Skip to main content

Context

Cite this workCavendish, Margaret (Lucas), Duchess of Newcastle. Natures Pictures, 1656. Northeastern University Women Writers Project, 12 Oct. 2001. https://www.wwp.northeastern.edu/texts/cavendish.natpix.html.
About the source
Title
Natures pictures drawn by fancies pencil to the life
Author
Cavendish, Margaret (Lucas), Duchess of Newcastle
Published
London, 1656, by:
Martin, John; Allestry, James
Pages transcribed
421

Full text: Cavendish, Natures Pictures

Close document
a1r
a1v
Figure
A group of people sitting in a semicircle in a room, with an ornamental plaque inscribed with verse below. A handwritten note on the recto side of this leaf describes the notable features of the copy and mentions this figure as an extremely rare print of the Newcastle family by Clouet.

Thus in this Semy-Circle, where they Sitte

Telling of Tales of pleasure & of witt

Heer you may read without a Sinn or Crime

And how more innocently pass your tyme.

a2r

Natures
Pictures
Drawn by
Fancies
Pencil
to the Life.

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

In this Volume there are several feigned Stories of
Natural Descriptions, as Comical, Tragical, and
Tragi-Comical, Poetical, Romancical, Philosophical,
and Historical, both in Prose and Verse, some all
Verse, some all Prose, some mixt, partly Prose, and
partly Verse. Also, there are some Morals, and
some Dialogues; but they are as the Advantage
Loaves of Bread to a Bakers dozen; and a true
Story at the latter end, wherein there is no Feignings.

London,
Printed for J. Martin, and J. Allestrye, at
the Bell in Saint Paul’s Church-yard. 16561656.

a2v

The Dedication.

To Pastime I do dedicate this Book,

When idle, then my Readers in’t may look,

And yet be idle still; yet wish they may

Never misspend their time, or wast the day

Worse or more idly; since it may concern

My Readers all, in every piece to learn

Something to lay up still in mem’ries Treasure;

Thus for your sakes mix Profit with your Pleasure.

I hope you’ll like it, if not, I’m still the same,

Careless, since Truth will vindicate my Fame.

b1r

To the Lady Marchioness of Newcastle,
on her Book of Tales.

Gallants and Ladies, what do ye lack? pray buy

Tales a la mode, new Fashion’d here do lye:

So do Romancies, your grave studies too,

Academies of Love, teaching to woo

And to be woo’d, corrupts more Virgins then

Hot Satyrs turn’d to Amorous Courtly Men:

But these are innocent; then be not nice,

Will you not buy, because they teach not Vice?

Nature will teach you that; then do not look

To do’t by Art and Learning by the Book;

A Vestal Nun may reade this, and avow it,

And a Carthusian Confessor allow it.

Yet they are pleasant, but on this side harm,

Witty expressions, yet no wanton charm,

But virtuous Love, bright shining as the Sun,

As innocent as Turtles, Vice to shun.

What do you lack? for here’s the Shop of Wit

With new spun finer Phancies, for to fit

Your curious Brains: do you lack Prose or Verse?

Which, when you want discourse, you may rehearse,

And gossip too with Pleasure and Delight,

So for to wast a tedious Winters night.

b ’Twixt b1v

’Twixt every Tale’s Act, for your Musick, think

Of melting Sweet-meats, dissolv’d Wine your drink;

Unbrasing your Drums ears a while to stay,

Whil’st on your Tongues-strings tast doth sweetly play:

Then to the pleasure of your Tales again,

Thus feast your Senses; when they’re wearied, then

To your soft Beds, Sleep seize you with delight,

So Noble Friends, I bid you all good night.

W.William Newcastle.

b2r

A Copy of Verses to the Lady Marchioness of
Newcastle
, of all her Works, which are
now all printed, except her Tragedies and Comedies,
which will shortly come out.

You various Readers various judgements give,

And think Books are condemn’d, or ought to
live

According to your censures, bad or good,

Before you read them, or they’re understood,

Laying aspersions with a jeering brand;

But read them first, that is, to understand

On forfeit of your selves, like this that’s writ,

Or prejudice your judgements and your wit.

Now for your own sakes, these Books like them then,

Have mercy on your selves you censuring Men;

For when you’re dead, and all your envious looks,

These Writings they will live as long as Books.

O but a Woman writes them, she doth strive

T’intrench too much on Man’s Prerogative;

Then that’s the crime her learned Fame pulls down;

If you be Scholars, she’s too of the Gown:

Therefore be civil to her, think it fit

She should not be condemn’d, ’cause she’s a Wit.

b2 If b2v

If you be Souldiers, Ladies you’ll defend,

And your sheath’d Arguments, when drawn, will end

The small male Gossipings: but Gallants, pray

Be not you factious, though each Mistris say

The Books are naught, but dance, & with them play,

Sweet pretty Ladies, and discourse with those

Of Ribbins, point de Jane, and finer Cloaths,

Their better reading, and let Books alone;

But these I will compare to every one

That here doth follow. Nay, old Homer writ

{Handwritten addition: purer} end of handwritten addition Not clearer Phancies, nor with clearer Wit;

And that Philosophy she doth dispense,

Beyond old Aristotle’s hard non-sense;

Her observations of Diseases new,

More than Hippocrates the Grecian knew;

As eloquent as Roman Cicero,

And sweeter flowers of Rhet’rick there do grow;

More lofty high descriptions she hath still

Than swell’d lines of th’Imitator Virgil;

As good Odes too as Horace, nay, I can

Compare her Dialogues to rare Lucian.

Lucan, the Battail of thy Civil War

Is lost, this Lady doth exceed thee far;

More Fame by Morals than grave Plutarch gain’d,

Profitable Fables, as Esop feign’d;

And as good Language as ev’r Terence writ,

Thy Comedies, poor Plautus, far less wit.

Thy rare Epistles all Epistles sully,

Beyond the two Familiars of vain Tully;

And as wise Sentences thou still dost say

As the Apocrypha, or Seneca;

As b3r

As smooth and gentle Verse as Ovid writ,

And may compare with sweet Tibullus wit.

What takes the Soul more than a gentle vain?

Thou charm’st the charming Orpheus with thy strain.

If all these Wits were prais’d for several wayes,

What deserv’st thou that hast them all? what praise?

W.William Newcastle.

b3v

To the Reader.

The design of these my feigned
Stories is to present Virtue, the
Muses leading her, and the Graces
attending her.

Likewise, to defend Innocency, to help the
distressed, and lament the unfortunate.

Also, to shew that Vice is seldome crown’d
with good Fortune; and in these Designs or
Pieces I have described many sorts of Passions,
Humours, Behaviours, Actions, Accidents,
Misfortunes, Governments, Laws, Customes,
Peace, Wars, Climates, Situations, Arts and
Sciences: but these Pieces are not limb’d alike,
for some are done with Oil colours of Poetry,
others in Watry colours of Prose, some upon
dark grounds of Tragedy, and some upon light
grounds of Comedy. But the work of either is
rough, being not done by a skilfull hand, so not
so smooth as I could wish; yet I hope the proportions,
exceed not their Symmetry, but that every
part is made proportionable to the whole,
and the whole to the distance of your view, and
that the Colours are neither mis-matcht, nor the
Shadows misplaced.

c1r

An Epistle
To my Readers.

Perchance my feigned Stories are
not so lively described as they
might have been, for that my
descriptions are not so lively
exprest by the pen, as Sir Anthony Vandick
his Pictures by the pencill, by reason I
have not copied them from true Originalls,
but just as phancy formes; for I have
not read much History to inform me of the
past Ages, indeed I dare not examin the
former times, for fear I should meet with
such of my Sex, that have out-done all the
glory I can aime at, or hope to attaine; for
I confess my Ambition is restless, and not
ordinary; because it would have an extraordinary
fame: And since all heroick
Actions, publick Imployments, powerfull
Governments, and eloquent Pleadings
are denyed our Sex in this age, or at
least would be condemned for want of
custome, is the cause I write so much, for
my ambition being restless, though rather
busie than industrious, yet it hath
made that little wit I have to run upon c every c1v
every subject I can think of, or is fit for
me to write on; for after I have put out
one Book more that I am writing, I cannot
tell what more to write, unless I
should write of the like subjects again,
which would be as tedious as endless.

M.Margaret Newcastle.

c2r

To the Reader.

As for those Tales
I name Romancicall,
I would not
have my Readers
think I write them,
either to please,
or to make foolish
whining Lovers,
for it is a humor of
all humors, I have an aversion to; but
my endeavour is to express the sweetness
of Vertue, and the Graces, and to
dress and adorn them in the best expressions
I can, as being one of their
servants, that do unfeignedly, unweariedly,
industriously, and faithfully
wait upon them: Neither do I know
the rule or method of Romancy Writing;
for I never read a Romancy Book
throughout in all my life, I mean such as
I take to be Romances, wherein little
is writ which ought to be practised,
but rather shunned as foolish Amorosities,
and desperate Follies, not noble Loves discreetc2 screet c2v
Vertues, and true Valour. The most
I ever read of Romances was but part of
three Books, as the three parts of one, and
the half of the two others, otherwise I
never read any; unless as I might by
chance, as when I see a Book, not knowing
of what it treats, I may take and read some
half a dozen lines, where perceiving it a
Romance, straight throw it from me, as an
unprofitable study, which neither instructs,
directs, nor delights me: And if
I thought those Tales I call my Romancicall
Tales, should or could neither benefit
the life, nor delight the minde of my
Readers, no more than those pieces of
Romances I read, did me, I would never
suffer them to be printed; but self-partiality
perswades me otherwise, but if they
should not, I desire those that have my
book to pull out those tales and burn them:
Likewise if I could think that any of my
writings should create Amorous thoughts
in idle brains, I would make blotts insteed
of letters; but I hope this work of mine
will rather quench Amorous passions, than
inflame them, and beget chast Thoughts,
nourish love of Vertue, kindle humane
Pitty, warme Charity, increase Civillity,
strengthen fainting patience, encourage noble
Industry, crown , Merit, instruct Life;
and recreate Time, Also I hope, it will damn c3r
damn vices, kill follies, prevent Errors,
forwarne youth, and arme the life against
misfortunes: Likewise to admonish, instruct,
direct, and perswade to that which
is good and best, and in so doing, I the
Authoress have my wishes and reward.

M.Margaret Newcastle.

c3v

To the Reader.

I Must intreat my Readers to
understand, that though my
Naturall Genius is to write
fancy, yet in this Work, I
have strove, as much as I can,
to lay fancy by in some out-corner of my
brain, for lively descriptions to take place;
for descriptions are to imitate, and fancy to
create; for fancy is not an imitation of nature,
but a naturall Creation, which I take
to be the true Poetry: so that there is as
much difference between fancy, and imitation
as between a Creature, and a Creator:
but some Poeticall tales or discourses, both
in verse and prose; but most in prose, hath
crowded in amongst the rest, I cannot say
against my will, although my will was
forced by my Naturall Inclinations and affections
to fancy, but otherwise I have
endeavoured to describe, and imitate the
severall Actions of life, and changes of fortune,
as well as my little Wit, weak observations,
and lesse learning can compose into c4r
into severall discourses; Also I am to let
my Readers to understand, that though
my work is of Comicall, Tragicall, Poeticall,
Philosophicall, Romancicall, Historicall
and Morall discourses, yet I could
not place them so exactly into severall
Books, or parts as I would, but am forced
to mix them one amongst another, but my
Readers will find them in the volume, if
they please to take notice of them, if not
there is no harme done to my Book, nor
me the Authoress.

M.Margaret Newcastle.

c4v

To my Readers.

Although I hope every piece
or discourse in my Book will
delight my Readers, or at
least some one, and some
another, according as they
shall agree and simpathize with their humors,
dispositions and fancies, yet I do recommend
two as the most solid and edifying,
which are named, The Anchoret,
and the Experienced Traveller, but especially
the she Anchoret, they are the
last of my feigned stories in my Book.

c5r

To My Readers.

I Must intreat my
Readers to take
notice, that in this
first Book or part
of this volume, I
was forced to order
my severall
Chapters, as Musicians
doe their
tunes, when they play upon Musicall Instruments,
who for the most part do
mix light Aires, with solemn Sounds: and
by reason I thought this first part of my
Book would be too short, if I did divide
them, I have mixed them altogether, and
although in my opinion I have disadvantaged
it very much with imitating Musicians,
yet I could not conveniently avoid
it, for the reason aforesaid, although the
light Aires and solemn Tunes, which are
the Comicall & Tragicall discourse mixt
together, will so disunite the thoughts and
disturb the passions, as my Readers will
hardly fix their minds seriously on either,
for my Readers will be like one that is intreatedtreated, c5v
or rather pull’d by two Companions,
one to accompanie him to a house of
Mourning, the other to a house of Mirth,
or rather to a shop of toyes, in which posture,
he can neither condole with the unfortunate,
nor mourn with the afflicted,
nor rejoyce with the happy, nor chat with
the idle, and so may grow angry with
them both, and fling them by as troublesome:
the like may my Readers with my
discourse; also I must tell my Readers, I
do not strive as many do, to put the choice
pieces in the first place, to invite or rather
to entice the Readers to read their following
works, but endeavor to place my
works properly and not subtilly.

Likewise, I have not endeavoured so
much for the eloquence, and elegancy of
speech, as the naturall and most usuall way
of speaking, in severall Discourses, and ordinary
Phrases; but perchance my Readers
will say, or or at least think I have dressed
the severall subjects of my Discourses
too vulgar, or that the Garments, which is
the language, is thread-bare: ’tis true, they
are not drest up in constraint fashions,
which are set phrases, nor tied up with
hard words, nor bumbast sentences, but
though they are carelesly, yet they are
not loosely drest: but for fear my Reader
should not take notice, I must repeat once c6r
once again to put them in remembrance
that most of my discourses or Tales, are
naturall Descriptions & not Fancies; also I
must tell my Readers, if they meet any
words in my discourse, that belongs to any
other Language, pray let them not perswade
you I understand their native Originall,
but pray remember, or if you do
not know, inquire of Linguists, and they
will inform you, that English is a compounded
Language, as mithredated of many
ingredients, or it is like a Cordiall water,
whose spirits are extracted from many
severall simples; so, if I speak the English
that is spoken in this age, I must use such
words as belongs to other Nations, being
mixed therein, unless I should speak the
English that was spoken in former Ages, as
that they call old English, of which I am almost
as ignorant as of other Languages: I
would not have written this, but that I am
condemned as a dissembler, for saying I do
not understand any Language but English,
which is my native Language, and the
only reason is I use such words, as are mixed
therein; but in this as in all things else,
I am a Speaker of Truth, that is, I never
say any thing for a Truth, that is false, and
I am so great a lover of Truth, as I am one
of her order, and have taken the habit of
sincerity, in which I will live and dye.

M.Margaret Newcastle.

c6v
d1r

Her Excellencies Comical Tales in Prose.

The first Part.
The strict Associate.

There was a Gentleman came to a Lady with a
Message from his Lord, which was to tell her
his Lord would come and visit her.
“Sir”, said she, “is your Lord a Poet?”
“No, Lady”, said he.
Said she, “then he hath no Divine Soul.”
“Is he a Philosopher”, said she?
“No, Madam”, said he.
“Then”, said she, “he hath no Rational Soul.” “Is he an Historian”, said she?
“Neither”, said he.
“Then”, said she, “he hath no Learned Soul”.
“Is he an antient Man”, said she?
“No, Lady”, said he.
“Then he hath no Experienced Soul.”
“Is he an Orator”, said she?
“No, Lady”, said he.
“Then he hath no Eloquent Soul.”

“And if he hath neither Poetical Wit, Philosophical Wisdome,
Studious Learning, Experienced Knowledge, nor Eloquent Language,
he cannot be conversible; and if he be not conversible,
his Visit can neither be profitable nor pleasant, but troublesome
and tedious; therefore I shall intreat your Lord by the return of
my Answer, that he will spare his pains, and my pain, in giving
me a Visit.”

“But”, said the man, “though my Lord is neither a Poet, a Philosopher,
an Historian, Orator, or Aged, yet he is a young beautiful
Man, which is more acceptable to a fair Lady.”

“Sir”, said she, “Youth and Beauty appears worse in Men, than Age
and Deformity in Women, wherefore”
, said she, “if it were in my d power, d1v
power, I would make a Law that all young Men should be kept
to their Studies, so long as their Effeminate Beauty doth last;
and old Women should be put into Cloysters, when their Youth
and Beauty is past: but”
, said she, “the custome of the World is
otherwise, for old Women and young Men appear most to the
publick view in the World, when young Women and aged Men
often retire from it.”

The Judgement.

There were two Gentlemen that had travelled both into
England and France, and meeting another Gentleman, he
asked one of them which he liked best, England or
France.

The other said, he liked both well where they were like worthy,
and disliked them both in things that were not worthy of praise.

Said he to the second Gentleman; “and which like you best?”

“Which do you mean,” said the second, “the Countryes or Kingdomes?”

“Why, what difference is there betwixt saying a Country, and a
Kingdome”
, said he?

“Great difference”, said the other; “for to say a Country is such a
circumference of earth, and to say a Kingdome is to say such a
Countrey manured, inhabited, or rather populated with Men that
dwell in Cities, Towns, and Villages, that are governed by Laws,
either Natural or Artificial.”

“Well, which Kingdome do you like best”, said the other?

“Truly”, said the second, “I cannot give a good judgement, unless
I had travelled through every part in both Kingdomes, and
had taken strict surveys of their Forts, Havens, Woods, Plains,
Hills, Dales, Meadows, Pastures, Errable; also, their Architectures,
as Cities, Towns, Villages, Palaces, Churches, Theaters;
also, their Laws, Customes, and Ceremonies, their Commodities,
Trafficks, and Transportations, their Climates and Situations,
and the several humours of the several People in each
Kingdome, which will not onely require a solid judgement, and
a clear understanding, but a long life to judge thereon.”

“But”, said the other, “judge of as much as you have seen.”

“To judge of parts”, answered the other, “is not to judge of the
whole: but to judge of as much as I have seen: I will compare or
similize those parts of those two Kingdomes to two Ladies, whose
faces I have onely seen, their bodies and constitutions unknown;
the one hath a larger and fairer forehead than the other, and a more
sanguine complexion, the other hath better eyes, eye brows, and
mouth, So France is a broader & plainer Countrey, and the climat
is more cleer and somewhat hotter than England, and England
hath better Sea-ports, Havens, and navigable Rivers, than France hath; d2r
hath also the one hath a more haughty look or countenance than
the other; and the other a more pleasing and modest countenance;
So France appeares more majesticall; and England more amiable.”

The Vulgar fights.

A young Gentleman, that had a good naturall wit, had a
desire to travell, but first, he would visit Every Province
in his own Countrey before he went into forraign
Kingdoms, preferring the knowledge of his own native
soyl, before theirs, wherein he was neither born, nor meant to
dwell: so he went to the chief Metropolitan City, where he did
intend to stay some time, for there he might inform himself
best of the severall Trades, Trafficks, Imposts, Lawes, Customes,
Offices, and the like: so when he was come to the City,
he sent his man to seek him out some Lodgings in some private
house, because Innes are both troublesome, and not so convenient,
besides more chargeable: so his man had not gone far, but
he saw a bill over a Tradesmans doore to let passengers know
there were Lodgings to be let; the Mistris sitting at the door, he
asked her if he might see their Lodgings that were to be let?

She answered no, she would first see them that were to take
them; “but” said she, “who is it that would take them?”

Said he, “my Master?.

“Hath he a Wife”, said she?

“Why aske you that”, said he?

“Because” said she, “I will not let my lodgings to any man that
brings a wife, for women to women are troublesome guests, when
men are very acceptable, and I thank the Gods”
, said she, “I am not so
poor as I care for the profit, but for company & conversation, for
to have no other company but my husband is very dull and melancholy.”

Said the man, “my Master hath no wife.”

“Is he a young man”, said she?

“Yes”, said he.

“Is he a handsome man”, said she?

“Yes”, said he;

“Then” said she, “my lodging is at his service;”

“At what rate are they”, said he?

Said she, “Your Master and I shall not fall out about the price.”

So he returned to his Master and told him, he had found not
onely lodgings, but as he thought, a fair bedfellow to accompany
him, for the Mistris would make no bargain but with himself.

So thither he went, where he found all things accommodated
for his use; and his Landlady, who was a handsome Woman, and
her husband a plain man, bid him very welcome, then taking their
leave left him to himself; after which the good man seldome troubled
him; but his wife was so officious; as he seldom mist of her d2 Company, d2v
Company, and so wondrous kinde as might be, making him white
wine Caudles for his breakfast, and giving him very often collations;
besides, if he stayed out, she would send her husband to bed
but she would wait for his coming home, for which Kindness
he would return her Courtly Civillities: but he went often abroad
to view the City, and to see the course of the People, and the severall
passages therein; And one day as he went through a large
street, a Coach-man and Car-man fell out for the right side of the
way, the Car-man said he was loaded, and therefore would not
give way; the Coach-man said, it was not fit for a Coach to give
way to a cart, and therefore he should give way; so after words
follow blowes, and their whips were there mettled blades, which
they fought withall, with which they lashed one another soundly.

The Gentleman seeing them lashing one another so cruelly
spake to his man to part the fray; “introth Master”, said the man, “if
I shall go about to part all foolish frayes, or but one in a City, I
may chance to go home with a broken pate, and get no reputation
for the losse of my blood;”
so they went to the market place, and
there were two women which had fallen out about their Marchandize,
and their fight was much fiercer than the Coach-man and
Carters, and their words more inveterated, and their nailes more
wounding than their whips, in so much as they had scratched each
other so as the blood trickled down their faces, whereupon the
Gentleman being of a pitifull nature, commanded his man to part
them; said the man, “I will adventure on the effeminate Sex; for I
believe I can pacify them, at least make my party good”
, so he
went and spoke to them to forbear each other, but their eares were
stopt with the sound of their scolding tongues; but when he went
to part them, it did so enrage their fury, as they left fighting
with each other, and fell upon him, where to help himself he was
forced to fight with them both, at last it grew to be a very
hot battle, first off went his hat, then down fell his Cloake, he
thrust them from him, they prest upon him, he cuft them, they
laid on blows on him, they tore his band, he tore their kerchers,
they pull’d his haire, he pull’d there Petticoats, they scratcht his
face, he beat their fingers, he kickt them, they spurned him, at last
with strugling they all three fell in the kennell, and so close they
fought, as those three bodyes seemed but one body, and that moved
as a Whale on a shallow shore, which wants water to swim, even
so they lay waving and rolling in the kennell; in this time a number
of people were gathered about them to see them fight, for it is the
nature of common people to view combats, but part none; They
will make frayes, but not friends, but the people inveterated their
spleenes, and inflamed their collars with their shooting noises
which they made, but the Gentleman that was concerned for his
man, desired the people to part them, but they cried out, “let them
fight, let them fight”
; and they that had so much good nature
as to offer to pull them asunder, the rest did hinder: them at last
the Constable came, and did cause them all three to be put
into the Stockes, whereas the man was placed betwixt the two d3r
two Women, which almost made deafe both his eares, for
though their leggs were fast, their tongues were loose, with which
they rung him such a scolding peal, as made his head dizzye; but
he without speaking one word sate in a most lamentable posture,
with his clothes all rent and torne, his face all scratcht and bloody,
and that haire they left on his head all snarled and rougled, and
stood an end, as if he were affrighted; but at last his Master by bribing
the Constable, got his man out of the stocks, and gave the
Constable so much more to keep the women shakled a longer time;
but when they saw the man let loose, and they still fast, were
stark madd; but the man was so dogged, that he would not speak
to his Master, because it was by his command he came into that
effeminat quarrell; but his master to pacify him, and to reward
him for his obedience, gave him new clothes, and all things suteable,
and money to be friends again, and though the money did
quallify his passion, yet he was wonderfull angry for the disgrace
(as he thought it) to be beaten by women, and prayed his Master
to give him leave to depart from him, that he might retire to some
meaner mans service, where he might hide his dishonor; his Master
told him he thought he never had much Honour to loose, neither
would any trouble their thoughts, and burthen their memory
with such foolish quarrells; “but howsoever”, said his master, “if
you be a man of Honour, as you imagine your self, you should
glory in this combat; for Honorable and gallant men will not refuse
to graspe with the effeminate Sex, but take it as an honour to
receive blows from them; a rent band is their victory, a scatched
face there trophy; & their scolding speech is their Chariot wherein
they ride in triumph;”
“Heaven”, said the man “deliver me from that
Honour, for I had rather graspe a fury of Hell, than an angry woman;”
So home they went, and when they came to their lodging,
they found the man and his wife together by the eares; the man
cursing, the wife scolding, and there wares in their shop flung about:
For they had hurled all they could lay hold on at each others
head; whereat the Master and the man stood at the doore not daring
to enter the house, for fear they should partake of the quarrell.
At last said the man to his master “Sir”, said he, “now you may
have those honorable victories, as trophyes, and triumphs you
spake of, if you will endeavour to part them;”
his Master answered,
that one man was enough for one woman; and two would be too
much: said the man, “I answer that I found two women too much
for one man, and I dare lay a wager our Land-lady wil be too hard
for our Land-lord;”
he had no sooner spoke, but the wife had broke
her husbands head with a measure that lay by, which as soone as
she had done, she run into her Kitchin, and shut the door to secure
herself, making it her Castle of defence, to which her husband
followed with threatning language, then bounced & beat against the
door to break it open, but she had not only barred and lockt it, but
had set all the potts, panns and spitts against it, as a baracadoe to
make it strong but at last the Gentleman went to his Land lord &
perswaded him to be friends with his wife, at first he would not hear d3 him; d3v
him; but at last when he found he could not get in, and that his
furie was wasted with the many assaults against the doore, he was
contented to have a parley: then there was a truce agreed upon for
two hours, in which time the Gentleman had managed the quarrell
so well, as he made them friends, for the wife was contented to be
friends with her husband, for the Gentlemans sake, and the husband
for quiets sake, and the man was contented to stay with his
Master, when he saw he was not the only man, that was beaten by
women; but triumphed that the Land-lord was beaten by one,
when he had two against him, &c.

The
d4r
The Tobacconist.

There were two maides talking of Husbands, for that for
the most part is the theame of their discourse, and the
subject of their thoughts;

Said the one to the other, “I would not marry a man
that takes Tobacco for any thing.”

Said the second, “then it is likely you will have a fool for your
husband, for Tobacco is able to make a fool a wise man: for though
it doth not always work to wise effects, by reason some fools are
beyond all improvement, yet it never failes where any improvement
is to be made.”

“Why”, said the first, “how doth it worke such wise effects?”

Said the second, “it composes the mind, it busies the thoughts,
it attracts all outward objects to the mindes view, it settles and retents
the senses; it cleeres the understanding; strengthens the
Judgement, spyes out Errors; it evaporates Follyes, it heates
Ambition, it comforts sorrow, it abates passions, it excites to
Noble actions; it digests conceptions, it inlarges knowledge, it
elevates imaginations, it creates phancies, it quickens wit, and it
makes reason Pleader, and truth Judge in all disputes or Controversies
betwixt Right and Wrong.”

Said the first, “it makes the breath stinke.”

Said the second, “you mistake, it will make a stinking breath
sweet.”

“It is a beastly smell”, said the first.

Said the second, “Civet is a beastly smell, and that you will thrust
your nose to, although it be an excrement, and for any thing we
know, so is Amber-Greece, when Tobacco is a sweet and pleasant,
wholesom and medicinable hearb.”

d4v
B1r 1

Her Excellencies Tales in Verse.

The first Book.

Readers, I find the Works which I have wrote,

Are not so bad, as you can find much fault;

For if you could, I doubt you would not spare

Me in your censures, but their faults declare;

For I perceive the World is evil bent,

Judging the worst, although it good was meant;

And if a word to wantonness could wrest,

They’ll be so pleas’d, and often at it jest;

When every foolish tongue can with words play,

And turn good sense, with words, an evil way:

But at my Writings let them do their worst,

And for their pains with Ignorance be curst.

In Winter cold, a Company was met

Both Men and Women by the Fire set;

At last they did agree to pass the time,

That every one should tell a Tale in Rhime.

The Women said, they could no Number keep,

Or could they run on smooth and even Feet.

“Why,” said the Men, “all Womens Tongues are free

To speak both out of time, and nonsensly”

And drawing lots, the chance fell on a Man,

When he had spit and blow’d his Nose, began:

B Of B1v 2
Of the faithfull Widow, or mournfull Wife.

I travelling, it was my chance to see

A little House hard by a Tombe to be;

My curiosity made me inquire

Who dwelt therein; to further my desire,

I knocked at the door, at last came one,

Which told me ’twas a Lady liv’d alone:

I pray’d that I the Lady might but see,

She told me she did shun all Company.

By her discourse the Lady had been Wife,

But being a Widow, liv’d a lonely life.

I told her, I did travel all about,

If I could finde a Constant Woman out.

She told me, if the World had any where

A Constant Woman, sure she dwelled there.

I stayed there, in hopes my chance might be,

Some wayes or other, this Lady to see;

And lying underneath a Tombe at night,

At Curfue time, this Lady with a Light

Came forth the House, all clothed in white,

And to the Tombe her walk she bended right;

With a majestick grace she walk’d along,

She seem’d to be both beautifull and young;

And when she came, she kneeled down to pray,

And thus unto her self did softly say.

“Give leave, you Gods, this loss for to lament,

Give my soul leave to seek which wayes his went;

O let my spirits with his run a Race,

Not to out-go, but to get next in place.

Amongst the Sons of Men raise up his Fame,

Let not foul Envy Canker-fret the same;

And whil’st, great Gods, I in the World do live,

Grant I may Honour to my Husband give;

O grant that all fond love away may fly,

But let my Heart amongst his Ashes lye:

Here do I sacrifice each vainer dress,

And idle words my ignorant youth express.

Here, Dear, I cancel all Self-love, and make

A Bond thy loving Memory to take,

And B2r 3

And in my soul alwayes adore the same,

My Thoughts shall build up Altars to thy name;

Thy Image in my Heart shall fixed be,

My Tears from thence shall Copies take of thee;

And on my Cheeks those Tears as Pictures plac’t,

Or like thy Carved Statue, ne’r shall waste;

Thy praise my words, though Air, shall paint so deep,

By Repetition, shall for ever keep.”

With that, Tears from her Eyes in showers did flow.

Then I rose up, to her my self did shew.

She seem’d not to be moved at my sight,

Because her Grief was far above her Fright.

Said I, “weep, weep no more, thou Beauteous Saint,

Nor over these dull Ashes make complaint;

They feel not thy warm Tears which liquid flow,

Nor thy deep Sighs, which from thy Heart do go;

They hear thee not, nor thank thee for thy love,

Nor yet his Soul that’s with the Gods above:

Take comfort, Saint, since Life will not return,

And bury not your Joyes within this Urn.”

[She Answered.]

“I have no Joyes, in him they did reside,

They fled away when that his Body dy’d;

Not that my Love unto his Shape was ty’d,

But to his Virtues which did in him bide.

He had a Generosity beyond all merit,

A Noble Fortitude possest his spirit;

Foreseeing Prudence, which his Life did guide,

And temperate Thoughts did in his Soul abide;

His speech was sweet, and gentle to the ear,

Delight sate close, as listning for to hear

His Counsel wise, and all his Actions good;

His Truth and Honesty as Judges stood

For to direct, and give his Actions law;

His Piety to Gods was full of awe.

Wherefore return, your Counsels are in vain,

For I must grieve whil’st I in th’world remain;

For I have sacrific’d all my Delights

Upon my Noble Husbands Grave, and slights

All Vanities, which Women young do prize,

Though they intangle them, as webs do Flyes.”

B2 Lady, B2v 4

“Lady,” said I, “you being young and fair,

By Pleasures to the World invited are,

Yet bury all your Youth and Beauty here,

When like the Sun, may to all eyes appear.”

“O Sir,” said she, “the Sun that gave me light,

Death hath eclips’d, and taken from my sight;

In Melancholy Shades my Soul doth lye,

And grieves my Body will not quickly dye;

My Spirits long to wander in the Air,

Hoping to finde its loving Partner there:

Though Fates decree my life for to prolong,

No power hath my Constant Minde to turn.”

But when I did perceive no Rhetorick could

Perswade her to take Comfort, grieve she would:

Then did I take my leave to go away,

With adoration thus to her did say.

“Farewell you Angel of a Heavenly Breed,

For sure thou com’st not from a Mortal Seed;

Thou art so constant unto Virtue, fair,

Which very few of either Sexes are.”

And after in short time I heard she dy’d,

Her Tombe was built close by her Husbands side:

After the Man, a Woman did begin

To tell her Tale, and thus she entered in.

A Description of diverted grief.

A man that had a young and a fair Wife,

Whose Virtue was unspotted all her life;

Her words were smooth which from her tongue did slide,

All her Discourse was wittily apply’d;

Her Actions modest, her Behaviour so,

As when she mov’d, the Graces seem’d to go.

Whatever ill she chanc’d to hear or see,

Yet still her Thoughts as pure as Angels be.

Her Husbands love seem’d such, as no delight

Nor joy could take out of his dear Wives sight.

It chanc’d this virtuous Wife fell sick to death,

Thus to her Husband spake with dying breath,

“Farewell, my dearest Husband, dye I must,

Yet do not you forget me in the Dust,

Because B3r 5

Because my spirit would grieve, if it should see

Another in my room thy Love to be;

My Ghost would mourn, lament, that never dyes,

Though Bodies do pure Loves eternalize.”

“You Gods,” said he, “that order Death and Life,

O strike me dead, unless you spare my Wife.

If your Decree is fix’d, nor alter’d can,

But she must dye, O miserable man!

Here do I vow, great Gods all witness be,

That I will have no other Wife but thee;

No friendship will I make, converse with none,

But live an Anchoret my self alone;

Thy spirits sweet my thoughts shall entertain,

And in my minde thy Memory remain.”

“Farewell,” said she, “for now my soul’s at peace,

And all the blessings of the Gods increase

Upon thy Soul, yet wish you would not give

Away that Love I had whil’st I did live.”

Turning her head; as if to sleep she lay,

In a soft sigh her Spirits flew away.

When she was dead, great Mourning he did make,

Would neither eat, nor drink, nor rest could take,

Kissing her cold pale lips, her cheeks, each eye,

Cursing his Fates he lives, and may not dye.

Tears fell so fast, as if his Sorrows meant

To lay her in a watry Monument.

But when her Corps was laid upon the Hearse,

No tongue can tell, nor his great grief express.

Thus did he pass his time a week or two,

In sad complaints, and melancholy wo;

At last he was perswaded for to take

Some Air abroad, ev’n for his own healths sake.

But first, unto the Grave he went to pray,

Kissing that Earth wherein her Body lay.

After a month or two, his Grief to ease,

Some Recreations seeks himself to please;

And calling for his Horses, and his Hounds,

He means to hunt upon the Champain grounds:

By these pastimes his thoughts diverted are,

Goes by the Grave, and never drops a Tear.

At last he chanc’d a Company to meet

Of Virgins young, and fresh as Flowers sweet;

B3 Their B3v 6

Their Clothing fine, their Humours pleasant gay,

And with each other they did sport and play:

Giving his Eyes a liberty to view,

With interchanging looks in Love he grew.

One Maid among the rest, most fair and young,

Who had a ready wit, and pleasant tongue,

He courtship made to her, he did address,

Cast off his Mourning, Love for to express;

Rich Clothes he made, and wondrous fine they were,

He barb’d, and curl’d, and powder’d sweet his Hair;

Rich Gifts unto his Mistris did present,

And every day to visit her he went.

They like each one so well, they both agree

That in all haste they straight must married be.

To Church they went, for joy the Bels did ring,

When married were, he home the Bride did bring;

But when he married was some half a year,

Then Curtain lectures from his Wife did hear;

And whatso’er he did, she did dislike,

And all his kindness she with scorns did slight,

Cross every word she would that he did say,

Seem’d very sick, complaining every day

Unless she went abroad, then she would be

In humour good, in other Company.

Then he would sigh, and call into his minde

His dear dead Wife that was so wondrous kinde;

He jealous grew, and was so discontent,

Soon of his later Marriage did repent;

With Melancholy Thoughts fell sick and dy’d;

His Wife soon after was anothers Bride.

When she had done, the Men aloud did cry,

Said, she had quit her Tale most spitefully.

Another Man, to answer what she told,

Began to tell, and did his Tale unfold.

The Effeminate Description.

A man a walking did a Lady spy;

To her he went, and when he came hard by;

“Fair Lady,” said he, “why walk you alone?”

“Because,” said she, “my Thoughts are then my own;

For B4r 7

For in a company my Thoughts do throng,

And follow every foolish babbling Tongue.”

“Your Thoughts,” said he, “were boldness for to ask.”

“To tell,” said she, “it were too great a task:”

“But yet to satisfie your Minde,” said she,

“I’le tell you how our Thoughts run commonly.

Sometimes they mount up to the Heavens high,

Then straight fall down, and on the Earth will lye;

Then circling runs to compass all they may,

And then sometimes they all in heaps do stay;

At other times they run from place to place,

As if they had each other in a Chace;

Sometimes they run as Phansie doth them guide,

And then they swim as in a flowing Tide:

But if the Minde be discontent, they flow

Against the Tide, their Motion’s dull and slow.”

[Said he,]

“I travel now to satisfie my minde,

Whether I can a Constant Woman finde.”

“O Sir,” said she, “it’s Labour without end,

We cannot Constant be to any Friend;

We seem to love to death, but ’tis not so,

Because our Passions moveth to and fro;

They are not fix’d, but do run all about;

Every new Object thrusts the former out:

Yet we are fond, and for a time so kinde,

As nothing in the World should change our minde:

But if Misfortune come, we weary grow,

Then former Fondness we away straight throw;

Although the Object alter not, yet may

Time alter our fond Minds another way;

We love, and like, and hate, and cry,

Without a Cause, or Reason why.

Wherefore go back, for you shall never finde

Any Woman to have a Constant Minde;

The best that is shall hold out for a time,

Wavering like Winde, which Women hold no Crime.”

A Woman said, “this Tale I will requite,

To vindicate our Sex, which you did slight.”

A B4v 8

A man in love was with a Lady fair,

And for her sake would curl, perfume his Hair;

Professions thousands unto her did make,

And swore for her a Pilgrimage would take.

“I swear,” said he, “Truth shall for me be bound,

Constant to be, whil’st Life in me is found.”

With all his Rivals he would quarrels make,

In Duels fought he often for her sake.

It chanc’d this Lady sick was, like to dye

Of the small Pox, Beauties great Enemy.

When she was well, her Beauty decay’d quite,

He did forsake her, and her Friendship slight;

Excuses makes, her cannot often see,

Then asketh leave a Traveller to be.

And thus, poor Lady, when her Beauty’s gone,

Without her Lover she may sit alone.

Then was the third Mans turn his Tale to tell,

Which to his Company he fitted well.

A Description of Constancy.

There was a Noble Man that had a Wife,

Young, Fair, and Virtuous, yet so short a life;

For after she had married been a year,

A Daughter born, which Daughter cost her dear:

No sooner born, the Mother laid in Bed,

Before her Lord could come, his Wife was dead;

Where at the sight he did not tear his Hair,

Nor beat his Breast, nor sigh, nor shed a Tear;

Nor buried her in state, as many do,

And with that Funeral Charge a new Wife wo:

But silently he laid her in a Tombe,

Where by her side he meant to have a Room;

For by no other side he meant to lye,

But as in Life, in Death keep Company

The whil’st he of his Daughter care did take,

And fond he was ev’n for his dear Wifes sake:

But Grief upon his spirits had got hold

Consum’d him more than Age that makes Men old;

His Flesh did waste, his Manly Strength grew weak;

His Face grew pale, and faintly did he speak;

As C1r 9

As most that in a deep Consumption are,

When Hective Feavers with Life makes a war;

And though he joy’d he had not long to live,

Yet for to leave his Daughter young did grieve;

For he no Kindred had to take a care

Of his young Child, and Strangers he did fear

They would neglect their Charge, not see her bred

According to her birth when he was dead,

Or rob her of her wealth, or else would sell

Her to a Husband which might use her ill,

Or else by Servants brib’d, might her betray

With some mean Man, and so might run away.

These thoughts of his his minde did much torment,

And her ill fortunes did his thoughts present.

At last he did conclude, if any be

True, Just, and full of Generosity,

’Twas such as like were to the Gods on high,

As powerfull Princes and dread Majestie.

The Kingdomes King was dead, but left to reign

His widowed Queen, who prudent did maintain

The Government, though forreign Wars she had,

Which was a Charge and oft-times made her sad.

This Noble Man sent to the Queen to crave

That she upon his Child would pity have,

To take her to the Court, there to be bred,

That none might wrong her after he was dead.

The Queen most willingly his suit did sign,

And so in peace his Soul he did resign.

This Lady young did to the Court repair,

Where she was bred with tender love and care;

And Youth that’s bred in Courts may wisest be,

Because they more do hear, and more do see

Than other Children, that are bred obscure,

Because the Senses are best Tutors sure.

But Nature in this Maid had done her part,

And in her frame had shew’d her curious Art,

Compos’d her every way, Body and Minde,

Of best Extracts that were to form Mankinde;

All which she gave to Time for to distill,

And of the subtil’st Spirits the Soul to fill

With Reason, Wit, and Judgement, and to take

The solid’st part the Body for to make.

C For C1v 10

For though that Nature all her works shapes out,

Yet Time doth give strength, length and breadth about.

And as her Person grew in stature tall,

And that her Beauty did increase withall,

So did Affection in her Heart grow high,

Which there was planted in her Infancy.

There was a subject Prince within the Land,

Although but young, the Army did command;

He being chose for Birth, Wealth, Valour, Wit,

And Prudence for to leade and martial it,

The whil’st his Father did the Queen assist

To manage State-affairs, as knowing best

The Kingdomes Constitutions, and Natures bad

Of Common People, who are sometimes mad,

And wildly in distempers ruins brings,

For most Rebellions from the Commons springs.

But he so just and loyally did serve

His Queen and Country, as he did preserve

Himself within her Favour, and her Love,

As great Respect, and honour’d Praise did prove;

And in the Wars his Son such Fame did get,

As in her Chariot he triumphant sate:

For he was Valiant, and of Nature free,

Courteous, and full of Generosity;

His Wit was quick, yet so as to delight,

Not for to cross, or in Disputes to fight;

For gallant Sword-men that do fight in War,

Do never use their Tongues to make a jar.

He was exact in Body and in Minde,

For no defects in either could you finde.

The Queen, that had a Neece both young and fair,

Did strive to match her to this Prince and Heir

Of all his Father’s Wealth, who had such store,

As all the Nobles else did seem but poor;

And the young Princess lik’d so well the choyce,

As thoughts of marrying him did her rejoyce;

And through her Eyes such Messages Love sent,

On smiling Rayes, and posting Glances went.

The other Lady hearing the Report,

For every one did talk of it in Court;

Besides, she saw his Person still attend

Upon the Princess, and did Presents send;

And C2r 11

And every day to visit her did go,

As being commanded by his Father so.

At which she sad and melancholy grew,

Yet her Disease not thorowly she knew.

Like as a Plant that from the Earth doth spring,

Sprouts high, before a blown Flower doth bring:

So did her Love in bud obscurely lye,

Not any one as yet did it descry,

Nor did the Prince the least affection finde,

She being reserv’d in action, and in minde.

Sober she was, and of a bashfull look,

Of but few words, but great observance took;

By which observ’d, for Love hath a quick Eye,

And often by the Countenance doth spye

The hidden Thoughts, that the Tongue dare not tell,

For in the Minde obscurity doth dwell:

But yet she did espy something lay cross

To his desires, but guess’d not what it was:

But griev’d that any thing should him displease;

For those that love, do wish their Lov’d much ease;

Nay so much ease, as torments would endure,

If their Love benefit receive could sure.

But she grew restless, and her Thoughts did run

About him, as about the World the Sun;

For he was her World, and wish’d her Love

Had influence, as Planets from above,

To order his affections, and to bring

From several Causes one Effect to spring;

And the Effect, that he might love her so

As love her best, or at least he might know

How well she lov’d him, for she wish’d no more

Then love for love, as Saints which do adore

The Gods in Heaven, which love so pure,

Can nothing of the drossy flesh endure

At last she and her Thoughts in Counsel sate,

What best was to be done of this or that;

And they did all agree her Love to own,

Since innocent and pure, to make it known

By her Epistles, and her Pen, to write

What her pure heart did dictate and indite;

No forfeit of her Modesty, because

She had no ends, but onely Virtuous Laws.

C2 Then C2v 12

Then took she Pen and Paper, and her wit

Did tell her Love the truth, and thus she writ.

Sir, you may wonder much that I do send

This Letter, which by Love doth recommend

It self and suit unto your judging ear,

And that it was not stopt by bashfull fear.

But let me tell you, this pure Love of mine

Is built on virtue, not on base design;

It hath no dross, nor high ambitions spire,

The flame is made by emaculate fire,

Which to the Altar of your merits bring,

From whence the flame to Heaven high may spring.

Your glorious Fame within my Heart, though young,

Did plant a Slip of Honour, from whence sprung

Pure Love, and Chast Desire, for I do crave

Onely within your Heart a place to have.

I do not plead, hoping to be your Wife,

Nor ’twixt you and your Mistris to breed strife;

Or wish I that her Love you should forsake.

Or unto me a Courtly Friendship make;

But onely when I’m dead, you would inshrine

Within your Memory this Love of mine;

Which Love to all the World I may proclaim

Without a blush, or check, or spotted fame.

’Tis not your Person I do so admire,

Nor yet your Wealth, or Titles I desire;

But your Heroick Soul, and Generous Minde,

Your Affability, and Nature kinde;

Your honest Heart, where Justice still doth reign,

Your prudent Thoughts, and a well temper’d Brain;

Your helping Hand, and your industrious Life,

Not to make broyls, but to decide all strife;

And to advance all those are in distress,

To help the weak, and those are powerless;

For which my Heart and Life to Love is bound,

And every thought of you with Honour crown’d.

These are not feigning Lines that here I write,

But Truths as clear and pure as Heavens light;

Nor is it Impudence to let you know,

Love of your Virtues in my Soul doth grow.

Her Love thus innocent she did enrole,

Which was the pure Platonick of her Soul;

Though C3r 13

Though in black Characters the Envious may

Call the sense clear, as is the mornings day,

And every word appear unto the sight,

To make her smoother Paper yet more white.

Thus she infolded Honour, and more Truth,

Than ever yet was known in female youth.

Blush colour’d Silk her Letter then did binde,

For to express how modest was her Minde;

And Virgins Wax did close it with her Seal,

Yet did that Letter all her Love reveal.

Then to her Nurses Husband she did trust,

These loving Lines, knowing him faithfull, just:

To all her Family, obey’d her will,

And would do so, I doubt, though t’had been ill:

For his Obedience never ask’d the cause,

Nor was he Casuist in Divine Laws,

But faithfull and most trusty: so was sent,

With this most sacred Letter, then he went.

In the mean time that she her Letter sent,

The Prince to her a Letter did present

By a Servant, in whom he put much trust,

As finding him both dextrous, prudent, just

In all imployments; he this Letter brought,

Which ’mongst this Ladies thoughts much wonder wrought;

Even so much, as she could not believe,

But thought he did mistake, and did conceive

She was the Princess. Whereupon, said she,

I doubt this Letter was not writ to me.

But he confirm’d to her that it was writ:

Then to her Closet went, and open’d it;

With trembling hands the Waxen Seal she broke,

And what he writ, with a faint voyce thus spoke.

Fairest of your Sex, for so you are

Unto all others as a Blazing Star,

Which shews it self, and to the World appears

As a great Wonder, once in many years;

And never comes, but doth portend on Earth

Either the fall of Princes, or their Birth.

O let your influence onely at me aim,

Not for to work my overthrow or fame,

But Love, to make me happy all my life;

Then yeild your self to be my Virtuous Wife:

C3 But C3v 14

But if you (this request) to me deny,

The Gods, I hope, will grant me soon to dye.

But when she this had read, was in a daze,

As senslesly did on the Letter gaze,

By which her Spirits discomposed were,

In quarrelling disputes, ’twixt Hope and Fear:

At last Hope got the better; then did they

Triumph with joy, and in her Heart did play.

For when the Spirits mutually agree,

Both in the Eye and Heart they dancing be.

Then to the Gentleman that came, she went,

And told him civilly that she had sent

Unto the Prince, and that she could not fit

So well an Answer to return as yet.

The Prince as melancholy sate alone,

But all the while his Mistris thought upon;

Staid for the Messenger’s return, for he,

Till Answer came, refus’d all Company.

At last one of his Pages to him came, than,

Told him without there was an antient Man,

That would not be deny’d, for speak he must

Unto the Prince, or else must break his trust

He was in charge with, and rather than so,

Would venture life before he back would go,

And not his Message to the Prince to tell.

Whereat the Prince, liking his Courage well,

Sent for him, who came with humility,

The Letter gave upon his bended Knee.

The Prince the Letter read, and pleased so,

As by his smiling Countenance did shew;

Which made all cloudy thoughts disperse, and clears

His minde, as in dark dayes when Sun appears.

“Sure,” said the Prince, “the Gods our Loves decree,

And in our Unions they do all agree;

They joyn our Hearts in one, our Souls so mix,

As if eternally in Heaven would fix.”

Then soon he all delayes for to prevent,

Another Letter writ, which to her sent

In answer of her own; this Letter gave

Unto her Foster Nurse, who was as grave

As old bald Father Time, of Courage stout,

A rustick plainness, and not eas’ly out

Of C4r 15

Of countenance, ready to be imploy’d,

And in his Ladies service would have dy’d:

The Prince commended his fidelity,

And pleas’d he was at his blunt quality:

But with the Letter quickly did return,

For he, though old, yet every step did run;

And then the Letter which the Prince had sent,

He to his Lady did in mirth present.

But she the Letter broke with joyfull speed,

And to her Foster-Nurse she did it read.

Sweetest, you have exprest your Love to me

With so much plainness and sincerity;

And yet your stile severely have you writ,

And rul’d your Lines with a Commanding Wit;

Heroick Flourishes your Pen doth draw

Or executes as in a Martial Law:

Then solemnly doth march in mourning trail,

And melancholy words all hopes do vail.

As golden dust on written lines strewn were,

Your written Lines seem sprinkled with a Tear;

As by the heart of passion spread about,

For fear that Cruelty should blot it out.

But let me tell you, that my love is such

As never Lover loved half so much;

And with so fervent Zeal, and purest Flame,

Nay something above Love, that wants a name;

For to express it, like to Gods on high,

For who can comprehend a Deity?

And though I honour all your Sex, yet I,

Having another Mistris, I deny,

Besides your self; and though I do obey

To visit the fair Princess, nothing say

Concerning Love, nor yet professions make,

As common Lovers, promise for her sake

Wonders, and yet my Life to her will give

To do her service: but whil’st I do live,

My Heart and Soul is yours, and when I dye,

Still will my Soul keep yours in company;

Though by Honour my active life is bound

Unto your Sex, you onely will be found

Within my Heart, and onely Love to be,

From whence my Brain doth Copies take of thee;

On C4v 16

On which my Soul doth view with much delight,

Because the Soul sees not with vulgar sight.

For Souls do see, not as the Senses do:

But as transparent Glass, the Minds quite through;

Or rather, as the Gods see all that’s past,

Present, or what’s to come, or the World vast,

Or what can be, to them is known,

And so are Souls to one another shewn;

And if our Souls do equally agree,

Our Thoughts and Passions to each known will be.

But after this Letter they both did get

An opportunity, by which they met:

No complemental wooing they did use,

True Love all flattering words it doth refuse.

But they agreed, and both did think it fit,

Their love to hide, not to discover it.

At last the Queen and Father did agree,

The Prince and Princess straight should married be;

Nor made a question, for they doubted not

But Youth and Beauty had each other shot

With amorous Loves. But when the Prince made known

How that his Heart was now none of his own,

His Father seem’d with trouble discontent:

But the inraged Queen, with malice bent,

Did strive all wayes she could for to disgrace

The sweet young Lady, oft disprais’d her face;

Her Person, Dress, Behaviour, and her Wit,

And for to match with such a Prince not fit.

The Princes Love so firm, no words could break,

Impatiently did hear, but little speak:

But when the Princess heard the Prince to be

A Lover to another Lady, then did she

Tear, rail, and rave, as if she frantick were,

And of her Rival words she would not spare.

One day a Company of Nobles met,

And in a Room they were together set;

The Prince and his fair Mistris she did spy,

And often at them cast a spightfull eye.

At last her Malice set awork her Tongue,

And at the Prince she evil words out flung;

Which he receiv’d with a submissive face,

Turning those scorns as favours of her grace.

But D1r 17

But when she had with scorns his patience tried

She, for to vent her spleen, in passion cried;

Some of the company there jesting by,

The other Lady ask’d if she would cry;

She answer made, she had not the like cause

Nor had she broke the modest civill Laws;

But if her passion had misled her tongue,

She should have wept to water, or else flung

Her self to dust, for want of moisture die,

Unless her life could issue through her eye.

But when the Prince perceiv’d such storms to rise,

And showring tears to fall from beauteous eyes

He did absent himself, and shun’d to be

A trouble to the Princes company:

But when the Queen had tried all means she could

To alter his affections, nothing would;

She then their Marriage strove for to prevent,

And to the Army she the Prince soon sent;

Then order gave not to return again,

But with the Army there for to remain.

He to his Mistris went, his leave to take,

Perswading her a journey she would make

Unto the Army, and there to agree,

When that they meet, straight married for to be;

At last she did resolve to leave the Court,

And privately her self for to transport

Her Person to the Prince where he was gone

For ne’r till then she found her self alone;

When the Army began for to retire

To winter-quarters, he did there desire

His Mistris company, and then did write

To those he had intrusted, how they might

Convey her safely; but by some mistake

The Queen did intercept, his Letter take,

Which when she read, all in a rage she grew

And then his Letter into fire threw.

When she her Neice had told, they both did strive,

And both in Councill sate, for to contrive

To hinder her wish’d meeting; wherefore they

Did think it best, the Lady to convey

Unto some private place, and then give out

That she was dead, which soon was spred about,

D And D1v 18

And every one in censuring spent some breath,

And most did judge she died a violent death.

But the Queens anger only would destroy

Their loves, because her Neice she should enjoy

The Prince, on whom her heart in love was set,

And us’d all means she could, his Love to get:

And though at first they thought the Prince might mourn,

Yet when his grief had been, by time; out-worn,

He then might take the Princess for his Wife,

Concealing the young Lady all her life;

And though they did not murther her, yet they

Did strive to grieve, and cross her every way;

Wherefore they did agree that some should tell

Her, that the Prince in Battell fell.

But her report of death, spread far and near,

At last it came unto the Prince his ear;

The news strook him so hard, as it did make

His strength grow weak, and manly limb, to shake,

But when his strength return’d, his mind sad grew,

And from all company himself withdrew;

No Orders he would give, but left the care

Of all the Army to an Officer.

From the Army without the Queens consent

He did return, and to his Father went,

And told him he all worldly things did wave,

Had buri’d them all in his Mistris Grave,

And the remainder of his daies would spend

In holy devotion, his Praiers would send

Unto the Gods, “and my dear Saint,” said he,

“Will be a Mediator there for me.”

His Father did disswade him all he could,

But all in vain, a Hermit be he would;

Instead of Palaces he chose a Cell,

Left Courts and Camps, did solitary dwell;

Instead of Clothes that rich and costly were,

He wore a Garment made of Camells hair,

Instead of Arms, a Hermits Habit took,

And for a Sword, he us’d a Praier book

Instead of treading Measures in a dance,

And wanton eyes that oft would side-waies glance;

His knees upon hard stone did bowing bend,

And his sad eyes unto the Earth descend;

Instead D2r 19

Insteed of flattering words to tempt Maids fair,

No words did speak but what were us’d in Praier,

All wild and wandering Thoughts were now compos’d,

And the dead object of his Mistris clos’d,

Like Multitudes that gather in a Ring

To view some curious or some wondrous thing;

Or like a devout Congregation met

Will strive about the Altar neer to set;

So did his Thoughts neer her Idea get,

Where, as a Goddess, in his Soul did set;

Then he an Altar built of Marble white,

Which waxen Tapers round about did light;

Her Picture on this Altar plac’d was high,

As to be seen with an up-lifted eye.

She was his Saint, and he there every day

Did offer Tears, and Sighs, to her did pray,

And her implore, she would the Gods request

To take his Soul, his Body lay to rest.

In the mean time, his Mistris made believe

That he was kill’d, for which she much did grieve;

For when she at the first the news did heare,

Her face turn’d pale, like death it did appear.

Then gently sinking, she fell to the ground,

Grief seiz’d her heart and put her in a swound;

At last, life got the better, and then wept,

And wisht to Heaven that she in death had slept;

But Melancholy her whole Soul possest,

And of all pleasing Thoughts it self divest;

All Objects shun’s that Pleasing were and fair,

And all such sounds as were of a light Air,

The splendrous Light and glorious Sun shut out,

And all her Chamber hung with black about,

No other light but blinking Lamps would have,

And Earth and Turf therein, like to a Grave;

The which she often view’d, or sate close by,

Imagining the Prince therein did lye,

And on that Grave her tears, like showrs of rain,

Keep fresh the Turfe, on the green grasse remain

As pearled dew before the Sun doth rise,

Or as refreshing showers from cloudy Skyes;

And often this supposed Grave doth dresse

With such significant flow’rs as did expresse

D2 His D2v 20

His Virtues and his Disposition sweet,

More than those Flowers when in Posies meet.

His various Virtues known to all so well,

More fragrant than those Flowers were for smell,

But first she set a Laurel Garland green,

To shew that he a Victor once had been;

And in the midst a {Handwritten deletion: copious} end of handwritten deletion {Handwritten addition: cyprese} end of handwritten addition Branch did place,

For to express he dyed in the chase

Of his fierce enemies; his Courage was so true,

That, after a long fight, away they flew.

Thus melancholly past her time away,

Besides sad solemn Musick twice a day;

For every Sense with melancholly fill’d,

And alwaies dropping tears from thence distill’d,

With which her melancholly Soul did feed,

And melancholly thoughts her mind did breed;

Then on the ground her head aside-waies hung,

Would ly along whilst these sad songs were song.

{Handwritten addition: These songes following
are my Lord marquiss} end of handwritten addition
A Song.

Titan banish all thy joyes of light,

Turning thy glorious Rays, to darker Night,

Cloathing my Chamber with sad black, each part,

Thus sutable unto my mournfull heart;

Only a dimm wax Taper there shall wait

On me, to shew my sad unhappy fate.

With mournfull thoughts my head shall furnisht be,

And all my breath sad sighs, for love of thee;

My groans to sadder notes be set with skill,

And sung in tears, and melancholly still;

Languishing Musick to fill up each voice

With palsied trembling strings, is all my choice.

A Song.

Since he is gone, oh then salt tears

Drownd both mine Eyes and stop mine Ears

With grief; my grief it is so much,

It locks my Smell up, Taste, and Touch:

In me remain but little breath,

Which quickly take away, oh Death.

A D3r 21
A Song.

Why should I live, but who doth know

The way to him, or where to go?

Death’s ignorant, the dead they have

No sence of grief, when in the Grave:

Forgetfull and unthankfull Death,

Hast thou no love, when stopps the Breath,

No Gratitude, but there dost lye

In dark oblivion for to dye?

No sence of Love, or Honour, there!

Then Death I prethee me forbear,

Thousands of years in sorrow, I

Would live in Grief, and never dye.

A Song.

My Bed of Sorrow’s made, since no relief

And all my Pillows shall be stuff’d with Grief,

My Winding Sheets are those wheron I lye

My Curtains drawn with sad Melancholly.

Watching shall be my Food, Weeping my Drink,

Sighing my Breath, and Groaning what I think,

Trembling and shaking all my Exercise,

Disquiet and disorder’d Thoughts now rise.

Wringing of hands, with folded arms lamenting

Is all the joy is left me of contenting,

For he is gone, that was my joy, my life,

Left me his Widdow, though was ne’r his Wife.

But all the while the Queen was angry bent

Against the Prince, because away he went,

And left the Army without a General,

For which she Rebell Traitor him did call;

But she another General did make,

Which of the Army he a charge did take;

Yet his success in Warrs proved but bad,

For afterward the Queen great losses had,

D3 And D3v 22

And all the Souldiers they were discontent;

Whereat the Queen another General sent,

But he no better Fortune More could meet,

The Enemy did force him to retreat;

Then did the Enemy so pow’rful grow,

The Forces of the Queen they overthrow

In every Fight and Skirmish which they had;

For which the Queen and Kingdome all grew sad;

At last the Queen the Prince did flatter, and

Intreated him again for to Command,

But he deny’d the Queen, would not obey,

Said, earthly Power to Gods they must give way:

At last she sent him word she would not spare

His life, and therefore bid him to prepare

Himself for death, for dye he should

For Disobedience, and Revenge she would

Have on him; Then his Father to him went

For to perswade him, and there did present

Show’rs of tears, from sorrow pouring fell

Upon his only Son his greif to tell:

For round about his Neck one Arm did wind,

The other arm embrac’d his Body kind,

His Cheeks his Sonn did joyn to his,

And often he his Lipps did kiss.

“O pitty me my Sonn, and thy life spare,

Thou art my onely Child, and onely Heir,

Th’ art my sole Joy, in thee I pleasure take,

And wish to live but onely for thy sake.”

The Prince his Father answer’d and said he,

“I am not worth those tears you shed for me,

But why do you thus weep and thus lament

For my death now? When to the Warrs I went

You did encourage me to fight in field

For Victory, or else my life to yield;

I willingly obey’d, and joy’d to finde

My Father Sympathy unto my minde;

Besides it shew’d a greater love to me

Than Parents selfe-lov’d fondness us’d to be,

For to preferr my Honour and my Fame

Before the perpetuity of your Name.

And as you priz’d my Honour and Renown,

So do a Heavenly ’fore an Earthly Crown,

And D4r 23

And give me leave the better choice to make;

To quit all troubles, and sweet Peace to take;

I nere shall part more willingly, nor fitter be

For Heaven, and the Gods pure company.

For had I di’d in Wars, my soul had been

Stained With blood, and spotted o’re with sin:

But now my Mistris, is a Saint in Heaven,

Hath intercession made, my sins forgiven,

And since shee’s gone, all Joyes with her are fled,

And I shall never happy be till dead;

She was my souls delight, in her I view’d

The pure and Celestial beatitude.

But were I sure the soul that never dies,

Should never meet, nor Bodies never rise

By Resurrection, yet sure those were blest

That past this life, and in the Grave do rest.”

Then said the Duke, his Father, to his Son,

“What ever comes Son, Heavens will be done,

But since you are resolv’d, and needs will dye,

I, in the Grave, will keep you company.”

The young Prince said, “I cannot you disswade,

Since none are happy but those Death hath made.”

The day of execution drawing nigh

Of the young Prince, his Father too would dye.

Then the young Prince askt leave, and leave he had,

That he like to a Souldier might be clad,

When he was brought to dye, and on that day

Death he did meet in Souldierly Array;

Instead of mourning garments, he had on

A sute of Buff, embroidered thick upon

And a rich Scarfe that was of watchet dye,

Set thick with Pearls, instead of strings to tie

It close together were Diamonds so

As like a Ring or Garter it did show,

Of one entire Diamond, this did bind

The Scarf so firm as an united minde;

A scarlet Coat imbroidered thick with Gold,

And Hangers like to it his Sword did hold,

And in his hat a Plume of Fethers were;

In falling folds, which hung below his Hair;

Thus he being accouter’d death to meet

In gallantry, yet Gently, Friendly, Sweet,

He D4v 24

He should imbrace him, and gladly yield,

Yet would he dye as Souldiers in the field;

For gallant valiant men do court Death so

As amorous courtly men a wooing go.

His Father all in mourning garments clad,

Not griev’d to dye, but for his Son was sad;

Millions of people throng’d about to see

This gallant mourning Princes Tragedie;

But in the time these preparations were,

The Queen sent to th’young Lady to prepare

Her self to dy; when she the news did hear,

Joy in her countenance did then appear;

Then she her self did dress like to a Bride,

And in a rich and gilded Coach did ride,

Thus triumphing as on her wedding day

To meet her Bridegroome Death; but in the way

The people all did weep that she should dye,

Such Youth and Beauty in Deaths arms should lye.

But she did smile, her countenance was glad,

And in her eyes such lively spirits had

As the quick darting raies the Sun out-shin,

And all she look’d on for a time were blind

But when the Queen and Nobles all were set,

And the condemned on the Scaffold met,

Where when the Lovers they each other spi’d

Their eyestrings seem’d as if together ti’d

So firmly were they fix’d, and did so gaze

And with each other strook in such amaze,

As if with wonder they were turn’d to stone,

And that their feet unto the ground were grown

(They could not stir) but at the last mov’d he

In a slow pace, amazed went to see

That Heavenly object, who thought it may

An Angel be, his Soul to take away.

Her limbs did shake like shivering Agues cold,

For fear upon her spirit had got hold:

When she did see him move, for she had thought

He was a Statue, and by Carvers wrought

And by the Queens command, was thither brought.

When he came neer, he kneeled down to pray,

And thus unto her softly did he say,

My E1r 25

“My sense surprise my spirits, thy spirit my mind,

And great disturbance in my thoughts I find,

My reason’s misty, Understanding blind,

Tell me, whether thou art of mortal kind.”

Said she, “that question I would aske of you,

For I doe doubt my Senses are not true.

Intelligencer, are you the Prince I see

Or are you a spirit that thus speaks to me.”

With that the Queen did come their doubts to clear;

“It was my plot,” said she, “to bring you here,

And why I crost your loves, I will forbear

To tell as now, but afterwards declare;”

Then did she cause a Priest to joyn their hands,

Which he devoutly ty’d in wedlock bands.

Then did the Queen unto her Nobles say,

That she a debt to Gratitude must pay,

And to the Princes Father strait she went,

“Here Sir,” said she “I do my selfe present

To be your Wife, for by your counsell I

Have Rul’d and Raign’d in great felicity”

He kneelling kist her hand, and both agree

That in few daies the Wedding kept should be.

Such joyes of acclamation loud of wonder,

Echoed the Air lowder than is Joves Thunder.

Her Princely Niece so noble was, that then

For joy she modestly threw up her Fann,

Since to a high-born Prince knew well that she

Shortly in glorious Nuptialls she should be.

The Marriage Song.
{Handwritten addition: [Gap in transcription—1 wordflawed-reproduction] the songs following
are my Lord Marquiss} end of handwritten addition

Were all the joyes that ever yet were known.

And all those joyes met, and put into one,

Not like our Lovers joyes, but so much lesse;

Our Lovers height of joyes none can expresse.

They’ve made another Cupid I am told,

And buried the blind Boy that was so old.

Hymen is proud, since Laurell crown’s his Brow,

He never made his Triumphs untill now

E The E1v 26
The Marriage Song for the old Duke
and the old Queen’s Marriage.

Now the old Cupid he is fled

Unto the Queen, she to her Bed

Brought the old Duke, so ends all harmes

In loves imbraces in their Arms.

This elder Wedlock more than ripe,

Was of the younger but a Type,

What wants of Cupid, Hymens Cup,

Ceres and Bacchus made it up.

A Marriage Song of the Queens Niece

Now the old Queens beloved Niece,

For Beauty, Favour, such a peice

As Love could faign, not hope to see,

Just such a miracle was she.

She did congratulate, and eas’d

So Noble, when saw Lovers pleas’d

’Bove repining, and the Fates since

So just to give her a brave Prince.

A Song.

Hymen triumph in joy

Since overcom’d Loves Boy,

All Ages, Sex and place

The Wedlock Laws embrace

The looser sort can bind,

Monarch of whats Mankind

All things do fall so pat

In this Triumvirat,

Which now in Wedlock mix’t,

Now three, though once were fix’t

A Lady said such constant Love was dead,

And all Fidelity to Heaven fled.

Another Lady said she fain would know,

When married were, if continued so.

O E2r 27

“O,” said a Man, such Love (as this one) sure

Doth never in a Married Pair endure;

But Lovers cross’d use not to end so well;

Which for to show, a Tale I mean to tell.”

The Description of the Violence of Love.

There was a Lady, Virtuous, Young, and Fair,

Unto her Father onely Child and Heir;

In her Behaviour modest, sweet, and civil,

So innocent, knew onely Good from Evil;

Yet in her carriage had a Majestick Grace,

And affable and pleasant was her Face.

Another Gentleman as neighbouring dwelt

Hard by her Father’s House which there was built;

Who had a Son such Beauty did adorn,

As some might think of Venus he was born;

His Spirit Noble, Generous, and Great,

By nature Valiant, Dispositions sweet;

His Wit ingenious, and his Breeding such,

Arts, Sciences of Pedantry no touch.

This Noble Gentleman in Love did fall

With this fair Lady, who was pleas’d withall;

He courted her, his Service did address,

His Love by Words and Letters did express;

Though she seem’d Coy, his Love she did not slight,

But Civil Answers did in Letters write.

At last so well acquainted they did grow,

As but one Heart each others Thoughts did know.

Mean time their Parents did their Loves descry,

And sought alwayes to break that Unity;

Forbid each others company frequent,

Did all they could Loves Meetings to prevent:

But Love regards not Parents, nor their Threats;

For Love, the more ’tis barr’d, more Strength begets.

Thus being cross’d, by stealth they both did meet,

With privacy did make their Love more sweet;

Although their Fears did oft affright their Minde,

Lest that their Parents should their walks out finde:

But in the Kingdome did Rebellion spring,

Most of the Commons fought against their King;

E2 And E2v 28

And all the Gentry that there Loyal were,

Did to the Standard of the King repair

Amongst the rest this Noble Youth was one,

Love bid him stay, but Honour spurr’d him on;

When he declar’d his Minde, her Heart it rent,

Rivers of Tears out of her Eyes grief sent;

When every Tear like Bullets pierc’d his Breast,

Scatter’d his Thoughts, and did his Minde molest.

Silent long time they stood at last spake he,

“Why doth my Love with Tears so torture me:”

“Why do you blame my Eyes,” said she, “to weep,

Since they perceive you Faith nor Promise keep?

For did you love but half so true as I,

Rather than part, would choose to stay and dye:

But you Excuses make, and take delight;

Like cruel Thieves, to rob and spoyl by Night;

Now you have stole my Heart, away you run,

And leave a silly Virgin quite undone.

If I stay from the Wars, what will Men say:

They’ll say I make excuse to be away;

By this Reproach a Coward I am thought,

And my Disgrace will make you seem in fault,

To set your Love upon a Man so base,

Bring Infamy to us, and to our Race.

To sacrifice my Life for your content

I would not spare; but (Dear) in this consent,

’Tis for your sake Honour I strive to win,

That I some Merit to your Worth may bring.”

She.

“If you will go, let me not stay behind,

But take such Fortune with you as I finde;

I’ll be your Page, attend you in the Field,

When you are weary, I will hold your Shield.”

He.

“Dear Love, that must not be, for Women are

Of tender Bodies, and Minds full of Fear;

Besides, my Minde so full of Care will be,

For fear a Bullet should once light on thee,

That I shall never fight, but strengthless grow,

Through feeble Limbs be subject to my Foe.

When E3r 29

When thou art safe, my Spirits high shall raise,

Striving to get a Victory or Praise.”

With sad Laments these Lovers they did part,

Absence as Arrows sharp doth wound each Heart;

She spends her time, to Heaven high doth pray,

That Gods would bless, and safe conduct his way.

The whil’st he fights, and Fortunes favour had,

Fame brings his Honour to his Mistris sad;

All Cavaliers that in the Army were,

There was not one could with this Youth compare

By Love his Spirits all were set on Fire,

Love gave him Courage, made his Foes retire.

But O ambitious Lovers, how they run

Without a guidannce, like Apollo’s Sun;

Run out of Moderations line, so he

Into the thickest of the Army flee

Singly alone, amongst the Squadrons deep

Fighting, sent many one with Death to sleep.

But Numbers, with united strength, at last

This Noble Gallant Man from Horse did cast;

His Body all so thick of Wounds were set,

It seem’d in Fight his safety did forget,

But not his Mistris, who in his Minde still lyes,

And wish’d her now to close his dying Eyes.

“Soul,” said he, “if thou wandrest in the Air,

Thy service to thy Mistris; be thy care

Attend her close, with her Soul friendship make,

Then she perchance no other Love may take:

But if thou sink down to the Shades below,

As being a Lover, to Elizium go;

Perchance my Mistris Soul you there may meet,

So walk and talk in Loves Discourses sweet:

But if thou art like to a Light put out,

Thy Motions ceas’d, then all’s forgot no doubt.”

With that a sigh, which from his Heart did rise,

Did mount his Soul up to the Aery Skies.

The whil’st his Mistris being sad with care,

Knees worn, Spirits spent, imploring Gods with prayer,

A drowsie Sleep did all her Senses close.

But in her Dreams Hermen her Lover shews

With all his Wounds, which made her loud to cry;

“Help, help, you Gods,” said she, “that dwell on high.”

E3 This E3v 30

These fearfull Dreams her Senses all did wake,

In a cold sweat with fear each Limb did shake.

Then came a Messenger as pale as Death,

With panting sides, swoln eyes, and shortned breath,

And by his looks his sadder tale did tell;

Which when she saw, strait in a swoun she fell;

At last her stifled Spirits had recourse

Unto their usual place, but of less force:

Then lifting up her Eyes, her Tongue gave way,

And thus unto the Gods, did mourning say:

“Why pray we, and offer to high Heaven,

Since what we ask, we seldome have us given?

If their Decrees are fix’d, what need we pray?

Nothing can alter Fates, nor cross their way:

If they leave all to Chance, who can apply?

For every Chance is then a Deity:

But if a power they keep to work at will,

It shews them cruel to torment us still.

When we are made, in pain we allwayes live,

Sick Bodyes, or griev’d Minds to us they give;

With Motions which run cross, compos’d we are,

Which makes our Reason and our Sense to jar;

When they are weary to torment us, must

We then return, and so dissolve to Dust.

But if I have my Fate in my own power,

I will not breath, nor live another hour:

Then with the Gods I shall not be at strife,

If my Decree can take away my Life.”

Then on her feeble Legs she straight did stand,

And took a Pistol charg’d in either hand.

“Here, Dear,” said she, “I give my Heart to thee,

And by my Death, divulg’d our Loves shall be;

Then Constant Lovers Mourners be, when dead,

They’ll strew our Graves, which is our Marriage Bed;

Upon our Hearses, weeping Poplar set,

Whose Moysture drops our Death’s dry’d Cheeks may wet,

And at our Heads two Cypress Garlands stand,

That were made up by some fair Virgins hand;

And on our cold pale Corps such Flowers strew,

Which hang their Heads for grief, so downward grow;

Then layes us in a deep and quiet Grave,

Wherein our Bones long Rest and Peace may have.

Let E4r 31

Let not our Friends a Marble Tombe erect

Upon our Graves, two Mirtle Trees there set

Those may in time a shady Grove become,

Fit for sad Lovers Walks, whose Thoughts are dumb;

For Melancholy Love seeks place obscure;

No Noyse or Company can it endure;

And when to ground they cast their dull, sad eyes,

Perchance may think on us that therein lyes,

Thus though w’are dead, our Memories remain,

And, like to Ghosts, may walk in moving Brains;

And in each head Loves Altars for us build

To sacrifice some Sighs, or Tears distill’d.”

Then to her Heart the Pistol set, and shot

A Bullet in, by which her Grief forgot;

Fame with her Trumpet blew in every ear,

The sound of this great act spread every where;

Lovers from all parts came, by the report,

Unto her Urn, as Pilgrims did resort;

There offered praises of her Constancy,

And vows the like unto Loves Deity.

A Woman said, that Tale exprest Love well,

And shew’d that Constancy in Death did dwell;

“Friendship, they say, is so divine,

That Jove himself doth with himself so joyn,

Dividing himself into equal parts three,

Yet one pure Minde, and perfect Power agree;

So Loving Friendships having but one Will,

Their Bodyes two, one Soul doth govern still;

Nor do their Bodyes sever much,

Their Senses equally do touch:

For what doth strike the Eye, or other parts,

With Pain or Pleasure, like to each converts:

So though in Substance, Form divided be,

Yet Soul and Senses joyn, as one agree.”

A Man that to the Lady plac’d was nigh,

Said, he would tell another Tragedy.

Humanity, E4v 32
Humanity, Despair, and Jealousie, express’d
in three Persons.

Walking along close by a rivers side,

The Waters smooth ran with a flowing tide:

The Sunne did shine thereon darting his beams,

Which made it glister like to diamond Chains,

The purling streams invited me to swimme,

Pull’d off my cloaths, then enter’d every limb:

But envious cold did dart, and me oppresse,

Its arrows sharp, which did me backwards presse:

The river to imbrace me made great hast:

Her moist soft arms incircled round my wast:

Streams came so fast would force me there to stay,

But that my arms did make my body way,

My hands did strike the soft smooth waters face,

As flatt’ring them to give my body place:

But when I found them apt, and high to rise,

Striving to stop my Breath, and blind my Eyes,

Then did I spread my Arms, and Circles make,

And the united Streams asunder brake;

My Legs did kick away those Waters clear,

To keep them back, lest they should croud too near;

And as I broke those Streams, they run away,

Yet fresh supply’d their place to make me stay;

Long did I struggle, and my strength did try

At last got hold upon a Bank near by,

And on theside a Hill where Trees were plac’d,

Which on the Waters did a shadow cast,

Thither I went, and when I came close by,

I saw a Woman there a weeping lye;

Which when I saw, began to slack my pace,

Straight did my Eyes view there a Lovely Face

Under a Tree, close by the Root she sate,

Which with her Tears as falling Showers she wet;

At last she spake, and humbly thus did pray,

“You Gods,” said she, “my Life soon take away

No slander on my innocency throw,

Let my pure Soul into Elizium go;

If I drown here within this watry Lake,

O let my Tears a murmuring River make,

Give F1r 33

Give it both Voice and Words my grief to tell,

My Innocency, and why therein I fell;”

Then strait she rose, the River leapt she in,

Which when I saw, I after her did swim,

My hands as Ores did well my body row,

Though panting breath made waters rough to grow,

Yet was my breast a Keell for to divide,

And by that help my Body swift did glide;

My eies the Needle to direct the way,

Which from the North of grief did not estray,

She, as the Loadstone, drew me to her help,

Though storms of fear within my minde I felt.

Her Garments loose did on the waters flow,

They puffing out like Sails when Winds do blow,

I catch’d thereat to draw her to the Brink,

But when I went to pull, she down did sink,

Yet did not I my hold thereof let go,

But drew her to the Shore, with much ado,

I panting with short breath, as out of wind,

My Spirits spent, my Eyes were dimly blind,

My strength so weak, was forc’d to ly down straight,

Because alas my life was over-fraught;

When life got strength, my mind with thoughts did fill

Then to the Lady us’d all Art and Skill,

Bowing her forward t’let the waters out,

Which from her Nose and Mouth gusht like a spout;

At last her Breath had liberty and scope,

Then thus unto me passionatly spoke,

“O who are you that doth my Soul molest,

Gives me not leave in Death to take my rest?

Is there no peace in Nature to be found?

Must Misery and Fear attend us round?

O Gods,” said she, “here grant me my desire,

Here end my life and let my breath expire.”

I Answered,

“Thus you ’gainst Nature set your selfe at odds,

And by this wish you do displease the Gods;

By violence you cut off their Decree,

No violence in Nature ought to be;

But what makes you thus strive for to destroy

That life, which Gods did give you to enjoy.”

F She F1v 34

She Answered,

“O Sir
If you did know the torments I do feel,

My Soul is wra {Handwritten deletion: pckt} end of handwritten deletion {Handwritten addition: ckt} end of handwritten addition upon ill Fortunes wheel,

My inocency by aspersion whipt,

My pure Chastity, of Fame is stript,

My love’s neglected, and forsaken quite,

Banisht from that my Soul tooke most delight.

My heart was plac’d upon a valiant man,

Which in the Warrs much Honour had he wonne,

His actions all by Wisdome placed were,

And his discourse delighted every eare,

His bounty, like the Sun, gave life and light

To those that Misery had eclipsed quite;

This man my person seem’d for to admire,

My Love before the World he did desire,

Told me the Gods might sooner Heaven leave,

Than he forsake my love, or truth deceive;

But O vile Jelousie, a Lovers Divell,

Torments the Thoughts with suspitions evill,

Frighting the mind with false imaginations,

Burying all joies in deepest contemplations;

Long lay it smother’d, but at last broke out

With hate, in rage and spleen base words flung out;

Slander and Infamy in circles round,

My innocent youth sharp tongues doth wound

But his inconstancy did wound me more

Than all Spite, Slander, Malice did before;

For he another married and left me

Clouded in dark disgrace, black infamy;”

With that she fetch’t a sigh, “Heaven blesse,” said she,

“This cruell unkind man where ere he be;

I faint, Death diggs my Grave, O lay me in

This watry Monument then may the Spring

In murmures soft, with blubbering words relate,

And dropping weep at my ill fortunes fate;”

Then on a Groan, her Soul with wings did fly

Up to the Heavens, and the Gods on high;

Which when I saw, my eyes for grief did flow

Although her Soul, I thought to Heaven did go;

And musing long, at last I chanc’d to see

A Gentleman, which handsome seem’d to be:

He F2r 35

He coming neer, ask’d me who there did lye,

I said ’twas one for Love and Grief did dye;

Hearing my words, he started back, Brows bent,

With trembling leggs, he to the Body went,

Which when he view’d, his blood fell from his face,

His eyes were fix’d, and standing in one place;

At last kneel’d down, and thus did say,

“No hope is left, Life’s fled away.

Thou wandring Soul where ere thou art,

Hear my confession from my Heart;

I lov’d thee better far than life,

Thought to be happy in a Wife;

But O Suspition, that false Thiefe,

Seiz’d on my Thoughts, ruling as chiefe,

Suspition, Malice, Spight commanded still,

To carry false Reports thy Ears to fill;

My jealousie did strive thee to torment,

And glad to heare when thou wast discontent.

I strove alwaies my love for to disguise

Report I married was; when all was lyes;

But Jealousie begets all actions base,

And in the Court of Honour hath no place.

Forgive me, Soul, where ever thou dost rest,

For of all Women I did love thee best:

Here I do offer up my life to thee,

Both dead, we in one Grave may buried be.”

Swifter than Lightning straight his Sword he drew,

Upon the point himself he desperate threw,

And to his panting Breast made such dispatch,

That I no help, nor hold thereat could catch;

Turning his pale and ghastly eyes to me,

“Mix both our ashes in one Urne,” said he;

With that he fell close by his Mistris side,

Imbrac’d, and kist, and groand, and there he died;

Which when I saw, I drest, my Clothes put on,

Then celebrate their Funerall Rites alone;

First I did lay a heap of Cypress dry,

With striking Flints, I made a fire thereby,

Laid both their Bodies thereupon to burn,

Which in short time did into Ashes turn,

And being mixt, I tooke them thence away,

And digg’d a Grave those Ashes in to lay;

F2 Then F2v 36

Then did I gather Cockle-shells, though small,

With Art I strove to build a Tomb withall,

Placing some on, others in even layes,

Others joyn’d close, till I a Tomb did raise

And afterwards I planted Mirtle green,

Where Turtle Doves do come and build therein:

And there young Nightingales come every spring

To celebrate their Fames, do sit and sing.

A merry Lass amongst the rest

Began her Tale and thus exprest.

A Master was in love with his fair Maid,

But of his scolding Wife was sore afraid,

For she in every place would watch and pry

And peek through every key-hole to espy

And if she found them out, aloud would call

And cry she was undone, her Maid had all

Her Husband’s love, for she had none she was sure,

Wherefore this life she never would endure:

But he did woo his Maid still by his eye,

She apprehensive, understood thereby,

And oft would finde some worke to come in place,

Because her Master should behold her Face,

Makeing excuses, as business she had great,

Her business was her Master for to meet:

With pretty smiles she trips it by,

And on him casts a kind coy eye;

To all the house besides would seeme demure,

Oft singing Psalms, as if she were right pure,

Repeating Scripture, sigh, turn up her eyes,

As if her Soul straight flew unto the Skies,

And that her Body were as chaste cold Ice,

And she were onely fit for Paradise;

But were her words precise, her thoughts were not,

For with her Master, Scripture quite forgot

She Venus then as Goddess pray’d unto,

Her Master as the Priest, with offering woo

Her Mistris like to Juno fret and fround

When that her Husband and her Maid she found,

And in the Clouds of Night would seek about,

Sometimes she mist them, sometimes found them out;

But F3r 37

But when she did, Lord what a noise was there,

How Jove and she did thunder in the air;

Like {Handwritten deletion: Ishmael} end of handwritten deletion {Handwritten addition: Semele} end of handwritten addition, she with child was got, but sent

Like unto Hagar, out of doores she went,

Where he, like Abraham good, a bottle ty’d,

And gave her means the Child for to provide;

Whereat her Mistris angry was, and cry’d,

And wish’t her Maid, like {Handwritten deletion: Ishmael} end of handwritten deletion {Handwritten addition: Semele} end of handwritten addition, might have dy’d.

Another man amongst the rest

Said, they their Tales had well exprest.

“But they that study much and seldome speake

For want of use of words are for to seeke;

Their tongue is like a rusty key grown rough,

Hard to unlock, so do the words come forth:

Or like an Instrument that lies unstrung,

Till it be tun’d cannot be plaid upon;

For custome makes the tongue both smooth and quick,

And moving oft no words thereon will stick,

Like to a flowing Tide, makes its own way,

Runs smooth and clear, without a stop or stay;

That makes a Lawyer plead well at the Bar,

Because he talkes there, foure parts of the year;

That makes Divines in Pulpits well to preach,

Because so often they the People teach;

But those that use to contemplate alone

May have fine thoughts, good words expresse they none;

Good language they express in Black and White,

Although they speak it not, yet well can write;

Much thoughts keep back the words from running out

The tongue’s ty’d up, the sluce is stopt no doubt;

For Phancie’s quick and flies such several waies,

For to be drest in words it seldome staies;

Phancy is like an Eele; so slippery glides,

Before the tongue takes hold, away it slides.

Thus he that seldome speaks is like to those

That travell, their own languages do lose.”

Now saies a Lady which was sitting by,

“Pray let your rusty tongue with silence lie,

And lissen to the Tale that I shall tell,

Mark the misfortunes, that to them befell.”

F3 A F3v 38
A description of Love and Courage.

A Gentleman was riding all about,

As in a Progresse, he chanced to spie out

Upon a rising Hill there grew a Wood,

And in the midst a little house there stood;

It was but small, yet was it wondrous fine,

As if ’twere builded for the Muses {Handwritten deletion: Nine,} end of handwritten deletion

The Platforme was so well contriv’d, that there

Was ne’r a piece of ground lay waste or spare;

This house was built of pure rich Marble stone,

And all of Marble Pillars stood it on;

So smooth twas pollish’d, as like glass it shew’d,

Which gave reflection to the wood there grow’d;

Those trees upon the Walls seem’d painted green,

Yet every Leaf thereon was shaking seen;

The Roofs therein were arch’d with artfull skill,

Which over head hung like a hanging Hill,

And there a man himself might entertain,

With his own words, rebounding back again.

The doors to every roome were very wide,

And men like Statues carved on either side:

And in such lively postures made they were,

Seem’d like as Guards or Porters waiting there;

The winding Stairs rising without account

Of any steps, up to the top did mount;

There on the head a Cap of Lead did wear,

Like to a Cardinals Cap, was made foure square;

But flat it was, close to the Crown did lye,

From Cold, and Heat, it keeps it warm and drye:

And in the midst, a Tower plac’d on high,

Like to Ulysses Monster, with one eye;

But standing there, did view through windows out

On every side fine Prospects all about.

When that his eyes were satisfied with sight,

And that his mind was fill’d with such delight,

He did descend back by another way,

Chance was his onely guide which did convey

Him to a Gallery both large and long,

Where Pictures by Apelles drawn, there hung,

And at the end a Doore half ope, half shut,

Where, in a Chamber did a Lady sit.

To F4r 39

To him so beatifull she did appear

She seem’d an Angell, not a Mortall here;

Cloth’d all in white she was, and from her head

Her hair hung down, and on her shoulders spread,

And in a Chair she sate, a Table by,

Leaning thereon, her head did sidewaies lie

Upon her hand, the Palm a Pillow made,

Which being soft, her rosie Cheeks she laid,

And from her eyes the Tears in showres did fall

Upon her Breast, sparkling like Diamonds all;

At last she fetcht a sigh, “heart break,” said she,

“Gods take my life, or give me liberty:”

When that her words exprest, she was constrain’d;

He courage took on what she there complain’d,

And boldly entering in, she seem’d afraid,

He kneeling down, askt pardon and thus said,

“Celestial creature do not think me rude,

Or want of breeding made me thus intrude,

But Fortune me unto this house did bring,

Whereby a Curiosity did spring

From my desires this House to view throughout,

Seeing such shady Groves to grow about,

And when I came nere to the Gate, not one

Was there to ask or make opposition;

The House seem’d empty, not a creature stirring;

But every Room I entred still admiring

The Architect and Structure of each part,

Those that designed were skilfull in that Art.

Wandring about at last, chance favouring me

Hath brought me to this place, where I do see

A beauty far beyond all Art, or any

That Nature heretofore hath made, though many

Of all the Sexe creates she sweet and fair,

Yet never any of your sex so rare;

This made me stand and gaze, amaz’d to see

What wondrous glorious things in Nature be,

But when I heard your words for to express

Some griefe of heart, and wisht for a redress,

My soul flew to your service, here I vow

To Heaven high, my life I give to you,

Not onely give my life, but for your sake

Suffer all pains, Nature or Hell can make:

Nor F4v 40

Nor are my proffers for a base self-end,

But to your Sex a servant, and a friend;

My zeale is pure, my fame being clear,

Choose me your Champion, and adopt me here;

If I cannot your enemy destroy,

Ile do my best, no rest I will enjoy,

Because my Fortune, Life, and Industry

I’ll sacrifice unto thy liberty.”

When that the Lady heard him speak so free,

And with such passion and so honestly;

“I do accept your favour Sir,” said she,

“For no condition can be worse to me

Than this I live in, nor can I

My Honour hazard in worse company,

Wherefore to your protection I resign,

Heaven, O Heaven prosper this design;

But how will you dispose of me, pray tell,”

“I will,” said he, “convey you to a Cell

Which is hard by, and there will counsel take

What way is best to make a clear escape;”

With that his riding Coat, which he did wear,

He pull’d strait off, which she put on; her Hair

She ty’d up short, and covered close her face,

And in this posture stole out of that place.

An old ill natur’d Baud, that tended on her,

She being asleep, she nere thought upon her;

But when sleep fled, awak’d she up did rise,

Sitting upon her Bed, rubbing her Eyes

That were seal’d up with matter and with rhume,

When that was done, she went into the Roome

Wherein the Lady us’d alone to be,

Strait missing her cry’d out most pitteously,

Calling the Servants to search all about,

But they unto a Wake were all gone out.

The Peasants Ball is that we call a Wake,

When Men and Maids do dance, and love do make,

And she that danceth best is crown’d as Queen,

With Garlands made of flowres and Laurell green;

Those men that dance the best, have Ribbans ty’d

By every Maid that hopes to be a Bride.

All Youth these kinde of Sports, likewise a Faire,

Will venture life, rather than not be there,

Which G1r 41

Which made the servants all, although not many,

To be abroad, and leave the house for any

To enter in, which caused this escape,

And to the Owner brought so much mishap.

A Lord came galloping as from his Palace,

With pleasing thoughts, thinking alone to solace

Himself with his fair Mistris, who admired

Her beauty more than Heaven, and desired

Her favour more than Joves; her angry words

Did wound him more than could the sharpest Swords;

Her frowns would torture him as on a Wrack,

Muffling his spirits in melancholly black:

But if she chanc’d to smile, his joyes did rise

So high beyond the Sun that lights the Skies;

But riding on, the Castle coming nigh,

The woman running about he did discry,

His heart misgave him, with doubts alighted,

Asking the reason she was so affrighted;

She shak’d so much, no answer could she make;

He being impatient unto her thus spake:

“Divell,” said he, “what is my Mistris dead,

Or sick, or stole away, or is she fled.”

She kneeling down cry’d out, “O she is gone

And I left to your mercy all alone,”

With that he tore his hair, his breast did beat,

And all his body in a cold damp sweat,

Which made his Nerves to slack, his Pulse beat slow,

His strength to fail, so weak he could not go

But fell upon the ground, seeming as dead

Untill his man did bear him to a bed,

For he, did onely with him one man bring,

Who prov’d himself trusty in every thing;

But when his diffus’d spirits did compose,

Into a deep sad melancholly grows,

Could neither eat, nor drink, nor take his rest,

His thoughts and passions being so opprest.

At last, this Lady and her noble Guide

Got to a place secure, yet forc’d to hide

Her self a time, til she such friends could make

That would protect vertue for vertues sake,

Because her loving Foe, was great in power,

Which might a friendless Innocent devoure.

G This G1v 42

This noble Gentleman, desir’d to know,

From what Misfortunes her restraint did grow.

Willing she was to tell this Gentleman

The story of her life, and thus began.

