, it is Fit and Lawful that both
Parties should bring in their Arguments as well
as they can, to make their Cases Good; but I
matter not their Censure, for it would be an
Endless Trouble to me, to Answer every ones
Foolish Exception; an Horse of a Noble Spirit
Slights the Bawling of a Petty Cur, and so do I.
As for the Present Book of Letters, I know not
as yet what Aspersion they will lay upon it, but
I fear they’l say, they are not written in a Modestyle,
that is, in a Complementing, and Romancical
way, with High Words, and Mystical Expressions,
as most of our Modern Letter-writers
use to do; But, Noble Readers, I do not intend
to Present you here with Long Complements in
Short Letters, but with Short Descriptions in
Long Letters; the truth is, they are rather
Scenes than Letters, for I have Endeavoured under
the Cover of Letters to Express the Humors
of Mankind, and the Actions of Man’s Life by
the Correspondence of two Ladies, living at some c2v
some Short Distance from each other, which
make it not only their Chief Delight and Pastime,
but their Tye in Friendship, to Discourse
by Letters, as they would do if they were Personally
together, so that these Letters are an Imitation
of a Personal Visitation and Conversation,
which I think is Better (I am sure more
Profitable) than those Conversations that are an
Imitation of Romancical Letters, which are but
Empty Words, and Vain Complements. But
the Reason why I have set them forth in the
Form of Letters, and not of Playes, is, first, that
I have put forth Twenty Playes already, which
number I thought to be Sufficient, next, I saw
that Variety of Forms did Please the Readers
best, and that lastly they would be more taken
with the Brevity of Letters, than the Formality
of Scenes, and whole Playes, whose Parts
and Plots cannot be Understood till the whole
Play be Read over, whereas a Short Letter will
give a Full Satisfaction of what they Read. And
thus I thought this to be the Best Way or Form
to put this Work into, which if you Approve
of, I have my Reward.

Up-
d1r

Upon Her
Excellency
the
Authoress.

This Lady only to her self she Writes,

And all her Letters to her self Indites;

For in her self so many Creatures be,

Like many Commonwealths, yet all Agree.

Man’s Head’s a World, where Thoughts are Born and Bred,

And Reason’s Emperour in every Head;

But in all Heads doth not a sar Reign,

A Wise Augustus hath not every Brain,

And Reason in some Brains from Rule’s put out

By Mad, Rebellious Thoughts, and Factious Rout;

And Great Disorder in such Brains will be,

Not any Thought with Reason will Agree;

But in her Brain doth Reason Govern well,

Not any Thought ’gainst Reason doth Rebell,

But doth Obey what Reason doth Command,

When ’tis his Will, doth Travel Sea and Land,

As some do Travel out to Kingdomes far,

And Guided are by Observation’s Star,

They bring Intelligence from every State,

Their Peace, their Wars, their Factions, and their Hate,

And into every City Travel free,

Relate their Customs, Trafficks, Policy,

Observe each Magistrate, their Formal Face,

And what Authority they bear, or Place,

Whether they Covetously do Extort,

Or are Ambitious, giving Bribes at court,

d To d1v

To Raise to Places, or to Hide their Crime,

For thus Men do to Wealth and Office Clime;

And some into the Churches go to see

Who Kneels in Pray’r, or comes for Company,

Who Courts his Mistress as his only Saint,

Implores her Favour, and makes his Complaint

Be Known, Or who doth turn her eyes about,

To shew her Face, or seek a Lover out;

And some to Balls, and Masks, and Playes do go,

And some do Crowd to see a Pagan Shew,

And some within Kings Courts do get a Place,

Observe the Grandeur, and the Courtly Grace,

The Ceremony and Splendor of a Court,

Their Playes, Balls, Masks, and every several Sport,

And all their Amorous Courtships which they make,

And how the Ladies do each Courtship take,

The Antick Postures of the Younger Race,

Their Mimick Gestures, and Affected Pace,

Their Amorous Smiles, and Glancing Wanton Eyes,

All which do Noble Souls Hate and Despise;

And some amongst the Privy-Counsel get,

Where round a Table Prince and Nobles sit,

Hear what they say, Observe their Cross Debates,

And mark which speaks through Faction, or which Hates

Some Lord that is in Favour more than he,

For in States Matters seldom they Agree.

And thus Her Thoughts, the Creatures of her Mind,

Do Travel through the World amongst Mankind,

And then Return, and to the Mind do bring

All the Relations of each several thing;

And Observation Guides them back again

To Reason, their Great King, that’s in the Brain:

Then Contemplation calls the Senses straight,

Which Ready are, and Diligently Wait,

Commanding Two these Letters for to Write,

Touch in the Hand, as also the Eye-sight,

These Two the Soul’s Clerks are, which do Inscribe,

And Write all Truly down, having no Bribe.

To
d2r

To the
Censorious
Reader.

Reader, you’l think, perchance, my Wit in
Fault,

Like Meat that’s too much Brin’d, and Oversalt,

But better Poets far than I have been,

Have written Sharper, and with Greater Splene,

Yet they have much been Prais’d for writing so,

And on Advancing Stigues of Fame do go;

But my Poor Writings they no Malice know,

Nor on a Crabbed Nature did they Grow;

I to Particulars give no Abuse,

My Wit Indites for Profitable Use,

That Men may see their Follies, and their Crimes,

Their Errours, Vanities, and Idle Times,

Not that I think they do not Know them well,

But lest they should Forget, Im’I’m Bold to tell,

For to Remember them, like those that Ride,

Not thinking on their Way, may chance to
Slide,

Or Fall into a Ditch, so I for Fear

Bid them take Heed, Beware, and have a Care,

For d2v

For there are Stumps of Trees, or a Deep Pit,

Or Dangerous Passages where Thieves do sit

And Wait, or Ravenous Beasts do lye for
Prey,

Or such a Lane where’s Foul and Dirty Way,

And so of Waters, and each Dangerous place:

But I write not to any mans Disgrace;

Then Censure not my Satyr-wit for Crime,

Nor putting this Epistle into Rime.

So-
A1r 1

Sociable
Letters.

I.

Madam,

You were pleas’d to desire, that, since
we cannot converse Personally,
we should converse by Letters, so as
if we were speaking to each other,
discoursing our Opinions, discovering
our Designs, asking and giving each other
Advice, also telling the several Accidents, and
several Imployments of our home-affairs, and
what visits we receive, or entertainments we
make, and whom we visit, and how we
are entertaind, what discourses we have in
our gossiping-meetings, and what reports we
hear of publick affairs, and of particular Persons,
and the like; so that our Letters may
present our personal meetings and associatings.
Truly, Madam, I take so much delight
in your wise, witty, and virtuous Conversation,
as I could not pass my life more pleasingA sing A1v 2
and delightfully; wherefore I am never
better pleased, than when I am reading your
Letters, and when I am writing Letters to you;
for my mind and thoughts are all that while in
your Company: the truth is, my mind and
thoughts live alwayes with you, although my
person is at distance from you; insomuch, as, if
Souls die not as Bodies do, my Soul will attend
you when my Body lies in the grave; and when
we are both dead, we may hope to have a Conversation
of Souls, where yours and mine will
be doubly united, first in Life, and then in
Death, in which I shall eternally be,

Madam,
Your faithful Friend and
humble Servant.

II.

Madam,

The Lady C.E. ought not to be reproved
for grieving for the loss of her Beauty, for
Beauty is the Light of our Sex, which is Eclips’d
in Middle age, and Benighted in Old age, wherein
our Sex sits in Melancholy Darkness, and the
remembrance of Beauty past, is as a displeasing
Dream. The truth is, a young beautiful face is
a Friend, when as an old withered face is an Enemy,
the one causes Love, the other Aversion:
yet I am not of Mrs. U.R’s. humour, which had rather A2r 3
rather dye before her Beauty, than that her
Beauty should die before her: for I had rather
live with wrinkles, than die with youth; and
had rather my face cloth’d with Time’s sad
mourning, than with Death’s white hue; and
surely it were better to follow the shadow of
Beauty, than that Beauty should go with the
Corps to the Grave; and I believe that Mrs.
U.R.
would do, as the tale is of a woman,
that did wish, and pray she might die before her
Husband, but when death came, she intreated
him to spare her, and take her Husband; so that
she would rather live without him, than die for
him. But leaving this sad discourse of Age,
Wrinkles, Ruin and Death, I rest,

Madam,
Your very faithful Friend,
and Servant.

III.

Madam,

I do not wonder, there are great factions between
the three families C.Y.O. by reason
they have no business, or imployment to busie
their heads about, and their servants & followers
have as little to do, which makes them censure,
backbite, and envy each other; for Idleness and
Poverty are the creators of Faction, and Pride A2 and A2v 4
and Ambition the disturbers of Peace. Wherefore
Idleness should be banish’d out of every family,
which will also be a means to be rid of
Poverty, for Industry is the way to thrive: Besides,
when men have something to do, they will
have the less time to talk; for many words from
discontented persons increase hate, and make
dissentions: the truth is, words for the most
part make more discord than union, and more
enemies than friends; wherefore Silence is more
commendable than much Speaking, for the liberty
of the tongue doth rather express men’s
follies, than make known their wit; neither do
many words argue much Judgement; but as the
old Saying is, “The greatest talkers are the least
actors, they being more apt to speak spitefully,
than to act mischeviously”
; another Saying is,
“That musing men rather study to do evil, than
contemplate on good”
; But I am not of that opinion,
for if men would think more, and speak
less, the world of mankind would be more honest
and wiser than they are, for Thoughts beget
Consideration, Consideration begets Judgement,
Judgement begets Discretion, Discretion
begets Temperance, and Temperance begets
Peace in the Mind, and Health in the Body, for
when men want Temperance, they are subject
to Insatiable Appetites, unruly Passions, and wandring
Desires, which causes Covetousness and
Ambition, and these cause Envy and Hate,
which makes Faction and Strife, which Strife A3r 5
Strife I leave to Busie Natures, Restless
Minds, Vain Humours, and Idle Fools, and
rest,

Madam,
Your faithful Friend and
Servant.

IV.

Madam,

The other day was here the Lady J.O. to
see me, and her three Daughters, which
are call’d the three Graces, the one is Black, the
other Brown, the third White, all three different
coloured beauties; also they are of different
features, statures and shapes, yet all three so
equally handsom, that neither Judgment nor
Reason can prefer one before another: Also
their behaviours are different; the one is Majestical,
the other Gay and Aery, the third
Meek and Bashful; yet all three graceful,
sweet and becoming: Also their Wits are different;
the one Propounds well, the other Argues
well, the third Resolves well; all which
make a harmony in discourse. These three
Ladies are resolv’d never to marry, which
makes many sad Lovers; but whilst they were
here, in comes the Lord S.C. and discoursing
with them, at last he asks them, whether they
were seriously resolv’d never to marry? they answered,
they were resolv’d never to marry: A3 But, A3v 6
“But, Ladies”, said he, “Consider, Time wears out
Youth, and fades Beauty, and then you will not
be the three young fair Graces”
; “You say true,
my Lord”
, answer’d one of them, “but when we
leave to be the young fair Graces, we shall then
be the old wise Sibyls. By this answer you may
perceive, that when our Sex cannot pretend to
be Fair, they will pretend to be Wise; but it
matters not what we pretend to, if we be really
Virtuous, which I wish all our Sex may be,
and rest,”

Madam,
Your very faithful Friend
and Servant.

V.

Madam,

In my opinion the marriage between Sir A.
G.
and Mrs. J.S. is no wayes agreeable,
wherefore not probable to be bless’d with a happy
union, though she is likelyer to be the happier
of the two; for ’tis better to have an old
doting fool, than a wanton young filly; but he
will be very unhappy through Jealousie, what
with his Dotage, and her Freedom, which will
be like fire and oyl, to set his mind on a flame,
and burn out the lamp of his life: Truly, I did
wonder, when I heard they were married, knowing
her nature and his humour, for she loves
young masculine Company, and he loves onely a young A4r 7
a young female Companion; so that he cannot
enjoy her to himself, unless she barr her self
from all other men for his sake, which I believe
she will not do, for she will not bury her Beauty,
nor put her Wit to silence for the sake of her
Husband; for, if I be not mistaken, she will
love a young Servant better than an old Husband;
nay, if her Husband were young, she
would prefer variety of Servants, before a single
Husband, insomuch, that if she had been made,
when there was but One man, as Adam, she
would have done like her Grand mother Eve,
as to have been courted by the Devil, and would
betray her Husband for the Devil’s sake, rather
than want a Lover. But leaving the discourse
of Jealousie, Age, Courtship, and Devils, I rest,

Madam,
Your very faithful Fr.Friend & S.Servant

VI.

Madam,

In your last Letter you sent me word, that
Sir F.O. was retir’d to write his own Life,
for he saies, he knows no reason, but he may
write his own life as well as Guzman; and since
you desire my opinion of his intended work, I
can onely say, that his Life for any thing I know
to the contrary, hath been as evil as Guzman’s, I
know not, yet I doubt the worst, and to write an A4v 8
an Evil life without Wit, will be but a dull
and tedious Story, indeed so tedious and dull,
as I believe none will take the pains to read it,
unless he himself read of himself: but it is to
be hoped, that he will be tir’d of himself, and so
desist from his self Story. And if he do write
his own Life, it will be as a masking Dolphin
or such a thing, where the outside is painted
past-board or canvas, and the inside stuff’d with
shreds of paper, or dirty raggs, scrap’d from
dunghils: and if he set his Picture before, as a
Frontispiece to his Book, it will be like an ill-
favour’d masking Vizzard. But if he have any
Friends, surely they will perswade him to imploy
his time about something else; but some
are so unhappy, as they have nothing to imploy
Time with; they can waste Time, but not imploy
Time; and as they waste Time, so Time
wasts them. There’s a saying, That men are
born to live, and live to dye; but I think some
are onely born to dye, and not to live; for they
make small use of life, and life makes small use
of them; so that in effect they were ready for
the Grave, as soon as they came forth from the
Womb. Wherefore if Sir F.O. go forward
with his work, he will dig his Grave through
the story of his Life, and his Soul-less Wit
will be buried therein. But leaving his dead
Wit to his paper Coffin, and his unprofitable
Labours to his black mourning Ink, I rest,

Madam, Your faithful Fr.Friend & S.Servant

VII.
B1r 9

VII.

Madam,

I am sorry to hear, Wit is so little known and
understood, that Sir W.T. should be thought
Mad, because he hath more Wit than other
men; indeed Wit should alwayes converse
with Wit, and Fools with Fools; for Wit and
Fools can never agree, they understand not one
another; Wit flies beyond a Fools conceit or
understanding, for Wit is like an Eagle, it hath
a strong wing, and flies high and far, and when it
doth descend, it knocks a Fool on the head, as
an Eagle doth a Dotril, or a Woodcock, or such
like Birds; and surely the world was never
so fill’d with Fools, as it is in this age, nor hath
there been greater Errours, or grosser Follies
committed than there hath been in this age: It is
not an age like Augustus Cæsar’s, when Wisdom
reign’d, and Wit flourished, which was the
cause of Plenty & Peace throughout the whole
world: but in this age Debauchery is taken for
Wit, and Faction for Wisdom, Treachery for
Policy, and drunken Quarrels for Valour: Indeed
the world is so foolishly Wicked, & basely
Foolish, that they are happiest who can withdraw
themselves most from it: But when I say
the world, I mean the world of Men, or rather
the Bodies of Men, for there doth not seem
to be many Rational Souls amongst them, they B are B1v 10
are Soul-less men, Bodies of men that have only
Senses and Appetites, or Sensual Appetites.
But you say, every Particular complains of the
world, as I do in this Letter, yet None helps to
mend it. Let me tell you, Madam, it is not in
the power of every Particular, nor in a number,
But the Chiefest persons must mend the world;
viz. they that govern the world, or else the
world will be out at the heels. But in some
ages the world is more tatter’d and torn, than in
other ages; and in some ages the world is
patch’d and piec’d, but seldom new and suitable;
and it is oftener in a Fools-coat than in a Grave
Cassock. Wherefore leaving the motley, I
rest,

Madam,
Your faithful Friend
and Servant.

VIII.

Madam,

You were pleas’d to invite me unto a Ball,
to divert my Melancholy Thoughts, but
they are not capable of your Charity, for they
are in too deep a Melancholy to be diverted;
like as bodies that are starved, and almost dying
for hunger, so weak as they cannot feed, at least,
that want strength to nourish or digest, having
not life enough to re-inkindle the vital fire,
which want of food had neer put out. Thus, Madam, B2r 11
Madam, I do not refuse your Charity, but I
am not capable to receive it; Besides, my very
outward appearance would rather be an Obstruction
to your Mirth, than any Addition to your
Pleasures, and for me, it would be very improper;
for a grieved heart, weeping eyes, sad
countenance, and black mourning garments, will
not be suitable with dancing legs; In truth, my
leaden Spirits have soder’d up my Joynts so stiff,
that they will not move so agilly, as is requir’d
in Dancing; I am fitter to sit upon a Grave, than
to tread measures on a Carpet; and there is such
an Antipathy in my mind to light Aires, that
they would sooner stop my Ears as Discord,
than enter into my Hearing as Harmony; indeed
my Senses are closed or shut from the
world, and my Mind is benighted in Sorrow,
insomuch as I have not one lighted thought,
they are all put out with the memory of my
Loss. Thus, Madam, Memory hath made an
Oblivion; but though it hath buried for the
present the worldly Joys of my Life, yet it
hath not buried my grateful Thanks for your
Favours, for which I am,

Madam,
Your most humble S.Servant

B2 IX.
B2v 12

IX.

Madam,

In your last Letter I perceive that the Lady
N.P.
is an actor in some State-design, or
at least would be thought so, for our Sex in this
age, is ambitious to be State-Ladies, that they
may be thought to be Wise Women; but let
us do what we can, we shall prove our selves
Fools, for Wisdom is an enemy to our Sex, or
rather our Sex is an enemy to Wisdom. ’Tis
true, we are full of Designs and Plots, and ready
to side into Factions; but Plotting, Designing,
Factions, belong nothing to Wisdom, for Wisdom
never intermeddles therein or therewith,
but renounces them; it is onely cheating Craft
and Subtilty that are the managers thereof: and
for deceiving Craft, Women are well practiced
therein, and most of them may be accounted Politicians;
for no question but Women may, can,
and oftentimes do make wars, especially Civil
wars; witness our late Civil war, wherein Women
were great, although not good actors; for
though Women cannot fight with warring arms
themselves, yet they can easily inflame men’s
minds against the Governours and Governments,
unto which Men are too apt even without
the perswasion of Women, as to make innovation
through envy and emulation, in hopes of
advancement in Title, Fortune and Power, of which B3r 13
which Women are as ambitious as Men; but I
wish for the honour of our Sex, that Women
could as easily make peace as war, though it is
easier to do evil than good, for every fool can
make an uproar, and a tumultuous disorder, such
as the wisest can hardly settle into order again.
But Women in State-affairs can do as they do
with themselves, they can, and do often make
themselves sick, but when they are sick, not well
again: So they can disorder a State, as they do
their Bodies, but neither can give Peace to
th’ one, nor Health to th’ other; but their restless
Minds, and unsatiable Appetites, do many
times bring Ruin to the one, and Death to the
other; for Temperance and Quietness are strangers
to our Sex. But leaving the Lady N.P.
to her petty Designs, and weak Plots, I rest,

Madam,
Your very faithful Fr.Friend and S.Servant

X.

Madam,

In your last Letter you were pleased to tell
me for news, that C.V. was newly made a
Lord; truly he deserves it, and if his Title
were to be measur’d, it would be far short of his
Merit, but it is a greater honour to have more
Merit than Title, than to have more Title than B3 Me- B3v 14
Merit. Indeed Title ought to be but as a Sign;
as the King’s Arms or Picture to a Shop of rich
Merchandise; so Title should be but to have it
known there is a worthy Person, who is full of
Noble Qualities, Moral Virtues, Sweet Graces,
Divine Influences, Learned Sciences, Wise
Counsels, and the like, which ought to be commerced
and traffick’d within the world, for their
own and others good, benefit and pleasure; for
the riches of the Mind must do as other riches,
which is to disperse about, not to lie unprofitably
hid, and horded up from all use; but they ought
to be as Staple Commodities, and not as Trifles
of Vanity, which wear out, or are laid by, as
mens humours change, and are more for fashion
than benefit. But some men seem to be richer
than they are, and some to be poorer than
they are; they that seem richer than they are,
lay all in their outward Shops, and those that
seem poorer than they are, lay all in their inward
Ware-houses: Those that lay all in their outward
Shops are vain-glorious Persons, those
that lay all in their inward Ware-houses are
magnanimous Persons; But womens Minds or
Souls are like Shops of small-wares, wherein
some have pretty toyes, but nothing of any
great value. I imagine you will chide me for
this opinion, and I should deserve to be chidden,
if all Women were like to you; but you are but
one, and I speak of Women, not of One woman;
and thus I am neither injurious to You, nor partial
to our Sex; but I wish with all my heart, our whole B4r 15
whole Sex were like you, so I might hope to be
one of your Copies, and though you are an example
not to be pattern’d, yet I will endeavour
to imitate you as much as I can, by which I may
be so much the more worthy to be

Your Ladiships
Humble Servant.

XI.

Madam,

I hear the Lady B.A. and the Lady C.D. are
gone to be Courtiers, but I believe they will
neither agree with the Court, nor the Court
with them; for the one hath been bred fitter
for a Nunnery than a Court, and the other bred
to good huswifry, fitter for the Countrey than
a Court; the truth is, Sparing is unnatural for a
Courtier, and Praying is not usual for a Courtier,
yet those Ladies that are Beautiful are made
Saints there, and the men are their Devouts,
which offer them Vows, Prayers, Praises, and
sometimes Thanksgiving, and many times they
are Penitents; but when the Ladies Beauties
decay, the men become Apostates. Thus you
may see many of our Sex are made Saints,
though they be Sinners, but they are Sainted
for theittheir Beauty, not for their Piety, for their
outward Form, not for their inward Grace:
Indeed they are wordly Saints, and the Court is B4v 16
is their Heaven, and Nature their Goddess,
which indues them with attractive Graces; to
which I leave them, and rest,

Madam,
Your faithful Fr.Friend and S.Servant

XII.

Madam,

I hear the Lady D.C. makes Politick feasts
and entertainments, feasting the Courtiers,
and entertaining them with dancing and carding,
to whom she doth Politickly lose her mony, and
causes her husband to lend them mony out of
a Policy, and ’tis likely she will Politickly ruin
her husband; for I believe she is more Politick
with her husband than with the Courtiers,
and they more Politick with her than her husband.
But many wives will perswade their
husbands to invite company, pretending some
Designs, whenas their chief Design is, to have
Company; and they will be very free and frolick
with their guests, making their husbands
believe they are so onely to compass, or bring
their Designs to pass; so as they make their
husbands Pimps to Cuckold themselves, who
think their wives wise women, both in their
Counsels and Actions: Such, and the like inventions
and excuses wives have to be in company;
and it is to be observed, that those wives that love C1r 17
love freedom and company, will be so very
kind to their husbands when they bring home
company, or are with such company as they like,
that not onely strangers, but their husbands
think them for that time the best wives in the
world; whenas being all alone, to their husbands,
the Furies are no more turbulent, nor
worse natur’d than they; But in much company
all is as their husbands please, whether to
dance or play; upon which kind words and humble
behaviour, their husbands are so ravish’d
with joy, as then it is what their wives please;
nay, they intreat their wives to please themselves,
and approve of all they say or do. Other
wives, to get, or be in company, will insinuatingly
flatter, and perswade their husbands,
that they are the wisest, or wittiest men in the
world, and that there is none that knows how to
entertain company but they; that for their own
parts they hate much company, as nothing so
tedious and troublesome, and onely take delight
to see their husbands entertain guests, and love
to hear them discourse with strangers, their
wit and behaviour being so far above others;
and to encourage their husbands, or to flatter
them the more, they will repeat their Discourses
when they are alone together, as how well
such or such a question was resolv’d, or how
wittily such or such a one was answer’d, and the
like; whereupon the husband often invites
company, onely for his wife to hear his supreme
Wit, wise Sentences, and to see his grave Entertainments,C ter- C1v 18
whenas his wife laughs in her
mind to hear what a Fool, and to see what a formal
Coxcomb, and how self-conceited he is.
Thus most husbands are either deluded with
Politick wives, or forced to obey, or humour
their Turbulent and Peevish wives, or deceived
by their Insinuating and Flattering wives, to betray
themselves. But fearing I should divulge
too much of the nature of our Sex, I stop here,
and rest,

Madam,
Your faithful Fr.Friend & S.Servant

XIII.

Madam,

Most of Mrs. L.A’s. discourse is of her self,
indeed every one is apt to speak of himself,
as being full of self-love, which makes most
tongues discourse of a self-theme; but her
theme is, to tell how good a Wife she will
make when she is married, although the proof
will be after she is married, if she can get a Husband;
for I believe she wants one, and desires
one, because she talks so much of a Husband,
and promises so well for a Husband. Truly, it
is to be observed, that all Maids love to talk of
Husbands, all Widows of Suters, and all
Wives of Lovers: for men may marry, nay do
often marry, yet not for Love, but for Interest, as C2r 19
as for Posterity, or the like; and Suters may
woo, yet not for Love, but Interest, as for
Wealth, or the like; But when Amorous Lovers
plead, it is for no other design, but to lie
with the Woman they make their address to;
and married Wives are more apt to yield than
Maids or Widows, having a cloak to cover
their shame or reproach, and a husband to father
their children; and they are more fond of amorous
Courtships than Maids or Widows, because
they are more barr’d, as being bound in
Wedlock’s-bonds: besides, it requires more
secrecy and difficulty, both which Women
love. But when Maids, Widows, and Wives,
talk of Husbands, Suters and Lovers, they are
so delighted with the Discourse, as you may
perceive, not only by their Speech, being then
quicker, and their Wit sharper, and Words
fluenter, but also by their Looks, their Eyes
being livelier, their Countenances pleasanter,
and their Behaviour gayer or wantoner, than in
any other Discourse, especially if it be upon
particular Persons, such as they fancy, or think
they fancy them. But as for Mrs. L.A. who
discourses so much of a Husband, I do verily believe,
she will make a very good Wife, not
that she sayes so, but that she hath been bred
strictly and retiredly, and is of a sober, and
stay’d Nature, not apt to run into Extravagancies,
nor to desire variety of Company, but is
Huswifly and Thrifty, and of an humble and
obedient Behaviour, and not onely Attentive C2 to C2v 20
to good Advices, but Tractable and practive to
them; all which makes her deserve a good
Husband, and I wish her one with all my heart;
but she must take her fortune, whether none or
any, bad or good; but many a good Batchelour
makes an ill Husband, and many a wild deboyst
Batchelour makes a good Husband; and as for
Widowers, many men that were good Husbands
to their first Wives, are ill Husbands to
their second, or third, or fourth, or to some good,
and to some bad; and some that have been ill
and unkind Husbands to their first Wives, are
very good, & fond Husbands to their second: the
like for Maids, Wives and Widows; so as none
can make a wise choice in hap-hazard; for haphazard,
as chance, barrs out Wisdom’s prudence,
it blindfolds Wisdom, having no insight
into Chance; so as a Fool blinded with Ignorance,
may choose in the Lottery of Husbands
and Wives, as well as the Wisest, being blinded
with the inconstancy of Mankind. But leaving
Mrs. L.A. to the Lottery, and her Matrimonial
Contemplations and Discourses, I
rest,

Madam,
Your faithful Friend
and Servant.

XIV. C3r 21

XIV.

Madam,

I am of your opinion, that Philosophers & Poets
certainly should be the wisest men, for they
having so deep an insight, as to peirce even into
the Secrets of Nature, it should be easie for them
to have an insight into the Designs, Counsels,
and Actions of Men, & to foresee the Effects of
Things; for they that can Judge of Hidden and
Invisible Causes, and find out their Effects, may
easily Judge of Visible Actions or Businesses amongst
Mankind; and there is no man that
can be Wise, that hath not a deep peircing insight,
and a clear fore-sight to conceive and foresee,
what is, and what may probably be; for ’tis
not History that makes men Wise, nor Law, nor
Logick, nor to be Learn’d in all the Sciences, but
to have a Natural Ingenuity, as to conceive Rationally,
to judge Solidly, to understand Perfectly,
to compare Rightly, to search Narrowly, to
examine Strictly, to observe Generally, to consider
Seriously, or all that hath been, is, or is not,
or what may be, or cannot be; In all which, Natural
Philosophers and Poets are the most Ingenious
men; But of this sort of men the world
hath not many, indeed so few, as the rest of
mankind doth not understand them, for they
think them rather Fools than Wise men; for C3 though C3v 22
though Wise men know Fools, yet Fools know
not Wise men, nay Fools do not know Fools
but Wise men know Wise men; for how
should a Fool know a Fool, when he knows not
Himself? But if any fault be in Natural Poets
and Philosophers, ’tis that they are so delighted
with Transcendency, as they will not Descend
to consider, or regard the Actions and Designs of
Men, no, not the outward and ordinary works
of Nature; they are of Nature’s privy Counsel,
wherefore they scorn to be in Temporal
or Human Counsels of Men; they are Natural
States-men, and will not be Temporal Statesmen,
neither will they attend Temporal Princes,
being Nature’s Chief Courtiers; and
when they chance to observe the Actions and
Courses of other men, they view them with a
despising smile, to see their gross Errours, ridiculous
Follies, painful Pleasures, foolish Vices
and unprofitable Labours: also Natural
Philosophers and Poets are not only the Wisest,
but the Happiest men; not only in pleasing
themselves with their vast Knowledge, supreme
Wits, subtil Conceptions, delightful Imaginations,
and curious Fancies, having all the Delights
of the Mind, and Pleasures of Thoughts,
but in that they can Conquer their Unruly Passions,
Unsatiable Appetites, and order their
Minds according to their Fortunes; they are
Happy in any Condition, having their Happiness
always with them, and in them, & not without
them, when other men’s Happiness lies alwayeswayes C4r 23
without, and their Unhappiness within
them, their Minds are alwayes like troubled
Waters, and every cross Accident is
apt to make a Storm, when Poets and Philosopher’s
Minds are like the fixt Stars, having
onely a twinkling motion; or rather like the
Sun, which keeps a constant Course, and never
alters, but yet moves swiftly about the
world, and views every corner, and peirces into
the very bowels of the Earth, and their
Sun-like Mind is the Light of their Thoughts;
like as the rest of the Planets receive light
from the Sun, so the Thoughts from the Mind;
and as the Sun hath Heat and Light, so hath
the Mind Reason and Knowledge; and as the
Sun inlivens several Creatures, so their Mind
conceives several Causes and Effects, and
creates several Fancies; and as the Sun shews
the World, and the World of Creatures,
so the Mind finds and shews the Truth of
Things. But leaving them to true Knowledge,
Wisdom, Wit and Happiness, I rest,

Madam,
Your faithful Fr.Friend and S.Servant

XV.

Madam,

Yesterday was the Lord N.W. to visit me,
where amongst other Discourses we talk’d
of the Lady T.M. not sooner was her name men- C4v 24
mentioned, but he seem’d to be rapt up into the
third Heaven, and from thence to descend to
declare her Praises; and to repeat his Expressions,
they were so extraordinary, as they will
not easily go out of my Memory, so as you shall
have them word for word. “First”, he said, “She
was a Lady fit to be the Empress of the whole
world, for though Fortune had not given her a
Temporal Imperial Crown, Dignity and Title,
as neither by Inheritance, Victory, nor Choice,
nor had not advanced her to a Temporal Imperial
Power, nor placed her on a Temporal Imperial
Throne, nor held she a Temporal Imperial
Scepter, yet she was Crown’d at her Birth
the Empress of her Sex; for though Fortune
had not Crown’d her Body, yet Nature had
Crown’d her Soul with a Celestial Crown, made
of Poetical Flame, instead of Earthly Gold that
Crown’s the Body; and instead of Diamonds,
Pearls, and other pretious Stones set in Golden
Crowns, her Celestial Crown was set with Understanding,
Judgement and Wit, also with clear
Distinguishings, oriental Similizings, and sparkling
Fancies, a Crown more glorious than Ariadne’s
Crown of Stars; and though she was not
advanced on a Temporal Imperial Throne, yet
she was set higher, as on a Throne of Applause;
and though she possess’d not a Temporal Imperial
Power, nor held a Temporal Imperial Scepter,
yet she had a powerful Perswasion and the
tongue of Eloquence; and though she was not
adorn’d with Imperial Robes, yet she was adorn’ddorn’d D1r 25
with Natural Beauty; and though she
had not a Temporal and Imperial Guard, yet
she was guarded with Virtue; and though she
was not attended, waited and served with and by
Temporal and Imperial Courtiers, yet she was
attended, waited on, and served by and with the
sweet Graces, and her Maids of Honour were
the Muses, and Fame’s house was her Magnificent
Palace. Thus was she Royally Born, and
Divinely Anointed or Indued, and Celestially
Crown’d, and may Reign in the memory of every
Age and Nation to the world’s end; and
not onely Reign, but Reign Happily, Gloriously,
and Famously.”
But when he had said
what I have related, I could not chuse but smile,
to hear such Poetical commendations of a Woman,
doubting none of our Sex was worthy
of such high, and far-fetch’d Praises; he ask’d
me why I smil’d? I told him, “I smil’d to observe
how the Passion of Love had bribed his
Tongue”
; he said, he was not guilty of partial
Bribes, but Justice had commanded his Tongue
to speak the Truth: I told him, “I was glad to
find, at least to hear, that there was Justice in
Men, and Merit in Women, as the one to
Praise, the other to be Praise-worthy”
; but I
pray’d him to give me leave, or to pardon me, if
I told him, that his Speech shew’d, or express’d
him not a Temporal and Imperial Courtier, as
to praise one Lady to another, and to give so many
Praises to an absent Lady, as to leave no Praises
for the present Lady: He pray’d me to pardonD don D1v 26
him that Errour, and that hereafter he
would alwayes Praise that Lady he was present
with. But, Madam, those Praises given the
Lady T.M. had I been apt to Envy, it had
turn’d me all into Vinegar, or dissolv’d me into
Vitriol; but being unspotted, and free from that
speckled Vice, I am heighten’d with joy to hear
any of our Sex so Celestial, as to deserve a Celestial
Praise: And leaving you to the same
Joy, I rest,

Madam,
Your faithful Friend
and Servant.