“After my birth, my Mother soon did dye, Leaving my Father to a Sonn and I, My Father nor my Brother liv’d not long, Then I was left alone, and being young, My Aunt did take the charge to see me bred, To mannage my Estate; my brother dead, I was the only Child and Heire, but she Was married to a Lord of high degree, Who had a Son, that Son a wife, They not agreeing liv’d an unhappy Life: When I was grown to sixteen years of age My Aunt did die, her Husband did ingage To take the charge, and see me well bestowed, And by his tender care great love he shewed: But such was my misfortune, O sad fate, He di’d and left me to his Son’s Wifes hate, Because this younger Lord grew much in Love, Which when his Wife by circumstance did prove, She sought all means she could to murther me: Yet she would have it done with privacy, The whilst her amourous Lord fresh courtships made, With his best Rhetorick for to perswade My honest youth to yeild to his desire, My beauty having set his heart on fire; At last, considering with my self, that I Having a plentifull Estate whereby I might live honorable, safe and free, Not subject to be betrai’d to slavery. Then to the Lady and the Lord I went, As a respect I told them my intent. The Lady my design she well approv’d, He nothing said, but seem’d with passion mov’d; But afterwards when I my leave did take, He did rejoice as if ’twere for my sake, And so it was, but not unto my good, For he with Treachery my waies withstood; For as I travell’d, he beset me round, And forc’d me from my servants, which he found To G2r 43 To be not many, when he had great store For to assault, but my defence was poor. Yet were they all disguised, no face was shown, Such unjust acts desire to be unknown. When I was in their power, ‘help, help,’ said I, ‘You Gods above, and heare a wretches cry;’ But from Heaven no assistance did I finde, All seem’d as cruel as the mad mankinde. At last unto the Castle me convey’d, The Lord discovering of himself, thus said, ‘Cruellest of thy sex, since no remorse Can soften thy hard heart, Ile use my force, Unless your heart doth burn with equall fire, Or condescend to what I shall desire.’ I for my own defence, ’gainst this abuse, Soft flattering words, was forced for to use, Gently intreating his patience, that I A time might have my heavy heart to try That by perswasions it might entertain Not only love, but return love again; He seem’d well pleas’d, his temper calm did grow, Which by his smiling countenance did shew. Said he, ‘if in your favour I may live, A greater blessing Heaven cannot give.’ Then to a woman old, he gave the charge For to attend, but not for to enlarge My liberty, with Rules my life did bind, Nothing was free but thoughts within my mind; Thus did I live some halfe a year and more, The whilst to Gods on high I did implore; For still he woo’d, and still I did deny, At last impatient grew, and swore that I Deluded him, and that no longer would He be denied, but yield to him I should: With much intreaty I pacified his minde With words and couuntenance that seemed kinde; But praiers to Heaven more earnestly I sent With tears and sighs, that they would still prevent, By their great power, his evill design, Or take away this loathed life of mine; Although at first they seem’d to be all deaf, Yet now at last they sent me some relief.” G2 The G2v 44

The whilst the Champion Knight, with his fair prize,

Was strook with Love by her quick darting eies,

Yet mov’d they so as modesty did guide,

Not turning wantonly, or leird aside;

Nor did they sterne or proudly pierce,

But gentle, soft, with sweet commerse,

And when those eyes were fill’d with watry streams,

Seem’d like a Brook gilded with the Sun-beams;

At last perswading love prevail’d so far

As to present his Sute unto her eare:

“Faire Maid I love thee, and my love so pure

That no corrupted thoughts it can endure,

My love is honest, my request is just,

For one mans fault do not all men mistrust;

I am a Batchelor and you a Maid,

For which we lawfully may love he said,

Wherefore dear Saint cast not my sute aside,

Chuse me your Husband, and be you my Bride:

I am a Gentleman, and have been bred

As to my qualitie, my Father dead

Left me his Possessions, which are not small,

Nor yet so great to make me vain withall;

My life is yet with an unspotted fame,

Nor so obscure, not to be known by name;

Amongst the best and most within this Land

Favours receiv’d, yet none like your command.”

She stood a time, as in a musing thought,

At last she spake, “Sir,” said she “you have brought

My Honor out of danger, and civilly

Have entertain’d me with your company,

For which I owe my life, much more my love,

Should I refuse I should ingratfull prove;

Tis not great wealth that I would marry to,

Nor outward Honors that my love can wooe,

But it is vertue and a heroick minde,

A disposition sweet, noble, and kinde,

And such a one I judge you for to be,

Wherefore I’le not refuse if you chuse me.”

When they were thus agreed they did repaire

Unto his house, and went to marry there,

The whilst the Lord, the Kingdome all about

He privatly had sent to search her out;

At G3r 45

At last newes came with whom, and where she dwelt;

With that much grief within his heart he felt,

That any man should have her in his power,

He, like a Divell could his soul devoure:

But when he heard the messenger to say

Was preparation ’gainst her wedding day,

He grew outragious, cursed Heaven and Earth,

The marriage of his Parents, and his Birth:

At last he did resolve what ere befell,

That he would have her though he sank to Hell;

When he had got a Companie together,

Such as he fed, that would go any whether,

No act they would refuse that he desired,

Obeyed most desperatly what he required.

Unto his house they went in a disguise,

Intending then the Lady to surprize;

But being upon her wedding day, was there

A Company of Guests, that merry were,

This Lord desir’d to part them if he might.

Cause lie together they should not that night:

So in they went, the Servants all did think

Were Maskerades, and made them all to drink;

But when they went into an inward roome,

Where all were dancing, Bride and the Bridegroom,

The Bride acquainted with that Maskardsight,

She ran away as in an extream fright;

The Bridegeroome soon imagin’d what they were,

And though unarm’d, his courage knew no fear.

Their Swords they drew, aim’d onely at his life,

That done, they thought to get away his Wife:

His Hat and Cloak arms of defence did make,

The Tongs for to assault he up did take;

The women scriekt, murther, murther cried out.

The men flung all the Chairs and Stools about,

With which they did resist, and did oppose,

For some short time, the fury of his Foes.

It chanc’d a Sword out of a hand did fall,

The Bridegroom strait took up and fought withall,

So well did manage it, and with such skill,

That many of his Enemies did kill;

Yet he was wounded sore, and out of breath,

But heat of Courage kept out dull cold death;

G3 At G3v 46

At last his Friends got Arms to take his part,

Who did the oppression of his Foes divert.

The Vizard of the Lord fell off at length,

Which when the Bridegroome saw, with vigorous strength

He ran uppon him with such force, that he

Strook many down to make his passage free.

The trembling Bride was almost dead with fear,

Yet for her Husband had a lissening ear;

At last the noise of murther did arrive,

“O he is dead,” said she, “and I alive.”

With that she run with all her power and might

Into the roome, her Husband then in fight

With her great enemy, and where they stood

The Ground was like a foaming Sea of blood;

Wounded they were, yet was each others heart

So hot with passion, that they felt no smart.

The Bride did pass and repass by their Swords

As quick as flashing Lightning, and her words,

Cried out, “Desist, Desist, and let me die,

It is decreed by the great Gods on high,

Which nothing can prevent, then let my fall

Be an atonement to make friends withall;”

But Death and Courage being long at strife

About her Husbands Honour and his Life,

They both did fall, and on the ground did lie,

But honoured Courage receiv’d a fame thereby.

When Death turn’d out his life, it went

Into his fame, and built a Monument.

The Bride, when that she saw her Husband faint,

She weeping mourn’d, and made a sad complaint;

“O Gods,” said she, “grant me but this request,

That I might die here on my Husbands breast.”

With that she fell, and on his lipps did lie,

Suckt out each others breath, and so did die.

When that the Lover saw her soul was fled,

And that her body was cold, pale, and dead,

Then he impatient grew his life to hold,

With desperat fury then both fierce and bold,

He gave himself a mortall wound, and so

Fell to the ground, and sick did grow.

Then did he speak to all the Company,

“I do entreat you all for Charity,

To G4r 47

To lay me by my Mistris in a Grave,

That my free soul may rest and quiet have;”

With that a Voice, heard in the Air to say

“My noble friends, you ought to disobey

His dying words, for if you do not so,

From our dead Ashes a jealousie will grow;”

But howsoever, their friends did so agree

That they did put them in a Grave all three:

And ever since fierce jealousie doth rage

Throughout the World, and shall from age to age.

A Batchelor that spightful was and old,

Unto the Company his Tale he told:

Women care not, nor seek for noble praise,

All their delight runns to Romancy ways,

To be in love and be belov’d again,

And to be fought for by the youngest men,

Not for their Vertue, but their Beauty fair,

Intangling men within their amorous snare,

And turning up their eyes, not for to pray,

Unless it be to see their Love that day,

With whining voice, and foolish words implore

The Gods, for what? unless to hold the dore.

And what is their desire, if I should guess,

I straight should judge it tends to wantonness;

Perchance they’l say tis for Conversation,

But those Conversations bring Temptation.

What Youth’s in love with Age, where wisdome dwells,

That all the follies of wild youth still tells;

But youth will shun grave ages company,

And from them fly as from an Enemy.

Say they, their wit is all decay’d and gone,

And that their wit is out of fashion grown,

Say they are peevish, froward and displeas’d,

And full of pain, and weak, and oft diseas’d.

But that is fond excuse, to plead for youth,

For age is valiant, prudent, full of truth;

And sicknes oftner on the young takes hold,

Making them feeble, weak before they’r old.

If Women love, let it be for the sake

Of noble vertue, and the wiser take,

Else G4v 48

Else Vertue is depress’d, forsaken quite,

For she allows no Revellers of Night.

This Sex doth strive by all the art they can

To draw away each others courtly man,

And all the allurements that they can devise,

They put in execution for the prise;

Their eyes are quick and sparkling like the Sun,

Yet allwaies after mankind do they run;

Their words are smooth, their face in smiles are drest;

Their heart is by their countenance exprest;

But in their older age they spightfull grow,

And then they scorns upon their youngers throw,

Industrious are a false report to make,

Lord, Lord, what poor imployments Women take

To carry tales on tongues from eare to eare,

Which faster run than Dromedaries far:

In heat, with speed and haste, they run about

From house to house to find their Comrades out;

And when they meet, so earnest they are bent,

As if the Fates Decrees they could prevent,

The best is Rubbish; they their minds do load

With severall dresses and what is the mode;

But if they spightfull are, they straight defame

Those that most vertue have or honored name,

Or else about their carriage they find fault,

And say their dancing-Masters were stark naught;

But for their several dressings thus will say,

How strangely such a one was drest to day,

And if a Lady dress, or chance to weare

A Gown to please her self, or curle her hair,

If not according as the fashion runns,

Lord how it sets awork their eyes and tongues,

Strait she’s fantasticall they all do cry,

Yet they will imitate her presently,

And what they laught at her in scorn,

Think well themselves for to adorn:

Thus every one doth each another pry,

Not for to mend, but to find fault thereby.

With that the women rose, and angry were,

And said they would not stay such tales to heare,

But all the men upon their knees did fall,

Begging his pardon, and their stay withall,

And H1r 49

And Womens natures being easy, free,

Soon perswaded to keep them company.

The Tale to tell, unto a Womans turn befell.

And when their russling twatling silks did cease,

Their creaking chairs and whisperings held their peace,

The Lady did a Tragick Tale unfold,

Forcing their eyes to weep whil’st she it told.

The Description of the Fondness of Parents,
and the Credulity of Youth.

A gentleman that lived long, and old,

A Wife he had, which fifty years had told;

Their Love was such, as Time could not decay,

Devout they were, and to the Gods did pray:

Yet Children they had none to bless their Life,

She happy in a Husband, he a Wife.

But Nature she the World her power to shew,

From an old Stock caus’d a young Branch to grow,

Because this aged Dame a Daughter bore,

Got by her Husband, threescore years and more;

They were so joy’d, they Natures Bounty praise,

And thank’d the Gods that did the Issue raise.

They were so fond, that none this Child must touch,

Onely themselves, their pains they thought not much.

She gave it suck, and dress’d it on her Lap,

The whil’st he warm’d the Clouts, then coold the Pap;

And when it slept, did by the Child abide,

Both setting near the Cradle on each side.

But when it cry’d, he danc’d it on his Arm,

The whil’st she sung, its Passion for to charm.

Thus did they strive to please it all they could,

And for its good, yield up their lives they would.

With pains and care they nurs’d their Daughter well,

And with her Years her Beauty did excell:

But when she came to sixteen years of age,

Her Youth and Life to Love she did engage

Unto a Gentleman, that liv’d hard by

Unto her Father’s house, who seem’d to dye

If he enjoy’d her not, yet did he dread

His Fathers curse to light upon his head;

H His H1v 50

His Father to his Passion being cruel,

Although he was his onely Son and Jewel,

Charging upon his blessing not to marry

This fairest Maid, nor Servants for to carry

Letters or Tokens, Messages by stealth

Despising her, because of no great Wealth:

Yet she was nobly born, not very poor,

But had not Wealth to equal his great store.

But he did woo his Love in secret guise,

Courting her privately for fear of Spyes

He strove to win her unto his embraces,

Muffling the faults he would, and the disgraces.

Said he,

“Why may not we our Senses all delight?

Heaven our Sense and our Souls unite.

That we call Honour, onely Men creates,

For it was never destin’d by the Fates;

It is a word Nature not teaches, so

A precept Nature doth forbid to go

Then follow Nature, for that follows God,

And not the Arts of Men, that’s vain and odd;

Let every Sense lye steep’d, not drown’d, in pleasure,

For to keep up their height is balanc’d measure.

First let our Eyes all Beauteous Objects view,

Our Ears all Sounds which Notes and Times keep true.

Then scent all Odours to refresh the Brain,

The tast delicious Tongue to entertain,

Our Touch so pleasing, that all parts may feel

Expansion of the Soul, from Head to Heel:

Thus we shall use what Nature to us gave,

For by restraint, in Life we dig our Grave;

For in the Grave our Senses useless lye

Just so is Life, if Pleasures we deny:

Thus Heaven that gave us Sense, may take it ill,

If we refuse what’s offered to us still:

Then let our Sense and Souls take all delight,

Though surfet not, yet feed each Appetite:

Come, Pleasure, circle me within thy Arms,

Inchant my Soul with thy delightful Charms.”

Said she, “it is not alwayes in our power

To feed Delight, nor Pleasure to devour;

Man H2r 51

Man no free power hath of any thing,

Onely himself can to destruction bring,

To kill his Body, and his Soul to damn,

Although he cannot alienate the same,

Nor can he make them always to remain,

Nor turne them to what they were first again:

Thus can we crosse and vex our selves with pain,

But being sick, not to be well again:

We can disturb great Natures work when will,

But to restore and make it, past our skill:”

But he did plead so hard, such Vows did make,

Such large professions, and such oaths did take,

That he would constant be, and for his Bride

He would her make, when that his Father dy’d:

She young and innocent knew no deceits,

Nor thought that Words and Vows were us’d as baits.

So yielded she to all he did desire,

Thinking his Vows as much as Laws require:

But they so oft did meet till it befell,

She sick did grow, her body big did swell,

Which she took care to hide, and would not be,

As she was wont in other Company:

But to her Parents she would often crie,

And said she swell’d so with a Timpany:

They did believe her, and did make great moan

Their onely child to be so sickly growne:

But his old Father, the Marriage to prevent,

He, in all hast, his Son to travel sent;

Gave him no time, nor warning to be gone,

Nor till he saw him shipp’d, left him alone.

But he, to ease his Mistris of her fear,

For to return he onely now took care.

But she no sooner heard that he was gone,

But in her Chamber lock’d her self alone,

Complain’d against her Destiny and Fate,

And all her Love to him was now turn’d Hate.

“You Gods,” said she, “my fault’s no wilfull sin,

For I did think his Vows had Marriage been;

But by his stealth, privately for to leave me,

I finde my crime, and that he did deceive me;

For which,” said she, “you Gods torment him more

Than ever any Man on Earth before.”

H2 With H2v 52

With that she rose, about her neck she flung

A silken string, and in that string she hung.

Her Parents to her Chamber did repair,

Calling her forth to take the fresh sweet Air,

Supposing it might do her health some good,

And at her Chamber door long time they stood:

But when they call’d and knock’d, no answer made,

She being sick, they ’gan to be afraid;

Their limbs that shake with age, nerves being slackt,

Those nervous strings with fear were now contract.

At last, though much ado they had to speak,

Yet Servants call’d; to open or to break

The Lock; no sooner done, but with great fear

They entred in, and when that they were there,

The horrid sight no sooner strook their eyes,

But it congeal’d their hearts, and strait both dyes.

The fame of their sad Fates around was spread,

The Lover heard his Mistris then was dead;

His cloaths, his hair he tore, his breast did beat,

His spirits issu’d out in a cold sweat.

Said he, “O cursed Death, come kill me quick,

And in my heart thy Spear or Arrow stick,

Because my Love in thy cold Arms doth lye,

I now desire, nay am resolv’d to dye.

But O, Love is a powerless God, his flame

It is too weak to melt Death’s icy change;

For though with Love my Heart so hot doth burn,

Yet cannot melt, I fear, Death’s icy Urn.”

Then he all in a rage to the Earth fell,

And there invoking up the Devils of Hell,

Saith he, “ye powerfull Terrors me assist

For to command or force Death when I list,

That by your help and power my Love might rise

From the dark Vault, or Grave wherein she lyes,

Or else by Deaths cold hand alone

Convert me into Marble stone.”

Then running as distracted in and out,

By Phansies Visions strange, saw all about;

And crying loud, “my Mistris, she is there,”

And seem’d to catch, but grasp’d nought else but Air;

“See, see her Ghost, how it doth slide away,

Her Soul is pure, and shines as Glorious Day;

But H3r 53

But my foul Soul, which is as black as Night,

Doth shadows cast upon her Soul that’s bright,

Which makes her walk as in a gloomy shade,

Like Shadows which the Silver Moon hath made:

Hark how my Love sings sweetly in the Sky,

Her Soul is mounted up to Heavens high,

And there it shall be made a Deity,

And I a Devil in Hell tormented lye.”

His spirit being spent, fell to the ground.

And lying there awhile as in a swound,

At last he rose, and with a sober pace

He bent his steps, as to her burying place;

And with his Cloak he muffled him about,

His Hat pull’d over his Brows, his Eyes look’d out

To guide his way, but far he had not gone,

But straight he saw the Funerals coming on.

Three Hearses all were born, as on a breast,

Black-cover’d two, the third with White was drest;

A Silver Crown upon that Hearse did stand,

And Mirtle Bows young Virgins bore in hand;

The graver sort did Cypress Branches bear,

The mournful Parents death for to declare;

With solemn Musick to the Grave them brought,

With Tears in-urn’d their Ashes in a Vault.

But he, before the People did return,

Did make great hast to get close to the Urn,

His Hat puls off, then bows, lets loose his Cloak,

With dropping Eyes, and Countenance sad, thus spoke.

“You charitable Friends, who e’re you be

To see the Dead thus buryed solemnly,

The like to me your Favour I do crave,

Stay all, and see me buryed in this Grave.”

Giving himself a private wound, there fell

Into the Grave, and dying, there did tell

Of his sad Love; “but now,” said he,

“Our Souls nor Bodyes ne’r shall parted be.”

With that he sighs, and breathing out his last,

About his Mistris Corps his Arms he cast.

The Urn seal’d up, Men there a Tombe did build,

Famous it was, such Love therein it held.

Most Parents do rejoyce, and Off-springs bring

Of thankfull Hearts or Prayers for their Off-spring.

H3 These H3v 54

These thought their Age was blest, but they were blind

With Ignorance, and great Affections kind,

More than with Age; but who knows Destiny?

Or thinks that Joy can prove a Misery?

Some Parents love their Wealth more than their Breeds,

Hoording up more than Love or Nature needs;

And rather than poor Virtue they will take,

By crossing Love, Childless themselves will make.

A sober Man, who had a thinking Brain,

Of Vice and Vanity did thus complain:

Tis strange to see the Follyes of Mankinde,

How they for useless things do vex their Minde;

For what superfluous is, serves them for nought,

And more than necessary is a fault;

Yet Man is not content with a just measure,

Unless he surfets with Delight and Pleasure;

As if true Pleasure onely liv’d in Pain,

For in Excess Pain onely doth remain;

Riches bring Cares to keep, Trouble to spend,

Beggars and Borrowers have ne’r a Friend;

And Hospitality is oft diseased,

And seldome any of their Guests are pleased;

Great Feasts, much Company disturbs the rest,

And with much noyse it doth the life molest;

Much Wine and Women makes the Body sick,

And doting Lovers they grow lunatick;

Playing at Cards and Dice, Men Bankrupts grow,

And with the Dice away their Time they throw;

Their Manly Strength, their Reason, and their Wit,

Which might in Wars be spent, or Letters writ;

All Generosity seems buryed here,

Gamesters seem Covetous, as doth appear:

But when they spend, most prodigally wast,

As if their Treasures were the Indies vast;

Or else their Purse an endless Mine of Gold,

But they’ll soon find it doth a Bottom hold;

Titles of Honour, Offices of State,

Brings Trouble, Envy, and Malicious Hate;

Ceremony restrains our Freedome, and

State-offices commands, Men tottering stand;

And H4r 55

And Vanity inchanters of the Minde,

Doth muffle Reason, and the Judgement blinde;

Doth leade the Life in strange phantastick wayes,

To seek that Pleasure which doth live in Praise;

Praise is no real thing, an empty name,

Onely a sound which we do call a Fame;

Yet for this sound Men alwayes are at strife,

Do spend their Fortunes, and do hazard Life;

They give their Thoughts no rest, but hunt about,

And never leave, untill the Life goes out.

Thus Men that seek in Life for more than Health,

For Rest and Peace within his Commonwealth,

Which is his Family, sure he’s unwise,

And knows not where true Happiness still lyes;

Nor doth he guess that Temperance doth give

The truest Pleasures, makes it longest live.

“You Gods,” said he, “give me a Temperate Minde,

An Humble Cottage, a Chast Wife, and Kinde,

To keep me Company, to bear a part

Of all the Joys or Sorrows of my Heart;

And let our Labours, Recreations be,

To pass our Time, and not a Misery.

Banish all Cares, you Gods, let them not lye

As heavy Burthens; and when we must dye,

Let’s leave the World, as in a quiet Sleep,

Draw gently out our Souls, our Ashes keep

Safely in Urns, not separate our Dust,

Or mix us so, if transmigrate we must,

That in one Body we may still remain,

That when dissolv’d, make us up new again.”

A Lady said, she his Discourse would fit,

A Tale would tell that should his Humour hit.

There was a Man and Woman marryed were,

They liv’d just so as should a Marryed Pair;

Though their Bodyes divided were in twain,

Their Souls agreed, as one they did remain;

They did so mutually agree in all,

This Man and Wife we onely One may call.

They were not rich, nor were they very poor,

Not pinch’d with want, nor troubled with great store.

They H4v 56

They did not labour for the Bread they eat,

Nor had they various or delicious Meat;

Nor many Servants had to vex their Minde,

Onely one Maid, that faithfull was, and kinde;

Whose work was just so much as to imploy

Her so, as Idleness her not annoy.

Thus decently and cleanly did they live,

And something had for Charity to give.

Her pastime was, to spin in Winter cold,

The whil’st he read, and to her stories told.

And in the pleasant Spring, fresh Air to take,

To neighbouring Villages short Journeys make.

In Summer Evenings they the Fields did round,

Or sit on Flow’ry Banks upon the Ground;

And so the Autumn they their walks did keep,

To see Men gather Grapes, or sheer their Sheep.

Nor did they miss Jove’s Temple, once a day

Both kneeling down unto the Gods to pray

For gratious mercy, their poor Souls to save,

A healthfull Life, an easy Death might have.

Thus did they live full forty years, and more,

At last Death comes, and knocketh at the dore,

And with his Dart he strook the Man full sick,

For which the Wife was almost lunatick:

But she with care did watch, great pains did take,

Broths, Julips, Jellyes, she with skill did make;

She most industrious was his pains to ease,

Studying alwayes his humour for to please:

For oft the sick are peevish, froward, cross,

And with their pains do tumble, groan and toss

On their sad Couches; quietly he lay,

And softly to himself to Heaven did pray.

Yet was he melancholy at the heart,

For nothing else, but from his Wife to part.

But when she did perceive his Life decay,

Close by his side upon a Bed she lay,

Embrac’d and kiss’d him oft, untill his Breath

And Soul did part, drawn forth by powerful Death.

“Art gone,” said she, “then I will follow straight,

For why, my Soul upon thy Soul shall wait:”

Then turn’d her self upon the other side,

In breathing sighs and show’ring tears she dy’d.

A I1r 57
A Single Life best.

A man said, he liv’d a most happy Life,

Because he was not ty’d unto a Wife;

Said he, Marriage at best obstructs the Minde

With too much Love, or Wives that were unkinde;

Besides, a Man is still ty’d by the heel

Unto the Cradle, Bed, Table, and Wheel;

And cannot stir, but like a Bird in string,

May hop a space, but cannot use his wing.

But those who’re free, and not to Wedlock bound,

They have the liberty the World to round;

And in their Thoughts such Heavenly Peace doth dwell,

When Marriage makes their Thoughts like pains of Hell;

And when they dye, no Care doth grieve their Minde

For any thing that they shall leave behinde.

A Lady said, if Women had but Wit,

Men neither Wives nor Mistresses should get;

No cause should have to murmure and complain,

If Women their kinde Freedome would restrain.

But Marriage is to Women far more worse

Than ’tis to Men, and proves the greater Curse;

“And I,” said she, “for proof a Tale will tell

What to a virtuous marryed Wife befell.”

There once a Lord and Lady marryed were,

And for seven years did live a happy Pair;

He seem’d to love his Wife, as well he might,

For she was Modest, Virtuous, Fair, and Bright;

A Disposition suitable and kinde,

No more obedience Man in Wife could finde:

Shee did esteem him so, and priz’d him such,

Of merit she thought no Man had so much;

And lov’d him more than Life lov’d perfect Health,

Or Princes for to rule a Commonwealth

But as the natures of most Husbands be

Delight in Change, and seek Variety,

Or else like Children, or Fools, eas’ly caught

With pleasing looks, or flattering tongues are brought

From Virtues side, in wicked wayes to run,

And seldome back with Virtue doth return:

I But I1v 58

But Misery may drive them back again,

Or else with Vices they do still remain.

It chanc’d this Lord a Lady fair did meet,

Her Countenance was pleasing, Speech was sweet;

And from her Eyes such wanton Glances went,

As from her Heart Love Messages had sent,

Whereby this Lord was catch’d in Cupid’s snare

How to address, he onely now takes care:

But he straight had access, and Courtships makes,

The Lady in his Courtships pleasure takes;

And pride she takes, that she could so allure

A Husband from a Wife, that was so pure

As Heavens Light, and had the praise and fame

Of being the most Fair and Virtuous Dame.

At last this Lady by her wanton Charms

Inchanted had this Lord, till in his Arms

He might embrace her in an amorous way,

His Thoughts were restless, working Night and Day

To compass his Designs, nor did he care

To lose his Wifes Affection, but did fear

His Mistris to displease, and as her Slave,

Obey’d her will in all that she would have.

But she was subtil and of Nature bad,

A crafty Wit in making Quarrels had,

For which she seemed to be Coy and Nice,

And sets her Beauty at so great a price,

That she would never yeild, unless that he

From his chast Wife would soon divorced be:

Which he to please her, from his Wife did part,

For which his Wife was grieved at the Heart,

And sought obscurely her self to hide,

And in a solitary house did bide,

As if she had a grievous Criminal been,

Or Causer was of his Adulterous sin,

And for a Penance she so strict did live

But she was Chast, and no Offence did give:

Yet she in Sorrow liv’d, no rest could finde,

Sad Melancholy Thoughts mov’d in her Minde;

Most of her time in Prayers she did spend,

Which as sweet Incense did to Heav’ns ascend;

Did often for her Husband mercy crave,

That they would pardon all his Faults, and save

Him I2r 59

Him from Destruction, and that they would give

Him happy Dayes as long as he should live.

But after he his Mistris had injoy’d,

And that his Amorous Appetite was cloy’d,

Then on his Virtuous Wife his Thoughts did run,

The later Lady he did strive to shun;

For often they did quarrel and fall out,

He gladly would be rid of her no doubt.

At last he was resolv’d his Wife to see,

And to be Friends, if that she would agree,

But when he saw his Wife, his Heart did ake,

As being guilty, all his Limbs did shake;

The terrour of his Conscience did present

To him her Wrongs, but yet to her he went.

She being set near to a Fountain low,

Her Tears did make the Stream to overflow;

Where, as he came, upon the Earth did kneel:

But in his Soul such passions did he feel

Of Shame, Fear, Sorrow, as he could not speak;

At last his Passion through his Lips did break,

Begging his pardon, and such Vows did make

Of Reformation, and that for her sake,

Would any Pain or Punishment endure,

And that no Husband should to Wife be truer.

Which when she heard, she sighing, did reply,

“You come too late, my Destiny is nigh;

My Bark of Life with Grief is over-fraught,

And ready is to sink with its own weight;

For Showers of Tears, and stormy Sighs do blow

Me to the Ports of Death, and Shades below:”

He being affrighted at the word she spake,

In hast he rose, her in his Arms did take;

Wherewith she pleas’d, and smiling, turn’d her Eye

Upon his Face, so in his Arms did dye,

And being dead, he lay {Handwritten addition: d} end of handwritten addition her on the ground,

He in the Fountain, and her Tears, was drown’d,

Impatiently in a high discontent

There dy’d, so had a Watry Monument.

Another Lady said, such Men I hate

That wrong their Wives, and then repent too late:

I2 But I2v 60

But all Adulterers I wish might have

A violent Death, and an untimely Grave.”

The next Man’s turn to speak was one that in

The Wars was bred, and thus he did begin.

A Description of Natural Affection.

There were two potent Princes, whose great Fames

For Actions in the Wars got mighty Names:

Itchanc’d these potent Princes both did greet,

And were resolv’d in open Wars to meet,

Their Courages to try, their Strengths and Power,

Their prudent Conducts, or their fatal hour;

In short, these Armies meet, a Battle fight,

Where one side beaten was by Fortunes spight.

The Battle won, that Army routed, ran,

And for to save their life, striv’d every one;

And their Artillery they left behinde,

Each for himself a shelter hop’d to finde;

Where from pursuit the Victors did come back,

The Souldiers for to plunder were not slack;

And every Tent they search’d, and sought about

To see if they could finde some Treasure out.

To th’Princes Tent did some Commanders go,

Where they did finde an Object of much wo:

The Prince being dead, and on the ground was laid,

And by him sate a fair and sweet young Maid;

Her Beauty was so splendrous, and so bright,

Through clouds of Grief did shine like Heavens light.

Which the Commander saw, then straight did go

To let their General of this Beauty know.

Who when he came, amazed was in minde,

Such Beauty for to see, and Grief to finde:

For this fair Princess by her Father set,

Her Eyes being fix’d, her Tears his Cheeks did wet;

For leaning ov’r his Head, his Eyes down bends,

From whence her Tears upon his Face descends;

Upon his Mouth such deep-fetch’d sighs did breath,

As if therein her Soul she would bequeath;

For which this General did her admire;

Her Tears quench’d not, but kindled Loves Fire.

With I3r 61

With that he did command the Souldiers there

The Dead to take, the Body up to bear.

But then she spake. “For pity have remorse,

Remove not from me my dead Father’s Course;

For had not Fortune, whom he never trust

With any business, but when needs he must,

Conspir’d with Death to work his overthrow,

His Wisdome crossing her, she grew his Foe:

But all her spight could never do him harm,

For he with Prudence still himself did arm:

But when that Death assisted her design,

Did strike him dead when Battles were to joyn

His Souldiers forc’d to fight, when that their minde

Was press’d with grief, which fast the spirits did binde;

It was his Death that made him lose the day,

And you the Victorers that wear the Bayes.

But look,” said she, “his Hands now strengthless lye,

In Fight did make his Enemies to fly;

His Eyes, now shut by Death, in Life gave light

Unto his Souldiers in the Wars to fight;

His Tongue, that silenc’d is by Death’s cold hand,

In Life mov’d wisely, and could well command,

It Knowledge gave to those that little knew,

And did instruct what was the best to do;

His Heart lyes still, no Motion doth remain,

Ceas’d are the Thoughts in his well-tempered Brain;

Where in his Heart all Virtues did abide,

And in his Brain strong Reason did reside:

But all is vanquish’d now, and Life doth seem

No better than a Shadow, or a Dream.

’Tis strange in Nature to observe and see

The unproportion’d Links in Destiny;

For Man’s the wisest Creature Nature makes,

And best Extracts to form his Figure takes;

And yet so short a Life to him she gives,

He’s almost dead e’re comes to know he lives:

Yet she from Man receives the greatest praise,

He doth admire all her curious wayes;

With Wonder he her several Works doth see,

And studyes all her Laws, and each Decree,

And travels several wayes within his Minde,

His Thoughts are restless her Effects to finde:

I3 But I3v 62

But in his Travels, Death cuts him off short,

And leads him into dark Oblivions Court;

As Nature is unjust, Heaven unkinde,

It strikes the Best, the Worst doth favour finde.

My Father’s Merits might have challeng’d still

A longer Life, had it been Heavens will:

But he is dead, and I am left behinde,

Which is a torture to my troubled Minde.

If Souldiers pity have, grant my desire,

Here strike me dead, and let my Breath expire.”

Said the Victorious Prince.

“Heaven forbids all horrid Acts we shun,

For in the Field the purest Honour’s won;

We stake our Lives for Lives, and justly play

A Game of Honour on a Fighting Day;

Perchance some Cheats may be amongst the Rout,

But if they’re found, the Noblest throws them out.

But since you cannot alter Destiny,

Nor none that live, but have some Misery;

Raise up your spirits, to Heaven submit,

And do not here in Grief and Sorrow sit.

Your Father was a Souldier of great Fame,

His Valiant Deeds did get an Honoured Name;

And for his sake judge us, which Souldiers be,

To have Humanity and Civility.

Your Father he shall safely be convey’d,

That he may be by his Ancestors laid;

But you must stay yet not as Prisoner, for

You shall command and rule our Peace and War.”

She answered not in Words, her Tears did plead,

That she with her dead Father might be freed:

But her clear Advocates could not obtain

Their humble suit, but there she must remain

With the Victorious Prince; but he deny’d

As Victor, in a Triumph for to ride;

“For though the Battle I have won,” he said,

“Yet I am Prisoner to this Beautious Maid,

She is the Conqueress, therefore ’tis fit

I walk as Prisoner, she Triumphant sit.”

Then all with great Respect to her did bow,

So doth the Prince and plead, protest, and vow,

To I4r 63

To be her Servant, and to yeild his Life

To Death’s fell strokes, unless she’ld be his Wife.

But she still weeps, his Suit no favour gains,

Of Fates and Destiny she still complains.

“Why,” said the Prince, should you my suit deny.

Since I was not your Father’s Enemy?

Souldiers are Friends, though they each Blood do spill,

’Tis not for Spight, or any Malice ill,

But Honour to maintain, and Power to get,

And that they may in Fames house higher set:

For those of greatest Power, to Gods draw near,

For nought but Power makes Men like Gods appear.

But had I kill’d your Father in the Field,

Unto my suit in Justice you might yeild:

But I was not the Cause your Father dy’d,

For Victory doth still with him abide;

For though that Death did strike him to the Heart,

Yet his great Name and Fame will never part.

Men will suppose the loss is loss of Life,

And had he liv’d, there would be greater strife

Between our Armies; but if you’ll be mine,

Our Kingdomes in a Friendly Peace shall joyn.”

Then she began to listen, and give ear,

She of her Country in distress took care.

And in short time they were both Man and Wife,

Long did they live, and had a happy Life.

The next, a Virgins turn a Tale to tell,

For Youth and Modesty, did fit it well.

The surprizal of Death.

A company of Virgins young did meet,

Their pastime was, to gather Flowers sweet;

And white Straw hats upon their heads did wear,

And falling Feathers, which wav’d with the Air,

Fanning their Faces, like a Zephyrus winde,

Shadowing the Sun, that strove their Eyes to blinde;

And in their Hands they each a Basket held,

Which Baskets they with Fruits or Flowers fill’d.

But one amongst the rest such Beauty had,

That Venus for to change, might well be glad.

Her I4v 64

Her Shape exact, her Skin was smooth and fair,

Her Teeth white, even set, a long curl’d Hair;

Her Nature modest, her Behaviour so,

As when she mov’d, the Graces seem’d to go.

Her Wit was quick, and pleasing to the ear,

That all who heard her speak, straight Lovers were,

But yet her words such Chast Love did create,

That all Impurity they did abate.

In every Heart or Head, where wilde Thoughts live,

She did convert, and wise Instructions give;

For her Discourse such Heavenly Seeds did sow,

That where ’twas strew’d, there Virtues up did grow.

These Virgins all were in a Garden set,

And each did strive the finest Flowers to get.

But this fair Lady on a Bank did lye

Of most choyce Flowers, which did court her Eye;

And every one did bend their Heads full low,

Bowing their Stalks, from off the Roots they grow;

And when her Hands did touch their tender Leaves,

They seem’d to kiss, and to her Fingers cleaves.

But she, as if in Nature ’twere a Crime,

Was loth to crop their Stalks in their full prime;

But with her Face close to those Flowers lay,

That through her Nostrils might their sweets convey.

Not for to rob them, for her Head was full

Of Flow’ry Phancies, which her Wit did pull:

And Posies made, the World for to present,

More lasting were, and of a sweeter scent.

But as she lay upon this pleased Bank,

For which those Flowers did great Nature thank,

Death envious grew they such Delight did take,

And with his Dart a deadly Wound did make;

A sudden Cold did seize her every Limb,

With which her Pulse beat slow, and Eyes grew dim.

Some that sate by, observ’d her pale to be,

But thought it some false light, but went to see;

And when they came she turn’d her Eyes aside,

Spread forth her Arms, then stretch’d, and sigh’d, and dy’d.

{Handwritten addition: These verses [Gap in transcription—damaged1–2 characters]
[Gap in transcription—damaged1 word] in are my
lord marquiss} end of handwritten addition
The frighted Virgins ran with panting breath,

To tell the sadder story of her death;

The whil’st the Flowers to her rescue bend,

And all their Med’cinable Virtues send:

But K1r 65

But all in vain, their power’s too weak, each head

Then droop’d, when found they could not help the Dead;

Their fresher colour will no longer stay,

But faded straight, and wither’d all away.

For Tears they dropp’d their Leaves, and thought it meet

To strew her with them as her Winding Sheet.

The Aëry Choristers hover’d above,

And sung her last sad Funeral Song of Love.

The Earth grew proud, now having so much Honour,

That Odoriferous Corps to lye upon her.

When that pure Virgins stuff dissolved in Dew,

Was the first cause new births of Flowers grew,

And added Sweets to those it did renew.

The grosser parts the Curious soon did take,

Of it transparent Pursslain they did make;

Her purer Dust they keep for to refine

Best Poets Verse, and gild there every Line;

And all Poetick Flames she did inspire,

So her Name lives in that Eternal Fire.

A Mock-Tale of the Lord Marquis
of Newcastles.

Cupid Love-birding went, his Arrow laid,

Aiming to hit a young fresh Country Maid;

Being pore-blind, his Arrow it did glance,

And hit an old-old Woman there by chance:

She presently with Love sighs shorten breath,

Groan’d so, as all the Neighbours thought it Death.

Little she had of feeling, nor no ground

To guess where Cupid us’d to make the Wound.

A long forgetfulness there was, no doubt,

Of what was Love, and all those thoughts worn out.

At last, Love rubb’d her mem’ry up, and then

She thought some threescore years ago and ten

Was wounded so, but then was in her Prime,

The Surgeon cured her was Father Time:

But he’s not skilfull for Loves Wounds, all those,

Though they seem cured, yet they’ll never close,

But break out still again; not Winters cold

Will freez them up, nor Age, though ne’er so old.

K She K1v 66

She, with Laborious Hands, and Idle Breech

Us’d to weed Gardens, and for her grown rich,

Some twenty Pounds she’d got, which she did hide

For her great, great, great Grandchild, when a Bride.

O powerfull Love to see thy fatal Curse,

Now to forget her Noble Race and Purse,

Inquires out the best Tailors in the Town

To make her Wastcoats, Petticoats, and Gown,

New Shoes of Shoemakers she did bespeak,

And bids him put three pennyworth of Creak

Into the Soles, that Dew when them fils,

Like Hero’s Buskins, chirip through the Bils.

Hunts Pedlars out, and buyes fresh Ribbons blew,

To shew that she is turn’d a Lover true.

And now those hands, not white as Venus Doves,

Not to preserve, but hide with Dog-skin Gloves,

Takes keener Nettles up, that by her stood

To rub her skin for Cheeks, but found no Blood.

No dangling Tresses there could any finde,

Sister to Time, no Locks before, behinde:

Yet smooth she was, not as the Billiard Ball,

But bald as it all over you might call.

When met her Love, he thought she smil’d to grace

Her self, when ’twas but wrinkles in her face;

And all Loves Arts she try’d, and oft she met him,

The lusty young and labouring man, to get him.

His Poverty with her Purse joyn’d their hands,

And so did enter in the Marriage Bands.

But to describe their sumptuous Marriage Feast,

Their richer Cloaths, and every honour’d Guest,

Their melting Love-songs, softer Musicks touch,

Are not to be express’d, not half so much

As you may now imagine all my skill,

And fainter Muse; too weak; nay Virgil’s quill

With that description, it would blunter grow,

And Homer’s too, with all his Furies; so

Then blush’d for shame, when saw this lovely Bride

Put them all down: Thus triumphs she in Pride.

Now after Supper, when they were both fed

Your Thoughts must go along with them to Bed:

Them being laid, he mounted now Love’s Throne.

She sigh’d with Love, then fetch’d a deeper groan,

And K2r 67

And so expired there, in height of Pleasure,

So left him to enjoy her long got Treasure.

And so belov’d she was, that now lyes low,

That all the Women wish’d for to dye so.

Then came a Lady young, that had not been

In that Society; and coming in,

They told her, she a Tale must pay,

Or, as a Bankrupt, she must go away.

“Truly,” said she, “I am not rich in Wit,

Nor do I know what Tales your Humours fit:

Yet in my young and budding Muse

Will draw the Seasons of the Year,

Like ’Prentice Painters, which do use

The same to make their skill appear.

But Nature is the Hand to guide

The Pencil of the Brain, and place

The Shadows so, that it may hide

All the Defects, or giv’t a grace.

But Phansie pictures in the Brain,

Not subject to the Outward Sense;

They are Imaginations vain,

Yet are they the Lifes Quintessence:”

For when Life’s gone, yet they will live,

And to the Life a Fame will give.

The Tale of the four Seasons of the Year.

The Spring is dress’d in Buds and Blossoms sweet,

And grass-green Socks she draws upon her Feet;

Of freshest Air a Garment she cuts out,

With painted Tulips fringed round about,

And lines it all within with Violets blew,

And yellow Primrose of the palest hue:

Then wears an Apron made of Lillyes white,

And lac’d about her with Rayes of Light:

Cuffs of Narcissus about her hands she tyes,

And pins them close with stings of Bees that flyes

To gather Honey-dew that lyes thereon,

If prick their Leaves, they leave their Stings upon:

Ribbins of Pinks and Gilliflowers makes

Roses both white and red, for Knots she takes.

K2 And K2v 68

And when thus dress’d the Birds in Love do fall,

And chirping then do to each other call

To sing, and hop, and merry make,

And joy’d they’re all for the sweet Springs sake.

But of all Birds, the Nightingale delights

To sing the Spring to Bed in Evening Nights;

Because the Spring at Night draws in her head

Into the Earth for that she makes her Bed;

And in the Morning, when asleep she lyes,

The Nightingale doth sing to make her rise,

Annd calls the Sun to open her fair Eyes,

Who gallops fast, that he might her surprize.

But when the Spring is past her Virgins prime,

And marryed is to old bald Father Time,

The Nightingale, for grief, doth cease to sing,

And silent is till comes another Spring.

The Summer’s cloath’d in glorious Sunshine bright,

And with a {Handwritten deletion: [Gap in transcription—obscured1–2 words]} end of handwritten deletion {Handwritten addition: trailing} end of handwritten addition Veil of long Day light;

And Dust as Powder on her Hair doth place,

And with the Mornings Dew doth wash her Face;

A Zephyrus Winde she for a Fan doth spread

To cool her Cheeks, which are hot burning red;

And with that Heat so thirsty she doth grow,

As she drinks all the fresh sweet Springs that flow.

Then in a thundering Chariot she doth ride

For to astonish Mortals with her pride;

Flashing Lightning before her Chariot flyes,

A fluid Fire that spreads about the Skyes;

Like Princes great that in dry wayes do travel,

Have Water thrown, t’allay the Dust and Gravel.

This Fire allayes, clenses all Vapours gross,

Lest those ascend, should stop the Thunders force;

And when she from her Chariot doth alight,

Then is she waited on by Sun-beams bright;

Or else the Rayes that from the Moon do spread

As waxen Tapers, light her to her Bed,

And with refreshing Sleepe awhile doth rest,

There breathing sweet Air from her panting Breast.

Yet Summer’s proud, ambitious, high and hot,

And full of Action, idle she is not;

Cholerick she is and oft-times Quarrels make,

But yet sometimes she doth her Pleasure take;

At K3r 69

At high Noon with the Butter-flyes doth play,

In th’Evening with the Bats doth dance the Hay;

Or at the setting of the Sun doth fly

With Swallows swift, to keep them Company.

But if she’s cross’d, she straight malicious grows,

And in a fury Plagues on Men she throws,

Or other Sickness, and makes Beasts to dye,

And cause the Marrow in the Bones to fry.

But Creatures that with long time are grown old,

Or such as are of Constitution cold,

She nourishes, and Life she doth restore

In Flyes, Bats, Swallows, and many Creatures more:

For some do say, these Birds in Winter dye,

And in the Summer revive again to fly.

Of all the four Seasons of the full Year,

This Season doth most full and fat appear;

Her Blood is hot, and flowing as full Tide,

She’s onely fit to be Apollo’s Bride:

But she, as all young Ladies in their prime,

Doth fade and wither with old Father Time;

And all their Beauty, which they much admire,

Doth vanish soon, and quickly doth expire.

The like the Summer dryes, withers away,

No powerfull Art can make sweet Beauty stay.

The Autumn, though she’s in her fading years,

And sober, yet she pleasantly appears;

Her Garments are not deck’d with Flowers gay,

Nor are they green, like to the Month of May,

But of the colour are of dapple Deer,

Or Hares, that to a sandy ground appear:

Yet she is rich, with Plenty doth abound,

All the increase of Earth is with her found;

Most Creatures Nourishment to them doth give,

And by her Bounty, Men, Beasts, Birds do live;

Besides, the grieved Heart with Joy doth fill,

When from the plump Grapes Wine she doth distill;

And gathers Fruits, which lasting are, and sound,

Her Brows about with Sheaves of Corn is round;

Of which small Seeds, Man makes thereof some Bread,

With which the Poor and Rich are nourished.

Yet ’tis not Bounty can hinder Natures course,

For constantly she changes in one source;

K3 For K3v 70

For though the Matter may be still the same,

Yet she doth change the figure of the frame;

And though in Principles she constant be,

And keeps to certain Rules, which well agree

To a wise Government, yet doth not stay,

But as one comes, another glides away:

So doth the Autumn leave our Hemisphear

To Winter cold, at which Trees shake for fear;

And in that passion all their Leaves do shed,

And all their Sap back to the Root is fled;

Like to the Blood, which from the Face doth run

To keep the Heart, lest Death should seize thereon.

Then comes the Winter, with a lowring brow,

No pleasant Recreations doth allow;

Her Skin is wrinkled, and her Blood is cold,

Her Flesh is numb, her Hands can nothing hold;

Her Face is swarthy, and her Eyes are red,

Her Lips are blew, with Palsie shakes her Head;

She often coughs, and’s very rheumatick,

Her Nose doth drop, and often doth she spit;

Her Humour’s melancholy, as cold and dry,

Yet often she in show’ring Rain doth cry,

And blustring Storms as in a passion sent,

Which on the Earth and on the Water vent;

As Rheums congeal to Flegm, the Waters so,

By thickning Cold, congeals to Ice, Hail, Snow,

Which she spits forth, upon the Earth doth lye

In lumps and heaps, which makes the Plants to dye;

She’s poor and barren, little hath to give,

For in this Season all things hardly live:

But often those who’re at the worst estate,

By change of Times they grow more fortunate:

So when the Winter’s past, then comes the Spring,

And Plenty doth restore to everything.

A Poet in the Company

Said to this Lady.

Your Fingers are Minerva’s Loom, with which

You Sense in Letters weave,

No knots or snarls you leave;

Work’s Fancyes Thread in Golden Numbers rich:

Your K4r 71

Your Breasts are Helicon, which makes a Poet

For though they do not drink,

If thereon they do think,

Their Brain is fill’d with high and sparkling Wit

Your Tongue is high Parnassus Hill, whereon

The Muses sit and sing,

Or dance in Phansie’s Rings,

Crown’d with your Rosie Lips, sweet Garland

Your Eyes Diana’s Arrows, and no doubt

Your arched Brows her Bows,

Black Ebony it shews,

From whence sweet gentle Modesty shoots out.

Your Hairs are fatal Threads, Lovers hang by;

Your Brain is Vulcan’s Net,

Fine Fancies for to get,

Which like to winged Birds, aspiring fly.

The next a Man of Scholarship profest,

He in his turn this Tale told to the rest

The Expression of the Doubts and Curiosity
of Man’s Minde.

There was a Man which much desired to know,

When he was dead, whether his Soul should go;

Whether to Heaven high, or down to Hell,

Or the Elizium Fields, where Lovers dwell;

Or whether in the Air to flee about,

Or whether it like to a Light goes out.

At last the Thoughts, the Servants to the Minde,

Which dwell in Contemplation, yet to finde

The truth, they said, no pains that we would spare

To travel every where, and thus prepare.

Each Thought did cloath it self with Language fit

For to enquire, and to dispute for it,

And Reason they did take to be their Guide:

Then straight unto a Colledge they did ride,

Where K4v 72

Where Scholars dwell, and learned Books are read,

The living Works of the most Wise who’re dead.

There they enquired, the truth for to know,

And every one was ready for to shew

Through every several Work, and several Head,

And several tongues a several path still leade,

Where all the thoughts were scattered several wayes,

Some tedious long, others like short Essayes.

But Reason, which they took to be their Guide

With rest and silence quietly did bide

Till their return, who ragged and all torn,

Came back as naked as when they were born;

For in their travels hard disputes had past,

Yet all were forc’d for to return at last.

But when that Reason saw their poor condition,

Naked of sense, and words, and expedition,

And expectation too, and seem’d all sad,

But some were frantick, and despairing, mad.

He told them, they might wander all about,

But he did fear, the truth would ne’r finde out.

Which when they heard, with Rage they angry grew,

And straight from Reason they themselves withdrew.

Then all agreed they to the Court would go,

In hopes the Courtiers they the truth might know;

The Courtiers laugh’d, and said they could not tell;

They thought the Soul in Sensual Pleasures dwell,

And that it had no other Heaven or Hell;

The Soul they slight, but wish the Body well.

This answer made the Thoughts not long to stay

Among the Courtiers, but soon went their way.

Then to the Army straight they did repair,

Hoping the truth of Souls they should finde there;

And of the Chief Commander they enquire,

Who willing was to answer their desire.

They said for certain, that all Souls did dye

But those that liv’d in Fame or Infamy.

Those that Infamous were, without all doubt

Were damn’d, and from reproach should n’er get out:

But such whose Fame their Noble Deeds did raise,

Their Souls were blest with an Eternal Praise;

And those that dy’d, and never mention’d were,

They thought their Souls breath’d out to nought but Air.

With L1r 73

With that, the Thoughts were very much perplext,

Then did resolve, the Chymists should be next

Which they would ask; so unto them did go,

To be resolved, if they of Souls did know.

They said unto the Thoughts, when Bodyes dye,

Was Souls the Elixer, and pure Chymistry;

“For Gold,” said they, “can never wasted be.

Nor can it alter from its purity;

’Tis Eternal, and shall for ever last,

And as pure Gold, so Souls do never wast.

Souls are the Essence, and pure spirits of Gold,

Which never change, but shall for ever hold;

And as the Fire the pure from dross divides,

So Souls in death are clens’d and purifi’d

From grosser parts, the Body, and no doubt

The Soul the spirits Death doth vapour out;

And is the essence of great Natures store,

All Matter hath this essence, less or more.”

After the Thoughts had mused long, in fine,

Said they, “we think the Soul is more divine

Then from a Metal’d Earth for to proceed,

Well known it is all Metals Earth doth breed;

And though the Gold the purest Earth it be,

Being refin’d by Heat to that degree

Of pureness, by which it long doth last,

Yet may long time and labour make it wast,

To shew ’tis not eternal, and perchance

Some slight experience may that work advance

Which Man hath not yet found; but Time,” said they,

“May Chymists teach,” and so they went away.

But travelling about, they weary grew,

To rest a while, they for a time withdrew.

The search of truth into a Cottage went,

Where liv’d an aged Couple well content,

A Man and Wife, which pious were, and old,

To them the Thoughts their tedious Journeys told,

And what they went to seek, the truth to finde

Concerning Souls, to tell unto the Minde;

“For we desire,” said they, “the truth to know,

From whence the Soul proceeds, or where ’twill go,

When parted from the Body,” the Old Man said,

Of such imployment he should be afraid,

L Lest L1v 74

Lest Nature or the Gods should angry be

For his presumption and curiosity.

If it be Natures works, there is no doubt

But she doth transmigrate all things about,

And who can follow Natures steps and pace,

And {Handwritten addition: all} end of handwritten addition the subtil ways that she doth trace?

Her various Forms, which curious Motions makes,

Or what Ingredients for those Forms she takes?

“Who knows,” said he, “first Cause of any thing,

Or what the Matter is whence all doth spring?

Or who at first did Matter make to move

So wisely, and in order, none can prove;

Nor the Decrease, nor Destinies can finde.

Which are the Laws that every thing doth binde.

But who can tell that Nature is not Wife

For mighty Jove? and he begets the life

Of every Creature which she breeds and brings

Forth sevral Forms, each Figure from her Spring.

Thus Souls and Bodyes in one Figure joyn,

Though Bodyes mortal be, the Soul’s divine,

As being begot by Jove, and so

The purest part of Life is Souls, we know;

For the innated part from Jove proceeds,

The grosser part from Natures self {Handwritten deletion: proc} end of handwritten deletion {Handwritten addition: he br} end of handwritten additioneeds

And what is more innated than Mankinde,

Unless his Soul, which is of higher kinde.

Thus every Creature to Jove and Nature are

As Sons and Daughters, and their Off-spring fair;

And as their Parents of them taketh care,

So they, as Children, ought not for to fear

How they dispose of them, but to submit

Obediently to all that they think fit;

Not to dispute, or questions making still,

But shew obedience to their Makers will.

Man asketh blessing of his Father Jove,

And Jove doth seem Mankinde the best to love

And Nature she her blessing doth bestow,

When she gives Health, makes Plenty for to flow.

The blessings which Jove gives unto Mankinde

Are peacefull Thoughts, and a still quiet Minde;

And Jove is pleas’d, when that we serve his Wife,

Our Mother Nature, with a Virtuous Life;

For L2r 75

For Moral Virtues are the Ground whereon

All Jove’s Commands and Laws are built upon.

Thoughts trouble not your selves, said he which way,

The Soul shall go to Jove, and Nature pay:

For Temperance, wherein the Life is blest,

That Temperance doth please the Life the best;

Intemperance doth torture Life with pain,

And what is superfluous to us is vain

Therefore return, and temper well the Minde,

For you the truth of Souls shall finde.”

At last came Reason, which had been their Guide,

And brought them Faith, in her they did confide:

Taking their leave, away with Faith they ride,

And Faith ev’r since doth with the Minde reside:

A Lady which all Vanities had left,

Since she of Youth and Beauty was bereft;

She said, that Pride in Youth was a great sin,

Of which a Tale did tell, thus entring in.

A Description of the Fall of foolish and
self-conceited Pride.

There was a Lady rich, that sate in state,

And round about her did her servants wait;

Where every tongue did walk still in their turn,

But in the wayes of Flattery they run.

“You are,” said one, “the finest drest to day,”

“A Heavenly Creature,” did another say;

“Your Skin is purer far than Lillyes white,

And yet is clear and glassy as the Light;

And from your Eyes such splendrous Rayes do spread,

As they seem like a Glory round your Head;

Your Wit is such, ’tis supernatural,

And all that hear you speak, straight Lovers fall;

The sound but of your Voyce charms every Ear,

And when you speak, your Breath perfumes the Air.”

Thus falsly flatt’ring her, she so proud grew,

As scornfull looks on every Object threw;

All Men she scorned that did to her address,

And laught at those that Lovers did profess.

L2 Her L2v 76

Her Senses for to please, she was so nice,

That nothing serv’d, but what was of great price.

Thus did she live in Luxury, Pride, and Ease.

And all her thoughts were still her self to please.

She never pray’d unto the Gods on high,

For she did think her self a Deity,

That all Mankinde was made her to admire,

And ought her Favours most for to desire,

That every knee that bow’d not to her low,

Or their demeanours did not reverence shew;

She thought them Beasts that did not Merit know,

Or that her Frowns should work their overthrow,

Her Smiles and Frowns she thought such power had

As Destiny, to work both good and bad.

At last the Gods, that allwayes have an eye

Upon the Earth, which all things do descry

Amongst poor Mortals, they this Lady spy’d,

Whose Heart was swoll’d, and Thoughts were big with Pride,

Begot by Pluto’s Wealth, and Nature’s Paint,

Bred in the Soul, which makes it sick and faint.

But Pride is nurs’d still by the Senses five,

From what each Sense it sucks, keeps it alive:

But if no Nourishment it gets from those,

As neither touch, taste, scent pleas’d, sound, or shews,

It faints and pines away as starv’d, so dyes,

And in a Grave of Melancholy lyes.

But, as I said, when Gods poor Mortals view’d,

They for their sins with punishment pursu’d.

Then with this Lady they did first begin,

Many ill accidents they at her fling.

First, they did set her house and goods on fire,

Where her rich Furniture did soon expire:

Then Envy sought all wayes to pull her down,

And tax’d her Land, as due unto the Crown;

And in that Suit great sums of Money vast

Lawyers ingross’d, which made those sums to wast;

And when those Lawyers got all that she had,

They cast her Suit, as if her Cause was bad;

By which her Lands she lost, then onely left

Her rich with Beauty, but of Lands bereft;

In which she pleasure took, although but poor,

Of Fortunes Goods, of Natures Gifts had store.

But L3r 77

But when the Gods did see her still content,

At last unto her Body Sickness sent;

She patient was, her Beauty still did last:

But when that they their Judgements on that cast,

Making a Grave to bury Beauty in,

Which Beauty once did tempt the Saints to sin;

Because her Face so full of Pock-holes were,

That none could judge that Beauty once dwelt there.

Then did she sit and weep, turn’d day to Night,

Asham’d she was to shew her Face the Light.

Time, an Ingraver, draws both age and youth;

His colours mix’d with Oil of Health, layes on,

The plump smooth Youth he pencils then upon;

Shadows of Age he placeth with much skill,

Making the hollow places darkest still.

But Time is slow, and leisure he doth take,

No price will hasten him his Works to make:

But accidental Chance, who oft doth jar

With aged Time, and then some Works doth mar.

But when her Wealth was gone, and state was down,

Then did her friends and servants on her frown;

So far from flattering, or professors be,

As they did use her most uncivilly;

Would rail against her, spightful words throw out,

Or had she been but guilty, would no doubt

Betray her life, such natures have mankinde,

That those in misery no friends can finde:

For Fortunes favour onely Friendships make,

But few are Friends onely for Virtues sake,

In Fortunes frowns they will not onely be

A Neuter, but a deadly Enemy,

Nay Devils are for to torment the Minde,

Where no more mischief ’gainst the Body finde.

But after she had mourn’d three hundred dayes,

Considering Natures Fortunes various wayes,

She did repent, weeping for what was past,

Imploring Gods to pity her at last.

“Good Gods, forgive my Vanity and Pride,

Let not my Soul with sinfull spots be dy’d;

Let thy great mercies skour those spots off clean,

That by thy Justice may no spots be seen.

L3 Consider, L3v 78

Consider, Lord, the Works that Nature makes,

The Matter, Motion, and the Form she take,

The Grounds and Principles on which she builds,

The Life and Death into all things distils,

Is various still, and what she doth compose,

Nothing but wilde Inconstancy still shews.

Nor is it onely the substantial part

That is compos’d thus by her Curious Art,

But what we call Immortal as the Soul,

Doth various passions appetites controul;

And as all Bodyes that are young, want strength,

And wait for time to give them bredth and length;

So doth the Soul want Understanding too,

And knows not what is best to think or do:

Wherefore, great Jove, I never shall despair

Of thy sweet Mercy, nor yet Devils fear.”

To punish the ignorant wayes Youth runs,

Which Age by long experienc’d Knowledge shuns:

But Age oft times as faulty as Youths be

Corrupted with bad principles they see;

And length of time and Custome makes them shew

As if in Man they naturally grew.

But to conclude, the time she had to live

Did dedicate, and to the Gods did give.

Though young, into a Nunnery she went,

Her Vows unto the Gods she did present.

Her Dayes not being long, she soon there dy’d,

And now her Soul with Angels doth reside

For with her Penance, Tears, and Contrite Spirit,

She wash’d away her Sins, and Heaven did merit.

The next Tale when you reade, it will discover

The fortunate, or unfortunate Lover.

A L4r 79
A Mock-Tale of the Marquis of Newcastles,
which serves but as Shadows
to set off the rest. And confesseth
ingeniously, that he was never good at
telling a Tale, for he loves Truths too
well. But he sayes, his Readers will believe
him without swearing.

A young and lusty Cheshire Lad did move

In Venus Sphear, and was so fill’d with Love

When first he saw a lovely Lass at Chester,

Her Badge of Christianity was Hester.

So beautifull and fair she did appear,

Fresh as the welcome Spring to the New Year,

And Odoriferous as Flowers Birth,

As fair as new-born Lillyes from the Earth.

This set the young Mans heart in Loves Flames Fire;

Struck dumb in Love, turn’d all now to admire,

At last Love found a Tongue, which did not fail

To burst out violently, and thus to rail,

Cursing now partial Nature, that did give

More Beauty to her, than elsewhere doth live.

Bankrupt in Beauty, since her store is gone,

Mankinde condemn’d to foul ones now, or none.

“Was Nature lavish, or else made the theft

Upon her self, since she had nothing left

Of what is handsome? so I now do finde,

He enjoys thee, enjoys all Woman-kinde,

For Beauty, Favour, and what’s height of Pleasure,

Since thou art Natures Store-house, and her Treasure.

O love me then, since all my hopes are crost,

If I enjoy you not, I’m wholly lost,

For what I can call happiness, nay worse,

My Life then to me’s but a fatal Curse:

But if you yeild, I’ll bless Dame Natures gift,

And Bounty to you, since ’twas all her drift,

To make her Master-piece in you, and vex

The envious Females, angring all your Sex;

And if her Bounty to you, you give me,

I shall be Deified in Love by thee

Here L4v 80

Here on my knees I beg thy Love, thus low,

Untill I have it, my knees here shall grow:

Therefore be kinde.” She answer’d with sweet eyes,

Which spoke, not speaking for to bid him rise;

And then discours’d with modest blushes so,

As that did tell him all her Heart did know.

Trembling and shaking with Loves palsied tongue,

With broken sighs, and half words it was strung;

Love’s Commas, full Points, and Parenthesis,

And this Loves Rhetorick, Oratory is

With Loves pale difficulty then afraid,

She softly said, “O I’m a tender Maid,

And never heard such Language, you’ll deceive me,

And now I wish I could wish you would leave me.

Why d’ye inchant a silly Maid: alass,

I never saw such Beauty in my Glass

And yet I’ve heard of flatt’ring Glasses too,

But nothing flatters like you Men that woo;

Your Tongues, Loves Conjuration, without doubt

Circles me here in love, cannot get out

By your Loves Magick,” whispering: Then did yield,

And said, “you’ve conquer’d, and have won the Field.”

Such Joy between them such new Passions rais’d,

Which made the God of Love himself amaz’d;

Since by no Tongue or Pen can be exprest,

Cupid and Hymen, ne’r hop’t such a feast.

But see the fate of business, which doth move

So cross, “For Business hath no sense of Love.”

O thou dull Business, yet some Statsmen pry

Into Loves Secrets with a glancing Eye:

But here our Lover was arraign’d to stand

Condemn’d to Business, that in Ireland

Necessity doth urge him. That word, part,

So cruel was, it strook each others heart,

Which inwardly did bleed with sorrows grief,

Since nothing now but hopes were their relief.

Sadly he goes aboard Love fills his Sails,

And Cupid with his wings fans gentle Gales

To waft him over, he thus thought to please

His wounded Lover ov’r those rocky Seas.

Love would not leave him, nor was he content

Unless this dangerous passage with him went:

In M1r 81

In the mean time, his Mistris did commit

Her self to sorrow, and with her to sit

As her close Prisoner, this was all her end

And grieved more than Widows do pretend.

Safely is landed now our Lover ov’r,

And Cupid with him, on the Irish Shore.

Love is so various, which some Lovers see,

Now Love an Irish Cupid’s turned to be;

And takes all memory thus from our Lover

Of his first Mistris, and doth now discover

Love’s new Plantation in the Irish pale,

In Love’s rich Island there, which doth not fail

To take our Lover, and inflame him more

Under an Irish Mantle, than what’s store

Of Gowns of Cloth of Gold, Curls, painted Art

Cheats Love, when “Simple Nature wounds Loves Heart.”

This change of Love is blown so up and down,

By Fames loud Trumpet, through all Chester Town:

The Women gossip’d it, and could not hold

Till to his former Mistris they it told.

This was the first time that she smil’d to see

Impossible reports of him to be;

They might as well say, Phœbus gives no light,

Or Stars to fall, or make a Day of Night,

As he inconstant was; yet Love doth doubt

Not doubting, yet inquires all about,

And set her Love-spyes to inquire anew:

But those reports each minute stronger grew;

So she resolv’d her self to know the truth,

And was disguis’d in Cloaths now like a Youth,

And went in Cavalier: The gentle Winde

Did favour her, and landed to her Minde.

The Port was Dublin, and could not forbear

To make inquiries for her Love, and there

She found him at an Inne. He then began

To take such liking to his Countryman,

All his discourse inquiring for his ends,

To know the welfare of his English Friends;

Which she so fully satisfied, as he

Was now inamour’d of her company;

And was so fond, in her took such delight,

As supp’d, and lay together too that night,

M Never M1v 82

Never suspecting her his Mistris, then

Blindly went on, and took her for a Man

So full of love and friendship, could not hold,

But to her all his Irish love he told,

Desiring her to go along and see

This Miracle of Beauty, which was she;

And so she did. Her love turn’d now disdain;

To see his falshood, and no love remain;

So base, unworthy, and unconstant too,

As now began to think what she should do,

And quenched her Passion, which is wise and better

Than Loves complaints: so writ to him a letter

Of her whole Voyage, and Loves constant History

All her Designs, disguises in Loves Myst’ry;

And left this Letter in the Window, so

Three or four dayes it was ’fore he did know,

Or found it out. In the mean time she’s gone,

And shipp’d for England leaving him alone.

When found her Letter, then such Passions grew

Stronger upon him, than ev’r Lover knew;

Resolv’d the foaming Billows to embrace,

Those liquid steps of hers he meant to trace,

And lay him self in pickled tears of Love

Now at her feet, to see what that would move:

But all in vain, he thought too long had tarry’d,

When landed, found the same day she was marry’d;

Fell in such ectasies, cursing his Fate,

The Ship and Winds, that made him come so late.

With Loves new hopes his Sails he fill’d, and then

Invoked God Neptune to go back again;

And all the passage as he went along,

Challenged the Mermaids in a loving Song;

With Loves assurances so overjoy’d,

As now his loving Heart was not annoy’d,

But fill’d with Pleasure, and with all Delight,

Thinking t’embrace his Irish Love that Night.

No sooner landed so――he thought to woo

His Mistris, but he found her marry’d too.

Cursing the Stars of his Nativity,

Thus short of Wedlock at both ends to be,

Made him grow desperate and, as they say,

Then in despair he made himself away

Upon M2r 83

Upon a Wench, and some swear without doubt,

That there he knock’d the Brains of’s Cupid out;

So murther’d Love, and there he did enroul

Each one a Fool, with a Platonick Soul;

And so despis’d and scorn’d the old God Hymen

That with so easy words so long did tye men,

To make them Galley-slaves in Marriage, so

Ty’d in his Chains, condemn’d for life to row

In Wedlocks Galley―― “Give me freedome then,

Thy Godhead I invoke, whil’st foolish Men

To Love and Hymens Prisons there do sit,

Justly committed for their want of Wit:

For he’s a Fool that’s ty’d when might be free;”

And thus he rav’d, and talk’d nonsense you see.

As he that writ this story, you may mend it,

So for his sake, and yours, and mine, I’ll end it.

A Lady said, his Tale of Love did tell,

And she a Tale of Death would fit it well;

“For Death”, said she, “untyes the Lovers knot,”

“And from his Bow he deadly Arrows shot.”

A lady on her Death-bed panting lay,

She call’d her Friends, and thus to them did say;

“Farewell my dearest Friends, for I must go

Unto a place which you nor I yet know;

May be my Spirits will wander in the shade

Of glimmering light, which is by Moonshine made

Or in my Tomb in peace may lye asleep

So long as Ashes in my Urn doth keep;

Or else my Soul, like Birds, it may have wings,

Or like to Hercules Flyes, that want their stings.

But howsoever, Friends, grieve not nor cry,

For fear my Soul should be disturb’d thereby;

Cloath not your Thoughts with Melancholy black,

Call not your Grief unto remembrance back;

But let your Joyes a Resurrection have,

Call’d forth by Comfort from the sorrowfull Grave;

Let not Delight intombed lye

In the sad Heart, or weeping Eye;

Let no pale Grief my Soul affright,

Shrouded in Melancholy, as dark Night:

M2 But M2v 84

But Death,” she said, “I fear him not,”

So turn’d her head, and Death her shot,

Then on a Cypress Hearse was laid forth dead,

As if Death scorn’d, aside was turn’d her head;

By cruel Death her arms were careless flung.

Her hands over the sides as strengthless hung;

Her eyes were clos’d as if she lay asleep,

Though she was pale, her Countenance was sweet.

Her Elogie was thus,

Tears rain apace, and so a River make,

To drown all Grief within a watry Lake;

Make Seas of Tears, for Winde of Sighs to blow

Salt Billows up, the Eyes to overflow;

Let Ships of Patience traffick on the Main,

To bring in Comfort to sad Hearts again.

The next turn, a Man,

And he thus began.

The Silk-worm and the Spider houses make.

All their Materials from their Bowels take;

They cut no Timber down, nor carve they stone,

Nor buy they Ground to build their Houses on:

Yet they are Curious, made with Art and Care,

Like Lovers, who build Castles in the Air,

Which every puff of Winde is apt to break,

As Imaginations, when Reason’s weak.

They said, his Tale was short,

He answer Made, “I’ll piece it out,”

And thus he said.

The Silk-worm digs her Grave as she doth spin,

And makes her Winding-sheet to lap her in;

And from her Bowels takes a heap of Silk,

Which on her Body as a Tomb is built;

Out of her Ashes doth her young ones rise,

Bequeaths her Life to them, and so she dyes.

They onely take that Life to spin a Death,

For as they winde up Silk, they winde out Breath.

Thus, rather than do nought, or idle be,

They’ll work, and spin out Lifes small Thread we see.

When M3r 85

When all their work is done, ready to dye,

Their Wings are grown, for Life away to fly.

The Silk-worm is first a small Seed, then turns
into a Worm, at last grows to have Wings like a
Fly, but lives not to make use of them; as soon as
she receives Life, she spins a Ball of Silk all about
her self; and when she is grown to be a Fly, she
makes a hole to come out, and dyes in the passage;
the seed she leaves is the generation of her young;
and like a Phœnix, they revive after her death.

The Women said, the Men made such dispatch

In telling Tales, like Dogs that Bones do snatch.

But howsoev’r, a Woman did begin

To tell a Tale, and thus she entred in:

A Description of the Passion of Love
mis-placed.

A Lady on the Ground a mourning lay,

Complaining to the Gods, and thus did say:

“You Gods,” said she, “why do you me torment?

Why give you Life, without the Minds content?

Why do you Passions in a Minde create?

Then leave it all to Destiny and Fate;

With knots and snarls they spin the Thread of Life,

Then weave it cross, and make a web of strife.

Come Death, though Fates are cross, yet thou’rt a Friend,

And in the Grave dost peace and quiet send.”

It chanc’d a Gentleman that way came by,

And seeing there a weeping Beauty lye;

“Alas, dear Lady, why do you so weep,

Unless your Tears you mean the Gods shall keep?

Jove will present those Tears to Juno fair,

For Pendants, and for Neck-laces to wear;

And so present that Breath to Juno fair,

That she may allwayes move in perfum’d Air;

Forbear, forbear, make not the World so poor,

Send not such Riches, for the Gods have store.”

M3 I M3v 86

“I am,” said she, “to whom Fortunes a Foe;

Crossing my Love, and works my overthrow,

A Man which to Narcissus might compare

For Youth and Beauty, and the Graces fair

Doth him adorn, on him my love is plac’d,

But his neglect doth make my life to wast;

My soul doth mourn, my thoughts no rest can take,

And by his scorn doth me unhappy make.”

With that she cry’d, “O Death,” said she, “come quick,

And in my heart thy leaden Arrow stick.”

“Take comfort, Lady green, nor weep no more,

For Nature handsome Men hath more in store;

Besides, dear Lady, Beauty will decay,

And with that Beauty, Love will flee away;

If you take time, this heat of Love will wast,

Because ’tis onely on a Beauty plac’d:

But if your Love did from his Virtue spring,

You might have lov’d, though not so fond have been.

The love of Virtue is for to admire

The Soul, and not the Body to desire;

That’s a gross Love, which onely dull Beasts use,

But noble Man to love the Soul will choose;

Because the Soul is like a Deity,

There pure Love will live eternally.”

“O Sir, but Nature hath the Soul so fix’d

Unto the Body, and such Passions mix’d,

That nothing can divide or disunite,

Unless that Death will separate them quite;

For when the Senses in Delights agree,

Binds fast the Soul, makes it a Slave to be.”

[He answered.]

“If that the Soul should give consent

In every thing the Senses to content,

No Peace, but War amongst Mankinde will be,

Ruine and Desolation would have Victory;

Few Men can call or challenge what’s his own,

For he would Master be that was most strong.

Lady, love Virtue, and let Beauty dye,

And in the Grave of Ruins let it lye.”

With that she rose, and with great joy, said she,

“Farewell, fond Love, and foolish Vanity.”

The M4r 87

The Men condemn’d the Tale, because, said they,

None but a Fool would preach so, Wise Men pray.

“Ladyes, but hear me,” did another say.

To love but one, is a great fault,

For Nature otherwise is taught;

She caus’d Varieties for us to taste,

And other Appetites in us she plac’d:

And caus’d dislike in us to rise,

To surfet when we gormandize;

For of one Dish we glut our palat,

Although it be but of a Salat.

When Salomon the Wise did try

Of all things underneath the Skye,

Allthough he found it Vanity,

Yet by it Nature made us free;

For by the change, her Works do live

By several Forms that she doth give:

So that Inconstancy is Natures play,

And we, her various Works, must her obey.

A Woman said, that Men were foolish Lovers,

And whining Passions often times discovers;

“They’re full of thoughts,” said she, “yet never pleas’d,

Allwayes complaining, and yet never eas’d;

They sigh, they mourn, they groan, they make great moan,

They’ll sit cross legg’d, with folded arms alone.

Sometimes their dress is careless with despair,

With hopes rais’d up, as costly rich and rare,

Setting their looks and faces in a frame,

Their garb’s affected by their Mistris name;

Flattering their loves, forswear, or else {Handwritten addition: they} end of handwritten addition boasts

What valiant deeds they’ve done in Forreign Coasts;

What hard adventures, and through dangers run,

Such acts as Hercules had never done;

That every one that hears, doth fear their name

And every tongue that speaks, sounds forth their fame;

And thus their tongues extravagantly move,

Caus’d by vain-glorious foolish amorous love,

Which onely the masculine Sex do prove.”

But M4v 88

But when their Raillery was past,

The Tale upon a Man was cast:

Then crying peace to all that talking were

To hold their tongues, and each to lend an ear

To lissen to a Tale, their words forbear.

A Man amongst the rest was somewhat old,

They said to him, “your Tale you have not told;”

“Alas,” said he, “my Memory is bad,

And I have none so good as you have had”

Then musing a short time, thus did begin;

“I hope,” said he, “my Tale may credit win.”

A Description of Civil Wars.

A kingdome which long time had live in Peace,

Her People rich with Plenty, fat with Ease,

With Pride were haughty grown, Pride Envy bred,

From Envy Factions grew, then Mischief spread;

And Libels every where were strew’d about,

Which after soon a Civil War broke out.

Some for the Commons fought, some for the King,

And great disorder was ’mongst every thing;

Battles were lost and won on either side,

Where Fortune ebb’d and flow’d, like to a Tide;

At last the Commons won, and then astride

Fierce Tyrannie on Noble Necks did ride

All Monuments pull’d down, that stood long time,

All Ornaments were then thought a great Crime;

No Law did plead, unless the Martial Law,

The Sword did rule, and keep them all in aw;

No Prayers offer’d to the Gods on high,

All Ceremony in the Dust did lye;

Nothing was done in Order, Truth, and Right,

Nought govern’d then but Malice, Spleen, and Spight.

But mark how justly Gods do punish Men

To make them humble, and to bow to them:

Though they had Plenty, and thereof did eat,

They relish’d not that good and savoury Meat;

Because their Conscience did them so torment,

For all their Plenty they were discontent;

They took no rest, Cares so oppress’d their Minde,

No Joy nor Comfort in the World could finde.

When N1r 89

When drowsie sleep upon their eyes did set,

Then fearful Visions in their dreams they met;

In Life no pleasure take, yet fear to dye,

No mercy can they hope from Gods on high.

O serve the Gods, and then the Minde will be

Allwayes in peace, and sweet tranquillity.

A Woman said, “a Tale I mean to tell,

That in these Wars unto a Cross befell.”

An antient Cross liv’d in our Fathers time,

With as much Fame, as did the Worthyes nine;

No harm it did, nor injury to none,

But dwelt in peace, and quietly alone;

On Times nor Government did not complain,

But stood stone-still, not stirr’d in no Kings reign;

Both Winters Snow, and Summers scorching Sun

He did endure, and urin’d was upon:

Yet peacefull Nature, nor yet humble Minde

Shall not avoyd rude Ignorance that’s blinde

That superstitiously bears down all things

Which smell but of Antiquity, or springs

From Noble Deeds, nor love, nor take delight

In Laws, or Justice, hating Truth and Right;

But Innovations love, for that seems fine,

And what is new, adore they as divine;

That makes them so neglect the Gods above,

For time doth waste both their respect and love.

And so this Cross, poor Cross, all in a rage

They pull’d down quite, the fault was onely Age.

Had it been gilded gloriously and brave,

Then Vanity for an excuse might have:

But he was poor, his Morter all off worn,

Which time had eaten off, as Dogs had torn

The flesh from bones of Hares, or harmless Sheep,

Or like to Skeletons, that Scholars keep:

If they had pious been, it might have stood

To mollifie the Minds of Men to good:

But they were wicked, hating everything

That by example might to goodness bring:

Then down they pull’d it, leaving not one stone

Upon another, for it to be known

N To N1v 90

To after Ages, for the Ground lyes bare,

That none can know once Antient Cross stood there.

Then said a Man, “I can this Tale well fit,

For I a Tale can tell that’s like to it.”

In former times, when false Devotion reign’d,

A Church was built, although to use profan’d,

Was Consecrated as Diana’s right,

Who was their Goddess of the Moon-shine bright.

But afterwards when Truth with Zeal did flame,

It Christned was, and bore Jove’s mighty name,

And dedicated to the Sun above,

Then marryed was, became his Spouse and Love.

Long did she live in duty, peace, and zeal,

Became an Honour to the Common-weal;

Was curiously adorn’d, within, without,

The Choire all hung with Hangings rich about;

With Marble Tombs and Statues carv’d and cut,

Wherein the Bodyes of good Saints were put.

There polish’d Pillars ’long the Iles did stand,

And arched Roofs built by a skilfull hand;

With painted Windows plac’d on either side,

At every end were Gates, large, open, wide;

And all the inside was most bravely gilt,

And all the outside with Free stone was built:

There Choristers did sing each several note,

And Organs loud did answer every throat;

And Priests there taught Men how to pray and live,

Rewards and Punishments which Jove did give.

But mark, this Temple was destroy’d by sin,

Since they did leave to worship Jove therein;

Because this Church profan’d by sinfull Men.

Then made a Stable, and for Thieves a Den.

No surer mark the Gods on Men do frown,

As to give leave to pull their Temples down.

A lady said, these Wars her Soul did shake,

And the remembrance made her Heart to ake.

“My Brother then was murther’d in cold Blood,

Incircled round with Enemies he stood;

Where N2r 91

Where he, like to a fixed Star, shin’d bright,

They like to black and pitchy Clouds of Night;

He like the Sun, his Courage like that heat;

Their envy, like bad Vapours, strove to beat

His Light of Honour out, but pow’rfull Fame

Did throw their spight back on their heads with shame;

And though they struck his Body, not his Minde,

For that in Death through all their Malice shin’d;

He Valiant was, his Spirits knew no fear,

They never chil’d, when in a Battle were,

And strove to give more blows than safety sought,

His Limbs most vigour had when that he fought;

He spoke not loud, nor sung, his fear to hide,

With silence march’d, and quietly did ride,

Viewing the Armyes with a watchfull eye,

And carefull was, Advantages to spye.

If that his Souldiers chanc’d to run away,

He ran not after, as to make them stay,

As some Commanders, which will call and run

After the Souldiers, for them to return:

But when once gone, seldome returne again,

But with their Souldiers they will safe remain.

But he amongst his Foes like Earth was fix’d,

Or like to Fire, himself was intermix’d,

Within their solid Bodyes did divide,

Pulling their Fabrick down on either side;

Untill his Mercy did for Favour pray

Unto his Courage, so to run away.

He made them know he was a Souldier good,

Train’d up in Wars, the Art he understood;

Besides, his Genius was prompt thereunto,

Wit, skill, Invention, knew the best to do;

Which made the Foe more {Handwritten deletion: [Gap in transcription—1 wordobscured]} end of handwritten deletion {Handwritten addition: fierce} end of handwritten addition his life to take,

For fear that he their ruine soon would make:

For they, as soon as had them in their power,

Like greedy Vultures, did his Life devour;

He stood their Rage, his Courage knew no fear,

Nor on grim Death with Terrour did he stare,

But did embrace him with a Generous Minde,

With Noble Thoughts, and Kisses that were kinde;

Vollyes of Shot did all his Body tear,

Where his Blood’s spilt, the Earth no Grass will bear.

N2 As N2v 92

As if for to revenge his Death, the Earthe

Was curs’d with Barrenness even from her Birth.

And though his Body in the Grave doth lye,

His Fame doth live, and will eternally.

His Soul’s Immortal, and so is his Fame,

His Soul in Heaven doth live, and here his Name.”

The next time was a Man his turn to speak,

Who said, that Civil Wars made Rich Men break;

Populate Kingdomes, that do flourish well

In Peace and Plenty, they to ruine fell.

When I, with grief, unto remembrance bring

The blessed time Men liv’d with a good King;

To think at first how happy such do reign,

And in sweet Peace such Kingdomes do remain;

Where Magistrates do sit in Justice Throne,

Few Crimes committed, Punishments scarce known;

The Nobles liv’d in state, and high degree,

All happy, even to the Peasantry;

Where easy Laws, no Tax to make them poor,

All live with Plenty, full in every Store;

They Customes have to recreate the Minde,

Not barbarous, but civil, gentle, kinde;

And those where Chance and Fortune bad do fall

Have means straight given to be kept withall;

Their Lands are fertil, and their Barns are full,

Orchards thick planted, from whence Fruit may pull;

Store of Cattle feeding in Meadows green,

Where Chrystal Brooks run every Field between;

Where Cowslips growing, which makes Butter yellow,

And fatted Beasts, two inches thick with Tallow;

And many Parks for fallow Deer to run,

Shadow’d with Woods, to keep them from the Sun

And in such Kingdomes, Beasts, Fowl, Fish, have store.

Those that industrious are, can nev’r be poor.

But O sad Fate and Fortune, if it chance

The Sword of Civil War for to advance;

As when Rebellions, like a watry Flood,

Ov’rflows all Monarchy in Royal Blood,

Builds Aristocracy with cruel hands,

On unjust grounds of Tyrannie it stands.

Then N3r 93

Then into wicked States such Kingdomes go,

Where Virtue’s beaten out, no truth they know;

And all Religion flyes away for fear,

And Atheism is preached every where.

Their Magistrates by Bribes do govern all,

No Suit is heard, but what Injustice call;

For Covetousness and Malice plead at Bar

Against poor Honesty, with whom they jar;

Calamity doth finde no Pity, for

All Pity’s buried in a Civil War.

A Ladyes turn was next,

Which told this Tale perplext.

She said, “I over Sea to happ’ and went,

My Husband being then in Banishment;

His estate gone, and being very poor,

I thought some means Compassion might restore:

But when I ask’d, no pity could I finde,

Hard were their Hearts, and cruel every Minde.”

“Fye,” saith a Man, “you do all orders break,

So long on Melancholy subjects speak.”

The Prologue to the Beggars Marriage.

I’ve serv’d two Prenticeships, and now am made

Free of the Beggars Company to trade;

My Stock, in secret to your Ear I speak,

Is such, as I am sure I shall not break:

Let Boreas burst his Cheeks, and the Sea roar,

The Beggars Bark can nev’r be tumbled ov’r.

What fitter subject for my Muse can be,

Than make Descriptions of our Company?

The Beggars Theme too well my Fortunes fit,

My Begg’rly Phansie too, and so my Wit.

N3 The N3v 94
The Marquis of Newcastles Description
of The Beggars Marriage.

Whileome there was an aged Beggar old,

Who in his time full fourscore Winters told;

His head all frozen, beard long, white as snow,

With a staffs prop, unneath else might he go;

With bleared eyne, all parched, dry, and cold;

With shaking Palsey, little could he hold;

His cloaths so tatter’d, for they were so worn,

Older than he, in many pieces torn;

The subtill’st Brain, and pryingst Eye, those seen,

Both could not guess what stuff they’d ever been;

On’s Cloak more several patches there did stick

Then labour’d Algebrase Arithmetick

Could once tell how to number, and was fuller

Than was the Rainbow of each various colour,

But not so fresh, so faded when th’were seen

That none could guess which red, which blue, which green;

His Turf-house lean’d to an old stump of Oak,

A hole at top there for to voyd the Smoak

Of stolen scatter’d Boughs, could not be fed,

But by his daily begging daily bread:

There on his little bench I’ll leave him, then

Within a while I’ll speak of him again.

A wither’d Beggar-woman, little sunder’d

From him, who all the Town said, was a hundred;

Toothless she was, nay more, worn all her Gums,

And all her Fingers too were worn to Thumbs;

Wrinkles, deep Graves to bury all Delight,

Eyes no sunk holes, little she had of sight,

Little could speak, as little sense could tell,

Seldome she heard, sometimes the great Towns Bell;

A long forgetfulness her legs had seiz’d,

For many years her Crutches them had eas’d;

Cloaths, thousand rags torn with the Winde and Weather.

Her houswifry long since had sew’d together;

No livelyhood, but Charity grown cold,

As she was, this more than her years made old.

In a hot Summers day they out did creep,

Enliven’ just like Flyes, for else they sleep;

Creeping N4r 95

Creeping at last, each one to other get,

Lousing each other, kindly thus they met;

Apollo’s Master-piece shining, did aim

To light dead Ashes sparks, not make a flame

To stir up Nature in them, now so cold,

And whether Cupid dwelt in them who’re old;

Now heat and kindness made him try to kiss her

Her palsy’d head so shaked, he still did miss her;

He thought it Modesty; she ’gainst her will,

Striving to please him, could not hold it still;

She mumbl’d, but he could not understand her,

He cry’d, sweet Hero, I’ll be thy Leander;”

She said, “before we met, cold as a stone is,

I was, but now am Venus, thou Adonis.”

Such heights of Passions love utter’d these two,

As youngest Lovers, when they ’gin to woo;

For Cupid’s reign ov’r Mankinde still will have,

He governs from the Cradle to the Grave.

Their Virtues such, not sin, yet would not tarry,

So heated, vow’d a Contract, then to marry.

This Marriage now divulg’d was every where

To neighbour Beggars, Beggars far and near;

The Day appointed, and the Marriage set,

The Lame, the Blinde, the Deaf, they all were met;

Such throngs of Beggars, Women, Children seen

Muster’d all on the Towns, fair Grassy green;

The Bridegroom led between two Lame Men, so

Because our Bridegroom fast he could not go;

The Bride was led by Blinde Men, him behinde,

Because you know that Love is allwayes blinde:

The Hedge-Priest then was call’d for, did him bring,

Marry’d them both with an old Curtain-Ring;

No Father there was found, nor could be ever,

She was so old, that there was none to give her.

With Acclamations now of louder joy,

Pray’d Hymen Priapus to send a Boy,

To shew a Miracle; in Vows most deep,

The Parish swore their Children all to keep.

Then Tom a Bedlam wound his Horn, at best,

Their Trumpet now, to bring away the Feast;

Pick’d Marrow-bones they had found in the Street,

Carrots kick’d out of Kennels with their feet;

Crusts N4v 96

Crusts gather’d up, for Bisket twas so dry’d;

Alms-tubs Olio pudridoes, had beside;

Many such Dishes had, but it would cumber

Any to name them, more than I can number.

Then came the Banquet, that must never fail,

Which the Town gave, that’s white Bread, and strong Ale;

Each was so tipsy, that they could not go,

And yet would dance, and cry’d for Musick, ho;

Gridirons, and Tongs, with Keys, they play’d on too,

And blinde Men sung to them, as use to do;

Some whistled then, and hollow sticks did sound,

And thus melodiously they play’d a Round;

Lame Men, lame Women mingled, cry’d advance,

And so all limping, jovially did dance;

The deaf Men too, for they could not forbear

When they saw this, although they did not hear,

Which was their happiness, now to the House

Of Bridegroom brought the Bride, each drunk as Mouse;

No room for any but them two, they saw,

So laid them both in Bed of fresher Strawe:

Then took their leave, put out their rushen light

But they themselves did revel all the night:

The Bridegroom russles now, kiss’d, and said, “Friend,”

But when he kiss’d, thought ’twas at the other end,

And cry’d her mercy, said he could not look,

It was so dark, and thought he had mistook;

“No,” said the Bride most sweetly, “you are right

And if our Taper here was shining bright.

Now Loves Hesperides would touch the same,

That place, O place, which place, no tongue should name:”

She, gentle Dame, with roving hand indeed,

Instead of Crutches, found a broken Reed.

They both now fill’d with Ale, Brains in’t did steep,

So, arms in arms, our Lovers fell asleep.

So for the Will, though nothing else indeed,

To Love the Beggars built a Pyramid.

A O1r 97
A Tale of my Lord Marquis of Newcastles,
called the Philosophers
Complaint.

I through a Cranny there did spye

A grave Philosopher all sad,

With a dim Taper burning by,

His Study was in Mourning clad.

He sigh’d, and did lament his state,

Cursing Dame Nature, for ’twas she,

For to allot him such a Fate,

To make him of Mankinde to be.

All other Animals, their mould

Of thousand Passions makes them free

Since they’re not subject unto Gold,

Which doth corrupt Mankinde we see.

The busy Merchant plows the Main,

The pleading Lawyer for his Fee,

Pious Divines for Lawfull Gain,

Mechanicks all still Coseners be.

With Plow-shares, Farmers wound the Earth,

Look to their Cattle, Swine, and Sheep,

To multiply their Seed, Corns birth,

And all for Money which they keep.

The Sun-burnt Dame prevents the Day,

As her laborious Bees for Honey,

Doth milk her Kine, and spins away

Her fatal thread of Life for Money.

Mankinde doth on God Pluto call,

To serve him still, is all their pleasure,

Love here doth little, Money all,

For of this World it is the measure.

O Beasts O1v 98

Beasts do despise this orient mettle,

Each freely grazing fills his maw,

After Love’s procreating, settle

To softer sleep, wise Natures Law.

They’re not Litigious, but are mute,

False Propositions never make,

Nor of unknown things do dispute

Follyes, for wise things do not take.

Or flow’ry Rhet’rick to deceive,

Nor Logick to enforce the wrong,

Or tedious History to weave,

Troubling the hearers all along.

Nor study the inamell’d Skye,

Thinking they’re govern’d by each Star;

But scorn Mans false Astrology,

And think themselves just as they are.