XVI.

Madam,

I hope I have given the Lady D.A. no cause
to believe I am not her Friend; for though
she hath been of Ps. and I of Ks. side, yet I
know no reason why that should make a difference
betwixt us, as to make us Enemies, no
more than cases of Conscience in Religion, for
one may be my very good Friend, and yet not
of my opinion, every one’s Conscience in Religion
is betwixt God and themselves, and it belongs
to none other. ’Tis true, I should be glad
my Friend were of my opinion, or if I thought
my Friend’s opinion were better than mine, I
would be of the same; but it should be no breach of D2r 27
of Friendship, if our opinions were different,
since God is onely to be the Judg: And as for
the matter of Governments, we Women understand
them not, yet if we did, we are excluded
from intermedling therewith, and almost
from being subject thereto; we are not tied, nor
bound to State or Crown; we are free, not
Sworn to Allegiance, nor do we take the Oath
of Supremacy; we are not made Citizens of
the Commonwealth, we hold no Offices, nor
bear we any Authority therein; we are accounted
neither Useful in Peace, nor Serviceable in
War; and if we be not Citizens in the Commonwealth,
I know no reason we should be
Subjects to the Commonwealth: And the truth
is, we are no Subjects, unless it be to our Husbands,
and not alwayes to them, for sometimes
we usurp their Authority, or else by flattery we
get their good wills to govern; but if Nature
had not befriended us with Beauty, and other
good Graces, to help us insinuate our selves
into men’s Affections, we should have been
more inslaved than any other of Natur’s Creatures
she hath mademade; but Nature be thank’d,
she hath been so bountiful to us, as we oftener
inslave men, than men inslave us; they seem to
govern the world, but we really govern the
world, in that we govern men: for what man
is he, that is not govern’d by a woman more or
less? None, unless some dull Stoick, or an old
miserable Usurer, or a cold, old, withered
Batchelor, or a half-starved Hermit, and such D2 like D2v 28
like persons, which are but here and there
one; And not only Wives and Mistresses have
prevalent power with Men, but Mothers,
Daughters, Sisters, Aunts, Cousins, nay, Maid-
Servants have many times a perswasive power
with their Masters, and a Land-lady with
her Lodger, or a she-Hostess with her he-
Guest; yet men will not believe this, and ’tis
the better for us, for by that we govern
as it were by an insensible power, so as
men perceive not how they are Led, Guided,
and Rul’d by the Feminine Sex. But howsoever,
Madam, the disturbance in this Countrey
hath made no breach of Friendship betwixt
us, for though there hath been a Civil
War in the Kingdom, and a general War
amongst the Men, yet there hath been none
amongst the Women, they have not fought
pitch’d battels; and if they had, there hath
been no particular quarrel betwixt her and me,
for her Ladiship is the same in my affection,
as if the Kingdom had been in a calm Peace;
in which Friendship I shall alwayes remain
hers, as also,

Your Ladiships
most Humble and
Devoted S.Servant

XVII. D3r 29

XVII.

Madam,

The pure Lady, or Lady Puritan, is so godly,
as to follow all those Ministers she
thinks are call’d and chosen by the Holy Spirit,
to preach the Word of God, whereas those
Ministers preach more their own words, than
God’s, for they interpret the Scripture to their
own Sense, or rather to their Factious Humours
and Designs, and after their Sermons, their female
Flocks gossip Scripture, visiting each other
to confer Notes, and make repetitions of the
Sermons, as also to explain and expound them;
for first the Minister expounds the Scripture;
and then the Women-hearers expound the Sermon;
so that there are expoundings upon expoundings,
and preaching upon preaching, insomuch
as they make such a medly or hash of
the Scripture, as certainly the right and Truth
is so hidden and obscur’d, that none can find it;
and surely the Holy Spirit, whom they talk so
much of, knows not what they mean or preach,
being so much and such Non-sense in their Sermons
as God himself cannot turn to Sense; but
howsoever, it works on some to a good effect,
and causes as much Devotion amongst many, as if
they preach’d Learnedly, Eloquently, and interpreted
Rightly, and to the true sense & meaning;
for many sorrowful & penitent tears are shed, but D3 whe- D3v 30
whether they be bottled up in Heaven, I know
not: certainly Mary Magdalen could not Weep
faster for the time, or fetch deeper Sighs, or stronger
Groans for her Sins, than they do, which
shews that they have been grievous Sinners;
but whether their Sins were of the same kind as
hers were, I cannot tell, and I think they would
not confess, for Confession they account Popish.
But truly, and verily, the Lady Puritan who
hath been to visit me this afternoon, hath so tired
me with her preaching Discourse, as I think I
shall not recover my weary Spirits and deafned
Ears, this two dayes, unless a quiet sleep cure
me; nay, she hath so fill’d my head with words,
as I doubt it will hinder my silent Repose;
howsoever I’le try: and so taking my leave as
going to bed, I rest,

Madam,
Your faithful Fr.Friend and S.Servant

XVIII.

Madam,

I observe there is an emulation between the
Lord V.A. and the Lord G.V. for Worth
and Merit, striving which shall excell each other
in Virtue, Noble Qualities, Practicable
Arts, Learn’d Sciences, Witty Poetry, and the
like; as for Justice, Temperance, Valour, Fortitude,
Generosity, Gratitude, Fidelity and Loy- D4r 31
Loyalty, as also, for Courtesie, Civility, and
Obligements; for wise Forecasts, prudent
Managements, industrious Ingenuities, noble
Commands, and honest and conformable Obedience;
likewise for graceful Behaviours, and
handsom Demeanours; also, for Fencing, Riding,
Vaulting, Wrestling, and the like; for
proper and fit Sciences for Noble Persons to
be learn’d and known, as Fortification, Navigation,
Astronomy, Cosmography, Architecture,
Musick, and History; and for Wit, as Scenes,
Songs, Poems, and the like: and this Emulation
makes them Admire, Love, Respect, and
Praise each other, and watch all opportunities to
Oblige each other, thinking and esteeming it a
Happiness so to do; for the effects of Emulation
are quite different from the effects of Envy,
for Envy is full of Dispraise and Detraction,
either covertly or openly, and watches all opportunities
to do Mischief, and to obscure the
Beauty of Virtue, and the grace and becoming
demeanours of Virtuosoes; whereas Emulation
rejoyces when Virtue is visibly Seen, and
justly Praised, and Virtuosoes highly Commended:
indeed, Emulation dwells with the Worthiest
Persons, Envy with the Basest. But, Madam,
’tis a wonder in an age so basely Bad, there
should be two persons so nobly Good; when
most men spend their time so idely Vain, that
they should spend their time so ingeniously Prudent;
when Vice is advanced, and Virtue disgraced,
that they should should Shun that advancement,vancement, D4v 32
and imbrace Virtue; when Treason
is Rewarded and Loyalty Punished, that
they should loyally Suffer, and not basely Betray;
when Flattery is heard, and Truth rejected,
that they should choose to be Silent, or
Speak what they think. They covet not Office,
Authority and Wealth, nor do they ambitiously
strive to Command, but when they are
employed, they do not grow proud with their
Authority and Place, nor richer by taking
Bribes; nor do they partially Favour their
Friends, nor are they Unjust to their Foes;
they use no Malice nor Favour, but are Upright
and Just; and in their Commands in War, or
Governments in Peace, although they are carefully
Strict, they are not Imperious nor Cruel;
but, in short, they endeavour to serve their King
Loyally, their Country Faithfully, and every
particular Man Generously, if it lie in their power.
But leaving these two Nobles to their Glorious
Emulatings, I rest,

Madam,
Your faithful Fr.Friend & S.Servant

XIX.

Madam,

As the Emulation between the Lord V.A.
and the Lord G.V. was Commendable,
and worthy of great Praise, so the Envy betweentween E1r 33
the Lord P.R. and the Lord M.A.
is Discommendable, and worthy to be Condemn’d;
for they strive not to imitate equally,
or surpass each other for Worth and Merit, for
Courtesie and Civility, for Valour and Generosity,
for Learning and Poetry; but strive to
imitate equally, or surpass each other in Expences
and Bravery, for Shew and Vain glory, for
Offices and Honour, for Vice and Vanity, as
which shall make more luxurious Feasts, delicious
Banquets, masking Scenes, dancing Balls,
gay Shews, as brave Cloaths, gilded Coaches,
laced Liveries, many Pages, Lackies, hackny
Horses, and handsom Mistresses; also they
strive for Court Preferments, each would have
All Offices and Honours, although, perchance,
neither could well discharge any One Place or
Office Wisely, if Honestly, nor be worthy the
Least Title they are ambitious of; also they
strive to be out-Flattered, which Flatterers they
maintain at great charge, and to compass their
each out-stripping, or out-reaching Designs,
they will crouch Basely, flatter Grosly, bribe
Liberally, wait Diligently, watch Carefully, and
attend Patiently; But I foresee their Fate, which
is, they will die despised Beggars, for if they
get their Designs, they will be Losers, for the
Bribes they give for them, and their Presents
and Entertainments, are more than their Designs
are worth, and more than they shall gain by
them, if gotten; but if their Designs fail them,
they will be double losers, besides the expence E of E1v 34
of their gay Vanities; so what with out-braving,
out-bribing, and out-spending each other,
they will both be soon out of their Estates; for
if they spend upon their Stocks, or Credits, or
both, they will have nothing left to spend, and
when they are both Poor, Envy may chance
to make them Friends, as it doth now, being
Rich, Enemies; for though Envy is a following
Enemy to Wealth and Prosperity, yet ’tis a
Friend to Poverty, and for the most dwells
with Poverty; to which I’le leave these two
Envious Persons, and rest,

Madam,
Your faithful Fr.Friend and S.Servant

XX.

Madam,

I remember you told me, that formerly you
thought Time troublesome, and every Place
wearisome; as in the Spring, you would wish
for Summer, when Summer came, you would
wish for Autumn, and in the Autumn you would
wish for Winter, a cold wish; nay every Day,
every Hour, every Minute, you thought Tedious
and Long. Indeed Time runs so fast upon
Youth, as it doth oppress Youth, which makes
Youth desire to cast it by; and though the Motion
of Time is swift, yet the Desire of Youth is
swifter, and the Motions of Thoughts are as far be- E2r 35
beyond the Motions of Time, as the Motion
of Time is beyond the Motion of Nature’s Architecture;
so as Youth through it’s Sharp,
Greedy, Hungry Appetite, devours Time, like
as a Cormorant doth Fish; for as he never stayes
to chew, but swallows down whole Fishes, so
Youth swallows, as it were, whole Dayes,
Weeks, Months, Years, untill they surfeit with
Practice, or are fully satisfied with Experience:
The same reason makes Youth weary of every
Place or Company, for they are not satisfied,
because they have not had enough variety of
Knowledge, they know not the right use of
Time, the unprofitable use of Vanity, the restless
motions of Variety, nor know they the Deceits,
Abuses, and Treacheries of their own Kind, as
Mankind, neither do they know their own Natures
and Dispositions, they know not what to
Choose, nor what to Leave, what to Seek, nor
what to Shun; neither have they felt the heavy
burdens of Cares, nor oppressions of Sorrows
for Losses and Crosses; they have not been
pinched with Necessity, nor pained with long
Sicknesses, nor stung with Remorse; they have
not been terrified with bloody Wars, nor forsaken
of Natural Friends, nor betrayed by feigned
Friendships; they have not been robbed of
all their Maintenance, nor been banished their
Countrey. Thus being tenderly Young, they
are Opprest with the quick repetitions of Time,
and their Senses being Sharp, and their Appetites
Hungry, they greedily Devour Time, E2 though E2v 36
though in the end Time devours them, the
Meat, the Eater; also the desire of Knowledge
makes every Place and Company
wearisom, for Youth takes delight in that
which is New, they being New themselves, for
Youth is like Garments new made, and being
new themselves, they Sympathetically delight
and love new things, as new Clothes, new Houses,
new Vanities, new Sports, new Countries,
new Companies, new Lovers, new Friends, and
any thing that is new to them, insomuch as
they would rather have a new Enemy, than an
old Friend; and thus will Youth do, until Time
turns its back, whereupon are written all the
Follies of Youth, which Follies they could not
see to read whilst Time was before them, for
while Times face is towards them, they onely
see their childish desires, which are all written
upon Times breast. But, Madam, I believe, that
Time, as troublesom as it hath seem’d to you,
you would be glad now of its stay; but Time
doth as all Courting Amorosoes do, they run to
imbrace Youth, though they tire Youth with
their troublesom kindness, but when the gloss
of Youth is past, they leave off their Amours,
nay, they hate those they made love to, and
strive to get away from them as fast as they can,
and as far off: Just so doth Time, it makes love
to all, and then forsakes all it hath made love to.
But, Madam, it hath but newly turn’d its head
from you, but it will turn its whole body;
at first it will seem to pace slowly from you, but it E3r 37
it will mend its pace, and at last run from you,
yet let it not run without your repining,
or grieving for its neglects, for no perswasion
will make it stay. But, Madam, you will be
happier in Times neglects, than in its imbracements,
and will make more advantage from
Times heels than from its head, for Times
head is fill’d with Vanity, and on Times heels
is Experience; yet although Time runs from
you, Wisdom will stay with you, for Wisdom
is the Son of Time, and became Wise by
his Fathers Follies, which are written upon his
Fathers back; for Wisdom waits alwayes behind
his Father, and neither Wisdom the
Son, nor Time the Father, do meet face to face;
and you will find more happiness in Wisdom’s
Company than in Times Courtships, for Wisdom’s
Conversation is Comfortable and Pleasing,
it speaks with the Tongue of an Oratour,
the Wit of a Poet, and the Advice of a Friend;
then who would be troubled with the fantastical
Humours, apish Actions, flattering Speeches,
and subtil Deceits of Time? But lest this Letter
should be as tedious to you as formerly
Time was, I’le stop here, and rest,

Madam,
Your Ladiships
faithful Fr.Friend and S.Servant

E3 XXI E3v 38

XXI.

Madam,

I am sorry that Mrs. P.L. hath had so great
a loss at cards, as the grief of the loss caused
her to weep; But Gamesters are like Merchant-
adventurers, and for the most part have the same
fate, as to die Bankrupts, for more are impoverish’d
by their losses, than inriched by their gettings;
but gaming was never so much practiced
by our Feminine Sex, as it is in this age, and by
their losses, (I know not for their skill) they
seem Masculine gamesters, and I believe they
quarrel as much in their play, onely they fight
not Duels, unless with their Tongues. But I
observe that cards is one of the chief pastimes of
our Sex, and their greatest delight, for few or
none of our Sex loves or delights in Poetry, unless
a Copy of Verses made in their praise,
wherein for the most part is more Flattery than
Wit; neither doth our Sex delight or understand
Philosophy, for as for Natural Philosophy
they study no more of Nature’s works than their
Faces, and their greatest ingenuity is, to make
them Fairer than Nature did; and for Moral
Philosophy, they think that too tedious to
learn, and too rigid to practice; yet I make no
question but they have heard of Temperance,
though few are acquainted with it, and Prudence
they scorn to accompany, they despise her E4r 39
her as a mean, plain Huswife, and Fortitude can
get no entrance, for strong Fears keep her out;
as for Justice, I think our Sex doth onely resemble
the Emblem of Moral, as Justice is blinded
with a band to keep out Partiality, so our Sex is
blinded with Ignorance, which keeps out Knowledge;
and though our Sex holds no Sword in
their hands to cut off Offences, yet they hold
as sharp a Weapon in their mouths, to cut off
good Fame, and will make more Offences, than
the Sword of Justice is able to cut off; and as for
the Balance of Justice, which is Judgement, they
never use it, for they seldom Weigh any thing;
and for Faith, Hope, and Charity, they seem to
have no more Faith than to believe their own
Praises, and their onely Hope is for pre-eminence
of Beauty or Title, for Place or Wealth,
and for Vanities; and as for Charity, they spend
so much upon themselves, as they have nothing
left for the Poor; and they are so far from governing
their Passions and Appetites, as their
Passions and Appetites govern and rule the
whole course of their Lives; neither doth our
Sex take much delight in true History, for naturally
our Sex is too lazy to look back into past
Times, neither have they the peircing foresight
to see into Future times, they only regard the
Present; neither doth our Sex take much pleasure
in harmonious Musick, only in Violins to
tread a measure; the truth is, the chief study
of our Sex is Romances, wherein reading, they
fall in love with the feign’d Heroes and Carpet- Knights, E4v 40
Knights, with whom their Thoughts secretly
commit Adultery, and in their Conversation
and manner, or forms or phrases of Speech,
they imitate the Romancy-Ladies: And our
Sexes chief Pastime is Gaming of all kinds or
sorts, but most Cards, whereby they lose more
money than get reputation; indeed Carding is
their Work, for they make it rather a Labour
with long and tiresome Sitting, careful Playing,
and painful Vexing and Fretting, than a Pleasure
and Recreation; and our Sexes chief Exercise
is Dancing, not alone, amongst themselves,
for that they hate, but in masculine Company,
and this they love so well, as to dance themselves
into a firie heat, if not a Fever; and their
onely delight is in Love and Courtships, and
their only pleasure Luxury, insomuch as they
are for the most part Eating, whether Sitting,
Walking, or Dancing. But leaving our Sex to
their Banquets, Courtships, Dancing and Gaming,
I rest,

Madam,
Your faithful Fr.Friend & S.Servant

XXII.

Madam,

You said in your last Letter, that Sir G.A.
doth so brag of his own gallant Actions, as he
saves his neighbour the labour to report them; I F1r 41
I am sorry to hear gallant men should brag of
their own Actions, for their bragging takes
off the gloss of their Courage; for as Time
takes off Youth or fresh Colour off Beauty, so
Self-praise takes off the Esteem and Honour of
Merit: But as some will boast of their own
Worth, so others will boast of their own
Baseness, as what subtil Cheats they have practised,
or whom they have Betrayed, or
how ingenious they were in telling Lies,
or how many Robberies they have committed;
as also of their Disobedience, Disloyalty,
and the like; others will boast of their
Debaucheries, as how often they have had
the French Disease, how many Women they
have Debauch’d, how much they can Drink
before they are Drunk, and how long they
can sit a Drinking, what Monies they have
Won or Lost at Play, how Vain and Expensive
they are, or have been, and many the
like, which I wonder at, that men should
Glory and take a Pride in that which is
Base or Foolish: But this argues some men
to have mean Souls and foolish Brains, full
of idle Discourses, wanting Judgement and
Wit; also unprofitable Lives, and when
they Die there is a good riddance, for they
were but as Rubbish in the World, which
Death, like as an honest painful Labourer,
takes up like as Dunghils, and throws them
into the Grave, and buries them on Oblivion,
not being worthy of a monument of Remembrance,F mem- F1v 42
in which Grave I leave those that
are Dead, and those that Live I wish may be
Reformed to more Purity; so I rest,

Madam,
Your faithful Friend
and Servant.

XXIII.

Madam,

It is not strange that the Lady L.T. and the
Lady A.M. should fall out, so, as to be Enemies,
although they were such fond Friends,
as not to be pleased in each others absence, but
Friendship that is made out of fond Humours,
seldom lasts long, especially when they live and
bord together; for first, Fondness wears away
with Use and Acquaintance, next, being borded
together, Faults or Neglects are committed, and
Exceptions taken; Self-love of the one person
will be served first, and Self-love of the other
person will not suffer it; besides, many cross
Humours, and sometimes little Envies, will appear
betwixt equal Persons that live together,
especially Women, and the sooner, if either
or both have Husbands or Lovers; for Women
will be sooner jealous of their Husbands or Lovers
for their She-friends, than Men will be of
their Wives or Mistresses for their He-friends:
but Houshold Friends for the most part are Home- F2r 43
Home-lovers, that is, the He-friend makes love
to the Wife, or the She-friend is Courted by
the Husband; and if they be both married, ’tis
likely they Cuckold each other; and thus, for
Example, these Ladies are become Enemies
through Jealousie, for though the Lady L.T.
profess’d to love her Friend the Lady A.M.
dearly well, yet it seems, she will not have her
to Share with her of her Husbands Love or
Courtship, although Sir T.O. the Lady L.Ts.
Husband, could be no less than a Servant to his
Wives dear Friend; Besides, it is a temptation
to an Husband, to see two She-friends Imbrace,
and Kiss, and Sport, and Play, which makes the
Husband to desire to do the like, not with his
Wife, but his Wives Friend, for temptation
is from that which men are not accustomed to, or
to do as they see others do; but ’tis likely, when
the jealous Humour of the Lady L.T. is over,
they will be Friends again, till the jealous Humour
return again. Thus they may be Friends
and Enemies all their Life time, and perchance
take a pleasure in being so, for Women for the
most part take delight to make Friendships, and
then to fall out, and be Friends again, and so to
and fro, which is as much Pastime and Recreation
to them, as going abroad and staying at home.
But I wish all Friends were as constant Friends
as your Ladiship and I, who are inseparably united,
for as long as I live I shall be,

Madam,
Your faithful Fr.Friend and S.Servant

F2 XXIV. F2v 44

XXIV.

Madam,

In your last Letter I perceive the Gallants of
the Time, I mean Gallants for Youth and
Bravery, for Vice and Vanity, for Expence and
Prodigality, for foolish Quarrels, and rash Duels,
these Gallants, it seems, condemn Age as
unfit for State-affairs, as neither to Govern,
Command, Direct, nor Advise; but certainly
those States or Kingdoms that have young Governours
and Counsellers, shall have more
Combustions and Disorders committed by their
Ignorance and Follies, than the most experienced
Age can Rectifie: indeed such Kingdomes
and States are rather govern’d by Chance than
Wisdom. ’Tis true, Fools have Good Fortune
sometimes, but not so often as Bad, which shews
they neither have a Politick Ulysses; nor a
Counselling Nestor, for though Young men
may Fight as Achilles, yet they can neither
Counsel as Nestor, nor Speak as Ulysses; but not
that some Old men may be Fools, but it is against
Nature for Young men to be Wise, wherefore
they are fitter to Obey than to Command, and
to be Advised, than to give Counsel, for it is a
wonder whenas young Counsellers keep Peace,
or young Generals be Conquerours; and it
makes them more Famous, because not Usual,
especially when Fortune favours them, as she doth F3r 45
doth many times their Rash Adventures, or
haughty and Ambitious Enterprises; for good
Fortune makes Youth appear more Glorious
than Age; but Fortune many times favours
Youth, as she favours Fools, for a time, and in
the end leaves them to their own Ruin; but
where Fortune hath little or nothing to do, as
in wise Counsels, there their Ignorance and Follies,
Passions and Partialities, Factions and Emulations
appear, especially in the success of their
Counsels; wherefore Young men may better
and more safely be trusted with an Army than
a City, for ’tis more safe to leave them to Fortune,
than to trust them with Prudence; for
Young men can tell better how to make Wars,
than to keep Peace, being easier to Lead an Army,
than to Rule a Kingdom, to Fight a Battel,
than to Order a Commonwealth, to Distribute
Spoils, than to Do Justice, for Fortune hath
more power in Victory than Right. ’Tis true,
sometimes there’s such a Concurrence and Conjunction
in Affairs of State, as also in Armies, as
the Wisest or Valiantest men cannot make better,
nor Fools nor Cowards worse, which is the
cause that many times Wise or Valiant men, or
both, may be thought Fools and Cowards, and
Fools and Cowards Wise or Valiant men; and
many times Fools are too hard for Wise men,
by reason there be numbers of Fools for few
Wise men, nay, numbers of Fools for One
Wise man, which Wise man may be buried in
the Rubbish of Fools; but if a Wise man be not F3 over- F3v 46
overpower’d, he treads down their Follies
and Triumphs in Peace and Prosperity: But
Aged men most commonly are assisted and attended
by Mercury and Pallas, and Young men
by Mars and Venus. The truth is, ’tis against
Sense and Reason, that Young men can be so
Wise, or proper for Affairs of a Commonwealth,
either to Command, Govern, or Counsel,
as Aged men, who have had long Experience,
and great Observations, by Seeing, Hearing,
and Knowing much, so as there is nothing
New, or Unacquainted to them, neither in Varieties,
Changes, nor Chances; for Nature,
Fortune, and Time, is their long Acquaintance,
by which they know the Appetites, Passions,
Humours, Dispositions, Manners, and Actions
of Men, with their Defects, Errours and Imperfections;
also the Revolutions of Time, the
Casualties of Chance, the Change of Fortune,
and the Natural Course, Causes, and Effects of
several Things in the World, all which makes
Aged men Wise, and want of such Experience
and Observation, makes Young men Fools
in comparison of Aged men; for Young men
can have but a Relative, and not an Experienced
Knowledge, nor can they have very much by
Relation or Reading, having not time enough
for Instruction & Learning; whereas Aged men
have Read, Heard, Seen, Convers’d and Acted in
and of several Ages, Societies, Nations, Men,
and Business; also in several Places of several
Subjects, and several Matters, to several Men, at F4r 47
at several Times: But Young men are so Conceited,
and Opinionative of themselves, as they
think, they neither want Wit, Judgement, Understanding,
nor Knowledge, and that Antient
men rather Dote than Know; but though
Young men cannot be Wise in Nature, unless
by Inspiration, yet those are nearest to Wisdom
that have been Bred up, Instructed, and
Educated by Wise Age, and so much Better
and more Knowing they are than others which
have been Bred, Instructed, and Educated by
Young Pedants or Governours, as the first
shall be as Old men, although but Young, and
the others shall be as Boyes when they are
Young Men, and Young Men when they are
Old, or rather Boyes all their life time, although
they should live long; so that one may say,
Happy is Youth that lives with Age: But leaving
as well Aged as Young men, to Knowledg
and Ignorance, Wisdom and Folly, Prudence
and Fortune, I rest,

Madam,
Your very faithful Friend
and Servant.

XXV.

Madam,

The Lady P.R. was to visit the Lady
S.I.
and other Ladies with her, whose
Conversation and Discourse was according to their F4v 48
their Female Capacities and Understandings, and
when they were all gone, the Lady S.Is. Husband
ask’d his Wife, why she did not Talk as
the rest of the Ladies did, especially the Lady
P.R.
so Loud and Impertinently? She answered,
she had neither the Humour, Breath,
Voice, nor With, to Speak so Long, so Loud,
and so Much of nothing: He said, her Answer
liked him well, for he would not have his Wife
so Bold, so Rude, and so Talking a Fool. Thus,
Madam, we may perceive how Discourse in
Conversation is Judged of, and for the most
part Condemned by the Hearers, when perchance
the Ladies imagine that they are Applauded
and Commended for their Wit and
Confident Behaviour; for Self-love thinks all
is well Said or Done, that it self Speaks or Acts,
so that Self-love doth alwayes Approve it self,
and Dispraise others. But leaving Self-love to
Self-admiration, and that Admiration to others
Condemnation, I rest,

Madam,
Your faithful Fr.Friend & S.Servant

XXVI.

Madam,

We have no News here, unless to hear
that the Lady C.R. did beat her Husband,
and because she would have Witness enough,nough, G1r 49
she beat him in a Publick Assembly,
nay, being a woman of none of the least Sizes,
but one of the largest, and having Anger added
to her Strength, she did beat him Soundly, and
it is said, that he did not resist her, but endured
Patiently; whether he did it out of fear to
shew his own Weakness, being not able to
Encounter her, or out of a Noble Nature,
not to Strike a Woman, I know not; yet I
believe the best: and surely, if he doth not, or
cannot tame her Spirits, or bind her Hands, or
for Love will not leave her, if she beat him
Often, he will have but a Sore life. Indeed I
was sorry when I heard of it, not onely for
the sake of our Sex, but because she and he are
persons of Dignity, it belonging rather to meanborn
and bred Women to do such unnatural Actions;
for certainly, for a Wife to strike her
Husband, is as much, if not more, as for a Child
to strike his Father; besides, it is a breach of Matrimonial
Government, not to Obey all their
Husbands Commands; but those Women that
Strike or Cuckold their Husbands, are Matrimonial
Traitors, for which they ought to be highly
punished; as for Blows, they ought to be banished
from their Husbands Bed, House, Family, and
for Adultery, they ought to suffer Death, and
their Executioner ought to be their Husband.
’Tis true, Passion will cause great Indiscretion, &
Women are subject to Violent Passions, which
makes or causes them so often to err in Words
and Actions, which, when their Passion is over, G they G1v 50
they are sorry for; but unruly Passions are onely
a cause of uncivil Words and rude Actions,
whereas Adultery is caused by unruly Appetites;
wherefore Women should be Instructed
and Taught more Industriously, Carefully, and
Prudently, to Temper their Passions, and Govern
their Appetites, than Men, because there
comes more Dishonour from their unruly Passions
and Appetites, than from Mens; but for
the most part Women are not Educated as they
should be, I mean those of Quality, for their
Education is onely to Dance, Sing, and Fiddle,
to write Complemental Letters, to read Romances,
to speak some Language that is not
their Native, which Education, is an Education
of the Body, and not of the Mind,
and shews that their Parents take more care
of their Feet than their Head, more of their
Words than their Reason, more of their
Musick than their Virtue, more of their Beauty
than their Honesty, which methinks is
strange, as that their Friends and Parents
should take more Care, and be at greater
Charge to Adorn their Bodies, than to Indue
their Minds, to teach their Bodies Arts, and not
to Instruct their Minds with Understanding; for
this Education is more for outward Shew, than
inward Worth, it makes the Body a Courtier,
and the Mind a Clown, and oftentimes it makes
their Body a Baud, and their Mind a Courtesan,
for though the Body procures Lovers, yet
it is the Mind that is the Adulteress, for if G2r 51
if the Mind were Honest and Pure, they would
never be guilty of that Crime; wherefore those
Women are best bred, whose Minds are civilest,
as being well Taught and Govern’d, for the
Mind will be Wild and Barbarous, unless it be
Inclosed with Study, Instructed by Learning,
and Governed by Knowledg and Understanding,
for then the Inhabitants of the Mind will
live Peaceably, Happily, Honestly and Honourably,
by which they will Rule and Govern
their associate Appetites with Ease and Regularity,
and their Words, as their Houshold Servants,
will be imployed Profitably. But leaving
the Lady C.R. and her Husband to Passion and
Patience, I rest,

Madam,
Your faithful Friend
and Servant.

XXVII.

Madam,

Yesterday I employed my time in reading
History, and I find in my self an Envy, or
rather an Emulation towards Men, for their
Courage, Prudence, Wit, and Eloquence, as
not to Fear Death, to Rule Commonwealths,
and to Speak in a Friend’s behalf, or to Pacifie
a Friend’s Grief, to Plead for his own Right, or G2 to G2v 52
to Defend his own Cause by the Eloquence of
Speech; yet this is not in all Men, for some
men have Courage and no Wit, and some have
Wit and no Conduct, and some have neither
Wit, Courage, nor Conduct; but mistake me
not, for I do not Envy or Emulate a Stubborn
Obstinacy, nor a Desperate Rashness, nor an Inslaving
Policy, nor Fine Words and Choice
Phrases; but to Fight Valiantly, to Suffer Patiently,
to Govern Justly, and to Speak Rationally,
Movingly, Timely and Properly, as to
the purpose, all which I fear Women are not
Capable of, and the Despair thereof makes me
Envy or Emulate Men. But though I love Justice
Best, and trust to Valour Most, yet I Admire
Eloquence, and would choose Wit for my Pastime.
Indeed Natural Orators that can speak
on a Sudden and Extempore upon any Subject,
are Nature’s Musicians, moving the Passions to
Harmony, making Concords out of Discords,
Playing on the Soul with Delight. And of all
the Men I read of, I Emulate Julius Cæsar
most, because he was a man that had all these
Excellencies, as Courage, Prudence, Wit and
Eloquence, in great Perfection, insomuch as
when I read of Julius Cæsar, I cannot but
wish that Nature and Fate had made me such a
one as he was; and sometimes I have that Courage,
as to think I should not be afraid of his
Destiny, so I might have as great a Fame. But
these wishes discover my Aspiring Desires, and
all those Desires are but Vain that cannot be Attainedtained G3r 53
to; yet although I cannot attain to Julius
sar’s
Fame, it suffices me, to have attained
to your Favour, and to the Honour to subscribe
my self,

Madam,
Your faithful Friend
and Servant.

XXVIII.

Madam,

In your last Letter you were pleased to Condemn
me for Admiring Words, so much, as
to prefer Eloquence before all other Musick;
but pray, Madam, mistake me not, for I do not
Admire the Words, but the Sense, Reason, and
Wit, that is Exprest, and made Known by
Words; neither do I Admire Formal Orators,
that speak Premeditated Orations, but Natural
Orators, that can speak on a Sudden upon any
Subject, whose Words are as Sweet and Melting
as Manna from Heaven, and their Wit as
Spreading and Refreshing as the Serene Air,
whose Understanding is as Clear as the Sun, giving
the Light of Truth to all their Hearers, who
in case of Perswasion, speak Sweetly, in case of
Reproof, Seasonably, and in all cases, Effectually.
And, Madam, if you do Consider well, you
cannot chuse but Admire, and Wonder at the G3 Power G3v 54
Power of Eloquence, for there is a strange hidden
Mystery in Eloquence, it hath a Magical
Power over mankind, for it Charms the Senses,
and Inchants the Mind, and is of such a
Commanding Power, as it Forces the Will to
Command the Actions of the Body and Soul, to
Do, or to Suffer, beyond their Natural Abilities,
and makes the Souls of men the Tongue’s
Slaves; for such is the power of an Eloquent
Speech, as it Binds the Judgement, Blindfolds
the Understanding, and Deludes the Reason;
also it Softens the Obdurate Hearts, and causes
Dry Eyes to Weep, and Dryes Wet Eyes from
Tears; also it Refines the Drossy Humours,
Polishes the Rough Passions, Bridles the Unruly
Appetites, Reforms the Rude Manners, and
Calms the Troubled Minds; it can Civilize the
Life by Virtue, and Inspire the Soul with Devotion.
On the other side, it can Enrage the
Thoughts to Madness, and Cause the Soul to
Despair. The truth is, it can make Men like
Gods or Devils, as having a Power beyond
Nature, Custom and Force, for many times the
Tongue hath been too Strong for the Sword, and
often carried away the Victory; also it hath been
too Subtil for the Laws, as to Banish Right, and
to Condemn Truth; and too hard for the Natures
of Men, making their Passions its Prisoners:
and since Eloquence hath such Power over
Arms, and Laws, and men, as to make Peace
or War, to Compose or Dissolve Commonwealths,
to Dispose of Souls and Bodies of Mankind;kind, G4r 55
wherefore those men that are indued with
such Eloquence, and overflowing Wit, are both
to be Fear’d and Lov’d, to be highly Advanced
or utterly Banished; for those whose Eloquent
Wit out-runs their Honesty, are to be Punished,
but those that employ their Eloquent Wit,
and Elegant Graces, to the service of the Commonwealth,
are to be Esteemed, Respected, and
Relied upon, as Pillars of the Commonwealth.
But to conclude, Wit makes a Ladder of
Words, to climb to Fame’s high Tower, and the
Tongue carries men further than their Feet,
and builds them a Statelier, and more Lasting
Palace than their Hands, and their Wit, more
than their Wealth, doth Adorn it. But now,
leaving Words and Wit, I rely upon Love and
Friendship, and rest,

Madam,
Your faithful Friend
and Servant.