Their Pride not being so supream,

Celestial Bodyes moving thus,

Poor Mortals each awaking dream,

To think those Lights were made for us.

Nor are they troubled where they run,

What the Suns matter it might be,

Whether the Earth moves, or the Sun,

And yet they know as well as we.

Nor do they with grave troubled looks,

By studious Learning for to stay

Or multiplicity of Books

To put them out of Truths right way.

Nor Policyes, Beasts never weaves,

Or subt’ler traps they ever lay

With false dissembling, which deceives

Their kinde to ruine, or betray.

No O2r 99

No hot ambition in them are,

Trumpets are silent, Drums do cease,

No troublers in their kinde in War

For to destroy, but all for Peace.

The Stranger valu’d Jems that dress

Our beauteous Ladies like the day,

A Parrots feathers are no less,

And gossips too as well as they.

Man’s ever troubled ’bout his Fame,

For Glory and Ambition hot,

When Beasts are constantly the same,

In them those follies enter not;

Nor hope of Worlds to come that’s higher,

With several Sects divisions make,

Or fear an everlasting Fire,

But quiet sleep, and so awake.

Man still with thoughts himself torments,

Various desires, what shall be,

And in his life hath small contents,

Beasts pleas’d with what they have, not we.

Repining Man, for what is past,

Hating the present what they see,

Frighted with what’s to come at last,

Beasts pleas’d with what is, and must be.

Ease Man doth hate, and business store,

A burthen to himself he is,

Weary of time, yet wishes more,

Beasts all these Vanities they miss.

Self-loving Man so proud a durt

Vain ’bove all things, when understood,

Studies alwayes himself a hurt,

Where Beasts are wise to their own good.

O2 Man O2v 100

Man makes himself a troubled way,

Runs into several dangers still,

When in those thoughts Beasts never stray,

But do avoyd them with their will.

Man’s troubled head with brain still swelling

Beyond the power of Senses five,

Not capable of those things telling,

Beasts beyond senses do not strive.

Natures just measure Senses are,

And no Impossibles desire,

Beasts seek not after things that’s far,

Or Toyes or Bables still admire.

Beasts slander not, or falshoods raise,

But full of truth, as Nature taught,

And wisely shun dissembling wayes,

Follow Dame Nature as they ought.

Nor to false Gods do sacrifice,

Or promise Vows to break them, no,

No Doctrine to delude with lyes,

Or worship Gods they do not know.

Nor envy any that do rise,

Or joyfull seem at those that fall,

Or crooked wayes ’gainst others tries,

But love their kinde, themselves and all.

Hard labour suffer when they must,

When over-aw’d, they wisely bend,

In onely Patience then they trust,

As miseries and afflictions Friend.

They seek not after Beauties blase

To tempt their appetite when dull,

But drink the Stream that Tempests raise,

And grumble not when they are full.

O3 They O3r 101

They take no Physick to destroy

That health which Nature to them gave,

Nor rul’d by Tyrants Laws,

Yet happy seem with what they have.

With cares Men break their sweet repose,

Like Wheels that wear with turning round;

Beasts quiet thoughts their eye lids close,

And in soft sleep all cares they drown’d.

No Rattles, Fairins, Ribbins, Strings,

Fiddles, Pipes, Minstrelses them move,

Or Bugle Bracelets, or fine Rings,

And without Cupid, maketh Love.

O happy Beasts, that spend the day

In pleasure with their nearest Kin,

And all is lawful in their way;

And live and dye without a sin.

Their Conscience nev’r troubled is,

We made so, yet forbid it too,

For Nature here is not amiss,

We strive ’gainst what w’are made to do.

Beasts need not Language, they despise

Unusefull things, all Mens delight,

Those marks which Language from doth rise,

If pleas’d with them, discourse they might.

And out of words they argue not,

But Reason out of things they do,

When we vain gossipings have got,

They quiet silent lives have too.

Complain’d of Scholars, that they sought

With envious watching, and with spight,

To have the goode to finde a fault

In any Author that doth write.

O3 O O3v 102

O vain Philosophy! their Laws

With hard words still for matter brings,

Which is nothing, nor knows the cause

Of any thing; unusefull things.

Why are our Learned then so proud,

Thinking to bring us to their bow,

And Ignorance, Wisdome allow’d,

And know not that they do not know.

Motions cessation is the end

Of Animals, both Beasts and Men,

The longest lives to that do tend,

And to Deaths Palace, his dark Den.

Or that Beasts breath doth downwards go,

And that Mens souls do upward rise;

No Post from that World comes you know,

It puzzled Salomon the Wise.

Thus he complain’d, and was annoy’d

Our grave Philosopher for’s birth,

That he was made to be destroy’d,

Or turn’d to sad or colder Earth.

I pity’d him, and his sad case

Wishing our Vicar him to teach,

For to infuse a saving Grace,

By his tongues rhet’rick for to preach.

A O4r 103

An Epistle to my Readers.

I desire my Readers to judge this
Book of mine according to the harmless
Recreation of my idle time,
and not as a laborious, learned, studious,
or a methodical Work. I did not pencil
them so much for sale, as pleasure; not but that
I should be well pleased to receive Fame for my
several Pieces and Copies of nature, or natural
Copies. But I shall not exact high Praises, nor
expect great Renown for this Work: but if I
can get an indifferent Commendation, I shall
think I have enough for these Pieces, if not,
yet the pleasure of writing them is a sufficient
reward to me the Authoress.

Margaret Newcastle.

Her O4v P1r 105

Her Excellencies Comical Tales in Prose.

The second Book.
The Schools Quarrels, or Scholars Battles.

A man travelling, and being very weary, seeing a
large House, alighted, and went to the Gates,
which he found open for any to pass without opposition;
and entring therein, he came into a
large paved Court; and walking about it, he
heard a noyse or sound like a great Wind; whereat
he looked up towards the Clouds, and seeing the Air not much
agitated, he wondred at it; at last he looked in at a Door that was
open, but there was such a mist, that he could see no further than
the entrance: yet going in, he perceived a long Gallery, wherein
were Books placed in long rows, and Men in old tatter’d Gowns
reading therein, and turning the leaves thereof; which shewed him
his errour in thinking he heard a Winde, for it was the shuffling
of the numberless leaves of the numerous Books that were turned
over by those many men. But desiring to instruct himself of their
several studyes, he went softly to peruse them.

Where the first Man he took notice of, was one, that as he read,
did beat his hands upon the Desk whereon his Book lay; and
looking over his shoulder, perceived he was studying the Laws;
and acted, against so he pleaded at the Bar.

Then he went to the next, and he was counting on his fingers;
and looking in his Book, saw he was studying Arithmetick.

A third was with a Celestial Globe, and a pair of Compasses,
very busy studying of Astronomy, measuring of the Planets, and
their distance.

The fourth was with a Terrestial Globe before his Book; and
one while he would reade, then view the Globe, and then reade
again; and he was studying Geography.

P On P1v 106

On the other side he saw one very serious in his study, and he
was reading Moral Philosophy.

Another he saw reading, and he would often lay his hand upon
his breast, and cast up the black of his eyes; and he was studying
Theology.

Then there were others, as they read, would often scratch
their heads; and they were Natural Philosophers.

But one amongst the rest looked very merrily, and he was studying
the old Poets.

Likewise there were very many more, as Historians, Grammarians,
Logicians, Geometricians, Physicians, and the like.

At last there was a little Bell which rung; whereupon they all
left off their studying, and began to walk about, disoursing to
each other, applying themselves according to their several studyes.
So the Grammarians and the Logicians began to dispute,
one for the words, or rather for the letters the other, for the
sense, subject, and matter of discourse; the one troubling himself
with Derivations, the other about Quantities and Qualities.

Then fell into dispute two Divines about Controversies; but
they grew so hot with zeal, that their discourse flamed up high,
and their fiery words flew above all respect or civility, calling one
another Heretick, and Beelzebub, and the Whore of Babylon, and
the like terms, that the rest of the Scholars had much ado to
apease them. But amongst the rest there were two Historians,
the one a Grecian, the other a Roman: these two talking of sar
and Alexander, the Roman Historian said, there was no comparison
between those two Worthyes; “for”, said he, “Alexander
was onely a Darling of Fortune, whose favour gave him a free
passage without opposition, in which he had no occasion to shew
his Courage, Skill, Conduct, or Industry and”
, said he, “Fools,
Cowards, and Slothfull persons have had good fortune sometimes.”
At this discourse the Grecian grew very angry, saying,
that Alexander was born from a Warrier, and bred a Souldier,
and was a valiant, wise Commander; and that sar was onely a
Man of Fortune, Traiterous, Desperate, and whatsoever he got
was all by Chance: But one in the defence of Alexander, the
other of Cesar, they fell from words to blows, and like two
School-boyes, to cuffs they went; and such notable thumping
blows they gave each other, that either had a bloody nose; whereupon
the rest of the Scholars began to side in Factions, some taking
one part, some another, that at last they were all together by
the ears; and so fierce in fight they were, that the Drums of their
Heads, and the Trumpets of their Tongues, arrived to the Master
of the Colledge’s hearing; at which noyse he went running up
to inform himself of the Cause; but when he came, his questions
could not be heard, nor his commands obeyed, for all the Scholars
were divided so equally, as if it had been a pitched Battle;
for all the Septicks were against the Mathematicians, the Natural
Philosophers against the Divines, the severe Moralists against the
Poets, and in the like opposition were all the rest: but at last
they grew out of all order, and there became such a confusion, that they P2r 107
they cared not who they did strike, so they did fight, although
’twere their own parties: Whereupon the Master of the Colledge
hollowed so loud, and bestirr’d himself so prudently, that
he appeased them; and after their fury was quenched, at least
abated, they began to consider; and finding their quarrels needless,
they were ashamed, and feeling their received blows painfull,
they did repent. But howsoever, it was a strange sight to
behold them, some having black and blew eyes, others swelled
foreheads like Camels backs, others scratched faces, some blowing
blood out of their nostrils, others spitting blood out of their
mouths, and some their teeth also; and all the hair both of their
heads and beards was in a ruffled, snarled, affrighted posture;
and the poor Library was like a Ship after a storm at Sea, in great
disorder; for there was strewed about pieces of papers rent from
Books, and old patches of cloth and stuff torn from Gowns;
Slippers kick’d from their feet, Caps flown from their heads,
handfuls of hairs pulled from their crowns, and pen and ink, sans
number. But the man that came by chance, crept into a hole, and
was in such an agony of fear to see this distraction, that he had not
power to come forth, but at last, when they were all gone out of
the Library to supper, or prayers, he took courage, and came out
of the corner, stealing forth the same way he came in. But when
he was clearly got from the Colledge, full glad he was, and then
began to call into his minde their Quarrels; and when he had
considered, “Well”, said he to himself, “if there be no more tranquillity
and order amongst Scholars, I will keep the company of
my merry, harmless, ignorant neighbours”
, and so returned home.

The Observer.

A gentleman desirous to travel to see the Varieties of sevral
Countryes and Governments, at last he arrived in a Kingdome,
where he went to the chief City; and there wandring
about, came to the Kings Palace; and though there was
a Guard, yet there was a Porter sitting at the outward Gate
of the Palace; so he went to the Porter. “Sir”, said he, “I am a
Stranger that travels to see several Kingdomes, and also Courts;
and I have heard great praises and fame of your King for his
peaceable and wise Government, wherefore I desire you would
please to assist me if you can, to see the King.”
So putting two or
three pieces of Gold into his hand, that the Porter might as well
feel his bounty, as hear his desire, to help make his passage free,
the Porter making legs without thanks, for Bribes have onely
civil Congies, he told him there was a Gentleman at Court that
was his very good Friend, and that he used to come and go
through the Gate late at night, and early in the morning; which
he need not have told, but he thought he should have as much
knowledge for his money as he could give: “but”, said he, “I will P2 go P2v 108 go and try if I can finde this Gentleman, my good Friend, and
he will shew you the King for my sake.”

No sooner had he spoke, but the Gentleman came by, which
at the Porters intreaty, conducts this Stranger to the sight of
the King and Queen; for Courtiers will oblige one another for
interest sake, although they have neither kindness, nor civility,
where they have or rather cannot have ends or designs. So he
guided this Gentleman through a great Court-yard, wherein
were many walking and talking, like Merchants in an Exchange,
or as a Court of Judicature; and so up a pair of stairs into a
large Room, where was a Guard of Souldiers with Halberts,
which were more for shew than for danger, for the Halberts lay
by, and great Jacks of Beer and Wine were in their hands and
some at their mouths, drinking to one another; and by their
strong large stature, and swell’d bulk, they seemed as if they did
use to eat to the same proportion of their drinking. From thence
he was guided into a long Gallery, where at the end was the Presence,
where were many young Gallants, and fair Ladyes, the
young Men courting their fair Mistrisses, in repeating of Loveverses
and Sonnets, some dancing, others singing, some congeying,
and some complementing, and thus diverting themselves in
pleasant pastimes. From thence he was guided into the Privy
Chamber, where the King and Queen were set, with many of
their Nobles about them, discoursing of Plays, Masques; Balls,
Huntings, Progresses, and the like. After he had been there a
little while, the King and Queen rose to go to Supper, and the
Gentleman invited the Stranger to sup at the Waiters Table,
which offer he civilly received; where when he was there, he
found good store of Company, which Company were full of
discourse; where, amongst much talk, they complained of their
long Peace, saying, that Peace was good for nothing but to breed
laziness, and that the Youth of the Kingdome were degenerated,
and become effeminate, concluding, that there ought to be a
War, were it for no other Reason, but to exercise their Youth in
Arms, which would breed Courage, and inflame their Spirits to
Action. But after Supper, the Stranger was guided into the
Presence again, where there were a great Company of Lords
and Ladyes waiting for the King and Queen coming forth, which
gave the Stranger some time of observation.

Where by chance he stood by a Lord, that had many of his
Friends, or rather Flatterers, about him; where he, speaking to
him of another Lord at the other side of the Room, which stood
with his Friends or Flatterers; said he to his Company, “Do you
think that Lord worthy of those Favours the King throws on him,
having neither Merit nor Worth to deserve them; when Men of
Noble Qualities, and great Deserts, are neither regarded nor rewarded:
But Gentleman”
, said he, “this must not be, for we are
born free Subjects to the King, not Slaves to his Favourite, making
our estates the Exchequer to supply his Vanities by the way
of large Taxes, which are intollerable, and not to be suffered; for P3r 109
for though the King commands by his advice, yet he receives the
Summes.”

But the Stranger, that had but a time to stay, removed from
that side to the other, where the other Lord was talking to his
Faction; said he, “Do you see that formal Lord, who loves and
affects Popularity, who would be the absolute Man in the Kingdome
to rule and govern all? Let me tell you, Gentlemen”
, said
he, “he is a dangerous Man, whom the King should be aware of:
but alas”
, said he, “the King is so facile, that whosoever comes with
a clear brow, and a smooth tongue, he believes all he sayes is
truth; besides, he is so cockred up with a long Peace, that he
cannot believe any body dares be Traitors; and thus he lives in
secure credulity; or else he is so timerous, that he dares not displease
any one; for those that are against him, he prefers; and those
that are faithfull to him, he cares not for, at least rejects them.”

From that Company the Stranger removed to the Womens
side, where was a Lady, with others by her; said she to one of
them, “Prithee look on yonder Lady, how she is painted and curled
to allure the Youth of the Court, but ifaith”
, said she, “it will
not do, for if one comes near, she is as withered and dry as a leaf
in Autumn.”
So he, desiring to hear all parts, removed to the other
Ladyes, where was one that said to some others, “Do you see”,
saith she, “the Wit of the Court”, meaning the other Lady that was
opposite; “ifaith”, said she, “if I were her, I would rather conceal
my Wit, than discover my breath; and she is so full of talk that
she will suffer none to speak but her self.”
And every Lady of
each Company flung spightfull words upon each others back:
but the Musick began to play, so that every one unroosted, and
flock’d together; where meeting, they did all embrace, kiss,
profess, and protest such affections, and vowed such friendships,
as neither their lives nor fortunes should be wanting in one anothers
service; which the Stranger hearing, went out of the
Court as fast as he could, for fear of the Courts infection; and
when he came to the Gate, the Porter that he first spoke to, ask’d
him, why he went away so soon, “for”, said he, “the Company selldome
part untill one or two a clock in the morning, nay”
, said he
some not all the night long, if their Mistrisses favour them, or at
least take pity of them.”

The Stranger said, he saw so much as did affright him; “what”,
said the Porter, some Devils in the Play, or Masques, or so:”
“Yes”, said the Gentleman, “they could change into as many shapes
as they would;”
“that is onely in their Cloaths”, answered the Porter;
“no”, said the stranger, “it was their tongues and faces, and
so God give you good night, &c.”

The Discreet Virgin.

There was a grave Matron who came to visit a young Virgin,
whom she ask’d why she did not marry, since she was of marriageableP3 riageable P3v 110 years. “Truly”, said she, “I am best pleased with a single
life.”

“What!” answered the Matron, “will you lead Apes in Hell?” The
young Lady said, it was better to lead Apes in Hell, than live like
Devils on Earth, “for”, said she, “I have heard that a married Couple
seldome or never agree, the Husband roars in his drink, and the
Wife scolds in her Choler, the Servants quarrell, the Children
cry, and all set in more disorder, than tis thought Hell is, and a
more confused noise.”

Said the Matron, such are onely the poor meaner sort of people,
that live so, but the noble and rich men and their wives live otherwise,
for the better sort, as the noble and rich, when they are
drunk are carried straight to bed, and laid to sleep, and their wives
dance untill their husbands are sober.”

Said the Lady, “if they dance until their Husbands are sober,
they will dance untill they are weary;”
“So they do”, replied the
Matron.

“Why” said the Lady, “the Husbands are for the most part drunk:” And the other answered, “and the Ladies are for the most part
dancing.”

“But by your favour”, said the Matron, “men are not so often nor
so constantly drunk as you report them.”

Answered the young Lady, “you shall be Judge if I slander
them, for they drink drunk at dinner, and before; they are
thoroughly sober, they go to supper; and they drink so as they
go drunk to bed; And in the morning they will have their refreshing
draughts: But”
, said she, “I perceive you think none are drunk
but those that drink in a Tavern; but they, let me tell you, are
sober men to home Drunkards; and Taverns are quiet orderly
Houses, to great, noble, and rich Mens Houses; for Palaces are
oftentimes but hospitable Taverns, Inns, and Baudy Houses,
onely their Guests pay nothing for their fare: but when they are
Gaming Houses, then they pay the Box:”

“Fye, Lady, fye”, said the Matron, “why do you abuse Noble
Persons.”

“I do not abuse them”, answered she, “they abuse themselves.”

“We will leave off this discourse”, said the Matron, “and talk of
Husbands.”

“We have talk’d”, said the young Lady, “of Husbands already;
besides, the Theme is so bad, that the discourse thereon cannot be
good.”

“I am come”, said the Matron, “to offer you a Husband.”

She replyed, she was offered Husbands enough, but there were
none worth the taking; “for”, said she, “Men in this Age are far
worse, than Women, and more ridiculous in their behaviours,
discourses, dressings, vanities, and idleness; as for their humours”
,
said she, “they are either apish, constrained, or rude; if they be
apish, they put themselves into a hundred several postures in an
hour; and so full of apish actions, as scratching their heads, or
some other parts, when they do not itch, or sorting their hair, or goggling P4r 111
goggling their hats, with jogging their heads, the while backwards,
as to the noddle of their heads, and then forwards, as to
their brows; or fumbling with their buttons, band-strings, or
boot-hose; or pulling their cloaks the one while upon one shoulder,
and then on another, and then back again; or else pull their
cloak with one hand, and hold it fast with the other; this pulling
motion being a mode-motion: but those that are very much in
the mode, lap it about their waste all in a crumple like a scarf;
or else like malecontents, muffle themselves therein. As for
their behaviour; those that are phantastical, their bodyes are in a
perpetual motion, winding, or turning, or wreathing about, or
dancing affectedly, singing fa, fa, la; or whistling like a Carter,
or lye careless upon the ground kicking back their heels, or with
the end of their feet lye kicking the ground. But when they affect
a careless behaviour, as thinking it dignifies them (as all
those that have been meanly born or bred, and have had some
advancement either by riches, offices, royal favours, or by fortune)
then they will sit lolling upon their breech, or lean on their
elbows, gaping or stretching them selves, or else laying the ancle
of one leg upon the knee of the other, heaving their feet up towards
the nostrils of their company, especially when Ladyes
are by.”

“Methinks”, said the Matron, “that is an ill behaviour, to thrust
their feet towards a fair Ladyes nose.”

“They do so”, answered she; “also they have a restless mode, to
stand up one minute, the next sit down, dividing the time of visiting,
as neither in going, nor staying, but between both; for
they neither quietly stay, nor civilly take their leave; and in
Winter, where there is Fire, as soon as they come into a room
they straight go the fire, and there turn their backs to warm
their breeches with their hands turned back upon them: but if it
be in Summer, then they lean their breech upon the chimney side,
or against a wall, standing cross legg’d, or else they stand bowing
over a chairs back, or set their stomacks against the edge of a
table, and lay the upper part of the body thereon; and sometimes
they rest their elbows thereon, and hold up their chins with
the palm of their hands, or wrist, and in all these actions their
tongues run with nonsense. But the rudest behaviour is to pull
out the Ladyes fans, or muffs out of their hands, to fling their
cloaks or coats on their Beds, couches, or tables, or to lye rudely
upon their beds or couches, or to come unawares and kiss their
necks, or embrace their waste, and twenty such like tricks, which
no Woman of Honour can like, but will be very angry: yet they
know not how to be revenged, unless they engage their nearest
Friends, as Fathers, Brothers, Uncles, or Husbands in a Quarrel,
for they cannot fight with Men themselves, their strength is too
weak, although their will is good. And as for Mens discourse,
for the most part, it is swearing, bragging, ranting, rallery, railling,
or lascivious; and in their dressings and fashions they are
more phantastical, various and unconstant than Women are; for they P4v 112
they change their blocks for their hats, although they cannot
their block-heads, forty times oftner than Women change the
shapes of their bags or hoods for their heads; and Mens bands,
cuffs, and boot-hose-tops are changed into more several shapes
than Womens gorgets, handkerchiefs, or any linnen they wear;
and for their doublets, breeches, cloaks, coats, and cassocks, they
change their fashions oftner than the winds change their corners,
where Women will keep to the fashion of their gowns, petticoats,
and wastcoats, two or three years, before they alter their
shapes. Neither do Men change for convenience, grace, or behaviour,
but out of a phantastical vanity. And are not Men more
perfumed, curled and powdred than Women? and more various
colours, and greater quantities of ribbins ty’d and set upon their
hats, cloaths, gloves, boots, shoes, and belts, than Women on
their heads and gowns? And have not Men richer and more
gayer cloaths than Women have? and where Women make
cloaths once, Men make cloaths three times; and Men exclaim
against the vanities of Women, when they are a hundred times
vainer than Women, and are more unnecessary expensive than
Women are; when Women may be allowed by the severest judgements
to be a little vain, as being Women, when it ought to be
condemned in Men as an effeminacy, and effeminacy in Men is a
vice. The last is their idleness; for do not Men spend their
time far more idly, besides, wickeder than Women? And do
not Men run visiting from house to house for no other purpose,
but to twattle, spending their time in idle and fruitless discourse?
And do not Men meet every day in Taverns and Ordinaryes,
to sit and gossip over a cup of wine, when Women are
condemned for gossiping, once in a quarter of a year, at a Labour,
or a Christning, or at the Upsitting of a Childbed Woman?
And do not Men run and hunt about for news, and then meet to
gossip on it with their censuring verdicts? besides, they are so
greedy of twattle, that rather than want idle matter to prate of,
they will invent news, and then falsly repeat it: but such are accounted
Wits that can make the most probable lyes, which they
call gulling.

Also have not Men more foolish quarrels than Women have?
and are not Men more apt to take exceptions at each other than
Women are? and will not Men dissemble, lye and flatter with
each other more than Women do? and will not Men rail and
backbite each other more than Women will? and are not Men
more spightfull, envious, and malicious at each other than Women?
and will not Men imitate each others phantastical garbs,
dress, and the like, more than Women? and will not Men ride
from place to place to no purpose, more than Women? and do
not Men take more delight in idle pastimes, and foolish sports,
than Women? and in all this time of their visiting, club, gossiping,
news, travelling, news venting, news making, vain spending,
mode fashioning, foolish quarrelling, and unprofitable journeying,
what advantage do they bring to the Commonwealth, or honour Q1r 113
nonour to their Posterity, or profit to themselves; none but are
like Flyes bred out of a dunghill, buzzing idly about, and then
dye; when Women are like industrious Ants, and prudent Bees,
alwayes imployed to the benefit of their families; and unless I
can have a Husband that is so wise that he can entertain himself
with his own thoughts, to dwell quietly in his own house, governing
prudently his own family, also to behave himself civilly,
to speak rationally, to accoutre himself manfully, to defend himself
and maintain his honour valiantly, to do nobly, to judge charitably,
to live honestly, as to temper his appetites, rule his passions,
or be industrious thereunto, I will never marry; for it is
not onely a Good Husband, but a Wise Man, that makes a Woman
happy in Marriage,&c.”

Of three Travellers.

There were three Travellers that inquired of each other about
their travels; and after they had recounted their tedious
journeys, dangerous passages, and their many inconveniencies,
they discoursed of the climates of each Country they had been in,
their situations, commodity, trade and traffick, the customes, fashions
and humours of the People, the laws and government of
their Princes, the peace and wars of neighbour Nations, at last
they became to question one another, who had seen the greatest
Wonders in their Travels.

Said one, “I have seen the greatest wonder, for I have seen a
mean man become an Emperour.”

“Pish”, said the second, “that is nothing, for I have seen a mean
fellow, without merit, a powerful Emperours bosome friend,
and chief Ruler; for though the power of Fortune can inthrone
Slaves, and unthrone Kings, yet Fortune hath no power over
the Souls of Kings; for although Fortune hath power over the
Body, she hath none over the Minde.”

“Why”, said the third, “that is no more wonder for Nature to put
a Subjects Soul, fill’d with mean Thoughts, into an Emperours
Body, than for Fortune, to set an Emperours Crown on a Slaves
Head: but I can tell you”
, said he, “a Wonder indeed; for where
I travelled, there was an Emperour the Wisest Man in the
World.”

“That is no wonder”, answered the other, “for all great Monarchs,
as Emperours, {Handwritten addition: ought} end of handwritten addition to be the wisest, because they rule all others.”

“But though they ought to be so”, said the other, “yet they are not
allwayes so; for were not many of the Roman Emperours called
the Foolish Emperours? and when there are so few Wise Men in
the World, that there is scarce a Wise Man to be found in an Age,
it is a wonder when Wisdome lights in the right line, as in a
Royal Line.”

“No”, answered the third, “it is no wonder, for the Gods take a
particular care to indue a Royal Head with Understanding, and Q a Q1v 114
a Royal Heart with Justice; for inhereditary Royalty is sacred,
since the Gods anoint those Lines to that Dignity.”

“But those that have not a right by inheritance, the Gods take
no care of, nay many times do the Gods punish with plagues and
other miseries, those People that make a King of their own
choosing, and justly, since Royalties are God Vicegerents, or
Deputies on Earth; for as the Gods are chief in Heaven, and rule
the Works of Nature as they will, so Royalties are chief on Earth,
and rule the rest of Mankinde as they please.”

“But”, said the other, “if they rule not well, they are to give an
account.”

“Yes”, answered the other, “but not unto those Men they rule,
but to the Gods that placed them in their Thrones.”

The Loving Cuckold.

There was a Gentleman that had marryed a Wife, beautifull,
modest, chaste, and of a milde and sweet disposition;
and after he had been marryed some time, he
began to neglect her, and make courship to other Women;
which she perceiving, grew very melancholy; and sitting
one day very pensive alone, in comes one of her Husbands acquaintance
to see him; but this Lady told him, her Husband was
abroad.

Said he, “I have been to visit him many times, and still he is
gone abroad.”

Said she, “my Husband finds better Company abroad than he
hath at home, or at least thinks so, which makes him go so often
forth.”

So he, discoursing with the Lady, told her, he thought she
was of a very melancholy disposition.

She said, she was not naturally so, but what her misfortunes
caused.

Said he, “can Fortune be cruel to a Beautifull Lady?”

“’Tis a sign”, said she, “I am not Beautifull, to match me to an
unkinde Husband.”

Said he, “to my thinking it is as impossible for your Husband to
be unkinde, as Fortune to be cruel”

Said she, “you shall be Judge whether he be not so; for first”,
said she, “I have been an obedient Wife, observed his humours,
and obeyed his will in every thing; next, I have been a thrifty,
cleanly, patient and chaste Wife; thirdly, I brought him a great
Portion; and lastly, my Neighbours say I am handsome, and
yet my Husband doth neglect me, and despise me, making courtships
to other Women, and sometimes, to vex me the more, before
my face.”

Said he, “your Husband is not worthy of you; therefore if I
may advise you, I would cast aside the affection I had placed
upon him, and bestow it upon a Person that will worship you Q2r 115
you with an Idolatrous Zeal; and if you please to bestow it on
me, I will offer my Heart on the Altar of your Favours, and sacrifice
my Services thereon; and my Love shall be as the Vestal
Fire that never goeth out, but perpetually burn with a Religious
Flame.”

Thus speaking and pleading, made courtship to her, but she at
first did not receive it; but he having opportunity by reason her
Husband was much from home, and using importunity, at last
corrupted her, and she making a friendship with this Gentleman,
began to neglect her Husband as much as he had done her;
which he perceiving, began to pull in the bridle of his loose carriage:
But when he perceived his Acquaintance was her courtly
Admirer, he began to wooe her anew to gain her from him; but
it would not be; for she became from a meek, modest, obedient,
and thrifty Wife, to be a ranting, flanting, bold, imperious
Wife.

But her Husband grew so fond of her, that he sought all the
wayes he could to please her, and was the observants Creature to
her that might be, striving to please her in all things or wayes he
could devise; insomuch as observing she was never pleased but
when she had Gallants to court her, he would invite Gentlemen
to his House, and make Entertainments for them; and those she
seemed most to favour, he would make dear Friendships with;
and would often be absent, to give them opportunities to be with
his Wife alone, hoping to get a favourable look, or a kiss for his
good services, which she would craftily give him to encourage
him.

But the other Gentleman that made the first addresses to her,
being a marryed Man, his Wife hearing her Husband was so
great a Lover of that Lady, and that that Ladyes Husband was
reformed from his incontinent life, and was become a doting fond
Wittal, loving and admiring her for being courted and made love
to, esteeming that most that others seemed to like well of; she
began to imitate her; which her Husband perceiving, gave her
warning not to do so, but she would take no warning, but entertained
those that would address themselves; whereupon her Husband
threatned her: but at last she was so delighted with variety,
that she regarded not his threats; whereupon he used her cruelly,
but nothing would reclaim her, onely she would make more secret
meetings, wherewith she was better pleased; for secret meetings,
as I have heard, give an edge to Adultery; for it is the
nature of Mankinde to be most delighted with that which is most
unlawfull. But her Husband finding no reformation could be
made, he parted with her, for he thought it a greater dishonour to
be a Wittal than a Cuckold, although he was very much troubled
to be either for though he was willing to make a Cuckold, yet
he was not willing to be one himself. Thus you may see the different
natures of Men.

Q2 The Q2v
116
The Converts in Marriage.

There were four young Gentlewomen whose Fathers were near
Neighbours each to other, whereupon there grew an acquaintance,
and so a society.

The first was reserved and coy.

The second was bold and ranting.

The third was merry and gay.

The fourth was peevish and spightfull.

She that was reserved and coy, was generous and ambitious.

She that was bold and ranting, was covetous and wanton.

She that was merry and gay, was vain and phantastical.

She that was peevish and spightfull, was cross and unconstant.

It chanced the four Fathers were offered four Husbands for
their four Daughters all at one time, who by reason they had good
estates, they caused their Daughters to marry.

The Husband that was to marry the first Lady, was covetous,
miserable, and timerous, as all miserable covetous persons for the
most part are fearfull; but being very rich, the Father to this
Lady forced her to marry him.

And he that was to marry the second Lady, was temperate,
prudent, and chaste.

And he that was to marry the third Lady, was melancholy,
solitary, and studious.

And he that was to marry the fourth Lady, was cholerick and
impatient.

And after they had been marryed some time, the covetous and
timerous man became hospitable, bountifull, valiant, and aspiring,
doing high and noble deeds.

And she that was bold and wanton, became chast, sober, and
obedient.

And he that was melancholy, became sociable, conversible,
and pleasant, and she thrifty and staid.

But he that was cholerick and impatient, who marryed her that
was peevish and spightfull, did live like Dogs and Cats, spit,
scrawl, scratch and bite, insomuch as they were forced to part;
for being both faulty, they could not live happily, because they
could never agree; for errours and faults multiply, being joyned
together,&c.

Ages Folly.

There was a Man and his Wife that had been marryed
many years together, and had agreed and lived happily,
loving each other wondrous well: but at last, after
they were stricken in years, the Husband was catch’d
with a crafty young Wench, like a Woodcock in a Nooze, or Net, Q3r 117
Net, where he was intangled in Loves fetters; and though he
fluttred and fluttred to get loose, yet she kept him fast, not that
she loved Age, but Wealth, for Amorous Age is prodigal, and
yet more self-conceited than those that are young, or in their
prime of years, but easily catched, which is strange; for most
commonly those that are self-conceited, are proud, disdainfull,
despising, thinking few or none worthy of their love: but Amorous
Age, though they are self-conceited, take a pride, as bragging
that they can have a Love as well as those that are Young;
which makes each smile, and every amorous glance from youthfull
eyes, a snare, or rather baits, which Age doth nibble on.

But his Wife observing her Husband to prank and prune, to
jet and set himself in several postures, to be extravagant in his
actions, phantastical in his dress, loose in his discourse, wondred
to see him on a sudden transformed from a sober, grave, staid,
wise Man, to a Jackanapes. At last concluded with her self, for
certain he was mad; with which opinion she became wondrous
melancholy. But by chance finding him making amorous addresses
to a young Woman, she then perceived the cause was
Love, and nothing but Love, I mean, Amorous Love, and powerfull
Amorous Love, that blindfolds long and wise experience
with a foul, false appetite, making not onely young, but old Men
fools.

But his Wife, like a discreet Woman, moderated her passion
for a while, hoping it was but a sudden flash, or faint blast, that
would soon dye: But when she perceived his Amorous Humour
not to quench, but rather to burn, though smotheredly, and no
perswasions could reform him, but rather make him worse, as
Cordials hot Feavers, she parted from him, after that they had
been, and as she thought, happily marryed many years; and so
resigned that part of the command and government of his Family
that was left, for the Maid had incroach’d by her Masters favour,
and had ingross’d the chiefest power of rule in the Houshold
affairs, as well as in the hearts affections.

Thus his Wife left him, and his dotage; but Death in a short
time did come and revenge her Quarrel; and that Tinder-fire
Cupid had made, Death put out.

By this we see, there is no certainty of constancy, nor no cure
in time, nor no settlement in life, &c.

The three Wooers.

There were three Knights went awooing.

A Covetous Knight.

An Amorous Knight.

And a Judicious Knight.

The Covetous Knight sought a rich Wife, not caring for her
birth, breeding, or beauty.

Q3 The Q3v 118

The Amorous sought for a beautifull Wife, not caring for her
wealth or birth.

The Judicious sought for a Wife virtuous, well bred, and honourably
born, not caring for the wealth or beauty.

And having all three good estates every Man that had Daughters
invited and feasted them.

So they went to visit all Noble, Hospitable House-keepers, as
Gentlemen, Honourable Persons, that live in the Country.

Where the Amorous Knight made love to all those Ladyes
and Gentlewomen that were handsome; but as soon as he was
to treat with their Parents or friends about marriage, or to appoint
a Wedding-day, he would finde some excuse or other to break
off.

The Covetous Knight would be so far from wooing, that he
would not speak to any of the young Ladyes, nor often look on
them, for fear they should claim marriage: but he still would
treat with their Parents or Friends, to know what Portions they
had, or what Estates were likely to befall them by the death of
their Friends.

The Judicious Knight would neither wooe the Ladyes, nor
treat with their Parents or Friends, but discoursed with them civilly,
observing strictly of what capacities, wits and behaviours
the Women were of; also imploying Agents secretly to inquire
of their Servants, Neighbours, and Acquaintance, of what natures,
dispositions and humours they were of, not trusting to their
sober outsides, and formalities they used to Strangers. And after
they had visited all Noble Entertainers, they went to the City.

“For”, said the Covetous Knight, “I will not choose a Wife in
these Families; for these Daughters, Sisters, and Nieces, are too
prodigally bred to make thrifty Wives.”
So they went to visit
the City.

But the Amorous Knight said, he would not choose a Wife out
of the City; “for”, said he, “I shall never love my Wife but on
Holydayes or Sundayes, for they then appear indifferent handsome
when they have their best cloaths; but on working-dayes
they smell of the Shop, and appear like their Fathers faded,
mouldy, withered Wares. Besides”
, said he, “they discoursing to
none but their Journey-men, and ’Prentice boyes, cannot tell how
to entertain a Gentleman, or a Lover, with Romancical Speeches,
or pieces or parts of Plays, or copies of Verses, or the like.”

Said the Covetous Knight, “you condemn that I shall commend,
and dislike that which I shall like, and love that which I shall
hate, for I hate whining love; and I shall be unwilling to marry
a Woman, although she should bring me a great Portion, that
would be reading in Romancy-books, and the like, and be entertaining
with repeating Verses, singing Love-sonnets, and the
like, when she should be looking to my Servants, ordering my Family,
and giving directions therein. Or such a one that would be
half the day dress’d so fine she cannot stir about her house, or will
not for fear of dirtying or crumpling her cloaths, besides the infinitefinite Q4r 119
expence their Bravery will put me to. But when they dress
fine but on Sundayes and Holydayes, I mean onely at such good
times as Christmas, Easter, Whitsuntide, or so, a Silk Gown will
last some seven years. And he is a good Husband that will or
can love his Wife sometimes, as on Holydayes, although I shall
love my Wife best those dayes she is most in her houswifry,
which is in her Sluttery, and not on Holydayes, when she is in her
Bravery. But he that loves his Wife every day; as at all times,
is luxurious, and ought to be banished a Commonwealth; for
fond Husbands make proud, vain, idle, and expensive Wives,
who spoyl Servants, kill industry, and all good houswifry, which
is the ruine to Noble and Antient Familyes.”

But after they had traversed the City, they went to the Court.

And when the Covetous Man saw the bravery of the Court,
he would by any means be gone from thence; the other two
asked him the reason; he said he was afraid that they would cheat
him, or bring some false witness to accuse him of Treason, so get
his estate, or at least to bring him into some Court to get a Fine;
“for”, said he, “I verily believe they have no Money, having no
Lands but what they get by such shifting, sharking, flattery, bribing,
betraying, accusing wayes; and”
, said he; “poor Courtiers
are like starved Prisoners, devour all they can get, and sometimes
they devour one another.”
But the Amorous Knight was so ravished
with the glistering shews, and was more inamoured with
the gay cloaths than with the fair Ladyes, and did long to embrace
their Silver lace, which made him use all his Rhetorick to
the Covetous Knight to stay.

As for the Judicious Knight, he was neither moved with fear,
as the Covetous Knight, nor struck with admiration, as the Amorous
Knight; said little, but observed much, and was willing to go,
or stay, as either could agree.

But when the Covetous Knight heard them to talk of nothing
but Fashions, Gowns, Gorgets, Fans, Feathers, and Love-
servants, he fell into a cold sweat, for fear he should be forced by
the King and Queen to marry one of those Maids of Honour.
And when he heard them talk of Love, Justice, and justifying
loving Frienships, he was forced to go out of the room, or otherwise
he should have sounded with an Appoplexy, or Lethargy,
or the like Disease, for he did imagine himself marryed to one
of them, and all his estate spent, and he onely left with a pair of
Horns, or like a Horned Beast, in the wild Forest of Poverty.

But these sorts of discourse did inslave the Amorous Knight,
binding him in Loves Fetters, insomuch as he became a Servant
to them all: but then finding it was impossible to please them all,
he onely applyed, and at last yeilded himself to one, whereafter
a short time they were marryed.

The Covetous Knight being afraid of being forced to marry a
Courtier, took a Wife out of the City.

The Judicious Knight, seeing his wooing Travellers marryed,
thought it would shew an unconstant humour not to marry, since he Q4v 120
he travelled about with them to get a Wife, or else it would seem
as if he thought no Woman virtuous, or at least discreet. So he
went to a Noble Gentleman, who had a fair well-bred virtuous
Lady to his Daughter, although but a small Portion; and having
the Fathers consent, and the Ladyes affection, at least good will
marryed.

And when these three Knights were marryed, each carryed his
Wife to his dwelling house.

Where the Covetous Knight did spare from his back and belly,
rise early, and go to Bed late; yet his Wife and Servants did
agree, at least wink at each other, to cosen him, let him do what
he could to spare, they out-witted him with craft to get.

The Amorous Knight, when he had lived at home a little while
to himself, and his Wives gay cloaths were faded, and she appeared
in her natural complexion, and become like her Neighbours,
he courted others, and despised his Wife: then she
strives to spruce up, to get others to court her, these courtships
cause expenses, in dancing, and meetings, and revelling, and
feasting.

The Judicious Knight and his Lady lived happily, loved dearly,
governed orderly, thrived moderately, and became very
rich, when the other two were Bankrupts; the one being cosen’d
by his Wife and Servants, he not allowing them sufficiently;
the other being impoverished with Mistrisses and Vanities.

Ambition preferr’d before Love.

There was a Noble Gallant Man made love to a virtuous fair
Lady, and after he had expressd his affection, and desired a
return, and so agree to marry, she told him, if she would marry,
and had her liberty to choose a Husband through all the World,
it should be him; “for”, said she, “the fame of your Worth, and
praise of your Merits, hath planted a Root of Affection in my Infant
Years, which hath grown up with my time but”
, said she,
“there was another Root also planted therein by encouragement
which is Ambition, which Ambition, sayes she, hath out grown
that; so that the Tree of Love is like an Oak to a Cedar, for
though it may be more lasting, yet it will never be so high. On
this high Tree of Ambition”
, said she, “my Life is industrious to
climbe to Fames high Tower, for the top reaches thereto; which
if I marry, I shall never do.”

Why”, said her Lover, “Marriage can be no hindrance.”

“O yes”, said the Lady, “Husbands will never suffer them to
climbe, but keep them fast lock’d in their arms, or tye them to
houshold imployments, or through a foolish obstinacy bar up their
Liberty: but did they not onely give them Liberty, but assist
them all they could, yet the unavoydable troubles of Marriage
would be like great storms, which would shake them off, or throw
them down, before they had climbed half the way; wherefore”
, said R1r 121

said she, “I will never marry, unless you can assure me that Marriage
shall not hinder my climbing, nor cause me to fall therefrom.”

Said her Lover, “I will give you all the assurance I can; but”,
said he, “you cannot be ignorant, but know, that Fortune, Fates,
and Destiny, have power in the wayes to Fame, as much as in the
wayes to Death; and Fates”
, said he, “do spin the Thread of Fame
as unevenly as they do Threads of Life.”

“Yes”, said she, “but there is a Destiny belongs to Industry, and
Prudence is a good Decree in Nature; wherfore”
, said she, “I will be
so prudent, as not to marry; and so industrious, that all the actions
of my life, and studious contemplations, shall be busily imployed
to my Ambitious Designs; for I will omit nothing towards the
life of my Memory.”

The Matrimonial Agreement.

A handsome young Man fell in love with a fair young Lady,
insomuch that if he had her not, he was resolved to dye,
for live without her he could not: so wooing her long, at last,
allthough she had no great nor good opinion of marryed life,
being afraid to enter into so strict bonds, observing the discords
therein that trouble a quiet life, being raised by a disagreement of
humours, and jealousie of Rivals: but considering withall, that
Marriage gave a respect to Women, although Beauty were gone;
and seeing the Man personable, and knowing him to have a good
Fortune, which would help to counterpoyze the inconveniencies
and troubles that go along with Marriage, she was resolved to
consent to his request.

The Gentleman coming as he was used to do, and perswading her
to choose him for her Husband; she told him she would, but that
she found herself of that humour that she could not endure a Rival
in Wedlock; and the fear of having one, would cause Jealousie,
which would make her very unhappy; and the more, because
she must be bound to live with her Enemy, for so she should
account of her Husband when he had broken his faith and promise
to her.

He smiling, told her, she need not fear; and that Death was not
more certain to Man, than he would be constant to her, sealing it
with many oaths and solemn protestations; “nay”, said he, “when
I am false, I wish you may be so, which is the worst of ills.”

She told him, words would not serve her turn, but that he
should be bound in Bond, that not onely whensoever she could
give a proof, but when she had cause of suspicion, she might depart
from him, with such an allowance out of his estate as she
thought fit to maintain her.

He told her, he was so confident, and knew himself so well,
that he would unmaster himself of all his estate, and make her
onely Mistris.

R She R1v 122

She answered, a part should serve her turn, so the agreement
was made and sealed, they marryed, and lived together as if they
had but one soul; for whatsoever the one did or said, the other
disliked not; nor had they reason, for their study was onely to
please each other.

After two years, the Wife had a great fit of sickness, which
made her pale and wan, and not so full of lively spirits as she was
wont to be, but yet as kinde and loving to her Husband as could
be; and the Husband at her first sickness, wept, watched, and
tormented himself beyond all measure: but the continuance
made him so dull and heavy, that he could take no delight in himself,
or any thing else.

His occasions calling him abroad, he found himself so refreshed,
that his spirits revived again; but returning home, and finding not
that mirth in the sick as in the healthy, it grew wearysome to him,
insomuch that he allwayes would have occasions to be abroad, and
thought home his onely Prison. His Wife mourning for his absence,
complained to him at his return, and said she was not onely
unhappy for her sickness, but miserable, in that his occasions were
more urgent to call him from her when she had most need of his
company to comfort her in the losss, of the absence of her health,
than in all the time they had been marryed before; “and therefore
pray Husband”
, said she, “what is this unfortunate business that imploys
you so much, that makes me see you so seldome.”
He told
her, the worldly affairs of Men, Women did not understand, and
therefore, it were a folly to recite them. “Besides”, said he, “I am so
weary in following them, that I hate to repeat them.”
She, like a
good Wife, submitted to her Husbands affairs, and was content
to sit without him.

The Husband returning home one day from jolly Company,
whose discourse was merry and wanton, he met with his Wifes
Maid at the door, and ask’d her, how her Mistris did; she said not very well; “thou lookest well”, said he, and chucks her under
the chin, she, proud of her Masters kindness, smerks and smiles
upon him, insomuch that the next time he met her, he kiss’d her.
Now, she begins to despise her Mistris, and onely admires her
self, and is allwayes the first person or servant that opens her Master
the door; and through the diligence of the Maid, the Masters
great affairs abroad were ended, and his onely imployment and
busy care is now at home, that whensoever he was abroad, he
was in such haste that he could scarce salute any body by the way;
and when his Friends spake to him, his head was so full of
thoughts, that he would answer quite from the question, insomuch
that he was thought one of the best and carefullest Husbands in the
World.

In the mean time his Wife grew well, and his Maid grew pert
and bold toward her Mistris; and the Mistris wondred at it; began
to observe more strictly what made her so; for perceiving
the Wench came oftner than accustomed where her Husband
and she were; also she found her Husband had allwayes some excusecuse R2r 123
to turn his head and eyes to that place where she was, and
whensoever the Wench came where they were, he would alter
his discourse, talking extravagantly.

Whereupon not liking it, examined her Husband whether his
affections were as strong to her as ever they were; He answered,
he was the perfectest good Husband in the World, and so he
should be until he dyed.

It chanc’d he was imployed by the State into another Country;
where, at the parting, his Wife and he lamented most sadly, and
many tears were shed. But when he was abroad, he being in
much Company who took their Liberty, and had many Mistrisses,
he then considered with himself, he was a most miserable
Man that must be bound onely to one; and begins to
consider what promises he made his Wife, and what advantages
she had on him in his Estate, which kept him in good order for a
time.

But being perswaded by his Companions to fling off all care,
and take his pleasure whil’st he might; “for”, said they, “what do
our Wives know what we do? Besides”
, said they, Wives are
onely to keep our House, to bring us Children, not to give us
Laws.”
Thus preaching to him, at last he followed their Dotrine,
and improved so well, that he became the greatest Libertine
of them all; like a Horse that hath broken his reins, when he
finds himself loose, skips over Hedges, Ditches, Pales, or whatsoever
is in his way: so wildly he runs about untill he hath wearied
himself.

But his Wife having some intelligence, as most commonly
they want none, or may be out of pure love, comes to see him;
he receives her with the greatest joy, and makes so much of her,
carrying her to see all the Country and Towns thereabouts, and
all the Varieties, Curiosities, and Sights that were to be seen. But
when she had been there a month, or such a time, he tells her how
dangerous it is to leave his House to Servants who are negligent,
and his Estate to be intrusted he knows not to whom, so that there
is no way but to return, both for her and his good, especially if
they had Children, “although”, said he, “I had rather part with my
life than be absent from you; but Necessity hath no Law.”
So
she, good Woman, goeth home to care and spare, whil’st he
spends; for in the mean time he follows his humours; and Custome
making Confidence, and Confidence Carelesness, begins
to be less shy, and more free; insomuch as when he returned
home, his Maid, whom he did but eye, and friendly kiss, now he
courts in every room; and were it not for his Estate he made
over, even before his Wives face; but that made him fawn and
flatter, and somewhat for quietness sake.

But his Wife one day being in his Closet, by chance opened
a Cabinet, where she found a Letter from a Mistris of his;
whereat she was much amazed; and being startled at it, at last
calling her self to her self again, shewed it to her Husband; he
fain would have excused it, but that the plainness of truth would R2 not R2v 124
not give him leave; whereupon he craved pardon, promising amendment,
and swearing he never would do so again; “no”, said she,
“I never will trust a broken Wheel; do you know what is in my
power”
, said she? “yes”, said he, “a great part of my Estate.” “O how
I adore Dame Nature”
, said she, “that gave me those two Eyes,
Prudence to foresee, and Providence to provide; but I have not
onely your Estate, but your Honour and Fame in my power; so
that if I please, all that see you shall hiss at you, and condemn
whatsoever you do.

For if you had the Beauty of Paris, they would say you were
but a fair Cuckold.

If you had the Courage of Hector, they would say you were
but a desperate Cuckold.

Had you the Wisdome of Ulysses, or Salomon, they would
laugh, and say, there goes he that is not yet so wise as to keep his
Wife honest.

If you had the Tongue of Tully, and made as Eloquent Orations,
they would say, there is the prating Cuckold.

If you were as fine a Poet as Virgil, or as sweet as Ovid, yet
they would laugh, and scorn, and say, he makes Verses whil’st
his Wife makes him a Cuckold.”

Now Jealousie and Rage are her two Bawds to corrupt her
Chastity; the one perswading her to be revenged, to shew her
Husband she could take delight, and have Lovers as well as he.
This makes her curl, paint, prune, dress, make Feasts, Plays,
Balls, Masques, and the like, have merry Meetings abroad;
whereupon she began to finde as much pleasure as her Husband, in
Variety; and now begins to flatter him, and to dissemble with
him, that she may play the Whore more privately, finding a delight
in obscurity, thinking that most sweet which is stolne; so
they play like Children at bo-peep in Adultery; and face it out
with fair looks, and smooth it over with sweet words, and live
with false hearts, and dye with large Consciences. But these repenting
when they dyed, made a fair end. &c.

Of two Ladyes different Humours.

There were two young Ladyes bred together; the one proved
a Stoick, living a retired life; the other proved a Gossip, her
head being full of vain designs, her tongue full of idle discourses,
her body busily, restless, running from place to place, spending her
life in fruitless visits, and expensive entertainments, gleaning up
all the news of the Town; and when she had gathered up a bundle,
or sheaf of this unprofitable grain, her custome was to come and
thrash it out with the flail of her tongue, at the doors of the other
Ladyes ears; which she, although with great inconvenience, suffered,
by reason of their long acquaintance, which many times
breeds a kinde of friendship, although between different humours, natures, R3r 125
natures, and dispositions; for customs of acquaintance begets
some small affections even in the most obdurate hearts.

But this Stoical Lady did comply so much with her Friends
humour, as to give her the hearing, allthough she would often advise
and perswade her to that course of life she lived; which
course of life the other Lady would often dislike, and speak against,
saying, that Solitarinesss was a Grave that buryed the Life;
and that a Contemplatory Minde was a Tomb, wherein lay nothing
but insipit thoughts.

The other Lady said, that Solitariness was a Paradice of true
Happiness, and that Contemplation was a Heaven of Fruition;
“for in Imagination”, said she, “we enjoy all things with ease, and as
we will, where in Action we finde great disturbance and opposition,
cross’d in every thing, and enjoy nothing.”
At last, the Lady
Gossip marryed, whereat the Stoick Lady rejoyced, imagining
her Friend would become grave, and staid, and that her thoughts
would be more composed and setled to a retired life, being marryed,
than when she was a Maid, by reason marryed Wives have
more imployment than Maids, as in ordering their Familyes, directing
and overseeing their Servants, nursing their Children, and
the like.

But after she had been marryed some time, she came with her
Eyes full of Tears, and her Mouth full of Complaints; one
while for the debaucheries of her Husband, and other times for
carelesness and cosenage of her Servants.

Other times she would come in a cholerick humour, with railling,
speeches, telling her Friend what quarrels she hath had with
such a Lady, and such a Neighbour, and what abuses she had received;
which the Stoick Lady would endeavour to pacifie, and
perswade her to patience as much as she could. But at last the
Stoick Lady marryed to a Gallant Heroick Man.

But soon after, a Civil War broke out; where these two Ladies
Husbands being for the Emperour, after great Dangers, and
many Wounds got in their Royal Masters Services, with the loss
of their Estates, and banishment of their Persons, were forced to
wander into other Nations to live with Strangers upon cold Charity;
where these two Ladies were forced to take up their
crosses, and travel with their Husbands; where the Stoick Lady
did bear her part patiently.

The other Lady was impatient with her Misfortunes, which
made her quarrel with every thing, even with herself; and yet
sometimes would take delight with the least hopes of a repair, and
would lend a credulous ear to every hopefull report, allthough
never so improbable.

But the Stoick Lady, as she bare her Misfortunes patiently, so
she lived quietly, making her Necessities a School of Wisdome,
where Truth taught, and Judgement corrected, wherein she
learned neither to be credulous, nor obstinate; not to believe
every report, nor to reject all reports, but setled herself, if good R3 came, R3v 126
came so; if not, she knew how to suffer without repining at that
which could not be avoyded or amended.

But one day the Lady Gossip came to the Stoick Lady with a
pleased humour, and merry countenance, and told her that her
Husband had been with the Emperour, and that the Emperour
used him very kindly, and had spoke to him very affectionately.

The other Lady said, that Princes would do so to them that
had deserved no favour.

“Nay”, said the Lady Gossip, “he told my Husband, that when he
had his power, he would reward his service.”

“O”, said the other Lady, “Princes forget to reward when they
have power, although they never forget to promise rewards when
they have no power.”

“Nay”, said the Lady Gossip, “the Emperours Favourite said, the
Emperour had a great esteem of my Husband; and that he
takes an occasion in all his discourse to commend my Husband,
and to express his love and kindness to him.”

The Stoick Lady said, “that was but a petty Favourites policy
to keep off envy from himself, and to feed half starved Sufferers;
for it is not to your Husband onely, who is a Gallant Man and deserves
much, but to every one, he sayes the like to; even to
Grooms, Trumpeters, Cooks, and Skullions, making no difference
in promises nor commendations. The like in Letters; for
one kinde of stile serves for all qualities and degrees; which
is as one Deed of Gift to several Friends, which in effect
proves nothing; and though they think it is not perceived, yet it
is as publick as a Proclamation, which begins, ‘May’t be known
to all People.’”

“But”, said she, “although this kinde of Policy may deceive unpracticed
Men, and please young Men, and foolish Women, with
vain hopes, causing them to build Castles in the Air; yet they
that are wise, and experienced, are not muffled nor blinded therewith,
nor build any design thereon, by reason their politick foundation
is rotten and weak; and that such poor, smooth, smiling
dissembling policyes will sooner pull down Monarchy than defend
it, much less set up one that hath been cast down by Rebellion.”

“No”, said she, “Wise Men know, that the best Policy is true
and plain dealing.”

“And”, said she, “let me forewarn you not to feed upon Courtpromises,
Smiles, Comendations, and Letters, for they will
breed in you Vain Crudities, and fill you with Hypodropsical
Spleen, and Spightfull Vapours, and hot Malicious Humours,
which are apt to turn Honest Men Knaves.”

Said the Lady Gossip, “If I thought my Husbands great
losses, and faithfull services, should not be rewarded, I should
hate the Favourite for playing the Politician with my Husband;
and, for revenge, I will work up a Faction of Women against
him, and ifaith”
, said she, “they will not fail to pull him down.”

Indeed, R4r 127

“Indeed”, said the Stoick Lady, “our Sex is prevalent and prompt
in any revengefull Design; and those in Authority might safer
displease ten Men than one Woman; for though they can do no
good”
(said she) “in State affairs, yet we can do hurt.”

“Yes”, said the Lady Gossip, “and so secretly, that Men shall not
perceive it.”

“But”, said the Stoick Lady, “it is against the nature and temper
of our Sex to do so.”

“No”, said the Lady Gossip, “we were born to do it;” and so went
out in choler.

The
R4v 128

The third Book.

The Drunken Poets.

There were a Company of Men met at a Well
called Helicon, which place of Society is the
cause many times of good Fellowship, and drinking
they take for their pastime. But here at first
they drank soberly, discoursing orderly: but at
last they began to drink Healths, and so many,
that they grew so drunk that they could not stand, and so drowsie
that they all fell asleep. But in their sleep, this Drink did work
such effects, that when they awaked from being drunk, they became
all mad in Poetry, some merry, some melancholy, others
envious, some amorous, some divinely poetically mad.

Those that were mad merry, were Lyrick Poets, who did nothing
but sing Sonnets.

The Melancholy were Tragedians.

The Envious were Satyrs, who describe the World a Hell,
and the Men therein Devils.

The Amorous run all into blank Verses, putting them into such
numbers as to raise the Voyce to a passionate whining, folding
their Arms, fixing their Eyes.

But a grave Moral Philosopher walking that way, seeing a
Company together, out of a curiosity went to them; where the
first that he saw, was blinde Homer, acting of Paris, and he hearing
one come towards him, imagined straight it was a Woman,
because his desire would have it so, and would have him act
the part of Helen. The Philospher told him, he was not fit to
make a Courtezan. “Why”, said Homer, “Pythagoras was one in his
Transmigrations.”
Whereat the Philosopher was very angry,
and left him, and went to see who the rest were.

The next he met, was Virgil acting of Aeneas; where as soon as S1r 129
as he saw the Philosopher, would needs take him up for his
Father Augenes.. The Philosopher desired to be excused;
“for though”, said he, “I am old enough to be thy Father, yet I love
not the few remainder of my dayes so well as to have them be a
cause to burthen my Son, nor so uncharitable as he was to his
Daughter in-law, to expose her to danger, and so to be lost,
whil’st he rid lazily upon his Sons shoulders.”

The third Person he saw, was Ovid, transforming Gods, Men,
and Beasts, mingling them all together. As soon as he saw the
Philosopher, he would needs have him Europa, and himself Jupiter,
and lay tumbling upon the Grass, feigning himself like a
Bull, and would have him get upon him, as Europa did, and bid
him lay hold upon his Horns. The Philosopher said, he thought
them all horn’d-mad, and so left him.

The fourth he met, was Lucan, describing the Battles between
sar and Pompey; and when he saw the Philosopher, he would
have him stand for Pompey, whil’st he represented Cæesar, and so
would have had them fought. But the Philosopher told him, he
was a Man of Peace, and not for War; “my study”, said he, “is to
conquer unsatiable Ambition, and not to fight and kill for Power
and Authority by Usurpation.”

The fifth he met, was Martial, who was writing Epigrams,
and would needs write one of the Philosopher. But he prayed
him to forbear; “for”, said he, “my wayes are so dull and sober, that
they will not produce such phancyes as must go to the making of
jesting Epigrams.”

The sixth he met, was Horace, who was describing in his discourse
a Country Life, and would needs have the Philosopher a
Country Lass; and would have had him sit down upon a Bank
by him, that he might make love to him by repeating of Amorous
Poems. But after much struggling, the Philosopher got from
him; and growing weary of their Company, left them to their
vain Phantasms, and Phantistical Humours.

Loves Cure.

There was a Man which was Amorous by nature, and of a
Courtly Behaviour, made love to a young Lady, who returned
him Affection for his kinde Professions: but after a while
he forsook her, and made love to another; where he had the
good fortune as oft times Amorous Men have, to be beloved by
reason they address their suits to Credulous Women, who are
self-conceited and opinionated, who easily believe, and soon perswade
themselves, that Mens Praises and Promises, their Vows
and Protestations are real; and that their Affections are unalterably
fix’d when they address themselves as Suiters and Servants:
but this Gallant left her as he did the other, and made love to a
third; for it is the nature of Amorous Persons to love Variety,
and seek for change, being soon weary of one and the same.

S Whereupon S1v 130

Whereupon these two forsaken Ladyes became very melancholy;
and though they were Enemies whil’st he made love to
either, yet now became dear Friends since he made love to neither.
And every day they would visit one another, to condole
and bewail their misfortunate loves.

But the second forsaken Lady having been some time in the
Country, and returning thence, went to visit her Friend, with a Face
cloathed in a sad Countenance, and veiled with dull Eyes: but
seeing her Friend, who had wont to have as mourning a Face as
she, to have now a merry Countenance, and a lively Behaviour,
and a healthfull Complexion, began to be jealous, thinking her
unconstant Lover had renewed his Love-suit to her; for Friendships
made by loss, dissolve, when either get what they before
did lose, and think they had a right thereto, at least a share
therein.

But to be resolved, she asked her the reason she seemed so well
disposed to be so pleasant; when that she parted from her last,
she seemed to be like one newly raised from the dead, or like a
Statue, made of Stone, that had no Life nor Motion.

“Truly”, said she, “my Minde is in such peace, that my Thoughts
take a harmless freedome to sport and play; besides, it gives my
Body leave to nourish Life.”

Said the second Lady, “would my Minde could finde the same
tranquillity.”

Said the first, “truly if your Minde be troubled still, and finds
no rest, I pity you, by what I have felt my self; for when my
Minde was troubled, there was a Civil War amongst my Passions,
such Factions, Side-takings, and Disputations, with Anger,
Spight, Spleen, and Malice, against Love, Hope, and Jealousie;
which caused many Tears to be shed, and Groans to be sent
forth.”

“But how came you to be cured?” said she.

“I tell you”, said she; “after a long Civil War amongst my Passions,
my Body being allmost wasted to skin and bone for want
of rest and nourishment, for my Passions had devoured Sleep
and banished Appetite, whereupon my Minde began to be infected
with a feaverish distemper; which Reason perceiving
came to the rescue, bringing an Army of Arguments, making
Understanding and Truth chief Commanders; where, after many
Skirmishes, those Passions being often foyled, and put to a rout
they grew weak, and so dispersed several wayes. But after these
Wars, a dark Melancholy cover’d my Minde like a Cloud, which
eclips’d all the light of Comfort; whereupon it murmured against
the Gods Decree, and complained against Natures Works
and cursed Fortunes Instabillity. At which, poor Virtue, whom
Education had put to be my Governess, was very angry, and
said, the Gods had been too merciful, Nature too bountifull,
and Fortune too favourable, unless I were more thankfull. Yet
she commanded Patience and Charity, who were two of her
Handmaids, to stand by me. But as my Minde was musing, in came S2r 131
came my grave and sober Companions the Sciences, and seeing
me in that posture, began to counsel me, perswading me to follow
their studies; ‘for’, said they, ‘there are none compose and settle
the Minde more than we.’

My Minde bowing to them, gave them thanks for their advice;
but as soon as they were gone, in came my Domestick Acquaintance
the Arts, who offered me all their Industry and Ingenuity
to do me service, but I told them, I was past the cure of any
Art, whereupon they very sorrowfully departed.

No sooner were they gone, but in came my Play-fellows
the Muses, who seeing me sit so dejected, began to sport
with me; one pulled me out to dance, another would have
me sing, another repeated Love-verses, another described Battles
and Wars; another, like a Mimmick, imitated several humours;
and so every one in their turns. But the Tragedian
Muse said, that she liked my humour very well, and said, I was
the onely fit Company for her that was: but my Moral Governess
chid them away, and said, she would order me better than to
suffer such wanton Wenches and idle Houswifes to keep me
Company, saying, they were able to spoyl and corrupt a whole
Nation with their wildness, and impoverish a Kingdome with
their laziness; whereupon some went laughing away, but others
went weeping. So after I had been some time chastised by Virtue,
the Sciences returned in a Chariot which the Arts had made,
being finely carved, neatly cut, and lively painted; also joyned
with curious Scrues, and subtil Engins, the Wheels being in a
Mathematical Compass; which Chariot was drawn by six new,
sound, strong, and well-breath’d Opinions, harnessed with Speculations,
shod with Disputations, wherewith they often stumble
upon the ridge of Ignorance, or plunging into holes of Nonsense.
The Charioteer that drives the Chariot, was Ambition; the Postilion
was Curiosity; the Sciences sitting therein, and Doubts
and Hopes running as Lacquais by; which Lacquais did bear me
upon their shoulders, and placed me in the midst of the Chariot,
the Sciences round about me. Where I was no sooner set, but
Rhetorick presented me with a Posie of sweet Eloquence; and
the Mathematiques crown’d me with Truth. But they all in
their turns encouraged me, telling me, they would carry me to
Fames Palace, and there I should remain.

No sooner had the Charioteer, Ambition, given a lash to make
the Opinions run, but the Muses came in a Chariot made by Contemplation,
cut out of Imagination, lined with several colour’d
Phancyes, imbroydered with Rhymes, trowling upon the Wheels
of Numbers, drawn by Distinguishments; whose Trappings
were Similizing, plumed with Delight, shod with Pleasure, which
makes them run smooth, swift, and easy; the Charioteer was
Judgement; and the Postilion, Wit.

But when the Muses who were therein saw I was in the Chariot
of the Sciences, they began to quarrel, drawing out their Satyrical
Swords.

The Sciences, being more grave and temperate, receive their S2 Assaults S2v 132
Assaults very civilly, as coming from fair Ladyes. But after
some dispute, they did agree to take turns to carry me to Fames
Palace. And after I had travelled some time with the Sciences,
I was received into the Chariot of the Muses, where I was received
with great Joy, and crowned with a Wreath of Flame.
And thus I am travelling with very wise and pleasant Company,
but as yet I have no sight of the Palace: but howsoever, my
Minde is so pleased with the Journey, and so delighted with the
Society, and so proud of the Favours and Gifts it receives from
them every day, that it despises the Follyes, hates the Falshood of
Mankinde, and scorns the proffers of Fortune, not regarding the
Vanities of the World.”

“Would you could bring me into that Society”, said the second
Lady.

Answered the first, “I will do my endeavour.”

But after a short time she pleaded so earnestly in her Friends
behalf, that she was received into their Company, and also into
their Chariots, where each Lady took their turns to ride in each
Chariot, whereby the Muses and Sciences were both pleased at
one time, having allwayes one of them with each. And when at
any time, they rested from travelling, the Sciences and Muses
made Pastimes for those two Ladyes, like those of the Olympick
Games, the Sciences found out new places to play in; likewise
took the Height, the Longitude and Latitude.

Also, by the help of the Arts, they fortified and made them
strong, and built thereon; and the Muses invented Masques,
made Plays, and the like; for the Sciences, Arts, and Muses,
were so proud, and did so glory that they had gotten two of the
Effeminate Sex, that they strove with all their Industry to delight
them, and to entertain them after the best manner.

The propagating Souls.

There was a handsome young Lord, and a young beautifull
Lady, did love most passionately and entirely, that
their Affections could never be dissolved: but their Parents
not agreeing, would by no means be perswaded to
let them marry, nor so much as converse as Strangers, setting
Spyes to watch them.

But when they found they would meet in despight of their
Spyes, they inclosed them up from coming at each other; whereat
they grew so discontent, and melancholy, that they both dyed,
and just at one and the same time, to the great grief and repentance
of their Parents, who now wish’d they had not been so
cruel.

But when their Bodyes were dead, these Lovers Souls, leaving
their Fleshly Mansions, went towards the River of Styx, to
pass over to the Elyzium Fields, where in the way they met each
other; at which meeting they were extreamly joyed, but know not S3r 133
not how to express it, for they had no Lips to kiss, nor Arms to
embrace, being Bodyless, and onely Spirits. But the passion of
Love being allwayes ingenuous, found out a way, as thus; their
Souls, which are their Spirits, did mingle and intermix, as liquid
Essences, whereby each others Soul became as one.

But after these gentle, smooth, soft Love-expressions, they began
to remember each other of their crosses and interpositions
whilst they lived in their Bodyes: but, at last, considering of the
place they were moving to, where the Masculine Soul was unwilling
to go; for since he had his Beloved Soul, he cared not
to live in the Elyzium. Then, speaking in the Souls Language,
perswaded his Love not to go thither, “for”, said he, “I desire no
other Company but yours, nor would I be troubled or disturbed
with other Lovers Souls. Besides, I have heard”
, said he, “they
that are there do nothing but walk and talk of their past life,
which we may desire to forget. Then let us”
, said he, “onely enjoy
ourselves by intermixing thus.”

She answered, she did approve of his desire, and that her
Minde did joyn in all consents. “But where”, said she, shall be our
habitation?”
He answered, he would build a Mansion in the Air,
of Poets Phancyes, and Philosophers Imaginations, and make
Gardens of Oratory:

Wherein should Flowers of Rhetorick grow,

By which, Rivers of Divine Faith should flow.

Said she, “that place a Paradice would be,”

“But I no strong Foundation there can see;

For it will shake with every puff of Winde,

No certainty nor surance will you finde.”

“My Soul,” said he, “then we will higher fly,

And there another Mansion we will try.”

And after they had argued some time, at last they did agree to
dwell in one of the Planets; but before such time as they could
arrive to the lowest Planet, these two Noble Souls by Conjunction
produced several Flames, which were called Meteors: these being
not able to travel so high, lived in the lower Region; and by
intermixing together, as their Parents did, produced more of
their kinde.

But after those productions of these Souls, they went to the
Planets, where they found some of their Climates too cold, others
too moyst, others too cold and moyst, others hot, and others
hot and moyst, others hot and dry, others cold and dry; with
which they did not agree, being not equally temper’d.

But yet on every Planet these Souls being fruitfull, they
left many of their issues, called Meteors, which are shining
Lights like Stars: but being produced from the mortal temper of
the Souls, are subject to Mortality; for Amorous Thoughts are
the bodily Dregs of Mortality, which made these Meteors subject
to dye, as other Generations, being the mortal effects of their S3 Immortality; S3v 134
Immortality, otherwise they would be Stars; for whatsoever is
Mortal, may beget their like, or kinde, which other things that
are Immortal never do.

But when these two Souls had travelled above the Planets,
they became one fix’d Star, as being eternal, and not subject to
dye.

But when they were thus, they did produce no more Issues;
for what Mortality the Body left,

Whose Souls to Earth and Planets did resign,

Which in a Generation of Meteors shine.

Phancyes Monarchy in the Land of Poetry.

In the Land of Poetry, Reason was King; a Gallant Prince
he was, and of a Heroick Spirit, a Majestical Presence, and
of a sober and grave Countenance; he was tall of Stature,
and strong of Limbs. His Queen was the Lady Wit, a
Lady of a quick Spirit, of a pleasant Conversation, an amiable
Countenance, a free Behaviour, and of a sweet Disposition; she was neatly shap’d, fair complexion’d, and finely, but variously,
attired.

This King and Queen loved with an extraordinary Affection,
and lived very happily and peaceably, for he governed wisely.
His Kingdome was large, and fully populated, well manured, and
of great Traffick. He made profitable Laws, set strict Rules,
and kept good Orders both in the Church and State.

As for the Church, Faith and Zeal were the two Archbishops;
which Bishops were sworn to consecrate none but Moral Virtues,
to preach Good Life, devesting all several Sects, Opinions, Superstitious
Idolatry, and the like. Neither were they suffered to
make Lectures of Learning, because they allwayes preach Controversie,
puzzling Belief with nice Distinctions, vain Phantasms,
and empty Words, without sense.

The Cathedral Church was the Conscience, the two Universities
were Study and Practice, wherein all the Masculine
Youth of the Kingdome were bred.

As for the State, there were Superintendent Officers and Magistrates
made of all degrees. The Senses were the five Ports
to this Kingdome; the Head and the Heart were the two Magazines.

There were two Governours made to every Port, to command
and rule. Judgement and Understanding allwayes sit at the
Ports called the Ears, to examine all that enter through, having
a strict Command from the King to let in no Sound, but Harmony;
no Reports, but Truth; no Discourses, but Rational or
Witty; and that they should shut the Gates against Flattery,
Falshood, Discord, harsh loud Strains, Scraping, Creaking,
Squealing Noyses.

And S4r 135

And Love and Skill were the two Commanders to the Port,
Eyes; who were commanded that they should let none in, but
Uniformity, Cimmetry, Beauty, gracefull Motions, pleasing
Aspects, light and well mix’d Colours; and to shut the Gates against
Deformity or Monstrosity, rude Actions, cruel Actions,
glaring Lights, ill mix’d Colours, false Shadows and Darkness
and to set up the light of Dreams when they were shut. Also to let
no Tears pass through the Eyes, but those that have a Pass-port
from the Governour of the Heart.

At the Port of the Nostrils sate Like and Dislike, who were
commanded to let in none but sweet Smels, such as resteth the
Brain, as the scent of sweet Flowers, savoury Herbs, Earth new
plough’d, new bak’d Bread, also sweet Gums, sweet Essences,
and the like: But to shut the Gates of the Nostrils against snuffs
of Candles, stinking Breaths, corrupted Flesh, stale Fish, old
Apples, strong Cheese, spilt Drink, foul Gutters, especially the
Pump or Sink in a Ship; also no smells of Suet or Grease, and
from many more stinking Scents, which would be too tedious to
mention. But in cases of necessity they were to be allowed, or
rather commanded to let in some sorts of Stinks, as Ace fertita,
and burnt Feathers, to cure the Fits of the Mother.

Then the two Commanders of the Mouth were Truth and
Pleasure; one was to govern the Words, the other the Taste.

Pleasure was commanded to let nothing into the Mouth that
was either too sharp, too bitter, too salt, or too deliciously sweet.

Truth was commanded to suffer no Lyes, Cursing, Slandering,
Railings, Flattering, nor Amorous, Lascivious, nor Factious
Discourses.

Likewise, never to let pass an Oath, but to confirm a Truth;
not threatning, nor terrifie or reclaim the Wicked, or cross natur’d;
no Pleading, but for Right; no Commands, but for
Good, no Praises, but for Worth.

Also, to let no Sighs nor Groans pass, nor no Professions, except
they have a Pass-port from the Heart.

Nor no Promises, but when they have a Pass-port from the
King, which is Reason.

The two Commanders of Touch, were Pain and Pleasure;
who were commanded to keep out all sharp Colds, burning Heats,
Bruises, Pinches, Smartings, Cuttings, Prickings, Nippings,
Pressing, Razing; and to let in none but nourishing Warmth,
soft Rubbing, gentle Scratching, refreshing Colds, and the like.
And upon pain of Death, or at least high Displeasure, these
Rules were to be kept. Yet sometimes Bribery corrupted the
Commanders.

The Privy Council was the Breast, the Privy Cousellors
were Secrecy, Constancy, Fidelity, Unity, Truth, Justice, Fortitude,
Prudence, and Temperance. These Privy Counsellors
helped the King to manage the Affairs of the Kingdome.

The Secretaries of State were Intelligence and Dispatch.

The Treasurer was Memory.

The Lord Keeper was Remembrance.

The S4v 136

The Mayors of every City were Authority.

The Constables were Care.

The Judges were Communitive and Distributive. Honesty
was the Commander of all the Forces of the Actions and
Thoughts.

The Heroick Actions are the chief Commanders, as Captains
and Colonels, and the like;

The Common Souldiers are the ordinary and necessary Actions,
which are imployed in offensive and defensive Wars.

The Merchants are the Imaginations, which traffick and trade
[Gap in transcription—damaged1 word] over the World.

The Inventions are the Handicraftsmen, and Labourers.

The Appetites are the Citizens, that are so covetous as to ingross
all Commodities, and the Wealth of the Kingdome; and
they are the most Luxurious People in the Land.

But, as I said, the King was a Wise Prince, and to divert his
Subjects from serious Studyes, dull Contemplations, and laborious
Dictatings, he had Masques, Plays, Pastrols, and the like;
being attended by his Nobles, the Sciences; and the Gentry of
the Kingdome, which were the several Languages.

The Queen, by the Muses and Graces.

The Marriage of Life and Death

Death went a wooing to Life: but his grim and terrible
Aspect did so affright Life, that she ran away, and
would by no means hearken unto his suit.

Then Death sent Age and Weakness, as two Embassadors,
to present his Affection: but Life would not give them
Audience.

Whereupon Death sent Pain, who had such a perswasive
power, or power of perswasion, that made Life yeild to Deaths
embracements. And after they were agreed, the Wedding-day
was set, and Guests invited.

Life invited the five Senses, and all the Passions and Affections,
and Beauty, Pleasure, Youth, Wit, Prosperity, and also Virtue,
and the Graces.

But Health, Strength, Cordials, and Charms, refuse to come;
which troubled Life much.

But none that Death invited refused to come, as being old Father
Time, Weakness, Sickness, allso all sorts of Pains, and all
sorts of Diseases, and killing Instruments; besides, Sighs, Tears,
and Groans, and Numness and Paleness.

But when Life and Death met, Death took Life by the Hand,
then Peace marryed them, and Rest made their Bed of Oblivion,
wherein Life lay in the cold Arms of Death. Yet Death got numerous
Issues; and ever since, whatsoever is produced from
Life, dyes. Where, before this Marriage, there was no such
thing as dying, for Death and Life were single, Death being a Batchelor, T1r 137
Batchelor, and Life a Maid. But Life proved not so good a
Wife as Death a Husband; for Death is sober, stayed, grave,
discreet, patient, dwelling silently and solitary, where Life is
wilde, various, unconstant, and runs about, shunning her Husband
Deaths company.

But he, as a loving and fond Husband, follows her; and when
he embraces her, she grows big, and soon produces young Lives.
But all the Off-spring of Death and Life are divided, half dwelling
with Life, and half with Death.

But at this Wedding, old Father Time, which looked the
youngest, although he was the oldest in the Company, and danced
the nimblest and best, making several changes in his Dances;
besides, he trod so gently, and moved so smoothly, that none
could perceive how he did turn, and winde, and leade about. And
being wiser than all the rest with long Experience, he behaved
himself so handsomely, insinuated so subtilly, courted so civilly,
that he got all the Ladyes Affections; and being dextrous, got
Favours from every one of them, and some extraordinary ones;
for he devirginated Youth, Beauty, Pleasure, Prosperity, and all the
five Senses, but could not corrupt Wit, Virtue, nor the Graces.

But Nature, hearing of the abuse of her Maids, was very angry,
and forced him to marry them all: But they, although they
were inamoured of him before they were marryed, yet now they
do as most other Wives do, not care for him; nay they hate him,
rail and exclaim against him; that what with his peevish, froward,
and cross Wives, and with the Jealousie he hath of Sickness,
Pains and Mischances that often ravish them, he is become
so full of Wrinkles, and his Hair is turned all grey.

But Virtue and Wit, which are his sworn Friends, and sweet
Companions, he recreates himself with their pleasant, free,
honest, and honourable Societies.

Of the Indispositions of the Minde.

The Minde was very sick, and sent for Physicians,
whereupon there came some Divines; but they disputed
so long, and contradicted one another so much, that
they could conclude of nothing. One advising the
Minde to take a Scruple of Calvin’s Institutions; others, a Dram
of Luther’s Doctrine; some, two Drams of the Romish Treacle,
or Opinions; some, of the Anabaptists Water; others, to take
some of the Brownists Spirits. But there were some quite from
these Opinions, and would advise the Minde to lay some of Mahomet’s
Pigeons at the feet, cutting them with the Turkish Scimitar,
then binde it up with his Alkaron; others would have the
Minde binde the head with the Talmud of the Jews.

But the Minde grew sicker and sicker, insomuch that it was allmost
at the last gasp; whereupon the Minde desired them to depart,
“for”, said he, “your Controversies will kill me sooner than T your T1v 138
your Doctrine will cure me”
. But the Minde being very sick, sent
for other Sects of Physicians, who were Moral Philosophers.
So when they were come, they set round a Table, and there began
to discourse and dispute of the Diseases of the Minde.

Sayes one, “Grief is a Lethargy”.

“No”, said another, “Stupidity is a Lethargie; for Grief rather
weeps than sleeps”
.

“O, but” said another, “there are dry Griefs that sweat no Tears”.

“Pray, Gentleman, dispatch”, said the Minde, “for I am in great
pain”
.

Sayes one, “Hate is an Apoplexy.”

“No”, sayes another, “Love is an Appoplexy; for it is dead to it
self, though it lives to the Beloved”
.

“No”, said he, “but Hate is a dead Palsey.”

“No”, said the other, “Ignorance is a dead Palsey, but Hate is an
Appoplexy, caused by the stopping of the Spirits, either the
Animal or Vital Spirits; the Vital Spirits being Compassion;
the Animal Spirits, Generosity”
.

“You are most strangely mistaken”, said another, “for all the Spirits
are composed of Fortitude; the Vital Spirits are actual, the
Animal are passive”
.

But they disputed so long upon this Point, that they had allmost
fallen out. But the Minde prayed them not to quarrel, for
wrangling noyse did disturb him much.

Then one said, Spight and Envy were Cancers; the one caused
by sharp humours, the other by salt.

Another said that Spight was not a Cancer, but a Fistula, that
broke out in many several places; and that Envy was the Scurvy,
that speckled the whole Body of the Minde like Flea-bite.

But the Minde prayed them to go no further in that dispute.

Then one of them said, that Anger was a hot burning Feaver.

“Nay, by your favour”, said another, “Anger is an Epilepsy, that
foams at the Mouth and beats its Breast, struggling and striving;
and will be often in cold Sweats, and as pale as Death”
.

Then another said, that an Ague in the Minde was Doubt and
Hope; the cold Fit being Doubt, and the hot Fit, Hope.

A second answered, that Agues were Fear, which caused shaking
Fits.

A third said, that Jealousie was an Ague, that had cold and
hot Fits.

“Nay”, said a fourth, “Jealousie is an Hective Feaver, that is, an
extraordinary Heat got into the Arteries, which inflames the Spirit
of Action, drinks up the Blood of Tranquillity, and at last
wasts and consumes the Body of Love”
.

A fith said, “Jealousie is the Gout, which is a burning, beating,
throbbing, pulsive pain, never letting the Minde be at rest”
.

Said a sixth, “Jealousie is a Head-ake, caused from an ill-affected
Friend”
. But there grew such a Dispute upon this, as whether it
was the Head, Heart, or Arteries, that the Minde was forced to
threaten them they should have no Fees if they did dispute so
much.

As T2r 139

As for the Winde-collick in the Minde, some said, it was an
overflow of Imaginations and Conceptions; others, that it was
strange Opinions; others said, it was wilde Phancye; others,
that it was the over-dilating of the Thoughts; and many more
several Judgements were given; whereupon they were ready to
fight.

To which the Minde replyed, that it is impossible you should
prescribe effectual Medicines, if you cannot agree about the
Disease.

Then another said, Slander was the spotted Feaver.

Another said, a spotted Feaver was Malice.

Sayes another, “a spotted Feaver and the Plague have near relation;
but the Plague”
, said he, “is Discontent, that is caused by
Envy, Slander, Malice, and the like. This Plague of Discontent
breaks out into Factions, Soars, and great Spots of Rebellion,
which causeth Death and Destruction”
.

But one of the former Doctors was about contradicting him:
but the Minde forbid him.

Then one said, Melancholy was the Stone, caused by a cold
congealment of the Spirits.

Another said, Cruelty was the Stone, caused by hot Revenge,
or covetous Contractings, which bakes all the tender and soft
Humours into a hard confirmed Body, as Stone.

Then one said, that Rage and Fury were Convulsions.

“No”, said another, “Inconstancies are Convulsions”.

Then one said, Pity was a Consumption, pining and wasting
by degrees.

“Nay, by your favour”, said a second, “Forgetfulness is a Consumption,
which fades as Light or Colours, or moulders as
Dust”
.

Then another said, Desire was a Dropsie, which was allwayes
dry.

“Nay”, said a second, “Desire is that Disease which is called a
Dog-like Appetite; which causes the Appetite of the Minde to
be allwayes hungry; and the Stomack of the Minde seeming allwayes
empty, which makes the Thoughts hunt after Food: But
a Dropsie”
, said he, “is a Reluctancy, which allwayes swells out
with Aversions”
.

“O”, said a third, “a Dropsie in the Minde is Voluptuousness”.

“Nay”, said a fourth, “a Dropsie is Pride, which swells out with
Vain-glory”
.

But they disputed so much, whether a Dropsie, or a Dog-like
Appetite, or a Reluctancy, or Voluptuousness, or Pride, that they
fell together by the Ears.

And the Minde was well content to let them fight. But for
fear the Minde should be disturbed, his Friends parted them;
and pray’d the Doctors, that they would prescribe the Minde
something to take. Then they began their Prescriptions.

“For the Lethargy of Grief”, said one, “you must take some
Crums of Comfort mix’d with the Juice of Patience, the Spirits T2 of T2v 140
of Grace, and Sprigs of Time, and lay it to the Heart of the
Minde, and it will prove a perfect Cure”
.

Said another, “a Lethargy is Stupidity; and therefore you must
take hot and reviving Drinks, as the Vapour of Wine, or the like
Drinks, variety of Objects, pleasant Conversation; mix these
together: then put this Liquor into a Serenge of Musick, and
squirt it into the Ear of the Minde, and this will bring a perfect
Cure”
.

The Doctor that said, an Appoplexy was Hate, said, the Minde
must take a few Obligations, and mix them with a mollifying Oil
of good Nature, and Spirits of Gratitude, and binde them upon
the grieved part, and that would cure it.

“No”, said the Doctor that said, Appoplexies were Love,
“you must take the Drug of Misfortunes, and the Sirrop of Misery;
and when you have mix’d them together, you must set them a
stewing on the Fire of Trial, then drink it off warm; and allthough
it will make the Minde sick with Unkindness for the
present, yet it will purge all the doting Humours out of the
Minde”
.

But he that said Hate was a dead Palsey, prescribed the same
Medicine as he that said it was an Appoplexy; for he said,
“an Appoplexy is a kinde of a dead Palsey”.

But he that said, Ignorance was a dead Palsey, said, “the Minde
must take some good Books, whose Authors were Learned Persons,
and squeez them hard through a Strainer of Study, and mix
some practiced Experience thereto, and make a Salve of Industry,
then spread it upon a strong Canvass of Time, and lay it upon
the Malady, and it will be a perfect Cure”
.

And he that said, Spight and Envy were Cancers, bid the
Minde take the Honey of Self-conceit once in two or three hours,
and it would abate that sharp or salt humours.

But the other, that said that Spight and Envy were Fistola’s,
bid the Minde get some of the Powder of Inferiors, or the Tears
of the Distressed, and mix them well together, and lay it to the
Soar, and it will be a perfect Cure.

But he that said, that Envy was the Scurvy, bid him bath in
Solitariness and drink of the Water of Meditation, wherein
run thoughts of Death, like Mineral Veins, and it will cure
him.

And the Doctor that said, Anger was a Feaver, bid the Minde
drink cold Julips of Patience.

And he that said, Anger was an Epilepsy, bid the Minde take
the Powder of Discretion.

And the Doctor that said, an Ague was Doubts and Hopes,
bid him take the Powder of Watchfulness and mix it with a
Draught of Courage, and drink it in his cold Fit; and that he
take the Powder of Industry in the Liquor of Judgement in his
hot Fit, and it will cure him.

And he that said, an Ague in the Minde was Fear, his Prescription
was the same of the former Medicine for that cold Fit.

But T3r 141

But he that said, Jealousie was an Ague, bid the Minde take
of some of the Spirits of Confidence.

And he that said, Jealousie was a Consumption, bid the Minde
take nourishing Broths of Variety, and bath in the River of Oblivion,
which could cool the Feaver of Suspicion.

But he that said that Jealousie was the Gout in the Minde, bid
the Minde lay a Plaster of Absence spread on the Canvass of
Time, and it would cure him.

As for the Winde-collick, he that said it was the overflow of
the Imaginations and Conceptions, bid the Minde take some several
Noyses, both Verbal and Vocal, and mix them with much
Company, and lay them to the Ears of the Minde, and it would cure. Probatum est.

And those that said, that Winde-collick was strange Opinions,
or wilde Phancyes, bid the Minde take some Pills of Imployment
to purge out those crude Flateous, and undigested Humours.

But he that said, it was caused by a dilation of the Thoughts,
bid him take the Eyes of Dice, and the Spots of Cards, and the
Chequers of Chess boards, and the Points of Table men, and
put those together, and when they are thoroughly mix’d, and dissolved
into an Oil, anoint the Fingers ends, the Palms of the
Hands, the Wrist, the Elbows, and the Eyes of the Minde; “this”,
sayes he, “will contract the Thoughts to the compass of a single
Penny, which will cure that Disease”
.

As for the Disease called the spotted Feaver, which is Slander,
they bid the Minde take a good quantity of Repentance, and distil
it, from whence will drop Tears, and take a Draught of that ditilled
Water every morning fasting.

But he that said, that Malice was the spotted Feaver, bid the
Minde distil Merits, from whence will drop Praises; and bid
the Minde take a draught of that Water every evening.

But he that said, Discontent was the Plague, being a part of
all the Diseases, bid the Minde take Humility, Magnanimity,
Obedience, Loyalty, Fidelity, and Temper, and put all these together,
and make a Pultis, and lay it upon the Swelling, it will
keep it from breaking; asswage the pain, and cure the Patient.
But if they come out in Spots of Rebellion, there is no Remedy
to avoyd Death.

As for Melancholy, he that said that it was the Stone in the
Minde, caused by a cold congealment in the Spirits, which stupifies
the Senses of the Minde into Stone, bid him take Beauty,
Wit, fine Landskaps, Prospects, Musick, fresh Air; put this into
the Liquor of Mirth, and drink of it every day, it would prove
a perfect Cure.

But he that said, the Stone in the Minde was Cruelty, caused
by the sharpness of Envy, the bitterness of Hate, and greedy Covetousness,
to drink a draught of Prodigality once a week, and it
would cure him.

And he that said, Cruelty was the Stone, that baked the tender
and soft Humours into a hard confirmed Body of Stone, bid him T3 take T3v 142
take an Ounce of Compassion, two Ounces of Charity, two Ounces
of Generosity, as much Clemency, and bray them all together,
then divide them into two parts, and lay one half to the
Heart, and another to the Reins of the Minde; and those Medicines
will soon dissolve the Stone.

As for Convulsions of the Minde, he that said it was Fury, bid
the Minde take an Ounce of Discretion, half an Ounce of Judgement,
a Scruple of Gravity; mix them all together, as in an Electuary,
and take it fasting, and it will cure him.

And he that said, that Inconstancy was the Convulsion in the
Minde, bid him take an Ounce of Temperance, and an Ounce of
Judgement, one of Understanding, two Ounces of Resolution;
mix these into an Electuary, and take a good quantity of it every
morning, and this would cure him.

As for a Consumption, he that said, Pity was a Consumption,
bid the Minde take a Heart, and bake it dry, and when it was
dryed to Powder, mix it in his ordinary Drink, and it would cure
him.

But he that said, Forgetfulness was a Consumption, bid him
onely take a draught of Remembrance every day.

As for Dropsies, he that said Desires were Dropsies, bid the
Minde take a Bunch of Reason, that grows in a well temper’d
Brain; and as much Humility, that grows in a good Heart;
boyl them in the Water of Content, and drink a draught three
times a day; “this” said he, “will dry up the superfluous matter”.

But he that said, that Desire was that Disease which was called
the Dog-like Appetite, bid the Minde make a Bisk of Vanity, and
Oil of Curiosity, a Hodgepodge of Variety; and eat so long, till
he did vomit it up again; and if he could surfet thereof, it would
prove a Cure, otherwise there was no remedy, unless the Minde
could get some Fruition, “which is seldome to be had, yet sometimes
is found”
, said he.

But he that said, a Dropsie was a Reluctancy, that swelled out
with an adversion, bid the Minde onely use Abstinence, and it
would cure him.

And he that said it was Voluptuousness, said, that the same
Medicine was to be prescribed.

And he that said it was Pride that swelled out with Vain-glory,
bid the Minde take a great quantity of Humility: “but if you
take it from the hand of Misfortunes”
, said he, “it will make you
sick”
.