XXVIX.

Madam,

I heard by your last, that the Lady S.P. was to
visit you, where, amongst her other Discourses,
she spoke of me, and was pleased to Censure
and Condemn, as to Censure the Cause,
and Condemn the Manner of my Life, saying,
that I did either Retire out of a Fantastick Humour,mour, G4v 56
or otherwise I was Constraind, in not having
the Liberty, that usually other Wives
have, to go Abroad, and receive what Visitors
they please: But if she did but know the sweet
Pleasures, and harmless Delights I have by this
Retirement, she would not have said what she
did; and to answer to what she said, This
course of Life is by my own voluntary Choice,
for what I have liberty to do any Thing, or to go
any Where, or to keep any Company
that Discretion doth Allow, and Honour
Approve of, and though I may err in my Discretion,
yet not in cases of Honour, for had I
not onely Liberty, but were Perswaded or Inticed
by all the World’s Allurements, or were
Threatened with Death, to Do, or Act any thing
against Honour, or to do any Thing or Act, Honour
did not Approve of, I would not Do it,
nay, I would Die first: But in that which is called
Honour, are many Ingrediencies, as Justice,
Chastity, Truth, Trust, Gratitude, Constancy,
and many the like. Next I answer, That it is
not out of a Fantastick Humour, that I live so
much Retired, which is to keep my House more
than go Abroad, but out of Self-love, and not out
of Self-opinion, and it is Just and Natural for any
one to Love himself: Wherefore, for my
Pleasure and Delight, my Ease and Peace, I live
a Retired Life, a Home Life, free from the Intanglements,
confused Clamours, and rumbling
Noise of the World, for I by this Retirement
live in a calm Silence, wherein I have my Contemplationstem- H1r 57
free from Disturbance, and my
Mind lives in Peace, and my Thoughts in
Pleasure, they Sport and Play, they are not
Vext with Cares nor worldly Desires, they
are not Covetous of worldy Wealth, nor
Ambitious of empty Titles; they are not to be
catch’d with the Baits of Sensual Follies, for they Draw
my Senses to them, and run not out to the Senses;
they have no quarrelling Disputes amongst
them; they live Friendly and Sociably together;
their onely Delight is in their own Pastimes and
harmless Recreations; and though I do not go
Personally to Masks, Balls, and Playes, yet my
Thoughts entertain my Mind with such Pleasures,
for some of my Thoughts make Playes,
and others Act those Playes on the Stage of Imagination,
where my Mind sits as a Spectator.
Thus my Mind is entertain’d both with Poets
and Players, and takes as much Delight as Augustus
sar
did to have his Mecænas, the Patron
of Poets, sit and hear Virgil and Horace read their
Works unto them; so my Mind takes Delight
in its dear Mecænas, which is Contemplation,
and to have its Poetical Thoughts, although not
like Virgil or Horace, yet such as they are, it is
pleased to have them Repeat their Poems, and
other Works which they make; and those my
Mind likes best, it sends them forth to the Senses
to write them down, and then to send them
out to the publick view of the World; and many
times the Senses send in Objects to the Mind, H who H1v 58
who straight commands his Poetical Thoughts
to take them for Plots of Playes, or causes
the Grave Philosophical Thoughts to Discourse
of them, or his Oratorical Thoughts
to practice their Eloquence on them, or
his Critical Thoughts to Dispute and Argue
with them, which done, all their several
Discourses, Disputes, Arguments, Poems,
Playes, and the like, made on those
Objects, are sent back to the Senses to write
them down, so that the Mind and the Thoughts
imploy the Senses, and the Senses imploy the
Mind and Thoughts, and thus I take as much
Pleasure within my self, if not more, as the
Lady S.P. doth without her self; indeed none
enjoyes truly himself, but those that live to
themselves, as I do, and it is better to be a Selflover
in a Retired Life, than a Self-seeker in a
Wandring Humour, like a Vagabond, for they
go from Place to Place, from one Company to
another, and never are at rest in their Minds nor
Bodies; and how should it be otherwise? for
they lose themselves in Company, and keeping
much Company, they know not where to find
themselves, for as for their Dwelling-place, they
are sure to miss of themselves there; but indeed
they have no constant Dwelling, for going much
Abroad, they dwell Every where, and yet to
speak Metaphorically, No where. But every ones
Delights are different, for the Lady S.P.
delights her self with Others, and I delight my
self with my Self; Some delight in Troubles, I H2r 59
I delight in Ease, and certainly much Company
and Conversation cannot chuse but be Troublesome;
for in much Company are many Exceptions,
much Envy, much Suspicion, much Detraction,
much Faction, much Noise, and much
Non-sense, and it is impossible, at least improbable,
for any particular Person to please all the
several Companies they come into, or are visited
by, if the Resort be many, by reason every
one hath as different Humours as Faces, wherein
some will be Displeased, if others should be
Pleased, and most commonly they are so far
from pleasing All, as None is Pleased; for if any
particular Person should Praise Every one, it
would be thought Flattery, if he should Praise
None, it would be conceived to be Envy, if he
should Praise but Some, it would be judged to
be Partiality; the like for Discourse; if one
should Address his Discourse to any One, or to
Some more than to Others, it would be taken
as a Disrespect, if Generally, to the whole
Company, it would be accounted Pride, as taking
ones self to be the onely Singular Person
that must have a General Audience; neither
can any one Person fit his Discourse to every
one’s Humour, Fancy, Capacity, Understanding,
Knowledge or Delight, nay, most commonly,
whatsoever is Spoken, is Interpreted to
the worst Sense, at least, Contradicted, and when
they are parted, their Words or Discourse is
Repeated to their Disadvantage, and Commented
on, and Interpreted to an evil Sense; H2 and H2v 60
and if they say Nothing, or but Little, they are
accounted Ill-natured, or thought Fools, and yet
they love not to hear any one speak but themselves,
every one desires to be heard, yet takes
it ill not to be spoken to; also if particular Persons
make an Entertainment, if they invite not
those they have no acquaintance with, as well as
those of their Acquaintance, if they are within
the distance of coming to the Entertainment,
they take it for an Affront, but if they should
leave out any Acquaintance, it is a Breach for ever,
and they become their Enemies; also if
particular Persons be accoustredaccoutred Bravely, they
are Envied, if they be attired in plain, mean
Garments, they are Despised; and if any Woman
be more Beautiful than commonly the rest
are, if she appears to the World, she shall be sure
to have more Female Detractors and Slanderers,
to ruin her Reputation, than any Monarch hath
Souldiers to fight an Enemy, & if any Woman
be Ill-favoured, it is mentioned as a Reproach,
although it be Nature’s fault, and not hers, and
if she be indifferently Handsom, they speak of
her as Regardless; if she be in Years, they will
say, she is fitter for the Grave than Company,
if Young, fitter for a School than Conversation,
if of middle Years, their Tongues are the
Fore-runners of her Decay; if she have Wealth,
and no Titles, she is like Meat, all Fat and no
Blood, and if great Title with small Wealth,
they say, she is like a Pudding without Fat, and
if she hath both Wealth and Title, they Shun her H3r 61
her as the Plague, they Hate to see her, as Owls
hate the Light, and if she hate neither Wealth
nor Title, they Scorn her Company, and will
not cast an eye towards her; and thus the Generality
is to every Particular: wherefore it is
impossible for any Particular either to Please the
Humours, or Avoid the Slanders or Reproaches
of the Generality, for every One is against
Another; indeed, every One is against All, and
All against every One, and yet through the
itch of Talk, Luxury, Wantonness and Vanity,
they will Associate into Companies, or rather
I may say, Gather into Companies, and
Frequent each others Houses, whereas those
that endeavour to be truly Happy, will not be
Troubled with such Follies, nor Disturbed with
such Toyes: But I am not so Retir’d, as to bar
my self from the Company of my good
Friends, or such as are free from Exception, as
not to Translate harmless and simple Words, to
an evil Sense or Meaning, or such as are so
Noble, as not to Dispraise, or Detract from such
Persons as they are pleas’d to take the pains to
Visit, or from such as will not take it for a Neglect,
if I do not punctually return their Visit, or
perhaps not Visit them at any time, but will
Excuse or Pardon my Lazy Humour, and not
account it a Disrespect, as truly it is none, for I
do Honour and Admire all Civil, Worthy, and
Honourable Persons, and would be ready at
all times Honestly to Serve them. But this Retired
Life is so Pleasing to me, as I would not H3 change H3v 62
change it for all the Pleasures of the Publick
World, nay, not to be Mistress of the
World, for I should not desire to be Mistress
of that which is too Big to be Commanded, too
Self-willed to be Ruled, too Factious to be Govern’d,
too Turbulent to live in Peace, and
Wars would Fright, at least Grieve me, that
mankind should be so Ill-natur’d and Cruel to
Destroy each other. To conclude, I am more
Happy in my Home-retirement, than I believe
the Lady S.P. is in her Publick Frequentments,
having a Noble and Kind Husband,
who is Witty and Wise Company, a Peaceable
and Quiet Mind, and Recreative
Thoughts, that take harmless Liberty; and
all this I have declar’d to you, that you may let
the Lady S.P. know that my Retirement
from the publick Concourse and Army of the
World, and Regiments of Acquaintance, is
neither through Constraint, nor Fantastick Humour,
but through a Love to Peace, Ease, and
Pleasure, all which you Enjoy; which is the
fulfilling of your Ladiships faithful Friend
and Servant’s Happiness.

XXX.

Madam,

Yesterday, being not in the Humour of Writing,
I took Plutarch’s Lives, or as some
call them, “Plutarch’s Lies”, but Lives or Lies, H4r 63
or a mixture of both, I read part of the day in
that Book and it was my chance to read the
Life of Pericles the Athenian
, in which Story
he is Commended for his Gravity, Government,
and Wisdom; this Pericles I did
much Admire all the time I read of him, until
I did read where it was mentioned of his
marrying Aspasia, a famous Courtesan, and
then I did not think him so Wise a man
as I did before, in that he could not rule
his Passion better, but to marry a Whore;
neither doth Gravity and Wantonness suit
well together, for to my imagination a Grave
Cuckold doth appear most Ridiculous: And
although she was Constant to him, yet the
Lewdness of her former Life could not but
be a great Blemish to him, as to marry the
Dregs and Leavings of other men; But it
seem’d that she had an Attractive Power, especially
on such as they call Wise men, as Statesmen,
Philosophers, and Governours, and all
this Power lay in her Tongue, which was a
Bawd for the other end; nay, so well (it is said)
she could Speak, that not only such men as forementioned
did come to hear her, and to learn
to speak Eloquently by her, but many also
brought their Wives to hear her, which in my
opinion was Dangerous, lest they might learn
her Vice with her Rhetorick; but it seems
the Græcians were not like the Italians concerning
their Wives, although they were like
them concerning their Courtesans; but honest Women H4v 64
Women take not so much care to Speak well,
as to Do that which is Virtuous. And so leaving
Aspasia and Pericles in Plutarch’s History,
I rest,

Madam,
Your faithful Friend
and Servant.

XXXI.

Madam,

I cannot wonder if I hear that men which are
Advanced to Power and Authority should be
Dispraised, because it’s usual; but rather I
should wonder, if I should hear such men Praised
or Applauded, although their Lives and Actions
were Blameless, nay Wise and Honest;
for I have observed, that if any man have more
Wealth, Merit, Power, or Wit, than his
Neighbour, he is sure to be privately Hated, and
publickly Rail’d or Exclaim’d against, and to
shew their Hate and Dispraise is against his Merit,
Wealth, Power, Wit, or the like, if this
man fall from those Favours either of Fortune
or Nature, he is not onely Pittied, but dearly
Beloved, and highly Praised; and this Ill and
Inconstant Nature and Humour is so frequent
in all Ages and Nations, as it may very easily be
believed, that it was Created in the Essence of man- I1r 65
mankind, insomuch, that had Men been created
before the Angels Fell, they would have Envyed
their Glory, and Accused God of Partiality,
in making such difference between Men
and Angels, but whenas those Angels were cast
from Heaven to Hell for their Wickedness, they
would Censure God for being too Severe in
their Punishment; Yet, Madam, mistake me
not, to believe all men are so Envious an Ill-
natur’d, but some; for surely though many
Angels fell through Spiritual Pride, Envy, and
Ambition, yet many remained in Heaven, as
Pure as when first Created; and so likewise many
Men by the Mercie of God are bred to
Virtue, and blest with Piety, to which I leave
them, and rest,

Madam,
Your faithful Friend
and Servant.

XXXII.

Madam,

Sir, D.D. and his Lady had invited a great
many of their Friends to a Feasting Dinner,
and being Set, they fell to Eating, and soon after
to Talking, for Talking accompanies Eating and
Drinking, especially at a Feast; but amongst other
Discourses, they were speaking of Marriage,I riage, I1v 66
Husbands and Wives, where Sir D.D. said
somewhat that his Wife had great reason to take
Unkindly, knowing her Virtue had deserv’d
more loving Expressions from him, especially in
an open Assembly, which Unkindness forced
Tears through her Eyes, but they were becoming
Tears, for they did not cause the Feature in
her Face to be Distorted, for she appear’d in her
Countenance Sweet and Amiable, as if there had
been no Discontent in her Mind, neither did she
shew any Discontent in her Words or Behaviour,
for she neither Complain’d, nor Rail’d at
her Husband, nor Quarrel’d with him, nor rose
from the Table in a Passion, to the Disturbance
of the Company, as most Women would have
done, and often do, when they are Displeased or
Anger’d, but she wip’d the Tears from her Eyes,
and Addrest her self, as she did before, to Entertain
her Friends Civilly and Courteously, and
when they had all Dined, and the Cloth taken
away, she ask’d pardon of her Friends for her
Tears, saying her Tears had made their meeting
appear rather as a funeral Condoling, than a merry
Feasting: “But truly”, said she, “I could not help
it, for they would not be restrain’d do what I
could, for some words my Husband spoke caused
a Storm of Grief in my mind, which rais’d
up Billows of Tears that overflow’d my Eyes,
yet”
, said she, “the Dearest and Loving’st Friends
will both Take and Give Cause of Exception
sometimes, for not any Man or Woman is so
Perfect as not to Err”
; and thus her Discretion did I2r 67
did not suffer her Passion to Disturb her Guests,
and her good Nature did Excuse her Husband’s
Folly, and her Love did Forgive his Disrespect
to her; But the Lady C.C. did not behave her
self so, for her Husband Sir G.C. and she had
invited many of their Friends to a Feasting Dinner,
and she, as the Mistress, to order all affairs
belonging to a Wife, took upon her to order
the Feast, and being a Mode-Lady, would have
a Mode-Feast; but the Cook knowing his Master
loved rost Beef, sent in a Chine of rost Beef
to the Table, and when her Guests were all Set,
and beginning to Eat, she spied the Chine of Beef,
whereat she was very angry, to have, as she
thought, her Feast disgraced with an old English
fashion, and not only an Old, but a Countrey
fashion, to have Beef serv’d to their Table;
wherefore she, to shew her self a Courtier, rather
than a Country-Lady, commanded one of
the waiters to take the Beef from the Table, Sir
G.C.
her Husband desired not to have it taken away,
for said he, “I love Beef better than any other
Meat”
, but she to express she had a Ladies Nice
Stomack, or rather a Nice Ladie’s Stomack, said
the Beef was fulsom to her Eyes, and made her
Stomack sick to see it, her Husband bad her to
look upon some other meat, and to
give him leave to eat of what he lik’d;
but she would not agree to that, for, said
she, the very Smell was Offensive to her, and
therefore she would have it taken away, he
said it should not be taken away, untill he I2 had I2v 68
had eaten as much as he would; but in fine,
their words Multiplied, and gathered together
in an outragious Tumult, raised their voices into
an Uproar, and then from Words they went
to Blows, flinging whatsoever came next to and
at one anothers head; their Guests being in danger
to be Hurt, rose from the Table, and Sir
G.C.
and his Lady rose also, and went to Cuffs,
but their Friends did soon part them, and the
Lady went Crying into her Chamber, and was
Sick, because she had not her Will, ad least
Feign’d her self Sick; As for their Guests, they
were rather invited to Fast than to Feast, as it fell
out, for all the fine Quelquechose was spoil’d,
and overthrown in the hurly burly, but the
Beef was so Substantial and Solid, as it strongly
kept its place, on which the Guests might have
Fed; but Fright, Noise and Disorder, had taken
away their Appetite to Eating. This, Madam,
I have related these Feasts and Entertainings, to
let you know the different Humours and Behaviours
of these two Ladies, the one having
cause to be Angry, did Patiently and Discreetly
pass over her Injury, appearing Celestial, the
other out of a vain Humour, fell into a raging
Passion, the truth is, she shew’d her self a Fool,
and behav’d her self as Mad. But leaving the
Angelick Lady to be a Pattern to her Sex, I rest,

Madam,
Your faithful Fr.Friend & S.Servant

XXXIII. I3r 69

XXXIII.

Madam,

I do not wonder, that the Lord C.R. should
delight in Effeminate Pastimes, as Dancing,
Fidling, Visiting, Junketting, Attiring, and the
like, because he is an Effeminate Man, fitter to
Dance with a Lady, than to Fight with an Enemy;
nor do I wonder that the Lord N.W.
practices Riding, Fencing, Vaulting, Shooting,
Hunting, Fortifying, Navigating, and the like,
because he is an Heroick Man, fitter to Conquer
a Nation, than to Dance a Galliard or Courant;
nor I do not wonder that the Lord A.M.
Drinks, Whores, Games, and the like, because
he is a Debauch’d Man, apter to Quarrel than to
Fight; neither do I wonder that the Lord
L.V.
Studies, Reads, Writes, Travels, Inquires
and Searches for Right and Truth, because
he is a Wise Man; nor I do not wonder
at the Lord F.O. that loves Amorous Courtships,
because he is an Idle Man; nor I do not
wonder at the Lord C.H. that Prayes to God,
Sends to the Sick, and Relieves the Poor, because
he is a Good Man; nor do I wonder at
the Lord W.I. who Extorts, Exacts, and Deceives,
because he is a Wicked Man; neither
do I wonder at the Lord C.C. who Visits the
Meritorious, Applauds the Worthy, Assists the I3 In- I3v 70
Industrious, and the like, because he is a Generous
Person; nor I do not wonder at the Lord
G.R.
that he Speaks false with his Tongue,
Dissembles in his Countenance, Betrayes in his
Actions, because he is a Base Man. Thus, Madam,
we may divide Mankind into eight parts,
or rather into four; for those four, as the Effeminate,
Idle, Wicked, and Base, are but the
Slime and Dung of Mankind, and onely the
Heroick, Wise, Good, and Generous, are the
Soul and Body of Mankind; the first are neither
good for Citizens, Magistrates, nor Commanders,
but rather fit to be set in the fore-fronts of
Battels to be Destroyed, or to fill up Breaches,
being but Rubbish; but then you will say, this
were the way to Destroy most Men in the
World, the truth is, if it were not for such Men
and Ravenous Beasts, the World would be rather
a Heaven than a World. But leaving them
and Beasts, I rest,

Madam,
Your faithful Friend
and Servant.

XXXIV.

Madam,

You were pleased to Express to me in your
last Letter, that you have been in the
Country to see the Lady M.L. who seems Me- I4r 71
Melancholy since she was married, which is a sign
she is not pleas’d with the Condition of her
Life; I believe one of the causes of her Melancholy
is; that she is in the Country, wherein is
little Resort, especially of courting Gallants, for
most Women love Variety of Company, and
much Company, even married Wives as well
as Maids, neither do all Widows shun Company;
As for Maids, they have an excuse to get
them Husbands, and Widows are at liberty to
make a second, third, or fourth Choice, when
their Husbands are dead, but Wives have no
excuse for the Company of Courting Servants,
and merry Meetings, but onely the Splene,
which nothing can cure but Company and Jollity,
to divert Melancholy, and to remove the
Splenetick Obstructions and Crude Vapours,
for which Dancing, Feasting, Gaming, and the
like, is the best Cure, Probatum est; Whereas
the lone Company of a Husband is so far from
working any Cure, as it is many times the Cause
of the Disease; But if her Melancholy proceed
from want of Variety of Company, I pitty both
her Husband and Attendants, for most commonly
a Peevish Frowardness doth attend that
Melancholy, they will Quarrel with every
Thing, and not be Pleased with Any, take Exceptions
at every Word, complain of being
Sick, but know not where their Pains are, even
as Weary of Themselves, which makes their
Husbands many times Weary of Them, and to
Divert the Grief of their Wives Troubles, they Solace I4v 72
Solace with their Wives Maids, who are more
Pleasant Company, being not troubled with the
Splene, as not having a Husband, nay, when they
do Marry, their minds are so employ’d about
getting a Livelihood, as they have not time to
think of their Splenes, besides, they are forced
to Labour and Work for their Living, which
keeps them from such Obstructions or Disease,
and the Splene is a Disease which is onely amongst
the Noble and Rich, whose Wealth
makes them Idle, and their Idleness begets an
appetite to Variety of Diets, Clothes, and Company,
whereas Poor, Laborious People know
not such Disease. But leaving this Theme, give
me leave to welcom you out of the Country,
and to acquaint you, that I will shortly Personally
wait upon you, as is the duty of,

Madam,
Your faithful Friend
and Servant.

XXXV.

Madam,

Sir W.Cs. Wife you know hath a Conversable
and Ingenious Wit, yet not being very
handsom, her Husband hath got him a Mistress,
who is very beautiful and handsom, but yet she
is is a Fool; a Friend of his ask’d him why he chose K1r 73
chose a Fool for his Mistress? he said, he did not
Court her for her Wit, but for her Beauty; for,
said he, “now I have a Mistress for Delight, and
a Wife for Conversation, I have a Mistress to
Look on, and Admire, and a Wife to Listen to
and Discourse with, and both to Embrace at my
Pleasure”
; “but”, said his Friend, “if your Wife
should come to know you have a Mistress, you
will not take much Pleasure in her Conversation,
unless you account mourning Complaints of,
or to you, Exclamations and Curses against you,
cross Speeches, opposite Actions, and hideous
Noise, to be Conversable and Delightful; for
the truth is”
, said he, “your Wife’s words will be
so Salt, Sharp, and Bitter, as they will Corrode
your Mind, Leaven your Thoughts, and make
your Life Unpleasant.”
“My Wife”, said Sir
W.C.
shall not know I have a Mistress”; his
Friend replied, “your often Absence will Betray
you, or else some other will tell her, for Adultery
is like Murder, it seldom escapes finding
out”
; and since that time Sir W.Cs. Lady hath
heard of her Husbands Mistress, but she seems
not to be Angry at it, but talks of it with great
Patience, saying, that if her Husband takes
Pleasure in Variety, he will be more delighted
with her Wit, than with his Mistress’s Beauty,
and will sooner be tired with gazing on One Object,
than in hearing Divers Discourses and Diversions
of Wit, Sense, Reason, Judgement,
Fancy, and Speech; “Besides”, said she, Wit attracts
the Mind more to Love, than Beauty to K Ad- K1v 74
Admiration, and if my Husband Loves me
Best, said she, I am well content he should Admire
her Beauty Most, as also to Imbrace her as
much as he pleases, for I am so Delighted, and
Wedded to my own Wit, that I regard not
my Husbands Amours nor Imbracings, for
Wit is Spiritual and not Corporeal, it lives
with the Mind, and not with the Body, being
not subject to the gross Senses, for though Wit,”

said she, “may be made known by Words and
Actions, yet those are but the Pictures of Wit’s
Works, not Wit it self, for that cannot be
Drawn, it is beyond all Draughts; and so much
Difference”
, said she, “is between my Husband’s
Mistress and his Wife, as a Picture, and an invisible
Spirit, which Spirit can both Help and
Hurt, Delight and Terrifie, Damn and Glorifie;
But howsoever”
, said she, “my Wit shall
not be my Husbands Evil Spirit, neither to
Reproach him, nor to Disgrace, Reprove, Delude,
or Anger him, but it shall be alwayes ready
to Defend, Commend, Inform, Delight, and
if it could, to Reform him; but I believe”
, said
she, “that it is past the power of my Wit, for it is a
hard matter to Restrain Nature from Liberty,
especially of the Appetites, for the Passions of
the Mind are more easily Govern’d, than the
Appetites of the Body, for they are Sensual
and Brutal, wherefore Time is a better Reformer
of the Appetites than Reason.”
But, Madam,
this is to let you know the Lady W.Cs.
Wit, Discretion, and Temper, which is more than K2r 75
than most of our Sex hath; and so leaving her
to her Wit, and her Husband to Reformation,
and his Mistress’s Beauty to Time, I rest,

Madam,
Your most faithful
Friend and Servant.

XXXVI.

Madam,

You were pleased in your last Letter to express,
how Mr. P.C. is persecuted by another
man’s Whore, which is not usual, for
though many men are Persecuted by their own
Whores, both in Body, Mind, Course of Life,
and Estate, Diseasing the One, Vexing the Other,
Opposing the Third, and Spending the
Fourth, yet not usually by any other man’s,
but their own, at least believing them to be
onely theirs; but I believe Mr. P.C. will not
easily clear himself from her, for Courtesans
are often assisted by the Powerful, insomuch as
in any Law-sute or petitioning Request, they
shall be heard, and their Sute granted, although
against all Law or Right; Such Power and Favour
hath Concupiscence, as to corrupt Magistrates,
bribe Judges, see Lawyers, flatter Courtiers,
and the truth is, intice, allure, and perswade
most of Mankind; but although there be
in all Ages and Nations, Courtesans and Men K2 liable K2v 76
liable to be Tempted, yet men have not been frequently
tempted, perswaded, or allured to Marry
Courtesans, unless in this Age, wherein
Courtesans are so Prevalent and Fortunate, as
they do not onely get themselves Husbands,
when Beauty and Lovers begin to leave them,
but marry more Richly and Honourably for
Dignities, than Honest, Chaste Widows, or
Pure and Innocent Virgins, which is apt to
make Honest and Chast Women to doubt, their
Honesty and Chastity is not blest with such
good Fortune as Dishonesty is, insomuch as
those that are not Honest, merely, and for no other
end, than for Honestie’s sake, may be Corrupted
through hopes of good Fortune; but
where Virtue takes a thorow Possession, it never
leaves the Habitation; yet many that have been
Base, Wicked, and of Beastly Lives, may be
Reformed, so as to become very Honest, Worthy,
and Pure, and such Reclamed Persons
ought to be Esteem’d and Respected, for I am
not of Mrs. F.Rs. Humour, who Hates a Reformado.
But some Men are of that Humour,
as they Hate Honest, Chast Women, not onely
out of a Despair of their Enjoyments, but that
they love the Company and Conversation of
Wanton and Free Women, insomuch that a
Courtesan shall have a greater and stronger
Power to Cause and Perswade Men to do Actions
not onely to the Ruin of their Estates and
Families, but to the Ruin of their Honours and
Reputation, nay, to make them Unnatural Extravaganttrava- K3r 77
or Base, than an Honest Chast Wife
hath to Perswade her Husband to keep his Estate,
Honour, or Honesty; for many a Worthy
and Honourable Person hath Degenerated
from his Birth and Breeding, from his Natural
Courage and Generosity, from his Loyalty and
Duty, from his Natural Affection and Sacred
Vows, from his Honour and Reputation,
through the Perswasion of Whores; nay, many
Men love a Whore so much more than an
Honest and Chast Woman, as many make
better Husbands, and are more Fond and Kinder
to their Wives if they be Libertines, than
if they were Honest and True to their Marriage-Bed;
But leaving such men to their own
Heads, and their Wives to their Neighbours
Beds, I rest,

Madam,
Your faithful Friend
and Servant.

XXXVII.

Madam,

You were pleas’d to tell me in your last Letter,
that there was a great and earnest Dispute
between O.G. and C.O. in Divinity, as to
prove many things which are easier to be Believed
than Proved; for though Proof makes
Knowledg, yet Belief doth not make Proof; K3 for K3v 78
for though many thousands of men Believe alike
one Thing or Things a thousand years,
yet neither the number of Men, nor of Years,
doth prove it to be true, it only proves that so
many Men did believe it for so many Years;
for though there be many things in Nature that
may be Conceiv’d, and Demonstrated to Reason,
at least, to have a Probability in Reason, but
cannot be Demonstrated to the Senses, yet the
Conceptions do oftener deceive, not onely the
Reason, but the Senses, than the Senses do the
Reason or Conception, for though the Senses
may, and are oftentimes Mistaken and Deluded,
yet they are the most certain and surest Guides,
and Informers we have; But Divinity is above
all Sense and Reason, as also all Demonstrations,
wherefore Faith is required in all Religions, for
what cannot be Conceived or Apprehended,
must be Believed, and if the chief Pillar of Religion
is Faith, Men should Believe more, and
Dispute less, for Disputations do argue Weakness
of Faith, nay, they make a Strong Faith
Faint, for all Disputes in Divinity are Enemies
to Faith, and are apt through Contradictions and
Different Opinions, to Destroy Religion, making
the Thoughts and Mind Athiestical, and
the Words Sophistical, Men spending more
time in Disputing than Praying, rather striving
to Express their Wit than to Increase their
Knowledge, for Divine Mysteries are beyond
all Natural Capacity, and the School-men have
rather taught Men Contradictions than Truth, and K4r 79
and Church-men rather Division than Union.
But all Disputes and Arguments in Divinity are
onely fit for Church-men, whose Profession is
to be Teachers and Instructors in the Divine
Laws, and not for Lay-men, unless they intend
to be Church-men: for as all National Laws
have Judges, Serjeants, Barresters, Attornies,
and the like, to Perform and Execute the Common
and Civil Laws, that have been Prudently
Enacted for the Good and Benefit of the Bodily
Life and Commonwealth; so there are Bishops,
Deans, Deacons, Parish-Priests and Curats, to
Perform and Execute the Divine Laws, which
have been Spiritually Enacted for the Salvation
of mens Souls; and as Lawyers are Informers
of the National Laws, and Pleaders of Causes,
so Ministers are Informers of the Divine Laws,
and Teachers of good Life, and all Spiritual
Causes should be Decided by the Bishops, as all
National or Human Causes by the Judges, otherwise
there would be a Confusion both in
Church and State; wherefore those that are
not of that Profession, ought not to meddle therewith,
or Dispute thereof, but to Submit to that
which our Fore-fathers thought fit to Enact, Order,
and Dispose, for the good of their Successors,
and Succedent Times; And so leaving O.G.
and C.O. to agree if they can, I rest,

Madam,
Your faithful Fr.Friend and S.Servant

XXXVIII. K4v 80

XXXVIII.

Madam,

You were pleased to desire, that one of my
Servants should inquire for Sir N.G. and
give him a Letter, or to leave the Letter at his
Lodgings. Madam, I must tell you what I hear,
which is, that he may be Enquired for, but before
he can be Found, or his Lodgings Known,
he will be gone out of the Town; not that he
obscures his Lodging, but that he Stayes not
any where, for he is like a Shadow, or a Ghost,
when you think it is so near as to speak to it,
it straight appears afar off, or Vanishes away;
and he is not onely in this City, but in every
Town, for he rides from Town to Town, as
Birds flie from Tree to Tree, and his onely business
is for Divertisement for Health, so that
his Life is as if it rid Post; but let him ride
from Death as far as he can, and do what he can
to Shun it, yet Death will Meet him at his
Journeys end, and there Arrest him, and Imprison
his Body in a Grave, for Time hath laid an
Action of Battery against him, and hath now
threescore and fifteen years Summoned him to
Appear, but as yet he keeps out of Sight, and
will as long as he can, as we may perceive by his
riding, and short stay in every place he comes to.
Indeed Nature hath been his Friend, and seems to L1r 81
to be so still, and as long as she Protects him,
Death cannot get him; nay, she hath Favour’d
him more than many of his Neighbours, or Acquaintance,
for he never stayes so long in one
place, as to make a Neighbourhood, but hath
Acquaintance in every place; neither doth he
troubletrouble any Acquaintance with long Visits, but
onely as to ask how they do, and so farewel;
he doth not stay to examin the long Welfare of
his old Acquaintance, nor to make tedious Complements
with new Acquaintance, nor stayes to
inquire for those Acquaintance at first sight; and
this Advantage he hath by riding to several places,
if it be any, that he hears more News than
any other man, for he meets News in every
Town, which his Memory like a Portmantua
carries with him, and as in every Town he
takes up some News, so in every Town he
leaves some; But such a Posting Life, were I a
Man, would be Wearisom to me, for it would
soon Tire my Life, or Rid me out of the
World, at least to my thinking, although to
him it is a Sport and Pleasure, or else he would
not do so, since he is not Constrain’d thereto.
Wherefore, as for your Letter, it must either
be sent back to you again, or else it must lie
here as a Watch to Take him, for it is impossible
it should Overtake him, nor can any
one tell where to find him, except those that
are in the same place he is, which soon
changes to Is not, so as one may say, he Is, L and L1v 82
and Is not, he is like a Juglers Ball, ’tis here,
’tis gone; but he is no Jugler himself, for I
hear he is a very Worthy Person, and his
Honest and Harmless Endeavour to Prolong
his Life, shews him a Wise man; and so leaving
him and your Letter to meet, though
I know not when, I rest,

Madam,
Your faithful Friend
and Servant.