But the Minde perceiving that they agreed not in any one Medicine
or Disease, desired that they would depart from him;. For
said he, “Gentlemen, it is impossible you should prescribe an effectual
Medicine, or Remedy, since you cannot agree about the
Disease”
. So he paid them their Fees, and they departed; and
the Minde became his own Physician, and Apothecary, and
Chyrurgion.

First, he let himself Blood, opening the wilfull Vein, taking
out the obstinate Blood.

Then T4r 143

Then he did take Pills made of Society and Mirth, and those
purged all strange and vain Conceits.

Also the Minde eat every morning a Mess of Broth, wherein
was Herbs of Grace, Fruits of Justice, Spice of Prudence, Bread
of Fortitude; these were boyled with the Flesh of Judgement, in
the Water of Temperance. This Breakfast was a sovereign Remedy
against the malignant Passions; for it did temper the Heat,
qualifie the Sharpness, allay their Vapours, and mollifie the obdurate
Passions, and the foolish Affections.

Likewise, he did take to his service the strongest, soundest, and
quickest Senses, which were five; these waited on him; and
each in their turn gave him intelligence of every thing, and
brought him all the news in the Country, which was a Recreation
and Pastime for him. And in thus doing, he became the
healthfullest and jollyest Man in the Parish.

The Thoughts feasted.

There were two Men that were Companions; one of
them told the other, that he had made a particular
search, and a strict enquiry for him three dayes together,
and could not hear of him, insomuch that he had
thought some unfortunate Accident, or violent Death had befallen
him.

He answered, his Senses had been to visit the Soul, which was
the cause of his Bodyes retirement.

Said the other, “I have heard the Soul did use to visit the Senses,
but never heard that the Senses did use to visit the Soul”
.

He answered, that the Sensitive Spirits did as often, in some
men, visit the Rational, as the Rational did the Sensitive.

“Well”, said he; “and how doth the Soul live?”

Said he, “as a great Prince should do; for the Mansion of the
Soul is nobly situated upon a high Hill of Ambition, which ascends
by steps of Desires, whereon stands a very curious Castle
of Imaginations; and all about are solitary Walks of Contemplations,
and dark Groves of Melancholy, wherein run Rivers of
Tears
.

The Castle is walled with Vain-glory, and built upon Pillars
of Hope. Within the Walls are fine Gardens of Eloquence, set
full of Flowers of Rhetorick; and Orchards of Invention,
wherein grow fruitfull Arts. In this Orchard, many Birds of
Fancyes, which flee from Tree to Tree, from Branch to Branch,
from Bow to Bow, singing fine Notes of Poetry in sweet strain of
Verse, in chirping Rhymes, building their Nests in Arbours of
Love, wherein they hatched Conceits”
.

Said he, “Likewise the Soul hath another House, which is a
most stately Palace; it stands in the midst of a large Plain of
good Nature, wherein run Rivers of Generosity: This Palace is
walled about with Fortitude, and stands upon Pillars of Justice. There T4v 144
There are long, straight, level Walks of Temperance, where is
fresh Air of Health
.

This Palace is built very convenient; for on the outside are
Stables of Discretion, wherein are tyed up wilde Opinions,
Phantasms, and all skittish Humours; and a large riding Room
of Judgement, where all Opinions are managed
.

Also, there are Granges of thrifty Contrivance, where are
Cattle of Prudence, that give the Milk of Profit. Besides, there
are Kitchins of Appetite, Dining Rooms of Luxury, Galleries of
Memory, Cellars of Forgetfullness, Chambers of Rest, Closets
of Peace
.

But”, said he, “after my Senses had viewed every place, they took
their leave of the Soul: but the Soul answered, that they should
stay and feast with him. So the Soul invited all his Subjects,
the Thoughts. For first, there were the Generous Thoughts invited,
who are the Nobles; then the Gentry, who are the Obliging
and Gratefull Thoughts; the Heroick Thoughts were
Commanders of War; the Factious Thoughts were the Commons,
the Mercinary were of Trades; the plodding Thoughts
were the Yeomanry; the ordinary Thoughts were Labourers
and Servants. Then there were the Politick Thoughts, which
were Statists; the Proud Thoughts, Magistrates; and the Pious
Thoughts were Priests; the Censuring Thoughts were the
Judges; the Wrangling and Pleading Thoughts were Lawyers;
the Terrifying Thoughts were Sergeants; the Arguing Thoughts
were Logicians; the Doubting Thoughts were Scepticks;
Hoping Thoughts were Physicians; the Inquisitive Thoughts
were Natural Philosophers; the Humble Thoughts were Moral
Philosophers; the Phantastical Thoughts were Poets; the Modest
Thoughts, Virgins; the Jealous Thoughts, Wives; the
Incontinent Thoughts, Courtezans; the Amorous Thoughts,
Lovers; the Vain Thoughts, Courtiers; the Bragging or Lying
Thoughts, Travellers
.

And when all these Thoughts were met, the Soul feasted them
with Delight, and the Senses with Pleasure, presenting them with
Reason and Truth”
.

The Traveling Spirit.

There was a Man went to a Witch, whom he intreated to
aid his Desires; “for”, said he, “I have a curiosity to travel,
but I would go into those Countryes, which, without
your power to assist me, I cannot do”
.

The Witch asked him, what those Countryes were.

He said, he would go to the Moon.

“Why”, said she, “the Natural Philosophers are the onely Men
for that Journey, for they travel all the Planets over; and indeed,
study Nature so much, and are so diligent and devout in her services,
that they despise our great Master the Devil, and would hinder V1r 145
hinder our wayes very much, but that they travel most by Speculation.”

“Then”, said he, “I would go to Heaven”.

“Truly”, said she, “I cannot carry you thither, for I am as unpracticed
in those wayes, and have as little acquaintance there, as
the Natural Philosophers have, for they believe there is no such
Kingdome”
.

“But if you desire to travel to that Kingdome, you must go to
the Divines, who are the onely Guides; yet you must have a
care in the choyce; for some will carry you a great way about,
and through very troublesome and painfull places; others, a
shorter, but a very strait, narrow way; others, through wayes
that are pleasant and easy; and you will finde, not onely in the
Natural Philosophers, but also Divines, such Combats and Dissentions
amongst them, that it is both a great hindrance and a
trouble to the Passengers, which shews they are not very perfect
in their wayes; for many Travellers go, some a quarter, and
some half, and some three parts of the way, and then are forced
to turn back again, and take another Guide; and so from Guide
to Guide, untill they have run them all over, or out of breath,
and yet be as far to seek of their way as when they first set
out”
.

“Why then”, said the Man, “carry me to Hell”.

“Truly”, said the Witch, “I am but a Servant extraordinary, and
have no power to go to my Masters Kingdome untill I dye; allthough
the Way be broad and plain, and the Guides sure; so
that I am but his Factor to do him service on the Earth: but yet
I can call forth any from thence, allthough it were the King
himself”
.

“Why then, pray”, said he, “carry me to the Center of the
Earth”
.

“That I can do”, said she, “and so obscurely, that the Natural Philosophers
shall never spye us”
. So she prayed him to come into
her House; “for”, said she, “it is a great Journey, therefore you
must take some repast before you go. Besides”
, said she, “your
Body will be too cumbersome, wherefore we will leave that behinde,
that you may go the lighter, as being all Spirit”
. So she
went out, and came and brought a Dish of Opium, and prayed him
to eat well thereof; so he eat very heartily; and when he had
done, his Senses grew very heavy, insomuch as his Body fell
down, as in a swound, remaining without sense; in the mean
while, his Spirit stole out, and left the Body asleep.

So the Witch and he took their Journey; and as they went,
he found the Climate very untemperate, sometimes very hot, and
sometimes very cold: but there were great Varieties in the way;
and in some places, monstrous great and high Mountains of the
Bones of Men and Beasts, which lay alltogether with one another.
Then he saw a very large Sea of Blood, which had issued
from slain Bodyes, but those Seas seemed very rough; whereupon
he asked what was the reason; she answered, because their V Deaths V1v 146
Deaths were violent. And there were other Seas of Blood
which seemed so smooth, that there was not a wave to be seen;
said he, “how comes this to be so smooth and calm?” she said, it
was the Blood of those that dyed in peace. Then he asked her,
where was the Blood of other Creatures, as Beasts, Birds, Fish,
and the like. She said, “amongst the Blood of Men; for”, said
she, “the Earth knows no difference”. And as they went along,
they came through a most pleasant place, which she said was the
Storehouse of Nature, where were the shapes and substances
of all kinds of Fruits and Flowers, Trees, or any other Vegetables,
but all were of a dusky colour. Then he gathered some
Fruit to eat, but it had no tast; and he gathered some Flowers,
and they had no smell; whereupon he asked the reason, she
said, that the Earth gave onely the form and substance, but the
Sun was the onely cause of the tast, smells and colours. And as
they went, they saw great Mines, Quarries, and Pits; but she,
being vers’d, and knew the way well, did avoyd them, so that
they were no hindrance in their Journey, which otherwise would
have been. But going down further, it began to grow very dark,
being far from the face of the Earth, insomuch that they could
hardly see the plaine way, whereupon he told the Witch, that the
Hill was so hideously steep, and the place began to grow so dark,
that it was very dangerous.

“No”, said she, “there is no danger, since our Bodyes are not here;
for our Spirits are so light, that they bear up themselves”
. So they
went; and they went a great length, untill the place grew so
strait, as began to be a pain even to their Spirits; whereof he told
the Witch, his Spirit was in pain; she said, he must endure it,
for the Center of the Earth was a Point in a small Circle. So
when he came to the Center of the Earth, he saw a Light like
Moonshine: but when he came near, he saw the Circle about the
Center was Glow-worms Tails, which gave that Light; and in
the Center was an old Man, who neither stood nor sit, for there
was nothing to stand or sit on; but he hung as it were in the Air,
nor never stirred out of his place, and had been there ever since
the World was made, for he having never had a Woman to
tempt him to sin, never dyed; and although he could never remove
out of that place, yet he had the power to call all things on
the Earth unto him by degrees, and to dispose of them as he
would.

But when they were near the old Man, the Witch excused her
coming, and prayed him not to be offended with them; for there
was a Man desired Knowledge, and would not spare any pains or
industry thereunto; for which he praised the Man, and said, he
was welcome; and any thing he could inform him of, he would.

But the old Man asked him about the Chymists that lived upon
the face of the Earth.

The Man answered, they made much noyse in talk, and took
great pains, and bestowed great costs, to finde the Philosophers
Stone, which is to make the Elixar, but could never come to any
perfection.

Alas, V2r 147

“Alas”, said the old Man, “they are first too unconstant to bring
any thing to perfection; for they never keep to one certain ground
or track, but are allwayes trying of new Experiments; so that
they are allwayes beginning, but never go on towards an end.
Besides”
, said he, “they live not long enough to finde the Philosophers
Stone, for”
, said he, “’tis not one nor two Ages will do it, but
there must be many Ages to bring it to perfection: but I”
, said
he, “living long, and observing the course of Nature strictly, and
much, I am arrived to the height of that Art; for all the Gold
that is digged out of the Mines was converted by me; for in the
beginning of the World there was very little Gold to be found;
for my Brother Adam said, he nor his Posterity after him for
many Ages knew no such thing: but since I have attained to the
perfection of that Art, I have caused so many Mines, that it
hath caused all the outward part of the World to go together by
the ears for it: but I will not make so much as to have it depised.”

“As for my Stills”, said he, “they are the Pores of the Earth; and
the Waters I distill”
, said he, “are the sweet Dews which issue out
of the Earth; the Oily part is the Amber-greece that is cast upon
the Earth; and they know not how, or from whence, or from
what it comes; for some say, from Trees; others, that it is the
spawn of some kinds of Fish; so some think it one thing, some
another
.

And also, the saltness of the Sea comes from Chymistry; and
the Vapour that arises from the Earth, is the Smoke that steems
from my Stills. But”
, said he, “the World is not to continue long
as it is, for,”
said he, “I by my Art intend to turn it all into Glass;
for as my Brother Adam transplanted Men from Earth by his sin,
as some to Heaven, some to Hell, so I will transplant the World
from Earth to Glass, for that is the last act of Chymistry”
.

Then the Man observing a great concourse of Waters that
went with a violent force close by the Center, he asked the old
Man how came that Water there; he answered, it was the Gutter
and Sink of the Earth; for whatsoever Water the Sun drank
from the Sea, and spued upon the Earth, run through the Veins
into the Sea again by the Center, all little Pipe-veins meeting
there, “or else”, said he, “the World would be drowned again; for
at Noah’s Flood those Pipe-veins were commanded by Jove to be
stopp’d, and after such a time to be opened again”
. “I wonder”,
said the Man, “that all the weighty Materials in the World do not
fall upon your head, and so kill you”
. “why, so they would”, said he,
“if they lay alltogether on a heap; but as every thing hath a several
motion, so every thing hath a proper place; for Gold and
Iron never dwell together in the Earth; neither are all kinds of
Stones found in one Quarrie, nor do all the Mines or Quarries
joyn together, but some are in one place, and some in another,
which poyses the weight of the Earth equal, and keeps it from
falling”
.

Said the Man, “you have but a melancholy life, being none but
your self”
.

V2 O, V2v 148

“O”, said the old Man, “the Riches of the Earth, and all the Varieties
thereof, come into my Compass; this place is the Heart
or Soul of Plenty; here have I sweet Dormice, fat Moals, nourishing
Worms, industrious Ants, and many other things for
Food; here are no Storms to trouble me, nor Tempests to disorder
me, but Warmth to cherish me, and Peace and Quiet to
comfort and joy me; the drilling Waters are my Musick, the
Glow-worms my Lights, and my Art of Chymistry my pastime”
.
So when he had done speaking, they took their leaves, craving
pardon for their abrupt visit, giving him thanks for his gentle entertainment.
But the old Man very kindly prayed them to have
a care of themselves as they returned; “for”, said he, “you must go
through cold, crude, aguish, and hot burning and pestilent places:
for there are great damps in the Earth; allso, a great Heat and
Fire in the Earth, allthough it gives not Light like the Sun; for
the heat of the Earth, said he, is like the Fire in a Coal; but the
heat of the Sun is like that of a Flame, which is a thinner part or
substance set on fire, which is a weaker or fainter Heat: but the
Sun”
, said he, “gives Heat more by his quick motion, than that the
Light gives motion; and though”
, said he, “the Fire be the subtillest
of all Elements, yet it is made slower and more active, by the
substance it works upon; for Fire is not so active upon solid Bodyes,
as it is upon lighter and thinner Bodyes”
.

So the Witch and the young Mans Spirits gave him thanks,
and departed.

But going back, they found not the wayes so pleasant as when
they went; for some wayes were deep and dirty, others heavy
and clayie, some boggy and sandy, some dry and dusty; and
great Waters, high Mountains, stony and craggy Hills, some
chalky and limy.

But at last arriving where they set out, he found his Body
where he left it, so putting on the Body as a Garment, gave
thanks to the Witch, and then went home to rest his weary
Spirits,&c.

The Tale of the Lady in the Elyzium.

There was a Lord that made love to a Lady upon very honourable
terms, for the end was Marriage. This Lady
received his Love with great Affection. It chanced,
that upon the hearing of a Report that he was marryed to another,
she fell into a swound for above an hour, insomuch that they all
thought her to be dead: but at last, returning to her self again,
one told her, that he thought her Soul had utterly forsaken her
Mansion the Body. “No”, said she, “’twas onely the sudden and
violent passion which had hurried my Soul to Charon’s Boat in a
distracted Whirlwinde of Sighs, where in the Croud I was ferryed
over to the Elyzium Fields”
.

They ask’d her, what manner of place it was.

She V3r 149

She answered, just such a place the Poets had described, pleasant
green Fields, but as dark as a shady Grove, or the dawning
of the Day, or like a sweet Summers evening when the Nightingale
begins to sing, that’s at the shutting up of the day. “But
when I was there”
, said she, “I met with such Company as I expected
not;”
“who were those”, said they? “the first was Lot and
his two Daughters, said she; and a little further I saw David
and Beersheba. After these, I met Tamar, and Hamon her Brother,
and Salomon with a Seraglia of Mistrisses after him, that he
was allmost smothered with the multitude of them. The next
were Daniel and Sampson, who are now reconciled. After these,
came Julius Cæsar, and the Vestal Nun; and Nero and his Mother;
Agrippa and Catiline, and his Daughter Cornelia; and such
as Anthony and Cleopatra, Dido and Æneas, sans number. But I
observed some things that”
, said she, seemed strange; the one was
Beersheba’s Soul, that looked nakeder than the rest; and Lot and
his Daughters were more merrily disposed than the rest: I asked
the reason; and it was answered me, that as they fell in love in
the World, so they should there continue for ever”
.

“But I finding not my chast Lover there”, said she, “I went to
Charon, and told him, the Fates had neither spun out my Thread,
nor cut it in sunder; but they being careless in the spinning, it was
not so hard twisted as it should have been; insomuch that the report
of my Lovers Marriage had given it such a pull, that if the
Fates had not had great care in slacking it, it had broke from the
Spindle. So I told Charon, he must carry me back again,
where, with much intreaty, he set my Soul where he had taken it
up, and from thence it returned into my Body to be alive again”
.

The Speculators.

A Man having occasion to travel, being in the heat of
Summer, for more ease took his Journey when Night
was running from Day, for fear the glorious Sun
should overtake her. And looking earnestly to observe
how her darker Clouds retired, or were illuminated; at last,
in the dawning, before the Sun appeared in glory, he thought he
saw something appear in the Air more than usual; which phancy
of his caused him to alight from his Horse; and fastning his
Bridle to a Bush, himself went and lay upon his back on the
Ground, that he might fix his eyes the more stedfastly: But his
desires were cross’d with the dullness and dimness of his sight,
which by over earnestness could view nothing at all.

But there coming to him a grave old Man, who asked him why
he lay in that posture.

He answered, it was to look up to see more perfectly that which
in the Air he had but a glimpse of; “but”, said he, striving to see
more, I saw less; for I have not onely lost the Vision, but allmost
my sight”
.

V3 That V3v 150

“That may well be”, said the old Man, “for the Body is like the
Minde; for if you take in more Learning into the Minde than
the Understanding can discuss, it overwhelms it, and knocks Reason
on the head: so if you take more Meat into the Stomack than
it can digest, it surfets; if the Ear receives too swift or hard a
sound, it makes it deaf, as smoothering the distinct notes
.

Likewise, if you draw more Species than can pass through the
Eye in order to the Optick Nerve, it’s like a Croud of People at a
narrow Pass, every one striving to get in first, wedging themselves
so close, sticking so fast, one binding in the other, that they can
neither pass backward nor forward, but stop up the place; just so
come the Eyes to be dimmed or obstructed. Besides”
, said the old
Man, “Nature is not onely curious in her Workings, but secret in
her Works, for none of her Works know themselves perfectly;
nor Man, who seems to have the best Understanding; for Nature
governs her Creatures by Ignorance; for if any had perfect
Knowledge, they would be as great as she”
.

Sayes the other Man, “Doth she know her self?”

Answered he, “It is a question not to be resolved: but surely, if
her Creatures knew her, she would be slighted, for what they
know, they despise; for Ignorance begets Fear; Fear, Superstition;
Superstition, Admiration; Admiration, Adoration.
Yet by that we perceive Nature takes delight that her Creatures
should search her wayes, and observe her several motions; and
thosse are esteemed her perfectest and best Works that do so. And
because your Desires fly high, I will give you such Glasses as shall
satisfy your Minde concerning the Celestial Globe. Here be three
Glasses: the first shews you the lower Region; the next, the second
Region, and the third Glass shews you the upper Region,
that is as high as can be observed:”
so taking leave of the Gentleman,
left him to his observation. Where soon after, the Gentleman
takes the first Glass, and laying his Eye near to it, he saw a
Vapour arise from the Earth strait upward in small Lines or
Streams, streaming through every Pore of the Earth, which Pores
were like a Sieve full of small holes: this was a fine sight to see
how small, strait and thick those Streams were, for it seemed as
an ascending Rain; and those Streams at a certain height gathered
together, and became spongie Clouds; which Clouds
were of the fashion of Honey-combs, where in every hole lye
drops of Water, which are squeezed by the agitation of the Air,
or by the heat of the Sun made to bubble out; or when those
Holes are overfull, they fall down with their own weight, or, as
one may say, they overflow.

Then turning his Glass to the two Poles first to the North, then
to the South, saw they were like to Crystal Squirts, which some
call Serenges; those suck and draw in a certain quantity of Water
from those Honey-comb Clouds; and when they are full, they
spout that Water with such a force back, that it goeth a great
length; and the smallness of the passage wire-draws it, as it were;
and by the agitation it becomes so powerfull, that it drives all before V4r 151
before it, if they be not very firmly fix’d; and it enters all Porous
Bodyes; and those that are sensible, it puts to pain, as if it
were sharp; so the smallness, thinness, and quickness, makes it
cut and divide, and the force makes it break and cast down all
that doth oppose it. These are called the South and North
Winds.

Then directing his Perspective to the midst, between the East
and the West, which is called the Torrid Zone, he perceivd it
was like a Symbole of Fire which had three holes, the one in the
midst, by which it drinks in Water; the other two holes of each
side, which are called the East and West; for the Water that is
drawn in. When it is in this hollow Ball, the Heat rarifies it so
thin, that it breaths forth at the lesser holes; for as the Water is
rarified into Air by the Heat, so the Air is rarified into Winde
and those two small holes let out the thinner part, and keep the
grosser in untill it be more rarified into Winde. And those
Winds that are made thus, are much gentler and softer than those
that proceed from the Squirts, because this is onely a voluntary
Motion, which breaths out, and spreads gently; the other is forced,
and goeth out with Violence.

Now the hole that is in the midst of this Symbole, which
serves as the Mouth, drinking perpetually, being very dry by
reason of the Heat within, cannot digest it all at once, but by degrees.
Now if that part of the Water be rarified soonest which
is of that side we call the East, that blows out first: but it if be
rarified of that side first that we call the West; that blowes soonest:
but if it blows from several places or parts, then that predominates
that is most powerfull.

After he had perceived how the Winds were made, he laid by
that Glass, and took up the second, and looked into the middle
Region, then saw curling, folding, and rowling Waver of Air,
every Wave as thin as the thinnest and sherest Cypress; and
through those Waves he saw many Cities, and they had great
Champains of Air, and those were full of Flowers, Fruits, and
sweet Herbs; which Champain of Air the Winds plough or
dig; and the Sun plants, sows, and sets those Incorporeal Vegetables
with his Instrumental Beams; for they draw the Vapours
or Scents of all Herbs, Flowers, and Fruits, and the like,
from the Earth, and plants them there; so there grows nothing
but the sweet and delicious Scents, and not the gross Corporeal
part.

As for the People in that Region, they are of upright shapes,
and very slender, but their substance is of the same of Fish, and
they swim in the Air as Fishes in the Sea, which do not admit of a
firm footing, so that they swim or ride upon Waves of Clouds
every where.

As for their Houses, they are made of the Azure Skye, which
are so clear, that the Inhabitants are seen in them when the Sun
shines, and are onely obscured when the Sun is from them; their
Houses are covered with flakes of Snow, and all their Streets are
pitch’d with Hail-stones.

But V4v 152

But when the Chariot of the Sun runs through their Streets in
the Winter time, their furious Horses are more heady in Winter,
which is, to run in such a Line, for in Summer they are lazy and
faint with Heat; but with the trampling, they loosen the Stones,
and then they fall to Earth, and there melt to Water. Neither
are their Tiles or Slats safe, for the Wheels of the Chariot do
so shake their Houses, that the flakes of Snow fall many times
from their Houses upon the Earth: But they being of a nature
as industrious as little Ants, do straight pitch their Streets anew,
and repair their Houses, having enough Materials; for there are
great Rocks of Hail-stones, and huge Mountains of Snow.

But when the Chariot runs in Summertime, the Streets being
dryed and hard, or, as I may say, crystalined, which makes such
a rattling noyse, which noyse we call Thunder, and the Horses
being very hot, such flashes of Fire proceeds out of their Nostrils,
which we call Lightning; and many times their Breath is so exceeding
hot, and being moyst withall, softens their Streets,
which melting, their Hail-stones cause great overflows, those
falling down in pouring showers of Rain, as wee oft see in Thunders
there are. Now Snow and Hail do as naturally engender
here by Cold, as Minerals in the Earth by Heat, both being
wrought by Contraction; onely the one is more dissolvable than
the others, because the Matter contracted is different in solidity,
but the Manner is the same, although by different Wayes, yet
they meet at one End.

Thus, when he had observed the middle Region, he takes the
third Glass to view the highest Region. There he saw six moving
Cityes, which we call Planets; every City had a governing
Prince therein; their Compass was very large, their Form round
moving in a Circular Motion. The midst of those Cityes was
Center City, as I may say, a Metropolitan City, the which we
call the Sun the King thereof; and all his People are of the nature
of Salamanders, for they live allwayes in Fire, as Fishes in
Water; for it is not so hot as is imagined, because that which
feeds the Flame is not a gross combustible and solid Matter, to
burn like Coals, but a thin voluble, and Oily substance, which
makes onely a Flame clear and bright, having no Dross mix’d in
it; and whatsoever is wasted by the Flame, is supplyed by the
six Cityes, which is the Tribute they pay to the seventh City,
which is the Monarchical City, to whom all the rest are some
wayes or other subject unto.

But indeed, these Cityes are forced by necessity to send Oily
Matter, or the like, or else they should be in perpetual Darkness,
wanting Light; so that this Oily Matter comes into the Metropolitan
City, and Flame goeth out like the Water in the Sea;
for the Water of the Sea goeth out salt, and returns fresh, being
clarified by the Earth: so this Oil, when it runs to the Center
City, is refined, and made more thin and pure, and is sent back in
Streams and Beams of Light.

But though the King and People be of the nature of Salamanders,ders X1r 153
yet their shapes are like those we describe Angels to be, and
fly about through Beams of Light; though our grosser Sense
cannot see them without the help of some miraculous Glass, as
these were.

But some of them perceiving this Man saw them, went to the
King, and complained thereof; which when he heard, was very
angry, and rose in a great Rage, casting a Blaze of Light, which
dazled his Eyes, blinded his Sight, and in this heat melted his
Glasses.

The Body, Time, and Minde, disputed for
Preheminency.

Which Dispute was begun by Time. Said Time, “if it
were not for me, the Body would neither have Growth
nor Strength, nor the Minde Knowledge or Understanding”
.

The Minde answered, That though the Body had a fix’d time
to arrive to a perfect growth, and mature strength, yet the Minde
had not; “for I”, said the Minde, “can never know and understand
so much, as I might not know and understand more; neither hath
Time such a Tyrannical power over the Minde to bring it to
ruine, as it hath over the Body”
.

“Why”, said the Body, “Time hath not an absolute power over
me, for Chance and evil Accidents prevents Times ruins; and
Sickness and evil Diets obstruct and hinder Times Buildings.
Neither is it onely Time that nourishes the Body, but Food; for
without Food the Body would wast to nothing; for the Stomach
is as the Pot, and the Heart as the Fire to boyl the Food, to make
it fit for Nourishment, making a Broth for Blood, a Jelly for
Sinews, a Gravie for Flesh, an Oil for Fat, from which a Vapour
steems forth to make Spirits; and the several parts of the Body
are the several Vessels, wherein and by which is the Body nourished,
and Life maintained. Neither doth Time give the Minde
Knowledge and Understanding, but the Senses, which are the
Porters that carry them in, and furnish the Minde therewith; for
the Eyes bring in several Lights, Colours, Figures, and Forms;
and the Ear several Sounds, both Verbal and Vocal; the Nose
several Scents; the Tongue several Tasts, and the Body several
Touches; without which, the Minde would be as an empty,
poor, thatch’d House with bare Walls, did not the Senses furnish
it”
.

“And I say, Time to build upon it”.

“Besides”, said the Body, “the Minde could have no pleasure nor
delight, were it not by my Senses”
.

But, the Minde answered, that Delight belonged onely to the
Soul, and Pleasure onely to the Body. “’Tis true”, sayes the
Minde, “they often make a Friendship, as the Soul and the Body
do, yet they consist by, and of themselves. And for Time”
, said
the Minde, “he is onely like a Page or Lacquay, which brings X Messages, X1v 154
Messages, runs of Errants, and present Necessaries for the Minds
use; but”
, said the Minde, “had Time no Imployment, or the
Senses no Goods to bring in, and neither would or could do the
Minde any service, yet the Minde would not be like a thatch’d
House, empty and unfurnished, for Delight would be there as
Queen without Discontent, who is begot in the Body, but born
in the Minde; which if he lives, he becomes a Tyrant, unthroning
Delight, who is the natural Queen thereof, as Pleasure is in
the Body; and if it were not for this Tyrannical Usurper, Delight
would have more perfect fruition than Pleasure hath, by
reason Perfection lives more in the Minde than in the Senses.
And let me tell you”
, said the Minde, “that Nature builds some
Minds like a curious and stately Palace, and furnishes so richly,
that it needs neither Time nor the Senses; laying Reason as the
Foundation, and Judgement the Building thereof, wherein are
firm and strait Pillars of Fortitude, Justice, Prudence, and Temperance;
paved with Understanding, which is solid and hard;
walled with Faith, which is roofed with Love, which bows like
an Arch; as to embrace all towards a round Compass or Center;
leadded with Discretion, which sticks close, keeping out watry
Errours, and windy Vanities; it hath passages of Memory and
Remembrance to let Objects in, and doors of Forgetfulness to
shut them out; likewise, it hath windows of Hopes, that let in
the light of Joy, and Shuts of Doubts to keep it out; also, it hath
large Stairs of Desire, which arise by steps or windings up by degrees,
to the Towers of Ambition
.

Besides, in the Architecture of the Minde, there are wide
Rooms of Conception, furnish’d richly with Invention; and long
Galleries of Contemplation, which are carved and wrought with
Imagination, and hung with the Pictures of Phancy
.

Likewise, there are large Gardens of Varieties, wherein flow
Rivers of Poetry, with full Streams of Numbers, making a purling
Noyse with Rhymes; on each side are Banks of Oratory,
whereon grow Flowers of Rhetorick; and high Trees of Perswasion,
upon which a Credulous Fool, helped by the Senses,
will climbe, and from the top falls on the Ground of Repentance,
from whence old Father Time takes him up, and puts him into
the Arms of Experience, who carryes him in to the Chyrurgeon
of Expence, and is healed with the Plaster of Warning, or else
dyes of the Apoplexical Disease called Stupidity. But Wisdome
will onely look up to the top, viewing the growth, and observing
what kinde they are of, and the difference therein, but never
adventures to climbe; he will sit sometimes under the Branches
for Pleasure, but never hang on the Boughs of Insinuation”
.

But while they were disputing, in comes grim Death, whose
terrible Aspect did so affright the Minde, that the very fear put
out the Light therein, and quenched out the Flame thereof; and
the Body being struck by Death, became senseless, and dissolved
into Dust. But old Father Time run away from Death as nimble
as a light heel’d Boy, or like those that slide upon the Ice; but never X2r 155
never turned to see whether Death followed or no: Death
called him; but he made himself as it were deaf with Age, and
could not hear.

A Triennial Government, of Nature, Education,
and Experience.

Nature, Education, and Experience, did agree to make a
Juncto to govern the Monarchy of Mans Life, every
one ruling by turns, or rather in parts, being a Triangular
Government, the Soul, the Senses, and the
Brain; where Nature creates Reason as the chief Magistrate, to
govern the Soul.

Education creates Virtue to govern the Appetites; for Virtue
is bred, not born, in Man.

And Experience creates Wit to govern the Brain; for Wit,
though native, without Experience is defective.

As for the Soul, which Natural Reason governs, it hath large
Territories of Capacity and Understanding, and many Nobles
living therein, as heroick Passions, and generous Affections, subtil
Inquiries, strong Arguments, and plain Proofs.

And the Senses, which virtuous Education governs, are five
great Cityes, and the various Appetites are the several Citizens
dwelling therein; which Citizens are apt to rebel, and turn
Traitors, if that Virtue, the Governess, be not severe and strict
in executing Justice with Courage, cutting off the Heads of Curiosity,
Nicety, Variety, Luxury, and Excess; and though
Temperance must weigh, measure; and set Limits, yet Prudence
must distribute to Necessity and Conveniency, the several gifts
of Nature, Fortune, and Art.

The third is the Brain, wherein experienc’d Wit governs; it
is the pleasantest part, and hath the largest Compass, wherein are
built many Towers of Conceptions, and Castles of Imaginations;
Grounds ploughed with Numbers, and sowed with Phancyes;
Gardens planted with Study, set with Practice, from whence
Flowers of Rhetorick grow, and Rivers of Elegancy through
this Garden flow.

This part of the Kingdome hath the greatest Traffick and
Commerce of any of the three parts, and flourishes most, being
populated with the Graces and Muses; and Wit being popular,
hath great power on the Passions and Affections; and in the
Senses makes civil Entertainments of Pleasure and Delight,
feeding the Appetites with delicious Banquets, &c.

X2 Natures
X2v 156
Natures House.

The whole Globe is Natures House, and the several
Planets are Natures several Rooms; the Earth is her
Bed-chamber; the Floor is Gold and Silver; and the
Walls Marble and Purfry; the Portals and Doors are
Lapo-Lazarus; in stead of Tapistry-Hangings, it is hung with all
sorts of Plants; her Bed is of several Pretious Stones; the Bedposts
are of Rocks of Diamonds; the Beads-head of Rubyes,
Saphires, Topus, and Emeralds; in stead of a Feather-bed,
there is a Bed of sweet Flowers laid therein; and the Sheets are
fresh Air; her Table is of Agats, and the like; yet the Roof of
the Chamber is Earth, but so curiously vaulted, and so finely
wrought, that no Dust falls down; it is built much like unto a
Martin’s Nest; the Windows are the Pores of the Earth.

Saturn is her Gallery; a long, but a dark Room, and stands
the hightest Story of her House.

Sol is her Dining Room; which is a round Room built with
Heat, and lined with Light.

Venus is her Dressing Room.

Cynthia is her Supping Room; which is divided into four
Quarters, wherein stand four Tables; one being round, at which
she sits, being furnished with all Plenty; the others are sideboard
Tables.

Mercury is her Room of Entertainment.

The Rational Creatures are her Nobles.

The Sensitive Creatures are her Gentry.

The Insensible Creatures are her Commons.

Life is her Gentleman-usher.

Time is her Steward.

And Death is her Treasurer.

A Dispute.

The Soul caused Reason and Love to dispute with the
Senses and Appetites.

Reason brought Religion, for whatsoever Reason
could not make good, Faith did.

Love brought Will; for whatsoever Love said, Will confirmed.

The Senses brought Pleasure and Pain, which were as two
Witnesses. Pleasure was a false Witness: but Pain would not,
nor could not be bribed.

Appetite brought Opinion; which in some things would be
obstinate, in others very facile.

But they had not disputed long, but they were so intangled in
their Arguments, and so invective in their Words, as most Disputers X3r 157
Disputers are, that they began to quarrel, as most Disputers do.

Whereupon the Soul dismiss’d them, allthough with much
difficulty; for Disputers are Captains or Colonels of ragged
Regiments of Arguments; and when a Multitude are gathered
together in a Rout, they seldome disperse untill some Mischief is
done; and then they are well pleased and fully satisfied.

I had a Design to put my Opinions of my Atomes in Prose, as
thinking Verse not so proper for Philosophy: but finding it
would put me to charge of labour and study, and not likely to
be well done, I desisted: but those few Lines which I did write
to try, I present to my Readers View. I began with my first Chapter
of Nature.

Nature, when she made the World, thought it best to
call a Councel; for though she had power to Command,
yet there must be those that must execute her
Authority. Her Counsellors were four, Matter, Form,
Motion, and Life.

Matter was grave, and solid, and of a sound Judgement.

Form or Figure had a clear Understanding, but was unconstant
and facile, complying still to the last Councel, though it
were the worst.

Motion had a subtil, ingenious, and quick Wit; and was most
dextrous in all his dispatches of Affairs.

Life would give very strong and sound reason in the height
and heat of his discourse, but at first would seem weak, and at
latter end dull, as if his Understanding wanted either maturity,
or were tired. But this Councel was not without Faction or
Side-taking, as all other Councels are, which is the cause there
is such a Sympathy and Antipathy in all Natures Works; for
betwixt Matter and Form there was allwayes a League and
Friendship, which made them allwayes agree to one anothers
Proportions, and so likewise between Motion and Life.

Which two Factions many times disagreeing, their Councels
did antipathize; and often crossing and thwarting each other,
caused so many Obstructions, and Contradictions, and Imperfections
per in Natures Works as are which caused great Troubles
in Natures Government. But when they were set, then Nature
rose up, and thus spake.

A Description begun of the several Figures of
my Atomes.

Of all Figures, a flat square Figure is unapt to move; one
reason is, because it is solid, by the flatness; for what is
flat, is as a press’d Substance; and what is press’d close, is confirmed,med; X3v 158
and what is confirmed; is solid; and what is solid, is
unactive.

The other reason is, being square; for what is square, hath
four Corners; and what hath equal corners, poyzes as a balanced
and equal weight. Besides, the Circumference being not in an
equal and smooth Line, makes the Figure rough, or rugged, as
being uneven, by reason the Points jet out from the strait
Lines.

But the round Figure is more apt for motion, by reason the
Circumference Lines are smooth and even, having no Parts nor
Points to make it uneven, or rugged, which would hinder its motion.
Besides, the round Figure having no Basis, or bottom, to
rest on, being all alike, as in an entire Figure without ends; so that
it moves all together, being a shape which cannot be fix’d, having
no Points to fix it self, or stick to any thing, unless some other
Substances which have a more stronger restraining power than
that hath a voluble motion, do hold it. But, yet a round Figure
is not apt to move upward, unless it be forced by a stronger ascent
than that hath a descent; or pulled or drawn up by a stronger
hold than that hath weight to sink: for though a round Figure
may be porous and hollow, which makes the substance softer and
lighter than those that are compact by Contraction, yet as being
an united Figure, as in one Body or Circle, it makes it more
weighty than those Spungie Substances that are in parts, or several
lines or points. That is the reason that Snow falls lighter and
slower than Hail, because Snow is drawn into triangular Lines:
so Points, which cause odde number; and being odde, it is not so
united; and being not united, it is lighter; and being lighter, it
is slower in the descent; where Hail falls forceable, being contracted
into an united Lump.

The like doth Rain, fall more forcible than Snow, allthough
it be more spungie and hollow, being not contracted by Cold
into a solid Body; for Hail and Snow we see are onely contracted
Water. But by reason, as I said, Water hath a more unite Figure,
it is heavier than Snow, which is an uneven Figure. Thus
when the exteriour parts of Water are drawn into a triangular
Form or Figure, it is lighter, allthough the Substance be one and
the same, as onely Water. Thus we see the outward shape causes
Figures to be lighter and heavyer, in despite of the interiour form
of Nature; for it is not allwayes the interiour Form, Nature, but
the outward shape, that makes several alterations in one and the
same thing.

As for the Figure which makes Air, which is a long hollow
pipe Figure; which Figure is light, being hollow or porous;
and is lighter than Water, by reason it is not compacted into an
united Circle, as Water is; This makes it more apt to ascend,
being lighter, and more unapt to descend, being not united;
and to stream about every way, being not composed; but is as a
strait parallel Line, which hath no Byas or Center; for strait Lines
run allwayes outward, which is a stretching or drawing outward.
This is the reason Air is of a spreading Nature.

As X4r 159

As for the Figure which makes Fire, which are sharp Points,
their agileness is caused by their Points, which causeth a self-
passage; unless it be over-power’d by numbers of other Figures;
and being agil, as making their own way, so they are apt to mount
highest, as having no obstruction; and to be light, as having no
poyze.

For Earth is more poyzed than Fire, having four equal Lines,
and an even number of Points, as four, which give it ballance.

And Water is more poyzed than Fire, being contracted into a
Circle, and so hath a Center.

And Air is more poyzed than Fire, being equally ballanced at
both ends; the Figure being as a long strait Pipe.

But the Figure of Fire hath neither Poyze nor Center to ballance
it; yet it can hold or stay it self on other Figures, sticking itself
therein like Anchors.

The Preaching Lady.

Dearly beloved Brethren,

I have called you together, to instruct, exhort, and admonish
you. My Text I take out of Nature, the third Chapter in
Nature, at the beginning of the fourth verse; mark it, dear
Beloved, the third Chapter, beginning at the fourth verse;
(the Text) “In the Land of Poetry there stands a steep high Mount,
named Parnassus; at the top issues out a Flame, which ascends unto
Fames Mansion.”

This Text, dearly Beloved, I will divide into seven parts.

At first, “In the Land of Poetry”.

Secondly, “there stands a Mount”.

Thirdly, “a steep Mount”.

Fourthly, “a high Mount”.

Fifthly, “the name is Parnassus”

Sixthly, “there issues from the top a Flame”.

Seventhly and Lastly, “the Flame ascends to Fames Mansion”.

First, “in the Land of Poetry”.

Which Land, dearly Beloved, is both large, sweet, pleasant,
and fertil, and hath been possessed by our Fore-fathers ever since
the time of our Father Adam in Poetry, which was Homer, from
whom all Poets are descended, (as the Antients say.) This our
very great Grandfather, named Homer, did excell all other Men;
for he did not onely give some names to Creatures on Earth, but
he gave names to all the Gods in Jove’s Mansion, and to all the
Devils in the Infernals. Nay, he did more; for he made Heavens
and Hells, Gods and Devils, and inscribed them for his Posterity
to know them in after-Ages. In this Land of Poetry he
lived, which Land flowed with Wit and Phancy; and is so large
that it doth not onely reach to all parts and places of, or in the
World, spreading it self like Air, about, and into every nook and
corner in this World, but beyond it, as into many other Worlds.

In X4v 160

In this most spatious Land runs a clear Stream, called Helicon;
it is a most pleasant Spring, and refreshes, not onely the Life of
the Senses, but the Sense of Life. In this Spring did our very
great Grandfather bathe himself in; also, with this Spring he
watered numerous and several Roots growing in this Land, that
the sweet Flowers of Rhetorick might sprout forth in due season,
and that the Trees of Invention might bear their fruitfull Arts
for the nourishment of Common-weals.

Secondly, “In the midst of this Land there is a Mount”. A Mount,
dearly Beloved, is a swell’d, contracted, and elevated Body or
Form: but you must not conceive this Mount to be of Earth, but
of Thoughts; it is a swell’d, contracted, and elevated Form in
the Minde.

Thirdly, “It is a steep Mount”. that is, dearly Beloved, it is not
slope or shelving, but so strait as to be perpendicular, insomuch
that those that have not sure and sinnewy Feet, can never walk up
this Mount; indeed it requires Mercurie’s Feet, which have
Wings, that when they are in danger to slip, their Wings might
bear them up.

Fourthly, “It is a high Mount”; that is, dearly Beloved, when
there is a great space, or long Line from the bottom to the top;
unto which top all that have light and empty Heads can never attain,
for the height will soon make them dizzy, and cause them
to fall into the Gulph of Oblivion.

Fifthly, “The name of this Mount is Parnassus”; a name, dearly
Beloved, is a word, not a thing, but the marks of things, as to
distinguish several things, or conceptions of things, whereby to
know and understand them.

Sixthly, “From the top of this Mount Parnassus issues out a Flame”;
a Flame, dearly Beloved, is the fluid part of Fire. But, Beloved,
you must know, there are two sorts of Fire; the one, a bright
shining Fire, which is visible to the vulgar sense; the other is so
pure and subtil a Fire, that it is not subject to the outward Sense,
but is onely perceived by the Understanding; indeed it is a Spiritual
Fire, which causes a spritely and pure Flame; the other, a
Corporeal Fire which causeth, a gross and smoaking Flame.

Seventhly and Lastly, “This insensible Flame ascends to Fames
Mansion”
; and though, dearly Beloved, Fames Mansion is but
an old Library, wherein lyes antient Records of Actions, Accidents,
Chronologies, Moulds, Medals, Coyns, and the like; yet
Fame her self is a Goddess, and the Sister to Fortune; and she is
not onely a Goddess, but a powerfull Goddess; and not onely a
powerfull Goddess, but a terrible Goddess; for she can both
damn and glorifie: but her Sentence of Damnation is most commonly
of more force than her Sentence of Glorification; for
those that she damns, she damns without redemption; but those
she glorifies, many times she sets a period to.

Thus, beloved Brethren, I have interpreted to you the Text,
now I am to exhort you, that none should venture up to this
Mount but those that can fly with Phancyes Wings, or walk with a Y1r 161
a measured pace on Velvet Feet, or Comick Socks, or Tragique
Buskins, nor to venture if you finde any infirmity or weakness in
the Head, or Brain, or other parts; for the Flame which issues
out of the Mount called Parnassus, is not onely a Flame, but a
wondrous hot, sindging, scorching, burning Flame; insomuch
that many times, it is insufferable, and oft times burns the Brains
into Sinders, and consumes the rational Understanding, at least it
sindges the Health, and indangers the Life of the Body.

But to conclude, beloved Brethren, in Poetry; Let me admonish
you to be devout in the name of great Fame, who is able
to save or damn you: wherefore be industrious in your Actions;
let no opportunity slip you, neither in Schools, Courts, Cityes,
Camps, or several Climates, to gain the favour of great Fame;
offer up your several Conceptions upon the white Altars,
sprinkling Golden Letters thereon: and let the Sense be as sweet
Incense to her Deity; that the Perfumes of your Renown may
be smelt in after Ages, and your Noble Actions recorded in her
antient Mansion.

And so the Love of Fame be with you,

And the Blessing of Fortune light upon you.

Y Her
Y1v 162

Her Excellencies Moral Tales in Prose.

The fourth Book.
A Moral Tale of the Ant and the Bee.

In the midst of a pleasant Wood stood a large
Oak, in its prime and strength of years, which by
long time was brought to maturity. A Company
of Ants meeting together, chose the root or bottom
thereof to build a City: but wheresoever any of
them build, they build after one fashion, which is
like a Hill, or a half Globe, the outside being Convex, the inside
Concave; a Figure, it seems, they think most lasting, and least
subject to ruine, having no Corners, Points, or Joints to break
off; and every one of the little Creatures, industrious to the
Common good, in which they never loyter nor laze, but labour
and take pains; and not onely labouriously, but prudently; for
those that bring the Materials to build, lay those Materials in their
Architecture form, not hindring one another by any retardments;
as one Man brings the Brick, another the Morter, and a
third builds them together; and if any come to a mischance, the
work is not onely hindred, and time lost, but the Builder is forced
to be idle for want of Materials; and if the Builder comes to any
mischance, the Materials are useless for want of a Worker. But
they being wiser than Man, know Time is pretious, and therefore
judiciously order it, forecasting while they work, and not forecast,
and be idle, taking up the whole time with Contrivance, leaving
none for Practice; neither do they prefer Curiosity before Convenience.
Likewise, they are carefull of repairs, lest ruine should
grow upon them; insomuch that if the least Grain of Dust is
misplaced, they stop, or close it up again. Allso, they are as prudent
for their Provisions, having a Magazine of Meat in their
City, as Men have Arms: but this Magazine is like a Farmers Cupboard, Y2r 163
Cupboard, which is never without Bread and Cheese, wholsome,
allthough not delicious Fare; so is theirs. Neither do they shut
their Door, for all is open and free; they need not beg for Victuals,
since every one labours and takes pains for what they eat:
neither are they factious and mutinous, through Envy, by reason
there is no superiority amongst them, for their Commonwealth
is composed of Labourers. They have no impertinent commanding
Magistrates, nor unjust Judges, nor wrangling Lawyers;
for as their Commonwealth is as one Body, or rather, all
those little Bodyes are as one great Head, or rather, as one wise
Brain, so are they united by a general Agreement, as one Minde;
and their Industryes are united, as to the general Good, which
makes the Profit thereof return equally to each particular; for as
their Industry, so Power and Riches are levelled amongst them,
which makes them free from those Inconveniencies and Troubles,
and oft times Ruins, that are subject to those Commonwealths,
that make Distinctions and Degrees, which beget Pride, Ambition,
Envy, Covetousness, Treachery and Treason, causing
Civil Wars, Tyrannical Laws, unjust Judgements, fase Accusations,
cruel Executions, faint Friendships, dissembling Affections,
Luxury, Bribery, Beggery, Slavery, heavy Taxes, and unconscionable
Extortions: but these Citizens, Ants, have little
Heads, and great Wisdome, which shews it is not the quantity of
Brain that makes any particular Creature wise, for then an Oxe
would be wiser than a Man. Nor is it the bigness of the Heart
that makes a Creature good natured; for these little Creatures,
allthough they have little Hearts, yet they have great Generosity,
Compassion and Charity to each other; for as their assistance
is allwayes ready and free to bear a part of a Burthen, so their
care and affection is not less to bury their dead. I know not
whether they have the passion of Sorrow, or rather I may say
the moysture of Tears, to weep at their Funerals; but they do
lay them into the Earth, and cover them over with Earth with
great Solemnity. But they have as all other Creatures have, that
Nature hath made Enemies; for though they are Friends among
themselves, yet they cannot make Friendships of all Natures
Works, by reason some Creatures live upon other Creatures,
by which these Creatures are often devoured; for they have
many Forreign Enemies, as Swallows, and the like Birds, which
come with their sharp and digging Bills, and pull down their
City, devour their Eggs, and make a Massacre of their Citizens,
which Cruelty makes them fearfull and carefull in concealing
themselves, creeping allwayes out at little Holes, lest they should
be discovered.

It happened upon a hot Summers day, a Company of Bees
flying to that Tree to swarm on a Bough or Branch thereof, they
thinking it might be some of their Enemies, Birds, were in an extraordinary
fright; whereupon they withdrew all into the City,
shutting up the Gates thereof, onely sending out a few Spyes at
Postern doors, and setting Centinels to view their approaches. Y2 At Y2v 164
At last, they observed these Birds, which Man calls Bees, gathered
in a round Figure or Globe, like the World; which shews,
the round Figure is not onely the most profitable, having the
least waste, and largest compass, but the securest Figure, being
the most united, not onely by drawing in all loose and wandring
parts, but combines them all together with a round Circle Line.
But when these Bees were swarmed, which swarming is a general
Meeting to make up one Councel, there was such a humming
noyse, as did more affright the Ants than they were before; for
Bees do not as Men in publick Councels, speak by turns, but they
speak all at once, after the leading Bee hath spoke; I suppose
either all consenting or not consenting to the chief Bee, which is
called the Humble-Bees proposition. Neither can I perceive
they speak studyed Speeches, as Men do, taking more care and
pains therein than for the Common Good. Neither do they as
Man doth, which is, to speak as Passion perswades them, not as
Reason advises, or Truth discovers, or Honesty commands them;
but as Self-love, or Self-will draws them, driving their own particular
Interest, following their own Appetites, preferring their
own Luxuriousness and Pleasure before the public Felicity or
Safety, venturing the publick Ruine for a titled Honour, or
Bribe, or Office, or Envy, or Hate, or Revenge, or Love, or the
like; nay, for a vain and affected Speech; But Bees are wiser;
for they know, that if the Commonwealth be ruinated, no particular
Person can be free. Also, Bees do like those that send
out Colonies out of over populated Kingdomes to make new
Plantations; for if there should be more Mouths than Meat,
and more Men than Business, they would devour one another in
Civil Wars, and pull down the Fabrick of the Commonwealth,
by breaking the Laws and civil Customes thereof.

But this Colony of Bees swarming together, agreed where to
settle, and so to meet all at the appointed place; whereupon the
Councel broke up, and every one took their flight several wayes
to gather Honey and Wax, wisely providing for Food and Storehouses
to lay their Provisions in, building them a City in some
hollow Tree, or cleaved part of the Earth, or the like places;
and their several Partiments are built so close together, and in
such a strange Mathematical Figure, that there is not the least
waste or loss; and they are so industriously wise, that they carry
their Provisions of Victuals, and their Materials to build withall,
at one time, as one burthen; for they have a natural Bag, like a
Budget or Wallet, which they fill with Honey; and they carry
their Wax on their Thighs, a small Rest for so heavy a Load.
But when the Ants had heard their wise Propositions, their general
Agreements, their firm Conclusions, their quick Executions,
their methodical Orders, their prudent Managements, or
Comportments, & their laborious Industry they did admire, commend
and approve of their Commonwealth; andthe more, because
it was somewhat like to theirs. But the truth is, the Ant
and the Bee resemble more in their wise Industry, than in their Government Y3r 165
Government of the Commonwealth; for the Bees are a Monarchial
Government, as any may observe, and the Ants are
a Republick.

But by this we may perceive, it is not such or such kinds of
Governments, but such and such wayes of governing, that make
a Commonwealth flourish with Plenty, Conveniency, Curiosity,
Peace, and Tranquillity; for the Monarchical Government of
the Bees is as wise and happy as the Republick Commonwealth
of the Ants, &c

The second Moral Tale of the Ant and
the Bee.

An Ant and a Bee meeting together upon a Gilly-flower,
condemned each other for doing wrong to the Flower;
“for” said the Ant to the Bee, “you luxuriously and covetously
come and suck out the sweet and nourishing
Juice therein”
.

“You are deceived”, said the Bee, “for I onely gather off the
sweet Dew that lyes thereon; I neither draw out the Juice nor
Scent, nor fade the Colour, nor wither the Leaves, nor shorten
the Life, for it may live as long as Nature pleases, for all me;
but you eat out the Seeds, which are their young Off-springs;
and the Earwigs eat off the Leaves, and the Worms devour the
Roots; when I bear nothingg away, but what is free for all, which
is that which falls from the Heavens”
.

But I perceive it is the nature of most Creatures to be the first
Accusers, that are guilty and do the greatest Wrongs.

The third Moral Tale of the Ant and the
Bee.

It chanced, an Ant and a Bee wandring about, met in a
Honey-pot; the Honey being very clammy, stuck so close
to the Ant, and weighed so heavy, that it could not get out;
but like a Horse in a Quagmire, the more pains it took to get
out, the deeper it sunk in; whereupon he intreated the Bee to
help him.

The Bee denyed him, saying, he should become guilty of
Theft in assisting a Thief.

“Why”, said the Ant, “I do not intreat you to assist my Stealth,
but my Life; but for all your pretended Honesty, and nicety of
Conscience, you endeavour to steal Honey as much as I”
.

“No”, said the Bee, “this Honey was stollen by Man out of our
Commonwealth; and it is lawfull not onely to challenge our
own, but to take it wheresoever we finde it. Besides, Man most
commonly doth cruelly murther us, by smothering us with Y3 Smoke, Y3v 166
Smoke, then destroyes our City, and carries away the Spoyles
therein. But men are not onely the wickedest of Creatures in
making the greatest Spoyls, and disturbance of Nature, but they
are the subtillest of all Creatures to compass their Designs, and
the most invective for several destructive and inslaving Arts. But
Nature, knowing the Ingenuity of Man to Evil, and the proneness
of his Nature to Cruelty, gave us Stings for Weapons to
oppose and defend our selves against them; which they finding
by experience, invented the way of smothering us with Smoke”
.

Said the Ant, “I hope that Cruelty you condemn, and have
found by experience in Man, will cause you to be so charitable as
to help me out of my Misery”
.

“There is no reason for that”, answered the Bee; “for if Man
doth unjustly strive to destroy me, it doth not follow I must unjustly
strive to help you”
.

But whil’st the Bee was thus talking, the Honey had clammed
the Bees Wings close to his Sides, so that he could not loosen
them to fly; and in struggling to get liberty for flight, plunged
his whole Body in the Honey.

“O”, said the Bee, “I shall be swallowed up, and choaked immediately.”

“What”, said the Ant, “with your own Honey”

“O”, said the Bee, “the quantity devours me; for Water refreshes
Life, and drowns Life; Meat feeds the Body, and destroys the
Body by Surfeits; besides, a Creature may choak with that which
might nourish him. O unhappy Creature that I am”
, said the
Bee, “that my Labour and Industry should prove my ruine:” but
the Honey rising above his head, stopped his speech, and kill’d
him.

The Ant, after a short languishing, dyed also.

Thus we see, the same Mercy and Assistance we refused to others,
are refused to us in the like Distress.

And many times, in the midst of Abundancy, are our Lives
taken away.

And when we are to greedily earnest in keeping or taking what
we can justly call our own, we seldome injoy them, either by the
loss of them, or our selves.

Which shews, there is no secure Safety, nor perfect Felicity,
nor constant Continuance in the Works of Nature.

A Tale of the Woodcock and the Cow.

A cow, seeing a Woodcock sitting close to a green Turf,
and observing him not to stir, asked him why he sate
so lazily there, having so strong a Wing as he had
to fly.

“O”, said the Woodcock, “it is a laborious action to fly; but sitting
here, I take my ease and rest”
.

Said the Cow: “if I had Wings to fly, I would never lye upon the Y4r 167
the cold Earth, but I would mount up near to the warm Sun,
whose Heat clarifies the Air to a Chrystalline Skye; where the
Earth is onely a gross Body, sending forth thick and stinking
Fogs, which many times give us the Rot, and other Diseases, by
the unwholsome Vapours that arise from it, and cold Dews that
lye upon the Ground; when the Air is sweet and refreshing,
warm and comfortable”
.

“’Tis true”, said the Woodcock, “the Sun is a glorious and powerful
Planet; his Heat is our Comfort, and his Light is our Joy,
and the Air is a thin and fine Element. But alas”
, said he, “though
we be Birds that can fly therein, yet we cannot rest therein, and
every Creature requires Rest sometimes; neither can we live
onely by the Sun, for the Sun cannot fill us, though he warms us;
his Light fills not our Crops, although it doth our Eyes, nor is
the Seed sown in the Air; and though the Winds furrow and
plough the Clouds, yet the Air is too soft an Element to bear
Corn, or any other Vegetable; nor doth there grow sweet Berries
on the Sun-beams as on the Bushes; besides, great Winds beat
down our failing Wings; and when the Air is thick, and full of
Water, it wets or cleaves our Feathers so close, they will not
spread, which causeth difficulty of flight, which tires us, and puts
our Limbs to pain, when you sit lazily here all day long chewing
the Cud, having your Meat brought by Man to increase your
Milk; and in the Summer you are put to rich Pasture, or lye in
green Meadows growing thick with Cowslips and Dasies; or
else for change, you walk up to the Mountains tops to brouse on
wilde Time, or sweet Marjerum; and yet you rail against our
good Mother, Earth, from whose Bowels we receive Life, and
Food to maintain that Life she gives us; she is our kinde Nurse,
from whence we suck out of springing Breasts fresh Water,
and are fed by her Hand of Bounty, shaded under her spreading
Boughs, and sheltered from Storms in her thick Groves
.

Besides”, said the Woodcock, “you are safe from Dangers, when
we have many Aery Enemies, as the Tyrant Eagle, and murderous
Hawk:”
“But”, said the Cow, “we that onely live upon the
Earth, are dull and melancholy Creatures in comparison of those
that fly in the Air; for all Birds are Ingenious, and seem to have
more Wit than Beasts; besides, they are of Chearfuller Dispositions,
and have clearer Voyces, by reason their Spirits are more
refined, whereof the serene Air, and the hot Sun is the Cause, by
agitating the Spirits to that degree, that they seem to have more
Life than we Beasts have, or any other Creature; for those Bodies
that are most active, and those Minds that are more chearfull,
have most, although not longest Life, having more of the
innated Matter, which is, self-motion, in them, than duller Creatures
have. And since Nature hath given you a greater proportion
of Life, that is, more lively Spirits, slight not her Benefits,
but make use of them, for to that purpose she gives them
.

Wherefore Y4v 168

Wherefore get up, and sit not idly here,

Mount up on high, above the Clouds appear,”

The Woodcock said, “when we are up on high,

We rather swim like Fishes, and not fly.

The Air is like the Ocean, liquid plain;

The Clouds are Water, and the Proof is Rain;

Where, like a Ship, our Bodies swift do glide;

Our Wings, as Sails, are spread on either side;

Our Head’s the Card, our Eyes the Needles be

For to direct us in our Aery Sea;

Our Tail’s the Rudder, moves from side to side,

And by that motion we our Bodies guide;

Our Feet’s the Anchors, when to Ground them set,

We mend our Sails; that’s prune our Feathers wet;

And every Bush like several Ports they be,

But, a large Haven is a broad spread Tree.”

“O”, said the Cow, “this Voyage to the Skye

I fain would see, whil’st on the Ground I lye:”

“To satisfie you,” said the Woodcock, “I

Will mount,” so rose, and shak’d his Wings to fly.

But the Woodcock had not flown above a cast high, but a
Faulcon, who had soared above for a Prey, seeing the Woodcock
underneath him, came down with such force, that knocked him
on the Head with his Pounces.

Which when the Cow saw, she lowed out with Sorrow, and
made a most lamenting Voyce, bewailing the Woodcock’s misfortune;
and out of a sad, melancholy, and discontented Grief,
for the Woodcock his Death, and for the unfortunate counsel
she gave him, she mourned and lamented, putting on a black
Hide; which Hide she wore to her dying day, and all her Posterity
after her; and not onely her Posterity, but many of her acquaintance.

The Moral. Some are so busily good, or goodly busy, that
they will perswade and councel, not onely all those they have relation
or interest to, or all they know or have acquaintance with,
but all they meet, although they be meer Strangers to them. But
although some do it out of a meer busy nature, and intermedling
humour and disposition, yet questionless some do it out of a desire
and natural inclination they have for a general fruition of
Happiness, putting themselves in the last place.

But these sort of Men have more good nature than judgement;
for their Councels oft times bring ruine, at least sorrow to themselves
and others, as those that take it, and those that give it,
through a blinde ignorance of either Party.

But those that are prudently wise, never give Councel, but
when it’s asked, and then not without great Caution, choosing the
safest wayes, and the likelyest means, joyning his own reputation
with the Parties good, fearing to lose the one, or hurt the other by
his rash advice.

Of Z1r 169
Of a Butcher and a Fly.

In Shamble-Row a Butcher walking in his Shop, where
Meat was lying upon his Shopboard; and being in the heat
of Summer, a number of Flyes were busily working thereupon;
which the Butcher seeing, was very angry, and said,
that Flyes were good for nothing but to corrupt dead Flesh. At
which words, the Flyes murmured against the Butcher, making a
humming Noyse to express their Passion.

But one of the antientest and gravest Flyes amongst them,
which Fly living long, and observing much, had studyed Natural
and Moral Philosophy, having observed the humours, and all
actions of all Creatures, especially Man, and more especially
Butchers, by reason they most commonly frequent the Shambles,
he answered the Butcher thus.

“Why”, said the Fly, “do you rail and exclaim against us, when
we do nothing against Nature, but to the {Handwritten deletion: [Gap in transcription—1 wordobscured]} end of handwritten deletion {Handwritten addition: contrary} end of handwritten addition we do good
services, for we create living Creatures out of that you destroy,
whereby we keep Nature from ruine, and those that destroy
Life, are Natures Enemies; when those that maintain or create
Life, are Natures Friends, thus we are Friends, and you are
Enemies to Nature; for you are cruel, striving to destroy Nature,
not onely by taking the Life of barren Creatures, such as
never will bear, or are past producing, but young Creatures such
as would increase, had they been kept or let to live, as not killing
them before their natural time to dye. Besides”
, said the Fly to
the Butcher, “you are a Cheat and Robber, as well as a Murtherer,
for you cosen and rob Time of the Goods he is intrusted to keep
untill such time as Nature requires them, to whom he carefully,
easily, peaceably delivers them to the right Owner. Also, you
do not rob him of those Goods he hath in charge, but you maliciously
or covetously spoyl his work; for those Creatures that
he hath but newly made and shaped, and some before they are
quite finished; nay some, which he hath but moulded into a lump
together, you destroy, which not onely spoyls old Father Times
Labours, but defaces his Architecture, disgracing his Skill. Likewise,
you do not onely endeavour to destroy Nature, and rob and
disgrace Time, but you take away Divine Worship from the
Gods, for the Gods receive onely Worship from Life, which
Life you destroy that should adore the Gods, for which they may
justly punish you in Death”
.

After the Fly had made an end of this discourse, “now”, saith
the Butcher to the Fly, “you think you have spoke wisely, honestly,
and piously; but your Speeches shew you to be a formal prating
Coxcomb; for first, Nature creates more Creatures from Death
than from Life, from the Grave than from the Womb, for those
Creatures she creates from the Womb, she creates for the most
part by single ones, or couples, as witness Mankinde, and most Z sorts Z1v 170
sorts of Beasts: but those that she creates from Death and the
Grave, as from dead Carcasses, and rotten Corruption, she produceth
by numbers, as witness Maggots, Worms, and the like
Creatures; and most commonly your impertinent Worships are
created by that kinde of manner. And if the Gods are onely
serv’d by Life, we serve the Gods best, for we by killing of
single Creatures, are the cause of creating Millions of living
Creatures. Neither have you reason to brag; for it is not you
that are the onely cause that those Creatures are produced from
those Carcasses, but Corruption, for Corruption is the Mother of
Life; but onely by your sucking thereon, the dead Flesh is corrupted
sooner than otherwise it would be, by which you take
Times work out of his hands, and so you do usurp on Times prerogative,
for which I will whisk you out of my Shop as a Company
of busy, prating, idle, foolish Creatures you are”
.:Whereat
they being affrighted, flew away.

The Tale of a Man and a Spider.

A man whose Thoughts were not busily imployed upon
potent Affairs, but lazily sitting in his Chair, leaning
his Head on his Hand, with his Face towards the Window,
viewing the crafty Spider, and marking what
pains she took in spinning a Web to intangle the innocent Flyes;
her Work no sooner done, but a Fly was catch’d therein. He seeing
this poor Fly dragg’d along, and ready to be murthered by
the cruel Spider, who had watched her coming that way, thus
spoke:

“Mischievous Spider”, sayes he, “who are onely industrious to an
evil Design, spinning out thy own Bowels onely to intrap a Creature
that never did not meant thee harm; hadst thou spun out of
a charitable intention, as to cloath the Naked, thou hadst been
worthy of a Commendation, but now thy Malice falls justly under
my Wrath;”
and taking the Tongs, intended to kill her: but
the Spider perceiving his intentions, thus spake.

“Sir, you that pretend to Justice, be just to me, and hear me first
speak; for what is more unjust than to censure, strike, or kill, before
you know whether your doom be deservedly given; next,
you must be clear from the same Faults, before you can justly punish
another of the like Crime; next, you must be from Partiality,
lest you become cruel to one through your tender pity to the
other. But to answer for my self; I do not onely spin thus to
catch the Flyes, but it is my House in which I dwell; where no
sooner have I built it up, but the Flyes strive to break it down;
for if you would but observe, that when I have spun my Web,
they straight fly into it; which I no sooner see, but I run upon
my Threads to assault them, and so catch them if I can; for since
I cannot keep my House from being assaulted, I strive to make it
a Snare to intangle my Foes therein, and by that means I make it Z2r 171
it a Mischief to fall on their own Heads; and what Creature
hath Nature made, but if they had power would not defend
themselves; but say, I spun this Web onely to catch the Flyes to
feed upon, it were no crime in Nature; for what Creature is there
that will spare the life of another, if it be to maintain his own,
since Self-preservation is the chief of Natures Works; and of
all her Workds, Man seeks it most, and not onely so, but they
delight in Spoyl, which is against nature; for doth not Man
take Delight, and account it as one of his chiefest Recreations
to kill those Creatures that he refuses to eat? Nay Man will destroy
his own kinde; for what Wars and Slaughters do they
make out a covetous Ambition for Power and Authority?
But if you be so just as you pretend, then first cast out all intemperate
Desires, make Peace among your selves, then may you be
fit Judges to decide the Quarrels of other Creatures, and to punish
Offenders, when you are innocent; otherwise you will but
shew your self an Usurper, wresting that Power that belongs not
to you; and a Tyrant, to execute with the Sword of Cruelty, destroying
the Truth and the Right”
. The Man, when he had heard
the Spiders discourse, turned his Back, and went his wayes.

Z2 Her Z2v 172

Her Excellencies Dialogues in Prose.

The fifth Book.
A Dialogue betwixt a great Lady, and her
Maid of Honour.

There was a great titled rich Lady talking to one of
her Maids of Honour of several things; at last,
she began to speak of the false Reports, Envy and
Malice had raised in the World.

Her Maid told her, if she would not be angry,
she would tell her what they said.

“Do so”, said she, “for I do not censure my self according as the
World reports, for most commonly Reports are false: but I
judge my self according to my Life, which are my Thoughts and
Actions, wherefore they cannot move my Anger at any thing
they say, wherefore you may relate without offence”
.

Maid They say, you are Proud.

Lady I am so, in scorning what is base.

Maid They say, you prize your titled Honour at too high
a rate.

Lady “That’s false”, said she,

“I onely prize such Titles as the
marks of Merits; for onely Merit dignifies a Man, and not those
Honours: for titled Honour gains a Luster from the Worth of
those they are placed upon”
.

Maid “They say, you are vain in making Shews of State, or
Stately Shews”
.

Lady “Why”, answered she, “the Gods in Shews delight, as
witness devout Ceremonial Shews; besides, this World which
they did make, is like a Pageant, or Masquing Scenes; and when
Great Kings neglect their Ceremonies, their State goes down;
And with their State they lose their Kingly Crown.”

Maid. Z3r 173

Maid “They say, you are so proud that you will not sit, because
all other by should stand”
.

Lady “they are deceived”, said she, “for I would stand whil’st
others sit; for as they sit, they bow lower towards the Earth;
By which my Slaves and Vassals they do shew.”

Maid “They say, you will not eat your Meat but by your self
alone, which proves you Proud, or Covetous”
.

Lady “It proves me neither; for why should I disgust my
Palate in hearing a confused Noyse; for when good Meat and
Wife fumes to their Brains, their Tongues become unruly”
.

“Neither is it out of Covetousness; for I do not onely keep one
furnished table, but many, and do allow to entertain all civil
Guests”
.

Maid “They say, you are proud, because you will receive
no Visits, but at set and certain times”
.

Lady “Why should I spend my time in idle talk, since Life is
short; or to disturb my solitary hours; which is the best and happiest
time of Life, wherein Man onely doth enjoy himself”
.

Maid “They say, you are not sociable, in carrying not abroad
your Neighbours or your Friends, as other Ladies of great Titles
do, which send about to other Ladies to accompany them abroad
to fill their Train, and make a Shew”
.

Lady “I hate to be attended upon courtesy, or make a Shew on
borrowed Favours, or fill my Train with bare Acquaintance, or
humble Companions, to have my Estate none of my own, onely
to make a seeming Shew; and when they are gone, my Estate is
gone, and I left alone naked and bare, having none can command
about me. No, when I appear abroad, I will onely be attended
and waited upon by such as live upon my Bounty, or by my Favours
raised. I will have no patch’d Train made up of Strangers,
it shall be all my own, although it be the shorter; otherwise, what
Shews soever it makes, it is but mean and poor, expressing more
Vain-glory than it doth State. Besides it cheats and cosens Noble
Honour, for should a King be attended and served in State
with other Subjects than his own upon another Kings charge or
courtesy, he would not seem, to those that are wise, of potent
Power. But he is Great whose Kingdome is fully populated,
and all do bow with an obedient Knee, and ready to serve his
Will. So, like as potent Kings, in my Degree, will I be served
and waited on by my own Family with Duty and Obedience;
and not by Strangers, who are like Forreigners, who are apt to
mutiny, and make a War, or think they do me Honour. No, I
will have none but such as I think I honour them; and if I merit
have, I do, as though of equal rank, if by my Worth or Fortune
I do grace or assist them any way; for it is an Honour to receive
a Bounty or Favour from the Meritorious”
.

Maid “They say, you do dislike when any Man salutes you,
although of Quality”
.

Z3 Lady. Z3v 174

Lady “How! salutes me?”

Maid “Why, as to kiss you”.

Lady “Why ought not every honest Woman so to do? for
Kisses are Cupid’s Gentlemen-ushers, and Venus Waiting maids,
which oft betray the Men to wilde Desires, and kindles in their
Hearts unlawfull Fire; wherefore I would have that Custome
banished quite, especially by Husbands that do prize their Honour.
But Envy doth misimploy the Tongue, and leads Mankinde to
Actions base, making their Life like leaking Vessels, where pretious
Time doth idly drop away”
.

Maid “I have heard, that all the World was pictured in a
Fool’s Cap”
.

Lady “’Tis strange it should be so; for Nature that did make
it, and Gods that rule it, are wise; but Men are bad, which makes
me not care what they say; for of Mankinde, I divide them into
four parts, whereof three are naught”
.

“One part I hate, as being wicked; the second I scorn, as being
base, and the third I pity, as being ignorantly foolish”
.

Maid What is the fourth part, Madam?”

Lady “The fourth part I may divide into four parts more”.

“One part I admire, as being Wise; the second part I honour,
as being Noble; the third part I love, as being Good; the
fourth part I rely on, as being Valiant”
.

Maid “There would be little Security if onely the fourth part
of the fourth part were Valiant, for the other parts might overpower
them”
.

Lady “O no, Cowards know not their own strength, because
they dare not try it; and one Valiant Man, if Fortune sits but
idle, will beat at least twenty Cowards: But Fortune for the
most part is a Friend to Cowards and to Fools, more than to the
Valiant and the Wise; yet oft-times the Valiant and the Wise
do make a Passage through, though Fortune do obstuct”
.

Maid “But Madam, if there were so few Valiant, there would
not be so much War amongst Mankinde as is”
.

Lady “O yes, for Cowards fight for fear, and Valiant Men
do set them on; and were it not for those that are Valiant and
Wise, there would be neither Justice nor Propriety”
.

Maid “Indeed, Justice is pictured with a Sword in one hand,
and a pair of Ballances in the other”
.

Lady “That shews, that Wisdome doth justly weigh Truth,
and Valour doth maintain the Right”
.

Maid “I have heard a Proverb, Madam, that he that is wise is
honest”
.

Lady “And those that are not Valiant, could never be constantly
Honest; for”
, said she, “Fear would put them out of Honest
wayes”
. And so she left off discoursing.

A
Z4r 175
A Dialogue betwixt a Contemplatory Lady and
a Poet.

Poet “Pray, Madam, think me not rude to intrude upon
your Contemplation.”

Lady

“A Poets Wit, Companion’s

Fit for vain Imagination.”

Poet “That is not vainly done which gives Delight to the
Minde, without indangering the Soul, or distempering the Body,
for Vanity lives onely in that which is useless or unprofitable.”

Lady “Indeed, to delight the Minde is more necessary than to
feed the Body, for a discontented Minde is worse than Death,
but the most part of the World think nothing usefull to the
Life, but what is Substantial.”

Poet “If they do so, they must account Thoughts vain; for
Thoughts are onely an Incorporeal Motion, or at least believed to
be so.”

Lady “But without the Incorporeal Motion, the World
would onely be a dead Carcass, for were it not for Contemplation,
there would be no Invention; if no Invention, no Conveniency;
if no Conveniency, no Ease, if no Ease, no Pleasure;
if no Pleasure, no Happiness, and to be unhappy, is worse
than Death: but Contemplation is the Mother of Invention.”

Poet “But {Handwritten deletion: [Gap in transcription—1 wordobscured]} end of handwritten deletion {Handwritten addition: Language} end of handwritten addition is the Midwife, and Practice the Nurse.
Besides, if there were no Practice or Conversation, all Invention
and Industry would be Abortive;”

“And Language utterly unknown, The Trumpet loud of Fame unblown, No Ladder set upon her Throne, The Hill untrod she sits upon.”

Wherefore we ought not to bury our selves in Contemplation,
nor to banish our selves from Conversation; for Conversation
gives the Minde breath, and makes the Imagination the
stronger, the Conception larger, the Invention apter, and Phancy
livelier; otherwise we shall smother the Thoughts for want of
vent, and put out their Light for want of Oil, and then the Life
would stifle in Darkness.”

Lady “Certainly the greatest Delight that Life gives, is Contemplation;
and the Life of Contemplation is silent Solitariness.”

Poet “’Tis true; but the Minde, as the Body, may feed so
long of Pleasure, that they may prove tormenting Pain; so that
the Minde mus t be exercised with discourse, cleansed with writing,
otherwise the Streams of Phancie, which arise in several Springs Z4v 176
Springs from the Imagination, may overflow the Minde, causing
it to be flatuous and hydropical, or the several and singular Opinions,
which are most commonly tough and hard, may obstruct
the Minde, causing it to be pursy and short breath’d; and the
cold and hot Passions, for want of purging words, may either
stupifie or inflame the Minde, and too much Solitariness will
bed-rid the Minde, making it faint and weak. Besides, if the
Minde do not travel to several Objects and Subjects, and traffick
with the Senses and Discourses, it would have no acquaintance of
the World, no knowledge of Men, nor Monumental Fame. And
give me leave, Lady, to tell you, Extreams in Nature are an Enemy
to Life and Lifes delight; wherefore let me advise you to intermingle
with your harmless Contemplations, rational Discourses,
knowing Societies, and worthy Actions; and to imploy your Senses
on profitable Labours, and not suffer them to live idly and useless to the Minde.”

Lady “Let me tell you, Sir, the Minde needs them not, for
the Minde is so well attended, so richly furnished, such witty
Companions, such wise Acquaintance, such numbers of Strangers,
such faithfull Friends, such industrious Servants, such various
Pleasures, such sweet Delights, such spatious Walks, such
safe Habitations, and such a peaceable Life, that it neither needs
to converse or commerce either with the Senses, Mankinde, or the
World; for it is a World within itself.”

For the Minde a vaster World it self doth prove;

Where several Passions like the Planets move;

Poetick Phancyes like fix’d Stars shine bright

Upon the Brain, which makes a Day of Night;

As flux of things produceth from the Earth,

As some decayes, to others gives new birth.

Nature and Time are equal in their ends,

As some decay, to others new Life sends.

The Circulation of Times World, we see,

May prove Immortal, the Minde Eternal be.

But the Material World hath Compass round,

But in the Minde no Compass can be found;

’Tis infinite, like Nature can create

Thoughts, several Creatures, Destiny and Fate;

And Life and Death do in the Minde still lye,

Death to forget, and Life is Memory.

Poet “But, Lady, in justice the Body as well as the Minde
must share in the Pleasures of Life; for it were unjust that onely
the Body should endure Restraint and Pain, and take no Delight;
wherefore you ought not to imprison it to dark and solitary places,
to chain it up with Contemplation, and to starve it with Abstinency,
but let it take a moderate pleasure.”

Lady “Well, I will try to be more sociable, and not starve the
Life of my Body with over-feeding my Minde.”

But Aa1r 177

But hard ’twill be for me for to abstain,

And leave the Banquet of a thinking Brain;

Where all delicious Pleasures and Delights

Are there set forth to feed each Appetites.

The Dialogue of the Wise Lady, the Learned
Lady, and the Witty Lady.

Learning “Some are of opinion, that the World is a living
Creature, and the Sun is the Soul.”

“The wise and learned Philosopher held opinion,
that the World was made of Atomes, the
Chaos being nothing but small Febers.”

Wit “I think, the Chaos was a great Lump of Wit, which
run it self into several Figures, creating several Forms. Thus the
Chaos being Wit, and the Wit being Motion, hath invented
this World, and many more, for all we know; for Wit is never
idle, but is still producing something either of Delight or Profit.”

Wis “The best is not to dispute of what Matter it is, or how
it was made, or when it was made, but to enjoy the Pleasures
thereof, to make use of the Profits it hath, and to avoid as much
as we can the Inconveniencies and Troubles therein; for Disputes
carry more out of the wayes of Truth, and leads us further into
the wayes of Ignorance, than all the reason Nature hath given
can adde to our Knowledge; and there is no Reason so strong,
but may be contradicted by another.”

Wit “If our Reason be so false a Guide, as not onely the Creation,
but the Tract of the World is so hard to be found out,
how shall we finde a direct way to Jove’s Mansion?”

Wisdome “I will tell you; the way to walk is by the Line of
a good Life, and to take hold of Faith, and to climb up to Heaven
by the Ladder of Prayers.”
[Enter the three Sisters.]

Learning “Nature is a Chymist, and Water is the Mercury,
Fire is the Sulphur, Air is the volatil Salt, Earth is the fixed
Salt, the fixed Stars are the chrystalline part, Life is the Spirits
or Essences,―― Death is the Diadem――Nature――”

Wit “Wit, which is the Scholar of Nature, is as good a Chymist;
for Wit doth extract something out of every thing.”

Wisdome “And Wisdome knows how to apply the Extractions
to the best use.”

Learning “As the agitation of the Air makes us draw our
Breath, so the agitation of the World makes it continue.”

Wit “The agitation of the Brain makes a sharp, ready Wit.”

Wisdome “The agitation of Virtue makes a peaceable Common-wealth.”

Learning “Some Moral Philosophers hold; that no Creature
hath Reason but Man.”

Aa Wisdome. Aa1v 178

Wisdome “Men onely talk of Reason, but live like Beasts, following
their Appetites without Rules.”

Wit “Men may as soon set Rules to Eternity as to themselves;
for their Desires are so infinite and so intricate, that we may as
soon measure Eternity as them; for Desires are like Time, still
run foward; and what is past, is as it had never been.”

Wisdome “But Man may set Rules to himself, not to his Desires;
and as wise Laws govern the Life, so that Reason, which
Men say they have, should govern their insatiable Desires.”

Learning “’Tis said, Historie instructs the Life, it registers
Time, it inthrones Virtue, it proclaims Noble Natures, it crowns
Heroick Actions, it divulges Baseness, and hangs up Wickedness;
it is a Torch, that gives light to dark Ignorance; it is a Monument
to the ad, and a Fame to the Meritorious.”

Wit “In Poetry is included Musick and Rhetorick, which is
Number and Measure, Judgement and Phancy, Imitation and
Invention; it is the finest Art in Nature, for it animates the Spirits
to Devotion, it fires the Spirits to Action, it begets Love, it
abates Hate, it tempers Anger, it asswages Grief, it eases Pain, it
increases Joy, allayes Fears, and sweetens the whole Life of Man,
by playing so well upon the Brain, that it strikes the strings of the
Heart with Delight, which makes the Spirits to dance, and keeps
the Minde in tune, whereby the Thoughts move equally in a
round Circle, where Love sits in the Center as Mistris and
Judge.”

Learning “Some Philosophers hold opinion, that all the
changes in the World are onely caused by dilation and contraction.”

Wit “I am sure, too much dilation of the Spirits causeth a
weakness, by dis-uniting their Forces, and contracting of Humours,
causeth Diseases. Yet a dilating Wit is best, spreading it
self, smoothly flowing, and easily; which if it be contracted, it
makes it constraint, hard, and unpleasant, and becomes difficult to
the Understanding.”

Wisdome “Let us contract our Vanities, and moderate our
Appetites with sober Temperance, and dilate our Virtues and
good Graces by Noble Actions, and Pious Endeavours.”

Learning “The Minde, some say, is nothing but Local Motion
in the Brain, which we call Spirits in Animals, that is, Vapour,
indeed Vapour of Vapours, that is, the thin and sharp Vapours;
it is an extract of Vapour, from Vapours like Essences,
or Smoke that arises from the porous and liquid parts of the
Body, especially the Blood. This Essence hath an innated Motion
arising from the acuteness thereof, yet their strength is often
allayed by the dullness and coldness of grosser Vapours, or obstructed
or hindred by the thickness of that dull Matter; and oft
times it evaporates out of the Body by too much rarification,
caused by too quick a Motion.”

Wit “The Minde is like a God, an Incorporeal thing; and so
infinite, that it is as impossible to measure the Minde, as Eternity. Indeed Aa2r 179
Indeed Vapour is a great Instrument to the Wit; for gross Vapour
stops up the Wit, cold Vapour congeals it, hot Vapour inflames
it, thin and sharp Vapour quickens it. Thus all sorts of
Vapours makes variety of Wit; and the several Figures, and
Works, and Forms, that the vaporous Smoke ariseth in, causeth
several Phancyes, by giving several Motions to the Brain.”

Wisdome Well, Sister Wit, and Sister Learning, to conclude
your Dispute; the best Ingredient of the Minde is Honesty,
and the best Motion of the Brain is Reason, otherwise the Brain
would be mad, and the Minde wicked; wherefore moderate the
one, and temper the other.”

Learning “Learning increases Knowledge, begets Understanding,
imploys Time, and enriches the Minde.”

Wit Wit invents profitable Arts, it creates Sciences, it delights
the Minde, it recreates the Life, and entertains Time.”

Wisdome “Wisdome guides the Life safe, gives honest Laws
to the Will, sets noble Rules to the Actions; it governs Misfortunes
easily, it prevents Misfortunes prudently, it imploys
Time thriftily, it makes Peace, it gets Victory, it tempers those
Passions that would disturb the Soul, it moderates those Appetites
that would cause Pain to the Body; it endures Sickness patiently,
and suffers Death valiantly.”

Learning “There are many several kinds of Arts, as well as
several sorts, as Arts of Pleasure, enticing Arts, vain-glorious
Arts, vain Arts, superfluous Arts, superstitious Arts, ambitious
Arts, covetous Arts, profitable Arts, destructive Arts.”

“Arts of Pleasure are Gardens, Groves, Bowers, Arbours,
Grots, Fountains, Prospects, Landskips, Gilding, Painting,
Sculpture; likewise Musick of all sorts; likewise, Confectionary,
and Cookery, and Perfumes.”

“Enticing Arts are Artificial Singing, Artificial Speaking, Artificial
Dressing, Dancing, Powdring, Curling, Perfuming, Rich
Cloathing, Luxurious Entertainments.”

“Vain Arts are Feathers, Fancyes, Ribbins, black Patches,
Bobes, and Side glasses.”

“Amorous Arts are flattering Complements, false Professions,
affected Garbs, affected Speeches, affected Countenances, affected
Actions, Sonnets, Poems, Frolicks, Questions and Commads,
Purposes and Riddles, Presents, private Meetings, and
Confidence.”

“Expensive Arts are Feasting, Masquing, Balling, Carding,
Dicing, Racing, Betting, Wager-laying and the like.”

“Ill natur’d Arts are Bull-baiting, Cock fighting, Dog fighting,
Cudgel-playing.”

“Exercising Arts are Bowling, Shooting, Hunting, Wrestling,
pitching the Bar, Racket, or Tennis-court-play.”

“Vain-glorious Arts are Oratory, Pleading, Disputing, Proposing,
Objecting, magnificent Entertainments, great Revenues,
sumptuous Palaces, and costly Furnitures.”

“Covetous Arts are Bribery, Monopolies, Taxes, Excises, and
Compositions.”

Aa2 Am- Aa2v 180

“Ambitious Arts are Time-serving, Observing, Insinuating.”

“Malicious Arts are Attachings, Appeachings, Back-bitings,
and Libels.”

“Superstitious Arts are Interpretations, false Visions, Impostures,
Imprecations, Ceremonies, Postures, Garbs, Countenances,
and Paces, and particular Customes, Habits, and Diets.”

“Idolatrous Arts are Groves, Altars, Images, and Sacrifices.”

“Dangerous Arts, though necessary Arts for the safety of Honour,
are Fencing, Riding, Tilting, Vaulting, Wrestling, and
Swimming.”

“Murthering Arts are Swords, Knives, Hatchets, Saws, Sithes,
Pick-axes, Pikes, Darts, Granadoes, Guns, Bullets, Shot,
Powder.”

“Arts of Safety are Trenches, Moats, Bridges, Walls, Arms,
Chyrurgery, Drugstery.”

“Profitable Arts are Geometry, Geography, Cosmography,
Arithmetick, Navigation, Fortification, Architecture, Fireworks,
Water-works, Winde-works, Cultivating, Manuring,
Distilling, Extracting, Pounding, Mixing, Sifting, Grinding, as
Maulting, Brewing, Baking, Cooking, Granging, Carding,
Spinning, Weaving, Colouring, Tanning, Writing, Printing.”

“As for Tailery, Shoemakery, Knittery, and Semstry, they may
be reckoned amongst the Architectures.”

Wit “Why, Sister Learning, all these Arts, and innumerable
more, are produced from the Forge of the Brain, being all invented
by Wit; and the Inventer is to be more valued than the
Art, the Cause more than the Effect; for without a Cause there
would be no Effect, so without an Inventive Brain there could be
no Ingenious Arts.”

Wisdome “Dear Sister Wit, do not ingross more than what is
justly your own; for there are more Arts produced from Accidents
and Experiments, than from Ingenious Wit.”

Wisdome “Some Learned Opinions hold, that the Motion of
the Sun makes the heat; others, that Heat makes Motion.”

Wit “Then it is like the Brain; for a hot Brain makes a quick
Wit, and a quick Wit makes the Brain hot.”

Wisdome “We ought not to spend our time in studying of the
Motions and Heat of the Sun, as the Motions and Passions of the Heart.”

Learning “Some are of opinion, that Light hath no Body;
others, that it hath a Body; and that the Light of the Sun enlightens
the Air, as one Candle doth another.”

Wit “Light is like Imagination, an Incorporeal Thing, or an
Accidental Proceeding from a Substance; and as one Candle
doth light another, so one Phancy produceth another.”

Wisdome “Pray discourse of Virtue, which is the Light of the
Soul, and Generosity an Effect thereof, which distributes to Necessity,
producing comfortable Reliefs therewith.”

Learning “And some say, Colours are no Colours in the dark,
being produced by light on such and such Bodies.”

Wit. Aa3r 181

Wit “We may as well say, Wit is no Wit, or Thoughts no
Thoughts in the Brain, being produced by such and such Objects;
nor Passion is no Passion in the Heart, being raised by such
and such Causes.”

Wisdome “I pray dispute not how Colours are produced,
whether from the Light, or from their own Natures, or Natural
Substances: but consider from whence Good Works are produced,
as from a Soul that is pure and bright.”

Learning “The Learned say, that Numbers are without sound,
and Opticks are Lines with Light.”

Wit “Wit sets the Number, and Motion draws the Lines.”

Wisdome “There is no Musick so harmonious as honest Professions,
nor no Light so pure as Truth.”

Learn “And they say, Discord in Musick well applyed,
makes the Harmony the delightfuller.”

Wit “So Satyr in Wit makes it more quick and pleasant.”

Wisdome “So Truths mix’d with Falshood, make Flattery
more plausible and acceptable.”

Learning “Time, which is the Dissolver of all Corporeal Things,
yet it is the Mother, Midwife, and Nurse to Knowledge; whereby
we finde all modern Romancy Writers, although they seem
to laugh and make a scorn of Amadys de Gall, yet he is the Original
Table, or Ground from whence they draw their Draughts,
and take out Copies, although covertly. Indeed Amadys de Gall
is the Romancy-writers Homer.”

Wit “Although Wit is not a Dissolver, yet ’tis a Creator.
Wit doth descry and divulge more Knowledge than Time; for
that which Time could never finde out, Wit will discover.”

Wit is like a Goddess in Nature; for though it cannot dissolve,
yet it can produce, not onely something out of something,
but something out of nothing, as from the Imaginations, which
are nothing; and Wit needs no other Table or Ground to draw
its Draughts, or take Copy from, but its own Brain, which creates
and invents, similizes and distinguishes.”

Wisdome “But Time and Wit would soon produce a Chaos
of Disorder, if it were not for Wisdome, which is composed of
Judgement, Justice, Prudence, Fortitude, and Temperance. For
Judgement distinguishes Times and Wits; Justice governs
Times and Wits; Prudence orders Times and Wits; Fortitude
marshals Times and Wits; and Temperance measures
Times and Wits.”

Learning. “Scholars say, that one Man can see higher and further
when he is set upon another Mans Shoulders, than when he
stands or sits on the Ground by himself: so when one is raised by
another Mans Opinion, he can descry more into hidden Mysteries.”

Wit “But if a Man see a Lark tour in the Skye, which another
Man doth not, having weaker Eyes, yet he is no wiser than the
other that onely saw the Lark picking Corn on the Ground. But
he that sees him not in the Skye, knows he is in the Skye, as well Aa3 as Aa3v 182
as the other, because he saw from whence he took his flight.”

“But if the other, that is raised, can see a Bird in the Skye that
was never seen before, it were something to adde to his Knowledge.
Besides, a sharp quick Eye will see further on his own
Legs than on the Shoulder of another; for most grow dizzy if
set on high, which casts a mist on the Eyes of the Understanding.”

Wisdome “Leave the Shoulders of your Neighbours, and let
your Eye of Faith reach to Heaven. As some Meats nourish the
Body, so some destroy the Body: so some Thoughts nourish the
Soul, and destroy it. The Senses are the working Labourers to
bring Lifes Materials in. As Nature is the best Tutor to instruct
the Minde, so the Minde is the best Tutor to instruct the Senses.
And my Minde instructs my Senses to leave you, &c.”

“There are learned Arts and Sciences; a Poetical and Satryrical
Wit; a Comical and Tragical Wit; a Historical and Romancical
Wit; an Ingenious and Inventive Wit; a Scholastical Wit;
a Sociable Wit; a Philosophical Wit.”

“There is Moral, Humane, and Divine Wisdome.”

The Aa4r 183

The sixth Book.

The Contract.

A Noble Gentleman that had been married many
years, but his Wife being barren, did bear him no
Children; at last she dyed, and his Friends did
advise him to marry again, because his Brothers
Children were dead, and his Wife was likely to
have no more: so he took to Wife a virtuous
young Lady, and after one year she conceived with Childe, and
great Joy there was on all sides: but in her Childe-bed she dyed,
leaving onely one Daughter to her sorrowfull Husband, who in
a short time, oppressed with Melancholy, dyed, and left his
young Daughter, who was not a year old, to the care and breeding
of his Brother, and withall left her a great Estate, for he was
very Rich. After the Ceremonies of the Funeral, his Brother
carried the Childe home, which was nursed up very carefully by
his Wife; and being all that was likely to succeed in their Family,
the Uncle grew extream fond and tender of his Neece, insomuch
that she grew all the comfort and delight of his life.

A great Duke which commanded that Province, would often
come and eat a Breakfast with this Gentleman as he rid a Hunting;
and so often they met after this manner, that there grew a great
Friendship; for this Gentleman was well bred, knowing the
World by his Travels in his younger dayes; and though he had
served in the Wars, and had fought in many Battles, yet was not
ignorant of courtly Entertainment. Besides, he was very conversible,
for he had a voluble Tongue, and a ready Understanding,
and in his retired life was a great Studient, whereby he became
an excellent Scholar; so that the Duke took great delight
in his Company. Besides, the Duke had a desire to match the
Neece of this Gentleman, his Friend, to his younger Son, having
onely two Sons, and knowing this Childe had a great Estate left
by her Father, and was likely to have her Uncles Estate joyned thereto, Aa4v 184
therto, was earnest upon it: but her Uncle was unwilling to
marry her to a younger Brother, although he was of a great Family;
but with much perswasion, he agreed, and gave his consent,
when she was old enough to marry, for she was then not
seven years old. But the Duke fell very sick; and when the
Physicians told him, he could not live, he sent for the Gentleman
and his Neece, to take his last farewell; and when they came,
the Duke desired his Friend that he would agree to joyn his Neece
and his Son in Marriage; he answered, that he was very willing,
if she were of years to consent.

Said the Duke, “I desire we may do our parts, which is, to joyn
them as fast as we can; for Youth is wilde, various, and unconstant;
and when I am dead, I know not how my Son may dispose
of himself when he is left to his own choyce”
, for he privately
found his Son very unwilling thereto, he being a man
grown, and she a Childe. The Gentleman seeing him so desirous,
agreed thereto.

Then the Duke called his Son privately to him, and told him
his intentions were to see him bestowed in Marriage before he
dyed.

His Son desired him, not to marry him against his Affections,
in marrying him to a Childe.

His Father told him, she had a great Estate, and it was like to be
greater, by reason all the Revenue was laid up to increase it; and
besides, she was likely to be Heir to her Uncle, who loved her as
his own Childe; “and her Riches may draw so many Suiters
when she is a Woman”
, said he, “that you may be refused”.

He told his Father, her Riches could not make him happy, if
he could not affect her. Whereupon the Duke grew so angry,
that he said, that his Disobedience would disturb his Death, leaving
the World with an unsatisfied Minde.

Whereupon he seemed to consent, to please his Father. Then
were they as firmly contracted as the Priest could make them,
and two or three Witnesses to avow it.

But after his Father was dead, he being discontented, went to
the Wars; but in short time he was called from thence, by reason
his elder Brother dyed, and so the Dukedome and all the
Estate came to him, being then the onely Heir: But he never
came near the young Lady, nor so much as sent to her, for he was
at that time extreamly in love with a great Lady, who was young
and handsome, being Wife to a Grandy which was very rich,
but was very old, whose Age made her more facile to young
Lovers, especially to this young Duke, who returned him equal
Affections, he being a Man that was favoured by Nature, Fortune,
and Breeding, for he was very handsome, and of a ready
Wit, Active, Valiant, full of Generosity, Affable, well fashion’d;
and had he not been sullied with some Debaucheries, he had been
the compleatest Man in that Age.

But the old Gentleman, perceiving his neglect towards his
Neece, and hearing of his Affections to that Lady, strove by all the Bb1r 185
the Care and Industry he could to give her such Breeding as
might win his Love; not that he was negligent before she was
contracted to him; for from the time of four years old, she
was taught all that her Age was capable of, as to sing, and to
dance; for he would have this Artificial Motion become as natural,
and to grow in perfection, as she grew in years. When she
was seven years of Age he chose her such Books to reade in as
might make her wise, not amorous, for he never suffered her to
reade in Romancies, nor such light Books; but Moral Philosophy
was the first of her Studies, to lay a Ground and Foundation
of Virtue, and to teach her to moderate her Passions, and to rule
her Affections. The next, her study was in Historie, to learn her
Experience by the second hand, reading the good Fortunes and
Misfortunes of former Times, the Errours that were committed,
the Advantages that were lost, the Humour and Dispositions of
Men, the Laws and Customes of Nations, their rise, and their
fallings, of their Wars and Agreements, and the like.

The next study was in the best of Poets, to delight in their
Phancies, and to recreate in their Wit; and this she did not onely
reade, but to repeat what she had read every Evening before she
went to Bed. Besides, he taught her to understand what she read,
by explaining that which was hard and obscure. Thus she was
alwayes busily imployed, for she had little time allowed her for
Childish Recreations.

Thus did he make her Breeding his onely business and imployment;
for he lived obscurely and privately, keeping but a little
Family, and having little or no Acquaintance, but lived a kinde
of a Monastical Life.

But when the Neece was about thirteen years of age, he
heard the Duke was married to the Lady with which he was
enamoured; for her Husband dying, leaving her a Widow, and
rich, claim’d a Promise from him that he made her whil’st her
Husband was living, that when he dyed, being an old Man, and
not likely to live long, to marry her, although he was loth; for
Men that love the Pleasures of the World, care not to be incumbred
and obstructed with a Wife, but did not at all reflect upon
his Contract; for after his Father dyed, he resolved not to take
her to Wife; for she being so young, he thought the Contract
of no Validity: but she seeming more coy when she was a Widow,
than in her Husbands time, seeking thereby to draw him to
marry her, and being overcome by several wayes of Subtilty,
married her. Whereupon the Uncle was mightily troubled, and
was very melancholy; which his Neece perceived, and desired
him to know the cause.

Whereupon he told her. “Is this the onely reason”, said she?
“Yes”, said he; “and doth it not trouble you”, said he? “No”, said
she, “unless I had been forsaken for some sinfull Crime I had committed
against Heaven, or had infringed the Laws of Honour, or
had broken the Rules of Modesty, or some Misdemeanour against
him, or some defect in Nature, then I should have lamented, but Bb not Bb1v 186
not for the loss of the Man, but for the cause of the loss, for then
all the World might have justly defamed me with a dishonourable
Reproach: but now I can look the World in the Face with a
confident Brow, as Innocence can arm it. Besides, it was likely
I might have been unhappy in a Man that could not affect me,
wherefore, good Uncle, be not melancholy, but think that Fortune
hath befriended me, or that Destiny had decreed it so to be;
if so, we are to thank the one, and it was impossible to avoyd the
other; and if the Fates spin a long Thread of your Life, I shall
never murmure for that loss, but give thanks to the Gods for that
Blessing”
.

“O, but Childe”, said he, “the Duke was the greatest and richest
Match, since his Brother dyed, in the Kingdome; and I would
not have thy Virtue, Beauty, Youth, Wealth, and Breeding, stoop
to a low Fortune, when thou mayst be a match fit for the Emperour
of the whole World in a few years, if you grow up, and
go on as you have begun”
.

“O, Uncle”, said she, “let not your Natural Affection make you
an impartial Judge, to give the Sentence of more Desert than I
can own; if I have Virtue, it is a reward sufficient in it self; if I
have Beauty, it is but one of Natures fading Favourers, and
those that loved me for it, may hate me when it is gone, and if I
be rich, as you say I am like to be, who are happier than those that
are Mistrisses of their own Fortunes? And if you have bred me
well, I shall be happy in what Condition soever I am in, being
Content, for that is the end and felicity of the Minde”
.

“But if thou hadst been in Love with him”, said her Uncle, “where
had been your Content then? for no Education can keep out
that Passion”
.

“I hope”, said she, “the Gods will be more mercifull than to suffer
such Passions I cannot rule. What manner of Man is he”
, said
she? “for I was too young to remember him”.

“His Person”, said he, “is handsome enough”.

“That is his outside”, said she; “but what is his inside? what is his
Nature and Disposition?”

“Debauch’d”, said he, “and loves his Luxuries”.

Said she, “Heavens have blessed me from him”.

“Well”, said her Uncle, since I am cross’d in thy Marriage, I
will strive to makes thee a Meteor of the Time, wherefore I will
carry thee to the Metropolitan City for thy better Education;
for here thou art bred obscurely, and canst learn little, becuase
thou hearest nor seest little; but you shall not appear to the World
this two or three years: but go alwayes veiled, for the sight of
thy Face will divulge thee; neither will we have acquaintance or
commerce with any, but observe, hear, and see so much as we
can, not to be known”
.

“Sir”, said she, “I will be ruled by your Direction, for I know my
small Bark will swim the better and safer for your sterage; wherefore
I shall not fear to launch it into the deepest or dangerous
places of the World, which I suppose are the great and populous Cities, Bb2r 187
Cities”
. So making but small Preparations, onely what was for
meer necessity, they took their Journey speedily, carrying no other
Servants but those that knew and used to obey their Masters
will; and when they came to the City, they tooke private Lodging;
where after they had rested some few dayes, he carried her
every day, once or twice a day, after her exercise of Dancing and
Musick was done; for he was carefull she should not onely keep
what she had learn’d, but to learn what she knew not: but after
those hours, he carried her to Lectures, according as he heard
where any were read, as Lectures of Natural Philosophy, for
this she had studyed least: but taking much Delight therein, she
had various Speculations thereof; also Lectures of Physick, and
Lectures of Chymistry, and Lectures of Musick, and so divers
others, on such dayes as they were read. Also, he carried her
to places of Judicature to hear great Causes decided; and to the
several Courts, to hear the several Pleadings, or rather Wranglings
of several Lawyers: but never to Courts, Masques,
Plays, nor Balls; and she alwayes went to these places masqu’d,
muffl’d and scarf’d; and her Uncle would make such means to
get a private Corner to sit in, where they might hear well; and
when he came home, he would instruct her of all that was read,
and tell her where they differed from the old Authors; and then
would give his opinion, and take her opinion of their several Doctrines;
and thus they continued for two years.

In the mean time, her Beauty increased according to her Breeding,
but was not made known to any as yet: but now being come
to the age of sixteen years, her Uncle did resolve to present
her to the World, for he knew, Youth was admired in it self:
but when Beauty and Virtue were joyned to it, it was the greater
Miracle. So he began to examine her; for he was jealous she
might be catch’d with vain Gallants, although he had observed
her humour to be serious, and not apt to be catch’d with every
toy; yet he knew Youth to be so various, that there was no trusting
it to it self.

So he ask’d her, how she was taken with the Riches and Gallantry
of the City, for she could not choose but see Lords and
Ladies riding in their brave gilt Coaches, and themselves dress’d
in rich Apparel, and the young Gallants riding on praunsing
Horses upon imbroydered foot cloaths as she pass’d along the
Streets.

She answered, they pleased her Eyes for a time, and that their
Dressings were like Bridal Houses, garnished and hung by some
Ingenious Wit, and their Beauties were like fine Flowers drawn
by the Pencil of Nature; “but being not gathered by Acquaintance,”
said she, “I know not whether they are vertuously sweet, or
no; but as I pass by, I please my Eye, yet no other wayes than as
senseless Objects; they entice me not to stay, and a short view
satisfies the Appetite of the Senses, unless the rational and understanding
part should be absent, but to me they seem but moving
Statues”
.

Bb2 Well, Bb2v 188

“Well”, said he, “I hear there is a Masque to be at Court, and I
am resolved you shall go, if we can get in, to see it; for though I
am old, and not fit to go, since my dancing dayes are done, yet I
must get into some Corner to see how you behave your self”
.

“Pray”, said she, “what is a Masque”?

Said he, “it is painted Scenes to represent the Poets Heavens
and Hells, their Gods and Devils, and Clouds, Sun, Moon, and
Stars, besides, they represent Cities, Castles, Seas, Fishes, Rocks,
Mountains, Beasts, Birds, and what pleaseth the Poet, Painter,
and Surveyour. Then there are Actors, and Speeches spoke,
and Musick; and then Lords or Ladies come down in a Scene,
as from the Clouds; and after that, they begin to dance, and
every one takes out according as they phancy. If a Man takes
out a Woman, if she cannot dance, or will not dance, then she
makes a Curtsey to the King, or Queen, or chief Grandee, if there
be any one, if not, to the upper end of the Room, then turn to
the Man, and make another to him; then he leaves, or leads her
to them she will take out; and she doth the like to him, and
goeth to her place again. And so the Men do the same, if they
will not dance; and if they do dance, they do just so, when the
Dance is ended, and the all the chief of the Youth of the City come
to see it, or to shew themselves, or all those that have youthfull
Minde, and love Sights, and fine Cloaths; then the Room is
made as Light with Candles, as if the Sun shined; and their glittering
Bravery makes as glorious a Shew as his gilded Beams”
.

“Sir”, said she, “if there be such an Assembly of Nobles, Beauty,
and Bravery, I shall appear so dull, that I shall be onely fit to sit
in the Corner with you; besides, I shall be so out of Countenance,
that I shall not know how to behave my self, for private
Breeding looks mean and ridiculous, I suppose, in publick Assembyes
of that nature, where none but the Glories of the Kingdome
meet”
.

“Ashamed”,said he, “for what? You have stollen no Bodies
Goods, nor Good Names, nor have you committed Adultery,
for on my Conscience you guess not what Adultery is, nor have
you murthered any, nor have you betrayed any Trust, or concealed
a Treason; and then why should you be ashamed”
?

“Sir”, said she, “although I have committed none of those
horrid Sins, yet I may commit Errours through my Ignorance,
and so I may be taken notice of onely for my Follyes”
.

“Come, come”, said he, “all the Errours you may commit, allthough
I hope you will commit none, will be laid upon your
Youth, but arm your self with Confidence, for go you shall, and
I will have you have some fine Cloaths, and send for Dressers to
put you in the best fashion”
.

“Sir”, said she, “I have observed how Ladies are dress’d when I
pass the Streets; and if you please to give me leave, I will dress
my self according to my judgement; and if you intend I shall
go more than once, let me not be extraordinary brave, lest liking
me at first, and seeing me again, they should condemn their former judgement, Bb3r 189
judgement, and I shall lose what was gained, so I shall be like
those that made a good Assault, and a bad Retreat”
.

“But Sir”, said she, “if you are pleased I shall shew my self to the
most view, let me be ordered so, that I may gain more and more
upon their good opinions”
.

“Well”, said her Uncle, “order your self as you please, for I am
unskilled in that matter; besides, thou needst no Adornments,
for Nature hath adorned thee with a splendrous Beauty. Another
thing is”
, said he, “we must remove our Lodgings, for these are too
mean to be known in; wherefore my Steward shall go take a
large House, and furnish it Nobly, and I will make you a fine
Coach, and take more Servants, and Women to wait upon you;
for since you have a good Estate, you shall live and take pleasure;
but I will have no Men-visitors but what are brought by my self:
wherefore entertain no Masculine Acquaintance, nor give them
the least encouragement”
.

“Sir”, said she, “my Duty shall observe all your Commands”.

When her Uncle was gone, “Lord”, said she, “what doth my Uncle
mean to set me out to shew? sure he means to traffick for a
Husband; but Heaven forbid those intentions, for I have no
minde to marry: but my Uncle is wise, and kinde, and studies
for my good, wherefore I submit, and could now chide my self
for these questioning Thoughts. Now”
. said she, “I am to consider
how I shall be dress’d; my Uncle saith, I am handsome, I
will now try whether others think so as well as he, for I fear my
Uncle is partial on my side; wherefore I will dress me all in
Black, and have no Colours about me; for if I be gay, I may be
taken notice of for my Cloaths, and so be deceived, thinking it
was for my Person; and I would gladly know the truth, whether
I am handsome or no, for I have no skill in Physiognomy; so
that I must judge of my self by the approbation of others Eyes,
and not by my own. But if I be”
, said she, “thought handsome,
what then? why then”
, answered she her self, “I shall be cryed up
to be a Beauty; and what then? then I shall have all Eyes stare
upon me, and what am I the better, unless their Eyes could infuse
in my Brain Wit and Understanding? their Eyes cannot enrich
me with Knowledge, nor give me the light of Truth; for I
cannot see with their Eyes, nor hear with their Ears, no more
than their Meat can nourish me which they do eat, or rest when
they do sleep. Besides, I neither desire to make nor catch Lovers,
for I have an Enmity against Mankinde, and hold them as
my Enemies; which if it be a sin, Heaven forgive, that I should
for one Man’s neglect and perjury, condemn all that Sex”
.

“But I finde I have a little Emulation, which breeds a desire to
appear more Beautifull than the Duke’s Wife, who is reported to
be very handsome; for I would not have the World say, he had
an advantage by the Change, thus I do not envy her, nor covet
what she enjoys, for I wish her all Happiness, yet I would not
have her Happiness raised by my Misfortunes; for Charity
should begin at home; for those that are unjust, or cruel to themselves,Bb3 selves, Bb3v 190
will never be mercifull and just to others. But, O my
Contemplations, whither do you run? I fear, not in an even
path; for though Emulation is not Envy, yet the Byas leans to
that side”
.

“But”, said she, “to this Masque I must go, my Uncle hath press’d
me to the Wars of Vanity, where Cupid is General, and leads up
the Train: but I doubt I shall hang down my Head, through
shamefastness, like a young Souldier, when he hears the Bullets
fly about his Ears: but, O Confidence, thou God of good Behaviour,
assist me. Well”
, said she, “I will practice against the
day, and be in a ready posture”
. So after two or three days, was
the Masque; and when she was ready to go, her Uncle comes to
her, and sees her dress’d all in Black.

Said he, “why have you put your self all in Black?”

“Sir”, said she, “I mourn like a young Widow, for I have lost my
Husband”
.

“Now by my troth”, said he, “and it becomes thee, for you appear
like the Sun when he breaks through a dark Cloud”
. Sayes he, “I
would have you go veiled, for I would have you appear to sight
onely when you come into the Masquing Room; and after the
Masque is done, all the Company will rise as it were together,
and joyn into a Croud: then throw your Hood over your Face,
and pass through them as soon as you can, and as obscure, for I
will not have you known untill we are in a more Courtly Equipage.”
So away they went, onely he and she, without any attendance;
and when they came to enter through the Door to the
Masquing Room, there was such a Croud, and such a Noyse, the
Officers beating the People back, the Women squeaking, and the
Men cursing, the Officers threatning, and the Enterers praying;
which Confusion made her afraid.

“Lord, Uncle”, said she, “what a horrid Noyse is here: pray let
us go back, and let us not put our selves unto this unnecessary
trouble”
.

“O Childe”, said he, “Camps and Courts are never silent, besides,
where great Persons are, there should be a thundring Noyse
to strike their Inferiours with a kinde of Terrour and Amazement;
for Poets say, Fear and Wonder makes Gods”
.

“Certainly”, said she, “there must be great Felicity in the sight of
this Masque, or else they would never take so much pains, and endure
so great affronts to obtain it: but, pray Uncle”
, said she, stay
while they are all pass’d in”
.

“Why then”, said he, “we must stay untill the Masque is done, for
there will be striving to get in untill such time as those within are
coming out”
.

But when they came near the Door, her Uncle spoke to the
Officer thereof; “Pray Sir”, said he, “let this young Lady in to see
the Masque”
.

“There is no room”, said he, “there are more young Ladies allready
than the Viceroy and all his Courtiers can tell what to do
with”
.

This Bb4r 191

“This is a dogged Fellow”, said her Uncle; whereupon he told
her, she must put up her Scarf, and speak your self; for every
one domineers in their Office, though it doth not last two hours;
and are proud of their Authority, though it be but to crack a
Louse, wherefore you must speak”
.

“Pray Sir”, said she to the Door-keeper, “if it be no injury to your
Authority, you will be so civil as to let us pass by”
.

“Now by my troth”, said he, “thou hast such a pleasing Face, none
can deny thee; but now I look upon you better, you shall not
go in”
.

“Why Sir”? said she.

“Why”, said he, “you will make the Painter and the Poet lose
their design, for one expects to enter in at the Ears of the Assembly,
the other at their Eyes, and your Beauty will blinde the
one, and stop the other; besides”
, said he, “all the Ladies will curse
me”
.

“Heaven forbid”, said she, “I should be the cause of Curses; and
to prevent that, I will return back again”
.

“Nay Lady”, said he, “I have not the power to let you go back,
wherefore pray pass”
.

“Sir”, said she, “I must have this Gentleman along with me”.

“Even who you please”, said she, “I can deny you nothing, Angels
must be obeyed”
.

When they came into the Masquing Room, the House was full;
“now”, said her Uncle, “I leave you to shift for your self”: then he
went and crouded himself into a Corner at the lower end.

When the Company was called to sit down, that the Masque
might be represented, every one was placed by their Friends, or
else they placed themselves. But she, being unaccustomed to
those Meetings, knew not how to dispose of her self, observing
there was much justling and thrusting one another to get places,
when she considered she had not strength to scamble amongst
them, she stood still. When they were all set, it was as if a Curtian
was drawn from before her, and she appeared like a glorious
Light; whereat all were struck with such amaze, that they forgot
a great while the civility in offering her a place. At last, all
the Men, which at such times sit opposite to the Women to view
them the better, rose up, striving every one to serve her: But the
Viceroy bid them all sit down again, and called for a Chair for
her. But few looked on the Masque for looking on her, especially
the Viceroy and the Duke, whose Eyes were rivetted to her
Face.

When the Masquers were come down to dance, who were all
Women, the chief of them being the Daughter of the Viceroy,
who was a Widower, and she was his onely Childe, they took out
the Men such as their Phancy pleased, and then they sate down
and then one of the chief of the Men chose out a Lady, and so
began to dance in single Couples, the Duke being the chief that
did dance, chose out this Beauty, not knowing who she was, nor
she him: But when she danced, it was so becoming; for she hahavingving Bb4v 192
naturally a Majestical Presence, although her Behaviour was
easy and free, and a severe Countenance, yet modest and pleasing,
and great skill in the Art, keeping her Measures just to the Notes
of Musick, moving smoothly, evenly, easily, made her astonish
all the Company.

The Viceroy sent to enquire who she was, and what she was
and from whence she cam, and where she lived, but the Enquirer
could learn nothing. But as soon as the Masque was done, she
was sought about for, and enquired after, but she was gone not to
be heard of: whereupon many did think she was a Vision, or
some Angel which appear’d, and then vanished away, for she
had done as her Uncle had commanded her, what was, to convey
her self as soon away as she could, covering her self close.
So home they went, and her Uncle was very much pleased to see
the Sparks of her Beauty had set their Tinder Hearts on Fire.
But as they went home, she enquired of her Uncle of the Company;
“Pray Sir”, said she, “was the Duke or Dutchess there”?

“I cannot tell”, said he, “for my Eyes were wholly taken up in observing
your Behaviour, that I never considered nor took notice
who was there”
.

“Who was he that first took me out to dance”? said she.

“I cannot tell that neither”, said he, “for I onely took the length
of your measure, and what through fear you should be out,
and dance wrong, and with joy to see you dance well, I never considered
whether the Man you danced with moved or no, nor what
he was, but now I am so confident of you, that the next Assembly
I will look about, and inform you as much as I can”
: so home
they went. But her Beauty had left such Stings behinde it, especially
in the Breast of the Viceroy, and the Duke, that they could
not rest. Neither was she free, for she had received a Wound,
but knew not of it; her Sleeps were unsound, for they indeed
were Slumbers rather than Sleeps; her Dreams were many, and
various. but her Lovers, that could neither slumber nor sleep,
began to search, and to make an enquiry; but none could bring
Tidings, where she dwelt, nor who she was. But the Viceroy cast
about, to attain the sight of her once again; so he made a great
Ball, and provided a great Banquet, to draw an Assembly of all
young Ladies to the Court. Whereupon her Uncle understanding,
told his Neece, she must prepare to shew her self once again;
“for I will”, said he, “the next day after this Ball, remove to our
new House”
.

“Sir”, said she, “I must have another new Gown”.

“As many as thou wilt”, said he, “and as rich; besides, I will buy
you Jewels”
.

“No Sir”, said she, “pray spare that cost, for they are onely to be
worn at such times of Assemblyes which I shall not visit often for
fear I tire the Courtly Spectators, which delight in new Faces, as
they do new Scenes”
. So her uncle left her to order her self;
who dres’d her self this time all in white Sattin, all imbroydered
with Silver.

When Cc1r 193

When her Uncle saw her so dres’d, “now, by my troth, thou
lookest like a Heaven struck with Stars, but thy Beauty takes off
the gloss of thy Bravery; now”
, said he, “you shall not go veiled,
for thy Beauty shall make thy way; besides, we will not go too
soon, nor while they are in disorder, but when they are all placed,
you will be the more prospectious”
.

But the Cavaliers, especially the Duke and the Viceroy, began
to be melancholy for fear she should not come; their Eyes were
alwayes placed at the Doors like Centinels, to watch her entrance;
and when they came to the court, all the Crouds of People, as in
a fright, started back, as if they were surprized with some Divine
Object, making a Lane, in which she pass’d through; and the
Keepers of the Doors were struck mute, there was no resistance,
all was open and free to enter. But when she came in into the
presence of the Lords and Ladies, all the Men rose up, and bowed
themselves to her, as if they had given her Divine Worship;
onely the Duke, who trembled so much, occasioned by the passion
of Love, that he could not stir: but the Viceroy went to
her.

“Lady”, said he, “will you give me leave to place you”?

“Your Highness”, said she, “will do me too much Honour”.

So he called for a Chair, and placed her next himself; and
when she was set, she produced the same effects as a Burning-glass;
for the Beams of all Eyes were drawn together, as one Point placed
in her Face, and by reflection she sent a burning heat, and fired
every Heart. But he could not keep her; for as soon as they
began to dance, she was taken out, but not by the Duke, for he
had not recovered as yet Loves shaking Fit. But the young Gallants
chose her too often to dance, for every one took it for a Digrace,
as not to have the Honour to dance with her, insomuch that
few of the other Ladies danced at all, as being Creatures not
worthy to be regarded whil’st she was there.

But the Viceroy, for fear they should tire her, and she not daring
to deny them, by reason it would be thought an affront, and
rude, or want of Breeding, made the Viceroy call sooner for the
Banquet than otherwise he would have done. Besides, he perceived
the rest of the Ladies begin to be angry, expressing it by
their Frowns; and knowing nothing will so soon pacifie that
Bitter humour in Ladies as Sweet-Meats, he had them brought in.
But when the Banquet came in, he presented her the first with
some of those Sweet-Meats, and still filling her Ears with Complements,
or rather chosen Words, for no Complements could
pass on her Beauty, it was beyond all expressions.

At last, he asked her where her Lodging was, and whether she
would give him leave to wait upon her.

She answered him, it would be a great grace and favour to receive
a Visit from him; “but”, said she, “I am not at my own disposing,
wherefore I can neither give nor receive without leave”
.

“Pray”, said he, “may I know who is this happy Person you so
humbly obey”
.

Cc Said Cc1v 194

Said she, “it is my Uncle, with whom I live”.

“Where does he live”? said he.

“Truly”, said she, “I cannot tell the name of the Street”.

“He is not here, Lady”? said he.

“Yes”, said she, and pointed to him. And though he was loth,
yet he was forced to leave her so long, as to speak with her Uncle:
but the whil’st he was from her, all the young Gallants, which
were gatherd round about her, presented her with Sweet Meats,
as Offerings to a Goddess, and she making them Curtesies, as
returning them thanks for that she was not able to receive, as being
too great a Burthen; for she was offered more Sweet-Meats
than one of the Viceroy’s Guards could carry.

But all the while the Duke stood as a Statue, onely his Eyes
were fix’d upon her, nor had he power to speak; and she perceiving
where he was, for her Eye had secretly hunted him out,
would as often look upon him as her Modesty would give her
leave, and desired much to know who he was, but was ashamed to
ask.

At last, the Duke being a little incouraged by her Eye, came
to her.

“Lady”, said he, “I am afraid to speak, lest I should seem rude by
my harsh Discourse; for there is not in the Alphabet, words
gentle nor smooth enough for your soft Ears, but what your
Tongue doth polish: yet I hope you will do as the rest of the
Gods and Goddesses, descend to Mortals since they cannot
reach to you”
.

“Sir”, said she, “but that I know it is the Courtly Custome for
Men to express their Civilities to our Sex in the highest Words,
otherwise I should take it as an affront and scorn, to be called by
those names I understand not, and to be likened to that which
cannot be comprehended”
.

Said the Duke, “you cannot be comprehended; nor do your
Lovers know what Destiny you have decreed them”
.

But the Viceroy came back with her Uncle, who desired to
have his Neece home, the Banquet being ended.

But when the Duke saw her Uncle, he then apprehending who
she was, was so struck, that what with guilt of Conscience, and
with repenting Sorrow, he was ready to fall down dead.

Her Uncle, seeing him talking to her, thus spoke to the Duke.

“Sir”, said he, “you may spare your Words, for you cannot justifie
your unworthy Deeds”
.

Whereat she turned as pale as Death, her Spirits being gathered
to guard the Heart, being in distress, as overwhelmed with
Passion. But the bustle of the Croud helped to obscure her
Change, as well as it did smother her Uncles words, which peirced
none but the Dukes ears, and hers.

The Viceroy taking her by the Hand, led her to the Coach,
and all the Gallants attended; whereat the Ladies, that were left
behinde in the Room, were so angry, shooting forth Words like
Bullets with the Fire of Anger, wounding every Man with Reproach:proach Cc2r 195
but at the Viceroy they sent out whole Volleys, which
battered his Reputation: but as for the Young Lady, they did
appoint a place of purpose to dissect her, reading Satyrical Lectures
upon every part with the hard terms of Dispraise. So all
being dispersed, the Viceroy long’d for that seasonable hour to
visit her.

But the Duke wish’d there were neither Time nor Life; “I cannot
hope”
, said he, “for Mercy, my Fault is too great, nor can I live
or dye in quiet without it; but the Miseries and Torments of
despairing Lovers will be my punishment”
.

But the old Gentleman was so pleased to see his Neece admired,
that as he went home, he did nothing but sing after a humming
way; and was so frollick, as if he were returned to twenty years
of age; and after he came home, he began to examine his
Neece.

Said he, “how do you like the Duke? for that was he that was
speaking to you when I came”
.

She answered, that she saw nothing to be disliked in his
Person.

“And how”, said he, “do you like the Viceroy”?

“As well”, said she, “as I can like a Thing that Time hath worn
out of fashion”
.

“So”, said he, “I perceive you despise Age: but let me tell you,
that what Beauty and Favour Time takes from the Body, he
gives double proportions of Knowledge and Understanding to
the Minde; and you use to preach to me, the outside is not to be
regarded; and I hope you will not preach that Doctrine to others
you will not follow your self”
.

“Sir”, said she, “I shall be ruled by your Doctrine, and not by my
own”
.

“Then”, said he, “I take my Text out of Virtue, which is divided
into four parts, Prudence, Fortitude, Temperance, and Justice.
Prudence is to foresee the worst, and provide the best we can for
our selves, by shunning the dangerous wayes, and choosing the
best; and my Application is, that you must shun the dangerous
wayes of Beauty, and choose Riches and Honour, as the best for
your self”
.

“Fortitude is to arm our selves against Misfortunes, and to
strengthen our Forts with Patience, and to fight with Industry.
My Application of this part is, you must barricade your Ears,
and not suffer, by listning after the enticing perswasions of Rhetorick
to enter; for if it once get into the Brain, it will easily
make a passage to the Heart, or blow up the Tower of Reason
with the Fire of foolish Love”
.

“Temperance is to moderate the Appetites, and qualifie the unruly
Passions. My third Application is, you must marry a discreet
and sober Man, a wise and understanding Man, a rich and
honourable Man, a grave and aged Man, and not, led by your
Appetites, to marry a vain phantastical Man, a proud conceited Cc2 Man, Cc2v 196
Man, a wilde debauched Man, a foolish Prodigal, a poor Shark,
or a young unconstant Man”
.

“And fourthly and lastly, is Justice, which is to be divided according
to Right and Truth, to reward and punish according to
desert, to deal with others as we would be dealt unto”
.

“My last Application is, that you should take such counsel, and
follow such advice from your Friends, as you would honestly
give to a faithfull Friend as the best for him, without any ends to
your self; and so good night, for you cannot choose but be very
sleepy”
.

When he was gone, “Lord”, said she, “this Doctrine, although it
was full of Morality, yet in this melancholy Humour I am in, it
sounds like a Funeral Sermon to me; I am sure it is a Preamble
to some Design he hath, pray God it is not to marry me to the
Viceroy; of all the Men I ever saw, I could not affect him, I
should more willingly wed Death than him, he is an Antipathy to
my Nature; good Jupiter”
, said she, “deliver me from him”. So
she went to Bed, not to sleep, for she could take little rest, for her
Thoughts worked as fast as a Feaverish Pulse.

But the Viceroy came the next day, and treated with her Uncle,
desiring her for his Wife.

Her Uncle told him, it would be a great Fortune for his Neece,
but he could not force her Affection; “but”, said he, “you shall have
all the assistance, as the power and authority of an Uncle, and the
perswasions as a Friend can give, to get her consent to marry
you”
.

“Pray”, said the Viceroy, “let me see her, and discourse with
her”
.

He desired to excuse him, if he suffered him not to visit her;
“for”, said he, “young Women that are disposed by their Friends,
must wed without wooing”
. But he was very loth to go without
a sight of her: yet pacifying himself with the hopes of having
her to his Wife, presented his Service to her, and took his
leave.

Then her Uncle sate in Councel with his Thoughts how he
should work her Affection, and draw her consent to marry this
Viceroy, for he found she had no Stomack towards him; at last,
he thought it best to let her alone for a week, or such a time, that
the smooth Faces of the young Gallants, that she saw at the
Masque and Ball, might be worn out of her Minde. In the mean
time, she grew melancholy, her Countenance was sad, her Spirits
seemed dejected, her Colour faded, for she could eat no Meat,
nor take no rest; neither could she study nor practice her Exercises,
as Dancing, &c. her Musick was laid by: Neither could she
raise her Voyce to any Note, but walk’d from one end of the
Room to the other, with her Eyes fix’d upon the Ground, would
sigh and weep, and knew not for what; at last, spoke thus to her
self; “Surely an evil Fate hangs over me, for I am so dull, as if I
were a piece of Earth, without sense; yet I am not sick, I do not finde Cc3r 197
finde my Body distempered, then surely it is in my Minde; and
what should disturb that? my Uncle loves me, and is as fond of
me as ever he was; I live in Plenty, I have as much Pleasure
and Delight as my Minde can desire. O but the Viceroy affrights
it, there is the Cause; and yet methinks that cannot be,
because I do verily believe my Uncle will not force me to marry
against my Affections; besides, the remembrance of him seldome
comes into my Minde; for my Minde is so full of thoughts
of the Duke, that there is no other room left for any other; my
Phancy orders places, and dresses him a thousand several
wayes: thus have I a thousand several Figures of him in my
Head; Heaven grant I be not in Love; I dare not ask any one
that hath been in Love, what Humours that Passions hath. But
why should I be in Love with him? I have seen as handsome
Men as he, that I would not take the pains to look on twice: But
now I call him better to minde, he is the handsomest I ever saw:
But what is a handsome Body, unless he hath a noble Soul? he
is perjured and inconstant; alas, it was the fault of his Father to
force him to swear against his Affections”
But whil’st she was
thus reasoning to her self, in came her Uncle; he told her, he
had provided her a good Husband.

“Sir”, said she, “are you weary of me? or am I become a Burthen,
you so desire to part with me, in giving me to a Husband”
?

“Nay”, said he, “I will never part, for I will end the few
remainder
of my dayes with thee”
.

Said she, “you give your Power, Authority, and Commands,
with my Obedience, away; for if my Husband and your Commands
are contrary, I can obey but one, which must be my
Husband”
.

“Good reason”, said he, “and for thy sake I will be commanded
to; but in the mean time, I hope you will be ruled by me; and
here is a great Match propounded to me for you, the like I could
not have hoped for, which is the Viceroy, he is rich”
.

“Yet”, said she, “he may be a Fool”.

“O, he is wise and discreet”, said he.

Said she, “I have heard he is ill natured, and froward”.

Answered her Uncle, “he is in great Power and Authority”.

“He may be”, said she, “never the honester for that”.

“He is”, said he, “in great Favour with the King”.

“Sir”, said she, “Princes and Monarchs do not alwayes favour the
most deserving, nor do they alwayes advance Men for Merit, but
most commonly otherwise, the Unworthiest are advanced highest;
besides, Bribery, Partiality, and Flattery, rule Princes and
States”
.

Said her Uncle, “let me advise you not to use Rhetorick against
your self, and overthrow a good Fortune, in refusing such a
Husband as shall advance your place above that false Dukes
Dutchess; and his Estate, with yours joyned to it, it will be a
greater than his, with which you shall be served nobly, attended
numerously, live plentifully, adorned richly, have all the DelightsCc3 lights Cc3v 198
and Pleasures your Soul can desire; and he being in years,
will dote on you; besides, he having had experience of vain debaucheries,
is become staid and sage”
.

“Sir”, said she, “his Age will be the means to bar me of all these
Braveries, Pleasures, and Delights you propound; for he being
old, and I young, he will become so Jealous, that I shall be in restraint
like a Prisoner; nay, he will be Jealous of the Light, and
my own Thoughts, and will enclose me in Darkness, and disturb
the peace of my Minde with his Discontents; for Jealousie, I
have heard, is never at quiet with it self, nor to those that live
near it”
.

“Come, come”, said he, “you talk I know not what; I perceive
you would marry some young, phantastical, prodigal Fellow,
who would give you onely Diseases, and spend your Estate, and his
own to, amongst his Whores, Bauds, and Sycophants; whil’st
you sit mourning at home, he will be revelling abroad, and then
disturb your rest, coming home at unseasonable times; and if
you must suffer, you had better suffer by those that love, than
those that care not for you, for Jealousie is onely an overflow of
Love; wherefore be ruled, and let not all my pains, care, and
cost, and the comfort of my labour, be lost through your disobedience.”

“Sir”, said she, “I am bound in Gratitude and Duty to obey your
Will, were it to sacrifice my Life, or the Tranquillity of my
Minde, on the Altar of your Commands”
.

In the mean time, the Duke was so discontented and melancholy,
that he excluded himself from all Company, suffering neither
his Dutchess, nor any Friend to visit him, nor come near
him, onely one old Servant to wait upon him; all former Delights,
Pleasures, and Recreations were hatefull to him, even in
the remembrance, as if his Soul and Body had taken a Surfet
thereof. At last, he resolved she should know what Torment he
suffered for her sake; and since he could not see nor speak to her,
he would send her a Letter: then he called for Pen, Ink, and Paper,
and wrote after this manner,

“Madam, The Wrath of the Gods is not onely pacified, and pardons
the greatest sins that can be committed against them, taking
to mercy the Contrite Heart, but gives Blessings for Repentent
Tears; and I hope you will not be more severe
than they: let not your Justice be too rigid, lest you become cruel.
I confess, the sins committed against you were great, and deserve
great punishment: but if all your mercies did fly from me, yet if
you did but know the torments I suffer, you could not choose but pity
me; and my sorrows are of that weight, that they will press out my
life, unless your favours take off the heavy Burthen: but howsoever,
pray let your Charity give me a line or two of your own
writing, though they strangle me with Death: then will my Soul
be quiet in the Grave, because I dyed by your hand; and when I am Cc4r 199
am dead, let not the worst of my Actions live in your Memory, but
cast them into Oblivion, where I wish they may for ever remain.
The Gods protect you.”

Sealing the Letter, he gave it to his Man to carry with all the
secrecy he could, bidding him to enquire which of the Women
was most in her favour, praying her to deliver it to her Mistris
when she was all alone, and tootell the Maid he would be in the
Street to wait her Command. The Man found such access as he
could wish, the Letter being delivered to the Lady; which, when
she had read, and found from whom it came, her Passions were so
mix’d, that she knew not whether to joy or grieve; she joy’d to
live in his Thoughts, yet griev’d to live without him, having no
hopes to make him lawfully hers, nor so much as to set or speak
to him, her Uncle was so averse against him, and the greatest
grief was, to think she must be forced to become anothers; when
she had rather be his, though forsaken, than by another to be beloved
with Constancy. Then musing with her self for some
time, considering whether it was fit to answer his Letter, or no;
“If my Uncle should come to know”, said she, “I write to him without
his leave (which I am sure he will never give) I shall utterly
lose his Affection, and I had rather lose Life than lose his
Love; and if I do not write, I shall seem as if I were of a malicious
nature, which will beget an evil construction of my disposition,
in that Minde I desire to live with a good opinion. And if
I believe, as Charity and Love perswades me, that he speaks
truth, I shall endanger his Life; and I would be loth to murther
him with nice scruples, when I am neither forbid by Honour nor
Modesty, Religion nor Laws; Well, I will adventure, and ask
my Uncle Pardon when I have done; my Uncle is not of a Tyger’s
nature, he is gentle, and will forgive, and a Pardon may be
gotten: but Life, when once it is gone, will return no more”
.
Then taking Pen, Ink, and Paper, writ to him after this manner.

“Sir, I am obedient, as being once tyed to you, until you did cut me off,
and throw me away as a worthless piece, onely fit to be trodden
under the feet of disgrace, and certainly had perished with
shame; had not my Uncle owned me, I had been left destitute.
And though you are pleased to cast some thoughts back upon me,
yet it is difficult for me to believe, you, that did once scorn me, should
humbly come to sue to me: but I rather fear you do this for sport, angling
with the Bait of Deceit to catch my Innocent Youth. But I am
not the first of my Sex, nor I fear shall not be the last, that has been,
and will be deceived by Men, who glory in their treacherous spoyls;
and if you beset me with Stratagems, kill me outright, and do not leade
me Prisoner, to set out your Triumph: but if you have Wars with
your Conscience; or Phancy, or both, interrupting the peace of your
Minde, as your Letter expresses, I should willingly turn to your
side, and be an Arbitrator; yet the Fates have destin’d otherwise. But Cc4r 200
But what unhappy fortune soever befals me, I wish yours may be good.
Heavens keep you.”

“Here”, said she, “give the Man, that brought me the Letter, this”.
The Man returning to his Lord so soon, made him believe he had
not delivered her that Letter.

“Well”, said the Duke, “you have not delivered my Letter”.

“Yes, but I have”, said he, “and brought you an Answer”.

“Why”, said the Duke, “it is impossible, you staid so short a
time”
.

“Then”, said he, “I have wrought a Miracle; but”, said he, “you
did lengthen my Journey in your Conceits, with the foul wayes
of Difficulties”
.

“I hope”, said the Duke, “thou art so blessed as to make as prosperous
a Journey, as a quick Dispatch; leave me awhile”
, said he,
“while I call you”. But when he went to open the Letter, “Time
brings not more weakness”
, said he, “than Fear doth to me, for my
Hands shake as if I had the Palsey; and my Eyes are so dim, that
Spectacles will hardly enlarge my sight”
. But when he had read
the Letter, Joy gave him a new Life: “Here”, said he, she plainly
tels me, she would be mine; she saith, she would return to my
side, if the Fates had not destin’d against it, by which she means,
her Uncle is against me: well, if I can but once get access, I
shall be happy for ever”
. So after he had blessed himself in reading
the Letter many times over, “I will” said he, strengthen my self
to enable my self to go abroad, for as yet I am but weak”
; and
calling to his Man, he bid him get him something to eat.

“Did your Grace”, said the Man, “talk of eating”?

“Yes”, answered the Duke, “for I am hungry”.

“By my troth”, said the Man, “I had thought your Hands, Mouth,
Appetite and Stomack had made a Bargain; the one, that it
never would desire Meat nor Drink; the other, that it would
digest none; the third, that it would receive none; and the
fourth, that it would offer none; for on my conscience you have
not eat the quantity of a pestle of a Lark this week; and you are
become so weak, that if a Boy should wrestle with you, he would
have the better”
.

“You are deceived”, said the Duke, “I am so strong, and my Spirits
so active, that I would beat two or three such old Fellows as
thou art, and to prove it, I will beat thee with one hand”
.

“No pray”, said he, “I will believe your Graces report, and leave
your active Grace for a time, to fetch you some Food”
.

When his Man came in with the Meat, he found the Duke a
dancing.

“I believe”, said he, “you carry your Body very light, having no
heavy Burthens of Meat in your Stomack”
.

“I am so Aëry”, said the Duke, “as I will caper over thy Head”.

“By my troth”, said he, “then I shall let fall your Meat out of my
hands, for fear of your heels”
.

Whil’st Dd1r 201

Whilst the Duke was at his meat, he talkt to his man; “Why
hast thou lived an old Batchelour, and never marryed”
.

“O Sir”, said he, “wives are too chargeable”.

“Why”, said the Duke, “are you so poor”?

“No Sir”, answered he, “Women are so vain, besides they do
not only spend their husbands estates, but makes his estate a bawd
to procure Love servants, so as his wealth serves onely to buy
him a pair of horns”
.

“Pray thee, let me perswade thee to marry, and I will direct
thee to whom thou shalt go a wooing”
.

“Troth Sir, I would venture, if there had been any example to
encourage me”
.

“Why, what do you think of my Marriage, do not I live happily?”

“Yes”, said he, “when your Dutches and you are asunder, but
when you meet, it is like Jupiter and Juno, you make such a thundring
noise, as it frights your mortall servants, thinking you will
dissolve our world, your Family, consuming our hospitallity by
the fire of your Worth; Rowling up the clouds of smoaky vapour
from boyld Beef, as a sheet of Parchment; When you were a
Batchelor we lived in the Golden Age, but now it is the Iron Age,
and Doomesday draws near”
.

“I hope”, saith the Duke, “thou art a Prophet, but when Doomesday
is past, you shall live in Paradice”
.

“In my conscience, Sir”, said he, “fortune hath mismatcht you;
for surely nature did never intend to joyne you as Man and
Wife; you are of such different humors”
.

“Well”, said the Duke, “for all your rayling against women, you
shall go a wooing, if not for your self, yet for me”
.

“Sir”, said he, “I shall refuse no office that your Grace imploys me in”.

“Go your ways”, said the Duke, “to that Ladyes maid you gave
the letter to, and present her with a hundred pounds, and tell her,
if she can help me to the speech of her Lady; you will bring her a
hundred pounds more; and if you finde her nice, and that she
sayes she dare not, offer her five hundred pounds or more, or so
much, untill you have out-bribed her cautious fears”
.

“Sir”, said the man, “if you send her many of these presents,
I will wooe for my self, as well as for your Grace, wherefore
by your Graces leave, I will spruce up my self before I go,
and trim my beard, and wash my face, and who knows but I may
speed, for I perceive it is a fortunate year for old men to winne
young mayds affections, for they say the Vice-Roy is to be married
to the sweetest young beautifullest Lady in the world, and he
is very old, and in my opinion, not so handsome as I am”
: with
that the Duke turned pale.

“Nay”, said the man, “your Grace hath no cause to be troubled, for
tis a Lady you have refused, wherefore he hath but your leavings”
.

With that the Duke up with his hand, and gave him a box on
the eare: “Thou lyest” said he, “he must not marry her”.

“Nay”, said the man, “that is as your Grace can order the Dd business; Dd1v 202
business; but your Grace is a just performer of your Word, for
you have tryed your strength, and hath beaten me with one
hand”
.

The Duke walked about the room, and after he had pacified
himself, at last spoke to his man; “Well” said he, “if you be prosperous,
and can winn the maid to direct me the way to speak to her
Lady, I will cure the Blow with Crowns”
.

“Sir”, said he, “I will turn you my other cheek to box that, if you
please”
.

“Go away”, said the Duke, “and return as soon as you can”.

“Sir”, said he, “I will return as soon as my business is done, or
els I shall lose both paines and gaines, good fortune be my guide”
,
said he, “and then I am sure of the Worlds favour, for they that are
prosperous shall never want friends, although he were a Coward,
a Knave, or a Fool, the World shall say nay, think him valliant,
honest, and wise”
.

“Sir”, said he to the Duke, “pray flatter fortune, and offer some
prayers and praises to her Deity in my behalf, though it be but
for your own sake; for he, that hath not a feeling interest in the
business, can never pray with a strong devotion for a good succss,
but their prayers will be so sickly and weak as they can never travell
up far, but fall back as it were in a swoon, without sense”
; in
the mean time the Vice-Roy and the Uncle had drawn up articles,
and had concluded of the match without the young Ladyes consent;
but the Uncle told her afterwards, she must prepare herself
to be the Vice-Roys bride: “And” said he, “if you consent not, never
come neer me more, for I will disclaime all the interest of an
Uncle, and become your enemy”
: his words were like so many
daggers, that were struck to her heart: for her grief was too great
for tears: but her maid, who had ventured her Ladies Anger, for
gold had conveyed the Duke into such a place, as to go into her
Chamber, when he pleased, and seeing her stand as it were, without
life or sence, but as a statue carved in stone, went to her,
which object brought her out of a muse, but struck her with such
Amaze, as she fixt her eyes upon him, as on some wonder, and
standing both silent for a time, at last she spake.

“Sir”, said she, “this is not civilly done, to come without my
leave, or my Uncles knowledge: nor honorably done, to come
like a theef in the night to surprise me”
.

“Madame”, said he, “Love, that is in danger to loose what he most
adores, will never consider persons, time, place, or difficulty,
but runns to strengthen and secure his side, fights and assaults all
that doth oppose him, and I hear you are to be married to the
Vice-Roy: but if you do marry him, I will strive to make you
a Widow the first houre, cutting your Vowes asunder: and
your Husband, insteed of his bride, shall imbrace death, and his
Grave shall become his Wedding bed, or I will lye there my
self shrowded in my winding sheet from the hated sight of seeing,
or knowing you to be anothers: but if knowledge lives in the
grave, think not your self secure when I am dead; for if Ghosts as Dd2r 203
as some imagines, they can rise from the Earth, mine shall visit
you and fright you from delights, and never leave you untill you
become a subject in deaths Kingdom; but if you are cruell and
take delight to have your bridal health drunk in blood, marry
him, where perchance we may be both dead drunk with that
warme red liquor”
.

“Sir”, answered she, “it is an unheard of malice to me, or an Impudent
and vaine-glorious pride in you, neither to own me your
self, nor let another, but would have me wander out of my
single life, that the World may take notice and say, this is your
forsaken maid; and I live to be scorned and become friendless,
for my Uncle will never own me, which will prove as a proclamation
to proclaime me a traitor to gratitude, and naturall affection,
by committing the treason of disobedience”
.

Said the Duke, “you cannot want an owner whilst I live,
for I had, nor have no more power to resign the Interest I have
in you, than Kings to resign their Crowns that comes by succes
sion, for the right lyes in the Crown, not in the man, and though
I have played the tyrant, and deserved to be uncrowned, yet none
ought to take it off my head, but death, nor have I power to
throw it from my self, death onely must make way for a successor.”

“Then” said she, “I must dye, that your Dutches may have right,
and a free possession”
.

“Nay”, said he, “you must claime your own just interest and place
your self”
.

“What is that”, said she, “go to Law for you”.

“Yes”, said he.

Where if I be cast”, said she, “it will be a double shame”.

“You cannot plead and be condemned”, said he, “if Justice hears
your Cause: and though most of the Actions of my life have
been irregular, yet they were not so much corrupted or misruled
by nature, as for want of a good education, and through the ignorance
of my youth, which time since hath made me see my errors;
and though your beautie is very excellent, and is able to enamour
the most dullest sense, yet it is not that alone that disturbs
the peace of my mind, but the conscientiousness of my fault,
which unless you pardon and restore me to your favour, I shall never
be at rest”
.

“I wish there were no greater obstacle”, said she, “than my pardon
to your rest: For I should absolve you soon, and sleep
should not be more gentle, and soft on your eyes, than the peace
to your minde, if I could give it, but my Uncles dislike may
prove as fearfull dreams to disturbe it: but indeed if his anger were
like dreams, it would vanish away, but I doubt it is of too thick a
body for a Vision”
.

Sayes the Duke, “we will both kneel to your Uncle, and plead
at the bar of either eare, I will confess my fault at one eare, whilst
you aske pardon for me at the other; And though his heart were Dd2 steele Dd2v 204
steele, your words will disolve it into compassion, whilst my tears
mix the ingredients”
.

“My Uncle” said she, “hath agreed with the Vice-Roy: and his
word hath sealed the bond, which he will never break”
.

Sayes the Duke, “I will make the Vice-Roy to break the bargain
himself, and then your Uncle is set free: Besides, you are
mine and not your Uncles; Unless you prove my enemy to deny
me, and I will plead for my right”
: “Heaven direct you for the
best”
, said she, “it is late, good night”.

“You will give me leave”, said he, “to kiss your hands”.

“I cannot deny my hand”, said she, “to him that hath my heart”.

The next day the Duke went to the Vice-Roys, and desired to
have a private hearing, about a business that concerned him; And
when he had him alone, he shut the door, and drew his sword;
which when the Vice-Roy saw, he began to call for help.

“Call not, nor make a noise, if you doe, hell take me” said the
Duke, “I’le run you thorough”.

“What mean you”, said the Vice-Roy, “to make me such a dreadfull
visit”
?

“I come”, said the Duke, “to aske you a question, to forbid you an
Act, and to have you grant me my demand”
.

Said the Vice-Roy, “the question must be resolvable, the Act
just, the demands possible”
.

“They are so”, said the Duke, “My question is, whether you resolve
to be married to the Lady Delitia”
.

“Yes”, answered he.

“The Act forbidden, is, you must not marry her”.

“Why”, said the Vice-Roy?

“Because”, said he, she is my Wife, and I have been married
to her almost nine years”
.

Why”, said he, “you cannot have two wives”?

“No”, said he, “I will have but one, and that shall be she”.

“And what is your demand”? “My demand is, that you will never
marry her”
.

“How”, sayes the Vice-Roy? “put the case you should die, you
will then give me leave to marrie her”
?

“No”, said the Duke, “I love her too well, to leave a possibility of
her marrying you”
: “I will sooner die, than set my hand to this”,
said the Vice Roy.

“If you do not, you shall die a violent death, by heaven”, answered
he, “and more than that, you shall set your hand never to complain
against me to the King; will you do it, or will you not? for
I am desperate”
, said the Duke.

Said the Vice Roy, “you strike the King in striking me”.

“No disputing”, says he, set your hand presently, or I will kill you”.

“Do you say, you are desperate”?

“Yes”, answered he.

“Then I must do a desperate Act to set my hand to a bond I
mean to break”
.

“Use your own discretion, to that”;

Come Dd3r 205

“Come”, said he, “I will set my hand before I read it; for whatever
it is, it must be done”
; after he set his hand he read.

Here I do vow to Heaven, never to Wooe the Lady Delitia,
not to take her to wife, whereunto I set my hand. “To this paper
too”
, said the Duke.

Here I do vow to Heaven, never to take revenge, nor to complain
of the Duke to my King and master, whereunto I set my
hand.

Saith the Duke, “I take my leave, rest you in peace, Sir”.

“And the Devill torment you”, said the Vice Roy! “O fortune, I
could curse thee with thy Companions, the fates, not only in cutting
off my happiness, in the injoying of so rare a beauty, but in
stopping the passage to a sweet revenge: And though I were sure,
there were both Gods and Devills, yet I would break my Vow, for
the one is pacified with Prayers and praises, and the other terrified
with threats; but, O the disgrace from our fellow-creatures, mankind,
sets closer to the life, than the skin to the flesh. For if the skin
be flead off, a new one will grow again, making the body appear
younger than before; but if a man be flead once of his reputation,
he shall never regain it, and his life will be alwaies bare and raw,
and malice and envy will torment it with the stings of ill tongues;
which to avoid, I must close with this Duke in a seeming friendship,
and not defy him as an open enemy, lest he should divulge
my base acts done by my Cowardly fear; but they are fools that
would not venture their Reputations, to save their life, rather
than to dye an honorable death, as they call it; which is to dye,
to gain a good Opinion, and what shall they gain by it? a few
praises, as to say, he was a valiant man; and What doth the valiant
get, is he ever the better? No, he is tumbled into the grave,
and his bodie rottes, and {Handwritten deletion: b} end of handwritten deletion {Handwritten addition: t} end of handwritten additionurnes to dust; All the clear distinguishing
senses, the bright flaming appetites are quenched out; but if
they were not, there is no fuell in the grave to feed their fire; for,
death is cold, and the grave barren; besides, there is no Remembrance
in the grave, all is forgotten, they cannot rejoyce at their
past gallant actions, or remember their glorious Triumphs, but
the onely happiness is, that though there is no pleasure in the
grave, so there is no paines; but to give up life before nature requires
it, is to pay a Subsidy before we are taxt, or to yield up
our liberties before we are prisoners. And who are wise) that shall
do so, No, Let fools run head-long to death; I will live as long
as I can, and not only live, but live easily, freely, and as pleasant
as I can; wherefore to avoid this mans mischiefs, which lies
to intrap my life, I will agree with him; and I had rather loose
the pleasures of one Woman, than all other pleasures with my life;
but to do him a secret mischief he shall not escape, if I can prevaile;
but I perceive this Duke, since he can have but one Wife,
intends to set up a Saraglia of young wenches, and by my troth,
he begins with a fair one, and whilst he courts his mistris, I
mean to wooe his wife, for he hath not sworn me from that. So
that my revenge shall be to make him a Cuckold”
, so the Viceroy Dd3 went Dd3v 206
went to the Dutchess; and after he had made his Complemental
Addresses, they began to talk more serious.

“Madam”, said he, “how do you like the rare Beauty which your
Husband doth admire so much, that he is jealous of all that look
on her, and would extinguish the sight of all Mens Eyes but his
own, and challenges all that make Love to her, threatens ruine
and murther to those that pretend to marry her”
.

Answered she, “if he be so enamoured, I shall not wonder now
that my Beauty is thought dead, my Embraces cold, my Discourse
dull, my Company troublesome to him, since his Delight is abroad:
but”
, said she, “I am well served, I was weary of my old
Husband, and wished him dead, that I might marry a young one;
I abhorred his old age, that was wise and experienced; despised
his gray hairs, that should be reverenced with respect; O the
happiness I rejected, that I might have enjoyed! for he admired
my Beauty, praised my Wit, gave me my Will, observed my
Humour, sought me Pleasures, took care of my Health, desired
my Love, proud of my Favours; my Mirth was his Musick, my
Smiles were his Heaven, my Frowns were his Hell; when this
Man thinks me a Chain that inslaves him, a Shipwrack wherein
all his Happiness is drown’d, a Famine to his Hopes, a Plague to
his Desires, a Hell to his Designs, a Devil to damn his Fruitions”
.

“Nay certainly”, said he, “that Woman is the happiest that marries
an antient Man; for he adores her Virtue more than her Beauty,
and his Love continues; though her Beauty is gone; he sets a price
of Worth upon the Honour and Reputation of his Wife, uses her
civilly, and gives her Respect, as Gallant Men ought to do to a
tender Sex, which makes others to do the like; when a Young
Man thinks it a Gallantry, and a Manly Action, to use his Wife
rudely, and worse than his Lacquay, to command imperiously, to
neglect despisingly, making her the Drudge in his Family, flinging
words of disgrace upon her, making her with scorn the mirth
and pastime in his idle and foolish discourse amongst his vain and
base Companions; when an Antient Man makes his Wife the
Queen of his Family, his Mistris in his Courtship, his Goddess in
his Discourse, giving her Praise, applauding her Actions, magnifying
her Nature; her Safety is the God of his Courage, her
Honour the World to his Ambition, her Pleasure his onely Industry,
her Maintenance the mark for his Prudence, her Delights
are the Compass by which he sails, her Love is the Voyage, her Advice
his Oracle; and doing this, he doth Honour to himself, by
setting a considerable value upon what is his own; when Youth
regards not the temper of her Disposition, slights her Noble Nature,
grows weary of her Person, condemns her Counsels, and is
afraid his Neighbours should think his Wife wiser than himself,
which is the mark of a Fool, and a Disease most Men have (being
married young.) But a Man in years is solid in his Counsels, sober
in his Actions, gracefull in his Behaviour, wise in his Discourse,
temperate in his Life, and seems as Nature hath made
him, Masculine. When a young Man is rash in his Counsels, desperate Dd4r 207
desperate in his Actions, wilde in his Behaviour, vain in his Disscourses,
debauch’d in his Life, and appears not like his Sex, but
Effeminate”
.

“A fair Forehead, and a smooth Skin, a rosie Cheek, and a ruby
Lip, wanton Eyes, a flattering Tongue are unmanly, appearing
like Woman or Boyes, let them be never so Valiant; and that
appears, as if they would sooner suffer the Whip, than handle the
Sword”
.

“Where an antient Man, every Wrinkle is a Trench made by
Time, wherein lyes Experience to secure the Life from Errours;
and there Eyes are like active Souldiers, who bow and sink down
by the over-heavy Burthens of their Spoyls, which are several
Objects that the Sight carries into the Brain, and delivers to the
Understanding, as Trophyes, to hand up in the Magazine of the
Memory. His white Hairs are the Flags of Peace, that Time
hangs out on the Walls of Wisdome, that Advice and Counsel
may come from and to safely. Nay, the very Infirmities of
Age seem manly; his feeble Legs look as if they had been overtired
with long Marches, in seeking out his Foes; and his PalseyHands,
or Head, the one seems as if they had been so often used
in beating of their Enemies, and the other in watching them, as
they knew not what Rest meant”
.

“Sir”, said the Dutchess, “you commend aged Husbands, and dispraise
young ones, with such Rhetorick, as I wish the one, and
hate the other; and in pursuit of my Hate, I will cross my Husband’s
Amours as much as I can”
.

In the mean time, the Duke was gone to the old Gentleman,
the young Ladies Uncle.

Which when the old Man saw him enter, he started, as if he
had seen an Evil he desired to shun.

“Sir”, said he, “what unlucky occasion brought you into my
House”
?

“First, Repentance”, answered the Duke, “and then Love; and
lastly, my Respect which I owe as a Duty. My Repentance begs
a Forgiveness, my Love offers you my Advice and good Counsel,
my Respect forewarns you of Dangers and Troubles that
may come by the marriage of your Neece to the Vice-roy”
.

“Why? what danger”, said he, “can come in marrying my Neece
to a wise, honourable, rich, and powerfull Man, and a Man that
loves and admires her, that honours and respects me”
?

“But”, said the Duke, “put the case he be a covetous, jealous, froward,
ill natured, and base cowardly Man, shall she be happy
with him”
?

“But he is not so”, said he.

“But”, answered the Duke, “if I can prove him so, will you marry
her to him”
?

“Pray”, said he, spare your proofs of him, since you cannot
prove your self an honest Man”
.

“Sir”, said the Duke, “Love makes me endure a Reproach patiently,
when it concerns the Beloved: but though it endures a
Reproach, it cannot endure a Rival”
.

Why, Dd4v 208

“Why”, said the old Gentleman, “I hope you do not challenge an
interest in my Neece”
.

“Yes”, said the Duke, “but I do, and will maintain that interest
with the power of my Life, and never will quit it till Death; and
if my Ghost could fight for her, it should”
.

“Heaven bless my Neece”, said the old Gentleman: “What is
your Design against her? Is it not enough to fling a Disgrace of
Neglect on her, but you must ruine all her good Fortunes? Is
your Malice so inveterate against my Family, that you strive to
pull it up by the Roots, to cast it into the Ditch of Oblivion, or
to fling it on the Dunghill of Scorn”
?

Said the Duke, “my Design is to make her happy, if I can, to
oppose all those that hinder her Felicity, disturbing the content
and peace of her Minde, for she cannot love this Man; besides,
he disclaims her, and vows never to marry her”
.

“Sir”, said the Gentleman, “I desire you to depart from my House,
for you are a Plague to me, and bring an evil Infection”
.

“Sir”, said the Duke, “I will not go out of your House, nor depart
from you, untill you have granted my Request”
.

“Why”, said the Gentleman, “you will not threaten me”?

“No”, said the Duke, “I do petition you”.

Said the Gentleman, “if you have any Quarrel to me, I shall
answer it with my Sword in my Hand; for though I have lost
some Strength with my years, yet I have not lost my Courage;
and when my Limbs can fight no longer, the heat of my Spirits
shall consume you; besides, an Honourable Death I far prefer
before a baffled Life”
.

“Sir”, said he, “I come not to move your Anger, but your Pity,
for the Sorrows I am in, for the Injuries I have done you; and
if you will be pleased to take me into your Favour, and assist me,
by giving my Wife, your Neece, leave to claim the Laws of
Marriage and Right to me, all my Life shall be studious to return
Gratitude, Duty, and Service”
.

“Yes”, answered he, “to divulge her Disgrace, declaring your neglect
in an open Court, and to make my self a Knave to break
my Promise”
.

“Sir”, said the Duke, “your Disgrace by me is not so much as you
apprehend; but it will be a great Disgrace when it is known the
Vice-roy refuses her, as I can shew you his Hand to it; and if he
deserts your Neece, you are absolved of your Promise made to
him; and to let you know this is a Truth, I say here is his
Hand”
.

The whilst the old Gentleman was reading the Papers, the
Vice-roy comes in.

“O Sir”, said he, “you are timely come; is this your Hand”, sayes
he?

“Yes”, answered the Vice-roy.

“And do you think this honourably done”, said the Gentleman.

“Why”, said the Vice-roy, “would you have me marry another
Man’s Wife”
.

Well, Ee1r 209

“Well”, said the old Gentleman, “when your Viceroy-ship is out,
as it is almost, I will give you an answer; till then, fare you
well”
.

But the Duke went to the young Lady, and told her the progress
he had had with her Uncle, and his anger to the Viceroy.

But after the old Gentleman’s passion was abated towards the
Duke, by his humble submission, and the passion inflamed towards
the Viceroy, he hearkned to the Law-suit, being most perswaded
by his Neeces affection, which he perceived was unalterably
placed upon the Duke. And at last, advising all three
together, they thought it fit, since the Parties must plead their
own Cause, to conceal their Agreements, and to cover it by the
Duke’s seeming dissent, lest he should be convicted as a Breaker
of the known Laws, and so be liable to punishment, either by the
hazard of his Life, or the price of a great Fine.

But after Friends were made of all sides, the Law-suit was declared,
which was a business of discourse to all the Kingdome,
and the place of Judicature a meeting for all curious, inquisitive,
and busiless People.

When the day of hearing was come, there was a Bar set out,
where the Duke and the two Ladies stood; and after all the
Judges were set, the young Lady thus spake.

“Grave Fathers, and most equal Judges, I come here to plead for Right, undeck’d with Eloquence, but
Truth needs no Rhetorick, so that my Cause will justifie it self:
but if my Cause were foul, it were not pencill’d words could make
it seem so fair, as to delude your Understanding Eye.
Besides, your Justice is so wise, as to fortifie her Forts with Fortitude,
to fill her Magazine with Temperance, to victual it with
Patience, to set Centinels of Prudence, that Falshood might not surprize
it, nor Bribery corrupt it, nor Fear starve it, nor Pity undermine
it, nor Partiality blow it up; so that all Right Causes here are
safe and secured from the Enemies of Injury and Wrong. Wherefore,
most Reverend Fathers, if you will but hear my Cause, you
cannot but grant my Suit.”

Whereupon the Judges bid her declare her Cause. Then thus
it is.

“I was married to this Prince; ’tis true, I was but young in years
when I did knit that Wedlock knot; and although a Child, yet since my
Vows were holy, which I made by Virtue and Religion, I am bound to
seal that sacred Bond with Constancy, now I am come to years of
knowing of Good from Evil.
I am not onely bound, most Pious Judges, to keep my Vow, in being
chastly his, as long as he shall live, but to require him by the Law, as
a Right of Inheritance belonging to me, and onely me, so long as I
shall live, without a Sharer or Co-partner: so that this Lady, which Ee layes Ee1v 210
layes a claim, and challenges him as being hers, can have no right to
him, and therefore no Law can plead for her; for should I now cast
aside your Canon Law, most Pious Judges, and judge it by the Common
Law, my Suit must needs be granted, if Justice deals but right,
and gives to Truth her own; for should an Heir, young, before he
comes to years, run on the Lenders score, though the Lender had no
Law to plead against nonage, yet if his nature be so just to seal the
bonds he made nonage, when he comes to full years, he makes his
former Act good, and fixes the Law to a just Grant, giving no room
for Cosenage to play a part, nor Falshood to appear. The like is my
Cause, most Grave Fathers, for my Friends chose me a Husband,
made a Bond of Matrimony, sealed it with a Ceremony of the
Church, onely they wanted my years of consent, which I, by an Approvement,
now set as my Handwriting.”

Sayes the Judges; “what sayes the Duke”? Then the Duke
thus spake

“I confess, I was contracted to this Lady by all the sacred and most
binding Ceremonies of the Church, but not with a free consent
of Minde; but being forced by the duty to my Father, who did
not onely command, but threatned me with his Curse, he being
then upon his Death-bed, and I being afraid of a dying Fathers
Curses, yielded to those Actions which my Affections and Freewill
renounced; and after my Father was dead, placing my Affections
upon another Lady, married her, thinking my self not liable to
the former Contract, by reason the former Contract was but of six
years of age, whose nonage I thought was a warrantable Cancel from
the Engagement.”
“Most Upright Judges, My nonage of years is not a sufficient Bail to set him free,
he being then of full Age; nor can his fear of offending
his Parents, or his loving Duty towards them,
be a casting Plea against me; his Duty will not discharge
his Perjury: nor his Fear could be no Warrant to do a Wrong;
and if a Fool by promise binds his Life to Inconveneiencies, the
Laws that Wise Men made, must force him to keep it. And if a
Knave, by private and self-ends, doth make a Promise, Just Laws
must make him keep it.
And if a Coward make a Promise through distracted Fear, Laws,
that carry more Terrours, than the broken Promise, Profit, will make
him keep it.
But a wise, just, generous Spirit will make no Promise, but what he
can, and durst, and will perform.
But say a Promise pass through an ignorant Zeal, and seeming
Good, yet a Right Honourable and Noble Minde will stick so fast
to its Engagements, that nothing shall hew them asunder: for a Promise
must neither be broken upon Suspicion, nor false Construction,
nor enticing Perswasions, nor threatning Ruins, but it must be maintainedtained Ee2r 211
with Life, and kept by Death, unless the Promise carry more
malignity in the keeping them, than the breaking of them.
I say not this to condemn the Duke, though I cannot applaud his
secondary Action concerning Marriage; I know he is too Noble to
cancel that Bond his Conscience sealed before high Heaven, where
Angels stood as Witnesses; nor can he make another Contract untill
he is free from me; so that his Vows to this Lady were rather Complemental,
and Loves Feignings, than really true, or so Authentical
to last; he built Affections on a wrong Foundation, or rather Castles
in the Air, as Lovers use to do, which vanish soon away; for where
Right is not, Truth cannot be; wherefore she can claim no lawfull
Marriage, unless he were a Free-man, not bound before; and he
cannot be free, unless he hath my consent, which I will never
give.”

Then the other Lady spake.

“Noble Judges, This crafty, flattering, dissembling Child layes a claim to my
Husband, who no way deserves him, she being of a low
Birth, and of too mean a Breeding to be his Wife; neither
hath she any right to him in the Law, she being too young
to make a free Choyce, and to give a free consent. Besides, he doth
disavow the Act, by confessing the disagreeing thereto in his Minde;
and if she was to give a Lawfull Consent, and his Consent was seeming,
not real, as being forced thereunto, it could not be a firm Contract;
wherefore, I beseech you, cast her Suit from the Bar, since it
is of no validity.”

“Just Judges,” answered she.

“What though he secretly disliked of the Act he made?
yet Humane Justice sentences not the Thoughts, but
Acts; wherefore those Words that plead his Thoughts,
ought to be waived as useless, and from the Bar of Justice cast
aside.
And now, most Upright Judges, I must intreat your favour and
your leave to answer this Lady, whose Passions have flung Disgraces
on me, which I, without the breach of Incivility, may throw them off
with scorn, if you allow me so to do.”

Said the Judges, “we shall not countenance any Disgrace, unless
we knew it were a punishment for Crimes; wherefore speak
freely”
.

“Why then, to answer to this Lady, that I am meanly born, ’Tis
true, I came not from Nobility, but I can draw a Line of Pedegree
five hundred years in length from the root of Merit, from whence
Gentility doth spring. This Honour cannot be degraded by the Displeasure
of Princes, it holds not the Fee-simple from the Crown, Ee2 for Ee2v 212
for Time is the Patron of Gentility, and the older it groweth, the
more beautifull it appears; and having such a Father and Mother
as Merit and Time, Gentry is a fit and equal Match for any, were
they the Rulers of the whole World.
And whereas she sayes, most Patient Judges, I am a false dissembling
Child.
I answer, as to my Childhood, it is true, I am young, and unexperienced,
a Child in Understanding, as in Years; but to be
Young, I hope it is no Crime: but if it be, ’twas made by Nature,
not by me. And for dissembling, I have not had time enough to
practice much Deceit; my Youth will witness, for one, it is an Art,
not an inbred Nature, and must be studied with Paines, and watch’d
with Observation, before any can be Masters thereof. And I hope
this Assembly is so just, as not to impute my Innocent Simplicity to a
subtil, crafty, or a deceiving Glass, to shew the Minds false Face,
making that fair, which in it self is foul. And whereas she sayes,
I have been meanly bred, ’tis true, Honoured Judges, I have been
humbly bred, taught to obey Superiours, and to reverence old Age;
to receive Reproofs with thanks: to listen to wise Instructions, to
learn honest Principles, to huswife Time, making use of every minute;
to be thrifty of my Words, to be carefull of my Actions, to
be modest in my Behaviour, to be chast in my Thoughts, to be pious
in my Devotions, to be charitable to the Distressed, to be courteous to
Inferiours, to be civil to Strangers, for the truth is, I was not bred
with Splendrous Vanities, nor learnt the Pomp and Pride of Courts;
I am ignorant of their Factions, Envies, and Backbitings, I know
not the sound of their flattering Tongues, I am unacquainted with
their smiling Faces, I have not Wit to perceive their false Hearts,
my Judgement is too young and weak to fathom their deep and
dangerous Designs.
Neither have I lived so long in populous Cities as to share of the
Luxuriousness therein; I never have frequented their private nor
publick Meetings, nor turned the Day into Night by Disorders; I
can play at none of their Games, nor can I tread their Measures:
but I was bred a private Country Life, where the crowing of the
Cocks served as Waights of the Town; and the bleating of the
Sheep, and lowing of the Cows, are the Minstrels we dance after;
and the singing of the Birds are the Harmonious Notes by which we
set our Innocent Thoughts, playing upon the Heart strings of Content,
where Nature there persents us a Masque with various Scenes,
of several Seasons of the Year.
But neither low Birth, nor mean Breeding, nor bad Qualities,
nay, were I as Wicked as I am Young, yet it will not take away the
truth of my Cause, nor the justness of my Plea; wherefore I desire
you to give my Suit a patient Trial, and not to cast me from the
Bar, as she desires; for I hope you will not cast out my Suit by an unjust
Partiality, nor mistake the right measure, and so cut the truth
of my Cause too short: but I beseech you to give it length by your serious
Considerations, and make it fit by your just Favour; for though Ee3r 213
though Truth it self goeth naked, yet her Servant must be cloathed
with Right, and dress’d by Propriety, or they will dye with the cold
of Usurpation, and then be flung into the Ditch of Sorrow, there
eaten up with the Ravens of Sin, having no burial of Respect,
nor Tombe of Tranquility, nor Pyramid of Felicity, which by your
Justice may raise them as high as Heaven, when your Injustice may
cast them as low as Hell. Thus you become to Truth, Gods or
Devils.”

“Madam”, said the Judges to the young Lady, “the justice of your
Cause judges it self; for the severest Judge, or strictest rules in
Law, would admit of no debate”
.

“And truly, Madam, it is happy for us that sit upon the Bench,
that your Cause is so clear and good, otherwise your Beauty and
your Wit might have proved Bribes to our Vote: but yet there
will be a Fine on the Duke for the breach of the Laws”
.

With that the Duke spake.

“Most Carefull, Learned, and Just Judges, and Fathers of the
Common-wealth.
I confess my Fault, and yield my self a Prisoner to Justice, to
whom she may either use Punishment or Mercy: but had I
known the Laws of Custome, Religion or Honour, then, as well as
I do now, I had not run so fast, nor plunged my self so deep in the
foul erroneous wayes: but wilde Youth, surrounded with Ease, and
fed with Plenty, born up with Freedome, and led by Self-will,
sought Pleasure more than Virtue, but Experience hath learn’d me
stricter Rules, and nobler Precepts, insomuch as the reflection of
my former Actions, clouds all my sun of Happiness, wounds my Conscience,
and torments my Life: but I shall submit to what your wise
Judgements shall think fit.”

“My Lord”, answered the Judges, “your Grace being a great Peer
of the Realm, we are not to condemn you to any Fine, it must be
the King, onely we judge the Lady to be your lawfull Wife, and
forbid you the Company of the other”
.

Said the Duke, “I shall willingly submit”.

With that, the young Lady spake. “Heaven”, said she, send you
just Rewards for your upright Actions: But I desire this Assembly to
excuse the Faults of the Duke in this, since he was forced by Tyrant
Love to run in uncouth wayes, and do not wound him with sharp
Censures. For where is he, or she, though ne’r so cold, But sometimes Love doth take, and fast in Fetters hold.”

The Vice-roy being by, said to the other Lady; “Madam”, said
he, since the Law hath given away your Husband, I will supply Ee3 his Ee3v 214
his place, if you think me worthy, with whom perchance you
may be more happy than you were with him”
.

“I accept of your Love”, said she, “and make no question but Fortune
hath favoured me in the change”
.

With that, the Court rose, and much Rejoycings there were of
all sides.

The Ee4r 215

The seventh Book.

The Ambitious Traytor.

There was a Noble man in Fairy Land, which
was in great favour with King Oberon; but the favour
of the King made him so proud, and haughty,
as his ambition grew so high, that he sought
to usurpe the Crown to himself; his design was
to kill the King, and then to marry Queen Mabb,
and to bring his evill designes to pass, he feasted the Nobilitie,
devised sports for the Commonality, presented the old Ladies
with gifts, flattered the young ones, in praising their beauties,
made balls, playes, Masks, to entertain them; bribed the Courtiers,
corrupted the Souldiers with promises of donatives, fired
the youth with thoughts of Chevalry, and expectations of honors,
and was industrious to present the petitions of suiters, followed
the Causes of the distressed; pleaded for Clients; and all
to get a popular esteem and love; but there is none so wise and
craftie, as can keep out envy from searching into their wayes with
the Eyes of Spight; for his popular applause begot in him private
enemies, which advertised the King to look to himself, and to
cut off his growing power, not out of Loyaltie to the King, but
out of hate to the favorite; and Kings being jealous, are apt to
suspect the worst, which made him observe with a stricter Eye,
setting spies and watches on all his actions, untill he catcht him in
the trap of his Rebellion, for speaking some dangerous and seditious
words was cast into prison, untill further triall; a day being
appointed for his hearing, a Councell was called of all the Peers
of the land: which were his Judges; witness was brought whereby
he was cast and condemned to die; great preparations was
made against the day of execution. Scaffolds were set up, windows
were pulled down, that people might behold him, Guards
were set at each corner of the streets the multitude thronging to
see him) this Noble man passing along, where every Eye strove to Ee4v 216
to out-stare each other, and every neck stretch’d to out-reach his
forestanders head; and every Ear listened to hear if he did speak,
and every tongue moved with Inquiries; every minde was fill’d
with expectation of the event, and every one as busie as a Judge
to condemn him, or a Hangman to execute him, and those that
profest most friendship to him in his prosperity, were his greatest
enemies, upbraiding him with the name of Traytor, though
truly, yet not seemly, from former profest friends, but he with a
sloe pace, and a sad countenance habited in black went on, untill
he came to the scaffold, then turning his face to the people, he
thus spake.

“I do not wonder to see so great a multitude, to be gathered together,
to view the death of a single person; although death is
common to every one, by which is as many severall ways to die,
as Eyes to look thereat; yet beasts do not gather in troops, to see
the execution of their kinde, but wonder, men should change
their opinion with the change of fortune, as if they did applaud
her inconstancie, hating what she seemed to hate; and loving what
she seemed to love; Calling them fools which she casts down, and
those wise which she raises up, although it be without desert, for
had I been prosperous in my Evil Intention, I should have had
as many acclamations, as now I have accusations, called Wise,
Valiant, Generous, Just, and all that prayse could honour me
with. And not only called me so, but have thought me to have
been so. But, O odd man, how singular art thou made, to have
so much Ambition, as to desire the power of Gods, yet more
foolish than beasts, and as ill natured, as Devills of Hell; for
beasts follow the Lawes of Nature, but men followes their own
Lawes, which make them more miserable than nature intended
them to be. Beasts do not destroy themselves, nor make they
Lawes to strangle themselves in the netts of long, and strong
suites, but follow that which pleaseth them most. Unless men
vex them, they weary not themselves, in unprofitable labours, nor
vex their brain with vain phantasmes; they have no superstitious
fear, nor vain curiositie, to seek after that, which when they have
found, are never the better; nor strange opinions, to carry them
from the truth; nor Rhetorick to perswade them out of the right
way. And when beasts prey upon one another, it is out of meer
hunger; not to make spoil, as man, who is so disorderly as that he
strive; to destroy nature herself, and if they could pull Jupiter out
of Heaven; But when we come to be destroyed by death, then we
have a seeming Repentance, and flatter the Gods to have pittie
on us; and though my nature is so bad, as being of mankinde,
as that I may dissemble so nicely, as not to perceive it in my self,
yet I hope, the Gods will have as much mercy on me, as I think
I am truly sorrowfull for my fault”
. And then kneeling, thus said
“O Jupiter! how should weak and evil men amongst themselves
agree, When there have been quarrells in thy heavenly mansions?
envying thy glorie, and ambitious of thy power, conspiring against
thee; and since ambition hath been in Heaven, pardon it on Earth; for Ff1r 217
for it was not against thee, thou Maker; but against my fellow
creature”
.

“O Jupiter! Check thy Vice-gerent nature, for making me of such
an aspiring quality; coveting to be the chiefest on earth, for she
might have made me Humble & Lowly, and not of so proud and
haughty disposition; for it was in her power to have made me, in
what temper she had pleased; I do not expostulate this out of a
murmuring discontent, but to draw down thy pittie for my unhappie
nature, that in a manner inforced me thereunto, but I submit,
as thou hast commanded me; And am content to obey thy
will; which content thou givest me, either to undergoe Plutoe’s
punishments, or to be anihilated, but if thy judgement may be
diverted, send me to the blessed Elizium.”

Then turning to the block, was executed; no sooner was his
head off but all his acquaintance, friends, and kindred forgot
him; as the living usually doth to any that dye. And although
most rejoice at the fall of those that are most eminent, as if the
chiefest ingredient of man were malice and spight, which produceth
crueltie (yet when the multitude saw all was done, and that
their greedy appetite was satisfied with blood, then a lasie and
sleepie pitie seized on them, and with yawning wishes, would
have him alive againe.

but King Oberon and Queen Maab, after the execution,
giving order for his Quarters to be set up on the gates of the
City, rid to their Palaces in state, hoping they should have no
more such traiterous Subjects to disturbe their peace.

Ff The Ff1v 218

The eight Book.

In the following tale or discourse,
my endeavor was to shew young
Women the danger of travelling
without their Parents, Husbands
or particular friends to guard them; for
though Vertue is a good guard: yet it doth
not always protect their persons, without
human assistance: for though Vertue
guardes, yet youth and beauty betrayes, and
the treachery of the one, is more than the
safety of the other: for ofttimes young beautifull
and vertuous Women, if they wander
alone, find but rude entertainment from
the Masculine sex: as witness Jacobs daughter
Dinah, which Shechem forced. And others,
whose inforcement mentioned in holy
Scripture, and in histories of less Authority
(sans number) which shews, that heaven
doth not alwayes protect the persons of vertuous
souls from rude violences: neither
doth it always leave vertue destitute, but
sometimes sends a human help, yet so, as never,ver, Ff2r 219
but where necessity was the cause of
their dangers, and not ignorance, indiscretion,
or curiosity: for Heaven never helpes
but those that could not avoid the danger:
besides, if they do avoid the dangers, they
seldom avoid a scandall. For the world in
many Causes judges according to what may
be, and not according to what is, for they
judge not according to truth, but shew; no
not the heart, but the countenance, which is
the cause that many a chast women hath a
spotted reputation: but to conclude, I say,
those are in particular favoured with Heaven,
that are protected from violence and
scandall, in a wandring life, or a travelling
condition.

F[Gap in transcription—omitted1 letter]2 Assaulted Ff2v 220
Assaulted and pursued Chastity.

In the Kingdom of Riches, after a long and sleepy Peace,
over-grown with plenty and ease; Luxury broke out into
factious sores, and feavorish ambition, into a plaguy Rebellion;
killing numbers with the sword of unjust War, which made
many fly from that pestilent destruction into other Countryes,
and those that stayed, sent their daughters and wives, from the
fury of that inhumane multitude, chosing to venture their lives
with the hazards of travells, rather than their Honours and Chasties,
by staying at home, amongst rough and rude Souldiers;
but in ten years Warrs, the ignorant vulgar, in the Schools of
experience, being often whipt with misery, had learnt the lesson
of Obedience, and peace that laid all the time in a swound, revived
to life, and Love, as the vitall spirits thereof, restored to their
orderly motions, and Zeal, the fire of the publick heart, flamed
anew; concocting the undigested multitudes to a pure good government:
And all those that fear, or care had banished, were invited
and called home, by their naturall affections to their Country;
a Lady amongst the rest inricht by nature; with vertue,
Wit and Beauty: in her returning voyage, felt the spight of fortune,
being cast by a storm, from the place she steered to: upon
the Kingdom of sensuality, a place and people strange unto her;
no sooner landed, but treacherie beset her; those she intrusted,
left her: And her years being but few, had not gathered enough
experience, to give her the best direction, thus knowing not how
to dispose of herself, wanting means for support: Calling her
young and tender thoughts to Counsell; at last they did agree, she
should seek a service, and going to the chief City, which was not
far from the Haven-town, with a Skipper whom she had intreated
to go along with her, who left her in a poor and mean house,
to Chance, Time, and Fortune; where her Hostess seeing her
handsome, was tempted by her poverty and covetousness, to consider
her own profit more than her guest’s safely; selling her to a
Bawd, which used to marchandize; and trafficked to the Land
of youth, for the riches of beauty. This old Bawd, having commerce
with most Nations, could speak many Languages; And
this Ladyes amongst the rest, That what with her Languages
and her flattering words, she inticed this young Lady to live with
her, and this old bawd (her supposed vertuous mistris) used her
kindly, fed her daintily, clothed her finely; in so much as she began
to think she was become the darling of fortune, yet she keeps
her closely from the view of any, untill her best Customers came
to the town, who were at that time in the Country.

The mean time her Mistris began to read her Lectures of Nature,
telling her she should use her beauty whilst she had it, and
not to wast her youth idly, but to make the best profit of both,
to purchase pleasure and delight; “besides”, said she, “nature hath made Ff3r 221
made nothing vainly, but to some usefull end; and nothing meerly
for its self, but for a Common benefit and generall good, as
Earth, Water, Aire and Fire, Sun, Moon, Starrs, Light, Heat,
Cold and the like. So beauty with strength and appetites, either
to delight her Creatures that are in being; or to the end, or ways
to procure more by procreation; for nature only lives by survivors,
and that cannot be without communication and society.
Wherefore it is a sin against nature to be reserved and coy, and
take heed”
, said she, “of offending Nature, for she is a great and
powerfull Goddess, transforming all things out of one shape into
another, and those that serve her faithfully and according as
she commandes, she puts them in an easie and delightfull forme;
but those that displease her, she makes them to be a trouble, and
torment to themselves; wherefore serve Nature, for she is the
only and true Goddesse; And not those that men call upon, as Jupiter,
Juno, and a hundred more, that living men vainly offers
unto; being only men and women which were Deified for Invention,
and Heroick Actions: for these dead, though not forgotten
Gods, and Goddess, as they are called through a superstitious
feare, and an Idolatrous Love to Ceremony, and an ignorant
zeale to Antiquity, men fruitless pray unto; but nature is
the only true Goddess and no other, Wherefore follow her diretions,
and you shall never do amiss, for we that are old”
said she,
“are Natures Priest’s, and being long acquainted with her Lawes
and Customes, do teach youth the best manner of ways to serve
her in”
.

The young Lady being of a quick apprehension began to supect
some designe and treachery against her; and though her
doubts begot great fears; yet her confidence of the Gods protection
of Vertue gave her courage, and dissembling her discovery
as well as she could for the present, gave her thanks for her
counsell; but when she was gone, considering in what a dangerous
condition she stood in; And that the Gods would not hear
her, if she lasily called for help and watch’d for Miracles neglecting
Naturall means; Whereupon she thought the best ways
was secretly to convey herself out of that place, and trust herself
againe to chance; by reason there could not be more danger than
where she was in; but those thoughts being quickly cut off; by
reason she could find no possibility of an escape being strictly
kept by the care of the old Baud, for fear she should give away
that by inticement, which she meant to sell at a high rate, wherefore
she was forced to content her self; And to satisfy her fears,
with hopes of finding some meanes to be delivered from those
dangers, praying to the Gods for their assistance to guarde her
from cruell Invaders of Chastity: But after two or three dayes, a
subject Prince of that Country, which was a grand Monopolizer
of young Virgins came to the town, which was the Metropolitan
City of that Country, where as soone as he came, he sent for his
Chief Officer the old Bawd to know of her how his Customers
increased, which when she came, she told him she had a rich prize, Ff3 which Ff3v 222
which she had seized on, and kept only for his use, telling him
she was the rarest piece of Natures works, “only” saith she, she
wants mature confidence; but time and heat of affection would
ripen her to the height of boldness”
: so home she went to prepare
for his coming, adorning her house with costly furniture, setting
up a rich bed, as an Altar to Venus, burning pleasant and sweet perfumes,
as Incense to her Deity, before the sacrifice of Chastity,
Youth and Beauty; And insteed of Garlands, dress’d her with
costly and rich Jewells, but the faire aspect of her beauty, her
lovely features, exact proportion, gracefull behavior, with a sweet
and modest countenance, was more adorned, thus by Natures
dresse than those of Arts, but these preparations turned to Miserie,
for so she was called from doubts to a perfect beliefe of what she
feared before; And not knowing how to avoid the shipwrack,
she grew into a great passion, and {Handwritten deletion: [Gap in transcription—1 wordobscured]} end of handwritten deletion {Handwritten addition: disputing} end of handwritten addition in Controversies
with her self whether she should loose her Honour and live, or
save her Honour and dye; dishonor she hated, and death she feared;
the one she blusht at, the other she trembled at: but at last
with much strugling, she got out of that Conflict, resolving
to dye; “for in death”, said she, “there is no paine; nor in a dishonorable
life no content: but though death”
, sayes she, “is Common to
all; yet when it comes not in the ordinary wayes of Nature, there
must be used violence by artificiall instruments: and in my condition
there must be used Expedition”
; and considering what wayes
to take, she bethought of a maid servant that used to make clean
the rooms, and such kinde of works, to whom she had often talked
as she was about her imployments, and had gotten much of
her affections, her she called and told her, that a wise Wizard
had advised her, that ever on her birthday, she should shoot off
a pistoll, and in so doing she should be happy, so long as she used
the same custome; but if she neglected, she should be unfortunate,
“for by the shooting thereof”, said she, “I shall kill a whole year of
evill from doing me hurt”
, but she told her withall, that it must
be that day, and it must be a small one for fear of making a great
noise, and done privatly for fear her mistris should know of it
or any body els, “for it will be of no effect, if above one know of it
besides my self”
, The simple Wench easily believing what she
said, was industrious to supply her wants, and in a short time
brought her desires, which when she had got, her dejected spirits
rose, with an overflowing joy. And setting down with a
quiet minde, since before she could not stand nor set still; for
her troubled, and rough thoughts drove her from one end of the
roome to the other, like a Ship at Sea, that is not anchored nor
ballasted, or with storme, tost from point to point, so Was she, but
now with a constant wind of Resolution, she sailed evenly, although
she knew not to what Coast she should be driven to: but
after some expectation, in came the old Bawd and the Prince, who
was so struck with her beauty, as he stood sometime to behold her:
at last coming near her, earnestly viewing her and asking her
some light questions to which she answered briefly and wittily; which Ff4r 223
which took him so much as he had scarce patience to bargaine
with the old Bawd for her; but when they were agreed, the wicked
Bawd left them to themselves; where he turning to the
young Lady, told her that of all the Women that ever he met
with, his senses were never so much delighted, for they had wedded
his soul to admirations.

She answered, that if his Senses or her Person did betray her
to his Lust, she wished them all annihilated, or at least buried in
Dust: “but I hope”, said she, “by your noble and civil usage, you
will give me cause to pray for you, and not to wish you Evil; for
why should you rob me of that which Nature freely gave? and
it is an Injustice to take the Goods from the right Owners without
their consents; and an Injustice is an Act that all Noble Minds
hate; and all Noble Minds usually dwell in Honourable Persons,
such as you seem to be; and none but base or cruel Tyrants
will lay unreasonable Commands, or require wicked Demands to
the powerlesse, or vertuous”
.