XXXIX.

Madam,

I may give the Lady F.L. Joy of her second
Marriage, for I hear she is Married again;
but I fear it will be applyed to her, what is said
of another Lady, who Married first very well
for Title and Wealth, her Husband being in
Years, but she very Poor, and amongst much
Company it was told, she seem’d to be a Crafty,
Witty Woman, that she could get such an Husband;
“no”, said one man, “it was not the Wit or
Craft of the Lady, that got her such a Husband,
but the Folly of the Man that Married such a
Wife; and after he Died and left her very Rich,
she married a Young man that had no Estate, and
then they said, that it seem’d her second Husband
was a Wise Man, that he could get so Rich a L2r 83
a Wife”
; “no”, said the former Man, “it was not
the Wisdom of the Man, but the Folly of the
Woman, that caus’d that Match”
; so she was
even with her first Husband in Folly, for he
play’d the Fool to Marry her, and she play’d
the Fool to Marry her second Husband. Thus
most of the World of mankind is mistaken, for
what they Attribute to some men’s Wit, is other
men’s Folly, but for Marriages, the truth
is, that Folly makes more Marriages than Prudence;
as for Example, Mr. A.B. hath Married
a Common Courtesan, if she had been Particular,
it had been more Excusable; but all men
are not so foolish, for I hear that Sir W.S. will
rather indure the Persecution of his own Courtesan,
than Marry her. But leaving the Lady
F.L.
to her new Husband, and Mr. A.B. to
his new Wife, and Sir W.S. to his pursuing
Whore, I rest,

Madam,
Your most faithful
Friend and Servant.

XL.

Madam,

I have observed, that in time of Peace most
men study the School-men and Fathers, and
in times of War they study Martial-men and
Poets, or rather Practise what former Martial- L2 men L2v 84
men have Taught, and Repeat what former
Poets have Written, for when they are in
Garrisons, or have any spare time from Fighting,
as Assaulting, or Defending, they will chuse
to read Homer, Virgil, and Lucian, rather than
St. Ambrose, St. Hierome, St. Augustin, St.
Chrysostome
, or the like, or rather than they
will read Books of Controversies, as Scotus,
Thomas Aquinas, and others, they will read
sar’s Commentaries; the truth is, though
School-men and Books of Controversies do not
Fight Combats, yet they make Quarrels and
Disputations, so that there are More, Oftener,
and Continual Wars in Schools than in the
Field, onely that their Weapons they use in
Schools, are not so deadly as those that are used
in the Field, for there is great difference between
Tongues and Swords, Words and
Blows; The truth is, Scholars and Women
quarrel much alike, as after the same manner,
wherein is more Noise than Danger, and more
Spite than Mischief; but yet different Opinions
in Religion and Laws in a Commonwealth,
cause Cruel Civil Wars, making Factions and
Parties, with Disputations and Arguments, and
nothing will decide the Quarrel but Blood and
Death, nor end the War, but Destruction of
the Whole, or Conquering Victory of the one
Party over the other, whereof the late Wars
in this Country are a woful Example, all being
brought to Confusion with Preaching and
Pleading, on the one side Preachers and Pleadersers L3r 85
became Souldiers, on the other side, Souldiers
became Preachers and Pleaders, so that the
Word and the Sword made great Troubles,
and grievous Calamities in these Nations, and
though there hath been much Blood Shed,
many Lives Lost, Men Banish’d, and Families
Ruined, yet there are Divisions still;
But leaving War and Strife, and Praying for
Peace and Quiet, I rest,

Madam,
Your faithful Friend
and Servant.

XLI.

Madam,

Tis now become a fashion for men to brag of
their Fortunes or Estates, to get Credit, as
to Borrow, or run on the Score, for they think
if Trades-men believe they are able to Pay, they
will be willing to Trust, and if they can get
Trust, they’l spend as long as their Credit will
last, and when they ow Most, they bear up
Highest, for Tradesmen for fear of Losing what
they have Trusted or Lent, will Trust or Lend
more in hope to be paid All at last, so as they
fling the Handle after the Hatchet; and whereas
at first the Borrowers are Humble to get Credit,
at last the Creditors become Humble Petitioners
for their Own, and Wait for an Answer L3 with L3v 86
with their Caps in their hands, and the
Borrower, like a proud Favorite, will hardly
be Seen or Spoken to, nay, when
he vouchsafes them his Presence and Answer,
he gives them Words for Pay, and
Promises more than he is able to Perform,
and sometimes they have Frowns and Checks,
for being so Presumptuous to Come before
they were Sent for, or so Bold to Ask for
what was justly Owing them; But certainly
Creditors deserve good Words for
their good Deeds, though they can get no
Mony for their Wares. But in these needy
times Tradesmen must venture to Trust, or
else they will hardly put off their Commodities,
for where one payes ready Mony,
five, nay twenty, run on the Score; the
reason is, there is not so much Mony in
Specie
, not in all Europe, nay, in the World,
as to pay readily for all that is Bought, for
there are more Commodities than Mony, I
may say, more Paper than Mony, for Paper
and Parchment payes more than Mony; a
little Mony sprinkled amongst many Bills and
Bonds, keeps up Commerce and Trading
throughout the World, more than Exchange
of Commodities doth. But those live
most at Ease that Borrow not, and those that
Lend not have the most Friends, for ther’s
an old Saying, “Lend your Mony, and Lose
your Friend”
; the truth is, a man shall sooner
lose a Friend with a Debt, than get a Friend by L4r 87
by a Gift. But leaving Debts and Gifts to the
Poor and the Rich, I rest,

Madam,
Your faithful Friend
and Servant.

XLII.

Madam,

I am sorry Sir F.O. hath Undervalued himself
so much below his Birth and Wealth, as to
Marry his Kitchin-maid, but it was a sign he had
an Hungry Appetite, or that he lived a Solitary
Life, Seeing no better Company, or Conversed
not with Women of Quality; or else he hath
been too Privately Kind, and was loth to have it
Publickly Known; or he hath tried her Virtue,
and so Married her for Chastity, though many
Women will Deny some, and Grant to others;
or else he Married her for Beauty, or Wit, or
both, although the Inferiour or meaner sort of
People, especially Women, are oftener owners
of Beauty than Wit, and if they have some
Wit, it is onely Sharp Replies, which are a kind
of a Scolding; and I have heard that the Way
or Manner of Courtship amongst the Inferiour
sort of People in E. is Scolding, they Scold
themselves into Matrimony, or at least, make
Love in a rough, rude Style; But perchance Sir
F.O.
Married his Kitchin-maid in hopes she would L4v 88
would make a Nimble and Obedient Wife,
which he might fear one of Equal Birth would
not be; Indeed he hath chosen one out of the
humblest Offices, or Houshold Imployments,
for the Kitchin for the most part is the lowest
Room in a House; Yet I write not this as believing
he may not be Happy in his Choice, for
’tis likely the Match may be more Happy than
Honourable, and if he thinks it no Disgrace, or
cares not for Disgrace, all is well, for it onely
concerns himself, as having no Parents living to
Grieve or Anger, nor no former Children to
Suffer by. But though her Office and Birth
were both Dripping or and Basting, yet his Dignity
and Wealth hath made her a gay Lady; and so
leaving him to his dish of Brewess, I rest,

Madam,
Your faithful Friend
and Servant.

XLIII.

Madam,

You were pleas’d to desire me to send you
my opinion of Mrs. R.Es. Wit, truly I
cannot judge of her Wit until I have a longer
Acquaintance with her, for there are many several
Degrees, and divers Sorts of Wit, as from
a Pint to a Tun, or Teirce, or Pipe of Wit, all
which may be drawn Dry, and their Brains be as M1r 89
as Empty Barrels; and some have Rivers, or
Seas of Wit, which sometimes Ebb and sometimes
Flow, wherein some have Double Tides; and
others have Springs of Wit, which issue out into
small Streams, but make great Flouds, by reason
they constantly Flow without Intermission.
But there are not many Seas, nor Rivers, nor
Floods, nor Springs of Wit, for there are more
Bottels than Springs, and more Barrels than
Seas of Wit. As for Spring Wit, it is Fresh,
Sweet, Calm, Smooth, Pure, Bright and Clear,
whereas Sea Wit is Salt, Sad, Fomy, Rough, Boisterous,
Unsteady, & sometimes Dangerous. And
as there are several Degrees of Wit for Quantity,
and Sorts of Wit for Quality, so there are
Several Weights of Wit, for Salt Wit is Heavy
and Searching, it Presses to the Centre, and Peirces
to the Quick, and opens the Obstructions of
the World of Mankind, like as Mineral Waters
do the Splene, or the like parts of the Body,
whereas Fresh Spring Wit is Light and Airy,
Running with a Smooth and Quick Motion, Refreshing
the World of Mankind, Bathing the
Soul, Cleansing the Thoughts, and Quenching
the Drought of Time, which is Overheated
with Running; but least my Pen should become
Dry with Writing, having not Wit enough to
Moisten it, I’le take my leave, and rest,

Madam,
Your faithful Fr.Friend and S.Servant

M XLIV. M1v 90

XLIV.

Madam,

As it was formerly the Fashion, or Custom
of those that received Visits, if they were
Weary of their Visitors, to look in their Watches,
or to Gape, or Yawn; so now it is to have alwayes,
or for the most part, Pen, Ink, and Paper
lying upon the Table in their Chamber, for an
Excuse they are writing Letters; as for the first,
it is Rude, and the last for the most part is False;
wherefore methinks it would be an Honester
and Nobler Custom to speak the Truth, as to
say, they Desire not to be Visited, at such Times
as they would not have Company, or from such
Persons as they Care not for, or to tell them truly,
that they cannot Entertain them, having
some Occasions which require their Attendance
or Imployment, or that they are not Well, and
Company would be Troublesome to them; But
to receive their Visits, and then not Entertain
them Handsomely, Civilly, Courteously, but
Dissemblingly, Carelesly or Disrespectfully, is
neither fit for Persons of Quality to do to any
Company, if they will think them worthy to
receive a Visit of them; neither fit for Persons
of Quality to suffer from any Person; But the
Visited and Visitors do not alwayes know how
to Behave themselves, for Noble Births may have M2r 91
have Mean Breeding, for some are Nobly
Born and Meanly Bred, and some are Humbly
Born and Nobly Bred, and some are Nobly
Born and Nobly Bred, but those are Few, and
some are neither Well Born nor Well Bred,
and those are Many, but very Few are Bred so
Exactly, as to know Punctually how to Behave
themselves to every particular Person,
and in every several Company, much less in
every Action of their Life, which are almost
Innumerous, and as Different. Wherefore
those are most to be Commended, that can
go through the Course of their Life with
fewest Errours; a Busie Nature is apt to commit
Most, and they that meddle least in the
Affairs of the World, and are most sparing
of Speech, commit Fewest. ’Tis true, every
living man commits some, but those are Happy
that can Reckon their Errours, that they
are not past Account. But if I write my Letter
longer, I shall add one Errour more to those many
that are past, although I am sure you will
pardon those wherewith I have offended you, as
believing they were not willingly, but ignorantly
committed by,

Madam,
Your faithful Friend
and Servant.

M2 XLV. M2v 92

XLV.

Madam,

Since I writ to you that Letter of the first of
the last Month, I have several times Conversed
with Mrs. R.E. and I find her Wit runs
in Parts, like as Musick, where there must be
several Parties to Play or Sing several Parts; she
is not a whole Consort her self, neither can she
Play the grounds of Wit, but yet she can make
a shift to fill up a Note; and it is to be observed,
that Wit in several Persons runs on several Subjects,
but few have general Wits, as to Play
Musically upon every Subject, especially without
making a Fault, for I have known some, on
some particular Subjects, will be wonderful
Witty, and on others mere Dunces and Idiots.
And for parts of Wit, some have Gossiping
Wit, as Midwife and Nurse Wit, also Wafer
and Hippocras Wit, Ale and Cake Wit, as in
Christning, Churching, Lying in, and other
Gossipings; Others have Bridal Wit, Gamesome
Wit, also Gaming Wit, Tavern-Wit,
Brothel-Wit, and some have Court-Wit,
which is a Jeering, Scoffing Wit, but all these
are but Scums or Dregs of Wit, onely Scum-
Wit swims on the top, which soon boyls over,
and Dreg-Wit lies at the bottom, and is hardly
stirr’d without much motion to raise it up. Thus M3r 93
Thus several sorts of Wit run about amongst
Mankind, and Mrs. E.Rs. Wit is a Platonick
Wit, as loving Friendships, and the conversation
of Souls, but take her from the Platonicks,
and she is gone, both from Wit and Understanding,
or those are gone from her; and
so leaving her to her single-Self, and her Wit
to her Platonick-Lover, I rest,

Madam,
Your faithful Friend
and Servant.

XLVI.

Madam,

I have observ’d, that in all Combustions and
Wars, those get more Favour and Profit than
enter into them Latest, for those that are at the
Beginning, for the most part, are Losers, either
in Lives, or Estates, or both, and are least Favoured
by those they Fight or Adventure for,
nay most commonly they are Disfavour’d;
wherefore, if Honour and Honesty would give
leave, were I a Man, I would not enter until the
last course, for that is Sweetest, like a Banquet;
But because Honour and Honesty would Exclame
against me, for preferring Profit and Promotion
before Them, therefore a Man ought
to do his Endeavour in a Just Cause, for Honour M3 and M3v 94
and Honestie’s sake, although he were sure to
lose his Liberty, Estate or Life. But leaving
War, Loss, Disfavour and Preferment to
Worthy Persons, and Unjust States and Princes,
I rest,

Madam,
Your faithful Friend
and Servant.

XLVII.

Madam,

Th’ other day the Lady S.M. was to Visit
me, and I gave her Joy, she said she should
have Joy indeed if it were a Son, I said, I bid
her Joy of her Marriage, for I had not seen her
since she was a Wife, and had been Married,
which was some four Weeks ago, wherefore
I did not know she was with Child; but she rasping
wind out of her Stomack, as Childing-Women
usually do, making Sickly Faces to express
a Sickly-Stomack, and fetching her Breath short,
and bearing out her Body, drawing her Neck
downward, and standing in a weak and faint Posture,
as great bellied Wives do, bearing a heavy
Burden in them, told me she had been with
Child a fortnight, though by her behaviour
one would not have thought she had above a
Week to go, or to reckon; But she is so pleased
with the Belief she is with Child (for I think she M4r 95
she cannot perfectly Know her self, at most it is
but breeding Child) as she Makes or Believes
her self Bigger than she Appears, and says, she
Longs for every Meat that is Difficult to be gotten,
and Eats and Drinks from Morning till
Night, with very little intermission, and sometimes
in the Night; whereupon I told her, if
she did so, I believ’d she would be bigger Bellied
and greater Bodied, whether she were with
Child or not; besides Eating so much would
make her Sick, if she were not with Child; she
answer’d, that Women with Child might Eat
Any thing, and as Much as they would or could,
and it would do them no Harm. But I have observ’d,
that generally Women take more Pleasure
when they are with Child, than when they
are not with Child, not onely in Eating more,
and Feeding more Luxuriously, but taking a
Pride in their great Bellies, although it be a
Natural Effect of a Natural Cause; for like as
Women take a greater Pride in their Beauty,
than Pleasure or Content in their Virtue, so
they take more Pride in Being with Child, than
in Having a Child, for when they are brought
to Bed, and up from their Lying in, they seem
nothing so well Pleased, nor so Proud, as
when they were great with Child; and to prove
they are Prouder, and take more Pleasure in Being
with Child, and in Lying in than in Having
a Child, is their Care, Pains, and Cost, in Getting,
Making, and Buying Fine and Costly
Childbed-Linnen, Swadling-Cloths, Mantles, and M4v 96
and the like; as also fine Beds, Cradles, Baskets,
and other Furniture for their Chambers, as
Hangings, Cabinets, Plates, Artificial Flowers,
Looking-glasses, Skreens, and many such like
things of great Cost and Charge, besides their
Banquets of Sweet-meats and other Junkets, as
Cakes, Wafers, Biskets, Jellies, and the like, as
also such strong Drinks, as methinks the very
Smell should put a Childbed-Wife into a Fever,
as Hippocras and Burnt-Wine, with Hot
Spices, Mulled Sack, Strong and High-colour’d
Ale, well Spiced, and Stuff’d with Tosts of
Cake, and the like, all which is more chargeable
than to bring up a Child when it is Born; nay,
they will rather want Portions for their Children,
when they are grown to be Men or Women,
or want sufficiency of Means to pay for
their Learning and Education, than want these
Extravagancies of Luxury and Vanity at their
Birth; and their Children being Christ’ned, are
like some Brides and Bridegrooms, that are so
Fine on their Wedding-day, as they are forc’d
to go in Raggs all their lives after, which methinks
is very strange, that for the Vanity and
Shew of one day, they will spend so much as to
be Beggars all their lives after; But as I said,
this Proves that Women take a greater Pride
and Pleasure in Being with Child, than in Having
Children well Bred, and well-Bestow’d or
Maintain’d, when grown to Years; and that
which makes me wonder more, is, that Wise
Men will suffer their Foolish Wives to be so Foolish- N1r 97
Foolishly and Imprudently Expensive, wherefore
such men are worthy to be Impoverished,
that will suffer their wives to be so Vain, for
it shews them to be better Husbands than
Fathers, Kinder to their Wives than Careful
of their Children, also it shews them Fonder
Husbands than Loving Children, because they
Ruin their Fore-fathers Posterity, by Impoverishing
their own Succession, and that onely to
Please their Wives Humours, and to Expend
for their Wives Vanities. But leaving the Lady
S.M.
to her Breeding Pride or Pride of
Breeding, to her Sick Pleasure or Pleasurable
Sickness, to her Luxurious Feeding, and Vain
Providing, and wishing her a good Gossiping,
I rest,

Madam,
Your faithful Friend
and Servant.

XLVIII.

Madam,

It requires Experience, Skill, and Practice, for
Men, Civilly, yet Courtly, to Entertain and
Accompany Women in Visiting, or the like;
they must sit within a Respectful Distance, with
their Hats off, and Begin a Discourse, but let
the Woman Follow it, which they will do until
they are out of Breath; also they must not N In- N1v 98
Interrupt them in their Talk, but let them
Speak as Much, or as Long as they will, or rather
Can, for our Will to Talk is beyond our
Power, but though we want not Words, yet
we want Understanding and Knowledge to Talk
Perpetually; Neither must Men Contradict
Women, although they should Talk Nonsense,
which oftentimes they do, but must seem
to Applaud and Approve, with gentle Nods and
Bows, all they say; also they must View their
Faces with Admiring Eyes, although they were
Ill-favour’d, but those that are Beautiful, their
Eyes must be Fix’d on them, or else seem to be
Dazled; likewise they must seem to Start at
their Calls, and Run with an affrighted hast, to
Obey their Commands. Such, and many the
like Ceremonies and Fooleries there are of this
Kind from Men to Women, but these are rather
from Strangers than Domestick Acquaintance.
Wherefore setting aside antick Follies,
yet a Civil Respect and Regard is due to the Female
Sex from the Masculine, even from the
Greatest to the Meanest; and so leaving Men
to their Constrain’d Civilities and Feign’d Admirations,
I rest,

Madam,
Your faithful Friend
and Servant.

XLIX. N2r 99

XLIX.

Madam,

I do not wonder that C.R. will not trust E.D.
in any business of great Concernment, although
an Able man to manage great Affairs, by
reason he hath been False, although he seems
now Faithful and True; but Wise men are as
Jealous of those men that have been Dishonest
in the matter of Trust, as of those women that
have been Dishonest in the matter of Love; for
though they may be true Converts, yet those
that are Wary will fear they do but Dissemble,
for those that are Evil do not so Easily nor Suddenly
turn to Good, as those that are Good are
Apt to turn to Evil, for though Repentance doth
cast forth the flowing part of Evil, yet many
times there are Dregs, which lie lurking in the
Mind or Soul, which in time, with the help of
Opportunity and Advancement, may Increase
again into their former Evil Condition; and
Wise men know that there is less Danger in
trusting an Honest Fool than a Subtil Knave;
the truth is, it is pitty that Honesty and Ingenuity
or Ability should not Inhabit together, for,
for the most part they live asunder, as Ability
and Ingenuity with Dishonesty, which Impowers
and Inables such men to do the greater
Mischiefs, for Subtil Wit and great Knavery N2 take N2v 100
take delight to do what is Worst, and Fortune
many times favours them Best, and the
Actors Glory most in their Wicked Deeds;
But leaving C.R. to his Wisdom, and E.D. to
Truth or Dissembling, I rest,

Madam,
Your faithful Friend
and Servant.

L.

Madam,

I cannot wonder that Mrs. F.G. is so desirous
of a Husband, for I observe, that all Unmarried
Women, both Maids and Widows, are
the like, insomuch that there are more Customers
that go to Hymen’s Markets, which are
Churches, Playes, Balls, Masks, Marriages, &c.
than there are Husbands to be Sold, and all Prices
are bidden there, as Beauty, Birth, Breeding,
Wit and Virtue, though Virtue is a Coin
whereof is not much; but Husbands are so
scarce, especially Good ones, as they are at such
great Rates, that an indifferent Price will not
Purchase any one, wherefore those that will
Buy them, must be so Rich as to be able to bestow
an extraordinary Price of Beauty, Birth,
Breeding, Wit or Virtue, and yet much ado to
Purchase any one, nay, some cannot be had
without all those joyn’d into One; But Venus’s Mar- N3r 101
Markets, which are also Publick Meetings, (for
all Markets are Publick) are so well stor’d of all
sorts and degrees of Titles, Professions, Ages,
and the like, as they are as Cheap as stinking
Makrel, and all Coins are current there, but
Virtue, wherefore that is never offer’d; ’tis
true, the Markets of Hymen and Venus are in
one and the same City or Place, yet Hymen and
Venus Sell apart, like as several Grasiers bring
their Beasts to one Market or Fair; I call them
several Markets, to make a Distinction of which
belongs to Hymen, and which to Venus; but for
better Distinction’s sake, I will put them into
Shops apart, or into as many Pews in one
Church, or Compare them to several Scenes in
one Mask, several Acts in one Play, for as many
Stalls or Shops there are in one Market, and
several Magistrates in one City, so many Shops
hath Hymen and Venus in one Market; but the
Cheapest that are to be sold out of Hymen’s
Shops, are young Novices; and although there
is much scarcity in Hymen’s Shops, yet the Price
of Gold or such Riches, if they be offer’d, buyes
any man that is there to be sold, which are
Batchelours and Widdowers, for there’s no
Married man in Hymen’s Shops, unless unknown
that they were bought before, and once
Discover’d, they are Punish’d, for Married men
can neither be Bought nor Sold by Hymen or his
Customers, until they be Widowers; but in
Venus Shops there be as many, if not more, Married
men than Batchelours or Widowers; but N3 both N3v 102
both in Hymen’s and Venus’s Shops there are of
all sorts, Better and Worse, as Mean Persons and
others of Quality, Handsom and not Handsom,
Old and Young, and of middle Years; And
as for Women, few are Sold in Shops, for they
are the Buyers, and Married Women are the
best Customers Venus hath; & though Married
Women go to the Publick Market, which are
Publick Meetings, as Fine as they can be Drest,
and to the Publick View, out of pretence to
meet there, and speak with such of their Friends
that are Hymen’s Customers, as also to help
those Friends to Choose and Bargain for a Husband,
or to keep them Company, yet when
they go to Venus’s Shops they go Covered with
their Veils, or rather Follies, for fear they should
be known of their Husbands that lye there to be
sold, for though they go Uncovered to Hymen’s
Shops, as with their Friends, to Assist them, yet
to Venus’s Shops they go alone. Thus Married
and Unmarried take some occasion to be at the
Market, and thus there is more Trade, Traffick
and Commerce, in this Market than in
any other; But such Persons as will live Single
and Chast, never come there, unless some few;
and this sort of Persons for the most part live in
Diana’s Court, which are Cloisters or Monasteries;
also some few Married Wives that live
Retired, do not Frequent this Market, but if
they do, they never come into any of the
Shops, but stand in the midst of the Marketplace,
that it may be known they Buy nothing there; N4r 103
there; But Madam, I will leave this Discourse,
for though I am one of Hymen’s Subjects, being
a Married Wife, yet I am none of Venus’s
Customers, but,

Madam,
Your faithful Friend
and Servant.

LI.

Madam,

Yesterday Mrs. P.I. was to Visit me, who
pray’d me to present her Humble Service
to you, but since you saw her she is become an
Alt’red Woman, as being a Sanctified Soul, a
Spiritual Sister, she hath left Curling her Hair,
Black Patches are become Abominable to her,
Laced Shoes and Galoshoes are Steps to Pride,
to go Bare-neck’d she accounts worse than Adultery;
Fans, Ribbonds, Pendants, Neckcloaths,
and the like, are the Temptations of Satan, and
the Signs of Damnation; and she is not onely
Transform’d in her Dress, but her Garb and
Speech, and all her Discourse, insomuch as you
would not know her if you saw her, unless you
were inform’d who she was; She Speaks of nothing
but Heaven and Purification, and after
some Discourse, she ask’d me, what Posture I
thought was the best to be used in Prayer? I said, N4v 104
said, I thought no Posture was more becoming,
nor did fit Devotion better, than Kneeling, for
that Posture did in a manner Acknowledg from
Whence we came, and to What we shall return,
for the Scripture says, “from Earth we came, and
to Earth we shall return”
; then she spoke of
Prayers, for she is all for Extemporary Prayers,
I told her, that the more Words we used in
Prayer, the Worse they were Accepted, for I
thought a Silent Adoration was better Accepted
of God, than a Self-conceited Babling; Then
she ask’d me, if I thought one might not be Refined,
by Tempering their Passions and Appetites,
or by Banishing the Worst of them from
the Soul and Body, to that Degree, as to be a Deity,
or so Divine, as to be above the Nature of
Man; I said no, for put the case Men could turn
Brass or Iron, or such gross Metals, into Gold,
and Refine that Gold into its height of Purity,
yet it would be but a Metal still; so likewise the
most Refined Man would be but Human still, he
would be still a Man, and not a God; nay, take
the Best of Godly Men, such as have been Refined
by Grace, Prayer and Fasting, to a degree of
Saints, yet they were but Human and Men still,
so long as the Body and Soul were joyn’d together,
but when they were Separated, what the
Soul would be, whether a God, a Devil, a Spirit,
or Nothing, I could not tell; with that she
Lifted up her Eyes, and Departed from me,
Believing I was one of the Wicked and Reprobate,
not capable of a Saving Grace, so as I believelieve O1r 105
she will not come near me again, lest her
Purity should be Defiled in my Company, I
believe the next news we shall hear of her, will
be, that she is become a Preaching Sister; I know
not what Oratory the Spirit will Inspire her
with, otherwise I believe she will make no Eloquent
Sermons, but I think those of her Calling
do defie Eloquence, for the more Nonsense
they Deliver, the more they are Admired
by their Godly Fraternity. But leaving
her to her Self-denying, I return to Acknowledg
my self,

Madam,
Your very faithful
Friend and Servant.

LII.

Madam,

I do not wonder that there are Pimps or
Bawds, for Base Vices and Wicked Baseness
are too Frequent in this Age, to be
Wonder’d at, and certainly the like is in every
Age, for the Composition of Mankind
is not so Pure, but there are both Scum and
Dregs, the which are for the most part the Inferiour
sort of People, but which I wonder
at, is, that the Lord P.B. should be a Pimp,
and the Lady B.B. a Bawd, Persons of O such O1v 106
such Quality, where it was more likely that
some Inferiour Persons should Pimp and
Bawd for Them, that they should be so
Low, as to Pimp and Bawd for Others; But
perchance some can tell, that they do make
use of such Inferiour Persons for their Own
turn, as they are for the turn of Others;
howsoever the Actions of this Lord and Lady
shew, that their Births were better than
their Breeding, or that Fortune hath Favour’d
them more with Titles, than Nature
hath Indued them with Noble Dispositions;
and this having more Honour from Fortune
than Nature, more Antiquity by Birth than
Virtue by Breeding, ’tis the Cause that
the Practice of their Lives is not answerable
to the Degree of their Dignities; but
for the most part such Base Actions are produced
either out of Extreme Poverty, or
Covetousness of Presents, or Ambition of
Preferments, for Bauding and Pimping is
seldom done Gratis; But those that are truly
Noble, that is, have Noble Souls and
Honourable Natures, can never be Forced,
Perswaded, or Inticed to do a Base Action,
insomuch as they will rather choose to do
a more Wicked Action (as we hold it)
which is not mixt with Baseness, as Heroically
to Kill themselves, than Basely Betray
Chastity, and Beastly Procure Wanton Amours,
for where Honour and Virtue takes
a thorow Possession, they never leave their Habi- O2r 107
Habitation, no more than my Friendship with
your Ladiship, for I am, and will ever be,

Madam,
Your Ladiships
faithful Friend, and
humble Servant.

LIII.

Madam,

Mrs. W.S. doth not Approve of Sir C.R.
she absolutely Refuses him for a Husband,
she sayes he is Effeminate, and she Hates an Effeminate
Man, as Nature Abhors Vacuity; she
sayes, she had rather have a Debauch’d Man for
a Husband, by reason Debauchery had some
Courage, although the worst part of Courage,
for it durst Encounter Fevers, Gouts, Stone,
Pox, and many the like Diseases, not but that
Effeminacy and Debauchery are sometimes
joyn’d in one Person, but not commonly; but,
she sayes, she will never Marry, unless she may
have a Valiant, Wise man, such a man that will
not Rashly or Foolishly Quarrel, but Warily
and Resolutely Fight, that doth not onely measure
his Sword, but his Quarrel, by the Length
and Breadth of Honour, a man that is not outwardly
Formal, but inwardly Rational, that
weighs not his Words by the Number, but by
the Sense, whose Actions are Levelled by the O2 Rule O2v 108
Rule of Honesty and Prudence; such a Man she
will have for a Husband. The Lady P.E.
hearing her, said, she could help her to an Husband
that had the Reputation of Valour and
Wisdom, but he was Severe; Mrs. W.S. said,
she had rather have a Severe Wise man, than a Facil
Fool; but said the Lady P.E. if you have this
man, he will keep you strictly to a Wife’s Obedience;
she said, she was Content, were he never
so Severe, nay, did his Severity extend to
the Verge of Cruelty, for she had rather be Beaten
by a Wise man, than Kiss’d by a Fool; But
leaving her at this time without a Husband’s
Kisses or Blows, I rest,

Madam,
Your faithful Friend
and Servant.

LIV.

Madam,

Th’ other day the Lady D.C. and the Lady
G.B.
came to Visit me, and being both met
together, as Visitants, they fell into a Discourse
of History, and so of former Times, and Persons
of both Sexes, at last they fell into a Discourse of
Married Wives, giving their Opinions of Good
and Bad Wives that had lived in former Ages,
and the Lady D.C. said, that Lucretia was the
Best Wife that ever History mentioned, in that she O3r 109
she Kill’d her self to save her Husbands Honour,
being a Dishonour for a Husband to have
an Abused, as a Ravished Wife, for though her
Husband was not a Cuckold through her free
Consent, yet he was a Cuckold through her
Inforcement, which was a Dishonour in the second
Degree; The Lady G.B. said, that
though she did believe Lucretia was a very
Chast Woman, and a Virtuous and Loving
Wife, yet whether she Kill’d her self to save
her Husbands Honour or her Own, she could
not Judge, unless she had the Effect of a God, to
know the Minds and Thoughts of human Creatures,
for perchance Lucretia might know, or
verily believe, that when her Husband should
come to know the dishonourable Abuse that was
done unto her, he would have Kill’d her himself,
not so much through a Jealous mistrust of
her, but for the Dishonour or Disgrace of the
Abuse, and if so, then the Cause of Lucretia’s
Killing her self, was as much through Prudence
& Wisdom as through Virtue, for in Killing her
self she gain’d an Immortal Fame, for Dying by
her Own hand she seem’d Innocent, whereas,
had she Dyed by her Husband’s hand or command,
the World being Censorious, would have
thought her a Criminal; wherefore, since Lucretia
must Dye, she chose the best way, to Dye by
her own voluntary Act, but had Lucretia been
Unmarried, said she, and had been so Abused,
she had been a Fool to have Kill’d her self, before
she had endeavoured to have Kill’d her Abuser,O3 buser, O3v 110
for it would be more Justice to have
Kill’d the Murderer of her Honour, than to
have Murdered her Innocent Self, onely the
Revenge ought in Honour to have been Executed
in some Publick Place and Assembly, and
then the Private Abuse Declared, if it had not
been Known already: But these two Ladies
arguing whether Lucretia Kill’d her self for her
Husband’s Honour or for her Own, at last grew
so Earnest in their Discourse, as they fell to
Quarrel with each other, & in such a Fury they
were, as they were ready to Beat one another,
nay, I was afraid they would have Kill’d each
other, and for fear of that Mischief, I was forced
to be a Defender of both, standing between
them, and making Orations to the one and then
to the other; at last I intreated them to Temper
their Passions, and to Allay their Anger; and
“give me leave Ladies”, said I, “to ask you what
Lucretia was to either of you? was she of your
Acquaintance or Kindred, or Friend, or Neighbour,
or Nation? and if she was none of these,
as it was very probably she was not, Living and
Dying in an Age so long afore this, nay, so long,
as the Truth might Rationally be questioned, if
not of the Person, yet of the Manner of the Action,
for perchance the clear Truth was never
Recorded, Falshood having been written in Histories
of much later Times than that of Lucretia;
therefore Allay your Passions, for why
should you two Ladies fall out, and become Enemies
for Lucretia’s sake, whom you never knew or O4r 111
or heard of, but as in an old Wife’s Tale, which
is an old History. But howsoever, Good Ladies,”
said I, “leave Lucretia to live and dye in
History, and be you two Friends in present
Life, Abuse not your selves with Rage, concerning
Tarquin’s Abusing Lucretia with Lust.”

Thus talking to them, at last I calmed their Passions,
and made them Friends again, but making
Peace between them, I spent more Breath and
Spirits, than the Peace of two Foolish, at least,
Cholerick Ladies was worth, for although
there is an old Saying, “Happy is the Peace-maker,”
yet I am happy I am quit at this present
of their Company, and that I can subscribe
my self,

Madam,
Your faithful Friend
and Servant.

LV.

Madam,

You were pleased in your last Letter to tell
me, that you had been in the Country, and
that you did almost Envy the Peasants for living
so Merrily; it is a sign, Madam, they live Happily,
for Mirth seldom dwells with Troubles
and Discontents, neither doth Riches nor Grandeur
live so Easily, as that Unconcerned Freedomdom O4v 112
that is in Low and Mean Fortunes and
Persons, for the Ceremony of Grandeur is
Constrain’d and bound with Forms and Rules,
and a great Estate and high Fortune is not so
easily manag’d as a Less, a Little is easily order’d,
where Much doth require Time, Care, Wisdom
and Study as Considerations; but Poor,
Mean Peasants that live by their Labour, are
for the most part Happier and Pleasanter
than great Rich Persons, that live in Luxury and
Idleness, for Idle Time is Tedious, and Luxury
is Unwholsom, whereas Labour is Healthful
and Recreative, and surely Country Huswives
take more Pleasure in Milking their Cows, making
their Butter and Cheese, and feeding their
Poultry, than great Ladies do in Painting, Curling,
and Adorning themselves, also they have
more Quiet & Peaceable Minds and Thoughts,
for they never, or seldom, look in a Glass to
view their Faces, they regard not their Complexions,
nor observe their Decayes, they Defie
Time’s Ruins of their Beauties, they are not Peevish
and Froward if they look not as Well one
day as another, a Pimple or Spot in their Skin
Tortures not their Minds, they fear not the
Sun’s Heat, but Out-face the Sun’s Power, they
break not their Sleeps to think of Fashions, but
Work Hard to Sleep Soundly, they lie not in
Sweats to clear their Complexions, but rise to
Sweat to get them Food, their Appetites are not
Queazie with Surfeits, but Sharp’ned with Fasting,
they relish with more Savour their Ordinarynary P1r 113
Course Fare, than those who are Pamper’d
do their Delicious Rarities; and for
their Mirth and Pastimes, they take more
Delight and true Pleasure, and are more Inwardly
Pleased and Outwardly Merry at their
Wakes, than the great Ladies at their Balls,
and though they Dance not with such Art
and Measure, yet they Dance with more
Pleasure and Delight, they cast not Envious,
Spiteful Eyes at each other, but meet Friendly
and Lovingly. But great Ladies at Publick
Meetings take not such true Pleasures,
for their Envy at each others Beauty and
Bravery Disturbs their Pastimes, and Obstructs
their Mirth, they rather grow Peevish
and Froward through Envy, than Loving
and Kind through Society, so that whereas
the Countrey Peasants meet with such
Kind Hearts and Unconcerned Freedom as
they Unite in Friendly Jollity, and Depart
with Neighbourly Love, the Greater sort of
Persons meet with Constrain’d Ceremony,
Converse with Formality, and for the most
part Depart with Enmity; and this is not
onely amongst Women, but amongst Men,
for there is amongst the Better sort a greater
Strife for Bravery than for Courtesie, for
Place than Friendship, and in their Societies
there is more Vain-glory than Pleasure, more
Pride than Mirth, and more Vanity than true
Content; yet in one thing the Better Sort of
Men, as the Nobles and Gentry, are to be Commended,P mend- P1v 114
which is, that though they are oftener
Drunken and more Debauch’d than Peasants,
having more Means to maintain their Debaucheries,
yet at such times as great Assemblies,
they keep themselves more Sober and Temperate
than Peasants do, which are for the most
part Drunk at their Departing; But to Judg between
the Peasantry and Nobles for Happiness,
I believe where there’s One Noble that is truly
Happy, there are a Hundred Peasants; not that
there be More Peasants than Nobles, but that
they are More Happy, number for number, as
having not the Envy, Ambition, Pride, Vainglory,
to Cross, Trouble, and Vex them, as Nobles
have; when I say Nobles, I mean those that have
been Ennobled by Time as well as Title, as the
Gentry. But, Madam, I am not a fit Judg for the
several Sorts or Degrees, or Courses of Lives,
or Actions of Mankind, as to Judg which is Happiest,
for Happiness lives not in Outward Shew
or Concourse, but Inwardly in the Mind, and
the Minds of Men are too Obscure to be
Known, and too Various and Inconstant to Fix a
Belief in them, and since we cannot Know our
Selves, how should we know Others? Besides,
Pleasure and true Delight lives in every ones
own Delectation; but let me tell you, my Delectation
is, to prove my self,

Madam,
Your faithful Fr.Friend and S.Servant

LVI. P2r 115

LVI.

Madam,

In your last Letter you writ how much the
Lord N.O. doth Admire Mrs. B.U.
and what Addresses he makes to her, for he
being in Years hath seen much of the World,
and many and Different Beauties, and hath
Convers’d with many Different Wits,
and hath found and observed many and Different
Humours, and hath made many and Different
Courtships to many and Different Women:
yet I have observ’d that men in Years
would seem Lovers and Admirers, but are not;
and Young men are Lovers and Admirers, an
would not seem so; Men in Years Praise all
the Young Women they meet withall, but
think not of them when they are out of their
Companies, but Young men Praise some Particulars,
and when Absent, are more Fond and
Deeper in Love than when they are personally
Present; and it is to be observed, that the chiefest
Imployment of the most part of Men is to make
Love, not that they are Really in Love, but Feignedly
make themselves so, and Amorous Courtships
are the most general Actions in the World,
and the most general Imployments of the
Thoughts in mens Minds; and the same is also amongst
Women; so that most of mankind are P2 Amo- P2v 116
Amorous Lovers, for Love is the Subject of
their Thoughts, & Courtly Addresses the Action
of their Time, & the Chief Business of their
Lives; but if it were a Noble Love, it were
Commendable, for then their Time, Industry,
and Actions of their Lives would be Imployed
in Acts of Charity, Friendship, Humanity,
Magnificence, Generosity, and the like, but being
Amorous Lovers, their Time is Idly Wasted
in Adorning, Fashioning, Flattering, Protesting
and Forswearing; besides, Amorous Lovers are
Inconstant, Prodigal, Fantastical, and the like.
But leaving them to their Complemental Addresses,
I rest,

Madam,
Your faithful Friend
and Servant.

LVII.

Madam,

Here is no News, onely I read a Gazet that
speaks of a Courtesan, which hath been the
Ruin of many Gentlemen’s and Noble Men’s
Estates, by presenting her with Rich Gifts, and
maintaining her in Bravery, and ’tis likely she
hath Ruined their Bodies, if not their Souls, as
she hath done their Estates; yet it is to be hoped,
that all is not Truth that is Printed in a Gazet,
for it is to be observed, that Gazets are fuller of Lies P3r 117
Lies than Truths, which makes some Histories
that are lately Printed and Published, to have
so many Falshoods in them, being for the most
part Compiled and Form’d out of Gazets; But
if this part of the Gazet be true, as concerning
the Courtesan, it shews that she hath a Superiour
Art of Allurements, not onely to insnare one
or two, but many, which Art hath a Magick
Power to Transform Rational Men to Beastly
Adulterers, Simple Asses, and Prodigal Fools;
for certainly it cannot be merely Beauty alone
that can have such Power, for mere Beauty takes
oftener the Eye than the Heart, it hath more
Admirers than Doting Lovers, and the greatest
Gift Beauty hath given, are Praises, which Praises
last not Long, by reason Beauty soon Decayes;
But when Beauty is attended with Insinuating
Arts, as Behaviour of Person, Pleasant
Speech, and Harmonious Voice, as also the Arts
of Musick, Dancing, Dressing, and the like, it
becomes Victorious, and makes its Triumphs in
many Hearts, like as in many Nations; But many
times those Arts are Victorious without
Beauty, whereas Beauty is seldom or never Victorious
without them; Indeed Women Skilful
in these Arts are like Juglers, which Deceive
Sense and Reason, making an Appearance of
that which is not Really so; and thus most of
our Sex Juggle with Men, they Delude them
with Artificial Shews and Insinuating Flattery,
and ’tis their chief Study and Endeavour so to
do; But few Arrive to that Artificial Perfection,P3 on, P3v 118
as the Courtesan mentioned in the Gazet;
wherefore it would be well if Wives had more
of that Art to keep their Husband’s Affections,
or at least to keep them from seeking after Variety;
and for Courtesans to have less, that
they might not Draw and Intice Husbands from
their Honest Wives, nor Batchelors and Widowers
from lawful Marriage: But for the most
part Courtesans with their Arts Usurp the
Wives Rights and Maids hopes; and so leaving
the famous Courtesan to her Lovers, and
her Lovers to their Ruins, I rest,

Madam,
Your faithful Friend
and Servant.

LVIII.

Madam,

In your last Letter you sent me word, you
were not of my Opinion, that all men ought
to wear their Swords at all Times, and in all
Places and Companies, for you say it is not fit
that Drunkards, or Mad-men, or Lovers, should
wear Swords; for Drunkards will use their
Swords to the hurt of Others, by reason they
are Quarrelsome and Abusive; and Mad-men
will use their Swords to the hurt of Themselves,
either through a Frantick Despair or Conceit;
and Lovers will Affright their Mistresses with them. P4r 119
them. Madam, you have forgotten two or
three Words added thereto, for I said, that all
Gallant Gentlemen ought to wear Swords, at all
Times, and in all Places and Companies; but
Drunkards and Mad-men, though they may be
Gentlemen, yet they cannot be said Gallant
men whilst they are Mad or Drunken, because
they want their Reason to Distinguish, for the
Gallantry of the Mind or Soul is Valour, Generosity,
Humanity, Justice, Fidelity, and the
like, all which cannot be, at least, not in force in
Irrational Creatures, which Mad-men and
Drunkards are for that time. And for Lovers,
it is very Requisite they should wear Swords to
guard their Mistresses, for she is but a Foolish
Mistress that will be afraid of her Safety; But
a Gallant man wears his Sword for his Honour,
King, and Country; as for his Country, it includes
Piety, Friendship, and Natural Affection;
for his King, it includes Fidelity and Loyalty;
for his Honour, it includes Truth, Right, Love,
Generosity and Humanity. In truth, Generosity
and Humanity is like the Sun and the Air, for
Humanity doth like the Air spread equally to
all, it enters every where, and fills up all Vacuities;
and Generosity like the Sun, shines every
where, and on every Creature, although not at
one Time, yet in such a Compass of Time as it
hath strength and motion to extend it self; also
his Benefits are General, he Disputes not Who
or What deserves his Light or Heat, but knows
his Light and Heat is Beneficial to all Creatures, which P4v 120
which if they Abuse to Evil Uses, it is none of
his Fault. Thus Generosity shines in the Air of
Humanity, and Fortitude is like Heaven, which
no Enemy can Enter, it Defends and Guards th
Distressed; and Valour is the Sword of Justice,
to Cut off Offenders, and the Sword of Valour
is a sharp metal’d Blade, that Gallant Gentlemen
should alwayes wear about them, and have
Skill to Manage it, and Judgment and Discretion
to know When, and on Whom to Use it. But,
Madam, lest the mentioning of a Sword should
Fright you, I’le leave it, and rest,

Madam,
Your faithful Friend
and Servant.

LVIX.

Madam,

As for the Lady P.Y. who, you say, spends
most of her Time in Prayer, I can hardly
believe God can be Pleased with so many
Words, for what shall we need to Speak so many
Words to God, who knows our Thoughts,
Minds and Souls better than we our selves?
Christ did not teach us Long Prayers, but a
Short One, nay if it were lawful for Men to Similize
God to his Creatures, (which I think it
is not) God might be Tired with Long and Tediousdious Q1r 121
Petitions or often Repetitions; but, Madam,
Good Deeds are Better than Good Words,
in so much, as One Good Deed is better than a
Thousand Good Words, As for Example, One
Act of Upright Justice, or Pure Charity, is better
than a Book full of Prayers, a Temperate
Life is better many times than a Praying Life;
for we may be Intemperate even in our Prayers,
as to be Superstitious or Idolatrous; Indeed every
Good Deed is a Prayer, for we do Good for
Gods sake, as being pleasing to him, for a Chast,
Honest, Just, Charitable, Temperate Life is a
Devout Life, and Worldly labour is Devout,
as to be Honestly Industrious to Get, and Prudent
to Thrive, that one may have where with
all to Give; for there is no Poor Begger, but had
rather a Penny than a Blessing, for they will tell
you, that they shall Starve with Dieu vous assiste,
but be Relieved with a Denar. Wherefore the
Lady P.Y. with her much Fasting and long
Praying will Starve her Self, and Waste her Life
out before the Natural Time, which will be a
Kind of Self-murder, and we hold Self-murder
the Greatest Sinn, although it should be
done in a Pious Form or Manner; but to Help a
Friend in Distress is Better and more Acceptable,
than to Pray for a Friend in Distress, to Relieve
a Beggar in Want, is better than to Pray
for him, to Attend the Sick is better than to
Pray for the Sick; But you will say, both do
Well, I say it is Well Said, and Well when it is
Done, but the One must not Hinder the Other, Q where- Q1v 122
wherefore we ought not to Leave the World to
Pray, but to Live in the World to Act, as to Act
to Good Uses, and ’tis not enough to Give for
the Poor, but to see that the Poor be not Cousen’d
of their Gifts, wherefore they ought to
Distribute their Gifts Themselves, and to be Industrious
to Know and to Find out those that do
Truly and not Feignedly Want, neither must
their Gifts make the Poor Idle, but set the Idle
Poor awork, and as for those that cannot
Work or Help themselves, as the Old, Sick,
Decrepit, and Children, they must be Maintain’d
by those that have Means and Strength
and Health to Attend them; But perchance if
the Lady P.Y. heard me, she would say, “I
were one of those that did Speak more Good
Words, than Act Good Deeds, or that I neither
Spent my Time in Praying nor Pious
Acting”
; Indeed I cannot, as the Proud Pharisee,
Brag and Boast of my Good Deeds, but with the
Poor Publican, I must say, “Lord have Mercy
on my, a miserable Sinner”
, yet I must say thus
much Truth of my Self, that I never had Much
to Give; for before the Warrs of this Country
I was too Young to be Rich, or to have Means
in my Own Power of Disposing, and since the
Warrs all my Friends being so Ruined, and my
Husband Banished from his Native Countrey,
and Dispossest of his Inherited Estate, I have
been in a Condition rather to Receive, than to
Give: Yet I have not done much of either, for
truly I am as Glad not to Receive, as Sorry not to Q2r 123
to Give, for Obligation is as great a Burden to
me, as not be Able to Oblige is an Unhappiness,
not that I account it so great an Unhappiness to
be in such a Condition, as to be fit to Receive,
but to Receive in such a Condition, as not to be
Able to return the Obligation, for the Truth is,
I had rather Suffer for Want, than Take to be Relieved;
But I thank God, I have not had many
of those Burdens of Obligations, some few I
have had, but those were from my near Relative
Friends, not from Strangers, which is a
Double, nay, a Treble Blessing; but my Condition
is fitter for Prayer, as having not sufficient
Means to do Good Works, my Husband being
Rob’d of all his Estate, than the Lady P.Ys.
who hath Saved all she can lay Claim to;
Wherefore leaving her to her Prayers of
Thanksgiving, and I to Prayers of Petitioning,
I rest,

Madam,
Your very faithful
Friend and Servant.

LX.

Madam,

I am sorry to hear there is such a Difference
betwixt the Lady F.O. and her Husband, as
they are upon Parting, I wish their Humours
and Dispositions were more Agreeable, and their Q2 Fro- Q2v 124
Froward Passions less Violent; I cannot Condemn
Either, nor Excuse Both, for if they Anger
each Other, they have Both cause to be Angry,
and are Both to be Blamed for so Doing,
and so Both together they ought to be Condemned,
but Each apart is to be Excused: But
Marriage is a very Unhappy Life when
Sympathy Joyns not the Married Couple, for
otherwise it were better to be Barr’d up within
the Gates of a Monastery, than to be Bound in
the Bonds of Matrimony; but whenas Sympathy
Joyns Souls and Bodies in Marriage,
then those Bonds are like Diamond-Chains to
Adorn, not to Inslave them, and Heroick Honour
and Chastity are the two Thrones whereon
a Married Couple is Placed, Heroick Honour
is the Throne of the Husband, and Chastity
the Throne of the Wife, on which Love
Crowns their Lives with Peace, and Inrobes or
Inclothes them with Happiness, which Happiness
you Enjoy, which is also the Joy,

Madam,
Of Your faithful Friend
and Servant.

LXI.

Madam,

I am sorry to hear you have lost so Good a Servant
as E.L. was, for she was Faithful,
Trusty, Loving, Humble, Obedient, Industrious,ous, Q3r 125
Thrifty, and Quiet, Harmlesly Merry and
Free, yet full of Respect and Duty, which Few
Servants are in this Age, for most are Idle, Cousening,
Wastful, Crafty, Bold, Rude, Murmuring,
Factious and Trecherous, and what not
that is Evil? But truly, Madam, the Fault
ought to be laid on the Masters and Mistresses,
who either give their Servants ill Examples by
their Evil or Idle Life, or through a Credulous
Trust, which is a Temptation to a Poor Servant,
and it is part of our Prayer, “Lead us not
into Temptation”
; or through a Neglect of Governing,
for there is an old true Saying, “The
Masters Eye makes the Horse Fat”
; or through
a Timorous Fear of Commanding, for many
Masters are Afraid to Command a Peremptory
Servant, being more in Aw of the Servant than
the Servant of the Master; or through much
Clemency, giving their Servants their Wills
so much as they neglect their Duties; or through
their Prodigality, when to Inrich their Servants
they make themselves Poor, so as the Servant
becomes Greater than the Master, which
makes them so Proud, that they Slight their
Commands and Neglect their Services, Forgetting
who Advanced them, and are apt to Rebel
against them, just like the Devils, when they
were Angels, who perceiving they were so Glorious
Creatures, Rebell’d against their Creator,
and would be as God himself; Just so are Poor
Servants when their Master gives them fine
Cloaths to Adorn them, or Money to Inrich Q3 them, Q3v 126
them, or Offices to Advance them, they streight
would be their Masters, nay, they will Envy
their Master if they see him have any thing Better
than they. This I have Known by Experience,
but They will not Know it, untill they
become to be like Devils, that is, in a miserable
Condition, which they deserve for their Ingratitude;
but “a Good Servant is a Treasure”, sayes
Solomon; and so I think is a Good Master to a
Servant, if the Servant have Wit to perceive it,
But a Good Master is to know How to Command,
When to Command, and What to Command;
also When to Bestow, What to Bestow, &
How much to Bestow on a Good Servant; also to
fit Servants to Imployments, and Imployments
to Servants; also to know How and When to
Restrain them, and when to give them Liberty;
also to observe, which of his Servants be fit to
be Ruled with Austerity or Severity, and which
with Clemency, and to Reward and Punish them
Properly, Timely and Justly; Likewise when
to make them Work, and when to let them Play
or Sport; as also when to Keep them at a Distance,
and when to Associate Himself with
them; And truly, I should sooner chuse to Associate
my Self with the Company of my Servants,
had they good Breeding, or were Capable
to Learn and Imitate what did belong to good
Behaviour, than with Strangers, for Good Servants
are Friends as well as Servants, nay, Servants
are a Guard to their Masters, for Good &
Faithfull Servants will Dye for the Safeguard of their Q4r 127
their Masters Life, and they will indure any
Torments rather than Betray their Masters;
and it is the Duty of Servants so to Do, for
Servants ow almost as much Duty to their Masters,
as Children to their Parents, or Subjects
to their Natural Prince, for Servants are not only
Govern’d, but Instructed, Fed, and Maintain’d;
and what greater Crime is there, than
to be a Traitor to their Governour, Tutor, and
Nourisher of their Life? And every Master,
the Meanest that is, is a Father and a King in his
own Family, Wherefore to my Reason they are
very unwise that will go out of their own Dominions,
and leaving their own Obedient Subjects,
which are their Servants, Travel into other
Kingdoms, which are other Families,
wherein they have neither Power nor Obedience,
leaving their own Servants without Rule
or Guide, for when a Master is from Home, his
Family is like a Body without a Head, like as a
King should Travel into Forein Countries, and
leave his Subjects and Kingdom and State-Affairs
at Random, or to a Deputy, ’tis likely his
Subjects would Rebell against him through
Dislike to the Deputy, as Scorning to be
Ruled or Govern’d by a Fellow-Subject,
or else the Deputy will get away their
Love from their Prince, and then will
strive to thrust the Right Owner out; The
same is with a Master and his Servants; wherefore
a Wise, Loving Master will keep Home,
and go no oftener Abroad than Occasion requires,quires, Q4v 128
but will Entertain himself with his own
Family, and his Family will Entertain him with
Sports and Pastimes, like as Subjects do their
Princes, and whenas a Servant doth Rebell, although
the Master hath not Power to Banish
him the Country or Kingdom, as Princes have,
yet hath he Power to turn him out of his Service,
and Banish him from his House, if his Fault
do deserve it; but some may think it strange,
that there are as few Masters that know how to
Govern their Families Wisely, as there are
Kings that know how to Rule their Kingdoms
Wisely; but that is no wonder, for first, where
there is One King of a Kingdom, there are
Thousands Masters of Families, and a King is
the Master of all those Families, insomuch as a
King hath more Masters to Govern and Rule,
than the Richest Master of his Kingdom hath
Servants; but if Servants were as they should be,
Masters would not onely Thrive by the Trusty
Labours of their Servants, and Servants by the
Wealth of their Master, but Masters and Servants
would live Easily, by the Diligence of the
One, and the Prudence of the Other; also they
would live Delightfully, by their Sports and Pastimes,
where the Master would sit as a Kingly
Spectator, whilst his Servants were Pleasant
Actors, in all which both Masters and Servants
would be very Happy, so as this World would
seem an Earthly Paradise. But, Madam, if I
write any more, I shall go near to make you a
Servant to your Servant, in a Laborious reading her R1r 129
her Long Letter, but it was your Command in
your last Letter, that I should write you Long
Letters, and I believe in this I have Fully Obey’d
you, which is my Desire to all your Commands,
to let you Know that there is none more
Truly and Faithfully

Your Ladiships
Servant
than I.

LXII.

Madam,

Mrs. C.R. is very much troubled in her
Mind with Doubts and Fears, since she
hath heard that the Lady S.P. did Publickly
and Privately Praise her, for, she sayes, she is
afraid the Lady S.P. hath observ’d some Error
in her Behaviour, or hath heard her Speak
Foolishly, or hath found out some Decayes of
Beauty in her Face, or some Deformities in her
Shape, or some of the Masculine Sex have Dispraised
her Beauty, Wit, Person, Behaviour, or
the like, otherwise, sayes she, she is Confident
she would never have Praised her, for, sayes
she, it is so Unusual for one Woman to Praise
another, as it seems Unnatural; wherefore she
doth not Delight to be Prais’d by her own Sex,
and since that time she received your last Letter R she R1v 130
she will sit in a Silent Musing Posture, Considering
and Examining her self, as Searching to
find out what Faults she hath, or what Crimes
she is Guilty of, that the Lady S.P. should
Praise her, and so Peevish and Froward she is
for it, as I believe she will never be Quiet, or
at Rest and Peace in her Mind, until she hear
that the Lady S.P. hath Spoken Spitefully
of her, or hath Dispraised her some wayes or
other. The Truth is, she doth Confess as much,
for she sayes, She shall never think her Self
Handsome, Conversable, nor Vertuous, but
Ill-favoured, Foolish, Base, or Wicked,
unless she be Disprais’d by her own Sex,
wherefore if you Hear, as certainly you cannot
chuse unless you will stop your Ears,
any Femal Discommendations concerning
Mrs. C.R. Pray send her Word of them, by
which you will Infinitely Oblige her, and in the
mean time I shall Endeavour to Pacifie her
Thoughts, and Settle her Mind in Peace and
Quiet, Resting

Madam,
Your faithful Friend
and Servant.

LXIII. R2r 131

LXIII.

Madam,

I have observed, there are amongst Mankind
as often Mode Phrases in Speech, as Mode
Fashions in Cloaths and Behaviour, and so Moded
they are, as their Discourse is as much Deckt
with those Phrases as their Cloaths with several
Coloured Ribbands, or Hats with Feathers, or
Bodyes with Affected motions, and whosoever
doth Discourse out of the Mode, is as much
Despised, as if their Cloaths or Behaviours
were out of Fashion, they are accounted Fools
or Ill-bred Persons; indeed most Men and
Women in this Age, in most Nations in Europe
are nothing but Mode, as mode-Minds, mode-
Bodyes, mode-Appetites, mode-Behaviours,
mode-Cloaths, mode-Pastimes or Vices, mode-
Speeches and Conversations, which is strange to
have Minds according to the Mode, as to have
a mode-Judgment, for all will give their Judgments
and Opinions according to the Mode,
and they Love and Hate according to the Mode,
they are Couragious or Cowardly according
to the Mode, Approve or Dislike according to
the Mode, nay, their Wits are according to the
Mode, as to Rallery, Clinch, Buffonly Jest, and
the like, for Better Wit is not usually the
Mode, as being alwayes out of Fashion amongst
mode-Gallants, but True and Good Wit lives R2 with R2v 132
with the Seniors of the Time, such as Regard
not the Mode, but Chuse or Prefer what is
Best, and not what is Most in Fashion, unless
that which is Best be in Fashion, which is very
seldom if ever Known, for that which is Best or
Good, is not General, especially Wit, for the
Right True and Best Wit keeps to Particulars,
as being Understood by Particulars; Some
Moders have oftner Wit in their Mouths than
in their Brains, that is, they Speak the Wit of
Others, but have none of their Own. But Grave,
Experienced and Wise men give their Judgment
or Opinion, not according to the Mode
or Fashion, but according to Probability, Sense
and Reason; neither do they say, such or such
a Thing Will or Shall be, or Is so, Why? because
it is the General Opinion, but they say,
such or such a Thing May be, or ’tis Likely Will
be, or Is so, Why? because there is a Probability
or Reason for it: Neither do the Just and
Wise Hate or Love, Approve or Dislike, because
it is the Mode, as to Hate what is not Generally
Loved, or Love what is not Generally Hated,
or to Despise what is Generally Disliked, or
Admire what is Generally Commended, but
they Hate what is Really Bad, Wicked or Base,
and not what is Thought so; and Love what is
really Good, Vertuous and Worthy, not for the
general Opinion, but for the Truth, and they
Admire and Commend, Despise or Scorn, Dislike
or Disapprove that which is Despisable or
DiscomnendableDiscommendable or Scornable, and so the like; neither R3r 133
neither are they Couragious or Cowardly according
to the Mode, but they are Valiant or
Cautious according to the Cause or Quarrel;
they do not Fight out of or in a Bravado, but for
Honour, or in Honour’s Quarrel; nor do they
Pass by Injury, or Cover an Anger or Affront
with a Rallery or Jest, but because the Person
that did the Injury, or gave the Affront, was either
Drunk, Mad, or a Base, Inferiour Person,
fitter for his Man’s Quarrel, than for his Own;
and for Wise men, they Speak not with
Mode-Phrases, but such Words as are most
Plain to be Understood, and the Best to Deliver
or Declare Sense and Reason, and their Behaviours
are those which are Most Manly and Least
Apish, Fantastical or Constrain’d; and their
Clothes are such as are most Useful, Easie and
Becoming; neither do their Appetites Relish
Mode-Meats or Sauces, because they have the
Mode Haut Goust, but they Relish Best what is
most Pleasing or Savoury to their Taste; and so
for Drinks Compounded, as Chocolata, Limmonada,
and the like, they will not Drink them
because of the Mode; neither do they Affect
Mode-Songs or Sounds, because they are in
Fashion to be Sung or Play’d, but because they
are Well-Set Tunes, or Well-Compos’d Musick,
or Witty Songs, and Will Sung by Good
Voices, or Well Plaid on Instruments; neither
do they follow Mode-Vices or Vanities for
Fashion, but for Pleasure, or their own Humour
or Fancy; nor do they use those Exercises that R3 are R3v 134
are in Mode, but those they like Best.
Thus a Wise Man Follows not the Mode,
but his own Humour, for if it be the Mode
to Play at Tennis, or Paille-maille, or the
like, if he like better to Ride or Fence, he
will let alone the mode-Exercises and Use
his Own; if it be the mode-Pastime to Play
at Cards or Dice, if he like better to Write
or Read, he will leave the mode-Pastime
and Follow his Own; and if it be the
mode-Custom to Dine and Sup, and Meet
at Ordinaries or Taverns, if he like better
to Sup and Dine at Home alone, he will
not go to Ordinaries or Taverns; if it
be the Mode to make General Courtships,
if he Like, or is better pleased with a Particular
Mistress, he will not follow the
Mode; neither will he Ride Post because
it is the Mode, but because his Affairs Require
it; neither will he Journey from Place
to Place to no Purpose, because it is the
Mode, but will Wisely Sit still or Rest at
his own Home, because it is Easie, Peaceable,
Quiet, and Prudent, as not so Chargeable. But
leaving the Modists to their mode-Clothes,
Oaths, Phrases, Courtships, Behaviours,
Garbs and Motions, to their mode-Meats,
Drinks, Pastimes, Exercises, Pleasures, Vanities
and Vices; to their mode-Songs,
Tunes, Dances, Fiddles and Voices; to
their mode-Judgements, Opinions and Wits;
to their Mode-Quarrels and Friendships, to R4r 135
to their Mode-Lying and Dissembling, I
rest,

Madam,
Your faithful Friend
and Servant.

LXIV.

Madam,

Tis usual for Men to Brag, onely some Brag
more Obscurely or Neatly, and some more
Grosly than others; but all Bragging proceeds from
Self-Love, to Covet the World’s good Opinion,
Esteem and Respect, for through fear of
Obscurity Men Divulge their own Worth,
Wealth, Birth, Qualities, Abilities, Favours and
Graces, and those Actions they believe are Worthy
of Praise: but for the most part all Brags are
heightened by the help of Self-partiality or Self-
opinion beyond the Truth; so that Brags are
like Romances, the Ground is True, but the
Elevation False; indeed a Brag is nearer a Lie
than a Truth, for to speak pure Truth is not so
much a Brag as a Vain-glory, at least, a Vanity,
which most of Mankind Delight in, although
the Speaker is more Delighted than the Hearer,
for few or none Delight to Hear a Self-praiser,
unless it be those that have near Relations, as Parents,
Children, Brothers, Sisters, Husbands and R4v 136
and Wives, whose Affections are Delighted
with their Friends Perfections and Good Fortunes,
but Strangers and Visiting Acquaintance
Dislike that Vain Truth, and are soon Tyred
with such a Relation, nay, have an Aversion to
the Sound of a Bragging Tongue, not their
Own Tongues, for no Discourse Pleases them
Better, than to Discourse of Themselves, but
the Tongues of Others, which beget rather Envy
and Malice in the Hearers, than Love and
Admiration. But leaving this Natural Defect
and Vain Effect, I rest,

Madam,
Your faithful Friend
and Servant.

LXV.

Madam,

I do not wonder that the several Cities and
Towns in N. do Dislike their Governours
and Government, by reason the Commons
strive to Out-brave the Nobles in their Building,
Garnishing, Furnishing, Adorning and
Flourishing in Gold and Bravery, for even the
Mechanicks in this City, and I believe in the
rest, are Suffer’d to have their Coaches, Lacquies,
Pages, Waiting-maides, and to wear Rich and
Glorious Garments, Fashioning themselves in
all things like the Nobles, which causes Envy in S1r 137
in the Nobility, and Pride in the Commonalty,
the One, to see their Inferiors Out-shine them,
the Other, that they can Equal or Out-brave
their Betters; This Pride and Envy causes
Murmur, and Murmur causes Faction, which
may in time make an Alteration in the State
and Government, for when the Commons once
get so High as to Justle the Nobility, a thousand
to one but the Nobles Fall, and with them
Royalty, by reason they are the Pillars of Royalty,
or Royal Government; Wherefore the
Commons should be kept like Cattel in Inclosed
Grounds, and whensoever any did Break out
of their Bounds, they should be Impounded,
that is, the Commons should be kept Strictly,
not to Exceed their Rank or Degree in Shew
and Bravery, but to Live according to their
Qualities, not according to their Wealth; and
those that will be so Presumptuous, should be
Imprison’d and Fined great Summs for that
Presumption, this would keep the Commons
in Aw, and the Nobles in Power to uphold
Royal Government, which is certainly the Best
and Happiest Government, as being most United,
by which the People becomes most Civil,
for Democracy is more Wild and Barbarous
than Monarchy; But this is fitter for Monarchs
to Consider, than for Women to Speak of, and
therefore leaving One to the Other, I rest,

Madam,
Your faithful Friend
and Servant.

S LXVI. S1v 138

LXVI.