“Wherefore most Noble Sir”, said she, shew your self a master
of Passion, a King of Clemency, a God of Pity and Compassion,
and prove not your self a beast to Appetite, a Tirant to Innocents,
a Devill to Chastity, Vertue and Piety”
; and with her tears
flowing from her eyes, as humble petitioners to beg her release frō
his barbarous intention, but he, by those teares, like drink, to those
that are poisoned, growes more dry, so did his passions more violent,
who told her no Rhetorick could alter his affections: which
when she heard and she ready to seize on her, she drew forth the pistoll,
which she had concealed: bending her brows, with a resolute
spirit told him she would stand upon her guarde: “For why”
said she, “it is no sin to defend my self against an Obstinate and
cruell enemy, and know”
, said she, “I am no wayes to be found, by
wicked persons but in death; for whilst I live I will live in Honour,
or when I kill or be kill’d I will kill or dye for security”
.

He for a time stood in amaze to see her in that posture, and to
hear her high defiance, but considering with himself that her
words might be more than her intentions, and that it was a shame
to be out-dared by a woman, with a smiling countenance; said
he, “you threaten more Evill than you dare performe; besides
in the grave honour will be buryed with you, when by your life
you may build Palaces of pleasure and felicity”
; with that he went
towards her to take way the pistoll from her. “Stay, stay”, said she,
“I will first build me a Temple of fame upon your grave, where
all young Virgins shall come and offer at my Shrine”
, and in the
midst of these words shot him; with that he fell to the ground, and
the old Bawd, hearing a pistoll, came running in, where seeing the
Prince lye all smeared in blood, and the young Lady as a marble
Statue standing by, as if she had been fixt to that place, looking
steadfastly upon her own Act, she running about the roome called
out murther, murther, help, help, not knowing what to do;
fear had so possest her, at last drew her knife, thinking to stab her,
but the Prince forbid her, saying, he hoped he should live to give her, Ff4v 224
her, her due desert, “which if the Gods grant”, said he, “I shall aske
no more”
, so desiring to be laid upon the bed, untill the Chirurgions
came to dresse his wounds stenching the blood as well as
they could, the meane time; but after the Chirurgion had searcht
his wounds, he askt them whether they were mortall; they told
him they were dangerous, and might prove so, but their hopes
were not quite cut off with despaire of his recovery; but after his
wounds were drest, he gave order for the young Lady to be lock’t
up close that none might know there was such a creature in the
house, or to disclose how, or by what means he came hurt, then
being put in his Litter, he was carryed into his own house, which
was a stately Palace in the City: the noise of his being wounded,
was spread abroad, & every one inquiring how he came so, making
severall tales and reports, as they fancyed; but none knew the truth
thereof; after some dayes his wounds began to mend, but his mind
grew more distemper’d with the love of the fair Lady; yet loath he
was to force that from her, she so valiantly had guarded, and kept:
and to enjoy her lawfully he could not, because he was a marryed
man, and had been so five years, for at the age of twenty by his
parents perswasion, being a younger brother at the that time, although
afterwards he was left the first of his family by the death of his
eldest brother: he married a widow, being noble and rich: but
well stricken in years, never bearing child, and thus being wedded
more to interest than Love, was the cause of seeking those societies,
which best pleased him, but after long conflicts and doubts; fears,
hopes and jelousies, he resolved to remove her from that house,
and to try to win her by gifts, and perswasions; and sending for a
reverent Lady his Ant, whom he knew loved him, and told her the
passage of all that had happened, and also his affection, praying
her to take her privately from that place, and to conceale her secretly
untill he was well recovered, intreating her also to use her
with all civillity, and respect that could be, and going from him,
she did all that he had desired her, removing her to a house of
hers a mile from the City, and there kept her; The young Lady in
the mean time, expecting nothing lesse than death, and was resolved
to suffer as valiantly as she had acted; so casting off all care,
only troubled she lived so idly; but the old Lady coming to see
her, she prayed her to give her something to imploy her time on,
“for” said she, “my brain hath not a sufficient stock to work upon it
self”
; whereupon the old Lady asked her, if she would have some
books to read in; she answered, yes, if they were good ones, “or
els”
, said she, “they are like impertinent persons, that displease
more by their vaine talke, than they delight with their company”
.
“Will you have some Romances”, said the old Lady? She answered
no, “for they extoll vertue so much as begets an envy, in
those that have it not, and know, they cannot attain unto that
perfection: and they beat infirmities so cruelly, as it begets pitty,
and by that a kind of love; besides their impossibilities makes
them ridiculous to reason; and in youth they beget wanton desires,
and amorous affections”
. “What say you to naturall Phylosophy,sophy? Gg1r 225”
said she, she answered, they were meer opinions, “and if
there be any truthes”
said she, “they are so buried under falshood,
as they cannot be found out;”
“will you have Morall Philosophy”?
“no” said she, “for they divide the passions so nicely, and command
with such severity as it is against nature, to follow them, and impossible
to performe them”
. “What think you of Logick”? said she
answered she, “they are nothing but Sophistry, making famous
disputes, but concludes of nothing”
. “Will you have History?” “no”
said she, “for they are seldome writ in the time of Action, but a
long time after, when truth is forgotten; but if they be writ at present
yet Partiality or Ambition, or fear bears too much sway”
,
(said she) “you shall have Divine books”, “no”, said she, “they raise up
such controversie, as they cannot be allayd againe, tormenting
the minde about that they cannot know whil’st they live and
frights their consciences so as makes man afraid to dye; but”
said
the young Lady, “pray give me play-books, or Mathematicall
ones, the first”
, said she, “discovers and expresses the humors and
manners of men, by which I shall know my self and others the
better, and in shorter time experience can teach me, and in
the latter”
, said she, “I shall learn to demonstrate truth by reason and
to measure out my life by the rule of good actions, to set Ciphers
and Figures on those persons to whom I ought to be grateful, to
number my dayes by pious devotions, that I may be found weighty,
when I am put in the scales of Gods Justice; besides”
said she, “I
learn all arts usefull & pleasant for the life of man, as Music, Architecture,
Navigation, Fortification, Water-works, Fire-works,
all engines, instruments, wheeles and many such like, which are usefull,
besides, I shall learne to measure the earth, to reach the heavens,
to number the Starrs; to know the Motions of the Planets,
to divide time and to compass the whole world, the Mathematicks
is a candle of truth, whereby, I may peepe into the works of
nature to imitate her in little therein, it comprises all that truth
can challenge, all other books disturbe the life of man, this only
settles it and composes it in sweet delight”
.

Said the old Lady, “by your beauty and discourse you seem to be
of greater birth, and better breeding, than usually ordinary young
maids have, and if it may not be offensive to you, pray give me
leave to aske you from whence you came, and what you are, and
how you came here”
, she sighing said, “I was by an unfortunate war
sent out of my Country with my Mother for safety, I being very
young and the onely childe, my parents had; my Father being
one of the greatest and noblest subjects in the Kingdome, and being
imployed in the Chief Command in that War, sent my Mother,
not knowing what the issue would be, to the Kingdom of security,
where he had been formerly sent as an Ambassador, so my
mother and I went to remain there, untill the trouble was over;
but my father being killed in the Wars, my Mother dyed for
grief, and left me destitute of friends in a strange Country only
some few servants; But I hearing a Peace was concluded in the
Kingdome, I was resolved to returne to my own native soil, to Gg seek Gg1v 226
seek after my Estate which my Father left me as his onely heir,
and when I imbarked, I onely took two servants, a maide and a
man, but by an unfortunate storme I was cast upon a shore belonging
to this Kingdom, where after I was landed, my two servants
most treacherously robb’d me of all my Jewells, and those
moneys I had, and then most barbarously left me alone, where
afterwards my Host sold me to an old Bawd, and she to one of her
Customers, who sought to inforce me, where I to defend my self
shot him, but whether he be dead or alive I know not; afterwards
I was brought hither, but by whose directions you I suppose can
give a better account to your self than I; yet I cannot say, but
since I came hither I have been civilly used, and courteously entertained
by your self who seemes to be a person of worth, which
makes my feares lesse, for I hope you will secure me from injuryes,
though not from death; And since you are pleased to inquire,
what I am, and from whence I came, I shall intreat the same
return, to instruct me in the knowledge of your self, and why I
was brought hither, and by whose order”
.

The old Lady said, she was sister to the Prince’s Mother, and a
tender lover of her Nephew; and to comply with his desires, she
was brought there to be kept, untill he should dispose of her, then
she told her what he was, but never mentioned the affection he
had for her, but rather spoke as if her life were in danger. So
taking her leave she left her, telling her she would send her such
books as she desired. And thus passing some weeks, in the meane
time the Prince recovered, resolving to visit this young Lady who
had heard by his Aunt the relation of what she was, whose birth
made him doubt she would not be so easily corrupted, as he hoped
before, and she knowing his birth gave her more hopes of honourable
usge, yet sitting in a studious posture with a sad countenance
and heavy fixt eyes, accompanied with melacholy thoughts contemplating
of her misfortunes past, with a serious consideration of
the condition she stood in, advising with her Judgement for the
future; In comes the Prince, she no sooner saw him, but she trembled
for fear remembring her past danger, and the trouble she was
like to run through; but he with an humble behavior and civill
respect, craved pardon for his former faults, promising her, that
if she would be pleased to allow him her conversation, he would
never inforce that on her which she was not willing to grant
for there was nothing in this world he held deerer than her company,
and setting down by her, began to question her of Love,
as whether she had ingaged her affection to any person of her
own Country, or any where els, she told him no; which answer,
being jealous before, imagining she might be so valliant as to
wound him more for the sake of her Lover than out of a love
to honour or reputation, received great content and joy, esteeming
it the next happiness, that since she loved not him to love
no other.

“I wonder at your courage”, said he, “for usually your sex are so
tender and fearfull, and so far from using instruments of death, as Gg2r 227
as swords, guns, or the like, as they dare not look at them, but
turn their head aside”
.

She answered, that necessity was a great Commandress, and
thus discoursing some time, at last he took his leave untill the next
day: but when he was gone, glad she was. “O what a torment
will this be”
, said she, “to be affrighted every day with this ravenous
Lion! but”
said she, “I must get a spell against his fury, and
not only against him but against all such like”
, which by her
industry she got a subtill poison, which she put in a very small
bladder, then she put that bladder of poison in a lock, which she
fastened to her Arme, that when any occasion served, she might
have ready to put in her mouth, which in great extremity she
would use: for crushing it but betwixt her teeth, it would expell
life suddenly.

The next morning the Prince sent her a present of all kindes of
rich Persian silks, and tishues, fine linnen and laces, and all
manner of toyes which young Ladyes use to make them fine
and gay. But she returned them with great thanks, bidding the
bringer tell the Prince, that she did never receive a present, but
what she was able to return with advantage, unless it were from
those she had a neer relation, as parents and kindred, or the like;
but when he saw them returned, thought it was, because they
were not rich enough, and sent her another present of Jewells of
great value; which when she had viewed, she said, they were very
rich, and costly: but returning them back, said she, “I dare not
trust my youth with the riches and vanities of the world, least
they may prove bribes to corrupt my free and honest minde;
wherefore tell the Prince”
, said she; “I am not to be catcht with
glorious baits”
, and so returned them back.

The Prince, when he saw he could fasten no gifts on her, was
much troubled, yet hoped that time might work her to his desire;
so went to visit her, where when he saw her, he told her he was
very unfortunate, that not onely himself, but even his presents
were hatefull; for he could guess at no other reason why she should
refuse them, since they were neither unlawfull nor dishonourable
to receive.

She answered, that the principles she was taught, were, that
gifts were both dangerous to give and take, from designing or
covetous persons. He said he was unhappy, for by that, she would
not receive Love, nor give Love; thus daily he visited her, and
hourely courted her, striving to insinuate himself into her favour
by his person and services, as poudring, perfuming and rich clothing,
although he was so personable and well favoured, with
such store of eloquence, as might have perswaded both Ears
and Eyes to have been advocates to a young heart and an unexperienced
braine, his service was in observing her humour, his
courtship was in praising her disposition, admiring her beauty,
applauding her Wit, approoving her Judgement, insomuch
that at the last she did not dislike his company; and great to that
pass, as to be melancholy when he was gone, blush when he was Gg2 named Gg2v 228
named, start at his approaching, sigh, weep, grew pale and
distempered, yet perceived not, nor knew her disease; besides,
she would look often in the glass, curle her haire finely;
wash her face cleanly, set her clothes handsomely, mask her self
from the Sun, not considering why she did so; but he, as all Lovers
have Watchfull eyes, observed she regarded her self more than she
used to do, which made him more earnest for fear her passion
should coole; protesting his Love, vowing his fidelity and secrecy,
swearing his constancy to death; she said, that he might make
all that good, but not the lawfulness; “can you” said she, “make it no
sin to God, no dishonour to my family, no infamy to my Sex, no
breach in vertue, no wrong to honesty, no immodesty to my
self”
?

He answered, it was lawfull by Nature.

“Sir”, said she, “it is as impossible to corrupt me, as to corrupt Heaven;
but were you free, I should willingly imbrace your love, in
lawfull marriage”
;

He told here they were both young, and his wife old, almost
ripe enough for death, sith a little time more would cut her down; “Wherefore”, said he, “let us enjoy our selves in the mean time, and
when she is dead, we will marrie”
.

“No”, said she, “I will not buy a husband at that deere rate, nor
am I so evill, as to wish the death of the living for any advantage,
unless they were enemies to vertue, innocence, or Religion”
; but
he was so importunate, as she seemed displeased, which he perceiving,
left off persisting, lest he might nip off the young and
tender budds of her affection. But it chanced, not long after, there
was a meeting of many Nobles at that feast, where healths to their
mistrisses were drank round: where the Prince, who thought it a sin
to love to neglect that institution, offered with great ceremony
and devotion, for his mistrisses health, sprinkling the Altar of the
brain with fume, burning the incense of reason therein; after the
feast was ended, he went to see his mistriss, whose beauty like
Oyle set his spirits in a flame, which made his affection grow to
an intemperate heat; whereat she became so afraid, as she puts
the poison into her mouth, the Antidote of all evill, as she thought,
then told him her intention; but he having more passion than
doubt, would not believe her; which she perceiving broke the
bladder asunder between her teeth, and immediately fell down as
dead; whereat he was so amazed as he had not power to stir for
a time, but at last calling for help, the old Lady came to them, he
telling her what she had done, as well as his fear would give him
leave; the Lady having skill in Physick, as most old Ladyes have,
reading in her Herballs, and such kinde of Books, gave her something
to make her vomit up the poyson, whereat she weakly revived
to life againe; but she was so very sicke, as almost cut off
of all hopes of keeping that life; whereat he lamented, tearing
his haire, beating his breast; cursing himself, praying & imploring
his pardon and her forgiveness, promising & protesting never the
like again, she returning no answer, but grones and sighs: But he being Gg3r 229
being a diligent servant, and much afflicted, watch’d by her, untill
she mended by the Ladyes care and skill; when she was indifferent
well recovered, she began to lament her ill condition and the
danger she was in, imploying her thoughts how she might escape
the snares of spightfull fortune, and gaine her friendship; where
after some short time, finding opportunity to take Time by the
fore-lock; the Prince being sent for to Court, and the old Lady
being not well, whereby she had more liberty, and searching about
the roome found a sute of clothes of the old Ladyes Pages,
which sute she carried into her chamber, and privately hid it, then
taking pen and ink, writ two letters; the one to the Prince, the
other to the old Lady; so sealing the letters up, and writing their direction,
left them upon the table; then she straight stripped her self
of her own clothes, which she flung in a black place with her haire
that she had cut off; And putting the Pages clothes on, in this disguise
she went towards the chief City, to which came an arme of
the Sea up, making a large Haven for many Ships to lye at
anchor in; but as soon as she came to the Sea side, there was a Ship
just going off; which she seeing, got into it; her fears being so
great, as not to consider, nor examine, whither they were bound;
and they were so imployed, hoisting their sailes, and fitting their
tacklings, as they took no notice when she came in: but being
gone three or four leagues from the shore, and all quiet, and free
from labour; the master waking upon the Deck, seeing a handsome
youth stand there in Pages clothes, askt him who he was,
and how he came there. Said she, “I do suppose, you are bound
for the Kingdom of Riches, where I desire to go; but coming late,
seeing every one so busily imployed, I had no time to bargain for
my passage; but I shall content you in what reason, you can require”
.

Said the master, “we are not bound for that Kingdom; but are
sent for new discoveries towards the South, neither have we provision
for any more than those that are appointed to go”
; which
when she heard, the tears flowed from her eyes, which became her
so well, as moved the Master to pity and affection, then asking
him what he was; she answered him, that she was a Gentlemans
son, whom by the reason of Civill Warrs, was carried out of his
own country very young by his mother, and so related the truth
of his being cast into that Kingdom, only she fained she was a
youth, and had served a Lady as her Page; but desiring to return
into his own Country, had mistaken and put himself into a wrong
Vessell; “but”, said she, “I perceive the fates are not willing I should see
my Native Country, and friends; but I being young, travell”
, said
she, “may better my knowledge; and I shall not neglect any service
I am able to do, or you are pleased to imploy me in, if you will accept
thereof”
; at last her gracefull and humble demeanor, her
modest countenance, and her well favoured face preferr’d her to
this masters service, who was a grace and a discreet man, who
told her, as supposing her a boy, that since she was there, he would
not cast him out, “although”, said he, “it will be hard for me to keep
you, yet you shall partake of what I have allowed for my self”
;

Gg3 she Gg3v 230

She giving him many thanks, said she would strive to deserve
it. But after some weeks, the Master fell very sick; in which
sickness she was so industrious to recover his health by her diligent
attendance and care, as begot such affection in the old man,
that he adopted him his son, having no children of his own, nor
like to have, he being in years. But having sailed five or six
months without any tempestuous winds, yet not without danger
of rocks and shelves of sand, which they avoyded by their skill,
and many times refreshed themselves in those Harbours they
might put into, which made them hope a pleasant and prosperous
Voyage.

But Fortune playing her usual tricks, to set men up on high
hopes, and then cast them downe to ruine, irritated the Gods against
them, for their curiosity in searching too far into their
works, which caused them to raise a great storm, making the
Clouds and Seas to meet, Showers to beat them, Winds to toss
them, Thunder to affright them, Lightning to amaze them, insomuch
as they had neither strength to help themselves, nor sight
to guide them, nor memory to direct them, nor courage to support
them; the Anchor was lost, the Rudder was broke, the
Masts were split, the Sails all torn, the Ship did leak, their hopes
were gone;

Nothing was left but black despair,

And grim Death on their face to stare;

for every gust of wind blew Death into their face,

And every Billow digg’d their burial place.

In this time of confusion, the Travell {Handwritten deletion: [Gap in transcription—2–3 lettersobscured]} end of handwritten deletion {Handwritten addition: ia} end of handwritten addition (for so now she called
her self) followed close her old new Father, who had as many
carefull thoughts, and as great a regard for her safety, as she of
her self; and giving order to the Pilate that had lost his steerage,
to cast over the Cock-boat, which no sooner done, but a gust of
wind drave them on a Rock that split the Ship; which as soon
as he perceived, he took his beloved and supposed Boy, and put
him in with himself and the Pilate into the Boat, cutting that Cable,
and imploring the favour of the Gods, committing themselves
to the Fates, setting up a little Sail for the wind to carry
them which way it pleased. No sooner put off, but the Ship and
all therein sunk: but the Gods favouring the young Lady for her
virtue, tyed up the strong winds again into their several corners:
After which they sailing for six dayes, at last were thrust through a
Point into a large River, which for the greatness might be called a
large Sea; for though it was fresh water, yet it was of that longitude
and latitude that they could not perceive land for four dayes
together; but at the last they espyed land, and coming nigh, they
perceived a multitude of people, which when they came to the
shore affrighted each other, for those on the land never saw any
Bark or the like swim upon the water, for they had that propriety
to swim naturally like Fishes; Nor they in the Boat never saw such Gg4r 231
such complection’d men, for they were not black like Negroes,
nor tauny, nor olive, nor ash-colour’d, as many are, but of a deep
purple, their hair as white as milk, and like wool; their lips thin,
their ears long, their noses flat, yet sharp, their teeth and nails as
black as jet, and as shining; their stature tall, and their proportion
big; their bodies were all naked, onely from their waste down to
their twist was there brought through their legs up to the wast again,
and tyed with a knot; ’twas a thin kinde of stuff, which was
made of the barks of trees, yet looked as fine as silk, and as soft;
the men carried long darts in their hands, spear-fashion, so hard
and smooth, as it seemed like metal, but made of Whales bones.
But when they landed, the people came so thick about them, as
almost smothered them. But the grave and chief of them, which
seemed like their Priests, sent them straight to their chief Governors
of those parts, as their custome was, as it seemed to them
afterwards; for all that was strange or rare was usually presented
to their Chiefs, so that they staid not so long as to see the Ceremony
of that Sacrifice they were offering, onely they perceived
it was a Sacrifice of Fish to some Sea-god; and then setting them
on a Creature half fish, half flesh, for it was in shape like a Calf,
but a tail like a Fish, a horn like a Unicorn which lives in the River,
but yet would lye upon the Sands in great herds or shoals, as
Seils do, so as they might take for their use at any time, without
the trouble of keeping them up, for they were tame and gentle of
themselves.

But thus riding along the Sand two or three Leagues to the
Governours House, for all along those Sands onely upon a bank
were houses all in a row built with Fishes bones, which bones
were laid with great art, and in fine works, and so close as stone
or brick; the tops of these houses were scales of Fishes laid like
tile or flag; these scales glittred so in the Sun, and they looked some
wayes like Silver, other wayes like Rain-bows, in all manner of
colours.

When the Governour had viewed them, he sent them with other
Messengers, but on the same Beasts, to the next Governour;
and thus they riding upon the Sands for some dayes, their food
being broiled Fish, but broiled upon the hot Sands, for there was
no other food but Fish and Water-Fowls, whereof they had great
store, but yet of strange kinds to those strangers view, for there
was no pasture, nor any thing like green.

At last they came to a place, which seemed like a Forrest, for
there were a number of bodies of trees, but having neither
branches nor leaves, and yet the bodies of these trees, if one may
call them so, having no branches, were so big as to hold a Family
of twenty, or more of the Governours house, for so they serve,
for their house was as big as four other; and the back of those
trees, or indeed the wood of the tree quite through, were as all
manner of flowers both for colour, shape, and scent, painted and
set by nature in the wood; as when the wood was cut one way,
flowers were all perfect in shape, but cut another way, and they seemed Gg4v 232
seemed like flowers shedded from the stalks; and this wood was so
sweet as all the Forrest smelt thereof.

After the Governour of this place had viewed them, he set
them on other Beasts and sent them by other Messengers; where
leaving their fleshy fishy Beasts which run back again to the place
they were taken from: But those they rid after were like a Stag
in the body, which was as big as a Horse, black as coal; a tail
like a Dog, horns like a Ram, tipt with green like buds of trees,
as swift as a Roe: And thus riding untill they came to another
Forrest, where all the Trees were very high and broad, whose
leaves were shadowed with several greens, lighter and darker, as
if they were painted, and many Birds of strange colours and
shapes; some Birds had wings like Flyes; beaks, bodies and legs
like other Birds, some the bodies like Squerils, but had feather’d
wings; there was one, a very fine kinde of Bird in shape,
both for beak, head, body and legs, like a Parrot, but in stead of
feathers, it was covered with hair like Beasts, which hairs were of
the colour of Parrots feathers, and the wings like Bats wings,
streakt like a Rainbow; the eyes looked as yellow as the Sun,
and sent forth a kinde of a light like to small rayes of the Sun;
in the midst of the forehead it had a small horn, which grew winding
and sharp at the end like a needle: this Bird did mount like
a Hawk in Circle and after would fly down at other Birds as they
do; but in stead of tallons, that horn struck them dead, for with
its horn it would thrust them into their bodies, and so bear their
bodies upon their horn, and fly some certain lengths as in triumphs,
and then would light and eat it.

Some Birds no bigger than the smallest Flyes there were, yet
all feather’d; besides, there were many sorts of Beasts, for some
had beaks like Birds, and feathers instead of hair, but no wings,
and their bodies like a Sheep. There was one kinde of Beast in
the shape of a Camel, and the neck as white as a Swan, and all
the head and face white, onely a lock of hair on the top of his
crown of all manner of colours; the hair of his body was of a
perfect gold yellow, his tail like his fore-top, but it would often
turn up like a Peacocks tail, and spread it as broad; and the hairs
being of all several colours; made a most glorious shew, the legs
and feet of the colour of the body, but the hoofs as black as jet.

At last, they were carried to another Govenour who lived in a
Town, whose House was built with Spices; the roof and beams
as big as any house need to have, made of Cynamon, and the
walls were plastered with the flakes of Mace, which flakes were a
foot square; the planches were cut thick, like bricks, or square
marble pieces, out of nutmegs; the long planches out of Ginger,
for their nutmegs and races of Ginger were as great as men could
carry; the House was covered on the top, some with Pomegranats
rines, others of Oranges and Citrons, but the Pomegranats
last the longer, but the other smelt the sweeter and looked the
more pleasanter to the eye; they never have rain there, nor in
any part of the Kingdome, for the air is alwayes serene and clear; nor Hh1r 233
nor no higher winds than what fans the heat; their exercise was
hunting, where the women hunted the females, the men the
males.

But as they went to the Governour, all the people run about to
see them, wondring at them, viewing them round: But the Govenour
seemed to admire the Youth much, but durst not keep
him, being against the Custome, but sent them straight towards
their chief City where their King was; whereafter some dayes
riding, came out of the Forrest into great Plains and Champains,
which were cover’d with a sea green and willow-colour’d grass,
and some meadows were covered with perfect shadows of all
manner of sorts of greens. But as they drew near the City,
there were great quarries of Chrystal, as we have of Stone. But
when they came up to the City, all about without the walls were
Orchards, and Root-gardens, where there grew Roots as sweet,
as if they had been preserved, and some all juicy; most of their
Fruits grew in shels like Nuts, but most delicious to the tast; but
their shels were like a Net or Caule, that all the Fruit was seen
through, and some kinde of Fruits as big as ones head, but some
were no bigger than ours, others very small; there never fell
rain, but dews to refresh them, which dews fell upon the earth,
every night they fell like flakes of snow; and when they were
upon the earth, they melted; and those flakes to the tast were
like double refined sugar.

At last, they entred the City, which City was walled about
with Chrystal, and all their houses thereof, which houses were
built both high and large, and before the house were arched
walks set upon great pillars of Chrystal; through the midst of
the street run a stream of golden sands, and cross the stream were
little silver bridges to pass and repass over to each side of the
street; on each side of this stream grows rows of trees, which
trees were about the height of Cypress trees, but instead of green
leaves, upon every stalk grew a several sweet flower, which smelt
so sweet, that when Zephyrus blew, for they never had high
winds, they gave so strong a scent, that to those that were not used
to them, did almost suffocate their spirits.

The Kings Palace stood in the midst of the City, higher than
all the other houses; the outward wall was Chrystal, cut all in
triangulars, which presented millions of forms from one object;
and all the ridge of the wall was all pointed Chrystals, which
points cutting and dividing the beams of the Sun so small, as the
wall did not only look sparkling, but like a flaming hoop or
ring of fire, by reason the wall went round. To this wall were
four open passages, arched like gates; from those passages went
walks, and on each side of these walks were trees, the barks thereof
shadowed with fair colour, and as smooth as glass, the leaves of a
perfect grass-green, for that is very rare to have in that Country,
Nature hath there so intermix’d several colours made by light on
several grounds, or bodies of things; and on those trees birds do
so delight therein, that they are alwayes full of birds, every tree Hh having Hh1v 234
having a several Choir by it self, which Birds do sing such perfect
notes, and keep so just a time, that they do make a most ravishing
melody; besides, the variety of their tunes are such, that one
would think Nature did set them new every day. These walks
leade to another Court, which was walled about with Agate carved
with all Imagery, and upon the ridge of the wall were such
Agats chose as most resemble the eyes, for in some Agats
their coulours are naturally mix’d and lye in such circles as eyes,
these seem as if so many Centinels lay looking and watching
round about. From this wall went a walk, where on each sides
were Beasts cut artifically to the life, out of several colour’d
stones, according as those Beasts were they were to resemble.
This walk leads to another Court, which was not walled, but rather
railed with white and red Cornelians, these rails were cut
spear-fashion. From the rails went onely a plain walk paved with
gold, which went straight to the Palace; this Palace standing on
a little Mount, whereto went up a pair of stairs; the stairs went
round about the house, ascending by degrees on steps, which
steps were of Amber, leading up to a large and wide door, the
frontispiece therof was Turky stones curiously carved in so small
works, as if it had been engraven; the Palace wals were all pure
Porcelline, and very thick and strong, yet very clear; it was all
roofed or covered with Jet, & also paved with the same, so that the
black Jet was set forth by the white Porcelline; and the white Porcelline
seemed whiter by the blackness of the Jet; their windows
were onely arched holes to let in Air. Then in the midst of the
Palace was a large room like a little enclosed meadow, where in
the midst of that room ran a spring of clear water, where the
King washed himself therein. Also, there were brave Gardens of
all sorts of Flowers, where in the midst was a Rock of Ammittisis,
and artifical Nymphs cut out to the life of mother Pearl,
and little Brooks winding and streaming out of golden sands;
the wonder was, that although there were many Mines in that
Kingdome, yet it was very fertile.

At last, they were brought to the Kings presence, who was laid
upon a Carpet made of Thistledoun, with great attendance about
him: but he, and all those of the Royal Blood, were of a different
colour from the rest of the people, they were of a perfect
Orange colour, their hair coal black, their teeth and nails as white
as milk, of a very great height, yet well shaped.

But when the King saw them, he wondred at them; first, at
the old Mans beard, for they have none; the next, at their habit,
which were Seamans cloaths; but above all, at the Youth, who
looked handsome in despight of his poor and dirty garments; at
last, he would have their cloaths pull’d off: But no sooner did
they come to execute their command: but Travelia was so affrighted,
that he fell down in a swound; those that touched him
started back when they saw him dead; but the old Man bending
him forward, brought him to life again: whereupon they straight
thought that their touching him killed him, and that the old Man had Hh2r 235
had power to restore a life, which made them afraid to touch them
any more; for that disease of swounding was not known to them;
then were their Priests and Wizards called for, to know from
whence they came and what should be done with them, which
Priests were only known from the rest of the people, by a tuft of
hair growing just on the crown of the head, and all the head els
had no hair, where other Priests are onely balde upon the crown,
{Handwritten deletion: [Gap in transcription—2–3 wordsobscured]} end of handwritten deletion; the King and they fell into great dispute.

The King pleaded hard to keep the youth, but at last the priest
had the better, as most commonly they have in all Religions,
and so carried them away, and kept them a twelve month, but
never dared touch them, for fear they should dye, because Travelia,
but they beckned and pointed to them, they gave
them ease, not imploying them to any labour, and fed them
daintily of what they could eat; for some meats they could not
eat, as mans flesh, for they had a custome in that Country, to keep
great store of slaves, both males and females, to breed in, as we
do breed flocks of sheepe, and other cattle; the children were
eaten as we do Lambes or Veal, for young and tender meat; the
elder for Beef or Mutton, as stronger meat; they kill five males
for one female, for fear of destroying the breed, although they
were so fruitfull; they never bear less than two at a birth, and many
times three, and they seldome leave Child-bearing, untill
they are threescore years old, for they usually live there untill
they are eight score and sometimes 200. years, but the ordinary
age is a hundred, unless plagues come; but not out of sluttery, or
evill, or corrupt aire, but with too much nourishment, by reason
of their delicious diet, which breeds such a superfluity of humors,
that it corrupts their blood; as for their houses, they are kept very
cleanly, by reason they never eat in them, for their custome
was to eat altogether in common Halls, as the Lacedemonians did,
onely they had better cheere and more libertie; likewise their women
were common to every ones use, unless it were those women
of the Royall blood, which is a sort by themselves, as was
described before, and therefore never mixt with the rest; but if
they did, and were known, it was death; these of the Royall
blood all their skins were wrought, like the Britons. As for
their government, it was Tyrannical, for all the common people
were slaves to the Royall.

But to returne to the old man, observing how carefull and
choice they keep him, he told his son what he thought was their
intentions, which was to sacrifice them, “and” said he, “there is no
way to escape, unless we had their language, and could make
them believe we came from the Gods; and that the Gods would
punish them, if they put them to death, and you are young”
, said
he, “and apt to learn; but I am old, and my memory decayed;
wherefore now study for your life or never”
.

“Well”, said he, “since my life lyes in my learning, I will learn
for my life”
, which he did so well, that he got in that twelve
month their language, so perfect as he understood, and could Hh2 speak Hh2v 236
speak most of it, in which time he understood all that I have delivered
to the Reader, and besides understood that they had
many Gods, and Goddesses.

The Sunne was their chief God, and the Earth the chief Goddesses;
their next God was the Sea, and their Goddesse the
Moon, and they prayed to the Starrs, as some do to Saints, to
speak in their behalf, and to present their prayer to the Sun and
Moon, which they thought to be as man and wife, and the Starrs
their children; to their Gods, they offered none but the males,
and those offerings were offered by men; and the men prayed
only to the Gods; and to their Goddesses none, but the women;
nor none but female offerings were offered unto them: at last by
their discourse and preparation they perceiv’d they were to be
sacrificed to the Sun, as being both males, as they thought, and
with great ceremony, as being strangers, and such {Handwritten deletion: [Gap in transcription—1 wordobscured]} end of handwritten deletion {Handwritten addition: Rarities} end of handwritten addition,
yet they did not touch Travelia as supposing, if they should,
he would dye before he was brought to the place of Sacrifices; yet
in all this time he never disclosed that he could speak their language,
nor to understand them; but in this time the old man had
got some Saltpeeter, and burnt wood into Charcole, so made
Gun-powder, for they had the liberty to go where they would
about their Temples, and after he had made the Gun-powder, he
made two things like pistolls, although not so curious and neat,
yet well enough to serve his turn, and directed his son what he
should do and say; Whereupon against that day he made himself
a garment of a grass which was like to green silke, and with the
same he had woven it so finely, as it look’d like Satin, also the
calfes of his legges like buskins were severall coloured flowers, and
a garland of flowers on his head, the soals of his Sandales were
of that green; but the stripe atop was of flowers like his buskins;
In each hand he held the two pistolls, his hair which was grown in
that time, for he never discovered it, keeping it tyed up, untyed it
and that day let it down, which spread upon his back, but when
the Priest which came to fetch him forth, saw him thus drest,
never seeing hair before, for they had none but wooll, and very
short as Nigers have, was amazed at the sight; and not daring
to touch him, went by him as guarding him, as the chief sacrifice
to the place, where the King and all his Tribe, and all his people
waiting for their coming, the King being placed at the head of
the Altar with a dart in his right hand, the spear of the dart being
an entire Diamond, cut with a sharp point, to signify the piercing
beams of the Sun, which spear, he usually strook into the heart of
the sacrificed; which heart the Priest used to cut out, and gave
the King to eat raw the whilst the Priest song songs in the praise
of the Sun, as the Father of all things; Thus after some expectations
the Priest came with their Sacrifices, which when the King
and people saw, they were all amazed, as well they might for he
appear’d most beautifull; but at last they all shouted, and cryed
out, their Gods had beautified and adorned their Sacrifices, as
being well pleased therewith, making great shouts and noises of joy; Hh3r 237
joy; but when he came to the Altar he called to them, in their own
language, at which they grew mute with wonder, and being all
silent, he thus spake.

The Speech.

“O King, and you Spectators, why do you offend the Gods, in destroying
their Messengers; which comes to bring you life, and
to make you happy; had I brought you plagues, then you might have
sacrificed me unto your God of Lights, as coming from Death and
Darkness, his enemies, but for this your false devotion, the great
Sun”
, saith he, “will destroy you with one of his small Thunder-bolts,
killing first your Priest and then the rest”
.

With that shot off his
pistoll into the breast of the chief Priest, wherewith he straight fell
down dead; the noise of the pistoll, and the flash of the fire,
which they never saw before, and the effect of it upon the Priest,
strooke them with such a horror, and did so terrify them, as they
all kneeled down imploring mercy, and forgiveness; with trembling
limbs, and weeping eyes, whereupon he told them, there
was no ways to avoid punishment, but first to fast two dayes from
any kinde of nourishment; Next, not to open their lipps to speak,
and then to obey whatsoever he shall teach them, as being sent
from the Gods; biding them go home untill their time of fasting
were out; and then to return to the Temple again, commanding
none to remain there, but to leave it to the old man, and he.
Which Temple was most rich and curiously built, having in that
Countrey great Art and Skill, in Architecture.

Whereupon, the King and all the people, rising up, bowing
their heads down low, as in humble obedience to commands,
praying to him as a God to divert the punishments intended to
them and in sorrow, as lamenting their fault went home, each to
his house, sealing up their lipps for such a time, from receiving
meat, or sending forth Words; in the mean time the old man and
he had leasure, to bethink themselves what to do, having at that
time the Temple as a Palace to live in, none to disturbe them, nor
to hinder their thoughts from working out their advantage, and
sitting in Councell a long time, disputing with each other, what
was left to do; at last resolved the old man should go to the King
as sent from the Gods, to bid him send a command to all his
people to eat such hearbs, as a sallet, drinking their water without
mixture just before they came, “for els”, said the old man, “their
hunger will make them impatient, or so dull, as it may stop their
ears, by the faintness of their spirits, caused by their empty stomacks,
and too much”
said he, “makes them furious, sending up
malignant vapours to their braines, which may cause our ruins”
,
but after he had been with the King, he returned back to the
Temple again, and the King obeyed his desire, as a Command
from the Gods, and brought the people all to the Temple, where
after they were all gathered together, Travelia advanced himself
so much higher than the rest, as they might hear him round
about.

Hh3 Then Hh3v 238

Then thus spake.

“Pious friends, for so I may call you, being willing to please
the Gods; but your ignorance hath lead wrong wayes yet the {Handwritten addition: you} end of handwritten addition
Gods seeing your zeal, though through a false devotion, pitying
your ignorance did by their wisedom find means to appease the
wrath of their Justice; for every Attribute of the Gods must have
a satisfaction; for Right is their Kingdom, and Truth is their
Scepter, wherewith they governe all their Works; but the Gods hath
strowed Lotts amongst mankinde of moveable things which Chance
gathers up, and Chance being blind mistakes both in the gathering
and distributing: now the Gods made this chance by their providence
when they made man, for man hath no more knowledge of the transitory
things of the world than what chance gives them, who is an
unjust distributer, For all externall gifts comes from her hand, which
for want of sight, she gives oft times the beggers lot to the King, the
servants to the masters, the masters to the servants: and for the internall
gifts which the Gods have bestowed on men, are different, as
the externall are transitory; for some are neerer to perfection, some
farther off: yet none have perfect knowledge, for the Gods mix
mans nature with such an aspiring ambition; that if they had a perfect
knowledge of the glory of the Gods, and a perfect knowledge of
the first cause; and the effects produced there from, they would have
warr’d with the Gods, and strove to usurp their authority, so busie
and vain-glorious hath the Gods made the minds of men. Wherefore
the Gods governe the world by ignorance: and though the goodness
of the Gods are great, yet their goodness is bound in with their
Justice, whch is attended with {Handwritten deletion: [Gap in transcription—1 wordobscured]} end of handwritten deletion {Handwritten addition: terrours} end of handwritten addition, to punish the Crimes of men:
And even to punish the innocent errors that proceed from that ignorance,
which they have muzzled man withall; but as their power
made the World; their Wisedom rules the World; their Justice punishes
the World: so their Mercy keeps the World from destruction,
and their love, not only saves man; but prefers man to a glorious happiness.
And some of this Love the Gods have sent to you, although
by your ignorance you had almost cast it from you. And since the
Gods have sent you knowledge by us, take hold of it: and not willingly
fall into your superstitious Errors, although it is a difficult
paines, even for the Gods themselves to perswade man, who is of a
crosse, suspitious, inquisitive, and murmuring nature, accusing
the Gods for partiality, saying, they prefer or cast out whom they please,
not as man deserves; thus they Judge of the Gods, by their own passions,
but the Gods by variations are pleased to continue the World,
and by contradiction do govern it, by simpathy delights it, For delight
lives not altogether with the power of Chance; being created in
the Essence and Soul of man, for though Chance can present those
things which Antipathies or simpathies, to the senses which presents
them to the soul; yet it hath not the power to rule it: For the
Soul is a kind of God in it self, to direct and guide those things that
are inferior to it; to perceive and descry into those things that are far Hh4r 239
far above it, to create by invention, to delight in contemplations;
and though it hath not an absolute power over it self, yet it is a harmonious
and absolute king in it self; and though it is not a God
from all eternity, yet it is a kinde of Deity to all eternity, for it shall
never dye; and so though the body hath a relation to it, yet no otherwise
than the mansion of Jove hath unto Jove; the Body is onely the residing
place, and the Sensitive Spirits are as the Souls Angels, or
Messengers and Intelligencers; so the Souls of Men are to the
Gods as the Sensitive Spirits to the Soul; and will you dislodge the
Sensitive Spirits of the Gods, by the destroying and unbuilding each others
Body by violent deaths, before it be the Gods pleasure to dissolve
that Body, and so to remove the Soul to a new Mansion? And
though it is not every Creature that hath that Soul, but onely Man,
for Beasts have none, nor every Man, for most Men are Beasts;
onely the Sensitive spirits and the Shape may be, but not the Soul,
yet none know when the Soul is out or in, but the Gods; and not onely
other Bodies may not know it, but the same Body be ignorant
thereof.
For the Soul is as visible to the Sensitive Spirits, as the Gods to
Men; for though the Soul knows and hath intelligence by the Sensitive
Spritis, yet the Sensitive have none from the Soul; for as
Gods know Men, but Men know not Gods, so the Soul knoweth the
Senses, but the Senses know not the Soul; wherefore you must seek
all the wayes to preserve one another, as Temples of the Gods; not to
destroy and pull them down; for whosoever doth so; commits sacriledge
against the Gods; wherefore none must dye, but those that kill;
or would kill others, Death must be paid with death, saith Jove,
and onely death is in the power of man to call when they please, but
life is in the power of the Gods, and those that displease the Gods shall
have a miserable life, not onely in the bodily part, which is sensible
of pain, and may be tormented out of one shape into another, and
be perpetually dying or killing with all manner of torments, and yet
never yet, as in the shape of a Man; feels stabs in the sides, or the
like; in the shape of a Bull, knocks on his head, or the like; in the
shape of a Hart, Arrows in the haunch, or the like; in the shape of
a Fish, Hooks tearing the jaws, besides all manner of diseases and
infirmities; thus burning, hanging, drowning, smothering, pressing,
freezing, rotting, and thousands of these kinds, nay, more than
can be reckoned, may suffer: thus several Bodies, though but one
Minde, may be troubled in every Shape.
But those that please the Gods, live easy in every Shape, and dye
quietly and peaceably; or when the Gods do change their Shapes or
Mansions, ’tis for the better, either for ease or newness.
Thus have the Gods sent us to instruct you, and to stay so long amongst
you as you can learn and know their commands; then to return
unto them.”

With that, the King and People bowed their faces to the
ground, adoring him as a God, and would have built Altars, and
offered Sacrifices unto him; but he forbade them, telling them
they must build Altars in their hearts of repenting, humbling, and amending Hh4v 240
amending thoughts, and offer Sacrifices of prayer, and thanksgiving
to the great and incomprehensible Jove, and not Altars
built with Hands unto Men, nor to offer unhumane Sacrifices to
Gods, of their own making:

Thus preaching every day for some time, forbidding vain and
barbarous Customes, and inhumane Ceremonies, teaching and
perswading them to believe the Gods were not to be known nor
comprehended, and that all that they have discovered of themselves
to their Creatures, was onely by their Works, in which
they should praise them: for and by which Doctrine they were
brought to be a civilized People, and approved of their Teacher
so well, that they would do nothing concerning Religion, or any
other Affairs of Government without them; and being dismist
for that time departed, leaving them to themselves in the Temple.
But at certain and set times the King and People repaired thither
to hear him preach, who taught them according to his belief;
and whensoever they moved out of the Temple, all the People
flocked about them with acclamations of joy; and whensoever
the King sent for them, as he often did for their counsels, all the
Princes attended, and People waited upon them, and thus they
lived with great splendour, love and admiration amongst them;
their persons were thought divine, their words were laws, and
their actions examples, which they kept, and the People followed.

Thus for a while we leave them, and return to the old Lady
and the Prince.

The old Lady sending into Affectionata’s Chamber (as then
called) for so she named her self there, to intreat her company,
for therein she took so great delight, she being witty in her conversation,
and pleasing in her humour: But the Messenger bringing
his errand, miss’d of the mark, looking about, and calling aloud,
could neither hear nor see her; so returning to the old Lady, she
was not to be found; whereat she grew into a great passion, not
onely for her loss, which she thought great, since her love to her,
and esteem of her, was not small, which she had for her: but that
she apprehended the Prince would think she had neglected
that charge he had entrusted her with.

But whil’st she was in this passion, the Prince came in, who
had been in the young Ladies chamber, but missing her, thought
she had been there: but seeing her not, and the old Lady weeping,
straight asked for her Mistris; but she through tears and sobs
could not answer; whereupon some about her answered, she was
gone none could tell where: At whose words, the Prince’s countenance
and complexion exprest his grief, the one being sad, the
other pale, standing in a fix’d posture, his body seeming like a
statue which his soul had left, being gone to seek after her: But
at last, as if it had returned in despair, grew frantick with grief,
tearing himself, cursing his misfortunes: At last, goeth into her
chamber, looking in every corner, even where she could not be,
as much as where she might be; for Lovers leave no place nor means Ii1r 241
means unsought or untryed. At last, he espyed a Letter upon the
table directed to the Lady, which he opened; considering not the
incivility of breakng up the seal without the Ladies leave, for
jealous Lovers break all such ceremonies; and thus read:

“Madam, Pray think me not ungratefull after all your noble favours,
that I go away without your leave or knowledge; for could
I have staid with security, nothing but your commands
could have forced me from you; or could my life have
served you, I would have offered it as a Sacrifice to obligation: but
Madam, it is dangerous for a Lamb to live near a Lyon; for
your Nephew is of so hungry an appetite, that I dare not stay; which
makes me seek safety in some other place: but when my thoughts
forget your honourable memory; let them cease to think. The Gods
protect your virtue, and send you health. Fare you well.
Affectionata.”

When he had read this Letter, and went to lay it on the Table
again, he perceived another Letter directed to him, which he
opened and read.

“Sir, You cannot condemn me for going away, since my stay might
prove my ruine, you having not power over your passions;
but had my life been onely in danger, I should have ventured
it; not that I am so fond of death as to give my life
willingly away; but I am so true a Votress to Chastity, that I will
never forsake her Order, but will cary her Habit to my Grave; nor
will I give Virtue an occasion to weep over my follies, nor Truth to
revile me with falshood, but Honour as a Garland shall crown my
Hearse, whil’st Innocency enshrines my Corps, that Fame may build
me a Monument in Noble minds: but had you been Master of your
passion, or had the temperance of your affections been equal to your
other virtues, I should have joyed to live near you, as Saints do to
Gods; and though my hard fortune have driven me into many dangers,
and more I am like to run through by the unknown wayes you
have forced me into, yet the blessing of Jupiter fall upon you, whatsoever
chance to me. Farewell.
Affectionata.”

When he had read his Letter, he sits down musing with himself
a long time; then rose and without speaking any words, departed
to his house in the City.

The old Lady, his Princess, seeing him so sad, asked him what
was the cause.

He answered, he was sick, and went to bed.

The next day, calling his Steward, he setled his estate, and orderedIi dered Ii1v 242
every thing according to his minde; then bid him provide
so much moneys; which done, he sent for his wife, telling her
she must not take it ill, if he left her for a short time, for he was
resolved to travel, “for”, said he, “I have a quarrel to one that is
stollen out of the Kingdome, and I cannot be quiet untill I
have found the party out to be revenged for the injury done me”
,
bidding her to conceal the cause.

She with tears intreated his stay; but no perswasions could prevail
to alter his intention, or rather resolution; for Love is obstinate,
and if it finds not a like return, but a neglect, grows
spightfull, rather wishing evil to what they love, than another
should enjoy what they would have, and hate themselves out of a
displeasure in not having what they desire; so did he, and was
impatient untill he was shipt and gone; who steered his course
towards the Kingdome of Riches, as believing she was sailed towards
her own Country, for resolved he was to finde her out, or
to end his dayes in the search, his life being a burthen without her
company.

Thus Love sailing in the Ship of Imagination, on the Ocean of
the Minde, toss’d on the troubled Waves of discontented
Thoughts, whil’st his Body sailed in the Ship on the Ocean of the
Sea, cutting the salt Waves, they were set on by Pyrates, and
were taken Prisoners, so that he was doubly captivated, his Soul
before and now his body; at first, they used him but roughly,
according to their barbarous natures; but by degrees, his noble
disposition and affable behaviour got indifferent entertainment.

It chanced some time after, in the sharing of those Prizes they
got with him, and some others they had got before, they fell out,
and from rude words they fell to ruder blows. The Prince apprehending
the danger that might befal to himself, strove to pacifie
them, giving them such reasons in elegant words, that it
charmed their ears, and softend their hearts, and ended the strife
amongst them, and begot from them such love and respect, that
they made him their Arbitrator, and Divider of the Spoyls;
which he performed with that justice and discretion to each one,
that they made him their Governour and chief Ruler over them;
which power he used with that clemency and wisdome, that he
was esteemed rather as their God than their Captain, giving him
all ceremonious obedience. And thus reigning in his watry
Kingdome with his three forked trident, we leave him for a time,
and visit the old Man and his adopted Son, who now began to grow
weary of their Divine Honours, and like wise Men that seek a
retired and secure life from the pomp of dangerous glories, bethought
themselves how they might get away, and return into
their own Countryes again; for an humble and mean Cottage is
better beloved by the Owner, than the bravest and stateliest Palace,
if it be anothers. Thus putting their designs in execution,
they invited the King and People to a solemn Meeting in the Temple;
where Travelia, standing in his ususal place, thus spake.

The Ii2r 243

“The Gods”, said he, “hath caused us to return from whence we
came, and to you Great King their Command is; to love your people,
and to distribute Justice amongst them, guarding the Innocent,
punishing the offendor, and not to use any cruell Ceremony to destroy
your owne kinde, but to instruct them in the Right, and to lead them
into the ways of truth, as being their high Priest amongst them;
also to make no Warrs against your neighbouring Kingdomes, but as
a defence and guard to your own, for in peace, lives happiness, when
Warr brings ruine and distruction; and in doing this tranquillity
shall be as a bed of ease for life to sleep on, and length of dayes as a
Chariot for life to ride in to heaven; where your Soul shall dwell
in the height of blisse: And in this World, fame shall Crown your
deeds, and your Posterity shall glory in your Name.

And to you beloved people, the Gods commands Piety in your devotion;
Obedience to your King; Love to your neighbour; Mercy to
your Enemies; Constancie to your friends; Liberty to your Slaves;
Care and industry for your Children; Duty to your parents; And in doing
this, plenty shall flow in amongst you; Mirth shall dance about you;
Pleasures shall invite you; Delight shall entertain you; Peace shall
keep you safe, ’till the Gods call you to partake of the glories of Heaven;
and my prayers shall always be; that Jove may preserve you
all”
.

Then going off from the place where he stood, they went to
the King, to take their leaves, whereat the King and People wept,
and wished the Gods had given them leave to dwell amongst
them; but since they could not have their desire therein, they
travelled to the river side in attendance on them, offering them
great riches to carry with them, but they desired, nor took they
any more with them, than they thought would defray their
charges, in a time of necessity; neither did they build a new Ship
to saile in, but went in the same boat they came, which had been
kept as a relick safe; for the old man considered with himself,
that a bigger vessell would be more dangerous without men, to
serve therein than the the small Boat, which they could mannage thēselves,
And so with great sorrow of either side, the one to loose
their Angells, as they thought them to be; the others for the
dangers they were to run through and thus parted, putting
forth their Boat from the shoare, but the old man who was very
skilfull at Sea, observing what angle they came in, returned the
same way, where after six dayes they were upon the maine Sea,
the winds being fair, and the waters smooth, the Boat went as
swift as an Arrow out of Parthians bow, and as even as if it
meant to hit a mark, but if by a fresh gale, the Waves did chance
to rise, the Boat would as nimbly skip, each ridge, as a young
Kid over a green hillock, being as light as Mercuries winged
heels; whereat Joy filled their hearts with hopes, as winds filled
their sailes; but various fortune causing severall changes in the
world; did raise such stormes of fears, as drowned all their Joyes;
for a Ship fraughted with Pirates, like a great Whale seized on
them; Pirats letting nothing escape which they can get to make Ii2 advantage Ii2v 244
advantage on, so ravenous is their covetous appetite, but finding
not such a prize as they did expect: But such as rather might prove
a burthen, consulted to put the old man into the Boat againe, and
to keep only the young youth, being very handsome, they might
sell him for a Slave, and get a sum of money: but when the old
man was to depart, Travelia clasped about him so close, as his
tears and the tears of the old man mixt and joined, and flowed
as waters through a channell swell’d with severall brooks; but
when he was forced to leave his hold down on his knees he fell,
begging that he might go or keep his father there; said he, “pitty my
fathers age; Cast him not out alone to sail on the wide and dangerous
Sea; for though my help is weak, yet I am a stay and
staff for his decayed life to lean upon, and I hope the Gods have
destined me to that end, but if no pitty can move your hearts for
him, O let it try for me: Cut me not from the root, though old and dry; For then poor branch I wither, and shall dye.”

“Nay”, said he, “I will dye when I can no longer help him, for
death is in my power, though life is not”
, but the Prince, who was
their Commander, hearing a noise, came on the Deck, who no sooner
saw him; but was struck with compassion, raised by a resemblance
of his mistriss appearing in the face of the youth, and
going to him, bid him dry his eyes, and cese his sorrow, for they
both should live together, so long as he could keep them.

“Heaven bless you”, said he, “and may you never be parted from that
you most do love”
, but when Travelias tears were stopped, and
sight got a passage through his eyes again; and looking up to view
that man, from whom his obligation came, no sooner saw his face,
but terror struck his heart, and trembling, seized her limbs, as if
she had seen some hideous and prodigious things. The Prince observing
her in that agony, asking him, as supposing her a boy,
what made him shake and tremble so, in quivering words she answered,
fear as before had shrunk his sinnewes short; so now joy
had extended them too far; The Prince then stroaking his head,
promised they should be used both well, and so received them into his
Cabbin. Thus travelling on the Sea, as on a great Champaign;
the Ship like a horse went severall paces, according as the waves
did rise and fall.

But at last this Ship became like a horse diseased with Spavens,
which broke out, or springing a leake, which they stopt as well as
they could for the time, but doubting it could not long hold out;
grew very sad, some weeping, some praying, some murmuring,
some raving, according as their fear and hopes were: but the
Prince who was valliant by nature, expected death with as much
patience, as they with fear did apprehend; neither was he struck
with terror, but yielded to the Fates, and was willing to dye; but
in the midst of their affliction, at last espied an Island; at which
sight they all shouted for joy.

Thus Ii3r 245

Thus in the life of man, many severall accidents passeth about,
and it chances many times, out of the midst of grief and sorrow,
rises up objects of comfort; so it was here, and setting up all
their sailes, made hast to it, but before they could come close to it,
although they were not far from it; the leake broke out again,
likewise their fears, so the Ship grew so sick, it could swim no
farther, but like a lingring disease perished, by little and little,
which perceiving, they hoist out their Boat, where the Prince gave
order that those which were most afraid, should goe first, he
himself was the last that went therein, though the Boat did go and
unload, and return man times, insomuch that not only all the pas
sengers were saved, but all their goods, which no sooner was out,
but the Ship sunk; thus dyed with an uncurable dropsie; but in
these dangers the Prince forgot not Travelia; for why, the Prince
was more fond of him than Travelia was of himself; for her fears
of being known gave her no rest, but being all safely arrived in
the Island; they began to consider what to do; the Prince counselled
them to choose out some of the company, and to leave
them thereabout to build up hutts, to lay their goods in; and also
to cut down some trees, there being great store of wood, choosing
that which was most proper and fit to build a new ship; whilst
the rest of the company went to seek food, and to discover the
place.

This being agreed upon, they devided themselves, and those
that travelled up into the Island, found it very small, as being not
above thirty miles long, and twenty broad, unpeopled; but great
store of fish and foul; few beasts, but those that were, were of a
gentle kinde; fine Meadowes full of hearbs and sweet Flowers,
refreshing and shady Woods, wherein ran cleer Springs and bubbling
brooks; This though it were little, it was very pleasant, the
greatest inconveniencies they found there, was want of houses; for
they found the ground somewhat dampe with dewes, which being
an Iland, was subject unto, but the aire was serene and cleere:
the climat a little more than temperatly hot, but the time that the
Ship was a building, the Prince had a little house, or rather like
an Arbor, built in the midst of the Island, to lodge in, and the
rest made little huts for themselves, and severall recreations they
found to pass away the time; but being in that solitary place, the
Prince, who was melancholy for the loss of his mistriss, grew full
of thoughts, and having her picture in his mind drawn to the life,
comparing it to Travelia’s face, which he often looked upon, began
to reason with himself why that might not be she, considering
her private escape, and the little acquaintance she had in that
Country, and seeming of a better breeding than a Ship master’s
son could have, it did almost confirme his hopes; but discoursing
one day with the old man, of severall accidents, telling their misfortunes
and good hap of both sides, and being both of one Countrey,
the old man thinking no harme, discovered by his talking,
that Travelia was none of his son, begotten from his loynes, but
adopted through compassion and affection, and then telling the Ii3 story Ii3v 246
story, how he came into his Ship unknown, or without his leave,
by which circumstance of time, place, and manner found that it
was she, where with the joy thereof he could scarce conceale his
passion, but dissembled his knowledge, as well as he could, for
the present, yet after that time sought an occasion to get her alone,
where he for his exercises and pastimes did usually go a
birding, and did command Travelia to carry his bags of shot after
him, who loved the service, though she feared the Lord, and
when they were gone some distance from the rest of the company,
and being in a shady wood, the Prince fained himself weary,
where setting him down to rest, and commanding him to do the like, at
last discovered to him how he came to know her, she finding herself
discovered turned as pale as death, and in that passion of fear
prayed him to kill her, or otherwise she should find a way to do it
her self.

But the Prince told her he would satisfy himself, first, unless
she would consent to live with him as his wife, in that Iland,
“wherein”, said he, “we may live here free, and secure, without a disturbance.”

She musing with her self what to do, believing he was not
grown the chaster, with living amongst rude and barbarous people,
thought it best to dissemble and give a seeming consent.
Whereat the Princes thoughts were more elevated than if he had
been master of the whole world, where after returning to the rest
of the companny, the one with an over-joyed minde, the other
sad and full of perplexed thoughts, but when she came to a place
where she might be alone, setting down in a melancholy posture,
where for a time without uttering words, or shedding tears, for
grief and amazement, had congealed the one; and stopt the
other, yet at last her smothred sorrow broke out in complaint.

“You Gods”, said she, “who will offer sacrifice to your Deities since
you give Innocency no protection, nor let Chastity live undefiled.
Cruell fates to spin my thread of life, to make me up a webb of misery;
accurst fortune that brake not that thread which an untimely
death, and you unjust powers to torment poor vertue, making it a
sinne to free it self, for had I leave to dye I would not live in shame
for to dwell here committing acts dishonorable, although I am forced,
yet shall I seeme a party guilty, and though no outward Accusers; yet
my Conscience will condemn me; but O you Gods of Light, since
you regard me not, nor will not hear me; You Powers of darkness,
hearken unto me, and wrap me up in your dark mantles, of perpetuall
night, that no eye may see, and cast me into black oblivion
where no remembrance is”
.

The old man her father, who was come from the water side,
where he had been for the directing and ordering for the building
of a new Ship, came to her in the middst of her complaints, and
asked her what she lacked, or if she were sick; “I would I were”,
said she, “then I might hope death would reprieve me, but I am
worse, for I am miserable, having torments like those of hell within I14r 247
within my minde, my thoughts are Vulters, eating on my carrion
infamy, or like the restless stone, that cannot get up to the hill of
Peace; but rolleth back with fear, and sad remembrance”
: then
telling him what she was, which he did never know before, and
what had pass’d since the first of her misfortunes to that present,
and how he had ignorantly discovered her: Which, when he
heard he cursed his tongue for telling how, and where he found
her.

“Father”, said she, “what is past cannot be recalled, wherefore I
I must strive to help myself in what’s to come; and since I have
been dutifull, and you so loving and kinde as to save me from the
jaws of death, help me now to protect my honour, convey me
hence, let me not live here to please his appetite, but cast me to
some unknown place, where like an Anchoret I may live from all
the World, and never more to see the face of Man, for in that
name all horrour strikes my Senses, and makes my Soul like to
some furious thing, so affrighted it has been”
.

Said her Father, “Heaven give you quiet, and me aid to help
your designs; but you must”
, said he, “dissemble to compass your
designs; wherefore rise, and put on a smooth and pleasant face,
and let your discourse be compliant, that you may have a free liberty;
for if a doubt should cross his thoughts, you may chance
to be restrained and kept by force, which will break that assistance
I may bring you”
.

Whilst they were thus discoursing, the Prince came to them,
who had not the patience to be long from her, for her absence was his
Hell, and her presence was his Heaven; and flattering the old
Man, “My Father”, said he, “for so I may call you now, onely let
me intreat you I may be your Son, and she your Daughter, since
she you thought a Boy, is proved a Girl; and since Fortune hath
brought us so happily to meet, let us not despise her favours, but
make the best use of them to our advantage”
.

Then telling the old Man how that Island might be made a Paradice,
and in what felicity they might live therein, if their peevish
humours did not overthrow their pleasures, the old Man seemed
to approve of all the Prince said; whereupon the Prince took
him to be his dear Friend, and secret Counsellor; for the old Man
did not omit to give him counsel concerning the setling and advancing
of his new and small Monarchy; because he thought in
doing so he might the better work out his own design, by taking
away those suspitions that otherwise he thought he might have.

Then the Prince bidding the old Man to have a care, and so
order his Maritime Affairs in overseeing his Ships and Boats built,
“for”, said he, “our chief maintenance will be from the Sea; the
whil’st”
, said he, “I will perswade these Men I have here to make
this place the Staple and Port of their Prizes, and Dwelling”
.

Then taking Travelia along with him, the old Man and he
parted for that time; and going to the rest of the Company, he
perswaded so well with his Rhetorick, that they resolved to stay,
and build them Houses there to live, and also Warehouses to lay their Ii4v 248
their Prizes in, and from thence to traffick with them into safe
and free places; whereupon every one put himself in order
thereunto, some cut down wood, others digg’d up stones, some
carried burthens, some placing and building, thus like Bees,
some gathered the honey and wax, whil’st others made and
wrought the combs. The mean time the old Man made himself
busy at the Coast side about Ships and Boats, as being the chief
Master imployed in that work. But oft times he would go out a
fishing in a Fisher-boat all alone, bringing several troughs of
Fish, and where he thought he should be least mistrusted, conveyed
Victuals therein, and then gave Travelia notice to steale to
the water side, where watching his opportunity; when the
Prince was busy in surveying and in drawing the plats and forms
of the City he would have built, stole away; where as soon as
he came, his old Father went, as if he meant to go a fishing carrying
his Nets, and the like with him to the Boat, his supposed Son
busy in helping him, and so both being put out to Sea, where
they had not gone very far, but were taken by the sympathetical
Merchants; who trafficking into the Kingdom of Amity, sold
them there to other Merchants; where carrying them, to the
chief City, the Queen of that Country, who was an absolute
Princess, in the rule and government thereof, seeing Travelia,
who was brought to her as a rarity, took such a liking to him, that
she received him into her Family, as also to attend near her Person;
wherein he behaved himself so well, that he became her Favourite,
where the old Man was treated well for his Sons sake.

But in the mean time, the Prince was in a sad condition for the
loss of his Mistris, who searched about all the Island for her,
but could hear nothing of her, untill he sent to the Seaside for
the old Man, to enquire for her; who had answer back that the
old Man and the Youth went out a fishing, but were not as yet returned.

Which he no sooner heard, but guessed aright that they were
fled away; whereupon he grew so enraged, that he lost all patience,
swearing, tearing, stamping, as if he had been distracted.

But when his fury was abated, his melancholy increased, walking,
solitary accompanied onely with his sad thoughts casting
about which way to leave that hated place, for all places seemed
so where his Mistris was not: yet he knew not yet very well what
to do, because he had perswaded the rest of the Company to
abide there, and make it their home, which in order thereunto he
knew they had taken great pains; besides, he thought they might
despise him, as seeming unconstant, yet stay he could not; wherefore
calling them together, spake in this manner.

My Kk1r 249

“My friends”, said he, “We have here a pleasant Island and inhabited,
but what is possest by our selves; and certainly, we might become a
famous people, had we women to build posterity; making a Commonwealth:
but as we are all men, we can only build us houses, to live
and dye in, but not children to survive us.

Wherefore my counsell is, that some of us that are least imployed,
may take the new Ship, the goe a piracing for Women, making some
adventure on the next Kingdom, which may be done by a sudden surprisall,
which prizes; if we get will bring us more comfort, pleasure
and profit than any other goods; For what contentment can other
riches bring us, if we have not posterity to leave it with”
.

They all applauded so well of his advise, as they were impatient
of his stay, striving who should go along with him, and so
pleased they were with the imagination of the femall Sex as those
whose lot was to stay, prayed for the others, good success, that
seldome or never prayed before; but the Princes intention was
only to find that female he lost; caring not to seek those he never
saw; but most of those, setting out with great hopes and expedition,
of a good return, sailed with a fair wind, three or four days,
at last saw land, part of the Kingdom of Amour, no sooner landed,
but they were beset with multitudes of Country people, who flocked
together, being affrighted with the arrivall of strangers; and
being more in numbers than they were, overpowr’d them, taking
them as Prisoners; they were examined, for what they came?
they answered, for fresh water, but they believed them not, “for”, said
they, “it is not likely you would come in a troop so armed for fresh
water”
, so they bound them, and sent them to the King to examin
them farther; and being carried to the chief City where the King
was, who was advertised of such strangers, sent for them into his
presence to view them; And being brought unto them, the Prince,
who was of a comely and gracefull presence, being a handsome
man, bowing his head down low, and in a submissive stile, thus
spake.

“Great King, We poor watry Pilgrimes; travelling through the
vast Ocean of the Sea to search the curiosity of nature, to whom we
may offer our Prayers of Admiration on her Altar of new discoveries,
but cruell fortune, who strives to persecute, hath forced us to
your Coast for the relief of fresh water; for we came not here to rob,
nor to surprize, but to relieve our feeble strength, that was almost
famished with thirst; not that we were afraid to dye, but loath to
live in pain; nor would we willingly yield up our lives, unless great
honour lay at stake, but if the fates decree our death, what way soever
it comes, with patience we submit.
But if great King your Generosity dare trust our faiths, so far as
to imploy us in your service, we may provide such by our courage, as
our Acts may beg a pardon for those necessitated faults we have committed;
and if we dye in Warrs, we dye like Gallant men, but to dye
shackled prisoners, we dye like slaves, which all noble natures
shun.”

The King, when he had heard him speak, thus answered Kk the Kk1v 250
the Prince as their accustomed manner was in verse “Your Faith I’le trust and Courages will try then let us see how bravely you dare dye.”

The Prince poetically answered again, as he perceived it an
usuall custome to speak: “Our lives”, said he, “wee’ll give before we yield, Wee’ll win your battles, or dye in the field”.

For the King at that time was newly entred into a war with the
Queen of Amity; the chief cause was for denying him Marriage,
he being a batchelor and she a maid; and their Kingdomes joyning
both together, but he neerer by affection, being much
in Love with her, but she was averse and deaf to his suit, besides
her people was loath, for fear it should be made a subordinate
Kingdom, wherefore he sought to get her by force; And the
King liking the Princes demeanor, demanded who he was, from
whence he came; how he was taken by the Pirats, and how long
he had lived with them; but not the cause of his journey, but by
his discourse and behaviour, he insinuated himself so far into the
Kings favor, and got such affections in his Court living therein,
as he became very powerfull, in so much as he was chosen the
chief Commander to lead out the Army, believing him (as he
was) nobly born, and observing him to be honourably bred; and
they a people given to ease, and delighting in effeminate pleasures;
shunned the warrs, sending out only the most vulgar people
who were rather slaves than subjects, all this meeting together
produced the choosing of the Prince, who ordered and directed
their setting out so well and prudently, as gave them great hopes
of a good success.

In the mean while the Queen was not ignorant of their intentions,
nor slack in her preparations, sending forth an Army to
meet them but the Queen herself had a War in her minde, as
great as that in the field, where Love as the Generall lead her
thoughts, but fear and doubt of times made great disorder, and
especially at that time; for Travelia, on whom she doted, was
then sick, in which sickness she took more care to recover him,
than to guard her self and Kingdom; but the Army she sent out,
was lead by one of her Chief Noble men, who marched on untill
he had view of the other Army, and being both met, they
set their Armies in battail array.

When they were ready to fight, the Prince thus spake in the
most general Language.

“Noble friends, You being all stangers to me, makes me ignorant
both of your natures and customes, and I being a stranger to you
may cause a mistrust, both of my fidelity and conduct, as for my experience,
I am not altogether ignorant of the discipline of War, havingving Kk2r 251
been a Commander in my own Countrey, neither need you doubt
of my Zeal, and Loyalty to your Kings services, by reason I owe my
life to him, for it was in his power to have taken it away, neither
can I have more honour bestowed on me from any Nation, than from
this: were I never so ambitious, or basely covetous, to bribe out my
fidelity; wherefore, if I loose, as I am perswaded I shall win the day;
yet it will not be out of my neglect, falsehood or want of skill, but either
it must be through fortunes displeasure, or by your distracted
fears, which fear I cannot believe will possess any spirit here, being
so full of alacrity, cheerfulness, and readiness to meet the enemy, and
may the thoughts of honour maintaine that heat and fire, not only
untill it hath consumed this Army, but all that shall oppose you.”

After he had spoke thus to them they began the onset, long
was the dispute, but at last by the Princes courage, which animated
the rest by his example, and by his wise conduct and diligent care
in rectifying the disordered ranks, and supplying their broken
files by fresh men, he got the day, and put the enemy to a rout,
killing many, and taking store of Prisoners; the Prince when he
saw that fortune was his friend at that time, though at other times
she had frowned, yet now he thought to make his advantage whil’st
she was in a good humor; wherefore he called to the Souldiers to
follow their pursuit; but they were so busie in the dividing of the
spoiles, as they were deaf to all commands, or intreaties, giving
their enemies leave to rallye their scattered forces, and so to
march away, and by that means they got so far before them, as
they had time to get up their spirits, and strengthen their towns
by fortification, to man their Forts, and to intrench themselves,
which if they had followed their victory, they might have taken
a great part of the Country, for all places, as Towns, Forts,
and the like, seldome stand out, but yields to a victorious Army;
yet it must be whilst the terror and fright of their losses hath
wholly possest their minds, leaving no place for hope: but when
the Prince though they had lost that opportunity through the
covetousness of the Souldiers, he sent a Messenger to the King of
the Victory, and with the reasons why he could not follow the
same, but if his Majesty would give permission he would march
on, and try out his fortune: In the mean time the Queen hearing
of the losse of her Army was much perplexed, then musing with
her self what way she were best to take, she straight went to Travelia
who was indifferently well recovered, to him she related
the sad news, then asking his counsell what she were best do.

He told her his opinion was, for her to call a Councell of the
Gravest and Noblest of her subjects, and those whose Age had
brought experience: “for if worldly wisdom dwells anywhere, it
is in aged braines, which have been ploughed by various accidents;
and sowed with the seed of observation, which time hath
ripened to a perfection, these are most likely”
, said he, “to produce
pro a plentifull and good crop of advise; but young brains”
,
said he, “wants both, manuring and maturity, which makes their
counsels green, and unwholesom”
, whereupon they called a Councell,Kk2 cell, Kk2v 252
where after they had disputed long, at last they all agree in
one consent, that the best was for her to go herself in person, to
animate her Souldiers, and to give a new life to their dejected
spirits, whereat she was much troubled, by reason Travelia was
not so well as to travell with her, and to leave him seemed
worse to her than death; but after her Councell was broken up,
she returned to him, and told him what her Councell had decreed.

“And this”, said she angerly to him, “was by your advise, For,
had I not called a Councell, but had sent a Generall of my own
choice, it would not have been put to a vote, for me in person
to have gone; but if you had that love for me, as I have for
you, I should have had better advice”
; and with that wept, “heaven
knows”
, said she, “the greatest blow fortune gave me, is to
go and leave you behind me”
, he seeing her weep, thus spake.

“Beauty of your Sex, and Nature’s rarest piece, Why should you cast
your Love so low upon a slave so poor as I, when Kings their
Kingdom hazards for your sake? and if your people knew or did suspect
your Love to me, they would rebell and turn unto your Enemy: besides,
conquerors are feared and followed. where loosing is a way to be
despised, and trod into the earth with scorns. Alas, I am a creature
mean and poor, not worthy such a Queen, as you are, ’twere not wise to
hazard all for me. Wherefore go on great Queen, and may you shine
as glorious in your Victories, as the brightest Stars in heaven, may
Pallas be your guide, and Mars the God of War to fight your battles
out; may Cupid give you ease, and Venus give delight; may Hymen
give such nuptialls as best befit your dignity; may Fortune
always, smile, Peace in your Kingdome dwell. And in each heart such loyall love May grow No disobedience may this Kingdome know,
Age Crown your life; and Honour close your dayes.
Fames trumpet loud to blow about your praise.”

She weeping said. “No sound will pierce my Ear, or please my minde, Like to those words you utter when th’are kind.”

But at last by his perswasions, more than by the Councells advise,
she consented to go, upon that condition he would take upon
him the governement of her kingdom untill such time as she returned
again, “but”, said she, “if I dye, be you heir to my Crown,
and ruler of my People. And may the Gods keep you from all
opposers”
: the people knowing her Commands, and pleasure by
her Proclamation, fell a murmuring, not only in that she left a
stranger, but a poor slave, who was taken prisoner and sold, and a
person who was of no higher birth than a Ship-Makers Son, that
he should governe the Kingdom, and rule the people; Whereupon they Kk3r 253
they began to design his death, which was thought best to be put
in execution when she was gone.

But he behaved himself with such an affable demeanor, accompanied
with such smooth, civil, and pleasing words, expressing
the sweetness of his nature by his actions of clemency, distributing
Justice with such even Weights, ordering every thing
with that Prudence, governing with that Wisedome, as beget such
Love in every Heart, that their Mouths ran over with Praises,
ringing out the sound with the Clappers of their Tongues into
every Ear, and by their Obedience shewed their Duty and Zeal
to all his Commands, or rather to his Perswasions; so gently
did he govern.

Thus whil’st he ruled in peace at home, the Armies met abroad;
and being set ready to fight, the Trumpets sounded to charge,
and every one prepared to encounter his Enemy, striving for the
honour of reputation, which is got by the ruine of one side; so
equally hath Nature distributed her gifts, that every one would
have a just proportion, did not Fortune disorder and misplace her
Works by her several Accidents.

But the terrour of the former blows was not quite extinguished
in the Queens Army, not the insulting Spirits of the other
Army laid, but rather a new Courage added to their old Victory,
did help them now to win that day; and with such victorious
fortune, that they took the Queen a Prisoner; with the destruction
of the whole Army.

The Prince thinking the Kingdome won in having the Queens
Person, made him divide his Army into two parts; the one half
he sent to take possession of the Towns, Castles, and Forts; the
other part he led himself to conduct the Queen, being much pleased
that he had such a Gift to present to the King, which Present
he knew his Royal Master would prize above the World, which
made him choose to return; for had the Spoyls been less, he had
sent them with some Messengers; but being so rich, he durst
trust none to guard it but himself.

The King hearing of their coming, made all the preparations
of State that could be, sending the Prince a triumphant Chariot,
and his own Robes to wear; which Chariot coming as they were
ready to enter the City, the Prince sets the Queen thereon, and
walks on foot by the Chariot side, as being Mistris to the King
his Master. And the King being attended by all his Nobles of the
Kingdome, met the Queen, and with great respect led her to his
Palace; where when she came, the King kissed her hand, and
smiling, said.

The Gods had brought her thither; “for certainly”, said he, “the
Gods by their Fates have decreed and destined you to be my
Queen; in which Gifts the Gods have made me like themselves,
to enjoy all Felicity”
.

She with a face cloathed in a sad countenance, answered, Fortune
was his Goddess; and if he were like her, he might prove
unconstant, “and then”, said she, “you may change from love to dislike,Kk3 like, Kk3v 254
if so, I may chance to have liberty, either by death, or to be
sent into my own Kingdome again”
.

“If you will accept of me”, said he, “you shall not onely have
your own Kingdome, but mine, wherein you shall be adored and
worshipped as the onely She in the World”
.

Answered she, “I had rather have what I adore, than to be adored
my self”
.

Then was she conducted to a strong and safe; but a pleasant
place, to be kept in, where the King visited her often, treated her
civilly, courted her earnestly, loving her with an extraordinary
passion.

The Prince in the mean time was in high favour with the
King, who asked and took his counsel in every thing; and sendding
for him one day, where when he came, he hung about his
neck, as was his custome so to do, saying to him,

“O My Friend”, (for that was his usual name he gave him) “my
cruel Prisoner”
, said he, “you brought me, despises my Affection,
slights my Addresses, condemns my Suit, scorns my Profers,
hates my Person; what shall I do to gain her Love”
?

“Alas”, said the Prince, “I have had so ill success in Love, that
what I doted on most did hate me worst; which is the cause I
have left my Country, Friends, and Estate, lost the peace of
Minde, the joy of Mirth, the sweets of Pleasures, the comfort of
Life, hating my self because she doth not like nor love me, jealous
I am of light, darkness, heat, cold, because they come so
near as to touch her; wish her dead, because none should enjoy
her but my self, yet I cannot live without her, and loth I am to
dye and leave her behind: thus hang I on to a tortur’d life,
and bear my Hell about me”
.

Whil’st they were thus lamenting their hard fortunes in Love,
a Messenger brought news that their Forces were beaten that
were sent into Amity.

“How can that be”, said the Prince? “most of the Nobles being
here, and none but Pesants left behind, who have no skill in
Wars, onely to fight like Beasts, to martial Forces they know not
how”
.

But the Alarms came so thick, one after another, to tell they
had not onely beaten their Forces, but were entred into their
Kingdome.

With that, the King in hast dispatched the Prince with a fresh
Supply added to those Forces he brought the Queen with, so
march’d out to meet the Enemy; for Travelia, hearing the
Queen was taken Prisoner, was high enraged, which choler begot
a Masculine and Couragious Spirit in her; for though she could
not have those affections in her for the Queen as a Man, yet she
admired her Heroick Virtues, and loved her as a kinde and gratious
Princss to her, which Obligations made her impatient of
Revenge: then calling all the chief of the Kingdome together,
thus spake unto them.

Honourable Kk4r 255 “Honourable, and most Noble, You have heard the sad news the Queens being taken
Prisoner, which cannot choose but strike your hearts
through your ears, and make them burn in flames of high
revenge; and may those flames be never quenched untill
you fetch her back, and set her on her Throne again; she went to
keep you safe, and nothing can be more ungratefull than to let her
live amongst her Enemies. Nor can you here be free, whil’st she is
made a Slave, your Wives and Children will be bought, and sold, and
you be forced to do their servile work; what Goods you now possesss,
your Enemies will enjoy: then let your hands and strength redeem
your Countryes loss, or sacrifice your Lives in Services thereunto.”

After she had spoke, they proclaimed her with one voyce, general,
raising new Forces, making Vows that they would never forsake
their Queen, but dye, or be Conquerors.

Then fitting themselves in order thereunto, as their General
and chief Governour, caused a solemn Fast and Procession, sacrificing
to the Gods for good Success.

After that, she took a view of her Arms and Ammunition,
selecting out the ablest and youngest Men to fight, making the
better sort Commanders, that Envy might not breed Disobedience;
the aged she chose for her Councellors, her old Father being
made one; the most Mechanicks went with the Bag and Baggage,
as Smiths, Farriers, Cannoneers, Sumpter-men,
Wagoners, Cooks, Women, and the like. Neither did she omit
to take good Chyrurgeons, Doctors, Apothecaries, and Drugsters,
to help the sick or wounded. And at the Armies going out
she caused a Proclamation to be read, that all the Women and
Children, and infirm persons which were left behind, not being
fit to go, should pray uncessantly to the Gods for Victory, and
safe return; “for”, said she, “Women, and Children, and the Infirm,
are the best Advocates even to the Gods themselves, being
the most shiftless Creatures they have made, wherefore the most
aptest to move Compassion”
.

Thus setling the Kingdome in a devout and orderly posture,
marched on, re-taking their Towns, Forts, and Castles lost, beating
the Enemy out of every place; insomuch as they did not
onely clear their own Kingdome of their Enemies, but entred
into theirs; and being gone some days journey, their Scouts
brought them word there was an Army coming to meet them
where after a short time, the Armies were in view of each other
whereupon she drew up her Forces; the right and left Wings she
gave to be commanded by two of the Valiantest and experienced
Commanders, the Rear unto another, the Van she led her self,
the Reserve she gave her old Father in charge to bring in, as he
saw occasion, praying him he would not stand with it so far off
but that he might come soon enough to their aid, nor yet to stand so Kk4v 256
so neer as to be annoid with their present fight; “Father”, said he, “I
give you this part to command, because I dare trust your faith, as
well as your Judgement, Courage, and Skill”
.

Then she commanded every Captain of a Company, should
place himself in the middst of their second Ranks, “for if the Chief
Commander”
, said she, “in a Company be kill’d, the spirits of the
common Souldiers soone dye, and their nerves grow slack with
fear, and all their strength will fail: unless it be to run away”
.

The Lieutenants she ordered to place themsleves in their
last ranks, to keep the Souldiers from flying; “for”, said she, shame
will cause Obedience to submit to Authority; wherefore his eye
will be as a Fort, and his breast as a Bulwark to keep them in”
;
then she gave order that every squadron should be but five Ranks
deep, and fifty on a breast, “which number”, said she, “is enough
to knit into a proportionable body, more makes it unwildy, and
is like a man over-growne with fat, whose bulk makes him unactive,
either to assault or to defend himself, and Ranks of Ten
deep”
, said she, “are not only unusefull and troublesome, but so many
men are lost to imployment; for the hindermost Ranks comes
seldome, or never to the charge”
: then in every Troop of Horse
she placed some foot, both Pikes and Musketts; to gall and hurt
their enemyes Horse when they meet to encounter: for if once the
Horse failes, the man is down; after that she commanded her Army
to march in such a slow pace, as not to break or loosen their
Ranks, but commanded them to joyn so close, as if there were no
Vacuum in their troops, and so to move as one entire body or
piece; Lastly, she Commanded all the Cuirassiers should stand in
the forefront to bear the shock, or break the Ranks; thus setting
the Battalion in order, form and figure, as the ground and places
would permit to their best advantage.

The Prince ordered his Battalia, as he was used to do, making it
thick and less contracting it, as believing it to be the stronger:
but to give a judgement, this way of setting a Batalia is best, if it
were only to stand still, for a defence, but not to assault; for in
action those thick bodies the half serves only as Cyphers without
a figure; but never helpes to multiply the numeration of blows,
but the Armies being both ready to join, the young Generall
thus spake to his Souldiers:

“Noble friends, brave Souldiers, and wise Councellors; who
knows but this our meeting may produce good and great
effects, as to bring Peace to the Country which is molested
with Warrs, Ruin to your enemyes, that hath almost ruined you;
Comfort to your sad friends we have left behind; Libertie to your
imprisoned friends; We fight for fame to after Memories, Honour,
and Profit in our living times, but if we let our enemyes become our
masters; they will give us restless fears, unreasonable taxes, unconscionable
Oathes, whereby we shall loose the Peace of our minds, the
conversation of our friends, the traffick with our neighbors; the plenty
of our Land, the form of our customes, the order of our Ceremonies, the Ll1r 257
the Liberties of a Subject, the Royaltie of your government, and the
companie and rule of our gracious, vertues and beautifull Queen: and
shall they have courage to spoile, and we none to right our wrongs?
Shall they live by our hands Labour and shall we live by their hard
Lawes? All Noble Spirits hate bondage, and will rather dye than
endure slavery. Whereupon my friends be you constant as your just
resolutions, circumspect in your wayes, patient in your labours, Heroick
in your actions; for what man can remember such injuries, and
let their courages be cold. Wherefore for your own sakes, your
Countreys sake, your Royall Queens sake, go on with valiant hearts,
and active strengths, and may Apollo be your friend, shooting his
dars, dazling your enemies eyes; may Mars the God of War direct
you, in your fight, May Fortune give you aid, and Pallas give you
Victorie.”

After she had thus spake, the trumpets sounded to charge,
where the young General sent some flying horse to give the
onset, and then to run away, which the other Army seeing
thought it was out of fear, and follwed them as in pursuit, which
hast disordered and broke all their Ranks, which the Queens Army
no sooner saw, but it marched in good order to meet them, the
enemy viewing their unexpected posture, was so daunted as they
neither had spirits to fight, nor power to run away, whereby there
was a great number killed, and taken prisoners, which made them
become absolute masters of the field.

The Prince with much difficulty retreated back about a days
march, with some few; but with the prime of his horse, where
he heard of a fresh Army coming to assist them; for the King fearing
they were not strong enough, being forced suddenly away,
caused new men to be raised to follow them, the news of this
Army rejoyced the Prince much, being at that time very melancholy
for the great loss he received, and a disgrace, as he thought;
by reason he despised the enemies to the King, and to be overcome,
by those he scorned, did wrack his Soul; but taking up fresh hopes
with his new-come Army, returned back to the Queens Army again,
which when they heard of a new supply, was much amazed
and dejected, by reason they were weary & tired with th {Handwritten deletion: [Gap in transcription—1–2 lettersobscured]} end of handwritten deletion {Handwritten addition: eir} end of handwritten addition fights,
and disordered with gathering and carrying away their spoiles;
but the young Generall perceiving them to hang down their
heads, thus spake.

“Noble Friends, I perceive such a sandess in your faces, as if fear had taken
possession of your hearts, which if it hath, except courage beates it
out, it will betray your lives unto your enemyes, and to be
taken by a timorous thought, before your strength hath grapled with
your foes, were base, and if right and truth be on your side, as sure it
is, and Reason rules your judgment, as I hope it doth, you have no
cause to doubt: but if you fear the conduct of my youth, as wanting
experience to judge or direct the best, then here are aged men who
with Ulysses, or Nestor may compare; their Counsel is your Ll aide; Ll1v 258
aide, Thus let no vain suspition quench your hopes, but courage set
your spirits on fire and with their heat consume our enemies to
ashes.”

With that they all aloud did say; “Go on, we will dye or
Conquer”
.

In the meane while, the Prince was encouraging his newcome
Army, who was struck with the newes of the last Battail,
hearing nothing of it untill they met the Prince; the sudden report
like thunder shaked their spirits, which to appease, the Prince
thus spake.

“Noble friends, You that have Humilitie to obey, Love to unite, Charity to redresse,
have hopes to obtain; for hope is the ground on which
Courage is built: Let not the enemy of mistrust vanquish your Faith,
but performe your Loyaltie, through your industrie; for obedient
thoughts is not sufficient, without obedient actions; Wherefore take
courage to fight; Let not your enemies kill your spirits, weepe not,
nor Condole at our Losses, but let us regain our honours, either by
Victory or death; And they that are slothfull, or cowardly in this
Army, may they neither injoy the Lawrell, Olive or Cyprus, but
go to the grave unregarded, or forgotten, or live in shame despised;
but those that are industrious and valliant, may they sit high in honours
throne, as fame may blow their praises so loud, and far, no
time can stop the sound.”

Then the two Armies being set in Battail array, the Prince
to save the infusion of blood, finding his Army not full of alacrity,
sent the young Generall a challenge, which when it came, although
he knew himself unfit for a single Duell, accepted it, being
afraid of the dishonour of denying it: but the two Armies
would not consent to look on, whilst they fought, for in the encounter,
both the Armies joyned in cruell fight.

But he having no skill in the Art and use of the sword, nor
strength to assault, nor resist, was wounded, which wound bled so
fast that he fainted and fell down to the ground; but the Prince,
who was of a noble nature, perceiving by his shape, that he was
but a stripling, run to untie his headpiece, and viewing his face
straight knew her, who grew so astonished thereat, as he had not
power to stir for the present, but he stopping the wound as well as
he could, brought life again, yet so faint she was, as she could not
speak, neither had the power to go away, but sate by untill some
found him.

In the mean time, the Army being left to chance, having not
their Generall to direct them, Fortune plaid a part of Civillity,
and Courtship, giving victory to the Ladyes, so the Queens Army
had the day, and some of the Common Souldiers, seeking for
spoile, found them in this posture, he sitting by, holding her in his
Armes, from whence they took her, had put her in a Litter, and
he also in the same as a Prisoner, carrying to the body of the Army, Ll2r 259
Army, and as she went, having recovered her Spirits again, thus
complaining, said. “I have heard of Pleasure, nev’r could it obtain, For what we Pleasure call, still lives in Pain. Then Life is Pain, and Pain is onely Life What is a Motion, Motion all is strife; As forward, backward, up or down, or so Sidewayes, or in a Circle round, doth go. The who would live, or would not wish to dye, Since in the Grave there is no Misery? O let me dye, strive not my Life to save, Death happy is, and Peace lyes in the Grave.”

The Prince told her, she preached to her self a false Doctrine,
“for”, said he, “Life is a Blessing which the Gods do give, And nothing shews them Gods but that they live; They the Original of Life, the Spring, Life the beginning is of every thing; And Motion is for all Eternity, Eternal Motions make the Gods to be. To wish no Life, we wish no Gods, and then No resurrection to the Souls of Men, In Resurrection, we as Gods become To be, ――, none would refuse a Martyrdome; The very being pleaseth Nature well, Were she to live alwayes in pains of Hell; Nature, nothing is more horrid to her Than Annihilation, that quite undoes her. Thus Gods and Nature you do wish to spoyl, Because a little pain endures a while; Devils had rather Devils be, than nought at all, But you like Angels that did never fall.”

Thus they discoursed as they went; but he strove to conceal
himself from her knowledge untill such time as he thought he
might make his peace with her, for fear she should run away again
out of the hate and dislike to him.

But the Army, when they miss’d their young General, grew so
sad, as they took no pleasure in their Victory, for they were all
as one dumb man, no noyse was heard, all eyes were full of tears.
But when they saw the Litter, as supposing she was dead, they
raised a Cry that rent the Air, and made the thicker Clouds to
move. Which when she heard, and saw them running to her,
she shook her hand, to shew them she did live.

Then sent they shouts of joy to Heaven high,

And every countenance sad look’s merrily.

Ll2 But Ll2v 260

But when they came so near to view her face, and saw her pale
and weak, they grew into such a rage, that they would have killed
the Prince, hearing he wounded her: but she intreated for his
life, and begg’d him for her Prisoner, no sooner ask’d but granted,
who gave this charge into her Fathers keeping.

Then being brought into her Tent, the Army watch’d by
turns whil’st she was under the Chyrurgeons hands for cure, nor
would they take any of the Spoyls, but what she did divide unto
them; nor any direction, but what she gave, or would they stir
unitll her health permitted her to travel; she being indifferently
well, gave order to march on.

But the King had raised another Army in the time of her sicknesse,
and sent it out to meet them.

Where she, although weak, went about to order and encourage
her Souldiers, who loved her better than their life, by which
Affections made them fight so well, that they overcame their
Enemies; and before the King could raise another Army, they
got into the City.

Where as soon as she came hear, she gave order to her Souldiers
to intrench about it; and then gave order that they should cast
at every corner of the City a Mount of Earth, on which she placed
her Cannon to batter down the Wall: then did she build
Forts to place her Men to shoot and cast Granadoes in;
and by their several Assaults they battered their City, and killed
many of their Men by sundry and suddent Assaults: at last, she
resolved to storm it. But the King perceiving his weakness, and
that he could not hold out long, sent to the young General, desiring
a Treaty, withall a Cessation of Arms.

In the mean time, the Queen, being weary of her Imprisonment,
longing for the coming of her Beloved, in a melancholy
humour thus spake,

“O what a Hell it is to love, and not be loved again! nay not onely
to love, but to love a Slave, and he regards me not! do I say, Slave?
no, he is none that hath no slavish passion. Then he is free”
.

“And I am onely bound to Slavery; First to my Passions, then to his Tyrannie: What shall I do, you Gods above? You punish me, and yet you make me love. Do you delight still in a tortur’d minde Make you no simpathy in human kinde. Must all your Works consist in contradiction? Or do mē nothing enjoy but Fictions? The Mind is nothing but Apprehension, ’Tis not a Thing, and els it hath Dimensions. But O you powerfull Gods, by your Decree Can of Nothing a Something make to be: Then make me Something, grant me my Delight, Give me my Lover, or destroy me quite.” Thus Ll3r 261

Thus leaving her in a melancholy posture and humour, we return
to the Armies.