Madam,

I was so Surprised with the Lady A.Ns.
Letter, as I was Astonish’d, it being such a Bitter
and Angry Letter; but she had Reason to be
Angry, because I had committed a very great
Fault by a Mistake, for I one day sitting a Musing
with my own Thoughts, was Considering
and Pondering upon the natures of Mankind,
and Wondering with my Self, why Nature
should make all Men some wayes or other Defective,
either in Body, or Mind, or both, for a
Proof I Chose out One whom I thought the
freest from Imperfections, either in Mind, or Body,
which was the Lady A.N. and I took
Pen and Paper, and Writ down all the Defects I
could Think or had Observed in her, and upon
an other all the Excellencies she was Indued
with, by Nature, Heaven, and Education, which
last Pleased me so Well, as I was resolved to send
her a Copy in a Letter; but when I was to send
her the Letter, both the Papers lying upon my
Table together, I mistook the right Paper that
was in her Praise, and sent that which was in her
Dispraise, never reading it when I sent it, and
when she did Receive it, it seem’d she was in as
much Amaze, as I at her Answer, but afterwards
she fell into a very Angry Passion, and in
that Passion Writ me an Answer, which I opened
with great Joy, thinking she had been very well S2r 139
well pleased with my former Letter, but when
I did read it, had found out the mistake in
sending the wrong Letter, I was as if I had been
Thunder-stricken, my Blood flushing so violently
into my Face, as to my thinking my Eyes
flash’d out fire like Lightning, and after that
there fell such a Showr of Tears, as I am confident
there were more Tears shed than Letters
Written, where I wish’d that every Letter
might have been buried in the watery Womb
or Toomb of every Tear, but it was in Vain,
they being too fast fixt to be Drowned, for they
were fixt in her Memory, and so in Mine, but
yet my Tears may wash out my Fault, and my
Love will ask her Pardon in the Humblest and
Sorrowfull’st words as I can Speak; Wherefore
pray Madam, make my Peace if you can, go to
her and speak for me, and let her Know how it
was, (for I dare not Write to her again,) and so
in my stead Beg my Pardon, for I dare swear
by Heaven, as I would have it guard my Innocency,
prove the Truth, and save my Soul, I am
not guilty of a Crime to her, for I was free from
Malice or Envy, or any Evill Design, when I
writ it, and not only free from any Evill to her,
but I was full of Love and Admiration of her,
and I hope she will Pardon me, since I onely
writ it as a Philosopher, and not as an Enemy,
and since there is none that lives but hath some
Faults or Defects, though she hath the Least and
Fewer than any other of Natures Creatures, and
it is some Praise to have the Least; but since we S2 are S2v 140
are all Guilty in one kind or other, pray her to
Pardon my Mistake, and Philosophical Contemplation
of her, and so hoping a Good Success
of your Petition in my Behalf, I rest,

Madam,
Your faithful Friend
and Servant.

LXVII.

Madam,

You were pleased in your last Letter to Ask
my Opinion, Judgement, and Advice of
that which you Spoke of when I last Saw you;
truly, when any one asks my Opinion of Causes
or Effects, or my Judgement of Affairs, or of
any thing concerning the Actions of the World,
as their Successes to Good or Bad, or Desires my
Advice or any Concernment to Particulars, let
me tell you, as first, for Causes and Effects, my
Reason Studies, and Observation Watches, to
find out the Cause by the Effects, or to Foresee
the Effects by the Causes; and as for the Success
of several Affairs and Actions in the
World, I put all the Probabilities in one Scale,
and all the Impossibilities, or at least Unlikelyhoods,
in another, and Weigh them both, and
which soever Scale Weighs Downward, I give
my Judgement; and as for Advice to Particulars,
I Examin their Means, Abilities, Strength Power, S3r 141
Power, Right, Truth, and Justice, according to
all which I give my Advice, for I Search the
Bottom, Stirring up the very Dregs, or Fathoming
the Depth; like as Sailers cast their Line
and Plummet to Fathom the Sea, for fear of
Quick-sands, Shelves, or the like, and then
Draw up their Line to see the Depth, or at least
take Notice how much the Line sinks down; so
do I concerning my Opinion, Judgement, or Advice;
but you must Pardon me if I give not my
Judgement or Opinion in a Publick Letter, concerning
Publick Affairs, in which I ought not to
meddle, being a Woman; neither ought those
of the Masculine Sex to give their Opinions, or
Judgements, or Advices Publickly, unless they
were Desired and Required so to do, as also not
Impertinently, Busily, or Intrudingly, to Meddle,
or Censure, or Speak of that which they
have nothing to do, or at least, where they cannot
Help or Mend. But pray believe, I am not
so Vain as to think I can Reason, Judg, or Advise
Wisely, no, I onely Endeavour, or at least, Desire
so to do; and since you have not mentioned
under your hand-writing, that which you
would have me give my Opinion, Judgement, or
Advice of, I will not give it under my hand, but
leave it till such time as we Meet, for Friends
may Talk as freely as Think, fearing no Treachery,
and so I rest,

Madam,
Your faithful Fr.Friend and S.Servant

S3 LXVIII. S3v 142

LXVIII.

Madam,

I am Sorry that Sir C.A. is Kill’d, and as Sorry
that V.A. hath Kill’d him, for by Report
they were both Worthy and Right Honourable
Persons, which causes me to wonder how such
two Persons could Fall out, for surely they were
such men as would be Unwilling to Give an
Offence as to Take an Affront, and if the Offence
was Unwillingly given, as by Chance, they being
men of Honour and Merit, would not be
Grieved, at least, not Angry at or for it: but
many times a Third man will make a Quarrel
betwixt Two others, and leave them to Fight
it out. You may say, that sometimes Quarrels
cannot be Avoided, although they be betwixt
two Noble Persons, as for Example, two Dukes,
about the Preheminence of Place, none knowing
which of them had the First Place, and neither
Yielding, must needs Fight to Decide it;
but such Cases are not often put to the Trial, or
ought not to be, for Heraulds are for that purpose
Judges. But these two Noble Persons
which you mentioned in your last Letter, whatsoever
their Quarrel was, the one is Kill’d, the
other Banished; and now to speak of such
Quarrels as generally cause Duels between Private
Persons, they are either about Words, or Wo- S4r 143
Women, or Hawks, or Dogs, or Whores, or about
Cards or Dice, or such Frivolous, Idle, or
Base Causes; I do not say All Quarrels, but
Most, for some are more Honourable, but of all
Sorts or Causes of Quarrels, Drunken Quarrels
are the most Sensless; As for the Manner or
Fashion of Fighting, Duels in my opinion are
not Proper, for in this Age in most Nations they
Fight Private Duels, somewhat after the manner
of a Publick Battel, as three against three, or
at least two against two, also they Fight with Pistols
and Swords, with their Doublets on, which
serves instead of an Armour, and for the most
part a Horse-back; first, they shoot off their Pistols
at each other, and then they come to the
Sword, if they be not shot Dead before their
time comes to Fight, for Shooting is not a direct
Fighting, because they must stand at some Distance
to take Aim, which in my opinion appears
Cowardly, to Pelt at each other, as if they
were Afraid to come near each other; besides, a
Child may have so much Skill & Courage as to
shoot off a Pistol, and may chance to Kill a Man,
but a Child cannot tell how to use a Sword, or manage
a Horse; also a Peasant or such mean bred
Persons, can shoot off Pistols, or Carbines, or
Muskets, but they have no skill to use a Sword,
nor know not how to manage an Horse, unless a
Cart-Horse, & that better in a Cart than when astride:
’Tis true, Peasants or Common Souldiers
will fight with Force and Fury like as Beasts,
and Kill their Enemy with mere Strength, but not S4v 144
not with pure Valour, for they fight as in an
Uproar, and will knock one another down with
their Staves, or But-ends of their Muskets,
which is more a Club or Clown-fighting; and
if they have Swords, they fight with the Pummel,
not with the Point, for they know not how
to use it, neither is it fit they should, wherefore
the Gentlemen are too Strong for them, for the
Gentleman’s point of his Sword hath the Advantage
of the Clown’s Club; and the onely
Grief to Gallant, Valiant Gentlemen in the day
of Battel or Duel, is, the fear they should be
Kill’d with a Bullet, against which they can shew
no Active Valour or Well-bred Skill. The last
Observation concerning fighting Duels in this
Age, is, in choosing of Seconds, and the right
Use of Seconds in all Ages that I have heard of,
unless these Later, is, to be Overseers, Witnesses
and Judges, wherefore they ought to be Upright,
Honest, Judicious, and Skilful men, and
Worthy, and Honourable Persons, for they are
to Judge whether their Quarrel requires Blood,
and may not be pass’d over without Dishonour;
also they are to see that each man may be Equally
Armed, and that there be no Untimely Advantages
taken of each other; also they are to
Help or Assist them when they are Wounded,
as to Bind up their Wounds, and they are to
witness to the World how they Fought; But in
this Age, the Seconds are so far from being
Judges, Overseers, Witnesses, or Helpful
Friends, as they become Duellers themselves, Fight- T1r 145
Fighting for Company, not for Injury or Wrong
done to each other, and for Fashions sake, which
is an Unjust, Irrational, Inhuman, and Wicked
Fashion or Practice; neither is it Manly or Noble,
but Base and Beastly, as to Fight without
Reason or Injury; wherefore Pistols and Fighting
Seconds ought not to be. But, Madam, if any
should read this Letter besides your self, I
should be found fault with, it being not Fit, nor
Proper for a Woman to Discourse or Write
of Duels or Wars, nor of Horses or Swords, or
the like, but pray, if you hear any say so, tell
him, that I have a greater Privilege than other
Women in this Discourse, for my Husband
hath been a General of an Army of 30000 men,
and hath fought Battels; also he is Master of
those two Arts, the Use of the Sword, and
the Manage of the Horse, as there is not any
man, nor hath never been, so well Known, Skilful,
and Practiced, as he, so that he is the best
Horseman and Swordman in the World; also
two of my three Brothers were Souldiers, or
Commanders in War, and well Experienced in
that Profession, and my Father was a Swordman,
who was Banished for a time, for Killing a
Gentleman in a Duel of Honour. Thus have I
been Born, Bred, Lived, and Married, all with
Sword-men, and to my greater Honour, all Valiant
men; and so leaving this Discourse, I rest,

Madam,
Your faithful Fr.Friend and S.Servant

T LXIX. T1v 146

LXIX.

Madam,

You were pleased to desire my Opinion of
the Lord Bs. Works; truly it seems by
his Writings, that he was Learned, Eloquent,
Witty, and Wise, fit for State-Counsel and
Advice, to Plead Causes, Decide Controversies,
and the like, and his Works or Writings
have been very Propagating and Manuring other
mens Brains; the truth is, his Works have
proved like as some sorts of Meats, which
through Time, or mixture of some Flatuous,
or Humid Substance, Corrupt, and Breed Magots
or Worms; so his Writings have produced
several other Books. The same have
Homer’s Works, although they were of another
Sort than his. But you may say, “I write
more of the Transmigration than of the first
Formation or Principle, more of the Effects
than the Cause”
; I confess my Pen hath Wandred
from your Question, and Asks your Pardon
for my Transgression, and with all Passionate
Love, wherefore I subscribe myself,

Madam,
Your Ladiships
most Humble and
faithful Servant.

LXX. T2r 147

LXX.

Madam,

To give you an Account, as you desire, of
Mrs. H.O. who, you say, is Reported to be
such a Wit; all I can say, is, that I do not perceive
a Superfluity; her Tongue in my Hearing
ran as other Women’s usually doth, but a
Friend of her’s, who lives in the same House
she doth, did tell me, that to some men she doth
Railly and Sport with Words, for all her Discourse,
or most part of it, is to Men, and to some
she doth repeat several Places and Speeches out
of Romances, and several Speeches and Parts of
Playes, or Passionate Speeches, and if it be concerning
Love, then she turns up the black of her
Eyes and Whines, and lifts up her Hands after
the French Mode; also she is ready and quick
in giving Sharp Replyes, for which she is highly
Applauded by the Court-Gallants which gather
about her, and whatsoever she sayes, they
Cry out, “I faith that is well said”, and then
Laugh and Railly with her; then she is Gay and
Merry in Sportive Harmless Abuses, and Dances
Much, although not Well, but speaks French
like a Native; then she is very Learn’d in the
Male and Female words, as the Learn’d term
them, to wit, the Gendres of Words. As for
Court-Servants she hath had Many, but now she
is wholly Ingross’d by One. This is as much T2 as T2v 148
as I have Heard of her, and more than I would
have Repeated, had it not been to You, And
thus leaving her and her Wit, I rest,

Madam,
Your very Loving Friend
and Servant.

LXXI.

Madam,

The five Ladyes which you Desire to have
a Relation of, I cannot of my own Knowledge
give you an Account of, for I have but little
Acquaintance with them, but I can tell you
what Report sayes; As for the Eldest, ’tis said,
she wants not Experience, though her Experience
comes more through Misfortune than
Time, for she is not Old; also that she hath a
good Judgment, but makes no Good Use of it, for
she is oftner Ruled by others Perswasion than
her own Judgement; neither doth she want
Wit, but can Speak Well, and Promise Fair,
though her Deeds and Words be not Answerable,
nor her Performance to her Promises,
for she will Speak better than Do, and Promise
more than Perform; she is very Civil and Humble
to all Persons, to gain their Applause, but she
makes no Difference between the Noblest and
Meanest, the Worthy and Unworthy, the
Honest and False, but rather of the Two she Naturallyturally T3r 149
Affects those that are Meanest, either for
Birth, Breeding, or Merit, but to some Particulars
she is very Partial, even so Partial as to do
Unjust Actions for their Sakes or by their Perswasions.
Her Confidents are such as have been
False, but she believes they are so Honest now,
as only fit for Trust, although in all her Affairs
she hath had Ill Success, for all her most Secret
Intentions are made Known before they have
been put into Action; but Time may make her
Wiser. As for the Second Lady, she seems at
the first Acquaintance to be of a very Good and
Generous Nature, but some time Discovers
her to be rather of an Easie, Facil, than a Pure,
Good or Generous Nature, a Foolish Kindness,
and a Childish Liberality, that with Flattery is
Ruled, Governed and Perswaded, she Loves
and Gives but knows not Why, nor Wherefore;
also she is Amorous, and at this time so in
Love, as it is Reported she will Marry a Person,
that is so Mean, and far below her in Birth, as the
Marriage will not onely Disgrace the Family
from whence she Sprung, but her Posterity
that may live after her; neither hath her Beloved
Person nor Parts, Wealth nor Fame. Concerning
the Third Lady, she is Proud and Ambitious,
and seems rather Obstinate than Facil,
and if her Fortune were but Answerable to her
Birth, she in my Opinion would Deceive the
Belief of many in Doing those things that might
be Worthy a Person of her Quality and Dignity.
The Fourth Lady is Simple, God know’s, most T3v 150
most of her Time is Imployed in Dancing and
Eating, and in Foolish, Childish Sports and Pastimes;
She is as Inconstant as her Sex can be;
she is also Amorous, and would have Love-Servants,
if she were not afraid of those that have
some Power and Authority over her, which Restrain
her, but ’tis believed she will break thorough
all Restraints. As for her Estate, she only
thinks of the Present, but never Considers the
Future, which makes her Necessitated, as she
will in time be a Begger. The Fifth Ladyes
Time is only spent in Giving and Receiving Visits,
in Balling, Dancing, and the like, but I hear
nothing else of her. Thus, Madam, have I
written what is Reported by those that are well
Acquainted, as also by their Domesticks and Followers,
not that I inquire into the Humours,
Natures or Affairs of those Persons I have no Relation
to, but I cannot but hear of many Actions
and Persons and Passages in the World, unless
I should stop my Hearing; but in this Letter I
have done only my Duty, in telling you what I
Hear of what you Desire to Know, and as long
as I live, I shall be Obedient to all your Commands,
and Industrious to Satisfie all your Desires,
and Rest,

Madam,
Your faithful Friend
and Servant.

LXXII. T4r 151

LXXII.

Madam,

You were pleased the last time you writ, to
send me a Poem of your own making or
Composing, and to desire my Opinion of it,
which Opinion, were you not such a Friend as
not to be Exceptious, I would not Declare, for
though I will not Dissemble, as to speak against
my Conscience, yet I may Conceal or Bury my
Thoughts, Opinion, or Judgment in Silence;
but I know your Humour is, that I should
Speak or Write freely my Thoughts, and according
to your Desires, give me leave to tell
you, the Poem is good in that kind, but I do not
like such kind of Poems, which are onely Complements
and Gratulations put into Verses, in
which Poems is seldom much Wit or Fancy,
onely Flattery, Rime, and Number; wherefore
give me leave to Perswade you to alter the Subject
of your Poem, and to take such a Subject as
hath Ground and Room for Wit and Fancy to
move on; also you desire my Opinion of G.Vs.
Poems, I cannot Praise them, because the Wit
& Expressions are Stoln out of several Excellent
Poets, only he turns their Fancies and Expressions
to other Subjects, so as he only Varies other
mens Wits, but Produces none of his Own, and
such Writers may rather be nam’d Translators
than Authors; Indeed, most Writings now a dayes T4v 152
dayes, not onely Verse, but Prose, are but Variations,
and not Creations. But leaving Witstealers,
I return to your Poem, which is not
Theft, but an Ill-chosen Subject, which I desire
you to Alter. Thus Professing, as also Declaring
my Friendship, in giving a Free and Plain
Judgement, I rest,

Madam,
Your most faithful Friend
and Servant.

LXXIII.

Madam,

I was reading to day some several Satyrs of
several Famous Poets, wherein I find, that
they Praise Themselves, and Dispraise all Others,
which expresses a great Self-dotage, and
a very Ill Nature; besides, they seem more Covetous
than Generous, to desire All the Praise,
and to give their Neighbour not Any; In truth,
Writers should never speak of themselves,
but in Præfatory Epistles, or in a History of their
own Lives, wherein they may freely declare
their own Acts and Opinions. But, Madam, I
wish that all Writers would use their Pens as
your Noble Lord and Husband orders his Discourse
in Speech, to speak the Best of all men,
and to Bury their Faults in Silence, which would
make Virtue an Emulation, and Faults such a No- V1r 153
Novelty, as men would be Asham’d to Commit
them, whereas declaring Former Faults, causes
Precedent Faults no Strangers, nay, it causeth
Precedent Faults to be more Confident and Active;
But, Madam, you are so Innocent and
Harmless, as you are not acquainted with the
Faults of others, for which I am,

Madam,
Your most humble Servant
and faithful Friend.

LXXIV.

Madam,

Yesterday a Consort of Learning and Wit
came to Visit me, but they became at last
to be a Discord; This Consort was Natural
Philosophers, Theological Scholars, and Poets,
and their Discourse was their Musick, the Philosophers
were the Bass, the Theologers the Tenor,
and the Poets the Treble, all which made
an Harmony wherein was Variety and Delight,
but the Poets that love Change of Place, Company,
and Pastime, went away, and left the Philosophers
and Theologers, who began a Serious
Discourse, which was Dull and somewhat Tedious,
for it was concerning the Soul, as also the
Immortality of the Soul; some of the Theologers
said, “the Souls of Men were part of the V Spirit V1v 154
Spirit of God, others, the Souls of men were
the Breath of God, others, they were a Light
proceeding from God, and all these Concluded
that the Souls were an Immaterial or Incorporeal
Form”
, but the Natural Philosophers said,
“that Mens Souls or any such Soul was an Essence,
which was the Purest Matter, or Quintessence
In and Of Nature”
, but the Theologers
would not allow that Opinion, and said, “the Natural
Philosophers were Atheists”
, whereupon
the Natural Philosophers said, “that the Theologers
were Ignorant, and full of Fallacy and Sophistry,”
for said they, “How can No Matter have
a Form or a Being? and if Souls are the Spirit
of God, they cannot possibly be Evil, and if
they be the Breath of God, they cannot be Corruptible,
if so, then the Souls of Men cannot be
subject to Sin, and if not subject to Sin, in Justice
they were not subject to Punishment,
and if the Souls of all Men were produced from
God, as the Beams of Light from the Sun, although
the Beams might be Obscured with
Dark Clouds or Gross Vapours, yet they did
not Lose any of their Purity or Propriety, nay,
though the Sun Beams were Capable to Lose
their Purity or Propriety, yet the Beams proceeding
from God could not, for whatsoever
Proceeds Immediately from God, can neither
be Alterable nor Impure”
; at last the Theologers
and Philosophers became so Violent and
Loud, as I did fear they would have Fought, if
they had had any other Wounding Weapons than V2r 155
than their Tongues, but Heaven be praised, they
had no Killing Swords, and so they did no harm
to each other, but after the Violence of their
Dispute was past, I ventur’d to speak, saying,
“Noble Gentlemen, you have Discoursed more
Learnedly than Knowingly, and more Vainly
than Wisely, for Solomon sayes, ‘that not any
thing is throughly Known, and that all is Vanity
under the Sun, as well that which hath been,
as what is, and shall be’
, and yet his Wisdom
proceeded from Gods particular Gift; wherefore
leave the Foolish Custom of Disputing, and
bring in a Devout Custom of Praying, leaving
your Souls to Gods disposing, without troubling
them with Idle Arguments”
; and hearing
me talk Simply, they laught at my Innocency,
and in their Mirth became Good Friends and
Sociable Companions, and after some time they
took their leave, and left me to relate their Discourse
in a Letter to your Ladiship. So leaving
your Ladiship to your own Contemplations,
I remain,

Madam,
Your faithful Friend and
humble Servant.

LXXV.

Madam,

It is seldom known that a Perfect and Famous
Poet or Philosopher was ever very Cruel,
David and Solomon were the most Bloody, but V2 they V2v 156
they were Kings, and it seems Reason of State
was too forcible for Good Nature, and there is no
Rule but hath some Exception. But had I Children
I would endeavor with all the Rational Arguments
& Witty Discourses I were Capable of,
to perswade them to delight in Poetry and Philosophy,
that they might be Civil, Generous,
and Just, which would be a Greater and more
Lasting Honour to them than Wealth or Titles;
besides the Pleasure of Thoughts and Tranquillity
of Mind would be a Heaven upon Earth,
all which Silent Contemplation brings them
unto, for Contemplation brings Consideration,
Consideration brings Judgment, Judgment
brings Reason, Reason brings Truth, Truth
brings Peace; also Consideration brings Conception,
Conception brings Fancy, Fancy brings
Wit, and Wit brings Delight. But you will
say, “Nature hath not made all Mankind Capable
of Good Instruction”
, ’tis true, but give me
leave to say, that I believe there are more
Faults in Educators than in Nature; but,
Madam, I have no Children, therefore no
Tutoress, and if I had Children, ’tis likely I
should have done as most Parents do, which
is, to Breed them up in Vanity and not in
Virtue; but, Madam, you have Children,
which I am confident will be Sweetly Disposed,
like your Self, for you Breed them Gently,
rather with Reason than with Rods, wherein
you do Wisely and Kindly, and I wish all
Parents and Tutors may take an Example from you, V3r 157
you, who are a Lady of such Perfection, as I account
my Self Honoured to be,

Madam,
Your Humble and Devoted
Servant.

LXXVI.

Madam,

Since I last writ to you, I have been to hear
Mrs. P.N. Preach, for now she is, as I
did believe she would be, viz. a Preaching Sister,
There were a great many Holy Sisters and
Holy Brethren met together, where many took
their turns to Preach, for as they are for Liberty
of Conscience, so they are for Liberty of
Preaching, but there were more Sermons than
Learning, and more Words than Reason, Mrs.
P.N.
began, but her Sermon I do not well
remember, and after she had Sighed and Winded
out her Devotion, a Holy Brother stood up
and Preached thus, as I shall briefly relate to you.

Dearly beloved Brethern and Sisters, We are
gathered together in the Lord with Purity
of Spirit to Preach his Word amongst us, We are
the Chosen and Elect Children of the Lord who
have Glorified Spirits and Sanctified Souls, we
have the Spirit of God in us, which Inspires us to
Pray and to Preach, as also to Call upon his V3 Name V3v 158
Name and to Remember him of his Promise
to Unite and Gather us together into his New
Jerusalem
, separating us from Reprobates, that
we may not be Defiled with their Presence, for
you Dear Brethren Know by the Spirit, that they
are not the Children of the Lord but Sathans
Children, they are the Children of Darkneß, we
the Children of Light, we are Glorified and Sanctified
by Supernatural Grace, we are a Peculiar
People, and the Holy Prophets of the Lord, to
Fore-see, Fore-tell and Declare his Will and
Pleasure, also we are to Incourage and Comfort the
Saints in Afflictions and Times of Tribulation
and Consolation, and to Help them to Present their
Sanctified Sighs, Tears and Groans unto the
Lord; but the Spirit moveth me to Pray and to
leave off Preaching, wherefore let us Pray unto
the Lord.

So after the Holy Brother had done his Prayer,
Mr. N.N. who was there, pull’d off his
Peruick, and put on a Night-Cap, wherein he
appeared so like a Holy Brother as they took
him for one of their Sect, and he Preached this
following Sermon.

Dearly beloved Brethern, We are here met
in a Congregation together, some to Teach,
others to Learn; but neither the Teaching nor
Learning can be any other way but Natural and
according to Human Capacitie, for we cannot be
Cœlestial whilst we are Terrestrial, neither can we V4r 159
we be Glorified whilst we are Mortal and subject
to Death, nor yet can we arrive to the Purity
of Saints or Angels, whilst we are subject to Natural
Imperfections both in Body and Mind, but
there are some Men that Believe they are, or at
least may be so Pure in Spirit by Saving Grace,
as to be Sanctified, and to be so much fill’d with
the Holy Ghost as to have Spiritual Visions, and
ordinarily to have Conversation with God, believing
God to be a Common Companion to their Idle
Imaginations. But this Opinion proceeds from
an Extraordinary Self-Love, Self-Pride, and
Self-Ambition, as to believe they are the only fit
Companions for God himself, and that not any of
God’s Creatures are or were Worthy to be Favoured,
but They, much leß to be made of Gods Privy
Counsel, as they believe they are, as to Know his
Will and Pleasure, his Decrees and Destinies,
which indeed are not to be Known, for the Creator
is too Mighty for a Creature to Comprehend him,
Wherefore let us Humbly Pray to What we cannot
Conceive.

But before he had quite Ended his Sermon,
the Holy flock began to Bustle, and at last Went
quite out of the Room, so that he might have
Pray’d by Himself, had not I and two or three
Ladies more that were of my Company, Stayed,
and when he had done his short Prayer, He told
me and the other Ladyes, that he had Done
that which the Great Counsel of State could not
Do, for he had by one short Discourse Dispersedsed V4v 160
a Company of Sectaries without Noise or
Disturbance, but at last we dispersed our selves
to our own Houses, although Mr. N.N. would
have given us a Ball after a Sermon, but I was so
tyred with the One, as I was not fit for the Other,
for we were from Morning till Evening
to hear them Preach; yet as Tyred and Weary
as I am I could not choose but Repeat these
two of their shortest Sermons which I heard,
and so I subscribe my self,

Madam,
Your faithful Friend
and Servant.

LXXVII.

Madam,

You were pleased to desire me to Read the
Romance of A. as also, the Romance of C.
which I have obeyed in reading the Romance of
A
; but as yet I have not read any part of C.
and to give you an Account of my Perusal, I
think there is more Love than Reason in it, and
more Wit than Truth or Probability of Truth;
and certainly it is deplorable, that so much Wit
and Eloquence should be wasted on Amorous
Love, as also to bring all Scholastical, as Theological,
Physical, Logistical and the like Arguments,
Disputes and Discourses, into the Theme of X1r 161
of Amorous Love, which Love is between Appetite
or Desire and Fruition of Different Sexes
of Men and Women; but I perceive that Romance-Writers
endeavour to make all their
Romance-Readers believe that the Gods, Nature,
Fates, Destinies and Fortune do imploy or
busie themselves only in the affairs of Amorous
Lovers, which is a very low Imployment or
Concern. Also I perceive that Romance-Lovers
are very Rheumatick, for if all the Tears
Romances express Lovers to shed, were Gathered
or United, it would cause a second Deluge
of the World; it seems Amorous Love is Composed
more of Water than Fire, and more of
Desire than Fruition. But leaving Amorous
Lovers to more Folly than Discretion, to Lose
more Time than to Gain Love, and wishing
them Sound Lungs for Sighs, and Moist Eyes
for Tears, I rest,

Madam,
Your faithful Friend
and Servant.

LXXVIII.

Madam,

In your last Letter you expressed that you had
presented C. with a Book of Gs, Writing,
I wonder you would Present that Book to C. by
reason that he is a Gallant for Pleasure, and not X a X1v 162
a Stoick for Study; also you express’d you sent
one to D. the Student, let me tell you, Madam,
I dare swear he will never read it Half out, not
for the Bigness of the Volume, but for the Newness
of the Style and Age, for most Students despise
all New Works, and only delight in Old
Worm-eaten Records; the truth is, few Books
are read Throughout the First Age, it is well if
at the Fourth Age the End be arrived at, especially
in the same Nation where the Author is a
Native, for as our Saviour sayes, “‘A man is not Esteemed
of in his Own Country’”
, and yet an another
place he sayes, “‘A man is Known by his
Works’”
; wherefore the best way for a man that
would have his Writings Known and Esteemed
of in his Life time, is to send them to Travel into
Forein Nations, for at Home they will find but
little Applause, no not Romances, which the
World Dotes on, for Distance of Place is next
to Distance of Time, at least resembles it. But if
any will present their Works to Persons of
their Own Nation, they must present them to
such as are Known to Delight in such Subjects
their Books treat of, and then perchance they
may read a leaf or two, and by that Censure all
the Book; But fearing you should Censure me
for writing so Long a Letter, I rest,

Madam,
Your faithful Friend
and Servant.

LXXIX. X2r 163

LXXIX.

Madam,

I was yesterday presented with a Book Translated
out of French into English, wherein I find
the Author of the Book Condemns those that set
their Images before their Books, or that suffer
their Friends to give their Opinions of their
Books in Epistles, or that do write many, or some,
or few Epistles before their Books, whereas himself
writes so Long an Epistle, in finding Fault
with Others, and civilly Applauding Himself,
in not having his Picture or his Friends Applauses,
as that Epistle or Preface is as Long, if not
More, than many Short Epistles, and as Vainglorious
as Many Friends Praises. But I am so
far from that Noble Persons Opinion or Modesty,
that I wish, whereas I have One Friend
to Praise my Works, although Partially, I had
a Thousand, or rather Ten thousand Millions,
nay, that their number were Infinite, that the
Issue of my Brain, Fame, and Name, might live
to Eternity if it were possible; neither do I
think or believe it is a Sin to Wish it, by reason
it proceeds from Pure Self-love, which is the
Root or Foundation of the Love of God and all
Moral Virtues, I do not mean Corrupted Self-
love, but as I said, Pure Self-love, by which
God and Nature did Make, and doth Order the X2 whole X2v 164
whole World, or Infinite Matter. But, Madam,
give me leave to say, that this Age doth
Corrupt all Wit and Wisdom with Sophistry,
and because they cannot write Beyond the Antients,
they will endeavour to Disgrace them,
although most Writers Steal from them. But
for this French Author, setting aside his Epistle,
his Book is full of Wit and Reason, as it is rendred
by the Translator, and wishing all Writers
could fill their Books with Wit and Reason,
I rest,

Madam,
Your faithful Friend
and Servant.

LXXX.

Madam,

By Relation, Reading, and Observation, I
find that every Age is not alike for Humour,
Judgement and Wit, although alike for
Kind, Life and Death; for some Ages are so Heroick,
as all their Thoughts are of War, and all
their Actions Fighting; in other Ages all their
Thoughts are Considering, and their Actions
Experiments; in other Ages all their Thoughts
are Superstitious, and their Actions Sermons Ceremonies;
in other Ages all their Thoughts are Amorous,
and their Actions Adulteries; and so in many other
things, as Humors, Passions, Appetites, Customs, X3r 165
Customs, as also in Diets, Accoustrements, Behaviour,
Discourse, and the like; all which I
have seriously Consider’d, what should be the
Cause that men being of One and the same Kind,
viz. Mankind, should Differ so much in several
Ages in the Course of their Life; But I cannot
find any more Reason for it, than for several
Diseases in several Ages, as for Example, a Disease,
namely, the Sweating Disease, that was
Predominant in England, and after in Germany,
and many other Diseases which are Predominant
in One Age and not in Another, which certainly
is produced from an Influence from the
Planets. But this is to be observed, that Evils
may proceed from the Planets, but what is Good
both for Body and Mind proceeds from a Higher,
Celestial Power. And as for this Age we
live in now, ’tis Prodigal to their Enemies, and
Ungrateful to their Friends; but, Madam,
though this Age be so Infected in the Generality,
yet some Particulars escape this Infection,
for You and I are as Constant in Friendship
as the Light to the Sun, which is the
Happiness of

Madam,
Your Humble Servant.

X3 LXXXI. X3v 166

LXXXI.

Madam,

In your last Letter you desired me to write
some Letters of Complement, as also some
Panegyricks, but I must intreat you to Excuse
me, for my Style in Writing is too Plain and
Simple for such Courtly Works; besides, give
me leave to inform you, that I am a Servant to
Truth and not to Flattery; although I confess,
I rather Lose than Gain in my Mistress’s Service,
for she is Poor and Naked, and hath not
those means to Advance her Servants as Flattery
hath, who gives Plenty of Words, and is
Prodigal of Praise, and is Clothed in a Flourishing
Style, Imbroydered with Oratory; but my
Mistress, Truth, hath no need of such Adornings,
neither doth she give many Words, and
seldom any Praise, so as her Servants have not
any thing to live on or by, but mere Honesty,
which rather Starves than Feeds any Creature;
yet howsoever, I being bred in her Service from
my Youth, will never Quit her till Death takes
me away; and if I can Serve you by Serving
her, Command me, and I shall Honestly Obey
you, and so rest,

Madam,
Your faithful Fr.Friend and S.Servant

LXXXII. X4r 167

LXXXII.

Madam,

In your last Letter you Condemn me for living
a Country Life, saying, I Bury my self
whilst I Live, and you wonder, that knowing I
love Glory, I should live so Solitary a Life as I
do; I confess, Madam, both the Manner of my
Life and my Ambitious Nature, If a Solitary
Life be not to Live in a Metrapolitan City,
spred broad with Vanity, and almost smother’d
with Crowds of Creditors for Debts; and as I
Confess my Solitude, so I Confess my Glory,
which is to Despise such Vanities, as will be rather
a Reproach to my Life, than a Fame to after
Ages, and I should Weep my self into Water,
if I could have no other Fame than Rich
Coaches, Lackies, and what State and Ceremony
could produce, for my Ambition flies higher,
as to Worth and Merit, not State and Vanity;
I would be Known to the World by my
Wit, not by my Folly, and I would have my
Actions so Wise and Just, as I might neither be
Asham’d nor Afrai’d to Hear of my self. But,
Madam, as you Condemn My Life, so I Condemn
Yours, for the Nobles that live in a Metrapolitan
City, live but as Citizens, and Citizens
that live in the Country, live like Noble
men, with less Expences and more Liberty, havingving X4v 168
large Extension of Lands, and not Imprisoned
in One House, and their Recreations are
more Various and Noble, neither do they spend
their Time in Idle Visiting, but Prudent Overseeing;
In short, Madam, there is so much Difference
in either each sort of Life, as the One is like
Heaven, full of Peace and Blessedness, the Other
full of Trouble and Vice; and so living in the
sweet Air of Content, I rest,

Madam,
Your faithful Friend
and Servant.

LXXXIII.

Madam,

In your last Letter you Chid me for Loving
too Earnestly, saying, Extreme Love did
Consume my Body and Torment my Mind, and
that whosoever Love to a High Degree are
Fools; If so, I Confess, Madam, I am as much a
Fool as ever Nature made, for where I set my
Love, it is Fix’d like Eternity, and is as Full as
Infinite; My Love is not Fix’d Suddenly, for
it takes Experience and Consideration to help to
Place it, both which have been my Guides and
Directors to Love you, which makes me Love
you Much, and shall make me Love you Long, if Y1r 169
if Souls Die not, and so I shall alwayes, and in
all occasions be,

Madam,
Your Constant Friend
and Humble Servant.

LXXXIV.

Madam,

Now we both Return’d into our Native
Country, let us Meet to Rejoyce together,
for though our Husbands have Lost much,
yet the Broken parts of their Estates they have
Recover’d by the Just Laws of this Kingdom,
will afford us some Recreation, Pastime,
and Harmless Sports. As for the Place of our
Meeting, if I may Advise, it shall be N.
whose Owner is M.N. a Person that hath
Lost the Most of any Subject, yet he is the Best
Contented, and so the Happiest, for he never
Troubles himself for any Worldly Wealth,
especially when he cannot tell Honestly which
way to Repair his Estate; And though he be
Wisely Prudent, yet he is not Basely Miserable,
as to be Miserably Sparing, but will Entertain
us Civilly, Friendly, Generously, Pleasantly,
Delightfully. So expecting when you will
appoint the Time, I rest,

Madam,
Your faithful Fr.Friend and S.Servant

Y LXXXV. Y1v 170

LXXXVILXXXV.

Madam,

In your last Letter you did friendly Chide me
for my Passionate Anger, and for some Words
I did speak in that Angry Passion, I Confess my
Error, but yet you must Know that my Passion
proceeded from Extreme Natural and Honest
Love, as to be Angry in Mind, and Bitter and
Sharp in Words, to and of those, I know by
Experience and Practice to be Envious, Spitefull,
Malicious, and Ungratefull to those I do
and ought dearly to Love, and this made me
Speak that which Discretion perchance did not
Allow or Approve of, although Honesty could
not Forbid it; but had it been in my Own particular
Cause or Person, I should neither have
been Angry nor Bitter, neither in Thoughts
nor Words, for I can easily pass over all Hate
or Anger, either in Words or Actions to my
Self, so they be neither Contumelious, nor Impairably
Dishonourable, the First can proceed
from none but my Superiours, the other from
none but Bestial Ruffians; As for my Superiours,
I count none my Superiours, but those
that Surpass me in VirueVirtue, Grace, Wisdome,
and Excellency of Mind, except my Natural
Parents; and as for Rude Ruffians, I am of such
Quality, as not to Keep such Company, nor to
be Unattended by Servants that Wait upon me, or Y2r 171
or near my Call. But I Confess my Indiscretion,
for Violent Passion doth neither gain Justice,
Right, nor Truth, of Malice, Wrong, and
Falshood, Yet I am obliged to you for your
Love, for you have shew’d more True Friendship
in your Reproof, than Feigned Friends do
in their Flattery, for which I am,

Madam,
Your Faithfull and most
Humble Servant.

LXXXVI.

Madam,

I have Read Rs. Book, which you were pleased
to send me, and it is written Learnedly,
Eloquently, Wittily, and Christianly, for all
which the Author is to be Applauded and Admired,
concerning the Truth, Method, and Ingenuity
of the Work, and had he been a Divine
by Order and Profession, the Subject of his
Book, which is, concerning the Scripture, had
been most Applaudable, but being a Lay-man
and not a Consecrated Church-man, the Scripture
was not a fit Theme for his Pen to work upon,
at least not in my Opinion, for although I
Keep strictly to the Church of England, yet I
think it not fit for a Lay-man to busie his Pen
concerning the Scripture; for it belongs only Y2 to Y2v 172
to Church-men, to Study, Interpret, Expound,
Teach and Preach the Scripture, and its an Usurpation
for Lay-men to meddle in Church-mens
Profession, unless it be granted that a Lay-man
have more Wit, Reason, Learning and Inspiration
than all the Church-men have. But
truly, Madam, the Book is an Excellent Book in
that Kind, Only give me leave to tell you, that
to Defend Scripture is partly to express Faults
in Scripture; and to Dispute upon the Obscurities
in Scripture is to Puzzle the Truth in
Scripture. But leaving Scripture to the Church-
men, and the Author to Fame, I rest,

Madam,
Your faithful Friend
and Servant.

LXXXVII.

Madam,

I am Sorry Mrs. D. is so Despairingly Melancholy
as not to be Comforted, and I am
the more Sorry that the Ground of her Despair
is the Bible and Ignorant Interpreters, such
as rather Confound the Cleer Expressions therein,
than Clear the Dark and Mystical. But many
Pious persons have fall’n into the same Distemper,
through want of Deep Capacities,
Cleer Understandings, and Sound Judgments, to Y3r 173
to Interprete the Scripture, or to Conceive the
Spiritual Inspections and Elevations of the
Purity of Christian Religion, and all the several
Opinions therein. The Church of England is
the Purest, but yet it hath suffer’d the Scripture
to be Read too Commonly, which hath caused
much Disturbance, not only to Particular Persons,
but in the Church it self, and hath lost
much of the Dignity belonging to Church-
men, nay, it hath so Discomposed the Church-
Government, as it is a wonder it should settle in
its Centre again. But the Church-men say, they
give Lay-men Leave for to Read the Scripture,
but not to Interprete it, but the Leave of the
First gives Leave to the Latter. But, Madam,
these Causes are not for our Sex to Discourse
of, wherefore we will rather Pray for our Afflicted
Friend Mrs. D. and so taking my leave
of you, I rest,

Madam,
Your faithful Friend
and Servant.

LXXXVIII.

Madam,

I do not Wonder that the War in E. against
O. hath no Better Success, since there are
such Petty Commanders and Mean Governours,Y3 nors, Y3v 174
and I Fear the Warring designs of G. will
have no Better fortune, because the Generals,
which are to Command in Chief, are not much
Better than those that are to be Commanded,
neither for Skill, Conduct, Fame, Title,
Friends, Wealth nor Power, in all which a General
ought to Surpass those he Commands, for
they may be Good Souldiers for a Troop, Regiment
or Brigade, which are not Skilfull or
Fit for a General, for to be a Good General, doth
not only require Skill and Courage, but Wise
Conduct, and Wisdome is not found in every
Souldiers brain; besides, a General must be a man
of Note, for an Inferiour Person will hardly
be Obeyed, for if he be not a man of Fame,
Title, Worth and Merit, every Under Commander
will think himself as Good and fit to be
a General as he, and will scorn to be Commanded
by his Equal; Wherefore Superiors are
only fit to be Commanders and Governours:
Besides, a General or Governour must be full
of Generosity, free from Covetousness, which
Generosity seldom Cohabit’s with Poverty or
Inferiour Persons; also they must be Just; both
to Punish and Reward, Resolute to execute the
one, and Forward to perform the other. But
Officers, Governours and Commanders are for
the most part chosen by the means of Bribes,
Faction or Favour, and not for Fitness, Worth
and Merit, which Causes so many Disorders,
Complaints and Rebellions, for few Nations live
long in Peace, and most part of the World, at least Y4r 175
least all Europe is at this time fill’d with bloody
War, and most Nations are forced to War with
each other to Keep their Natives from Civil
Dissentions. But War is not a Subject proper
for our Sex to discourse of, although in the Ruines
of War we suffer Equally with Men;
Wherefore leaving this Discourse of War I
Conclude with Peace, for I am,

Madam,
Your faithful Friend
and humble Servant.

LXXXVIX.

Madam,

I am Sorry to hear Mrs. C.L. is married to
one She Dislikes so much, as to profess she
cannot Love her Husband, and to Complain of
her Parents, for forcing her with Threats of
Curses to that Match, but it is to be hoped, that
Love will both begin and increase by Acquaintance
and Society, and his Kindness to her, for
he is reported to be a very Honest Good-natured
man, and then she will give her Parents
Thanks, for it is to be observed, that Hot Amorous
Lovers when they are Married, their
Affections grow Cooler, and at last so Cold as to
Dye Insensible, so as the Marriage-bed proves
the Grave of Love, I mean of fond Amorous
Love, for certainly Amorous Lovers have Poetical
Imaginations of each other, and Fancy each other Y4v 176
other not onely Beyond what they are, but what
is not in Nature to be, but such Matrimonial Acquaintance
proves their Love was built on Fancy,
and not on Reality, they Married Mortal
Creatures, not Gods or Goddesses, nor such
Worthy or Constant Damosels as Romances
feign, so as their Love Vanishes as Poetical Airy
Castles, or Inchanted Towers, and not any Love
Remains, but if there doth, it is but as a Thatch’d
Cottage, a Plain, Homely Love, whereas they
that Marry Discreetly, and not Fondly, their
Love is like Poor Beginners, who have Nothing
or very Little to live on, but being Honest
and Industrious, get something, and being
Prudent and Thrifty, in time become Rich,
nay, many times so Rich, as to Build stately Palaces,
and have Respect and Honour from all that
know them; so in those Marriages where Discretion
joyns hands, Honesty begets Love, and
thrifty Temperance makes Constancy, which
builds Happiness and Peace for their Lives to
live in, and all that Know or Hear of them, Honour
and Respect them for their Worth and
Merit, for their Wisdom and True Love. But
as Time joynes Honest minds and Temperate
persons with Love, so Time separates Vain Imaginations
and Amorous persons with Dislike,
and sometimes with Hate; and so leaving C.L.
to Time, Reality, Temperance, Discretion, and
Honesty, I rest,

Madam, Your faithful Fr.Friend and S.Servant

XC. Z1r 177

XC.

Madam,

I am sorry the Plague is much in the City you
are in, as I hear, and fear your Stay will Indanger
your Life, for the Plague is so Spreading
and Penetrating a Disease, as it is a Malignant
Contagion, and Dilates it self throughout a
City, nay, many times, from City to City, all
over a Kingdom, and enters into every Particular
House, and doth Arrest almost every Particular
Person with Death, at least, layes grievous
Sores upon them; Indeed Great Plagues are
Death’s Harvest, where he Reaps down Lives
like Ears of Corn; wherefore, Madam, let me
perswade you to Remove, for certainly Life is
so Pretious, as it ought not to be Ventured,
where there is no Honour to be Gain’d in the
Hazard, for Death seems Terrible, I am sure
it doth to Me, there is nothing I dread more
than Death, I do not mean the Strokes of Death,
nor the Pains, but the Oblivion in Death, I fear
not Death’s Dart so much as Death’s Dungeon,
for I could willingly part with my Present
Life, to have it Redoubled in after Memory,
and would willingly Die in my Self, so I might
Live in my Friends; Such a Life have I with
you, and you with me, our Persons being at a
Distance, we live to each other no otherwise
than if we were Dead, for Absence is a Present Z Death, Z1v 178
Death, as Memory is a Future Life; and so many
Friends as Remember me, so many Lives I
have, indeed so many Brains as Remember me,
so many Lives I have, whether they be Friends
or Foes, onely in my Friends Brains I am Better
Entertained; And this is the Reason I Retire
so much from the Sight of the World, for the
Love of Life and Fear of Death: for since Nature
hath made our Bodily Lives so short, that if
we should Live the full Period, it were but like
a Flash of Lightening, that Continues not, and
for the most part leaves black Oblivion behind
it; and since Nature Rules the Bodily Life, and
we cannot live Alwayes, nor the Bounds of Nature
be Inlarged, I am industrious to Gain so
much of Nature’s Favour, as to enable me to do
some Work, wherein I may leave my Idea, or
Live in an Idea, or my Idea may Live in Many
Brains, for then I shall Live as Nature Lives amongst
her Creatures, which onely Lives in
her Works, we cannot say, she lives Personally
amongst her Works, but Spiritually within her
Works; and naturally I am so Ambitious, as I
am restless to Live, as Nature doth, in all Ages,
and in every Brain, but though I cannot hope to
do so, yet it shall be no Neglect in me; And as I
desire to Live in every Age, and in every Brain,
so I desire to Live in every Heart, especially in
your Ladiships, wherein I believe I do already,
and wish I may live Long. Wherefore for
my own sake, as well as yours, let me intreat you Z2r 179
you to Remove out of that Plaguy City, for if
you Die, all those Friends you Leave, or Think
of, or Remember, partly Die with you, nay,
some perchance for Ever, if they were Personally
Dead before, and onely Live in your Memory;
Wherefore, as you are a Noble Lady,
have a Care of your Friends, and go out of that
City as Soon as you can, in which you will Oblige
all those you Favour, or that Love you, amongst
which there is none more Truly, Faithfully,
and Fervently, your Friend and Servant,
than,

Madam,
I, M.N.

XCI.

Madam,

In your last Letter you say, that the Lady
G.P.
carried a Letter she received from
Mrs. O.B. from Company to Company to
Jest at, because it was not Indited after the Courtly
Phrase, but after the Old manner and way,
beginning thus, “After my hearty Commendation,
hoping you are in good Health, as I am at the
writing hereof; this is to let you understand, &c”
.
But I know not why any body should Jest at it,
for ’tis Friendly to send their Commendations,
and to wish them Good Health, and certainly Z2 Friend- Z2v 180
Friendly and Kind Expressions are to be Prefer’d
before Courtly Complements, the First
sounds like Real Truth, the Other may be demonstrated
to be Feigning, for all Complements
Exceed the Truth; ’Tis true, the Style of Letters
alters and changes as the Fashion of Clothes
doth, but Fashions are not alwayes changed for
more Commodious or Becoming, but for the
sake of Variety, for an Old Fashion may be
more Useful and Graceful than a Modern Fashion:
But I believe the Lady G.P. carried
Mrs. O.Bs. Letter about with her for a Pretence
to visit Company, like as Gossips do Cakes
and other Junkets to their Neighbours, the Junkets
increasing the Company, and the Company
the Junkets, so the Lady G.P. out of a Luxury
to Talk and Company, like as other Gossips
out of a Luxury to Talking and Eating, carried
the Letter, to shew her several Acquaintance
Sport, to get other Acquaintance, and if she had
not had that Letter, ’tis likely she would have
found some other Pretence rather than have
stayed at Home. Indeed, one may say, that in
this Age there is a malignant Contagion of Gossiping,
for not onely one Woman Infects another,
but the Women Infect the Men, and
then one Man Infects another, nay, it Spreads so
much, as it takes hold even on Young Children,
so strong and Infectious is this Malignity; but if
any will Avoid it, they must every Morning Anoint
the Soles of their Feet with the Oyl of
Slackness, and Bath every Limb in a Bath of Rest, Z3r 181
Rest, then they must put into their Ears some
Drops of Quiet, to Strengthen the Brain against
Vaporous Noise, and Stop their Ears with a little
Wool of Deafness, to keep out the Wind
of Idle Discourse, also they must Wash their
Eyes with the Water of Obscurity, lest the
glaring light of Vanity should Weaken them;
and they must take some Electuary of Contemplation,
which is very Soverain to Comfort
the Spirits, and they must drink Cooling
Julips of Discretion, which are good against
the Fever of Company, and if they
take some Jelly of Restraint, they will find it
to be an Excellent Remedy against this Malignity,
onely they must take great care lest
they be too Relaxive to Perswasion, but rather
so Restringent as to be Obstinate from
entring into a Concourse; for there is nothing
more Dangerous in all Malignant Diseases,
than Throngs or Crowds of People;
and this is the best Preparative against the
Plague of Gossiping. But for fear with writing
too Long a Letter I should fall into that Disease,
I take my leave, and rest,

Madam,
Your very faithful Friend
and Servant.

Z3 XCII. Z3v 182

XCII.

Madam,

In your last Letter you were pleased to tell
me, that Sir A.M. was to Visit you, and
hearing that the Lady B.V. was come to See
you, he started from the Place he sate, and went
away as in Hast, in my Opinion it was Strange
he should do so, since he professes to Love her so
much, as the Extremity makes him Unhappy,
for though some may Run away through Fear,
yet not for Love, for whatsoever is Loved or
Beloved, is Sought after, & what men are Afraid
of, they Fly from, and what they Love, they
Fly to; so that Love Pursues, and Hate or Fear
is as it were Pursued; but perchance he is a
Despairing Lover, and Despair is beyond all
other Passions; besides, Despair proceeds from
Fear, for Fear is the Father that begets Despair;
or perchance he was afraid that is Presence in
her Company might Injure her Reputation, being
Known to be her Lover; or he might fear his
Presence might Displease her, and Lovers had
rather Grieve Themselves, than Injure or Anger
their Beloved; or else he was afraid that the
Sight of her would Increase his Torments, or
Tormenting Love: But howsoever, certainly
Fear was the cause of his sudden Departure, and
’tis to be feared, that his Love is mixt with an
Unlawful Desire, that he was afraid to See her whom Z4r 183
whom he had no Hopes to Injoy. But leaving
Sr. A.M. to Despair, and her to her Chast
Virtue, I rest,

Madam,
Your very faithful Friend
and Servant.

XCIII.

Madam,

You were pleased in your last Letter to express
to me the Reason of the Lady D.Ss.
and the Lady E.Ks. Melancholy, which was
for Want of Children; I can not Blame the
Lady D.S. by reason her Husband is the Last
of his Family unless he have Children, but the
Lady E.Ks. Husband being a Widdower
when he Married her, and having Sons to Inherit
his Estate, and to Keep up his Family, I
Know no Reason why she should be troubled
for having no Children, for though it be the
part of every Good Wife to desire Children to
Keep alive the Memory of their Husbands
Name and Family by Posterity, yet a Woman
hath no such Reason to desire Children for her
Own Sake, for first her Name is Lost as to her
Particular, in her Marrying, for she quits her
Own, and is Named as her Husband; also her
Family, for neither Name nor Estate goes to her Family Z4v 184
Family according to the Laws and Customes of
this Countrey; Also she Hazards her Life by
Bringing them into the World, and hath the
greatest share of Trouble in Bringing them up;
neither can Women assure themselves of
Comfort or Happiness by them, when they
are grown to be Men, for their Name only lives
in Sons, who Continue the Line of Succession,
whereas Daughters are but Branches which by
Marriage are Broken off from the Root from
whence they Sprang, & Ingrafted into the Stock
of an other Family, so that Daughters are to be
accounted but as Moveable Goods or Furnitures
that wear out; and though sometimes
they carry the Lands with them, for want of
Heir-males, yet the Name is not Kept nor the
Line Continued with them, for these are buried
in the Grave of the Males, for the Line, Name
and Life of a Family ends with the Male issue;
But many times Married Women desire Children,
as Maids to Husbands, more for Honour
than for Comfort or Happiness, thinking it a
Disgrace to live Old Maids, and so likewise to
be Barren, for in the Jews time it was some
Disgrace to be Barren, so that for the most part
Maids and Wives desire Husbands and Children
upon any Condition, rather than to live
Maids or Barren: But I am not of their minds,
for I think a Bad Husband is far worse than No
Husband, and to have Unnatural Children is
more Unhappy than to have No Children, and
where One Husband proves Good, as Loving and Aa1r 185
and Prudent, a Thousand prove Bad, as Cross
and Spendthrifts, and where One Child proves
Good, as Dutifull and Wise, a Thousand prove
Disobedient and Fools, as to do Actions both
to the Dishonour and Ruine of their Familyes.
Besides, I have observed, that Breeding Women,
especially those that have been married
some time, and have had No Children, are in
their Behaviour like New-married Wives,
whose Actions of Behaviour and Speech are so
Formal and Constrain’d, and so Different from
their Natural way, as it is Ridiculous; for New
Married Wives will so Bridle their Behaviour
with Constraint, or Hang down their Heads so
Simply, not so much out of True modesty, as a
Forced Shamefulness ace; and to their Husbands
they are so Coyly Amorous, or so Amorously
Fond and so Troublesome Kind, as it would
make the Spectators Sick, like Fulsome Meat to
the Stomach; and if New-married Men were not
Wise men, it might make them Ill Husbands,
at least to Dislike a Married Life, because they
cannot Leave their Fond or Amorous Wives
so Readily or Easily as a Mistress; but in Truth
that Humour doth not last Long, for after a
month or two they are like Surfeited Bodyes,
that like any Meat Better than what they were
so Fond of, so that in time they think their
Husbands Worse Company than any other
men. Also Women at the Breeding of their
First Children make so many Sick Faces, althoughAa though Aa1v 186
oftentimes the Sickness is only in their
Faces, not but that some are Really Sick but not
every Breeding Women; Likewise they have
such Feigned Coughs, and fetch their Breath
Short, with such Feigning Laziness, and so many
Unnecessary Complaints, as it would Weary
the most Patient Husband to hear or see them:
besides, they are so Expensive in their Longings
and Perpetual Eating of several Costly
Meats, as it would Undo a man that hath but an
Indifferent Estate; but to add to their Charge,
if they have not what they Please for Child-bed
Linnen, Mantels, and a Lying-in Bed, with
Suitable Furniture for their Lying-Chamber,
they will be so Fretfull and Discontented, as it
will indanger their Miscarrying; Again to redouble
the Charge, there must be Gossiping, not
only with Costly Banquets at the Christening
and Churching, but they have Gossiping all
the time of their Lying-in, for then there is
a more set or formal Gossiping than at other
ordinary times. But I fear, that if this Letter
come to the view of our Sex besides your
self, they will throw more Spitefull or Angry
Words out of their mouths against me,
than the Unbeleeving Jews did hard Stones out
of their hands at Saint Stephan; but the best
is, they cannot Kill me with their Reproaches,
I speak but the Truth of what I have observed
amongst many of our Sex; Wherefore,
Pray Madam, help to Defend me, as being my Aa2r 187
my Friend, and I yours, for I shall Continue as
long as I live,

Madam,
Your Ladyship’s most faithfull
and Humble Servant.

XCIV.

Madam,

It is to be observed, that Absence Cools Affections,
and Presence Heats them, and Long
Presence Burns them up, like as the Sun the
Creatures of the Earth, which are Cold in his
Absence, Warmed with his Presence, and Burnt
with his Continuance; But some Affections
live alwayes, as at the Poles, Frozen, and as in a
Twy-light, wherein they can never be Seen
Perfectly, and the Natures of such men for the
most part are like Bears, Dull and Ravenous,
which shews, that Bears are of Cold Constitutions,
living alwayes in the Coldest Climates,
for Cold Congeals the Spirits, Thickens the
Skin, Stupifies the Senses, but Sharpen’s the
Hungry Appetite; and Different Extremes for
the most part meet in Like Effects, for Extreme
Heat Exhales or Exhausts the Spirits, Dimm’s or
Weakens the Senses, Hardens the Skin, and
Quickens the Appetite of Drought, and Burning
and Freezing is Equally Painfull, and the Pains Aa2 are Aa2v 188
are somewhat Alike, as both Peircing and Pricking,
as if Cold and Heat were Sharply pointed;
but a Hot Love is better than a Cold one, although
a Cold Love is likelier to last Longer,
like those that live in Hot Countries, who are not
half so Long-Lived as those that live in Cold,
the reason is, that the Spirits Exhaling out of
the Body, carry out Life with them, whereas
the Spirits being onely Congeal’d, Remain
still within the Body, and Life keeps in,
and lives with them, for Spirits are Life.
But leaving Hot and Cold Love, which is
Luke-warm, I rest,

Madam,
Your faithful Friend
and Servant.

XCV.

Madam,

In your last Letter you were pleased to let
me know, how Bravely the Lady F.O.
lives, both for Rich Clothing, Costly Houshold-
furniture, and Great Equipage; truly, for those
that have a sufficient Estate to Maintain it, and
a Noble Title to Countenance it, ’tis very Commendable
and Honourable to live in Grandeur,
otherwise it is Prodigal, Vain, Base, and Foolish:
Prodigal, to live Beyond their Means or Wealth; Aa3r 189
Wealth; Vain, to make a Fluttering shew with
the Wast of their Estate; Base, to Usurp the
Grandeur of Noble and Princely Titles; and
Foolish, to make Enemies through Envy to
their Vanity, to Triumph on them in their
Poverty, which Poverty must of Necessity follow
their Unnecessary Wast, if they have not a
Staple-stock, so that they of Necessity must
Break and become Bankrupts, in which Condition
they will be Despised, and so much the
more as they were Envyed for their Vain Bravery,
and Hated for their Base Usurped Grandeur,
the more they are Scorned in their Poverty,
and Laugh’d at in their Misery. Indeed, it
is a Ridiculous Sight to see any live Above their
Wealth or Dignity; ’tis like mercenary Stage-
players, that Act the parts of Princes, but none
of the Spectators give them the Respect and
Honour due to Great Princes, knowing they are
but Poor Players and Mean Persons; but true
Noble Persons indeed, as they will not Quit any
thing that belongs to their Dignities, so they
will not Usurp any thing that belongs not to
their Titles, and when such Persons chance to
fall into Misery, yet they fall not into Scorn,
but Pity and Compassion will wait upon them,
or meet them with Respect; but in all Conditions,
Degrees, and Dignities, it is better to
Live Wisely than Bravely, and to Live Wisely,
is, to Spend Moderately, to Live Plentifully,
Easily, Peaceably, Pleasantly, and so Happily;
to Spend Moderately, is, to keep within Aa3 the Aa3v 190
the Bounds of their Estate, not to go beyond
the Limits of their Comings in; to Live Plentifully,
is, to spend nothing Vainly, nor to spare
nothing Useful, or Proper for their Quality;
to Live Peaceably, is, to live Privately, free
from troublesome Company, as Idle Visitors,
and Trencher-Guests, who Censure every
Word or Act to the Worst Intent and Sense,
and Slander every one that is Better than themselves;
to Live Easily, is, to have their Family
in Order and Obedience, and all their Affairs to
be done Methodically; to Live Pleasantly, is,
to have such Delights as their Estate will Afford
them, and such Pastimes as are Agreeable to
their Humours, and the Company of Sociable
and Conversable Friends; also to Banish all
Perturbed Passions, and Extravagant Appetites,
all which is to Live Wisely, as your Ladiship
doth; But whether the Lady F.O. Live Wisely,
I will leave to your Ladiships Judgment,
who dwells Near her, and I at a Greater Distance,
although not from your Ladiship, for my
Thoughts and Affections are alwayes with you,
so as you are Attended and Waited on by the
Soul of,

Madam,
Your faithful Friend
and humble Servant.

XCVI. Aa4r 191

XCVI.

Madam,

I wonder that Sir F.E. should turn his Back
to his Enemy, as you say you heard he did,
when heretofore he Out-faced his Enemies;
wherefore, surely he either thought those Enemies
he Turn’d from, their Cause to be Juster,
or he had some Burden upon his Conscience
that was Unrepented of, and knowing in himself,
he was not fit to Die at that present, endeavoured
to Preserve his Life by a Flight; or else
he thought he might do some Greater Service
if he Preserv’d his Life, whereas in that Fight
he should Die Unprofitably; or else it was a
Panick Fear, that may seize sometimes on Men
of Great Courage, although True, Sober, Valiant
Men are Seldom, if Ever, Seized with that
Fear, by reason they never Venture their Lives
but for Honour, and Honour forbids a Masker’d
Flight, though not a Noble Retreat, for it is
as Commendable to make a Wise and Honourable
Retreat, as to Fight a Just Quarrel. But I
have observed, that as some are Wise, Honest,
and Valiant, or rather Couragious by Fits, so
some are Couragious and Cowardly in several
Causes or Cases; as for Example, Some have
Courage to venture Hanging for Robbing or
Stealing, yet are afraid of a Cudgel, to Fight al- Aa4v 192
although but at Cuffs; others have Courage
to Betray a Friend, but dare not Assist or Conceal
a Persecuted Friend, others have Courage to
Commit Treason, yet dare not Fight an Enemy,
and many the like; also some are very
Couragious in a Passion, and mere Cowards
when their Passion is over; also Fear makes
some Stout and Couragious, and others Cowards,
and so doth Drink, and the like; also
Covetousness of Wealth makes more Couragious
than any Thing or Cause else, for an
Army of Souldiers, if they know they shall
be Inriched by the Victory, will Fight without
all Fear, nay, so as to Die Every man; but
Propose to them Honour, or their Countries
Safety, or their Kings Right, and they for the
most part will Run away, unless they be sure
to be Hang’d for it, and then perchance they
may Fight for Life, rather than Run away
to be sure to Die, for by Staying there is
some Hopes, whereas by Running away there
is none; but if they fear not to be Catch’d,
they Fly. But the Commanders that Fight
more for Honour than Spoil, most commonly
Stick to the Fight, fearing a Disgrace more
than Death, and loving Fame more than
Life. But the truth is, that generally there
are more Cowards than Valiant Men, and
more that have Courage to be Knaves, than to
be Honest Men, for it requires both Wisdom
and Valour to be Truly Honest, and Uprightly
Just, but few have that Noble and Prudent Breed- Bb1r 193
Breeding, as to Know what is Truly Just, Honest
and Valiant, insomuch as many Commit
Errours and Crimes, and so are Disgraced,
merely through Ignorance, whereas did they
Know and rightly Understand the Grounds or
Principles of Honesty and Honour, they would
not hazard Infamy; But there are more that
have not Breeding according to their Natures,
than Natures according to their Breeding, for
alas, the World wants Good Instructors, which
is the cause of the Follies, Errours, Faults, and
Crimes in Men and their Actions. But leaving
the Generality, I am sorry for the Disgrace of
Sir F.E. although it may be hoped, he may
Recover himself out of this Reproach, by some
Eminent, Honourable, and Valiant Action,
which will be a Grave to Bury this Disgrace,
for there are wayes and means for men to Recover
a Lost Honour, but none for Women,
for if once they Lose their Honour, it is
Lost for Ever without Redemption, wherefore
every one is to regard their own Actions. But
lest I should Commit an Errour or Fault, in tyring
you with so Long a Letter, I rest,

Madam,
Your faithful Friend
and Servant.

Bb XCVII. Bb1v 194

XCVII.

Madam,

The Lady G.R. and the Lady A.N. in
a Visiting meeting, fell into a Discourse of
Great Princes and Noble Persons, where the
Lady G.R. said, “that Great Princes and Noble
Persons should or ought to have a Grandeur in
their Behaviours, Habits, Discourses, Attendance,
Life and Renown, as to their Persons,
Garments, Speech, Ceremony, Actions and
Fame, according to their Titles, Births and
Fortunes”
; “Nay”, said the Lady A.N. “not according
to Fortune, for Misfortune or Ill Fortune
Knocks Grandeur down, and makes it lye
as Dead, also Age doth Lessen it”
: The Lady
G.R.
said, “that True Grandeur did ride in Triumph
upon Misfortunes back, for though Ill
Fortune might Degrade Noble Persons of
Wealth, and Poverty Degrade them of Ceremony,
yet the Right Grandeur of True Noble
Persons would appear through Raggs, and
their Low Condition like as the Sun, which
thought it could not shine Cleer and Bright
through Thick, Black Clouds, yet it made Day
in that Hemisphere it moved in, for a Dark
Day is not Night; so although Ill Fortune may
Darken the Grandeur of Noble Persons, yet it
cannot Benight it; and as for Age”
, said she, “it
is so far from Lessening Grandeur as it gives it Addition, Bb2r 195
Addition, for true Noble and Heroick Persons,
their very Shadows do appear with a Majestical
Grandeur, and their Fame sounds with a Solemn
Renown, both to beget Respect, Reverence
and Honour in the Eyes, Ears and Minds of all
persons, in despite of Fortune or Time, for
Grandeur”
, said she, “lives both in the Ashes and
Fame of Noble, Worthy, and Gallant Persons.”

But leaving their Discourse together with their
Visit, I rest,

Madam,
Your faithful Friend
and Servant.

XCVIII.

Madam,

I received your Letter, which is Written in
so Eloquent a Style, expressing such High
Praises, that, were I apt to be Self-conceited, I
should have become so Proud upon reading it,
as I should have Denied my self, thinking my
self not to be the Same I am; nay, so far I was
already to this Pride and Self-denial, that I had
a Better Opinion of my self, whilst I was Reading
your Letter than Usually I have; But with
returning thoughts I found my self the Same I
am, and that your Praise did proceed meerly
from your Civil Respect and Great Affection, Bb2 and Bb2v 196
and not from any Merit in me to Deserve it.
Wherefore my Obligations are so much the
More, as I do Less merit them, which Obligations
shall alwayes be acknowledged by,

Madam,
Your most Humble and
Faithfull Servant.

XCVIX.

Madam,

I hear there are many Noble Lords with their
Ladies gone into F. which shews that in
this Age there are many Kind Husbands, for
usually when Husbands Travel, they leave their
Wives behind, at least, think them to be a Trouble
on their Journies, and counting their Trouble
to be more, than the Pleasure of their Companyes,
they are left at Home. But I believe,
this Mode-Travelling is only in this, and not in
other Nations, for our Countrey-men make
Kinder Husbands than men of other Nations.
But since our Wars some are Necessitated and
Forc’d to Travel into Forein Countreys, being
Banish’d out of their Native Countrey, and the
Wives of Banished men are forced to Travel to
and from their Husbands, to seek for Means and
Subsistence, to Maintain or Relieve their Necessitated
lives, wanting Meat to feed on, and Cloaths Bb3r 197
Cloaths to cover them; Yet be there not so many
in this Banished Condition for Number as
for Worth, for they are most persons of great
Qualities or Dignities, and had great Estates, living
formerly in great Splendor and Plenty, and
now in low Despised Poverty and cold Charity,
which makes their Conditions or Fortunes so
much the more Sad and Lamentable, onely
their Souls and Spirits are not according to their
Fortunes, for their noble Souls and Heroick
Spirits yield not to Fortunes Slavery, but they
as Conquerors ride Triumphing on proud Fortun’s
back, spurring her sides with Scorn, for
though Fortune may Starve or Inslave their Bodyes,
yet she cannot Conquer their Minds. But
in this Age there are more Women that Travel
for Fashions sake, than out of Want, more
that Travel for Breeding than for Bread, for
Company than Necessity, they spend more
in Unnecessary Travels to see strange Nations
and Men, than others can get, that Travel to
their own Native Countrey and neer Relations,
for these Travel not for Observation but Subsistence,
they make not their Journies Frolicks
of Mirth, but Weeping Departures, their Minds
Swim in Troubled Tears, and are Blown with
Sighs in their Bodily Barks, whilst they are
Swimming on the dangerous Sea in Barks or
Ships of Wood blown by blustring Winds; they
venture not life for Sport and Fashion, but for
Love and Charity; Indeed whereas other Women,
either for Observation or Fashion, may with Bb3v 198
with their Fathers, Husbands or Sons Travel
all the World over, those Women must for necessity
Travel as they can, having no Choice;
And so leaving our Sex either at home or abroad
in their own Native or Forein Countries,
I rest,

Madam,
Your faithful Friend
and Servant.