The Cessation being near expired, the young General called a
Councel, and thus spake to them.

“Right Noble and Valiant Heroicks, The King hath sent to treat of Peace, but in my opinion
there can be no honourable Agreement next to the setting
the Queen at liberty, but the resigning of his Crown, and so
his Kingdome to her.
First, for raising Hostility, disturbing the sweet Peace, and happy
condition of a Kingdome that never molested them.
Then, for the dishonour, in taking the Queen Prisoner, the ruine
and spoyl of your Country, the death of your Friends, and the loss of
your Gallant Men killed in this Dissension, making many Widows
and Fatherless Children.
Besides, who can rest upon the faith of an unjust Prince, who
made War upon his Neighbours without a just offence, but onely
throught an ambitious attempt upon your Queen and Kingdome.
Have we not Victory? and yet shall we return with Loss? shall we
despise the Gifts of the Gods, in making no use of what they give us?
and shall the Trumpet of loud Fame report the Queen was taken Prisoner
and resigned upon a low Agreement? no; let Fame divulge
unto the World, her Release came with the Ruine of this Kingdome.”

After the General had spoken, one of the Councel, who was
like Nestor for years and experience.

“Our General”, said he, “hath spoke a Speech so full of
Courage and Honour, as shews him to be of so true a Heroick
Spirit, that he hath left no room for Policy to play
a part. But States cannot subsist with Valiant Hands alone,
unless they hold the Politick Head, which is the Guide to Gods
Designs; it burns more Cities than Granadoes do, it undermines
strong Towns, pulls down great Works, wins Forts, sets Battaile
takes Prisoners, makes Slaves, and conquers Kings, and Kingdomes;
and what we call Policy in a publick State, is called Discretion in a
private Family; and it is not, as the Vulgar think it, a Cheat or
meen Deceit, but is wise Prudence, to prevent the worst of ils, or to
keep Peace, or get Tranquillity. ’Tis true, Valour is a daring Spirit,
but Policy is a trusty Friend, and covers all those faults it cannot
mend with skill, it guides the Bark in which Mens life swims in,
and keeps them from the Shipwrack of the World, pulls down the
Ambitious Sails, when blown full with Pride, lest it should overturn
the Ship of Safety, so drowned in Seas of Miseries: but Policy
will rather choose the Oars of Patience; and take the Tides of
Time, than venture where the Doubts are more than Hopes, or Hazards
more than Gains: then let us try to make a prudent Peace, not
trusting to Fortunes Favour, unless she were more constant. Ll3 For Ll3v 262 For in the Wars such unknown Chance may fall, In stead of Victory, be ruin’d all.

I speak not this to cross my General, for I shall be as ready to obey
all his Commands, be it never so dangerous, as I have freely delivered
my opinion”
.

After he had spoke, the General rose up, and said, “these Counsels
are too solid to be contradicted by rash Youth”
. Whereupon
they all agreed to treat with the King, giving his Embassadours
audience. The Kings Embassadours coming into their Assembly,
thus spake.

“You great victorious Amitenians, My Master should not need to seek for Peace before it sought
for him, had not the God of Love proved his Enemy, perswading
Mars to be his Foe; for those that are chosen in
Love, have seldome Victory; for Mars doth take the part of Cupid,
Venus’ son. Thus our great King and Master is by Love undone:
But since ’tis the Gods that work his fate, he humbly doth submit;
wherefore he sends these proffers unto you.
First, he will build your broken Forts again, and raise those
Walls his Souldiers have pulled down.
Secondly, he will repay your Charges and Expences in this War,
although his own is great, and his Loss is more.
Thirdly, he will restore his Prisoners, if you will do the like to
those you have taken; but for the Queen, she is no Prisoner; For our Master is her Captive, and her Thrall, Both to command him, and his Kingdome all.”

After the Amitenians had consulted, they told the Kings Embassadours,
that words were not acts, wherefore they could conclude
of nothing untill the Queen was in her Army to make her
atonement for her self; and if she were no Prisoner, they desired
to wait on her out of the City; if not, they must use force.

Whereupon the Embassadours went back to their King to declare
their answer, but to return to the Captive Prince, who was
more fetter’d in his Minde than in his Body, for his old Father
treated him civilly, and used him kindly: but perceived him to
be very melancholy, thought it might proceed from the Overthrow
he received which he strove to mediate, telling him nothing
was more subject to Chance than War, and that the valiantest
and wisest Men might fall by Fortunes hand; “for”, said
he, she on Wheels not on firm Ground did stand”. “She seeks not Worth and Merit to advance, Her Scepter which she govern’d all, was Chance.” With that the Prince, he sighing, said, “O Fortune most unkind,. I would she were as powerless as blind”.

As Ll4r 263

As he was speaking, in come the young Generall, which when
he saw, Loves passion shook his manly strength, and made his visage
pale; but she being of an affable and sweet disposition, wiing
all content of minde to every person, although she had little
herself.

“Noble Sir”, said she, “It was not for want of respect I have not visited
you, but my engagements have so busily imployed me, that till
the Cessation of Arms, I have not had so much time as to examin your
welfare; but I know, my father hath not omitted any service he
could help you in; neither do I believe, you being Commander, can
be so ignorant but to know Camps can afford nothing but a rude entertainment,
having therein no necessary accomodations, and since
my wishes cannot make it better, you will be pleased to accept of it, as
it is”
.

“Worthy Sire”, answered the Prince, “I am only a Prisoner to your favours,
but am set free by your Noble entertainments”
.

So after some discourse, telling him of the Agreement which
was like to be, left him, or rather carried him with her; for his
soul went after her, although his person stayed behind: but to
follow the Ambassadors who were got to the King, and told him
the demands of the Amitenian Army was to have their Queen
before they would treat any farther. The King being very much
troubled thereat, for to keep her he durst not, knowing his own
weakness, and their strength; and to let her go, he could not; for
his passion of Love would not give him leave; neither would he
call Councell, knowing they would be for the departure of the
Queen for their own securities; then did he send for his friend and
servant Prince; but at last being resolved, went to the Queen his
mistriss, and taking the Crown from off his head, laid it at her
feet.

“Madam”, said he, “Here I deliver you my Crown, and with it my
Kingdom; and yield my self your Prisoner, dispose of it, and me as you
please, for it never shall be said, I made conditions with her I do adore,
for since my soul is yours, there is nothing I can own that is not
so; And since you must, and will go from this place, let me go with
you to set your Triumphs out, and lead me as your slave”
.

“Sir”, answered she, “I have not been so ill treated; nor am I so
ungratefull to go away, and leave no thanks behind me: wherefore I
will stay untill there is such a Peace made, as you may receive as much
profit, and as little losses thereby as I. Wherefore in order therunto,
I desire that the General of my Forces, and some of my Councell
may come hither, and so confer both with my self and you”
.

The King gave order that the gates of the Cities might be set
open, but the Queen sent a messenger to the Army, that none of
the forces should enter the City, but keep themselves where they were Ll4v 264
were without: only the Generall and the Councell, and some of
the chiefest Commanders, to come unto her; but when they were
ready to waite upon the Queene, the old man fell very sick and
sent to his son the Young Generall, to come unto him to take his
leave of him before he dyed, who went with a sorrowfull heart
and sad countenance; and when he came close to his bed, the old
man spake; “Son”, said he, “my lease of life is expired, and death,
the Landlord of my body, knocks at my old & ruinated Cottage,
sending out my soul to seek another habitation; which soul intends
to travell through the Airy Skies unto the mansion of the Gods,
where it shall pray for your success and happy days on earth”
; “O
Father”
, said Travelia, “Must you go and leave me here behind?” Why will the Gods so cruelly oppress, An innocent youth to leave it in distress;

“You were my good Angell to guard me from those evills that
Fortune sets about me; you were my guide, which did direct my
simple youth, to just and honest ways; what will become of me
when you are gone? Or who will restore me from those that seeks
my ruine?”
said the old Man, “The Gods, the Gods, my Son;
they will reward your Vertue; farewell, farewell”
, then turned his
head and died.

After he had lamented and mourned over his liveless corps, he
sent to the Queen, to give him leave to interre his fathers Ashes;
the King hearing thereof sent to the Generall, inviting him to
bring his fathers body into the City, and there to be interr’d in his
chief Temple, which honour he accepted, whereupon all the Army
brought the hearse unto the gates, and then returned unto
their Trenches; but the said Commanders did bear it to the
grave; the young Generall when he came into the Temple, who
was clad all in mourning, only his face was seen, which appeared
like the Sun when it breaks through a dark and spungy cloud:
their beams did shine on those watry drops that fell upon her
cheeks, as banks where Roses and Lilies grew, there standing on
a mounted pillar {Handwritten addition: spake her fathers funerall speech} end of handwritten addition

“I come not”, said she, “here to flatter or bely the dead; but to speak
the truth, as far as my knowledge is informed thereby; he was aged
in years, not old, for those are only old whose memories and understanding
are grown defective by the length of time: he was wise by
experience, not led with self-opinion, for he was learned in the Art of
Navigation, and not ignorant of Land service, or Command, although
few that dwells on Seas, and professes that art, knowes little
more of Land than the Ports where they take harbor to shelter from
furious stormes, or to take fresh victuals in; or to deboist with Wine &
Women; but he was most temperate, not only in moderating his passion,
but appetites with Reason, Honour and Religion; in his behavior he
was affable and free; not formall, nor constrain’d by vain & self conceit,
his disposition gentle, sweet, and kinde; in his nature compas sionated Mm1r 265
sionated all that were in distress, he was industrious to all good effects,
and had a nimble and ingenious wit, and such a superfluity of
courage, as did not only banish fear in himself, and begot spirit
in others, he was bred in the Schooles of Honour, where he had learnt
vertuous principles and heroick actions; he had all the ingredients
that goeth to the making of an honest and gallant man; and he was
and he was not only morally honest but most pious, and devout, he offered not sacrifice
to the Gods for wordly prosperity, but out of pure love, and
adoration to the Gods did serve as a pattern for all others to take example
from; his soul was as the breath of Gods; and his animal the best of
natures extraction, but nature makes not thing to last in one forme
long, for what she creates she dissolves again”
.

With that her tears fell so fast from her eyes, as stopt her
mouth for a time; but at last she sighing said,

“Although my tears are useless to him, since it is not in their
power to alter the decrees of Fate, nor can perswade the Gods, to
give perpetual life in this world; yet naturall affections, they
are forced through my eyes”
.

Then bowing her head over the Corps, which underneath
was placed, said;

“These as satisfaction may asswage my grief to think my newborn
Teares, the issues of my love, shall be buried, and be intombed
with his cold ashes, which is the onely way to mingle souls, when
death {Handwritten deletion: [Gap in transcription—1 wordobscured]} end of handwritten deletion {Handwritten addition: had} end of handwritten addition parted bodyes; but if that Fate had the power to twist my
thread of life with his, then death struck me too, & so eased my grief;
But since not so, his memory shall lye intombed in my heart untill I
dye”
.

After he had spoke his funerall speech, he descended from the
pillar, and helping to lay the Corps upon the funerall pile, and
with a flaming Torch, did set the fuell on fire, where after gathering
up the ashes, put them in the Urne, then placed it in a
Tombe; after he had thus executed the ceremonyes belonging
to the dead, he changed his mourning Robes, and clothed himself
fit for the Court or Camp again, then he and the Councell,
and the chief Commander went unto the Palace of the King,
whereafter some discourse was brought to the Queen, who joyed
more to see her Travelia than the Victories they won, and after
she had condoled with him for the loss of his father, she congratulated
with him for the good success he had in the Warrs, and
withall told him he must set at liberty his prisoner the Prince, for
she had given him back to the King, whereupon he presently
gave order for the Prince to repair to the Court, and after she
heard the relation of their severall actions, and accidents; and
had pleased her self with the varieties of other discourses, she told
them she would sit in Councell, to consider what was to be done,
as concerning the Peace, and so dismisd them for that time, onely
she stayed Travelia, loving his company so well, she could not Mm so Mm1v 266
so easily part. But the King, perceiving her affections, as being
never pleased but when Travelia was with her, he grew so jealous,
that had not Honour forbid him, having past his word unto
her that they should all there be safe, otherwise he should not have let
him lived to have been his Rival.

But in the mean time, the Messenger had caused the Prince to
repair to the Court; whereat he was much troubled how to behave
himself “for”, said he in his thoughts, “if I should make my
self known unto my Mistris, she will straight convey away her
self either by death, or stealth; and if I go disguised, although I
may make the reason known unto the King, yet the Court will
talk, and think it is for some ill design against the State, so bring
an aspersion upon my Loyalty”
.

Thus musing a long time with him self, at last he thought it best
for to take counsel of the King; and being come to him, the
King with great joy embraced him, saying, “O my Friend, thy
company is a Kingdome to me”
. He humbly kissing his hand, and
said, he thought Fortune was so much his Enemy, as that she had
shut him out of his Royal Favour: “but Sir”, said he, “it was none
of my fault, I did not win; for the Gods, as Jupiter, Mars,
and the rest, are such Lovers of the fair effeminate Mortals, that
they will never be against them; for wheresoever they are, Victory
is there also”
.

The King thinking he meant it by the Queen, told him how
unkinde she used him, and how he perceived she loved the young
General even to a dotage, and withall asking his counsels therein
what he should do; but he smiling, yet sighing, said,

“O Sir”, said he, “there is no cause to fear for those you do suspect
is a Woman, yet I believe the Queen knows it not”
. Then he told
him all the story of his Love, and all the several accidents thereupon,
and ask’d his advice what he should do.

The King, who was overjoyed at his relations, discovering she
was a Woman, as his joy gave to many several advices, that the
number confused the counsel, and confounded the Choyce.

But whil’st they were thus talking, came a Messenger to the
Prince, which brought him Letters from his own Countrey by
Merchants that came into that Countrey, that his Wife was dead;
for although they knew not where he was, yet they sent Letters
into several Countryes, in hope some might light into his hands:
which when he heard, his doubts were turned into hopes. With
that, the King and he embraced with joy, making no question
now but Cupid was turned their Friend, and that he would shoot
two golden Arrows into their Mistrisses hearts from the Forts of
their affections.

The time being come when the King and Queen, and either
Counsellors should meet about the Peace, they being all set ready
to treat, the King intreated the Queen she would give him leave
that the Prince might be one of his Councel, “which”, said he,
“without your own consent he shall not come, since he hath been
your Prisoner”
.

She Mm2r 267

She told the King, he was not bound to her, since she had
given him a Release, “and your Councellors are to be chosen by
your self, and not by me”
.

After her answer he sent for him; which when he came, being
not disguised, but as he was himself; and Travelia looking
upon his face as he was coming in amongst the Society, seeing the
Man she most did fear, she fell into a swound; at which accident
the Queen being extreamly afflicted, thinking it was doen by some
design wrought from the jealousie of the King, broke up the
Juncto for that time, taking all the care she could for his recovery.
But Travelia being recovered out of her swound, yet was
she sick in Minde, though not in Body, and kept her Bed, as being
very ill.

Whereupon the Queens suspition was more increased, and
feared some Poyson had been given him; and with that conceit
could not endure to see the King.

The King being much troubled that the Queen was more strict
to him than she was used to be, and perceived that it was Travelia
that was the cause, complained unto the Prince, and angerly merrily
said, “Dispose of your Mistris some way, for I am jealous”, said
he, “although she is a Woman”.

“Sir”, said the Prince, “I have as much reason to be jealous of the
Queen as you have of my Mistris, setting her Masculine Habit
aside”
.

At last they did agree to discover her to the Queen. Whereupon
the Prince went to the Queen, and desired by a Messenger
to grant him an hours conference.

She desired to be excused.

He sent her word, it was something concerning his own Affairs:
whereat she gave admittance. When the Prince came to
her, he said,

“Madam, I should not press thus rudely on your thoughts, but
that I think I am part of the cause that makes them melancholy”
.

“Sir”, said she, “you take upon you to know much, for it is hard to
know the minde or thoughts of our selves, much less anothers”
.

“Madam”, said he, “I will be so presumptious to guess at them, if
you will give me leave”
.

“Take it”, said she.

“Then Madam”, said he, “I must tell you, you are in love; and
those you love, although there is a society of all excellencies, yet
cannot return such love as you desire; for you have placed your
Affection upon a Woman, who hath concealed her Sex, in taking
the Habit of a Man, and might more confirm your mistake by
the actions of a Souldier. I know not”
said the Prince, “how
kinde you have found her, but I have found her cruel”
. Then telling
the story from the first time he saw her untill that present.

When the Queen had heard his relations, her colour came and
went, mov’d by her mix’d passions, Anger and Love; angry
that she was deceived, yet still did love, as wishing she had been a
Man.

Mm2 Then Mm2v 268

Then the Prince began to move unto her the suit of the King;
but she was so impatient and troubled in her minde, being crost in
her Love, that she would hear nothing concerning Love more at
that time; which he perceiving, took his leave for the present:
but as soon as he was gone, Tears from her Eyes flow’d out, as if they meant To make her there a Watry Monument; And her oppressed Heart fresh sighs sent forth, Like gusts of wind that blow from South or North. After this furious Storm, a calm did rise, Her Spirits like a still smooth Water lyes. Then laying down her gentle head to rest, Thus to the God of Love her prayers addrest. “Thou powerfull God of Love, that shoots from high One leadden Arrow in my breast let fly, To quench the scorching heat thou madst to burn, Unless a Woman to a Man can turn.” With that the God of Love did pity take, Quench’d out the first, and did a new Fire make; Yet was it weak, as being made but new, But being kindled, it much hotter grew. At last, the Flame got hold upon the King, Which did much Joy unto each Kingdome bring,

After a sweet and refreshing sleep, she rose, and went to Travelia’s
Chamber, and told her how she was discovered; then
chiding her gently for not making her self known unto her; “for”,
said she, “you have caused me many unquiet rests”.

But Travelia begged her pardon, telling her, it was the cause
of her misfortunes that concealed her, and not out of any evil
design she had to deceive her, then desired her assistance and
help to secure her.

Whilst they were thus talking, the King and the Prince came
to see the sick Person, to whom the Queen with a smiling countenance
said, she was a courting her hard-hearted Lover.

The King answered, that he hoped she would take pity on him,
by what she had felt her self.

The Queen told him, that she was likelier to love him now, than
if she had never been a Lover before; “for”, said she, “there is something
pleasing in Lovers Thoughts, be their Fortunes never so
adverse, and I believe”
, said she, “the Prince will say as much”.

“Madam”, said he, “It is a pleasing pain, as being mix’d with hopes
and fears, but if our hopes do cease, all pleasure is gone, and nothing
doth remain but pains of Hell”
.

“Then”, said the Queen, “your Mistris were in a sad condition, if
she loved you, as you seem to love her, you being a Married
Man”
.

“No”, said the Prince, “I am now a Widower; but I doubt”, said
he, “that doth not advantage me in my Mistris affection”.

But Mm3r 269

But when Travelia heard he was a Widower, her heart did
beat like to a feverish pulse, being moved with several passions,
fearing it was not so, hoping it was so, joying if it were so, grieving
that she ought not to wish it so.

But the Queen implored the Prince how he came to know of
it. Whereupon he told her.

Said she, “I have promised your Mistris to protect her against
your outragious assaults; but since your Suit is just, and your
Treaty civil, I will yield her to you, upon that condition you
carry her not out of my Kingdome; for since I cannot marry
her, and so make her my Husband, I will keep her if I can, and
so make her my Friend”
.

With that, Travelia rises up in her Bed, and bowed her self
with a pleased countenance, giving the Queen thanks.

Said the Prince, “you have given me as much as the Gods could
give, with this Felicity”
.

“Madam”, said the King, “you have give me nothing”.

The Queen, with blushes, answered, that if her Councel
would agree, she would give him her self.

The King for joy kneeled down, and kiss’d her Hand; “Now
I am like to Gods; they can but have their wish”
.

Thus passing that day in pleasing discourse, the next day they
caused their Councels to meet, where they concluded the marriage
of the King and Queen; and that the Queen should live with
their King in the Kingdome of Amour, and that her first Son
should be heir to the Crown, and her second should be Heir to
the Kingdome of Amity; but in case there were no Sons, or but
one, their Daughters should inherit.

In the mean time, the Prince, and his Princess that was to be,
should be Vice-roy, or rather she should rule; who was so beloved
of the People, as if she had not onely been a Native born,
but as if she had been born from the Royal Stock. But they
thought it fit, she should make her self known unto the Army by
word of mouth, that she was a Woman, otherwise they might
think she was made away by a violent death; and that the report
of being a Woman was onely a trick to deceive them; and from
thence arise such a Mutiny, as might bringe a ruine to both Kingdomes.

When all was agreed, they prepared for the Marriages.

In the mean time, Travelia goeth to the Army, attended by the
Prince, where the King and Queen came soon after, that the
Souldiers might see they were there, as Witnesses of what she
told them. And being all in a Circle round about her, she being
upon a placed raised for that purpose, thus spake.

“Noble Friends, and Valiant Souldiers, I am come here at this present to declare I am a Woman, allthough
I am habited like a Man, and perchance you may think
it is immodesty; but they that will judge charitably, will enquire
the reason before they give their censure, for upright Judges Mm3 never Mm3v 270
never give Sentence before the Party proves Guilty: Wherefore I
believe you will not condemn me, because Necessity did enforce me to
conceal my Sex, to protect my Honour; for as the love of Soul and
Body is inseparable, so should the love of Chastity, and the effeminate
Sex; and who can love, and not share in danger? And since no
danger ought to be avoyded, nor life considered, in respect of their
Honours; and to guard that safe from Enemies, no Habit is to be
denied, for it is not the outward Garments that can corrupt the honest
Minde, for Modesty may cloath the Soul of a naked Body, and a
Sword becomes a Woman, when it is used against the Enemies of her
Honour; for though her strength be weak, yet she ought to shew her
will; and to dye in the defence of Honour, is to live with a Noble
Fame; therefore neither Camp, nor Court, nor City, nor Country,
nor Danger, nor Habit, or any wordly felicity, must separate the
love of Chastity, and our Sex; for as Love is the sweetest, so it is
the strongest of all Passions; and true Love proceeds from Virtue,
not from Vice; wherefore it is to be allowed by Life, to be maintained
till death; and if I have served my Queen honestly, condemn
not my Modesty.”

Then bowing her head down low, first to the King and Queen,
then to the Army.

Whereupon the Army gave a shout, and cryed out, “Heaven
bless you, of what Sex soever you be”
.

After she had spoke this Speech, she went into her Tent, and
drest her self in her effeminate Robes and came out again, standing
in the same place, thus spake.

“Noble Friends, Thus with my Masculine GCloath I have laid by my Masculine
Spirit; yet not so by, but I shall take it up again, if it be to
serve the Queen and Kingdome, to whom I owe my Life for
many Obligations.
First, to my Queen, who bought me as a Slave, yet used me as a
Friend; and loved me with that affection, as if Nature had linked
us in one line, which Heaven reward her with Glory and Renown.
Besides, her Love did bestow upon me great Honour, made me Protector
of her Kingdome in her absence, and you her Subjects out of
Loyalty obeyed all my Commands, although I am young and unexperienced.
And ’tis not onely what your Loyalty inforces, but I
have found your Affections of Love to be such, as shewed they come
freely from your Souls, expressing it self in grieving for my Sickness,
taking care for my health, joying in my company, mourning for
my absence, glorying in my fame; and so much as you would lessen
your own, to give it to me: what shall I do to shew my Gratitude?
alas, my Life is too poor a Sacrifice; had I the Mansion of the Gods,
I would resign it for your Felicity; but these are onely words, not
acts, to shew you my thanks: Yet here do I offer all that the Gods or
Nature gave me, Life, Health, or Beauty, Peace, Pleasure, or Plenty,ty, Mm4r 271
and these shall stand upon the Altar of a thankful Heart, ready
to sacrifice to your Service.”

Whereupon all the Army cryed out, an Angel, an Angel, the
Gods had sent unto them.

Then was there a Declaration read to the Army of the Agreement
of Peace: And when it was read that the Prince should be
Vice-roy in the Kingdome of Amity, all the Souldiers, as if they
had but one Voyce, cryed out, “Travelia shall be vice regency”;
which was granted to pacifie them. Whereupon there were great
Acclamations of Joy.

But the Prince told his Mistris, she should also govern him.

She answered, that he should govern her, and she would govern
the Kingdome.

Then went the King and Queen, the Prince and Travelia, the
Nobles and the chief Commanders, to celebrate the Nuptials;
where on the Wedding-day, the Queen was adorned with a
Crown of Diamonds, and hung about with rich Jewels; yet her
Beauty did dim their Luster: but Travelia was onely drest in a
white silk Garment, which hung loosely about her: yet then {Handwritten addition: These verses are [Gap in transcription—1 worddamaged]
my Lord marquis.} end of handwritten addition
Her Face did seem like to a Glory bright, Where Gods and Goddesses did take delight; And in her Eyes, new Worlds, you there might see Love, flying Cupids there as Angels be; And on her Lips Venus enthroned is, Inviting duller Loves there to kiss; Winged Mercury upon her Tongue did sit, Strewing out Flowers of Rhetorick and of Wit; Pallas did circle in each Temple round, Which with her Wisedome, as a Laurel crown’d; And in her Cheeks sweet Flowers for Love’s Poesies, There Fates spun Threads of Lillies and of Roses And every loving Smile, as if each were A Palace for the Graces to dwell there; And chast Diana on her Snow-white Breast There lean’d her Head, with pure Thoughts to rest; When view’d her Neck, great Jove turn’d all to wonder, In Loves soft Showers melting without Thunder; The lesser Gods on her white Hands did lye, Thinking each Vein to be their Azure Skye; Her charming circling Arms made Mars to cease All his fierce Battails, for a Love’s soft Peace; And on our World’s Globe fate triumphing high, Heav’d there by Atlas up into the Skye; And sweet-breath’d Zephyrus did blow her Name Into the glorious Trumpet of good Fame.

After they were married, to set out their Triumph, they had
Masques, Plays, Balls, Pageants, Shews, Processions, and the like; Mm4v 272
like; and when they had kept the Festivals some dayes in the
City, the Prince and Princess desired that they might go and revel
with the Army for some dayes, that was without the City. The
Queen being well-pleased therewith, thither they went, where
they had Tiltings, Running at the Ring, Fencing, Wrestling,
Vaulting, Jumping, running Races of Horses and Foot, baiting
of Beasts, and many the like Warlike Pastimes; and such Hospitality,
that every Common Souldier was feasted; and after they
were well satisfied with Sports and Good Chear, the Prince and
Princess returned to the Court again; and after they had remained
there some time, the King and Queen sent them with the
Army into the Kingdome of Amity; and the Souldiers returned,
not onely with all the Spoyls they got in the War, but the King
did present all the chief Commanders with Presents; and the
two Kingdomes lived in Peace and Tranquillity during the life
of the King and Queen, and for all I can hear, do so to this day.

The Nn1r 273

The ninth Book.

The first Part.
The Tale of a Traveller.

A Gentleman and his wife being marryed some
years, having none but daughters, at last
was borne unto them a son, of whom they
were very fond, as striving to give him
the best breeding they could; his education
in the first place, was to learn the HorneBook,
form that his Primmer, and so the
Bible, by his Mothers Chambermayd, or the like; but after he
came to ten years old, or thereabouts, he was sent to a free
Schoole, where the noise of each Schollers reading aloud, did
drown the sense of what they read; burying the knowledge and
understanding, in the confusion of many words, and severall
Languages; yet was whipt for not learning by their Tutors; for
their ill teaching them, which broke and weakned their memories,
with the over-heavy burthens; striving to thrust in more Learning
than could be digested, or kept in the braine: this dulled their
senses, and opprest their understanding; for being afraid of whipping
they got their Lessons by wrote, understanding not the sense
therein; but this youth being ingenious by nature, learnt more by
his own capacity, than by his Tutors dull rules; where after some
time, he was sent to the University, there continuing from the
years of 14. to the years of 18. at last considering with himself, that
he was buryed to the world, and, the delights therein; conversing
more with the dead than with the living, in reading old Authors;
and that little company he had, was only at prayers, and meat;
wherein the time of the one was taken up in devotion, the other in
eating or rather fasting; for their prayers were so long, and their Nn Commons Nn1v 274
Commons so short, that it seemed rather an humiliation & fasting,
than an eating and a thanksgiving; but their conversation, was a
greater recompance than their spare diet; for their disputations which
are fed by contradictions, did more wrack the brain, than the other
did gripe the belly, the one with filling the head with vain opinions,
and false imaginations, for want of the light of Truth, as
the’other with winde and rude humors, for want of a sufficient
nourishment; whereupon these considerations he left the University
and fitted himself to travell into forraign Countryes, to see
the varieties and curiosities therein, and to learn the Customes
and Lawes thereof, going into all places and Companies of note,
and recourse; but when he had travelled some few years, he began
to summe up his Journeys, that he might know what advantagious
experiences he had gained by the observation thereof,
whereupon he recounted the severall formes and fashions in Architecture,
both in Churches and Palaces, Cities, Towns,
Villages, and the like, as their longitudes and latitudes,
their height and thickness, their formes, as round, square,
triangular, and the like. Their materiall as stones, and what
sorts of stone, or wood, brick, tiles, slat or the like: what
pillars and pillasters of all fashions, cuts and carvings; the
doores and frontispieces, which are for grace and ornament, as
bel-views, or for conveniency, to avoid the sharp winds; as shunning
the Northern; or Southern points; and so for windows placing
them obliquely from the Sun, to avoid the extremity of his
heat: Then likewise garnishing, as gilding, fretting, and their
paintings, where the proportion of their figures were made according
to the distance of the eyes, then recounting what piles had
been built on the least compass of the ground that none was lost,
but every foot imployed, making no vacant corners, or useless
places; then their situation and accommodations for water
and fuell and healthsome ayre; And what Cities had navigable
Rivers, or conveniency of Ports and Havens for
traffick and commerce, what fortifications or Forts for its defence.

After he had recounted this to himself, what those sights had
advantaged him, said he, “if I were able, I would pick out all the
curiosities of these severall buildings, by imitation, and create me
a Palace”
; but upon reflecting thoughts, he said, building was
very chargeable: “for a meane house”, saith he, “the building thereof
will wast an indifferent good Estate. So as I may build a house
after mine own humour, but I shall be so poor as not be able to live
in it when it is finished; No”
, said he, “I will live in those houses
my Ancestors left me, who built by degrees according as they
were able; every generation adding something; and leave great,
curious and rare buildings, to great Princes and Monarks, who
builds with their subjects purses; or to the Clergie, who builds
with charity, raising great Colledges and Churches, out of weak
Conscience, or to unjust Magistrates, who reares Palaces from
bribes; Then what good hath these Observations done me”
, said he, unless Nn2r 275
“unless I meant to be a Survayer, and then would not study any
other things, because I meant to make it my living, and so learn
the curiosity of it for my trade, but since I cannot build for my
humor, fancy, or fame, I will not trouble my self for the pleasure
of others”
.

Then he recounted to himself the several Cours of Judicature,
and how Causes were determined, “but I observe one thing”,
said he, “that Riches and Power decides all Causes, and those that
hath neither shall loose their suites”
.

Then he recounted what places of societies he had frequented,
and what he had gained by their conversations, as at ordinaries,
where all strangers and travellers meet; and what their discourses
were, which was most commonly of newes, which many times
were false: as what designes one Prince hath against another; and
their Peace and Agreements, their Warrs, their Victories, and Overthrows,
their Disadvantages & Advantages of their Pollicies,
Governements and Tyrannies, their Favorites, their Luxuries
and Vanities; but seldome praised for Wisedom or Justice; “And
what advantage”
, said he, “do I gaine by this? their losses hurt not
me, I gaine nothing by their Victory; their Luxury drawes nothing
out of my purses; or their Clemency, nor their Bounty
extends not so far as my miseries, or necessites: God send me
health”
, said he, “and fortune give me good luck, and let forraign
Kingdomes do what they will, for I cannot settle them; when
they are in disorder; for mutinous factins will not hear me; nor
Tyrant Princes will not take my counsell, then why should I fill
my head with their actions, or busie my thoughts with their quarrels
or agreements; besides the reports are most commonly or at
least half of them lyes”
.

Then he recounted his recreations and pastimes; as playing
at cards and dice, mistrisses and the like: said he, “by this
I do not only loose and waste time, idly setting still, only exercising
my self in shufling and throwing, but I loos my money:
for if I win once, I loose twice for it; and the box eates up all the
gaines, but it doth so torment my mind, that it is never at rest;
For when I have won, I long to be at play again to win more
with the hopes I shall grow rich hereby, and fill my head
with such vaine imaginations, building such Castles in the
aire, doing such wonders with my imaginary wealth as Cesar and
Alexander never did the like, and if I loose, I am never quiet
untill I am at play again; out of hopes to get what I
have lost; and as sullen all the while as a hare that is got in restraint,
my countenance so dejected and sad, as if I had newly
buried my Father, and my humour so cross, as I contradicted all
discourse, let it be never so rationall, and so cholerick as I am ready
to beat all I meet; thus I disturbe my sleep; torment my
thoughts, vex my minde, imparire my health, in setting up late,
and all to no purpose”
.

“If not at play, then I go to a bawdy house, and there for a short
pleasure, I get a lasting disease, for the Pox is seldome got out of Nn2 the Nn2v 276
the Bones, and when it is cured at the best, it leaves pains and
aches to their dying day”
.

“Well”, said he, “by these courses I finde I am absolutely a loser,
and therefore I leave them to Whores, Bawds, Cheats, and
Pick pocets”
.

“And as for those Exercises and qualities”, said he, “which we
call Vertuous; I could never get for travelling about to see sights
and rarities, as they are accounted; so as Vaulting, Riding, Fecing,
which should maintain Honour, and defend my life, is lost
in the search of novelties, which whirles a man about as dust in a
whirlewinde, and his thoughts are so scattered about, as his reason
and consideration can settle in no judicious place”
.

“Well”, said he, “I will leave these vices, and turn Courtier, and see
what preferment I can get therein”
. Whereupon he made himself
fine clothes, taking many Pages, Lackays, and Grooms, giving
phantasticall Liveries, and thus being accoutred for a great Prince
his Court, he addressed himself there to hushering the Ladyes,
kissing their hands, admiring their beautyes, cringing and congying,
creeping, and crouching to the favorite, waiting and attending
in the Privy-Chamber, for the presence of the King and
Queen, and if he could at any time get a word from the King or
Queen, although it were but to call such a one, or to speak to have
a back door ready opened to go into the garden, or to take Coach
privately; he thought himself raised from a Molehill to a Mountain,
but after he found his money was spent, and no preferment
was like to come, he considered with himself what advantages he
had got, or rather lost.

“Here”, said he, “I wast my time in hopes of preferment when
preferment comes by favour not by merit, and many times those
that deserves least, hath the greatest honors cast upon them; here
I spend my Estate to grace the Court, and my self to flatter Authority
to maintain knavery, siding in factions, to raile against
honest men, to bely my Conscience, and to what purpose (is this)
for when I am a bankerout, I shall be despised and scorned, or
their anvill to knock jests upon”
.

“No”, said he, “I will spend my Estate where I shall have something
for my money, and be flattered by them that shall live upon
my bounty or vainglory”
.

“Besides”, said he, “this is an idle and cowardly life; I will go to
the Warrs and there get me Honour and Reputation”
; so he fitted
himself therento with Armes, Horses, Tents, Wagons, and the
like and after he had been received by the Generall, very kindly
and with great Civillity, he marched with the rest of the Cavallery,
after he past some two Summers in Marching, Besiedging,
Fighting, Wintering, Quartering, and purloying; he began to
consider the course of life he lived in.

“Here”, said he, “I adventure my life, running through great dangers,
endure great miseries by extream colds and heats, and extream
hunger; and thirst, breaking my natural rest, lying upon
the cold and hard ground, killing those that never did me harme and Nn3r 277
and offering my self to be killed, of those that never did me good;
and this I do to get an honourable fame, when ten thousand to
one I am cast into the Grave of Oblivion, amongst the common
Souldiers (for alas) some hath not so many Peny-Clarks to record
every severall Action done by every particular person in a
great and numbrous Army”
.

“Besides, all the honour of a Valor, redounds to the Generall,
and the losses, rested upon the common Souldier and under Commanders;
besides, Fortune gives the triumph, and not merit”
.

“And what have I gained by all my travells, and the experience
therein? Nay what have I not lost? Have I not spent a great
sum of money, indangered my life, both by Sea and Land, wasted
my youth, wearied my limbs, exhausted my spirits with tedious
journeys, my senses almost choaked with dust, or drowned with
wet, lying in lousie Innes, eating stinking meat, and all the inconvenience
that can be, goeth along with travellers; and when they
returne to their own Countrey they are no wiser than when they
went out; but oft times become more compleat and absolute fools,
bringing vaine fashions, phantasticall garbes, lying reports, infectious
diseases, rotten bodyes. Atheisticall opinions, seared Conscience,
and spotted soules”
.

“Well”, said he; “I will now to my native Soil again,
leaving the flattering and dissembling Courts, the deboists Cities,
the Cruell Warrs, and never take up Arms more,
but when my King and Countrey sends me forth, but
I will lead a Countrey life, study husbandry, follow my plows,
sell my cattell and corn, butter and cheese at markets and faires,
kisse the Countrey Wenches, and carry my Neighbours Wife to
a tavern when market is done, live thriftily and grow rich”
: then
taking his leave of the Generall he returned to his own Countrey,
where after he had visited his friends, who was joyed to see him,
and had welcomed him home, he put himself into one of his Farm
houses; stocking his grounds, taking men-servants, and maidservants
to follow his business, and he himself would oversee and
direct, clothing himself in a frize Jerkin, and a payre of frize
breeches, a frize pair of mittins and a frize mountier-cap, to keep
out sharp cold in Winter mornings, when the breath freezes between
the teeth; industrious to call up his servants, before day
light, and was the last a bed when the work was done: And in
Summer-time he would be up, with the Lark, to mow down his
hay, to reap down his harvest, and to see his Carts loaded, riding
from cart to cart; and at noone would set down on his sheafs
of corne or hay-cocks, eating bread and cheese, and young onnyions
with his regiment of Work-men, tossing the black leather-bottle,
drinking the health of the Country Lasses, and Goodwives, that
dwelt thereabout; and after his harvest was brought into his
barnes; and his Sheep shearing time done, make merry, as the
custome of the Countrey was, with good cheer, although
Countrey-fare, as Goose-pyes, Pudding pyes, Furmity, Custards,Nn3 stards, Nn3v 278
Aples, and march-beere, dansing to the horne-pipe, with
the lusty Lasses, and merry good Wives, who were drest in all
their bravery, in their stammell petticoates and their grey Clothwascoates
or white-wascoates with black worsted, and
green aprons.

The men with cloth-breeches and leather doublets, with pewter
buttons, these and the live recreations the Country people hath
mixt with their hard labours; when their stomacks were full and
their leggs weary with dancing, or rather with running and leaping
for their dances hath no nice and difficult measure to read,
they disperse every one to the severall Houses, which are
thatcht, and onely holes cut for windows, unless it be the rich
Farmers, and they most commonly have a chief room which is
glazed, yet the poorer sort are seldom without bacon, cheese, and
butter to entertain a friend at any time.

Then giving thanks to the Gentleman for their good cheere,
and he shaking every one of them by the hand, took their leave; the
next day, every one followed their own labours, as they used to do
the Gentleman omitted no paines, care, and industry in his affaires;
but plyed the marketts, selling his Corn, straw, hay, Cattle,
cheese, butter, hony, and the like.

And after he had followed this way of Husbandry two or three
years and casting up his accompts found that he was rather behind
hand than before hand in his estate, and that his husbandry did
not amount so high, as the rents he had got from his tenants when he
did let them.

“Lord”, said he, “I have taken all this pains, rising early, following
my business hard all day, making my self a slave, to the
muck of the earth; to become poorer than I was, its hard; when
those that takes my Lands payes me great rents, and not onely
lives themselves and their families thereon, but grows rich into
the bargain, when I cannot make so much as my Rent on it,
when I take as much paines”
, said he, “and am industrious as
they are”
: then being in a cholerick humor as they are most commonly
that thrives not; and vexed at servants round his house for
their carelessness and Idleness; and when his anger was over in a
melancholy humor, he walkt out into his fields; and going by a
neighbours cottage, where only lived and old man, and his old wife,
she was standing at the door fanning some corn in a little basket;

“By your leave good wife”, said he, “you are fanning your gleanings.”

“God bless you my good master”, said she, “and all that belongs
to you truly”
, said she, “I am sifting a little corne from the husks
to boyle for my good mans supper and mine, who will come home
weary and hungry from his days labour; we are old, master”
,
said she, “and labour goes hard with us now; but in our
younger dayes”
, said she, “it was like a recreation, when our bodyes
were young and strong, and our spirits lively; but now our bodyes
are weak, and our spirits faint; It is a toyle and an affliction
to us, but we must work whil’st we live, for we have nothing but our Nn4r 279
our labor to feed us, and clothe us; God help us”
, said she.

“Well”, said he, “I will be charitable, and see if that will make me
thrive”
, and told her I would allow her a weekly stipend;

“Why the blessing of God”, said she, “rain down plenty on your
life, and eternall joyes in heaven, after you are dead”
;

“But I wonder”, said he, “you could not get so much by your labour
in your younger days, to serve to maintain you when you
are old”
.

“O master”, said she, some have too little to thrive on, and some
have too much; for those that have nothing but from hand to
mouth can never lay up; because they eat up what they get, and
there can be no store, without some savings; And they that have
more than they can mannage themselves, are distroyed by those
that help them; for many mouthes eats them up, and many hands
works them out: besides, they are ever cozened and cheated in
every office: for their Reapers steals their sheaves of corne; for
whil’st the master watch one end of the field there are sheaves
flung over the hedge at the other end, and their sons, daughters,
servants or friends, or partners, that helps to share, convay it away;
or if not in the field, as it goeth home in Cart; for whilst
the master goeth home with one Cart, the other that goeth before
or cometh behind, is purloined; when he is in the barn, they
rob him in the field, when he in the field they rob him in the
Barne, besides, their Threshors carryes home corne in their
bottles and baggs, or hides it in some out-corner, untill they go
home, then they are cozened in their garners; for though they
do keep the keys themselves, yet when it is fann’d sifted and turned,
they must watch as a Cat doth a Mouse, or els they will lose;
and if they grinde their corn, the Miller steales his share, and
when they go to sow the seed in the ploughed up ground, if the
master doth not follow the plow and harrow, and watch the
hand that flings in the corn, they will throw handfulls in
heapes to gether up when he is gone home; and for their kine and
sheepe the maids will sell their milk in the fields, and when their
masters and mistrisses are gone to bed, although they saw their
servant go before them, they will rise in the middle of the night
when they are asleep, and skimms their bowls of the first Creame;
and in their Meadowes and Pastures, their Neighbours will put
their Cattle to feed on their grasse in the night, and take them
out before the day; besides, the servants they send to markets,
will drinke out the gaines, and then complain to their masters, that
provissions came so thick, and buyers so few, that they were forced
to sell at under rates, and that plenty destroyed the market, so that
Robin and Dick, Jone and Gill, makes merry on what their master
loses; and so the like in all other commodities; the Sheepheard
steales the twin Lamms, the Swinheard the tenth Pig, the
Netheard will mix strange steeres amongst his masters to grass,
knowing his master cannot have so much time as to count his own
every day, and when the barnes and the ploughs and the Carts
and the like want mending, and repairing, his Baylies cutts down two Nn4v 280
two Trees, or more, when less than one will serve the turn; and
the Carpenter makes more and greater Chips than he needs to
do, or carries pieces of Wood home among his Tools; likewise
his Carters steal his Oats, and makes his Horses fast, and
flings down more Truses of Hay from the Loft than they need
to use; the Butcher steales the Tallow out of the Oxes, the Sheeps,
and Swines belly, whilst they rip them up, unless they be
watcht: wherefore he that husbands much, had need have Argus
eyes, to watch in every corner, and to spye into every action;
and Brianeus hands, to help at every turn; and more than one
pair of legs, to walk to every place, or else he shall never
thrive”
.

“But he that hath no more Ground than he can ride about every
day, nor no more Servants than what his two Eyes can observe,
nor no more Labourers than what he can diligently follow, nor
no more more Cattel than what he can easily count, nor no more
mouths than business; this Man shall thrive so, as to be able to
pay his Landlord his quarter or his half year rent, to maintian
his Family, and have Money in his Purse to lay out upon a good
Bargain: when many a good worshipfull Gentleman is fain to
borrow, and finds more servants in his Abundance, than the other
in his hired Farm; and they are happiest Masters”
, (said she) “that
have not many nor high desires, and can be content with little,
whose wants are not above their means”
.

Said the Gentleman, “I have travelled far and have seen and
heard much, yet I have learnt more experience from you, than I
have done in all my tedious and expensive Travels. Wherefore”
,
said he, “I finde we may go far about to seek for that which is at
home; and for your learned discourse”
, said he, “here is a Crown
to make your Husband welcome when he comes home”
.

“Heaven send you a good Wife”, said she, “and may you live together
as old as Methuselah, and as loving as Isaac and Rebeccah”
.

So home he went, and by the way he considered what the old
Woman had told him. Said he, “I find her words true, for I
have taken more business upon me than I can manage; wherefore
I will sell off my Stock, and let my Lands again, onely keep
so much as shall serve me for provision for my private expence;
and I will get me a Wife who shall not be so handsome as to be
proud of her Beauty, seeking wayes to shew it to the World;
and whil’st she strives to shew her self, out of a desire to have all
Eyes gaze at her, and to captivate all Hearts, she may chance
to be catch’d in Lov’s Net her self with some flattering Youth, or
ignorant Coxcomb, who are onely crafty to lay Lime twigs to
catch simple Women”
.

“Neither will I have one with a great portion, for she will so
presume upon what she brought, and be so extravagant in her
Expences and Vanities; which Vanities are the Hydra’s heads,
where if one be struck off two will rise in the room, by which she
will not be contented to spend her own, but my Estate also”
.

“Nor will I have one that is poor, for then her beggarly kindred will Oo1r 281
will lye upon my Estate, like so many Caterpillars, and never
leave us untill they have destroyed the Fruit, Tree, and all”
.

“But I will have one that is Right Worshipfull, born Honourably,
bred Chast, and of a good Reputation, a competent Portion,
young, and indifferently handsome, and one that is cleanly,
thrifty, and patient, with a sober behaviour, and a modest countenance,
and so much wit as to understand my discourse, and so
much discourse as to answer pertinently to my questions, without
self conceit, and so much ingenuity as to learn the rules of my
will, then I will live to my self, seeking all moderate delights for
my senses, and not be as a property to serve others, cramming a
company of Idle People, as they do Capons, with the fat of my
Estate, and I their Host to provide their Meat and Drink, and a
Servant to place their Dishes before them, and their Drudge to
make my house clean after they are gone, and have nothing for
my labour, but their satyrical reports, to say I am vain-glorious
and prodigall, and when my kind heart and courteous civility hath
made me Bankrupt, they will laugh at my person, condemn my
actions, scorn my poverty, shun my miseries, and would blot me
out of their remembrance; for Ingratitude, or any other vice or
wickedness seldome hath, or hates recurring thoughts. Neither
will I spend my time in deciding my Neighbours foolish quarrels,
for time is precious, being short, though it measures the full life of
Man; and I shall have in recompence onely the honourable
name of Justice of Peace, in Quorum, which is nothing but a sound,
no real and substantial thing: neither would I have the trouble for
all the Poultry in the Country; wherefore I will have nothing to
do in Court, City, or Country; but obey the Laws, though not
to execute them as a subordinate Magistrate; I will submit to
Authority, but not sit in Authority”
.

At last, with these contemplations and discourses to himself,
he arrived to his own House; so after supper, with his musing
thoughts, went to bed.

The next day sent to an intimate Friend to come and dine
with him; and after dinner he told him his intent of discharging
himself of the trouble and loss of Husbandry; withall, he told
him a design he had to marry, and desired him to seek him out a
good Wife, relating what manner of Woman he would have
her.

Said his Friend, “I will do my best to search out such a one as
may sympathize with your humour. But I do wonder”
, said he,
“you should think of Marriage now; for you should have wedded
a Wife when you were in the prime and strength of your age, as
about the years of four or five and twenty, and not stay untill
you are eight or nine and fourty, when weakness and sickness is
ready to seize on you”
.

He answered and said, that young Men, wanting the experiences
of time, choosed by phancy, and not with judgement; besides,
they knew not how to prize Chastity, nor honour the virtue
of their Wives, having to experience of the falshood and InconstancyOo stancy Oo1v 282 which dwells in that Sex, or rather that was created, as being
the essence of their naturall dispositions, so that Chastity is to
be accounted as supernatural; “and if my Wife had been inclined
to Honesty, yet the vanities and debaucheries of my phantastical
youth might have misled her youth, and have corrupted her pure
minde, and innocent life, by my ill examples”
.

“Besides, if I had married whilst I was young, it is likely I
should have been weary of my Wife before she had been old, and
my Children might have been weary of me before I had been
old: but now I am old enough to govern a young Wife by my
sober examples, and my solid instructions, and gentle perswasions,
and to prize her Chastity so, as trust without her jealous
Spye, and to honour her Virtue, to love her Person, to maintian
her Honour to provide for her and her Family: to choose her
Delights, to direct her Life; thus I may be happy in my age, by
not marrying when I was young”
.

“Well”, said his Friend, “I will travel all the Country over to
choose you a fit Wife”
.

“Pray”, said he, “let me give you some certain rules along with
you”
.

“As first, I would not have her a meer Country Gentlewoman,
for she seldome seeing any other men but her Father’s Steward,
Butler, or Carters with their Frieze Jerkings, and Leather Breeches,
if she should come to see a young Gallant bedaub’d
with Gold and Silver Lace, or say it were Copper, she will be so
ravished in admiration, that she will yield upon the meanest condition
he can make; Nay a Gentleman-usher with a pair of Silk
Stockings will beset her hard. Wherefore let me have one that
dwels in the Country, that hath seen the City, that hath seen the
Court, Plays and Masques; but not so well acquainted with
them as to know the tempting Vanities thereof, or the tempting
Vices therein”
.

“Then, I would have her such a one whose Parents have bred
her rather to a Superfluity, than in pinching Necessity; for Necessity
teaches Youth to dissemble and shark; and when they
come to command Plenty, they have no stay of their Prodigality
and Luxury; but just like those that are almost starved for want
of Meat and Drink, throw so much into the Stomack, that many
times causeth a sudden death, or els a dangerous sickness. But those
whose breedings have known no want, their minds know no mean
nor base desires, for plenty opens the door to generosity, and
raises the minde to high and noble speculations, which produceth
honourable actions, despising unnecessary vanities, and loves magnanimity,
and hate crouching flattery, or base dissembling
actions, that plenty seldome knows, having no use thereof”
.

“Another thing, you must observe her humour, and have a care
she be not of a peevish disposition, for they are pleased at no time,
but fall out with every thing, even with themselves, and
not onely make their own unhappiness, but all those that live
near them; they will cross all discourse, be it never so rational; oppose Oo2r 283
oppose all actions, be they never so just; delight in no place to
live in be they never so convenient; but all their life is made
up with crosses, and their minde is insnared with unnecessary
troubles”
.

“Truly”, said his Friend, “your rules are so strict I am to measure
a Wife by, as all my industry will never fit you”
.

So his Friend left him to court his contemplations, whil’st he
went to search for a fruition. After a short time, he sent him
word in a Letter, as thus;

“Sir, I have found a young Lady, who has the reputation of being Virtuous,
born from an antient Stock, an honoured Race, carefully
bred and well qualified; her Portion is small, {Handwritten addition: but} end of handwritten addition her Friends
are not poor, she had enough Beauty to delight a temperate
minde; she seems to be of a chearfull disposition, and makes me
believe she can love an Antient Man, ‘if’, sayes she, ‘his merit equals
his years: but’
, said she, ‘I will be wooed before I am wed’; wherefore,
if you will marry, you must visit the Lady; and as you will both
like, you may agree: howsoever I durst not strike up the bargain before
you see her, for fear you should dislike my market, being the first
commodity of this kinde, and of this nature, I ever cheapned. So
Good Fortune direct you.”

After he had received this Letter, he put himself into a wooing
Equipage; and so compleat he was in Apparel and Attendance,
that the same eyes that had seen him when he followed his Husbandry,
and should view him now, would forswear they had ever
seen him before: Such alterations fine Cloaths and many Folowers
make.

The young Lady, who expects his Company, makes her self
fine to entertain him; the whil’st her Friends trim up the House,
direct their servants how to wait, provide good Chear to bid him
welcome.

At last, a Servant comes running in before, to give notice the
Noble Gentleman was come; which as soon as the young Lady
heard, the report gave her the palpitation of the heart, which
caused a trembling over the whole body, and fear and bashfulness
made her colour to rise and fall: but hemming up those spirits
that fear has depress’d, setling her countenance to the best advantage
to her face, she stood with as much resolution as her
weak confidence would give her leave, to receive his addresses;
which he no sooner saw, but loved; liking her by report before
he came. After he had saluted her, he thus spake.

“Lady, I come not to wooe you as a wanton Lover; for neither my
years nor your modesty will allow it; neither do I come a Suitor to
your Beauty but your Virtue; and I wish I were such a one as might
merit your affection: but since I cannot promise you to be such as I Oo2 wish Oo2v 284
wish to be, you will do me a meritorious action; and ask me for Charity,
since I love you devoutly”
.

“Sir”, answered she, “I wish I were worth a valuable affection; such
as I prize yours to be; yet I am not acquainted with your merits by
experience, but by report; and though the ears are the doors that let
in the truest affections, yet I will not bar my eyes, but they shall stand
open, as free, though not the onely passage to my heart: And I wish
reason may rule the objects of my affections that are gathered together;
for it is not safe to love a Man for one good quality; for as
many several causes produce but to one effect, so many several good
qualities produce to an entire affection”
.

When they had discoursed themselves after this manner out of
breath; the Gentleman was directed to his Chamber, where he
laid by his riding Cloak, shifted his Boots, brusht his Hat, kemb’d
his Hair, and set himself in order.

An old Servant which was busy about him, one that had been
with him in all his Travels, and his Favourite

“What think you Jack”, said he, “of a young Mistris to your old
Master”
?

“In troth”, answered he, “I think my Master thinks well of a
young Mistris”
?

Saith the Master, “the young Lady hath a model countenance,
which is a sign she will make a good Wife”
.

“So is a Bush”, said the Man, “hung out of a Tavern a sign of
good Wine, but it often deceives the Customers. But in troth”
,
said he, “I am like one that is dry with seeing another drink thirsty;
for I have a mind to Wife, now I perceive your Worship
resolves to marry”
.

“Why Jack”, said he, “you may wooe the Chamber-maid”.

Answered he, “but Sir, the question is, whether the Chamber-
maid is as discreet as her Mistris, to marry a Man in years, for I
am as old as your Worship; besides, if she be not young, I shall
not like her, for I would imitate your Worship in every thing:
but the best of it is, if she be old, she will not like me; for an old
Woman desires to marry a young Man; for when their teeth
are fallen out of their head with age, yet they will snicker upon
a beardless Boy”
.

Thus whil’st the Master was trimming himself up, his Man and
he discoursed.

In the mean while, the young Lady was gone into her Chamber;
and calling her Maid to bring her the Glass, and to view if
the curls of her Hair were in order.

“Lord”, said she, “Joan, how red my face is! I seem as if I were
drunk, my cheeks burn like fire; you told me the other day, I
was in the Green Sickness, you cannot think so now”
.

Answered she, “By my troth, Mistris, the Gentlemans discourse
hath painted your cheeks; pray Mistris”
, saith she, “doth he talk
finely”
?

He Oo3r 285

“He talks rationally”, answered her Mistris.

“Is he a handsome Man”, said she?

Said the Mistris, “he has a manly garb, and a wise countenance,
and then he cannot be ill favoured”
.

“I pray Mistris”, said she, “how doth he seem to like you”?

“Truly Joan”, said she, “I cannot tell, he did not frown, he seemed
well pleased, yet I believe I behaved my self simply, for I was
extreamly out of countenance; and shamefastness restrains the
words, and disorders the behaviour, and many times makes one
fall into such ridiculous errours, not to be plunged out of”
.

“Mistris”, said she, “Youth can commit no errours to be condemned,
for all their follies are cast on their few years, and their
simplicity are Graces in the eyes of their Lovers”
.

In the mean time they were discoursing, her Servant had found
out the way to her Chamber: which when she saw him, she flung
away her Glass.

He told her, she did ill to lay aside that which did present her,
the best Object, her self.

She answered, his Civility might prove Bribes to Self-conceit,
and perswade her Eyes to be impartial Judges: “but”, said
she, “if I can make my Minde fair, I care not how my Face appears.”

But after a short time growing more acquainted, they left their
complemental wooing, and discours’d more seriously; as concerning
the course of life they did intend to settle in.

Said he, “I have heard by the Writing of wise Salomon, that
the onely happiness in life is to eat, and drink, and sleep in peace,
and all things else are wearisomeness, and vexation of spirit. And
truly”
, said he, “that little experience I have, though I have travelled
a great way, and into many places, for it proves it to me:
but finding a good Wife can be added to compleat the happiness,
I resolved to marry: but the danger is, if the Wife proves
not according to the Man’s desire, then his life is closed up in misery;
yet I cannot believe my fate so ill, since I saw you”
.

Said she, “I can onely say this for my self, I shall be a very honest
Woman; but for all other good qualities, which are the Ingredients
to make up a good Wife, I cannot promise; but what
errours my ignorant simplicity may be apt to commit, it may be
rectified by your wise admonitions”
.

Then he told her, the quicker they did dispatch their Marriage,
the sooner they should be happy; “but”, said he, “I find your
Friends desire a publick Wedding, as great store of Company,
Musick, and good Chear”
.

“I must confess, Company and Musick fits the years of Youth,
but they are not seemly Companions for the gravity of Age;
and to see a Man in years dancing, is as if his head and his heels
were mis-matcht, the one is too light for the other; and it is seldome
known a wise Brain propt with dancing legs; and if I put
my self where such pastimes are exercised, I must run the hazard
of being rude, in denying those that offer to take me out, or renderOo3 der Oo3v 286
my self ridiculous; which I would not willingly do, especially
before you”
.

“Besides, it is most comely, noble, and majesticall for Youth
to follow the strict and severe rules of Age, than for Age to follow
the light measure, phantastical garbs, and vain rules of
Youth”
.

“Sir”, said she, “as I choose Age for the best to lead my life
withall, so I shall choose Aged Counsellors to direct all my
actions; and though I am young, I don’t approve of the wayes
of Youth, neither do I finde any solid mirth or lasting contentment
in their primest recreations or pastimes”
.

Said he, “you speak according to my own Soul, and I hope Nature
did create us for one another, and Destiny will link our affections
so fast, that neither change of Time nor Fortunes can
alter; and that our Loves may live in the Grave, when our Bodies
be dead”
.

So in two or three dayes all Contracts were confirmed and the
Match was concluded with the approbation of all Friends of either
side; married they were, and in a short time after he carried
her to his House, there made her Mistris of his Estate; and
whil’st he governed his outward Affairs, she governed the Family
at home, where they lived plentifully, pleasantly, and peaceably,
not extravagantly, vain-gloriously, and luxuriously; they lived
neat and cleanly, loved passionately, thrived moderately,
and happy they lived, and piously died.

The Oo4r 287

The tenth Book.

This Book called the she Anchoret, I present to
Naturall Philosophers, Physicians: Morall
Philosophers, Theologicall Students,
Preachers, or Judges, Tradesmen, Masters
of Families, Married-men, and their
Wives, Nurses, Widowers, and Widows,
Virgins, Lovers, Poets, and Aged Persons,
and Souldiers.
The she Anchoret

There was a Widower, which had but one child;
and she a daughter, which daughter he bred
with pious devotions, Morall instructions, and
wise advertisements, but he falling sick to death,
called his Daughter unto him, and thus spake,

Farewell my dearest child, for dye I must,

My soul must fly, my body turn to dust,

My only care is, that I leave thee young,

To wander in the world mankinde among,

Few of them so charitable, or so kinde,

Nor bear they in their breast a noble minde,

To help the fatherlesse, or pitty youth,

Protect the Innocent, maintain the truth;

But all their time’s spent with laborious toile,

For to pervert, to ruine and to spoile.

Flatter Oo4v 288

Flatter thy beauty, and thy youth betray,

To give thy heart, and Virgin flower away,

They will profess love, swear to be thy friend,

Marriage will promise, yet they will pretend

Their Friends will angry be, or say,

Their lands ingaged and first their debts must pay,

Or els that they during some time of life,

Have made a vow, as not, to take a wife,

And twenty such excuses, they will finde,

For to deceive the simple Femall kind,

And if you marry, troubles you will finde,

Pains, griefs and cares to vex a quiet minde,

But here I charge you lying in deaths armes

That you do stop your ears against their Charmes;

Live Chast and holy, serve the Gods above,

They will protect thee for thy zealous love.

Said she.

I will obey what ever you command,

Although you dye said she, your will shall fixed stand.

Father.

Next I charge thee not to grieve nor mourn,

Since no redresse, will from the grave return.

Daugh.

O do not so, said she,

But give grief leave to flow out of my eyes,

For if it be supprest the body dyes:

Whilst now you live, great wrong would think you have

If I should set and laugh upon your grave,

Or with neglect should I your grave pass by,

And take no notice, where your ashes lye.

Said he.

Father. You cannot hinder destinyes decree;

Said she.

O no, but nature, Nature still will be

Nature created love within the mind,

The object dead, the passion still is kind,

Had I as many lives, as nature make,

I’d lay them on death’s altar, for your sake,

That single one I have, O heavens me hear

Exchange it for my fathers life so dear

But when her father found that death drew on,

He bid her lay her hand his eyes upon,

Father.

Close up my eyes, said he, and then receive.

Upon thy lips, my last breath let me breath;

When he was dead sh’amaz’d long time sate still,

At last bethought her of her fathers will,

Then up she rose, his body did intombe,

And how she spent her life rehearse will soon.

The Pp1r 289
The description of her life in prose.

And after she had interred her fathers corps; although she
had money, rich and honourable and importunate suters;
yet she resolved to live like a kinde of an Anchorers life, living
incloistred by her self alone; vowing chastity, and a single life,
but gave leave for any to speak to her through a grate; and when
she went first into her solitary habitation, she thus spake.

Vertues are severall paths which leads to Heaven,

And they which tread these paths have graces given:

Repentant tears allayes the dust of pride,

And pious sighs doth flow vain thoughts aside,

Sorrow and grief, which in the heart doth lye,

Doth cloud the minde, as thunder doth the skie,

But when in thundring growns it breaketh out

The minde grows cleer, the Sun of joy peeps out,

This pious life, I now resolve to lead,

Will in my soul both joy and comfort breed.

But she had not been long enclosed, but she grew as famous,
as Diogenes in his tub, all sorts of people resorted to her, to
hear her speak, and not only to hear her speak, but to get knowledge,
and to learn wisedom, for she argued rationally; instructed
judiciously, admonished prudently, and perswaded piously, applying
and directing her discourse according to the severall studies,
professions, grandeurs, ages, humors of her auditory.

The first that came to her were Naturall Philosophers, who asked her
opinion of Mans Soul, of which she discoursed in this manner.

Said she, “man hath three different natures or faculties; a sensitive
body, animall spirit, and a Soul, this soul is a kinde of a
Deity in it self, to direct and guide those things that are inferior
to it, to perceive and descry those things that are far above it; and
to create by invention: and though it hath not an absolute Power
over it self, Yet, it is an harmonious & absolute thing, in it self. And
though the sensitive body hath a relation to it, yet no other ways
than Jove’s mansion hath unto Jove, for the body is only the residing
place, and the Animall Spirits are as the Angells of the
soul, which are messengers and intelligencers, but all Animall
creatures have not this soul, but onely man; for beasts have none,
nor every man, for most men are beasts, and have onely a sensitive
body, and animall spirits, as beasts have; but none knowes
when this soul is out or in the body, but the Gods; and not only
other bodies, and spirits cannot know, but the same residing
body, and attending spirit be ignorant thereof for this soul is as
invisible to the body: and the animall spirits as the Gods to men,
for though this kind of soul knows, and hath intelligence, by the
senses, and by the animal spirits, yet the senses nor animall spirits,Pp rits, Pp1v 290
have none from the soul, for as Gods knows men, but men
knows not Gods, so this soul knows the senses and animall spirits,
but the senses nor animall spirits knows not this soul”
.

Then they asked her whether the souls were immortall?

“She answered, that the only life was immortall from whence the
souls are derived”
.

Then they asked her what Deities she thought there were?

She answered, she thought but one, which was the father of
all creatures, and nature the mother; he being the life, and nature
the only matter, which life and matter produceth motion, and
figure, various successions, creations, and dissolutions.

Then they asked her, what she thought time was?

She said, Time was only the variation, and alteration of nature,
for time is only in respect to creations, alterations, and dissolutions.

Then they asked her what eternall was?

She answered, “an endless succession”.

Then they asked her what infinite was?

She said, a numberless succession; “but” said she, “eternall is in
respect to infinite, infinite to eternall”
.

Then they asked her whether she thought there were fixt degrees,
or all were governed by chance?

She answered, that doubtless there were fixt decrees as Light,
Darkness, Growth, Decay, as Youth, Age, Pain, Pleasure, Life,
Death, and so in every thing els, for all my reason can perceive.

“For”, said she, “as nature creates by dissolution, and dissolves by
Creation; so the Diatticall Life”
sayes she, “decrees rules, and
rules by decrees”
.

They they asked her what was Chance, and Fortune?

“Chances”, said she, “are visible effects from hidden causes; and
fortune a sufficient cause to produce such an effect, for a conjunction
of many sufficient causes to produce such an effect, since
that effect could not be produced, did there want any one of
those causes, by reason all of them together were but sufficithis
{Handwritten addition: one effect} end of handwritten addition ent to produce, but that one effect {Handwritten deletion: ,} end of handwritten deletion {Handwritten addition: &} end of handwritten addition many times, produces
many effects upon severall subjects, and that one effect is like the
Sun streams out into severall rayes, darting upon several subjects;
and as the Sun scorches and burnes some things, and warmes and
comforts others, so this effect advances some, and casts down
others, cures some and kills others, and when the causes varies,
and the effects alters, it is called change of Fortune”
.

Then they asked her, whether she thought Faith could naturally
produce any effect?

She answered, that in her opinion that it might, “for”, said she
“why may not faith which is an undoubted belief; joyned to such
a subject produce, or beget an effect as well as a seed sown, or set
in the earth, produceth a flower, a tree, or the like, or as one creature
begets another, especially, if the faith and subject, whereon
it is placed hath a simpathy but by reason”
, said she “faith
is not so customary a way of producing, as other ways are, causeth Pp2r 291
causeth many doubts, which doubts are like cold Northern winds,
or sharp biting frosts which nips and kills the buds of faith, which
seldom or never lets the effects come to perfection”
.

Then they asked what the Sun was?

She ansered, a body of Fire:

Then they asked her, what Light was?

She answered, Light was inflamed Ayre.

They said, that if light was inflamed Aire, it would burn all
things up, and so consume the world?

She answered, that in thin bodies fire had but little power to
burn, “for the thinness of the matter weakens the power of the
strength, which causeth flame”
, said she, “to be of no great heat;
for the hot flames do rather singe than burn, and the thinner
the substance is that is set on fire, the purer the flame is; and
the purer the flame is, the less heat it gives; as the flame of Aquavitæ
that may be eaten with sops;”
.

Then they asked her, what Aire was?

She answered that Aire was the smoake produced from heat
and moisture. “For Aire”, said she, is a thinne Oyle which is set on
fire by the fiery Sun, or like the fiery substance, and fiery motions,
which flame is light.

Then they asked her what Darkeness was:

She answered, Darkness was the absence of light.

And then they asked why it was dark immediately, when the
passage of light was stopped, and that if it were inflamed Aire, it
would burning, give light, as long as that inflamed aire lasted?

She answered, that when the fiery rais that issued from the Sun
were cut off, the flame went out; “for”, said she, “it is not the air, that
feeds the flame, but the fire that is in the flame, and when that fire
is spent or taken away, the flame dyes: this is the reason”
, said she,
“that as soon as the rayes of the fire is cut off, or shut out, or taken
away, it is dark, and when they are eclipsed, the light is dull and
dimme; but as I said before, light is only aire, set on flame by the
fiery Sun and the bluest sky is the thinnest flame, being the purest
aire, and just as we should carry a candle away, we carry the
light also, which is the flame, so doth the Sun: and as we bring a
candle or the like into a roome, we being in the light, so doth the
Sun; where the fire is, there is the greatest light; and when a
screen is set before it, the light is Eclipsed; and when they kindle
fire as a candle or the like, is carried quite from the place, it
leaves as great a darkness, as if it were put out; just so doth the
Sun which is the worlds candle, when it goeth down draweth away
the light, which is the the flame; and as it riseth it bringeth in
the fire that causeth the flame, and when it is high Noone there
is the brightest light, casting no shadows if nought Eclipses it;
and when Clouds get before it, is Eclipsed, as with a screen, and
when it is quite removed to another part of the world, it doth as
if it went into another room, or chamber, leaving no light behind
it: for twilight is caused from the rais of the Sun, for
though the body of the Sun is gone from one such part of the Pp2 earth, Pp2v 292
earth, yet the rayes, which are the spreading part of fire, are not
quite drawn away as soon as the Sun; for as those rayes usher
the Sun rising, so they follow the Sun setting; and though these
rayes of fire, which are the beams of the Sun, inflame the Air,
but not so bright as the body of the Sun doth, and when the Sun
is gone so far as the beams cannot reach that part of it becomes
dark. And it is not the gross Clouds, as some think it makes
twilight, for we see a cloudy day makes the twilight seem shorter,
though it be not, and it is by reason, they eclipse the inflamed
Air, for Clouds are rather Vapour than Air; and though Vapour
and Air have some relation, the like hath Vapour and Water;
and Vapour when it is gathered into the Clouds, doth rather
eclipse than prolong light”
.

They said, that if the Light was Flame, the vapour Clouds
might quench it out.

She answered that although Vapour could eclipse the Light, it
could not put out the light of the Sun; “’tis true”, said she, “it may
and doth often allay the fiery heat in the rayes, for some dayes
will be cooler than other dayes, although the Sun be higher;
and some will be cooler than others, although in the same degree
of the Sun, by reason of low marish Grounds, or near great Rivers,
from whence Vapours arise: but though the Vapour may
abate the heat in the rayes, as the inflamed Air, and eclipse the
light either {Handwritten deletion: [Gap in transcription—1 wordobscured]} end of handwritten deletion {Handwritten addition: by} end of handwritten addition Mists or Fogs, or when they are gathered into
Clouds, yet they can neither put out the light, nor quench out the
heat of the Sun, which is the Fountain of both, no more than a
drop of water can quench a house on fire: And the Sun is a
World of bright shining Fire, from which other Worlds receive
both light and heat. ’Tis true, if there could be such a quantity
of Water as could equal the Suns power thereon, it might quench
the Sun, unless the Sun is an eternal Fire. But as for Vapour,
were there a greater quantity than what rises from the Earth, it
could not change the natural property of the Sun; besides, Vapour
is of a middle nature, as betwixt Water and Air; for by the
rarification it is not so gross nor so wet as Water, nor rarifieed so
much as to be thin and dry as Air.”

Then they asked her, what she thought of those that were of
the opinion, that it was unhabitable under the Line through an
extream heat.

She said, she thought they were like those that were blind of
one eye, which saw perfectly on the one; side, but not on the other,
for the reason discovered here was a great Heat, but it did
not disallw the refresing Winds, and moistning Dews which are
constantly in that place, which Winds and Dews quench the
fiery Heat, which makes it so temperate, for Heat and Cold
makes an equal temper, when they are equal in degrees; and by
reason there is twelve hours of night, and twelve day, there is as
much Cold as Heat, for the Dews and the Winds joyned with the
night, makes it temperate; but if it were not for the equal hours,
and the Dews and Winds, it would be as they thought it was, insufferably Pp3r 293
insufferably hot: but they wanted information as concerning the
Dews and the Winde, and they did not thoroughly consider when
they miss’d the night.

Then they asked her the reason of the light of Glow-worms
tails.

She answered, that is was probably that the purest, thinnest
and oilest extracted parts of the body were in the taile; and that
which the radical Fire inflamed, which Flame was Light; “and”,
said she, “the Worm having no solid bones, tough sinews, firm
flesh, gross blood, or thick skin in that part to obstruct or eclipse
the light, it visibly shined in the night when the Sun is gone,
whose greatest light drowns all other lesser lights; and the reason
it shines some times, and not others, may be some outward cause
that eclipses it from our sight, as a little Cloud will do the Sun,
where much a smaller Vapour or the like cause will serve to obscure
the light of the Glow worms tail; and certainly”
, said she,
“if we could see through the bodies of Animals, and likewise
through their skull, as easy as the Glow worms tail, we should
see”
, said she, “much brighter flame in the heart and the brain,
which flame is the light of Knowledge; and the several Objects
that the Senses bring in, are here visibly perceived: these Lights
sickness eclipses, and death puts out”
.

Then they asked her, what the Moon was.

She answered, a body of water; “and the several changes”, said
she, “is the ebbing and flowing thereof, which makes it fuller
sometimes in one part of the Circle than in the other; and when
it is high tide, we say it is full Moon; and when it is low tide, it is
in the wane; and as it increases or decreases, we say it is in the
first, second, or thrid quarter”
.

Then they asked her, what made it give light.

She said, the Suns reflexion thereon; “for if you do observe”,
said she; “like as the water shines with the reflections or beams of
the Sun, so doth the Moon, as we say, with light; and”
, said
she, it is more or less light; as that side next to the Sun is swelled
fuller, or ebbed lower.

Then they asked her of ther rest of the Planets.

She said, she believed that Venus star was a body of water, as
the Moon was; “but for the other Planets”, said she, “I take them to
be earthly bodies, but not such as our Globe is but much finer;
as great a difference”
, said she, as between Porcelline and Clay,
which makes them shine so bright, the substance being so pure;
it is as it were transparent.

Then they asked what the fix’d Stars were.

She answered, “Suns”.

Then they asked her, what was the reason that the breath was
hot and cold at one time, a it were; for when a man breathed
upon his hand, it would feel hot; and when we blow upon the
hand, would feel cold.

She said, there was a reason for that, “for”, said she, “a dilation
causeth heat, and a contraction causeth cold, and”
, said she, “if one Pp3 breaths Pp3v 294
breaths on the hand, they open their mouth and lips wide, by
which the breath dilates like a steem, or a vapour, which was hot,
and when one blows upon the hand, then the mouth and lips are
drawn into a narrow compass, and that contracts the breath
into a cold wind. These several motions make one and the same
thing, from one and the same manner or passages, to work two
several effects; and surely those winds that are coldest, from
whencesoever they issue out, their passage is narrow, and those
winds that feel warm, as many times winds will do, the passage
was wider; and that they were rather a breathing vapour, than
a perfect winde. And there is nothing shews that wind is made by
contraction, so much, as to blow upon the hand, which shews that
wind is contracted air”
.

Then they asked her, what was the reason wind could blow out
flame, and in a flame could kindle and put our fire.

She said, that wind did strive to dissipate all things it did encounter;
“and where it hath not so much power to dissipate, it
onely dilates; and when fire is set to any combustible matter, as
wood, or the like, the wind having not a forcible power to dissipate
it into dust or ashes, it beats the heat of the fire into it;
and fire having a nature to catch hold, and to dilate, and so to
feed itself on all things, or at least upon most, when the matter
is too hard for the fiery points to enter, or at least to enter suddenly;
the wind like a hammer strikes them in, and so lends the
fire force, and helping the fire to extend, by its dissipating power
dilates the heat into the smoke or vapour of the matter, and so
into a flame: but when it puts out fire or flame, it is when it hath
no fuel to work or feed on. This is the reason a man with his
breath can blow out the flame of a candle, and with his breath
blow the flame in again, if the snuff of the candle be full, and
throughly fired, or else he cannot; but if it be full, and throughly
fired, he may blow so hard as to dissipate the flame, yet not so
hard as to dissipate the fiery snuff, or wieck of the candle; so
that the flame by the dissipating goeth out, being dilated to a dissipation;
and when the flame is out, and the fire remaining, with
a gentle wind he may dilate the fire into a flame again, and so
many times, as long as the body of fire remains; but if they
should blow so hard or strongly, as to dissipate the body of fire,
he put it both out, both fire and flame”
.

Then they asked her, what Snow, Hail, Ice, and Frost was.

She answered, that Snow was curded water, like curded milk;
“for”, said she, “cold doth curdle water as sowr vinegar doth milk;
and the curded parts will lye in clods, so water in flakes of
Snow”
.

“Hail”, said she, “is broken water, or rather crumbled water; for
as a hand which nips a piece of bread, and crumbles it by rubbing
it between their fingers, so doth some sort of cold motions break and Pp4r 295
and crumble water into a number of small parts, and as many
crumbs of bread will stick together through the moist clamminess,
lying in little lumps, so doth the broken parts of water which is
haile stones, and though the body is divided into numerous little
parts, yet every part is more compact, as being closer contracted,
with being crusht and nipt together”
.

“As for Frost”, said she, “that is canded, or crusted Vapour, which
vapour is rarified water; for as some sorts of hot motion candies
suger, so some sorts of cold motion candies vapour; Likewise”
,
said she, “as milk changes not the nature from being milk, with
curdling, nor bread with crumbling, nor sugar with candying, so
water changes not the nature with contractions or dividings into
Snow, Haile, Ice and Frost”
.

“As for Ice, it is made by such a kinde or sort of cold motion, as
hot motions makes glass; for as fire in a hot furnace calcines some
sorts of earth; as the purest sort of glass: so doth the strongest of
such sorts of cold motions congeales Water into Ice, and as some
hot motions strives to convert earth into water; as we may see by
making earth into glass, so some sort of cold motion, do turn
water into earth, as condensing into Ice, Haile, Snow and
Frost, and as Snow, and Ice, is nothing but condensed water, so
glasse, is nothing but calcined or rarified earth, for that fine earth
which makes glasse is so rarified by the hot fire in a Furnace
which blowes and spreads it as thinne, and clarifies it, as cleer as
water; only it makes it not liquid and fluid, yet whilst it is in the
fire, it is in a degree of being fluid; for it is soft and clammy: thus
fire makes earth so neer like water, as it is transparent, shining
and smooth, as bringing it into the midway, but it wants the liquid
wet and fluid motions which some will call parts, to make it perfect
water; and I suppose that Crystalls, Diamonds, and the
like; are only the purest part of earth, turn’d by the heat in the
earth or in the Sun to a glassy substance, but stronger; as being
wrought by a naturall heat, and not by an artificiall heat, or fire,
but as glasse is a rarified earth, so Aire is a rarified water, and
smoake, a rarified Oyle, and Oyle is a fluid sulphur; and flame is
a fluid fire, and Quick-silver is a fluid mettle”
.

Then they asked her whether these were naturall elements not
subject to be Metamorphosed?

She answered, “yes”.

The asked how she would prove it?

She said, she would prove there was a naturall fire by the Sun
which never changes his heat, or lessens his light, nor alters his naturall
properties of atracting, contracting and the like, “and to
prove a metamorphosed fire is lightning Meteors, fevors and the
like, and to prove a naturall water is the Sea, and to prove a Metamorphosed
water is vapour, and to prove a natural Aire is the
serene and to prove a Metamorphosed aire is wind”
, and said she,
“the difference of naturall Elements and those that are called Metamorphosed,
is that the naturall elements cannot lose their properties,
as those that are metamorphosed doth, by changing from”
one Pp4v 269
“one thing to another: For say the naturall Elements be mixed, yet
they quit not their naturall verticall properties; as for example,
mix Wine or Aquavitæ, or the like, and water; and though they
are mixt, yet they lose not their naturall properties, as the water
to coole, and wine to heat: for put a drop of wine to a pint of water
or an Ocean, and it will be so much hotter, as the quantity
of a drop can heate; and so for a drop of water to so much
wine, and it is so much colder, as the quantity of a drop can coole,
for though they mix, yet they lose not their properties, either
doth their mixture take from their pure nature”
.

Then they asked her if a naturall, as Metamorphosed Element
might not corrupt a pure Element?

She said “no, being not subject to change no more”, said she, “than
a grosse and malignant vapour can corrupt the Sun, but”
, said she,
“naturall elements can and doth, oftentimes purify corruption, if
they be not obstructed, for though they cannot change, they
may be obstructed, as we see dark clouds will obstruct the naturall
light of the Sun, and many times the naturall heat, yet they
can neither quench out the one, nor put out the other, the like continuance
for the naturall elements; but, perchance you will say
that you talke of an element, and I speak of a Planet, I say that
for example, but though the Sun is a Planet, yet it is an Elementary
earth; and for all we can know the Moon may be an Elementary
water, but howsoever they may be a naturall fire which
is an unalterable fire, which you may call the Elementary fire as
the Sun, and so the rest of the elements, for any thing that Reason
can prove against”
.

Then they asked her, if nature did worke always exactly?

She ansered no, “for nature doth seldome work so exactly as
often to make to perfection; and as for the bodyes of all Animalls,
especially mankind, either in the body or minde, much lesse to
make them both exactly answerable, or answerably exact”
.

“As for their bodyes for the most part, they are neither a proportion
nor lineament answerable to each other; for some have
well shapt hands, leggs and feet, and ill shapt bodyes; others
well shapt bodyes, and ill featured faces, and ill shapt leggs & feet;
Also some have one feature in the face excellent, and all the rest
ill favour’d”
.

“The like is the mind, for some have good capacities and understandings
to some things, and to others, are as dull, as senseless
blocks; And some are witty upon some subjects, and are meer
fools to others, so some will be good natured to some things, and
bad or cruell to others, without cause; Likewise nature seldom
makes a body and mind answerable; for sometimes an ill favoured
body hath a noble soul and rationall understanding; others most
beautifull bodyes and base souls, and depraved understandings,
which shews as if nature took so much paines and care in making
the one, as she became weary before she began the other, and sometimes
she seems lazie in the beginning of her work; and some times Qq1r 297
times as if she were idle, in the midd’st of her work, and sometimes
as if she were quite tired at the finishing of her work, as when
she makes ill favoured and weak bodyes, imperfect sense, and ill
or foolish minds, then she is lazie at the beginning; and when she
makes some parts exact and some defective, then she is idle, working
by halfs, and when she makes all exact, but some little defect,
then she is tired out before she hath quite made an end; but”
,
said she, “the most prabable reason that I can give; that nature for
the most part works so imperfectly, is she hath so much work to
do, as we may say, she that not so much leisure to be exact: for
the infinite matter takes up the infinit time, so she can not stay
about the curiosity of her works, so as we may say, that what was
or is wrought extraordinary is rather done by chance than intended
by nature, for it were a kind of a miracle [Gap in transcription—obscured1 word], if any thing
should be so exact, as some what might not be mended, either
in properties, qualitie, quantity, formallity, simetry, or the
like”
.

Then they asked her if a man could have an idea of Jove?

She said she thought not, “for”, said she, “if it were an image,
printed or fixt to the Essence or Soul of man, all mankinde would
have one and the same Idea, which we find they have not; for
some have thought him a corporeal substance; others an incorporall
thing, which shews his Idea was not created with man, neither
can we have an Idea from the works of Jove, because we
neither know the matter he works on, nor the motions he works
with, nor to what end he works for”
.

“Besides, the various figurs are not to be drawn, nor his subtill
ways to be traced, nor to be guest at; we may have various
thoughts”
, said she, “amongst the various works of Jove, but never
draw his Idea there from or thereby”
.

The they asked her her what was an Idea?

She said, “a shadow, for as all shadow were Eclipsed lights; so all
Idea’s were Eclipsed thoughts; for thoughts are the light of knowledge,
and knowledge is the Sun of the Animall world, which receives
aliment from outward object”
.

Then they asked her, why Iron doth not move to Iron, being
more like than Iron to move to a Lode-stone, which is lesse like?

“Because” said she, “there is a simpathy in Contrarieties, and
not always like unto like”
.

“For we see those that are cold seeks heat, and what is hot seeks
cold; so what is cold is nourished by heat, and what is hot is refreshed
by cold, the same simpathy hath Iron to the Loadstone,
and the Loadstone to Iron”
.

Then they asked her why in nature there are certain principles
of different kindes?

“Beause”, said she, “there is but one principal matter, from
whence all principles are derived, and the variety is onely made
by motion not matter, but the principall keeps in the matter which
is not subject to change from such principles”
.

Then they asked her opinion of the world?

Qq She Qq1v 298

She said, “the world is like a Clock that is wound up to such a
time as ten twenty or a hundred thousand years, and the Planets
as its wheels goeth their naturall course, turning round”
.

The severall and various opinions, whether
a Cat seeth in the night, or no?

Some say, Cats do not see in the night, but onely do hunt
Mice by the smell, as dogs do Deere, but I dare say, if
dogs were stark blind, they would hardly kill any Deere,
or any thing else; and how is if possible that a Cat by the smell
should lay her foot so exactly upon a Mouse in the dark, and at
the very first time, did she not see in the dark? We will wave
unnecessary disputes, and fall to the truth, without the vexation
of our Readers more.

First, then we are to take it into consideration what things besides
fire shines, or give light in the darkest night; as for example,
rotten wood shines in the night, and the more, if it be a little greenish
and mouldy, so do fish bones that are a little greenish.

But that which shines the most in the night, is a glowworm,
and especially the taile of it which is a kind of a Sea-water
green; Thus far we have gone in what shines most in the
night, that is not fire;

Now let us take into consideration, the eyes of all Cats, the
Cats, being of what colour soever, so my curiosity in this point
made me observe it with care, I find that all Cats eyes are
thus;

That which we call the black of the eye, which indeed is a round
hole in most Animals is covered with a double glasse, which they
call the crystalline humour, convex to draw all the lines to a
point and the glasse double; for a single one would make every
thing in appearance to us to goe upon their heads, and a double
glasse sets them all upon their feet again, because the lines cut in
the hole of the eye crosse, because the line that comes from the
head cuts at the bottome of the hole, and the lines that come
from the feet, cut at the top of the hole, and make all the species
in a dark Chamber coming in at a little hole upon a white
sheet of paper, all the species to go on their heads; but put another
glasse over your former glasse, and then all the species are
set right upon the legs againe, because the lines recut againe
crosse in the hole which sets them up right, though the species
are weakned by their double journey, and this is the reason that
the crystalline humor is double, about all other Animalls but
Cats, above the black of the eye is white.

Now you must understand that the eyes of all Cats, are just as I
have told you of other Animals, saving the round black in use,
and other creatures; in Cats it is a slit downward, which she can
contract, or dilate, at her pleasure that slit being extended to Qq2r 299
to its uttermost, is a mighty Circle. Then you must conceive again,
that the white that is about our eyes, is a Sea-water green
about all Cat eyes; so that in the day a Cat doth stretch and extend
her narrow slits of eyes, being dilated to a mighty Circle,
hiding her Sea-water-green almost all over, that is about them.
Now in the night she contracts her eyes to a very narrow long
slit, which very much enlarges the Sea-water-green all about
them, which Sea-water-green gives the light; and thus she lights
her Torches or Flamboes in the night, and carries them along
with her to see by, as one doth a Candle in their hand, and puts
out her Candles in the day, as having no use of them.

That this is probable to be true, remember the several greens
that I told you of before that did shine and give light in the night;
besides, I have heard by a great many several credible Witnesses,
that have seen the eyes of cats shine just like Candles in the dark
night; and so often and commonly seen, that it suffers no dispute:
but if you will put a Cat in some dark place, and she is not pleased
to light her Torches, because she would not have you finde her
again, do not rashly condemn the opinion for that, for I do assure
you very many people confirm it as no strange thing, or miraculous,
and that never dreamt of Philosophy. If you do not like
these reasons give better, or else pardon the meaness of the subject,
since the times give me leave to study the nature of all
things, even from the Mouse to the Elephant.

The second sort that were to visit her, were Physicians.

And after a short time, they asked her what made a good Physician.

She answered, “practice and observation”.

Then they asked her what made the difference between pain
sickness.

She said, pain was caused by cross perturbed motions; and
sickness by distempered matter, and the overflow of humours.

Then they asked her whether the mind could be pained, or
sick.

She answered; “no, but”, said she, “the minde is like the fire, it
can put the body to pain but can feel none it self; likewise, the
motion is like fire, for the more matter it hath to work on, the
quicker it moved; and when the minde is as it were empty, it
grows dull, and the head is filled with nothing but smokie vapours.”

Then they asked her what difference there is between the soul
and the minde.

She answered, “as much difference as there is betwixt flame,
and grosser part of fire; for”
, said she, “the soul is onely the
pure part of the minde”
.

Then they asked her the difference, if any was, betwixt the
soul, and the mind, and the thoughts.

Qq2 She Qq2v 300

She answered, as the minde was the fire, the soul the flame, so
the thoughts were as the smoke that issues from the several subjects
that the minde works on; and as smoke, so the several
thoughts many times vanish away, and are no more remembred;
and sometimes they gather together as Clouds do; and as one
Cloud lyes above another, so the thoughts many times lye in
rows one above another, as from the first, to the second and third
Region.

They they asked her, what was the best Medicine to prolong
life.

She answered, “temperance, and good diet”.

Then they asked her, what diet.

“As for diet”, said she, “to healthfull bodies, meats must be well
and wisely matched, but to diseased bodies such diets must be
prescribed as are proper to cure each several disease. As for the
mixing and matching meats”
, said she, “must be after this description
following. As for all flesh meats, they are apt to breed salt
rhumes, and being rost, breeds cholerick humours, which salt
rhumes and cholerick humors causeth many times hectick feavers,
inflaming the arterial blood and vital spirits, and drinking
in the radical moysture; and salt rhumes penetrating into the
vital parts, causeth excoriation and ulcerations”
.

“As for white meats, as milk-meats and the like, are apt to
breed sharp humours; also, the gross parts cause many times obstruction
of the noble parts; and the sharpness is apt to corrode,
especially the uritaries, guts, and stomack, producing bloody
Waters from the one, and collicks in the other. Also sharp humours
cause cankers, fistulae, and the like, eating through several
parts of the body, making several holes, passages, or wounds
to pass through; and obstructions cause ill digestions, ill digestions
cause corruptions, corruptions cause several diseases, as feavers,
small pox, impostumes boyls, scabs, and leprosies, if the
corruption is salt or sowr”
.

“As for Fish and also all sorts of Pulse, breeds slime, and slime
in hot bodies causeth the Stone, and Gout in cold bodies, and all
sorts of white swealings, as the Kings-evil, wens, and the like;
also the brains, feet, or any sinnewy part of any meat doth the
like, as also sweet meats”
.

“As for all sorts of Fruits, Roots, Herbs, breeds thin, crude humours,
which causes wind, wind causes collicks, cramps, and
convulsions, by griping and twisting the guts, nerves, and veins;
Likewise, all swimming and dizzy diseases in the head; likewise,
head akes, caused by a vapour arising from the crude and raw
humours as also in hot bodies causeth the Sciatica, the heat over
rarifying the sharp humours caused by Fruit, makes it so subtil
and searching, that it doth not onely extend to the outmost parts
of the body, as betwixt the skin and flesh, but gets into the small
thread-veins”
.

“As for all Confectionaries they are in some bodies very obstructive,
and in all bodies they breed both sharp and hot rhumes; and Qq3r 301
and I have heard”
, said she, “that Sugar makes the most sharp and
egre vitral, that is, as for the matching of several meats”
.

Thus Fish-meat do well agree with roots, herbs, and fruits, if
they be stewed, rosted, boyled, baked or the like, otherwise the
rawness hinders the concoction of the meat: but if they be drest,
as aforesaid, they temper the saltness and quench out the heat
therein, which the over-nourishing strength doth produce.

“Also, fish to be mix’d with flesh-meat, although all Physicians
are against it: but certainly the natural freshness and coldness of
fish doth temper and allay the natural heat and saltness that is in
flesh meat, mixing it into a good chilous temperating into a juicy
gravy, which increases radical moystures, which nourish radical
heat; also, it supples the arteries, fils the veins, plumps the flesh,
smooths the skin, when strong drink mix’d with strong meats
over-heats the body, inflames the spirits, evaporates out the radical
moystures, burns out the radical heat, scorches the arteries,
drinks up the blood, sears the veins, shrinks up the nerves, dryes
the flesh and shrivels the skin”
.

“Also, white-meats and pulse agree best, as being one and the
same degree as it were of heat; for all strong meats curdle all
sorts of milk, which causes obstructions and corruptions; also
it turns it so sowr, being of a nature so to do; which makes such
sharpness in the blood and body, as causes Tiertians, Quartains,
Quotidians, and the like diseases”
.

“Likewise, pulse, and all sorts of milk-meat, being of a spungie
substance, digests as it were together; when meats that are solid,
when they are mix’d with meats that are more porous and spungie,
they hinder each other”
.