C.

Madam,

I wonder at that which your Letter did
Mention, that Sir C.K. should not Help
his Friend, Sir O.R. in Distress, wherefore the
Distress of O.R. doth prove, that Sir C.K. was
never a True Friend to him, but only a Seeming,
as a Professing not an Acting Friend, for though
Love lives in the Heart, yet the part of True
Friendship Dwells or is onely made Known by
the Action; But I have observed, that there’s
more that are Unkind to their Friends, even
their Natural Friends, than Revengefull to their
Enemies, and though both are Bad, yet the not
doing Good or Timely Service to a Friend, is
Worse than to do Hurt to an Enemy; for Preservation
may Constrain them to the One, at
least it is but quid for quo, as to Revenge an Injury,jury, Bb4r 199
but nothing but a Treacherous Nature can
make or Hinder them from doing a Service for a
Friend, if they be able thereto; for it is Inhuman
not to do a Timely Courtesie to a Stranger, nay,
to an Enemy in Distress, for a Noble Person will
not take Advantage of his Enemy, but rather Help
him in Distress, although he takes Revenge when
he is in an able Condition to Help himself. But
not to Help a Friend in Distress, is a Nature worse
than Devils, for sure one Devil will Assist another,
if it be but for Acquaintance: But there
are many sorts of Friends, if I may call them
so, for some Friendships are Made in Adversity,
which are for the most part Broken in Prosperity,
either through Envy or Pride; and
some Friendships are Made in Prosperity, and
are Lost in Adversity, either by Scorn or Fear;
some Friendships are Made by Mirth, which
are for the most part Lost in Mourning, either for
the Shunning of Melancholy or Sad Objects, or
for the Love to Mirth, or for the Desire of Forgetfulness;
some Friendships are Made by
Luxury, which are Broken in Sickness; some
Friendships are Made in Dangers, as to help
each other, which are Lost in Security, and
some are Made in Security, which are Lost in
Danger, for to avoid the Dangers of each other;
some Friendships are Made in Amours, and are
Lost by Satiety; some Friendships are Made
by Faction and Combination, and are Broken
by Separation, and many the like Friendships,
which are Made and Broken; but True, Undissolvingdis- Bb4v 200
Friendships are made by Faith, Love,
Trust, Gratitude, Fortitude, and Honour, for
they are alwayes Valiant for their Friends Safety,
Industrious in their Friends Necessity, Careful
for their Friends Security, Secret in their
Friends Trust, Faithful in their Friends Service,
Dispatchful in their Friends Affairs, Pleading
in their Friends Sutes, Speaking in their
Friends Behalf, Fighting in their Friends Quarrels,
Dying in their Friends Causes, nay, ready
to indure Torments for their Friends Ease, or
Troubles for their Friends Peace, and there can
be no Bar between True Friends, from Doing
or Endeavouring Good for and to each others
Good; Such a Friendship, Madam, is betwixt
You and Me, and True Friends have an Undoubted
Belief of each others Love and Fidelity,
wherefore it is but civil Ceremony to tell
you, I am,

Madam,
Your faithful Friend
and humble Servant.

CI.

Madam,

In your last Letter you mentioned that Sir
S.P.
had lost 500 l. at Tennis, and 2000. at
Cards and Dice, and was now Resolv’d to Play no Cc1r 201
no more at those Games, but at Chess; (though
Fox and Geese were a better Game for him in
my Opinion) for although he may Lose as
great Sums at Chess, yet not so Quickly as at
Dice, Cards, or Tennis, for the Game at Chess
takes time to Consider before he parts from his
mony, besides, it requires a Good Judgment,
which Sir S.P. did not prove to have by his
former Adventures, wherein he had such Losses;
Indeed, Wise men will Venture as little
on Fortune as they can, by reason she never
gives Assurance, and is too Inconstant to be
Trusted without Bonds or Engagements of
Friends or Lands, but I know none she hath,
for she never keeps Friendship with any One,
nor Dwells Constantly in any Place, so as she
can neither be Sued, Arrested, nor Imprisoned;
wherefore Prudent men will not Trust her,
unless upon Necessity; But certainly it is
through a Covetous Humour, that causes men
to Venture so much at Play; like as greedy
Merchants, that will Venture their Whole
Stock upon the Uncertain Winds, and Raging,
Rough Seas, in hope of a Rich Return; and I
fear Sir S.P. hath Lost his Stock in the Adventure,
as many Merchants do, and so will become
a Bankrupt. But to prove Gaming is out
of Covetousness, and not for Pastime or Exercise,
is, that Tennis is too Violent a Motion for
Wholsome Exercise, for those that Play much
at Tennis, impair their Health and Strength, by
Wasting their Vital Spirits through much Cc Sweat- Cc1v 202
Sweating, and Weaken their Nerves by Overstraining
them; neither can Tennis be a Pastime,
for it is too Laborious for Pastime, which
is onely a Recreation, and there can be no Recreation
in Sweaty Labour, for it is laid as a
Curse upon men, that they shall Live by the
Sweat of their Brows, but those that Lose, shall
Want, and become Poor by the Sweat of their
Brows; wherefore Recreation which is Pleasure
and Delight, Lives in Ease and Plenty;
And thus it is likewise through a Covetous Humour, that
men Play at Cards and Dice, and not for Pastime
nor Exercise, for as Tennis hath too Much
Motion for Exercise, so Playing at Cards and
Dice hath too Little, insomuch that when
Gamesters rise from Play, their Limbs are Stiff,
Numb, and Insensible, for want of Use, the
truth is, they fall asleep through Laziness, having
no Imployment; Neither can I perceive
it to be a Recreation, by reason Cards and Chess
require more Study than Arithmetick, or Logick,
or any other Science that sets the Brain awork,
and there is little Recreation in the Labour
of the Mind, as in the Labour of the Body,
in the Labour of the Thoughts, as in the Labour
of the Limbs; besides, their Stakes are
Attended and Watch’d with as many Fears as
Hopes, and both are Troubles of the Mind, for
Hopes are built on Doubts; and for the Increase
of their Wealth, Gamesters are like Chimists,
that Seek the Philosophers Stone, in which
Search they all become Bankrupts, Losing more Gold Cc2r 203
Gold than they Get, in so much that when they
Dye, they leave no Wealth behind them, only
their Folly, which they leave at their Death, for
Death will not be troubled therewith; But of
Worldly Riches they are as Poor as Lazarus,
yet whether they shall Lye in Abrahams
bosome, I Know not. And as Gamesters are
like Lazarus for the matter of Poverty, so
Drunkards are like Dives for the matter of
Drought, they are alwayes Dry, for much
Strong Liquor causes Heat, and Heat causes
Drought, so as they Drink themselves Dry,
and many times in a Fevorish Distemper desire
a Drop of Water to Cool their Parched
Tongues, having Scalding Heat within them,
so that their Wine, or Feavour which Wine
causes, proves to their Bodies as Hell-fire, and
a furious Madness in their Minds; only there
is this Difference, that in Hell-fire, its said, the
Body never Decayes or Dies, but in the Fire of
Wine the Body doth Wast by degrees, or is
suddenly Burnt up in Feavours, and so Dies;
Also Drunkards have the Fate of Gamesters and
Chymists, which is to be Poor, for as Chymists
are Impoverish’d by a Wasting Fire, so Drunkards
are Impoverish’d by Inflaming Wine; also
Drunkards are Guilty of Covetousness, not so
much of Wealth as of Drink, but they are as
Insatiable for Drink as the others for Gold; and
Whoremasters may come amongst them for Covetousness
and Poverty, for should they neither
Covet Gold nor Drink, yet they Covet other Cc2 Mens Cc2v 204
Men’s Wives, Daughters, Sisters, Aunts,
Neeces and Maid-Servants, and Impoverish
their Estates, either by presenting the Coy with
Gifts, as Bribes to Tempt them, or Maintain
them for their Use; also they are as Short-lived
as Drunkards, or as Diseased, & as full of Aches,
Pains and Weakness. Thus some Toss away
their Estates & Lives with a Ball, others Throw
away their Estates and Lives with a Dice, some
Shuffle away their Estates and Lives with a pack
of Cards, others Spue out their Estates and Lives
with Wine, others Kiss away their Estates and
Lives with Mistresses, and so with the Pot and
the Rot, the Ball, the Card and the Dice, men
Busie the whole Time of their Life, or rather
Waste the whole Time of their Life, together
with their Life; And not in any one of these
Actions is Honour, nor, as I can perceive, Pleasure;
for theirthere can be no Pleasure in Fear of Losing,
nor in Sick-spuing, nor in Painfull Rotting,
nor is there any Honour in these Actions,
for it is not Honourable to beat a Ball, but to beat
an Enemy, nor to deal out Cards, but to lead out
Souldiers, neither is it Honourable to be Deaddrunk
in a Tavern, but to be Wounded in the
Field of War, for a Drunken Quarrel is not an
Honourable Fight, the Fury in a Tavern is not
the Valour in a Field; to be Inclosed in a Mistresses
soft Armes is not to lye on the hard
Ground open to all the Injuries of the Elements;
neither shall men get an Eternal Fame, for Drinking,
Gaming and Whoring, but they sooner may Cc3r 205
may get an Eternal Infamy, although most are
so Happy as to Dye in Oblivion, wherein let
them rest; But if I Write my Letter much
Longer, it may become as Troublesome as a
Drunken Quarrelling, or Wrangling Gamester,
or an Impatient Adulterer, or an Impertinent
Woman, of which last you may think me to be
Guilty by this Letter, wherein are more Words
than Wit, more Truth than Reason, Wherefore
I’le Write no more, only give me leave to
subscribe my self,

Madam,
Your very faithful Friend
and Servant.

CII.

Madam,

I was to Visit the Lady C.H. at her Country-House,
but the House is too Good and
Fine an House for the Situation, for the Air all
about is Thick and Foggy, the Ground Deep and
Miry in some places, and Mountainous and
Rocky in others, also it is so Cold, as no Fruits
will Ripen or Increase there; The truth is,
she lives as if it were at the Poles, yet she is
Merry and Gay, which shews that a Sun-
shining Mind is not Dull’d with Cloudy Dayes,
no more than a Cloudy Mind, or Sad and MelancholyCc3 choly Cc3v 206
Humour is pleased with Sun-shining
dayes, but that every Place is Pleasant to a
Chearful Mind and Lively Thoughts, which
makes the Life Happy, for True Happiness
Lives Within the Mind or Soul, not Without
it, and whosoever build their Happiness Without
it, shall Miss it when they Seek it, nay, those
Buildings are like Airy Castles, which Vanish
to nothing, or rather like Unwholsom, or Ill Vapor;
or as a Snuff of a Candle, that goes out, and
leaves an Ill Savour behind it; so those that
place their Happiness Without them, as on the
Opinion of Men, or the Vanities of the World,
shall have nothing but Loss, Trouble, and Vexation,
instead of Peace, Rest, and Content; And
the Difference betwixt a Wise man and a Fool
is, that a Wise man carries his Happiness still
Within him, and a Fool is alwayes Seeking it
Without him, & seldom or never Meets it, the
other never Seeks it, for he alwayes hath it; a
Wise man doth like an Expert Chymist, that
can Extract Cordials out of Poison, but a Fool
Converts Cordials into Poison by wrong Application;
But leaving the Fool to his Sick Mind,
and his Erroneous Practice, and the Wise man to
his Healthful Mind and Experienced Prudence,
I rest,

Madam,
Your faithful Fr.Friend and S.Servant

CIII. Cc4r 207

CIII.

Madam,

Since it is your Pleasure we should Write to
each other, as if we were Personally Conversing,
as Discoursing of what we Think, Say, or
Act, and of the several Imployments of our
Time, I must tell you, I was Invited to be a
Gossip, to Name the Lady B.Rs. Child, of
which she Lyes in, and at the Christening there
were many Ladies and Gentlewomen, and being
most Married Women as is Usual at such
Gossiping Meetings, their Discourse was most of
Labours and Child-beds, Children and Nurses,
and Houshold Servants, and of Preserving, and
such like Discourses as Married Women and
Mistresses of Families usually have; at last
they fell into a Discourse of Husbands, Complaining
of Ill Husbands, and so from Husbands
in General, to their own Particular Husbands,
where one Lady said, that her Husband was
the Simplest man that ever Nature made; another
Lady said, her Husband was become a Beggar
with Gaming; another, that her Husband
was the greatest Whoremaster in the City, and
Corrupted all her Maids, for if they came
Maids into her service, they went away none;
another Lady said, her Husband got Children,
and then Grumbled at the Charge of Keeping, and Cc4v 208
and Bringing them up; another said, that her
Husband had so many Faults, as it was an endless
work to Relate them, for his Faults did
Surpass all Account; at last, when they had
Railed a Long time, I, to Express the Nature of
our Sex, (which is, that we cannot Refrain our
Tongues from Speaking, although it be on such
Themes as we Understand not, or of such Subjects
or Causes as we have nothing to do with,
and which do not Concern us) did most Foolishly
Speak to the Ladies, saying, “I wonder’d
to hear them Rail at their Husbands, and Publickly
Dispraise them, for if they had Faults, it
was the Wives Duty to Wink at them, at least
not to Divulge them, and if their Husbands
would Speak of them, and Tell their Faults,
it was likely they would Equal their Husbands
Faults, if not Surpass them”
; but the Ladies being
before Heated with Wine, and then at my
Words, with Anger fell into such a Fury with
me, as they fell upon me, not with Blows, but
with Words, and their Tongues as their
Swords, did endeavour to Wound me; wherefore
I perceiving my own Folly of Unnecessary
Speaking, and being Sorry for the Indiscretion,
became as Silent as if I had been Dead, onely I
did Move to shew I was Alive, for I took a Silent
Leave, as with a Curtsie, and came away;
and it hath so Frighted me; as I shall not hastily
go to a Gossiping-meeting again, like as those
that become Cowards at the Roaring Noise of
Cannons, so I, at the Scolding Voices of Women;men, Dd1r 209
but well may One Woman be Afraid
of Many Women, whenas One Man will be
Afraid of another Man; and so leaving you to
Rejoyce, as I know you will, at my safe Deliverance
or Escape, I rest,

Madam,
Your faithful Friend
and Servant.

CIV.

Madam,

I do not wonder that Mrs. S.P. should Report,
she was the Cause, or the Maker of the
Match betwixt your Noble Husband and You,
although she Knew nothing of your Affections,
or Intentions of Marriage, until the very Day
you were Contracted; but she is rather to
be Pardoned, because she is Poor and Inferiour
to so Great a Person as your Ladiship, and
a Lie in that Case, and Brag of that Honour, may
Advantage her very much, as I believe it hath
done, for others Hearing, and Believing what
she Reports, because she was an Attendant and
Follower of your Ladiship, it makes all the
Young Men and Women Flock to her, to get
them Husbands and Wives, thinking her a Fortunate
and Powerful Woman, that could bring
such Great Persons as you and your Noble Husband,
to Meet, Love, and Marry; wherefore Dd Per- Dd1v 210
Persons of a Lower Degree perhaps she may
Dispose of as she Pleases, and by Making of
Matches, Gain on both sides, for Women do
Fee her to get them Husbands, and Men
to get them Rich Wives, so as she is become
the Huckster or Broker of Males and Females,
and no doubt but she Cozens them sometimes,
so that they do not alwayes find their
Markets or Wares so Rich or Good as she Pretends
they are. Indeed she is a Matrimonial
Bawd, and I know not whether she doth as I
have heard of other Bawds, who many times
give Broken Maids for Pure Virgins, but if she
deals Honestly, one may wish her to Thrive by
her Trade, for Marriage is Honest, and the Procurers
may be so too, if they give True Informations
of and to each Person, otherwise they are
but Cheats, and Bribes are great Temptations to
Poverty; but Love, Beauty, Wit, Honour, Title,
and Wealth, need no Procurers, every One
is sufficient to Match it Self, wherefore your
Ladiship and your Noble Husband, who had all
those, had no Use of any other but your selves,
to joyn your Affections, which Produced a Marriage,
and certainly your Marriage was Designed
by Nature, and Decreed in Heaven, to which
Divine Angels were Witnesses, and the Invisible
Bridal Guests, to Bless, and Rejoyce at your
Union and Nuptials, which makes you both
so Happy, which is the joy of,

Madam, Your faithful Fr.Friend and S.Servant

CV. Dd2r 211

CV.

Madam,

Here were some Ladies to Visit me, amongst
the rest, there was one so very Fair, as I never
Saw the like, but let me tell you, that was
all which was to be Admired in her; and Mrs.
F.W.
who you know is a Salt Speaker, said,
that her Wit was like her Complexion, Weak
and Faint, Repeating the old Proverb, “Fair and
Foolish”
, and then she Sung a line of an old Song,
“Oh the Lovely Brown, as ’tis, how it Shames the
Lilies!”
I told her, she Spoke out of Envy, she
said, “No, for Fair Women were seldom Handsom,”
I said, “that the Usual Saying was, ‘that Black
men Like and Loved Fair women best’”
, she answer’d,
“that then Black men were as Foolish as
Fair women”
. Thus you may know how one
Woman is Apt to Dispraise another, for had
she been either Brown or Black, although very
well Favoured, yet it was likely she would have
said somewhat to her Prejudice, for our Sex
Loves or Approves not any Other which is Eminent,
either for Wit, Beauty, Favour, Behaviour,
or Virtue; But leaving Mrs. T.W. to
her Envy, Opinion, or Fancy, and the Beauty
of Mrs. E.D. to Admiration, I rest,

Madam,
Your faithful Fr.Friend and S.Servant

Dd2 CVI. Dd2v 212

CVI.

Madam,

I know not whether I shall give you Thanks
for the Present of Fruits you sent me; By
which Present, give me Leave to Tell you, you
did Tempt me to Eat a Forbidden fruit, “as the
Serpent in Paradise did our great Grandmother
Eve”
, for though I was not Forbidden to
Eat of that Fruit by God, yet Nature did Forbid
me, saying, I should be cast from Health into
Sickness, and be Condemned to the Painfull
labour of Physick; but it hath given me Knowledge
as to Know and Perceive my own
Weakness, both for Constitution of Body, and
Reason of Mind, that it could not Govern my
Appetite with Temperance, and I must have
suffer’d the Torments of a Hot burning Feaver,
had not Letting Blood Saved and Redeemed me
there from. Thus, Madam, your Kind Friendship
hath been a Devil to me, only you wanted
a Devils Design, which is a Desire Hurtfull to
Deceive, and you wanted the Malice, though not
the Evil Effect. But some may think, this is a
strange Style, or Conversation of Friendship, as
to call my Friend a Devil, but my Friend being
of a Divine Nature and a God-like Wisdome,
knows that an Evill Effect may Proceed from a
Good Intention as her Present shews; also she
Knows that I her Friend Love and Honour her Intention, Dd3r 213
Intention, though I Rail and Exclame against
the Effect, so that in the Effect and Intention of
Friendship, we are as Intire and Loving Friends
as ever we were, neither do true Friends take
Exceptions at Words, knowing their Souls are
so United, as not to be Divided neither in Life
nor Death; But, pray Madam, if you send me
any more Fruit, send me Good Advice with it,
as to Advise me not to Eat so much as to make
my self Sick; Howsoever, I will leave it to
your Better Judgment, and rest,

Madam,
Your faithfull Friend
and Servant.

CVII.

Madam,

I am Sorry to hear that Mr. C.D. is Dead,
and for Mr. E.A. and R.G. who you say,
were very Busie, or rather Troublesome to Him
in his Sickness, in perswading him to make his
Will and Settle his Estate, I must Confess, I
wonder they would Intrude themselves into
any man’s Private Affairs unless they were Desired,
or had any Interest therein, for though an
Honourable Person will not Deny his Assistance
where he can do a Worthy Service and is Desired
thereto, yet he will not Press his Service, for Dd3v 214
for that were to disserve; But to be forwardly
Officious and Busie in a Dying man’s Affairs, as
in Making, or Causing of Making Wills, or in
Advising and Counselling a Sick man in matters
Concerning his Estate, or about Debts, Legacies,
Annuities or the like, not being Invited or
Desired thereunto by the Sick Person, it looks
rather with a Covetous Face than a Friendly
Heart, for though the Intention may be Honest
without Self-ends, yet the Appearance is not so,
for it Appears, as if he had a Desire, or did Hope,
that the Sick man might make him his Executor
or Administrator, at least to leave him a Legacy
for his Care, Acquaintance and Friendship;
but “the World is so Covetous and Greedy after
Dead-men’s Shoos”
, as the Saying is, that if
any man have an Estate to leave behind him,
when he is Sick or Dying, all his Friends and
Acquaintance flock about him like a Company of
Carrion-Crows, to a Dead Body, and all to Devour
that Wealth he leaves, when as a Poor man
may be Sick and Dye, and none Come neer to
Help him; Thus we may perceive by the Course
of the World, that it is not Charity to the Sick,
nor Love to the Man, that brings Visitors or
hath profered Service, but Love to the Wealth.
But if all were of my Humour, the Rich should
have the Fewest Visitors, for I, for fear any
should Imagine me one of these Human or rather
Inhuman Vultures, should never Visit the
Sick, unless they were so Poor as they wanted
Relief. Wherefore, good Madam, have a Care Dd4r 215
Care of your Health, if you desire my Company,
lest when you are Sick, I should not Visit
you, yet if I should, I would not bring Lawyers
or Notaries to Trouble you, but I would bring
you the most Experienced and Famous Physician
I could get, to Cure you, for as long as Life
lasts, no Indeavour ought to be Wanting, it being
the part of a Friend to Regard the Life, not
to Search into the Estate, and when a Friend is
Dead, to Execute to the utmost of their Power
their Friends Desires, and to Obey Punctually
all their Commands they laid upon them
whilst they Lived, and not to let them be Buried
untill they were sure they are past Reviving,
nor to be laid upon the Cold Ground, untill
their Bodies are Colder than the Earth they are
laid on; but, Madam, you are likelier to Live
to do this Friendly Office for me, than I for you,
by reason you are Healthfull, and I am Sickly,
and Sickness is Death’s Serjeant to Arrest Life,
and the Grave is the Prison: Yet whilst I Live, I
shall alwayes prove my self to be,

Madam,
Your Ladiships faithfull
Friend and Servant.

CVIII. Dd4v 216

CVIII.

Madam,

You were pleased to tell me in your last Letter,
that the Lady J.L. is so Jealous of
her Husband, as the Humour of Jealousie drives
her sometimes into a Passionate Fury, or Furious
Passion, insomuch as not only to Exclame and
Rail on those Ladies he doth Visit, but on her
Husband, which is neither Seemly, nor Decent,
for Wives should Submit to their Husbands
Follies, and Wink at their Crimes, if they
cannot Reform them, neither is the way of
Reformation by Railing and Exclamations, but
by Gentle Perswasions, Meek Submissions, and
Subtil Insinuations; but say these will not Reform
them; therefore shall a Wife Double
her Injuries, as first, to be Injured by her Husbands
Inconstancy, and then by her Own Grief,
Rage, and Fury? This were to make his
Crimes her Tormentors, which would neither
let the Mind, Thoughts, or Body, live in Rest
or Peace; and why should a Wife Grieve for
her Husbands Inconstancy, since she receives no
Dishonour from it? nay, if it be for the Loss of
her Husbands Affection, she is but a Simple
Woman that will Trouble her self for him
that Loves her not, or for him that Prefers
another Woman in his Affection beforefore Ee1r 217
her; neither ought she to Wrong her
self by doing Indiscreet, Dishonest, or Dishonourable
Actions, to Revenge her Wrongs,
but rather to Strive and Endeavour to make her
self appear more Virtuous; but for the most
part Women are more Jealous through Envy
to their own Sex, than Love to their Husbands,
for every Woman would be the Chief for
Wit, Beauty, and such like Attractives, and
for my part, I wonder Men should desire Variety,
since all Women are alike, for a Man can
have but a Woman; as for Beauty, it is onely
to Look on, and Wit to Listen to, but not Amorously
to Enjoy; But if all Wives were as
some, Husbands might freely take their Liberties,
and their Wives would never Frown for
it; and for the most part Careless Wives have
the Chastest Husbands, I mean Careless, as Free
from Jealousie. But leaving the Lady J.L. to
Time, Custom, and Discretion, to Abate her
Jealousie, I rest,

Madam,
Your faithful Friend
and Servant.

CIX.

Madam,

In your last Letter you were pleased to tell
me, that you shew’d the Admirable Works Ee of Ee1v 218
of A.B. to L.C. and he did not Admire
them, which was a sign he did not Understand
them; Certainly, so little Understanding is in
the World, that if the World of Mankind
were Divided into Four Parts, Three Parts and
a Half of the Four are Ignorant Dolts, which
is the Reason that Rare Qualities, Learned Sciences,
Curious Arts, and Divine Fancies are no
more Esteemed or Admired; for if Understanding
were General, Men would Run, Seek, and
Sue, to see any One Person that had the Ingenuity
to Invent Arts, or Find out New Sciences,
or that had the Gift of Poetry, or the Deep Conceptions
of Philosophy; but for the most, these
enter not into their Capacity, and being not to
their Capacity, it cannot be to their Pleasure or
Delight, and so not to their Esteem; as for Proof,
let the most Rare Poems, or some Deep Philosophy
be Read to Several men, and tell them of
some New Science, or shew them some Curious
or Profitable Arts, and you shall find they will
Express they are Weary of them, by their
Yawning, Humming, Hauking, and Spitting, or
sit as if they were Statues, without Life or
Sense, as not being Sensible of them; but
read to them something that they Understand,
by their Brutish Nature, as Ribbaldry, a Wanton
Song or Scene, or the like, although there
be neither Wit nor Sense in it, and you shall
hear them Loud with Laughter or Commendations,
Swear all the Oaths they never heard Better,
and Cry up the Author for a mighty Wit; or Ee2r 219
or shew them any Vain or Useless Art, and
they will Admire it, if it be but a Glass-ring,
and will Wonder how it came to be Invented,
and Admire the Inventor for a Person of
an Ingenious Brain; but if it be an Art that is
Rare or Profitable, they will Slight it, and
cast their heads Aside, not out of Envy, but
Ignorance; wherefore, Madam, those that are
well Qualified and Witty, are Admired but
by by a Few, which is by the Wise and
Knowing, and those Few are Worth all the
rest; for the Wise and Knowing, indeed, are
all the World of Mankind, the rest are but
Mongrels, as Sensual Persons, viz. half Men,
and half Beasts, or Dull, Ignorant Persons, as
half Men, and half Stones or Blocks, nay, for
the most part they are Three parts Beasts
or Stones, and One part Men. Thus amongst
all Nature’s Works True Men are
the Scarcest, being the Rarest, as the most
Excellent Works in Nature. This is the reason
that the most Excellent Works of Nature
are not Admired by the General Bulk,
so as it is no wonder that L.C. did not
Esteem and Praise the Works of A.B.
But, Madam, you have not onely Seen and
Read them, but Approved and Praised them,
which is a Sufficient Reward to his Ingenious
Wit, and an Honour to his Person,
as also an Honour to all those you think Worthy
to Favour, of which I am One, although
least Worthy, but I will endeavour to make Ee2 my Ee2v 220
my self such a one, as you may not be Ashamed
to Acknowledge me,

Madam,
Your faithful and
humble Servant.

CX.

Madam,

I am Glad to hear the Lady U.S. and her
Husband live so Happily, as only to Themselves,
and Love so well One Another, as seldome
to be Sunder’d by Each others Absence,
and I am Glad that She and He are so Wise as
not to be perswaded from a Loving and Agreeable
Course of Life. But I perceive by your Letter,
that their Neighbour and Acquaintance
Indeavour by their Little and Petty Flouts,
Jeeres, and the like, to Disunite them, saying,
the Husband was Gentleman-Usher to his Wife,
and it was out of Fashion for a Husband to go
abroad with his Wife, and her Husband had
greater Wealth than Birth, and was a Plain man
and no Gallant, and that a man of Humble Birth
and Plain Breeding was Despised and Scorned
amongst Men of Title, and she had Lost the
Place of her Birth by Marriage; But I will Answer
in her Behalf, as being my Friend, that as
she had better keep to an Old Fashion, which is Becoming Ee3r 221
Becoming, Easie and Commodious, than follow
a New, Vain and Mis-becoming Fashion, so ’tis
more Seemly, Gracefull and Becoming, for a
Wife to have her Husband alwayes with her,
to be a Witness of her Honest Actions, than to
give a Suspicion both to her Husband and the
World, as if she desired to be Absent from him
and out of his Sight, that she might take more
Liberty to be Wanton; for none can Imagine, a
Wife will Abuse her Husband before his Face,
as in his Sight, unless her Husband were Mad,
or Drunk, or an Idiot, as a Natural Fool, and she
not only a Whore, but an Impudent Whore;
and for his Wealth being Greater than his Birth,
it shews, her Parents and Friends were Wise
to Marry her to Plenty, for with Poverty lives
for the most part Discontent, and it shews, she
was Dutifull and Obedient to Accept of her
Parents Choice rather than her Own; and
shews her self to be Wise, preferring Honesty
before Vanity, a Plain-Behavior’ed man before a
Fantastical Flautterer; and as for Birth, what
Title he wants by Fortune, Favour and Time,
Nature hath given him the Title of Merit, which
is far beyond the Titles that Kings and Time
give, for Outward Titles are far Inferiour to
Inward Worth and Merit; and as for Place,
Virtue and Merit take the First and Best Place
in Fame’s Palace, though not at Gossipping-
Meetings, Vain Shews, and Expensive & Luxurious
Feastings; and for that they say, no Respect
will be given to her Husband by or from Ee3 men Ee3v 222
men of Title, Place and Authority, Solomon
sayes, that “the Husband of a Virtuous and Chast
Wife sits in the Gates amongst the Elders with
Honour, so that his Merit and her Virtue and
Chastity will not onely keep him from Scorn,
but give him Honour, Esteem and Respect, were
he as Poor of Wealth, as Low in Birth”
; but
having Wealth, had he neither Inward Worth
nor Outward Title, he would be Respected, for
all Bow down and Adore the Golden Calf or
Image, and as Naturally Mankind loves Gold
and such like Wealth, so Naturally they Love
Mischief, wherefore it is out of Envy, that the
Lady U.Ss. Neighbours and Acquaintance
Dispraise or Undervalue her Husband, and his
Birth and Breeding, and Laugh at their United
Associating, and not out of Love, for true Love
Commends true Worth, and Honest Unity:
But as Women Envy Women for Beauty,
Bravery, Courtships and Place, So Men Envy
Men for Power, Authority, Honour and Offices.
Wherefore leaving the Generality to
Envy and Spite, and the Lady U.S. and her
Husband to Love and Happiness, I rest,

Madam,
Your faithful Friend
and Servant.

CXI. Ee4r 223

CXI.

Madam,

Th’ other Day the Lord N.N. arguing
with others that were in Company, said,
he was of an Opinion that all the Stars were
Suns, and that Every one of those Suns had such
Planets above and below them, like as the Sun
hath that gives this Earth light; others said, that
then those Planets would be Seen, he Answered,
they could not be Seen, for those Suns we call
Fixt Stars were at such a Distance as they appear
but like Stars, and their Planets having but Reflected
Lights from those Suns could not be perceived,
by reason Reflected Lights are Faint and
Dim in Comparison of Inherent Lights; also he
was of an Opinion, that there were Many
Worlds, and that those Worlds were Unalterable
and Unchangeable, and therefore Eternal;
Also he said, the several Kinds and Sorts of
Creatures in those Worlds, as Animals, Vegetables,
Minerals, and Elements were Eternal; but
the Particulars of every Kind or Sort were
Transmigrable or Transformable; whereupon
others in the Company said, it could not be that
those Worlds were Eternal, for if they were,
then they had no Beginning, and that could not
be, by reason the World seem’d to be Composed,
Made and Ordered by some Infinite
Wisdome, causing such Method and Measures, Proportions, Ee4v 224
Proportions, Distinctions, Order, Exactness,
Rule, Degrees and Decrees, all which could
not be without Design, and by Chance; N.N.
said, that if the World was Eternal, it was not
made by Chance, for Chance proceeded from
some Alteration, or Change of some Motions,
and not from Eternity, for Eternity was not
Subject to Chance, although Chance might be
Subject to Eternity, and to prove the World
and Worlds were Eternal, he said, the Fundamental
Frame, Parts, Motions, and Form, were
not Subject to Change, for they Continue One
and the Same without any Altercation. Thus,
Madam, the Sages Discoursed, but they perceiving
I was very Attentive to their Discourse,
they ask’d my Opinion, I answered, they had
left no Room for another Opinion, for the
World was Eternal or not Eternal, and they
had given their Opinions of either side; then
they desired me to be a Judg between their Opinions,
I said, such an Ignorant Woman as I
will be a very unfit Judge, and though you be
both Learned, and Witty Men, yet you cannot
Resolve the Question, it being impossible for a
Small Part to Understand or Conceive the
Whole, and since neither you, nor all Mankind,
were they joyn’d into one Soul, Body, or
Brain, can possibly know whether the World
had a Beginning or No Beginn