“Likewise, small drink is best with white meat; but when pulse
is eaten without milk, it may agree better with stronger liquor”
.

“Likewise, roots and milk meats agree, as being both easily dissolv’d
from the first forms into chilous”
.

“Nor do fruits and pulse disagree; for the sharpness of the fruits
doth divide the clamminess of the pulse, and the sliminess of the
pulse doth temper the sharpness of the fruits: but fruits and milkmeats
are enemies; which when they meet, they do inveterate
one another”
.

So that fruits, and pulse, and milk, and roots do best together,
roots having no sharpness therein. But there is of all sorts of
flesh, fish, milk, roots, and herbs, some being hotter than others,
and grosser, as the most watrish fruits are the hottest, as having
most spirits in their acute juices.

“Likewise, all roots or herbs that bite as it were the tongue, or
are bitter to the tast, are hot, although Druggists, Herbalists, and
Physicians, are many times of the other opinion: but certainly
all that is sharp, salt, or bitter, proceeds from a hot nature, and
most commonly produces hot effects, having a fiery figure and
motion: but because they finde many things that are sharp or bitter
to qualifie feavers or the like hot diseases, they think it is the
natural temper of the drugs, herbs, roots, fruits, or the like; but Qq3 Qq3v 302
a hot cause may produce a cold effect; as for example, obstructions
cause heat in the body, which sharp things do divide and dissolve
those gross tough humours, and opens obstructions”
.

“Likewise, those that are salt and bitter do purifie and clease the
corruption in the body; and when the cause of the disease is taken
or removed away, the body becomes equally temper’d; for
as the disease doth wast, the body doth cool. Thus it is the sharpness,
saltness, and bitterness that cures the disease, and not a cold
nature in the Simples; for when the disease, as I said, is gone,
the body is well temper’d, and cooled”
.

Then they asked her, which was the best way to make the best
temperament for health.

She said, that way that was best towards mediocrity, as neither
to eat too gross meats, nor too watrish, nor to drink too strong
drinks, nor such as was very small, that is, not too hot drink, nor
too cold drink, either vertually or actually.

“As for gross meats, they fill the body with too much melancholy
humours, and the head with malignant vapours”
.

“Very fine and tender meat makes the stomack weak, by reason
the substance is not sufficiently solid; for as very gross meat
over-powers the stomack by the laborious labouring thereon, so
very fine and tender meat makes it lazy, by which weak for want
of exercise”
.

“As for drinks, those that are very small, as being very watrish,
it quenches the natural heat; and for such drinks that are very
strong, burns it out: but”
, said she, “meats and drinks must be wisely
match’d; and not onely meats and drinkes, but the nourishment,
and the nourished; for although in general, hot constitutions
should use cooling drinks and meats for their diets, and cold
hot diets, and moyst dry diets, and dry moyst diets. But if the body
be any ways diseased or distempered, they must order such a body
according to the cause of their disease and not to the effects; as
for example; to all hydropical bodies must not be applyed drying
medicines nor diets; for if the dropsie proceeds from a dry
cause, dry diets or medicines are as bad as poyson; for though
the effect be watrish in such diseases, yet the cause was dry; so
for heat or cold; and this example may serve for all other diseases:
wherefore Physicians must search out and know the original
cause, before they can cure the disease; for those that prescribe
according to the effect, may cure by chance, but kill with ignorance.”

Then they asked her, if the spirits were alwayes disaffected
with the distemper of the body, or the body with the distemper
of the spirits.

She answered, “not alwayes; for sometimes the spirits will be
disaffected, and the body in health; other times the body sick,
and the spirits lively and well temper’d. But”
, said she, “this is to be
observed, that the body may be cold, and the spirits inflamed;
and the body heated, and the spirits quenched or stupified, for
the spirits are the thinnest and subtillest substances of the Creature.ture. Qq4r 303
Now this thinnest and subtilest substance in the Creature
may be inflamed, when the solidest is benumm’d with cold; for
a cold melancholy body may have inflamed and distracted
spirits”
.

“Likewise, a cold diseased body, as such diseases are, the cause
is cold, may have hecktick spirits. Thus both the animal and vital
spirits may be hot, and the more solid parts or humours of the
body cold. Also, the spirits may be quenched, and the body burning
hot, as the stomack, liver, or other parts may be parched
with heat, when both the animal and vital spirits have not sufficient
heat to give them lively motions. And it is to be observed”
,
said she, “that the animal spirits, and vital spirits, as they are the
thinnest and subtilest part of a Creature, so they are nourished by
the thinnest parts of substances in food, which dilates to the spirits,
for though the spirits can and do work upon the solidest
parts of the body, or nourishment, yet they onely receive benefit
by the thinnest. Likewise, the great annoyance, for it is the vapour
of meats and drinks that feeds the spirits, and not the substance.
Likewise, vapour will choak, smother, burn, or quench
them out; but the vapour from liquors works more suddenly
upon the spirits, either to good effect, or bad, than vapour from a
solid substance, by reason all liquors have a dilating nature,
which spreads it self amongst the spirits with more facility. Also,
the vapour of liquid bodies is more facile than the vapour of solid
bodies; and”
, said she, some burn their stomacks with drugs,
and quench their thirst with julips; others burn the spirits with
cordials, and flat or dead the stomack with meats vertually cold.
For it is to be observed, that there is a general errour amongst
mankind for rules concerning health, some practising with believing
cooling drinks temper hot meats, and cooling meats hot
drinks; in which they are deceived; for though they may mix,
and so temper, yet for the most part it is onely as water and meal
makes dough, or as earth and water make mud, or as sugar and
water makes sirrup, but not tempers that vertual heat or cold that
works upon substantial parts, or the spiritual; for that which
works upon the spirits hath a suddener operation than that which
works upon the solid parts of the body, and that from the solider
parts a slower operation: so that the stomack may be parched,
and the spirits quenched; and the spirits burnt, and the stomack
weak by a heavy or dull coldness. But those bodies that are in
health, which have not such defects as to fear the sudden operation;
for as defects are easily inveterated, so health is not suddenly
annoyed: wherefore they may temper their meat and
drink by cooling and heating, yet not to a high degree; for all
extreams are nought”
.

Then they asked her, what was the reason that all Creatures
look fuller and fatter in summer time than in winter.

She answered, the reason was, because the blood extended to
the extream parts, which swels out the flesh, and puffs out the
skin; and in the winter the blood falls back, as the sap of plants did Qq4v 304did to the roots, which caused the flesh and skin to look wither’d
and dry, as branches and leaves do, sear’d, faded, wither’d, and
dry.

“The like reason is when men have pimples, scabs, swellings,
pox, and the like, which is the fruit of corrupted blood”
.

Then they asked her opinion of mineral waters, what virtues
and vices they have being drunk.

She answered, that all mineral waters were of a kinde of a
brine, “but not so much a salt brine as a sharp brine, if I may call
that which is sharp, brine”
, said she: “but whether it hath the effects
upon the body, as brine hath upon dead flesh, as to preserve or
keep it from putrification, I cannot say, but certainly it drinks up
the natural moysture in healthfull bodies, more often than it purifies
the corrupted humours in diseased bodies. But howsoever
the mineral waters have much salt in them; as for their effects,
they are hot and dry, and have a corroding quality; their corroding
quality is caused by the sharpness, and their heat by their
corroding and their dryness by their insipid nature; and though
they are actually cold, they are vertually hot, their vertues are
onely on cold and moyst bodies, or diseases, as those that have
obstruction is caused by raw cold flegm, or swellings caused by
cold clammy huours, or ulcers caused by cold corrupt humours,
or rhumes or dropsies caused by too many cold moyst humours,
or the like diseases, caused by cold humours; and
in my opinion”
, said she, “they would be excellently good for all
outward ulcers, or old soars, or wounds, being washed and bathed
therewith by reason they have a cleansing drying faculty, not
onely inwardly taken, but outwardly applied. Also they may
temper the inflammations that most commonly attend all ulcers,
soars, or wounds, not onely by cleansing and drying up the putrifactions,
but being actually cold, especially outwardly applied;
for though they are vertually hot, being inwardly taken, and digested
into the blood, or as I may say, the mineral rubbed or
wrought into the body, yet they are actually cold, that is, cold to
touch. But to return to the interiour maladies; if those diseases
that are produced from hot, dry, and sharp causes, are as bad as
poysons”
.

“As for such obstructions that proceed from hard baked dry
humours, or dropsies caused by hot dry livers, spleens, or other
parts; also, comsumptions that proceed from sharp salt rhumes,
or hot dry lungs, liver, spleens, or the like parts; also all swellings
caused by hot, dry or sharp humours, or interiour ulcers,
caused by hot, dry or sharp humours, or appoplexies caused by
hard crusted flegm, or dry black melancholy, or burnt dry thick
blood, which stops the natural passages of the spirits; or epilepsies,
or convulsions, caused by sharp humours, which shrivel
and knit up the nerves, or veins, or joints of the body, or hot
winds, which work and foam, and, as I may say, yeest the natural
humours is the body, distempering the body therewith. Likewise,
it is an enemy to all melancholy bodies, being full of sharp humours Rr1r 305
humors, like Aqua fortis, which is bred in the body likewise a
green humor, which is a poisonous verdigrease, bred in the body
which humor is the cause most commonly of the disease called
Epilepsy or falling sickness, and oft times is the cause of Convulsions,
but this humor is a certain cause of the stomack Collick
or to say the Collick in the stomack and sides; Also they are enemies
to the Gout, by reason the Gout proceeds from a hot
baked dry salt or sharp humor, it is a {Handwritten deletion: [Gap in transcription—1 wordobscured]} end of handwritten deletion {Handwritten addition: bittamous} end of handwritten addition or sulphurous
humour, or a limey chalkie humor that causeth the gout, indeed it
is a calcined humor, which makes it incurable.”

“As for the stone, they may work to good effects, although
that my reason cannot perceive, but that the mineralls may contract
and confirm humours into stone as well as dissolve stone
for though their accutenesse is penetrating, and so may dissolve
yet their drinesse is Contracting, Uniting, Combinding, and they
are not only dry by the insipidnesse of their nature, but by their
sharpness; for all sharpnesse is drying more or less, for though
sharpness is actually dissolving or corroding, yet sharpnesse is
virtually drying by heating, for corroding is the cause of heat
for whatsoever is rubb’d or grated hard or swift growes hot, even
stones, or any mettle, which is the hardest matter we know; but
looser matter, as wood will set on fire: wherefore if wood, stone
and mettle will become actually hot, by rubbing or grating actually
thereon, well may soft flesh, especially the inward parts that are
most tender; And as it is the nature of sharpnesse to corrode, and
the nature of corroding or rubbing to heate; so it is the nature of
heate, to drinke up moisture, and make all things dry; and as sharp
things may clense ulcers, by eating the filth therein, or may be
good to take off superfluous flesh, as we say, proud flesh in soars,
or may dissolve some hard humors moderatly taken or applyed;
so they may make Ulcers, Soares, and Wounds, and contract
and confirm humors, if immoderately or unnecessarily, or wrongfully
applyed”
.

“Bu as I said, the minerall waters may as well cause the stone in
the kidney or bladder, as dissolve stone, and may also ulcerate as
soon as cleanse; but the minerall waters do rather make a passage,
and send forth gravell, by the quantity that is drunk, and
passes through the Uritories, which like a streame or source, doth
wash and carry all loose matter before it: and not so much by the
vertue of dissolving”
.

“But to conclude of minerall waters”, said she, “I cannot perceive
but they may breed more diseases than they cure, and those
bodies, they are most proper for, must be purged and empty before
they take them, least the weight and quantity of the water
should carry obstruction to parts open, and free, by carrying
too suddenly and forcibly, or pressing or thrusting too hard”
.

Then they asked her about the nature of purging Druggs.

She said, all purging druggs were full of spirits, which was the
cause they were so active and quick in operation; “for”, said she,
“whatsoever hath most spirits is activest, which shewes”, saith she, Rr that Rr1v 306
“that birds have more spirits, which is innate matter, than any other
sort of Animall kind, for they are always hopping and flying about,
also chirping, whistling and singing which shews them not
only to be more active, as having more vitall, or senstive spirits,
but also more rationall, as animall spirits”
.

“But to returne to druggs”, said she, “they seem to have more of
the sensitive spirits, which are vulgarly called vitall spirits, which
work upon the grossest substance, than the rationall Spirits, which
are vulgarly called Animall spirits do, with which spirits cordialls
seem to be full of, as working upon the finer parts; for
Cordialls do cheere and do revive the soul or minde, making
the thoughts more cheerfull and pleasing, which alacrity doth
help to abate and quallify the disorders in the body”
.

Then they asked her, what was the best study, for such as
would practise Physick.

She said Naturall Philosophy: “for”, said she, “those can never
be good Physitians that are not good naturall philosophers, and
they would study Naturall Philosophy more than they do, there
would be more frequent cures; for if they do not study nature that
makes the body, they shall never know remedies to cure the body;
for those that do not understand the works of nature, cannot
mend a fault therein or prevent a danger to come; but they
must study Natures Creations, Dissolutions, Simpathies, Antipathies
in matter, motion, and figure, but”
, said she, “it is a difficult
study, and requires a subtill moving brain to find out the severall
motions, although but the plainest vulgar and grossest motions in
nature, much more the subtill intricate motions”
.

“And had Aristotle”, said she, studied the motions in nature, or
naturall motions, as he did the parts of nature, or natural parts,
he would have been a far more learned man than he was, but his
study was easie: for it is no great matter to conceive, what the
senses present, but to present to the senses what the brain conceives,
making the senses the servants or scouts to seek and search
by industry and experiments to find the truth of a rationall opinion;
but”
, said she, “many Physitians in these latter times, there
studyes are mixt as partly on science, and partly another which
makes them learned in neither”
.

“As if a Physician should study Theologie, he will neither be a
subtill Divine, or an eloquent Preacher, nor a knowing Physician,
likewise those that study Naturall Philosophy and also Theology,
one study confounds the other, For Naturall Philosophy
proves a God, yet it proves no particular Religion”
.

Then they aked what was that which was called the sensitive
and rationall spirits?

She said, they were the highest extracts of Nature, “which are
the Quintessence and Essence of Nature, which are the innated
parts of Nature which in the knowledge and life are Nature,
which are the actions of, and Soul in nature”
.

Then they asked her whether those spirits had severall figures,
or small bodyes, and whether they were from all Eternity.

She Rr2r 307

She answered, their degrees and innated motions, their Figurings,
Acutenesse and Subtilties were from all Eternity.

“As for the rational and innated parts”, said she, “Changes and Rechanges
into any figures or formes, having no particular figure or
formes inherent; but the form of that degree of matter it is of, but
as it can put its self into parts, so it can unite its self, and as it can
divide and unite its selfe, so it can dilate and contract its self, and all
by a self motion, as moving innatedly. The sensitive innated part
moves”
, said she, “after another manner as Aqua fortis, or the like
on mettall, for it moves not figuring it self but as it figures other
parts of matter that hath no innatenesse inherent therein; but only
as a dull lumpe, lyes to be moved by the moving part, which is
the innated part.”

“Thus this different way of moving was from Eternity, as their
degree was from Eternity; for the rationall innated matter is a degree,
above the sensitive innated matter. And though they move
not always after one manner, yet they move always after one Nature;
Many, said they could not conceive what those spirits were:
some imagining them little creatures”
.

“No”, said she, “they are not creatures but Creators, which creating
brains, may easily understand; and those that cannot conceive
have a scarcity thereof. But”
, said she “because the Philosophy
is new, therefore they do obstruct it with idle questions, ignorant
objections, but”
, said she, “the Philosophy is good, in despight
of their ignorance. But”
, said she, “I desire to know how the
learned describes that which they name vitall and Animall spirits,
whether they think them little Creatures, or no”
, to which they
made no answer.

Then they asked her what caused sleep in Animall figures.

She said, “the tirednesse, or wearinesse of the sensitive innated
matter, which are called the sensitive spirits, as of that part of the
innated, which works more to the use than the consistence, which
wearinesse caused them to retire from the outward parts of Animall
figures; for though the sensitive spirits doth not desist from
moving in any part, as to the consistence, or dissolution of the
figure, yet all the sensitive spirits doth not work one and the
same way, or after the same manner, nor the same part of innate
matter; or sensitive spirits works not always one and the same
way; or after the same manner, nor in the same parts, but as some
of that innated matter or spirits work in severall parts of a figure
on the dull part of matter to the consistence, or dissolution of the
figure, so others: and sometimes one & the same degree works to
the use, convenience, or necessitie of the figure; and those that
works to the use of the figure in the severall senses, although they
doe not desist from moving, as being against the nature, being
perpetuall motion, yet they often desist from labouring (as I may
say) for it is a greater labour to take patterns as they do from outward
objects or subjects, than to work by roat, or as I may say
as they please, which they do to, or in sleep; but it is not always
their labour as being over-powred with work, but sometimes their Rr2 want Rr2v 308
want of work; as many will sleep through idlenes, having no outward
objects presented to them for them to print or paint, other
times it is their appetite to freedome and liberty from those outward
labours or imployments: for though they may and are ofttimes
as active when they work to, or in sleep, yet it is easier being
voluntary: for their spirits work more easier, at least more
freely, when they are not taskt, then when they are like Apprenttices,
or Journey-men, and will be many times more active, when
they take, or have liberty to play or to follow their own appetites,
than when they work, as I said, by constraint, by and for necessity;
but many times the sensitive spirits retires, when they work
not to sleep, as being perswaded or diswaded then from either by
the Rationall innated matter which is called the Rationall spirits
in the figure, or by the Rationall Spirits in another figure to desist
from the outward labour, and retire and shut up the shop
windows and doores of the sensitive houses; for the eyes, ears,
nostils, mouth, or the pores of the skin, are but the working
houses, or rooms of the sensitive spirits, and to prove it: {Handwritten addition: because it would
contemplate & not
be disturbed with the
sensitive labours.”} end of handwritten addition

“Doth not our minds, which is the rationall part, perswade the
body, which is the sensitive part, that is wherein works the sensitive
matter, or spirits, to lye, to rest, or to withdraw from outward
imployments, because it would not be disturbed with the
labour of the sensitive spirits? for the rationall, which is the minde”
,
said she, “is not only the {Handwritten deletion: [Gap in transcription—1 wordobscured]} end of handwritten deletion {Handwritten addition: surveyors} end of handwritten addition to view and take notice of all the
works and workings of the sensitive, but are oftentimes in many
things the directors, advisers, and sometimes Rulers and Opposers,
as when the minde forces the body to danger or trouble, but
this rationall part, which is the Rationall Spirits are for the most
part Busily imployed in figuring themselves by the sensitive prints,
which is the knowledge they take of the works and workings, being
more busy and exact, when the senstive spirits work outward
work”
.

“I will not say they move always after the sensitive prints which
is to view them, for sometimes they move after their own inventions,
for many times the minde views not what the body doth,
and many times they move partly after their own invention, and
partly after the sensitive prints, but when the sensitive spirits doe
retire; or when the rationall spirits perswades them to retire; then
the rational spirits moves after their own appetites, or inventions
which are Conceptions, Imaginations, Opinions, Phancies
or the like but”
; said, she, “it is to be taken notice, that as the rationall
spirits for the most part move after the sensitive prints,
which is to put their own matter into such figures, as the sensitive
spirits prints upon the dull and inmoving parts of matter, so many
times the sensitive spirits do print or ingrave these conceptions,
imaginations, phancies, or the like, upon the dull part of
matter, as patterns of the rationall figures: for as I said, the rationall
spirits do cast, work or move their own part of matter into
figures; and the sensitive spirits do figure and print upon
other parts of matter, is that which is called the dull and inmovingving Rr3r 309
parts, but when the rationall matter perswades, or causes the
sensitive matter to work and print from their figurings, or that
the sensitive spirits do it of their own free choice, they work for
the most part irregular, I will not say always: for when the rationall
spirits move to invention, the sensitive spritis work those
inventions regular, if not at first, yet with a little practice; but
when the rationall spirits move to any passion, especially violent
passions, the sensitive spirits are apt to work irregular as to discompose
the animall figure, with the irregularities: for oft times not
only the irregualr motions of the rationall spirits, but the violence
of their motions, although regular, doth disorder the sensitive
spirits, causing them to work irregular, but violence is not always
irregular or perturbed; also the regularity of the sensitive
spirits will cause a disorder amongst the rationall spirits, as we
shall see the mide will distemper the body, as the body will disorder
the minde, but where the rationall innated matter or spirits
move so irregular, as to make unusefull imaginations, or imaginary
fears, and other conceptions and passions, which are irregular, as
much as violence causeth the sensitive spirits also to work, both
irregular and violent, whereby they print strange figures in the
animall senses, as we may prove by those that are affrighted, or
have imaginary fear, which see strange and unusuall objects, which
men call Devils, Hobgoblins, Spirits, and the like, and without
question they do see such things as are strange & unusual to them,
for such strange & unusuall figures are printed by the irregularity
of the sensitive spirits upon the optick nerve, and so for hearing,
scent, touch and the like; for when men have such imaginary fears,
they will say they saw strange things, and that they heard strange
noises; and smelt strange scents; and that they were pinched and
beaten black and blue; and that they were carried out of their way,
and cast into ditches, or the like; and it is not to be doubted but
that they did see such sights, hear such sounds, smell such scents,
and felt such paines, for many times the black and blue marks
will be seen in the flesh; and the flesh will be sore; and how should
it be otherwise, when the senstivie innated matter, or spirits by
moving in such motions, work in each sense those objects, sounds,
scents, touches, and the like, and I see no reason, but the whole body
may be carried violently from place to place by the strength of
the sensitive spirits: for certainly the innated matter in every animall
figure doth not commonly use its full strength, for the body
will be more actually strong some times than at other times,
and upon some occasion, more than when they have no occasion
to use strength; for though the severall degrees of innated matter
cannot work beyond their strength, of their each degree yet they
can work within their strength, and not always work to their full
power, and as we may observe the power of strength is seldom
used in animal figures; but certainly it is amongst the sensitive
and rationall spirits in every animall creature, as it is with the
Governors, or Citizens of every Kingdom, they know not their
own power and strength, untill they be put to it, for every parby {Handwritten addition: wars or like} end of handwritten addition Rr3 ticular Rr3v 310
ticular part knoweth not the strength of the whole untill they
joyn as one part together. This is the reason man or any other
creature is ignorant, not onely of each one, but of themselves;
for how is it possible man should know himself, since Nature cannot
know herself, being divided into several parts and degrees.
But to return to the strength of the united spirits of mankinde;
which united spirit working regularly, carry the body forcibly
into unnecessary or dangerous places; for the violence and irregularity
doth disorder the rational spirits, if they were not disordered
before, so much, that they cannot direct prudently, nor
order methodically, nor advise subtilly, but are all as I may say
in a hurly blurly; for the rational spirits making imaginary fears,
do as those that begin an uproar; so the rational spirits are not
onely afraid of the tumult amongst the sensitive spirits, but are
discomposed and hurried about themselves; and their society,
which is their own matter, is dispersed abroad, that is, disunited
and disordered in their regular motions, so as the rational innated
matter, or spirits, although they were the first cause of the extravagant
commotions amongst the sensitive spirits, yet they are discomposed
therewith like a reflexion, their own disorders return
in double lines of strength from the sensitive body.”

Then they asked her, why the Animal Figure did not alwayes
in sleep dream, and that the sensitive and rational spirits, or innated
matter, did ever design from moving.

She said, that although the innated matter did never desist from
moving, yet they did not alwayes figure or print, for they dissolve
as well as create.

“Besides”, said she, “they may work to the preservation or consistence
of the figure, and of every particular sense, and yet not
alwayes make use of the senses. Besides”
, said she, “the rational
matter doth not alwayes figure it self by the sensitive print; and
for proof many times those that are in a serious discourse, studious
contemplations, or violent passions, will take no notice of
the senstive motions; for in a violent passion many will receive
a deadly wound, and never take notice of the touch; and many
times those in serious discourse receive a pinch on their arm or
finger, or any other part, and yet they at that time never take
knowledge thereof and yet when their violent passion or discourse
is ended, then their rational knowledge takes notice that their
finger, arms, or other parts ake, or their wounds smart, which
shews the sense of touch was sometimes in their finger, or in that
part wounded before the rational knowledge took notice of it.
So in a deep contemplation, when they view objects, hear sounds,
smell scents, tast and touch, the rational knowledge takes no notice
of it, because the rational spirits move not to the sensitive
works; so that onely the eye sees, or the ear hears, or the nose
smells, or the tongue tasts, or any particular part feels, but the
rational takes no notice thereof; so that these are but particular
knowledges in every particular sense, or part of the figure, and
not a general knowledge: for the sensitive knowledge, which are Rr4r 311
are the sensitive spirits, are bound to parts; but the rational
knowledge, which are the rational spirits, are free to all, as being
free to it self, the other bound to the dull part of matter”
.

“But to return to dreams; how shall we remember figurative
dreams, when that memory is not made by the rational motions?
for though the sensitive innated matter might print such figures,
yet the rational innated matter hath not figured those prints, and
then we say we did not dream”
.

Then they asked, why some Animal Creatures were almost
dissolved for want of sleep.

She said, want of sleep was caused by distemper, and distemper
was a disorder and irregularity amongst the innated matter,
as sometimes from the sensitive spirits, and sometimes from the
rational spirits, and sometimes both. The irregularity of the
sensitive spirits was, when the body was pained, or sick, or overpower’d;
the irregularity amongst the rational, was when the
minde was troubled; “these disorders hinder the senstive spirits
from shutting up shop orderly; or when they sleep by halves, or
unsoundly, those irregularities cause their windows and doors,
which are the senses, to open and shut unnecessarily and untimely,
as I may say; and many times lack of sleep is caused, when the
spirits are so tired, that they cannot use sufficent force to shut up
shop, at least not to lock or bar the windows and doors close.
And sometimes the sensitive spirits are so earnest, and, as I may
say, greedy in working, that they labour both night and day, either
for curiosity, or increase, or pleasure: but most commonly
the rational spirits joyn or go halves with the sensitive spirits,
when they work for curiosity or pleasure, because they make a
delight thereby”
.

Then they asked her, what was the reason that some sorts of
cordials or drugs caused sleep.

She said, that that part of innated matter that was taken in
cordials or drugs, did either help the innated matter in the animal
body or figure, by adding strength to them to shut up their shops
and windows, or else helped to rectifie their disorders and irregularites.

“But”, said she, “as some drugs or cordials do sympathize to the
irregular part of innated matter in the figure, so other drugs and
cordials do work antipathetically to their regularity, and sympathetically
to their irregularites, and then the working to sleep is
more hindred than helped”
.

Then they asked her, whether one kind of motion could give
a perfect form for that one instant.

She said, no; “unless”, said she, “the Creature formed be without
the varieties of parts; for every different part requires a different
motion to the creating of each part, and a distance of time to form
each part in; for some parts require more work and labour than
others”
.

Then they asked her, if all Creatures were created by degrees.

She said, all Creatures that were composed of various parts for Rr4v 312
“for as there are degrees of innated matter, which innated matter
is the Creator of all figures; so there are degrees of, and in Creation;
for our senses”
, said she, shew us, that there is a season, a
time, and a working in time by degrees; and if we allow there to be
degrees of increasing, strengthening, and enlarging, why should
we think there are none in creating every particular figure, and
different parts in one and the same Creature? for as we see seed
must be first sown, and then remain in the earth for some time before
those seeds sprout and increase, so there is time and degrees
in forming of the formed; for if there be degress that we
call time, why not in the working of each part of each figure
in time? for in reason we cannot think, that the root, the
blade, the stalk, the ears, the seed in the ears of corn, are produced
from one motion, made by the seed sown, and the earth; and
so each different part to be created at one instant into one perfect
form or figure”
.

“And as in Vegetables, so questionless in Animals, there are degrees
in their creations; for it is against reason and sense to think
an Animal is formed at one instant, although the figure at first
created were no bigger than a hair, if that figure hath variety of
parts, which require not onely various motions, but degrees of
motions, and distance of time to move in”
.

“And thus as Vegetables require degrees and distance of time
to create one figure, so the like in Animals, as not only space in
time, and degrees in motions, and several mixtures of temperaments
to inlarge and strengthen that figure, but degrees in creating
every particular part in one and the same figure, and not
formed at once; for common sense”
, said she, shews us that there
is nothing done but by degrees; and whosoever thinks otherwise,
their thoughts move irregular, and against sense and reason; for
Nature works by degrees, and in order, and orders her works by
degrees”
.

Then they asked her, whether a Creature might not be created
by the effects of motion, without partaking of the substance
of Parents.

She said, no; “for”, said she, “the earth, and the seed sown, which
be the parents that produce an off-spring, cannot produce any
thing of its own nature, unless some part of the producers goeth
to the creating of the produced; for it is not onely such a motion
made between the producers, that creates the produced, but part
of their innated matter, which are the sensitive and rational spirits,
which goeth to the forming and creating of the produced;
for that innated matter of spirits that goeth from the producers,
meeting and intermixing together, creates or layes the foundation
of the produced, on which other innated matter or spirits brought
by the way of nourishment, builds thereupon, so that the foundation
of every Creature is of the Creator: but”
, said she, “one
and the same matter doth not move alwayes after one and the
same manner; for it is not meerly such a motion that creates, but
of such kinde of motions that creates, and the variousness of the motions Ss1r 313
motions, or creators, although of one and the same matter, causeth
a difference in the created, as in semblances, constitutions,
humours, dispositions, quality, faculty, and the like. For though
the producers be the same, and not onely the produced of the
same kinde, but of the same natures, as coming from such producers;
yet the produced are not alwayes alike, but some vary
more than others; not onely their produce, but those produced
from their producers”
.

“But”, said she, “to shew that the produced partake of the producers
of each party more or less, not onely in effects, but of substance,
is that such a Creature or Creatures could not be created
but by the same Creators, otherwise the same motions made by
such a kinde of matter would produce the same Creature; which
cannot be; for the same kinde or degree of innated matter which
creates, hath the same kinde of motions in general: but every
particular part is of it self; for that which is of one part, is not
of another part, although it be of one and same kinde, and
hath one and the same property: but the rational spirits”
, said she,
“go the creation of the minde or soul, the senstive to the body:
But”
, said she, “Opinion creates one way, and Nature another way;
which Opinions, except there be sense and reason in them, are the
false conceptions in Nature. But the learned Students study so
much the parts, that they never consider the parties that work
therein”
.

“But the Authoress of these Opinions of the rational and sensitive
spirits”
, sayes she, “brings sense and reason to dispute for the
truth of these Opinions, which no other Opinions do; and they
that will not believe sense and reason, will believe nothing, but
express by their credulity that they have but a small quantity of
that innated matter in their brains”
.

Whatsoever treats of innated matter, as the senstive and rational
spirits, is to be compared to my Philosophical Opinions.

Then they asked her, whether she thought there could be repetitions
in Nature.

She said, yes; “for”, said she, “if any thing in Nature cannot be
dissolved, as to be annihilated, it may be repeated; for if the
same matter and same motions are in being the same figures may
be repeated; and if there can be in creations”
, said she, “a repetition;
it is probable there are repetitions of one and the same Creature
onely the time, and changes of time, and in time, makes a difference
and obscurity, in which obscurity the Creature ignorant of
it self, and its former being, whereby one and the same Creature
may come to envy his own renown, which was kept alive by
records from age to age, as if Homer, should be created again, and
envy his own Works, or at least strove to out-work them; or that
Alexander and ser should be created again, and should envy
their own Actions, Victories, and Powers, or at least grieve and
repine that they cannot do the like; for if they were created again,
they might miss of the same occasions, opportunities or powers,
birth or fortunes; for though the body and soul may be the same, Ss so Ss1v 314
so the appetites and the desires, yet the outward concurrence
may not be the same that was in the former being; for though
the concurrence as well as the Creature may be repeated, yet perchance
not repeated in one and the same age or time, the same actions
would fall out to be as sar, or Alexander’s to conquer the
World again as they did before, and there would be the same
war betwixt the Grecians and Trojans, if the same occasions
were. But Homer would not write the same Poems, if they were
alive in record; for though it be an honour to conquer what was
conquered, although after the same manner, yet it is no honour to
Wit to write what was writ before upon the same subject, nor indeed
upon any other subject; for both the Wit and the Subject
must be new, at least the Wit, to gain as great and lasting renown.”

Then they asked her, what Fire was.

She said, that Fire was not onely the quickest motion, “but it is
a perpetual quick motion, that hath no intermission, by which it
hath a strange power over every thing; so that it hath a stronger
power by the continuance than by the quickness”
.

The third sort that visited her were Moral Philosophers.

The Moral Philosophers asked her, if it were possible to alter
or abate the passions.

“No”, said she, “you may pacifie or imprison them, and force
them to conceal themselves in the heart, not onely from outward
appearance, but from the very understanding in the head, but never
alter or change their natures, as to weaken their natural
strength, or abate their natural vigour; for, passions”
, said she,
“are like the Sun, they may be eclipsed or clouded, but never can
be alter’d; and as the Sun”
, saith she, “draws forth vapour from
the earth, so do the Imaginations draw forth passions from the
heart, like as a bucket draws up water from the bottom of a well,
so do outward objects draw up passions from the heart”
.

Then they asked what was the difference betwixt the Passions
and the Appetites.

She said, the appetites were the passions of the body, and the
passions the appetite of the minde; “and the minde is as apt to
surfet of the one, as the body of the other”
.

“Likewise”, saith she, “the minde is as seldome pleased, as the body
is seldome at ease, being both restless, as never satisfied; for the
height of sensitive pleasure is the beginning of pain, and the
height of passion is the beginning of desire, and desire hath no
period, no pleasure, no center”
.

Then they asked her, what sort of Love was the perfectest.

She said, “that Love that descends; for Love that descends is
more solid than that which ascends, and draws more towards perfection,
as being most contracted; for that which ascends, is
aery, and disperses soon, like a smoke: but that which descends, is Ss2r 315
is like falling showers of rain, that joyn into a river or sea of
Love, running with force to perfection. This is the reason Parents
love their Children, better than Children can love their Parents;
this is the reason Nature loves her Creatures, better than
the Creatures can love Nature; this is the reason the Gods love
Mankinde better and more perfecter than Mankinde loves the
Gods. Thus the perfectest Love is from the Gods to Men; for
the greater the descent is, the more force there is”
.

“The like”, said she, “is Hate; for that Hate which descends is
more inveterate and malignant than that which ascends; for we
are easily perswaded to pardon the injuries or wrongs we receive
from our superiours, but seldome are pacified without a high revenge
for the wrongs we have received from Inferiours; I mean,
not onely the Inferiours of birth, or fortunes, but merit. This is
the reason Noah could not forgive his son Cham for the disgrace
which he received, for no Hate is like to that of Dishounour; this
is the reason Heaven hates Hell, more than Hell can hate Heaven”
.

Then they asked her, why the passions forced the body to
weep, to sigh, to groan, to laugh, to sing, to complain, to rail, to
curse, to commend, to extoll, to implore, to profess, to protest, to
look pale, to look red, to shake, to tremble, to strike, to embrace.

She said, that the causes in the minde did work their effects
upon the bodies, as the causes in Jove did work their effects upon
nature. “Or in a lower comparison”, said she, “the Minde is as the
Sun, and the Body like the Earth; the Sun having several faculties,
as the Minde several passions; it gives life and light, strength
and growth, it comforteth and warms, it weakens, corrupts, withers
and decayes, it burns and destroyes, it dilates and contracts,
it doth digest and expell, it sucks, it draws, and confirms; so
doth the Minde; it gives the light of knowledge, and the life of
understanding, it comforteth and warmeth by invention, it
strengthens by judicious advice, it increasses by temperance; it
weakens, withers, and decayes by unsatiable intemperance; it
dryes and parches by grief, inflames it by anger, burns it by
rage, cofirms it by melancholy, destroyes it by desperate fury,
as self-murther”
.

“Likewise, as the Sun doth not onely contract and dilate itself,
but contracts and dilates the several Creatures on and in the earth,
the same doth the Minde the several parts of the body, it dilates
the body into several actions, postures, and behaviours, to strike,
to kick, to stretch out the body, to spread the arms, to fling
out the legs, to stare, to call or cry out, to hoop, to hollow; and
it will contract the body into a silent musing, close the lips, shut
up the eyes, fold in the arms, bow or bend in the legs, and as it
were winde up the body by fear, grief, anger, melancholy, joy,
wonder, admiration, and the like; and as the Sun doth suck and
draw from the earth, and dissolve and expell the Creatures
therein, so do the passions the humours of the body; for as some Ss2 Sun- Ss2v 316
Suns beams suck moisture from the severall springs that rise in
the earth, so divers passions suck out moisture from the severall
veines, that run in the body; or as such beams which pierce
the earth, make the face thereof wither and pale, so will some
sorts of passions; And as some other sorts of Sunny beams, for all
work not the like effect, draw sulpurous vapour from the bowells
of the earth, towards the middle Region, which flash out in
lightning, so do the passions draw from the heart, a flushing
colour to the face, which flushes in hot blushes; And as the Sunbeams
draw salt vapour from the Sea, then fall in powering
showers; so do the passions draw salt vapour from the bowells
which fall in trickling tears, for the passions are the beams
of the minde; and hath as great an influence and power
over the body, as the Sun-beams have upon the earth, and as the
Suns bright rays cause the elements to appeare cleer and light,
so doth the minds tranquillity cause the countenance to look
cheerfull and fair”
.

Then they asked her of the Four Cardinall Vertues.

She said, that Prudence, and Temperance, were two Vertues,
which belonged more to the wise than the Heroique men; “for Prudence
barrs Generosity and Magnaminity, and doth not only forewarn
dangers, but restraines from dangerous actions. When
Heroique honour is got in danger more than in safety, and courage
is made known thereby. Likewise Temperance forbids magnificence,
but Fortitude, and Justice belongs most to Heroique
men”
.

Then they asked her if she thought beasts had a rationall
soul.

She answered, that if there could be not sense without some reason,
nor reason without the senses, beasts were as rationall as men,
“unles”, said she, “reason be a particular gift, either from nature, or the
God of Nature to man, and not to other creatures, if so”
, said she,
“Nature or the God of Nature would prove partiall or finite; as
for Nature in her self she seemes unconfined, and for the God of
Nature, he can have no byas, he ruling every thing by the
straight line of Justice; and what Justice, nay, injustice would
it not be for mankind to be supreme over all other animall kinde?
some animall kinde over any other kinde?”

Then they asked her why no creature was so shiftlesse at his
birth as man?

She answered there were other creatures, as shiftlesse as man,
“as for example, birds are as shiftlesse before their wings are fledged.”

“For as infants want strength in arms to feed themselves and
leggs to go, so birds want strength of bill to feed themselves,
and feathers in wings to fly”
.

Then they asked her, whether she thought there were a Heaven
and a Hell.

She answered, that in nature there was a Hell and a Heaven,
a God, and a Devill, good Angells and bad, salvation and damnation;tion; Ss3r 317
“for”, said she, “pain and trouble is a Hell, the one to torment
the body, the other the mind”
.

“Likewise”, said she, “health and pleasure is a Heaven, which gives
the body rest, and the minde Tranquillity; also”
, said she, “the naturall
God is Truth, the natural Devill falshood, the one seeks
to save, the other to deceive, the good Angells are Peace and
and plenty; the evill are Warrs, and Famine; Light is the beatificall
vision, darknesse the diadem nature; death is the damnation,
Life the salvation; and Morall vertue is the naturall Religion, and
Morall Philosophers are natures Priests; Which preach, and
seeme to practise a good life”
.

Then they asked what government for a Commonwealth was
best?

She answered, “Monarchicall; For as one Sun is sufficient to
give Light and heat to all the several creatures in the world; so
one Governor is sufficient to give Lawes and Rules to the severall
members of a Commonwealth; besides”
, said she, “no good
government can be without union, and union in singularity not in
plurality; for union is drawn to a point, when numbers make
Division, Extraction, Subtraction, which oftentimes brings ditraction,
and distraction confusions”
.

Then they asked her whether she was of that opinion, that
those that had good understandings, had weak imaginations.

She said she was not of that opinion, “for”, said she, “from the purenesse
and cleernesse of the understanding proceeds the subtilty and
the variety of the imaginations, and”
, said she, “understanding is the
foundation of Imagination, for as faith is built upon Reason, so is
imagination upon understanding”
.

Then they asked her, if that the faculties of the minde or soul
had their use, or proceeded from the temper of the brain and
heart?

She answered, that the uses and faculties of the minde proceeded
from the motions of the vitall and animall spirits, “which I
call”
, said she, “the sensitive and rationall spirits, which is the life and
soul; and rom the Regular motions, and full quantity thereof
proceeds a perfect memory, a cleer understanding, and sound
judgement: from the quick motions proceed a ready wit, and
from the various and Regular Motions, proceeds probable imaginations,
or opinions, from the scarcity proceeds dulnesse and stupidity
or insensibility, from the irregularity proceeds extravagancies
or madnesse; and where the scarcity and irregularity meets, it
produceth a stupid, dull madnesse”
.

The fourth that visited her, were Schollars, that studied Theo {Handwritten addition: sorts} end of handwritten addition
logie, and they asked her, whether she was of opinion of mans
Free-will.

She answered, that she was not so proud, nor so presumptuous,
as to think that man had Free-Will, “for”, said she, “if Jove
had given men Free-Will, he had given the use of one of his attributes
to man, as free Power; which”
, said she, “Jove cannot do,
for that were to lessen himself for to let any creature have free Ss3 power Ss3v 318
power to do what he will, for Free-Will is an absolute power although
of the narrowest limits, and to have an absolute power is
to be a God, to think man had it only, and no other creature,
were to think Jove partiall, but”
, said she, “mans ambition hath bred
this and the like opinions”
; “but”, said they, “Jove might permit man,
or suffer man to do somethings”
, she said, “that was as ill, or a worse
opinion, as to think Jove permits man to crosse his will, as to let
him do that which he would not have him do were to make Jove
lesse than a God, as if his decrees were to be altered by man, and
to follow his humor and will, or”
, said she, “to think that Jove requires
of man such things, as his nature suffers him not to do, and
so as it were to force him to disobey him or to think Jove suffers
man to do evill, when he could prevent it, or to think Jove permits
man to provoke his Justice or to damn man, when it is in
Joves power to save him, were to think Jove unjust and cruell,
or to think Jove made man, yet knew he would be damned; and
might have saved him, in not making him, were to make a malignity
in the nature of Jove, for to make and take delight to punish
which cannot be”
, said she; “for Jove is a God in goodnesse as well
as a God in power, and a God in Justice as well as a God of
Wisedom, for Justice and Knowledge is the basis of wisedom,
but”
, said she, “the opinions men have of Jove are according to their
own natures; and not according to the nature of Jove, which
makes such various Religions, and such Rigorous Judgment in
every Religion, as to condemn all but their owne opinion, which
opinions are so many and different, as scarce any two agrees, and
every opinion judges all damned, but their own, and most opinions
are, that the smallest fault is able to damne, but the most
Vertuous life, and innocent thoughts not sufficient to save
them”
.

Then they asked her, if she did believe in predestination?

She said, she believed that Jove did order all things by his
wisedome, and that his wisedome knew how to dispose to the best,
and that Joves will was the onely fixt decree and that his power
established all that his will decrees.

Then they asked her, what she thought Jove required from
man?

She answered, she thought Jove required nothing from man,
but what he required from nature as Love, Prayses, Admiration,
Adoration, and Worship; as to love his Goodnesse, praise his
Justice, admire his Wisedom, adore his Power, and to worship
all his Attributes, “and Jove”, said she, “requires not only this in man
but of all the creatures in nature; For”
, said she, “it were a sinfull
opinion to thinke none but man did love praise, admire, adore
worship Jove”
.

Then they asked her, if there were no evill?

She said there was, “but”, said she, “all evil lives in nature as all
good in Jove, for in nature”
, said she, “is discord, in Jove concord,
by nature confusion, by Jove method; and though”
, said she, “Joves
goodness and power will not suffer man to run into a confusion, yet Ss4r 319
yet nature”
, said she, struggles and strives like an untoward jade,
that would break lose to run wildly about, and the skittish tricks”
,
said she, “are the sinnes against Jove, but”, said she, “all things in
nature are guilty as much as man in one kind or other”
.

Then they asked her what were the sinnes in nature against
Jove.

She said “many, but the greatest sins the creatures in nature commit
against Jove, are not to believe he is above nature, or to think
it is the Nature of nature, and not the knowledge and power of
Jove that governes so wisely, that orders so prudently, that produceth
so orderly, that composes so harmoniously, and, all with a
Free-will, a pure goodnesse, and infinite bounty; Likewise as not
to believe that Jove hath not infinite generosity to so give and
pardon all the evills and defects in nature; also to dislike or murmure
at the government of Jove, and the submission in Nature,
is to repent, to be humble, to agree, to be content, and to think
all that cannot be avoided is for the best; and as nature is apt”
, said
she, “to commit sins against Jove, so nature is apt to disorder,
crosse and vex it self, as by excesse, mischief, and cruelty, as to
strive to destroy to no use, to obstruct to no purpose, to slander the
Creations, to displace Creations, to oppose a right, to defend
falshood, to wrong Innocency, to hurt the helplesse, to destroy
the hurtlesse; Likewise to overcharge the appetite, to inveterate
the passions, to deceive the affections, to abuse time, to be unnecessary
busie, or lasie, or idle, and thus all the creatures of every
kinde that are made in nature, do in one manner or other: but
the goodnesse and power of Jove”
, said she, “doth still hinder nature
from running to confusions, and rectifies the disorders therein:
for War lives in nature”
, said she, “and peace in Jove”.

Then they asked her what naturall evills there were?

She said, nature was an infinite lump of evill, “but the naturall
evills of animals”
, said she, “were paine, sicknesse, sorrow, fear,
famine, wars, darknesse and infamy”
.

Then they asked her, if there were no naturall good?

She said, “none in Nature, for all that is good”, said she, “is caused
by Joves wise ordering, by composing harmoniously: For”
,
said she, “Health, is an harmonious Composition; Pleasure & delight,
is an harmonious composition; Rest, an harmonious Composition,
Peace, an harmonius Unity; As for life”
, said she, “it is an
evill, were it not ordered wisely by Jove, and would be a perpetuall
torment, did not Jove by his wisdom order Nature so, as to
ease it with that we call death? which is only a change of notes
in Musicke, or harmonious measures; and the severall measures
life danceth, are several Transmigrations, which Jove orders as it
moves, and the notes are the severall creatures that are made,
which Joves wisdom sets, and health is the chords that Joves wisdom
causeth nature to play; and Peace is the harmony
that Joves wisdom makes; So that all that is thought good in nature,ture, Ss4v 320
is but good, as it is ordered by Jove, Jove measures the
matter, marks out the figures, appoints the motions what work to
do; Likewise Joves goodness and wisedom qualifies and tempers
by severall mixtures and temperaments; the vitious malignant
evill of nature or naturall evill. Thus”
, said she, “there would
be a perpetuall War in Nature if Joves Wisedom, Power, and
Goodnesse did not order Nature”
.

Then they asked her, if there were not punishments, and rewards
ordained by Jove?

She answered yes, “for”, said she, “Jove hath ordained vertue
shall be a reward to it self, and vice a punishment”
.

The fift that visited her, were holy fathers of the Church, who
desired her to speak to whom she spake as following.

“You holy Fathers”, said she, “you will pardon me for what I
shall speak, since it is your desire I should speak”
.

“The Preachers for heaven”, said she, “ought not to preach factions,
nor to shew their learning, nor to expresse their wit; but to
teach their flock to pray rightly; for hard it is to know, whether
we pray, or prate, since none can tell the purity of their own heart,
or number the follyes thereof, or cleanse out the muddy passions
that by nature is bred therein, or root out the vices, the world
that’s sown thereon; for if we do not leave out the World, the
Flesh, and the Devill in our humble petitions and earnest desires,
we offer to heaven, it may be said, we rather talke than pray;
for it is not bended knees, or a sad countenance can make our prayers
Authenticall or Effectuall, nor words, nor groanes, nor sighs,
nor tears that can pierce heaven, but a zealous flame raised from
a holy fire kindled by a spark of grace in a devout heart, which
fills the soul with admiration, and astonishment at Joves incomprehensible
Deitie: for nothing can enter heaven, but puritie and
truth; all the grosse and drossie parts falls back with greater force
upon our lives, and insteed of blessings proves curses, to us, and
the ignorant not conceiving the difference may be lost for want
of instruction therein, being most commonly taught the varieties
of opinions, the sayings and sentences of the Fathers of
the Church, or exclaiming against naturall imperfections, or
threatned for slight vanities; and many by giving warning against
vices raises those that have been dead, and buried with
former ages, and unaccustomated and utterly unknown to the
present auditory, but one good prayer that is directly sent to heaven,
buries a multitude of errors, and imperfections, and blotts
out many a sin; I speak not this to tax any one here, For I believe
you are all holy men, and reverend, and grave Fathers of the
Church, who are blessed messengers and Eloquent Orators, for
heaven, the true guides to souls, and the example of a good life”
.

Then they asked how they ought to pray, whereupon in a zealous
passion, thus she said;

O Tt1r 321

“O Gods! O Gods! Mankinde is much too blame”,

“He commits faults when he but names his name”

“Thy name”, saith she, “that Deity hath none”,

“His works sufficient are, to make him known”,

“His wondrous glory is so great, how dare”

“Man simylize, but to himself compare?”

“Or how durst men their tongues or lips to move”

“In arguments his mighty power to prove?”

“As if mens words his power could circle in”,

“Or trace his wayes, from whence he did begin”

“His mighty work to make, or to what end”,

“As proudly placing man to be his Friend:”

“Yet poor proud, ignorant man knows not the cause”

“Of any Creature made, much less his Laws;”

“Man’s knowledge so obscure, not so much light”

“As to perceive the glimmering of his might”;

“Strive not this Deity to comprehend”,

“He no beginning had, nor can have end;”

“Nor can Mankinde his will or pleasure know”,

“It strives to draw him to expression low;”

“Let words desist, but strive our souls to raise”,

“Let our astonishments be Glories praise;”

“Let trembling thoughts of fear as prayers be sent”;

“And not light words, which are by men invent:”

“Let tongues be silent, adoration pray”,

“And Love and Justice leade us the right way”.

The sixt sort that visited her were Judges, who asked her about
Justice.

“I will divide Justice”, said she, “into three parts, as Humane, Moral,
and Natural”
.

“These three inot six, viz.”

“As punishing, deciding, distributing, censuring, trafficking and
suffering”
.

“In punishing Justice there is divine piety, and humane pity;
and if a Judge leave out those two, it is no more Justice, but
Cruelty; for temporal Judges ought to have as great a care of
the soul of the accused, as in excuting Justice on the body. For
if a Judge threaten terribly a timorous nature, or cruelly torture
a tender body, the fear or pain may make them belye, forswear,
or falsly accuse themselves, which endangers the soul, not onely
by their oaths, lyes, and false accusations, but by self-murther,
for those that falsely accuse themselves commit wilfull murther”
.

As for the punishing of the body, they ought not to be condemned
before they can postively prove them Criminals; for
probabilities, although they appear plain, yet are oftentimes deceitfull.

“The second is individual Justice, or common Justice, as deciding
of Causes, as the right and the truth; as put the case men Tt claim Tt1v 322
claim equal right to one piece of ground, which piece of ground
but one can have right to; but the Judge not knowing how to ditinguish
truth from falshood, divides the ground, giving
one half to the one, the other half to the other, which is unjust;
for he that hath right to all, hath as much injustice done
unto him in that part that is given from him, as if he had lost all
the whole; nay, one grain of dust wrongfully taken, or given
away, makes the injustice the same, for it is not the weight of
the Cause makes Justice more or less, but the truth of the
Cause”
.

“But Judges will say, it is not to be helped, by reason truth lyes
many times so obscure, that neither industry, ingenuity, subtilty,
long experience, nor solid judgements can finde it out: so they
think, that by dividing they do cut off some brances of injustice,
although the root will lye obscurely, do what they can: but I
say, injustice hath no branches, but is all root”
.

“The last act of Justice is in distributing, as to reward according
to worth or merit, wherein there may be as much injustice to deal
out beyond or above worth or merit, as to fall short of worth and
merit; and though the actions are the visible objects of merit, yet
merit is oftentimes buried for want of opportunity, and many times
good fortune is mistaken and taken for merit. Now it is as great
injustice to deal out rewards to fortune, as unfortunate for merit,
not to be made known by some act; for though merit dwels in
the actions, yet it was born in the soul, and bred in the thoughts”
.

“The fourth is censuring Justice, it lives merely in opinion;
and who knows the heart of another, since no man can give a true
or a right account of his own? And though misdemeanours
ought to be punished in a Commonwealth, lest they should cause
the ruine thereof yet to judge the heart, and condemn it for {Handwritten deletion: [Gap in transcription—1 wordobscured]} end of handwritten deletion {Handwritten addition: false} end of handwritten addition
by the actions, words, or countenance, were very unjust; for
many evil actions are done through a good intention; for the design
might be honest, though the effect prove evil; nay, the design
or intention may not onely be morally honest, but divinely
pious, yet the effect prove wicked.”

“Likewise, many evil actions are produced by chance or misfortune;
and it were an injustice to accuse the heart of dishonesty
for Fortunes malice and Chances carelesness”
.

“Likewise, there are many evil actions produced from some infirmity
of nature, or from the ignorance of practice, or want of
experience, not from a dishonest nature; and though infirmities
ought to be corrected by admonitions, and ignorance rectified by
instruction, yet it wee an injustice to condemn honesty for infirmities,
faults, or ignorant errours”
.

“Also, for words, although there is an old saying, ‘The mouth
speaketh what the heart thinketh’
, yet Antiquity cannot verifie it
for a truth. But most commonly the tongue runs by rote, and
custome, without the consent of the heart, or knowledge of the
thoughts; for the tongues doth oft times like the legs, which most
commonly walks without the guidance of the sight, or the directionsrections Tt2r 323
of the knowledge, for few measure each stride, or
count or look at every several step they take; nor think they how
they go, nor many times where they go; and the minde many
times is so deep in contemplation, that the thoughts are so fix’d
upon some particular object; or so busily imployed on some invention,
or so delightfully taken with some phantasm, that although
the legs walk themselves weary, yet the minde and
thoughts do not consider or think whether the body hath legs
or no”
.

“Likewise, how many through extream fear run into that they
should shun, not considering whether they go: And of the legs
move so often without the minds knowledge, or hearts consent,
well may the tongue, which is the agilest member of the body”
.

“And to judge by the countenance; were more unjust; for a
man may have a knavish face, and an honest heart; a spightfull
eye, yet a generous nature; a frowning brow, yet a quiet spirit,
a dull cloudy countenance, but a bright clear minde”
.

“The fifth is a chaffering or trafficking Justice. For though it
is justice for a man to buy or sell in a Common-wealth, whee
all is not in common, yet there may be great injustice in buying
and selling”
.

“As for example; a man hath a horse which he esteems, and
hath a love, or as it were, an affection to, which horse he is forced
to sell, either for want, or otherwise, for which he asks a price according
to his affection, not according as he is really worth; now
this man doth not cosen nor cheat, because he prizes him as he
thinks he is worth, yet his is unjust through his partiality, not
judging the horse uprightly, nor weighing the scales of Justice
evenly between his affection and the horses worth”
.

“The sixth, suffering”.

“As for buying, it comes into Self-justice; as for example; a
man through perswasion buys a house, which house is no way
convenient for him, or stands unhealthy, as in an ill Air, or unpleasantly,
as in a dirty place, or in some place where many Travellers
pass, which puts the dweller to great charges through entertainments:
now this man is unjust to himself, through his facil
nature, or courteous or kinde disposition in buying such a house
as will impair his health or estate, or necessitate him through incommodiousness.”

“Or for a man to keep a servant that is no way ingenious or usefull
in his offices, the Master may be said to be a bountifull or charitable
man to his servant, but unjust to himself, to be ill-served
when he may be better served”
.

Likewise, to be bound or engaged for a man unto whom he
is no wayes obliged, or hopes to be so, it is an injustice to himself;
but to hazard, if he doth never suffer imprisonment for the engagement,
not being able to make a satisfaction for which he
gives up his liberty, this injustice is caused by a foolish pity.

“Also, although it is justice for a man to adventure, offer, or lay
down his life for one that he hath had the proof, or knew he would Tt2 do Tt2v 324
do the like for him; yet for a man to offer or give up his life for
a man condemned, or otherwise, from which man he never received
such favours as to observe or merit his life, nor had proof
of his friendship, although this person were never so worthy; I
say it were a heroick act, and a huge generosity, but a great injustice
to himself, unless he had self-ends, in thinking he should
get a fame thereby, for though there is a human justice as well
as a gratefull justice, as for mankinde to help and asist each other,
yet surely it is justice for a man to love himself best next to his
Creator, Producer, Preserver, and Protector, as his God, his Parents,
his Country, and his Friend, for whom and to whom he
ought to offer up his Goods, Life, Liberty, and Fame, from
whom he received them; for it is an injustice not to return, if
need require, as much as he received”
.

“Thus it is justice to prefer a mans own fortunes, life, and fame
before all others, but those before mentioned, and an injustice if
he do otherwise”
.

“Thus, Noble hearers”, said she, “you may observe and take notice;
that although all dishonesty is injustice, yet all injustice is not
dishonest, because the intent is not evil”
.

“Likewise, although justice is honest, yet honesty is not alwayes
just, by reason many times the knowledge is not perfect, or the
understanding clear, or the truth visible, or the will free, or the
power strong enough to do justice, or justly”
.

The seventh sort that visited her were Barresters and Orators,
to whom she thus spake.

“The Root of Oratory is Logick, the Branches are Rhetorick,
and the Fruit is Magick, which charms the Senses, and inchants
the Soul; wherefore it ought to be banished from the bar of
justice, lest should incircle justice seat, excluding right and truth
that comes to plead”
.

“For Oratory is chiefly imploy’d For to profer the wrong; and falshood hide.”

They asked her, whether an Orator or a Poet had most power
over the passions.

She answered, an Orator had power to betray the passions, but
could not make an absolute conquest of them.

“As for Poetry”, said she, “it hath a double power; for all Poetry
hath Oratory, but all Oratory hath not Poetry”
.

“Wherefore”, said she, “Poetry hath an absolute power over the
passions; for Poetry is like a powerfull Monarch, can raise, rally,
and imbattle them at his command, and like a skilfull Musician,
can set, tune, and play upon them as he pleases”
.

“Poetry is natures landskip, and lifes prospect; it is a spring
where noblest souls do bathe themselves.
Their thoughts, like wanton boyes, dabble there.”

But Tt3r 325

“But those that use to make Orations”, said she, “either at the Bar,
or in Pulpits, or upon Theaters, or in the Field, must first consider
the ground and matter whereon and whereof they would
speak, and to what end they would drive the speech to; for
when they have laid the ground, and have well considered the
subject of their discourse, words will follow easily and freely
without meditating thereupon; but those that consider onely
words, and in what phrase they shall speak, shall never speak well,
but be out at every turn, because the foundation is not laid whereupon
their discourse should be built; for the materials, which are
words, will serve them of small stead, or to little purpose, when
they want the ground, or mistake the ground whereon they
should work. But a learned Orators head”
, said she, “is like a
garden, wherein are set divers sorts of flowers fetch’d from several
soyls, both far and near, as some from Demosthenes, Thucydides,
Tully, Seneca, Tacitus, and the like, and many slips from more
modern Orators, and seeds from so many several Authors, which
they stre {Handwritten deletion: [Gap in transcription—1–2 charactersobscured]} end of handwritten deletion {Handwritten addition: w} end of handwritten addition about in their Orations, as is sans number. Or”
, said
she, “a learned Orator is like a Crab-tree stock, whereon is grafted
several sorts of sweet fruits, but bears nothing of its own fruit,
and if it doth”
, said she, “they will be but sowr Crabs; so their
speech would sound harsh to the ear, as such sowr fruit would be
sharp to the tast: whereas a natural Orator”
, said she, “bears nor
brings forth no other fruit but his own, which is sweet and pleasant,
without pains-taking or ingrafting; but all things grow as
Nature sets them without the help of Art”
.

“But I have observed”, said she, “that in matches of Orations the
last hath ever the Victory, or for the most part, although not so wise
or eloquent as the first, which shews, that the digesting part
of the brain, which is judgement and nutriment, which is truth,
which nourisheth the rational understanding, is not like the stomack,
the digesting place of food, that is, to nourish the sensitive
body; for when that the stomack is full, the tast dis-relishes all
meat presented thereunto, be it never so delicious, it heaves against
it, as being overcharged; neither does variety tempt it”
.

“Whereas the head, although it be stuffed, or over-gorged, as I
may say, still covets more; and the ears suck and draws in with
an eager appetite, so it be variety, otherwise it grows dull, flat
and drousy. For the Brain will feed on gross matter, or unwholesome
trash, with more pleasure, and greater gust than on
that which is fine or wholsome, if once received before”
.

“Also”, said she, “I perceive all those that make Orations in the
Field to their Souldiers, repeat their Victories from the first descent
of the foundation of their Cities, Kingdomes, and Commonwealths;
and the renown of their Ancestors, but never their
losses, their treacheries, or their follies, they strive to bury them
in oblivion; for though it be a good policy, yet it is not a clear
honesty, to present a half-faced glass for a whole. But this is not
so great a fault, but it may be excused, when it is to a good end
as to defend what is rightly therone, or to gain back what unjustlyTt3 justly Tt3v 326
they lost, or to revenge an unpardonable wrong, or injury,
or to punish a wicked Crime, or to take part of the innocent helplesse,
otherwise it is a dishonesty not excusable, as when it is sed
for treason, rapine or the like”
.

“But you Orators”, said she, “you are like those that are skilfull
in playing on a Flute, or Cornet, where the ears of the Auditors
are the holes, and your tongues or words, as the fingers, do make
the stops, and your breath gives the sound, and your Wit and
your Learning are the Aires and musicall ditties that moves their
passions, or rather their passion, for indeed there is but one passion
in nature, or at least in an animall figure, which passion
changes into severall formes, according to the severall subjects
or objects, it is placed upon, for upon some subjects or objects, it
is love, upon others it is hate, upon others it is fear, upon others
anger, and so the like of all the rest of those they call severall passions
which is but one natural faculty, property, quality, or
what you will name it which is the heart: That these severally
alter, and Camelon-like change, as sometimes seems as all one
colour, and sometimes of divers colours, or as a triangular glasse,
which makes millions of various collours from one light, so doth
the triangular heart from the light of life seem to have many passions;
but”
, said she, “least Orators should be the cause of unlawfull
passions, there ought to be a Law, that at all publick assemblies
that are drawn about an Ora {Handwritten deletion: [Gap in transcription—obscured2–3 characters]} end of handwritten deletion {Handwritten addition: tor} end of handwritten addition, either such as are to declare
the Commands of the Gods, or for any other instruction, or
informations, or exhortations, either in the Church, or on Theaters
should not be mixd of severall sexes, but either the assembly
should be all men, or all women; othewise a consecrated place may
be polluted with wanton eyes and inciting countenances, {Handwritten deletion: [Gap in transcription—obscured1 word]} end of handwritten deletion {Handwritten addition: soft} end of handwritten addition
whisperings and secret agreements to dangerous meetings, evill
intentions, and wicked actions, by which a Church would become
a bawdy house, and the Priest, the Pimpes, or procurers to draw
them together; and for Orations concerning the Commonwealth,
or for any importunate matter, would be lost, for the ears of the
assembly would be stopt by their eyes, at least the hearing of the
Auditors would be imperfect, and their understanding confounded,
and their memory dazled with the splendour of light glances,
and faire faces of each sex.”

The eighth sort of Visitors were States men, who askt her what government
was best for a Common wealth?

She answered Monarchy; “For”, said she, “a good King is the
Center of a Commonwealth, as God is the Center of Nature,
which orders and disposes all to the best, and unites and composes
all differences which otherwise would run into a confusion;
and Unity”
, said she, “is sooner found, and easier made by one
than by more, or many; Neither”
, said she, “can one man make
so many faults as more or many may, besides”
, said she, “there is
lesse Justice, and more injustice in a multitude than in one”
.

Then Tt4r 327

Then then they asked her; whether it were lawfull for a King
to lay down his Sceptor, and to lay down his Crown.

She answered, That Princes that had voluntarily lay down their Royall
dignity, do express some infirmity either in power, or weakness
of understanding, or imperfect health of body, or effeminacy of
spirits, or doting affection, or vain glory. “As for Religion it requires
it not, nay”
, said she, “it seems rather an impiety for Joves anointed,
as his chief deputy on earth, to leave or be weary in governing
the people by which and in which he serves Jove. And it was
accounted”
, said she, “as a blessing as well as an honour in the ancient
writ to go out, and in before the people, most being inspired by
Jove, to that dignity of Prophesing, and for the great, gallant,
heroick Heroes, as Alexander, and Cesar, they left not
their Crowns, nor parted with their power until death uncrowned
and divested them: neither”
, said she, “were there any that voluntarily
laid down, or yielded up a crown; but have had more
condemners, and dispraisers, than commenders, and admirers: thus”
,
said she, “neither the Laws of Honour or Religion allow it, nor
can I perceive morality approves it”
.

“Then they asked her, if a foolish King might not bring a Commonwealth
to ruin sooner than a Councell?”

She said no, “for”, said she, “the plurality breeds faction, which
faction causeth more evill than one foolish head can make, or
bring about”
.

Then they asked if a Tyrant King were not worse, than a factious
Councell?

She said no, “for” said she, “a Tyrant King might make good
Lawes, and keep Peace, and maintain supreme power and
authority; but a factious Councell”
, said she, “will break all
Lawes, do no Justice, keep no Peace, obstruct authority, and
overthrow supreme power, but”
, said she, “that Kingdom, is
happiest, that lives under a Tyrant Prince, for when the people
are afraid of their Prince, there is Peace, but where the Prince
is afraid of the people, there is War; and there is no miserie like
a Civill War, and there is no greater signe, that a King is afraid
of his people, than when he advances those that are, or seem to
be his enemies; thus subjects in generall live happiest under a Tyrant,
but not particular Courtiers, or busie prating fools or factious
knaves, when a facile King causeth more troubled and distraction
and greater ruine; by his soft easie nature than a cruell
tyrant with executions, severe laws, and heavy taxes; For the
greatest tyrant that ever was, will not destroy all his subjects, or
take away all subsistence for his own sake; for if he did, he would
distroy his power, and ruine his Monarchy”
.

Then they asked, what men made the best Privie Councellors?

She said, those that had most experience, such as had seen the
severall changes of Fortune, and observed the severall humors of
men, “Likewise those that are rich, for those will be cautious in
their Councell, and carefull for the Commonwealth for their own sake, Tt4v 328
sakes, not daring to adventure their estates in a Factious part, or a
rash advise: but”
, said she, “Princes should not have more Councellours
than businesse, for fear they should make trouble for imployments.”

“Likewise, a State should not have too many Magistrates, for
many Magistrates in a Commonwealth, are like many masters in
a family, nor too great a number of officers, least the many officers
should overcharge the State, spending more in ordering,
and commanding, than they would loose by some disorder, and
disobedience”
.

Then they asked her, what was apt to make Rebellion?

She answered, Poore Nobility, and rich Citizens, “as Burgers,
being both factious and apt to raise rebellion through Covetousnesse
and Ambition: for the poor Nobility would have
wealth to maintaine their honour, and rich Burgers and Yeomandry
would have honour, to dignify their wealth”
.

Then they asked her, why those Kings that had Favorites were
most commonly unfortunate?

She said, one cause was, that the subjects in generall take it for a
weaknesse in a Prince to be ruled, or persuaded by one particular
man.

“Secondly, they hate that particular person, as an Usurper, ingrossing
wholly the Kings favour, which makes them think their
Prince unjust, to give one man, that which ought to be distributed
according to merit and worth”
.

“Thirdly, the Favorites crimes, are thought the Kings cruelty or
Facillity”
.

“Fourthly, the Favorites vanity is thought their tazes, all which
makes them apt to murmure and Rebell, but they never faile to
Rebell, when the King imposes himself a buckler betwixt the
people and his Favorite, by which he indangers himself, but helps
not the Favorite”
.

“But a King, who would raigne long and peaceably, if he will
have a Favorite, must have a Favorite to be a buckler, between
him, and the rest of his subjects, for he must not take his Favorites
faults upon him, but lay his faults on the Favorite, For when a
people judge their King to have faults, they will withdraw their
reverences; for Princes must be thought as Gods that cannot erre,
but Favorites”
, said she, “are very dangerous, insinuating Parasites;
For those Princes must needs be ignorant that are much flattered,
for every flattering tongue, is as a muffler to blind the eyes of the
understanding, and self-conceit is the mouth that sucks the milk of
of vain glory, which putrifies the reason, and breeds a corrupted
judgement, which causeth crudities, and ulcers in the stomack of
the Commonwealth, and makes the heat of the Kingdom sick,
which distempers the whole body; and brings the plague of Rebellion,
every member being infected therewith, which is a certian
and sudden death to Monarchicall Government”
.

Then they asked her, how great Monarchs should use petty
Princes?

Great Uu1r 329

“Great Monarchs or Princes, should allwayes keep lesser Princes
in awe, least in time they should go cheek by jowle, and may
chance to thrust them out of their power, either by Land or Sea;
Indeed, they should be kept like Spaniels to crouch, and not
like mastiffs to bite; otherwise they may chance to leap at their
throate, and teare out the life of their supremacy. Also”
, said she,
“Lesser Princes ought not to be suffered to incroach upon the Ceremonies
of Great Monarchs, for, if Ceremonies Defie, those
Ceremonies ought to be kept sacred”
.

“Likewise”, said she, “not to incroach upon their orders or dignifyings;
as to make Nobility, or, to give their orders of such
s are like thereto, as the George, the S. EspritSainte, or Golden Fleece,
which Elective Princes are apt to do, if they be not kept in awe
by the inhereditary Kings; but those inhereditary Kings that give
way to them to do it, ought to loose their magnificency”
.

Then they asked her how Kings and Monarchs should use their
Officers of State and Commanders of War.

She said kindly, whilst they were in imployment; “for their imployments,
either in the Civill Magistracy or Martiall discipline,
gives them power, and a small, or weak power”
, said she, “oft times
ruins a greater, or stronger power; especially when malice and
opportunity are joyned together; For though Ambition”
, said she,
“perswades, yet it is opportunity and malice which betray and set
open the gates to Rebellion; for many powerfull Princes and
Potent Monarchs have been unthroned, and a Kingdom ruined
by a mean subject, or subjects; and small beginnings. Wherefore,”
said she, “Princes and States should have a care of lessening
the power of their Officers, as to remove them from a better office;
or higher degree to a worse office, or lower degree, but if
they will remove them, or must, as being most convenient, then
let them be put them out of all power and authority, or advance
them, either in authority of office or honour, by which they will
qualifie their spleens, or prevent their malice: or destroy their abilities
from doing any harme”
.

Then they asked her, if it were seemely or fit, that Kings should
suffer any Subjects to be familiar in their discourse or actions, either
to themselves privatly, or in the presence of a public assembly?

She said no; “for”, said she, “a familiarity makes a Comparity,
for it advances a Subject to a greater respect, and drawes down a
King to a lesse esteeme, but”
said she, “Kings should be like Gods,
obeyed with fear and loved for Mercy”
.

Then they asked her what Kings should do to such subjects or
servants.

She said, they should be checked with frowns, and banished from
their presence, “for that King that doth not keep strict orders, and
rule severely, shall neither be obeyed nor loved, as being either
fearfull, that he dare not check offenders, and cut off Criminalls,
or facily to suffer boldness in his sight, or hated as being thought
partiall, and if you will observe”
, said she, “you shall find the more Uu sterne Uu1v 330
sterne a master, the better he shall be served, for although his
servants complaine, yet they dare not disobey; so a King; the
more Tyrannical he is, the better he shall be obeyed, when a
gentle master, and a facile King shall lose their power, and authority.”

Then they asked her whether it was wise for a King to discover
the secrets of his heart to a chief Favorite Councellor.

She said, the King that made known the secrets of his heart,
or would but make known his ordinary intention, untill they were
to be put in execution, although but to the most trusty of his
Councell, was fitter to be ruled, than to rule, “but”, said she, “it is
an ordinary policy in Favorite Councellors to perswade their
Prince to keep nothing of moment from their knowledge, or any
advise that others give, for if they do, they cannot counsell as
should, because they know but part of the Kings affaires,
which credulous Kings believe, and so betray themselves;
And foolish Princes”
, said she, “will hear nothing from any, but
those they will intrust, but if they do, they straight tell their Favorites,
as children do their Nurses all that they hear, or know”
.

The ninth sort were Tradesmen or Citizens.

And they asked her how they should grow rich?

She said, not to have their pride above their calling; for they
that think themselves too good, or too worthy, or too highly
born for their trade will never thrive thereby; for they neglect
it through scorn and so grow poor with Pride.

“Likewise”, said she, “not to take too many apprentices, for out
of a covetousness of a little present money, they get when
they are bound, they are forced for seven years to maintain
a compmany of idle boys, that can gain them nothing,
by reason they must learn before they can work, and by that
time they come to be shop-men or work-men, and skilfull
in their trade, their time is out, so that the Masters loses the
time in teaching them, and spends money in maintaining them,
and receives no profit by them”
.

“Likwise, not to have more Journey-men than traffique; for
Journey-men have great wages, and when they have more servants
than imployments, they spend more than they get, giving
more wages out, than they have profit coming in”
.

“Likewise, not to set too great prices on their ware, for those
that sell dear will have but few customers”
.

“Likewise, not to neglect their shops, for when there is no body
to sell their ware, it must needs lye unbought”
.

“Also, not to neglect their Customers, for there are few will
stay and pray, for what they must dearly pay”
.

“Likewise, not ot break their promises, or day of payments, for
that will make all afraid to trust them”
.

“Likewise, not to trust much, especially such as have no visible estates Uu2r 331
estates; for they that sell out their Wares for bonds, may chance
to break by their Customers, for though bonds may imprison their
person; yet not always get their money; for as the old saying is,
Where there is nothing to be had the King must lose his right.”

“Likewise to shun all Law suites, for whilst they follow their
suite, they are forced to neglect their trade, leaving all to their
servants, who are as idle and as carelesse in their shops, as the
master is busie in Law: And whilst the Lawyers pick their purses
of their gaines, their servants cozen and rob their shops of their
wares or lose their customers by their carelessnesse, or lazily
neglect their work; also not to be drunkards, for drink drowns
all industry, and though it swells the body, it shrinks the purse,
and as it disorders the brains, so it causes disorder in a Family, by
abusing their wives, children, and servants, disturbing their neighbours
with their quarrells, and unhandsome demeanors; besides
{Handwritten addition: } end of handwritten addition their drunken humors, sometimes they spoile and destroy their
goods, so that what with their spending more, or at least as much
as they get, in spoyling what they have, and neglecting what
they should, a drunkard is never rich, but on the contrary very
poor.”

“Lastly, to marry wives that are approved for good huswifery,
rather than for riches, or an idle gossip will spend more than she
brings and will be maintained finer than her husbands quallity
and above his trade, or calling”
.

Then they asked her, what it was to be a good Citizen.

She said, not to look after their particular profit, more than
the publique good, as not to neglect their duty in discharging
their Commissions, or offices, in authority.

Likewise not to prefer their own private interest before the publick,
as to ingrosse trading or heighten the prizes.

Also not to be factious, as murmuring at Authority, or repining
through envy.

Likewise, to defend their Country with courage, wealth, and
love, against any assault made therein.

Likewise to observe the Lawes punctually, to perform the customes
and ceremonies strictly, to submit to Magistrates willingly,
to dwell by their neighbours peaceably, to govern their family
orderly, to breed their children civily, and to live honestly.

The tenth sort that visited her were House-keepers,
and Masters of Families, &c.

They asked her what was the greatest ruin to an Estate?

She answered, great Estates were ruinated with gluttonous Hospitallity,
unnecessary servants, negligences of Stewards, unprofitable
horses, drunken sellers, carelesse masters, and vaine-glorious
vanities.

“As for the first”, said she, “a man is only praised so long as the
meat is tastable in their mouths, but when their bellies are full, and
their stomacks sick, by being over-charged, they will curse, not Uu3 only Uu2v 332
onely the meat they eat, but the Cook that drest it, but the Master
that gave it, and at best when it is digested it is forgotten”
.

“As for unnecessary servants”, said she, “when there are more servants
than work, they grow lazy and proud, thinking themselves
Masters by their little employment, forgetting whose cost they
they live at. Besides the factions idleness brings, by listening after
tales, and reporting them worse than they were meant; so they
rather serve to eat than to work, to command than to obey”
.

Then they asked her, whether it were not against Hospitality
to quarrel with a Stranger in his house.

She said, yes.

Then they asked her, if it were not lawfull to defend his Honour
against a stranger in his own house.

She said, they might defend their life in their own house, but
not assault the life of their stranger, or guest.

“Likewise”, said she, “they may defend their Honour by reasoning,
clearing, and telling the truth, and by declaring the right;
but not to revenge their quarrel in their own house, but when
they are departed from their house, they might do their pleasure.”

Then they asked her, if a house-keeper might not in honour
deny strangers entertainment.

She said, yes, when it was inconvenient to the owner, and not
very serviceable to the guests.

Then they asked her, if an impertinent troublesome guest
might not be put out of his house, if he would not go civilly of
himself.

She said, yes; “for”, said she, “every mans dwelling-house is, or
ought to be, his earthly paradice; and if there be a serpent, he
ought to be banished out or evil Angels to be thrown out”
.

Then they asked her, if it were against the laws of Hospitality,
if they should entertain their guests onely with a sufficiency,
without a sperfluity.

She said, Honour did not binde or require any man to ruine
himself; “wherefore”, said she, “every man may, nay ought to entertain
according to his estate”
.

Then they asked her, if they ought not to make a difference
of persons in their entertainment.

She said, yes, if their estates would allow it, or else not; “for
every man”
, said she, “must entertain according to the ability of his
fortunes, not according to the quality of his guests:”
.

Then they asked her, what was the reason the man looks finer
in the masters old cloaths, than the master did when he left them
off.

She answered, the reason, was because the master seemed too
noble for his old cloaths; but when the man had them on, the
cloaths seemed too noble for him.

The Uu3r 333
The eleventh sort that visited her, were married Men &
their Wives.

The men asked her what was the best course to keep the
wives honest.

She said, tender regard, civil respects, wise instructions, honourable
examples, and virtuous employments.

“For”, said she, “idleness breeds vain thoughts, wild passions have
a sympathy to each other; and as thoughts lye in the brains, for
passions dwell in the heart, and various thoughts raise up several
passions: but Reason”
, saith she, should govern as King in the
Brain, and Temperance as Queen in the Heart; and when the
King and Queen are contracted into a matrimonial bond, the life
lives orderly, the minde peaceably, and the body healthfully
wherefore”
, said she, “women ought to be wisely imployed, for
business to the minde is as necessary as exercise to the body, and
instructions to the minde are as necessary as food to the body
and let me warn you”
, said she, “of idlenesse, for it is the great Bawd
of the World”
.

Then the men asked her, if husbands might not in honour correct
their wives.

“Yes”, said she, “with timely admonitions, seasonable reproofs
and loving perswasions, but not with cruel blows, for a husband
is a wifes guardian and protector from all harms; hwerefore he
ought not to hurt her, but to cherish and defend her: but”
, said
she, “a husband may restrain a wife, although not beat her; or if
she be an unsufferable scold, or a vixen, he may binde her hands
with kinde embraces, and stop her mouth with kisses”
.

“If she be indiscreet, he may restrain her from going abroad
lest she should disgrace him with her follies”
.

“If she be a slut, he must keep servants that are cleanly, if he be
able; if not, he must do his work himself, or visit his wife but
seldome: but if he cannot do his work himself through publick
employments, and yet he must be at home, he must strive to
make her better by perswasions and directions; for they that
will not mend with good counsel, will grow worse and worse,
and more perverse with blows”
.

“If she be wanton, she must be kept to a spare dry diet; she must
be purged much, and eat little; she must study much, and sleep
little; and she must have moral lectures preached to her very
often; likewise, she must be maintained thriftily, not vainly;
she must not be suffered to be superfluous or costly, but onely to
be allowed necessaries or conveniencies, which will keep her from
wandring or gadding abroad, having no vanities to shew her
neighbours; as for a man to lock up his wife, it is no secure remedy,
for women will finde a thousand inventions to get liberty.”

“Wherefore if cure cannot be wrought upon the body and Vu3 minde Uu3v 334
minde, they may despair; for restraint of liberty will do them
small good”
.

“But the onely way in this condition is for a man to part from
his wife; for then the world may onely pity him as being a Cuckold,
but cannot scorn him as being a Wittal”
.

Then they asked her, if a husband might not be lawfully complemental
to other women in their wives company.

She answered, it was unworthy for any man rudely to neglect
a civility to any woman; and he was no wayes worthy the name
of a Gentleman, that used not respect to the meanest of that Sex:
“but”, said she, “a husband ought to have have respect to his wife, as to do
no action, nor speak no words that may justly offend or disgrace
her, or to put her out of countenance; for though men ought to
be civil to that sex, yet a husband ought not to make courtships to
any, neither in jest nor in earnest; for foolish toying, though
harmless meaning, and honest intentions, may cause great discontent
between a married pair, and breed such quarrels as cannot
be reconciled”
.

Then they asked her how they should breed their children,
especially sons.

She said, children should be bred according to their condition
of birth or fortune; “yet”, said she, “there is a general breeding as
well as a particular breeding, that is, to be bred on honest
grounds and honourable principles, to do as they would be done
by, that is, justice; to suffer an evil patiently, when they cannot
avoyd, that is, fortitude; to be industrious to prevent evils that
may come, is prudence; to abstain from tempting evils, that is
temperance; and to instruct them of the benefit that will accrew
thereby, shewing them that it is the greatest wisdome for a mans
self to be honest, and to have honourable principles is to do
good, when they have power to do hurt, to prefer their neighbours
good before their own pleasure, to maintain right, to defend
the truth, to assist the helpless, to incite them to noble endeavours,
and civil demeanours”
.

“For particular breeding, if they be nobly born, they should be
respectfully bred, their Tutors should instruct them submissively
and humbly, and not commandingly; they should rather be perswaded
by reason, than forced to learn by terrifying; otherwise
a noble person may have a slavish spirit; their learning must be
to know men and manners, to be instructed of times past, to be
advertised of the times present”
.

“Likewise, they must be bred to handle the Pen more than the
Pencil, the Sword more than the Pen, the Horses bridle, more
than the Fiddle-string, the Cannon-bullet more than the Racket-
ball, the Vaulting horse more than the dancing pace, to encounter
strengths more than running lengths, to wrestle more than shuffle
Cards, throwing the Bar more than throwing the Dice; these
actions {Handwritten deletion: [Gap in transcription—obscured1–2 words]} end of handwritten deletion are too soft and effeminate for masculine spirits;
also, they must rather be taught to speak well, than sing well”
.

“Likewise, they must rather study Fortification than Logick, to defend Uu4r 335
defend Towns rather than dispute Arguments, to decide [Gap in transcription—obscured1 word]
[Gap in transcription—1 wordobscured] than to make Quarrels”
.

“Likewise, they must study how to [Gap in transcription—3–4 wordsobscured]
to present merit nobly, to supply necessity generously”
.

“Likewise, they should be bred more with the Muses than the
Sciences; for the Poetick flame doth [Gap in transcription—4–5 wordsobscured]
ambition.”

“Likewise, they must be bred to know the Laws, Customes, and
Priviledges of their native Countrey, lest their ignorance should
commit faults in breaking the Laws, or commit errours in omitting
the Customes, or do themselves wrong in not claiming their
Priviledges”
.

“Also, they should have some insight of the Laws of other Nations,
that they may know how to behave themselves, if they
should be sent Embassadours, or to advise if they should be called
to Councels”
.

“Also, they should be instructed in the Maps of their own Nation,
as also the Maps of forreign Nations, that they may know
how to order their commands, to take their advantages, and to
avoyd congees, in case they should be employ’d as Commanders
and Officers of War for their King and Country. In short, they
must be instructed by Truth, advised by Honour, and encouraged
by Fame”
.

“As for the breeding them in common Schools, I do utterly
disapprove, although some say it gives them confidence, and
quickens their courage, but my opinion is, it rather makes them
rudely bold, than manly confident”
.

“Likewise, it learns them rather to quarrel than to fight; for a
company of boyes make a wrangling noyse, ans scolding quarrles,
but seldome fight or cuff with alacrity”
.

“Likewise, it makes them factious and unconstant, for having
not experience to understand truly and judge rightly, they one
while take this boyes part, another while another boyes part;
then there is faction between the little boyes and the great boyes
and a faction amongst the lesser boyes”
.

“Likewise, a Free school is apt to make Liars, Sharks, and
Theeves; for boyes will not onely be apt to lye to save their
breech, denying the truth of a fault, but to get a Point, or rather
fear to lose a Point and a Farthing at play”
.

“Likewise, to learn them to shark, being necessitous, either by
the thriftiness of their parents, or tutor, or both, or being cosened
by other boyes, whose parents have not much to give them,
and they rather than want, will do any base thing to get; and
boyes being active and stirring, young and strong, cause sharp
appetites, and quick stomacks; which quick stomacks and short
commons do not agree, and their hunger out-running their
meat, makes their wit out-run their honesty, for they will be
strangely subtill, and most ingenious to cosen or get from those
boyes, that have more than the rest; it learns them to flatter and
dissemble, to get it by fair means; or to quarrel and lye, to get it by Uu4v 336
by force; or to watch or design; so get it by the[Gap in transcription—2 charactersobscured] [Gap in transcription—2 wordsobscured]
they cannot compass their designs, they will make ”[Gap in transcription—2 wordsflawed-reproduction]

“Likewise, it makes them envious at the praises of those that are
most apt to learn; also malicious, for being whipt, and makes
them illnatured, to wish to be glad when any other boyes are
whipt, because they will not be laughed at or twitted for being
whipt”
.

“Likewise, it makes them base informers, and many times false
accusers; for rather than they will suffer the disgrace, as they
take it, to be whipt alone, they will betray, lye, or accuse any, so
that it may cause the same punishment”

“Besides, in common Schools much beastly wickedness is learnt;
but it were to wonder if vices should not be catch’d in a common
School, being so many boyes in a company of several natures
and dispositions, qualities, births and fortunes, and vicious qualities,
being like the plague, malignant; for one sick body is able
to infect a whole town, when the best cordial counsels and advisercannot
save life”
.

“A company of boyes are like a company of colts, before they
are backt, which kick, and fling, and run about, and run so impatient
at the bridle, spur, and rod, that they strike with all their
strength, and use all their skittish tricks to fling their riders off,
striking all that come near them; so do boyes, their tutors, and
unless he should be a discreet man, and a wise governour, his scholars
grow [Gap in transcription—1 wordobscured], and become unusefull, stubborn, malicious, and
ill natured”
.

“But, by reason it is proved that common Schools breeds confidence,
or rather boldness, it is good for the breeding of such
youth whose parents intend them for Lawyers, and Divines, Embassadours,
and the like, who are to present themselves, and to
speak in a full assembly, where bashfulness, may perchance disturbe
and obstruct their Oratory. Besides, it is the best breeding
to get experience, and be acquainted with the nature of mankinde;
for in youth the nature lyes open and plain to the view;
and the rest of the senses being not arrived to the art of concealin
them under counterfeit veils, or disguising them in various
dresses, which time learns men to do”
.

“Likewise, these common Schools may be good for physicians,
and Chyrurgeons, and Souldiers; for Chyrurgeons, because it
makes them bold and adventurous; for Souldiers, it makes them
hardy, venturous, and resolute; for Physicians, it gives them experience
of several appetites, diets, and constitutions, for prints
strike deeper in youth than age, and men in age remembers best
the observations of their youth; and youth observe more than
age doth, and like a Jackanapes, imitate what they observe”
.

“As for the particular breeding of the common sort, they are to
be bred according to the professions their parents intend them to
practice: as Clerks must be bred to the use of the Pen, as to
learn several hand writings”
.

All Xx1r 337

“All Merchants, either trading, trafficking, or adventuring
must learn Arithmetick, and to keep Accounts”
.

“Apothecaries must learn the difference and properties of
Simples”
.

“Doctors to use application”.

“Lawyers must learn the Laws, Customes, and Priviledges of
the Kingdome; also, the Records, Fees, and Offices of several
Courts; likewise, all sorts of Warrants, Grants, Leases, Wills,
and Copies”
.

“Heraults must be good Antiquaries; also they must be learned
in the fashions, ceremonies, and orders of Dignities”
.

“Surveyors, and Architectors, and Musicians must be learned
in the Mathematicks and Geometry”
.

“Picture-drawers in Historie and Geography; likewise in the
Mathematicks, by reason of Symmetry”
.

“As for Handicrafts-trades, practice makes them Masters; and
Trades men of all sorts, the lesser speculative learning they have,
the better workmen they be most commonly, busying their heads
with nothing but their trade”
.

“As for Secretaries of State, they must be bred to a general Learning,
but no particular study; they must learn the humours of men, as
well as the Laws of the Kingdome; they must learn the discipline
of War, as well as the rules of Peace; they must learn the
weakness and strength, the infirmities and advantages of the
Kingdome, as well as the traffick and commerce”
.

“They must learn Morality as well as Rhetorick; they must
learn to do well, as well as to speak well; for he will be but a
corrupt Statesman who hath more eloquence than justice, more
policy than honesty”
.

“But youth”, saith she, “their understanding is like their age and
bodies, little and young; their eyes must first be fed with action,
their ears with relation, which without those objects and subjects
the understanding would become lean or starved; for several
objects and discourses put to the sight and hearing, which pass
through the eyes and ears to the head, to feed the brain, which
maintains the life of the understanding, as several sorts of meats
put by the hands into the mouth, pass through the throat into the
stomack, to feed the body, to maintain the life thereof; and the
natural capacities digest those several objects and subjects into
knowledge and understanding, as the natural heat into flesh and
blood”
.

“And the brain is like the body, sometimes more strong, and
sometimes more weak, which makes the understanding sometimes
more sick, and sometimes more healthy: but sometimess
the brains will be stufft with phancy, as the body with humours. Xx But Xx1v 338
But some brains are like an unhealthfull body, that will never
thrive; and others like stomacks, that nourish but with some particular
sort of meat, when variety will corrupt, but never digest.”

“And others are like stomacks that the more varieties are received,
the better concoction, where particulars would cause a
surfet”
.

“Likewise”, said she, “young brains are like tender slips, not
grown to bear fruit, but length of time brings them to maturity:”

“And some brains are like barren ground, that will not bring
seed or fruit forth, unless it be well manured with the wit which
is rak’d from other writers or speakers”
.

“Others are like unplowed ground, for the senses, which are as
the husbandman, either neglect through laziness, or are so poor,
as not having a sufficient stock of objects, or subjects, or matter,
or form, to work with, or sow in the brain”
.

“Others are like foolish husbandmen, that either sow or reap
too soon, or too late, that know not how to set and graft, to prune
or to cherish, which makes the brain unprofitable”
.

“Others like ill husbands, run wandring about unconstantly,
and never regard their affairs, but let the brain run to weeds;
which with good husbandry, the brain might bear fruitfull
crops”
.

“And some is so rich and fertil, that if it be not plowed or set,
yet it will be fat meadow, and rich pasture, wherein grow wilde
Cowslips, Primroses, Violets, Dazies, and sweet Time, Marjorum,
Succory, and the like”
,

Then they asked her, how Masters ought to use Servants.

She answered, “as good Princes do their Subjects, with a fatherly
care for their well bieng, well doing, and subsisting; a
Protectors regard, for their safety; a just Judge, for their rights
and priviledges, for their condemnations and punishments; an
honest Friend, to advise them; a wise Tutor, to instruct them;
a prudent Governour, to order them; a powerfull General, to
command them; a bountifull God, to reward their painfull labours,
their dutifull obediences, their honest service, their faithfull
trust, and their constant fidelity”
.

Then the wives asked her, if it might not be as lawfull for
wives to receive and entertain Loves courtships, as for husbands
to make Love-courtships,

She said, no; “for”, said she, “unconstant women were the ruine
of a Commonwealth;”

“For first, it decayes breed; for though many be barren by nature,
yet there are more become barren through wildness”
.

“Secondly; it corrupts breed, mingling the issues of several men”.

Thirdly, Xx2r 339

“Thirdly, it decayes industry, for a man that doubtes the children
be none of his, will never take paines to provide for them,
or at least not to inrich them”
.

“Fourthly, it makes dangerous and deadly quarrles, for the
Cuckold and the Cuckold-maker can never agree”
.

Then they asked her, what they should do, in case their husbands
did kisse their maids, or their neighbours maids, daughters,
or wives?

“She said, to take as little notice of it, as they could; to give
them as much liberty as they would have, to praise their misstris
more than they deserved, and to cause them to be as jealous
of them, as they could be”
.

“First”, said she, “to take no otice of them, makes them, makes them to live
quiet, and makes their husbands to be more shye, least they should
perceive it. Otherwise”
, said she, “there will not onely be quarrells,
but she will receive often affronts, and disgraces by himself and
Whores”
.

“Secondly”, said she, “to give them Liberty which will glut their
appetites, surfet their humor, and quench their affections”
.

“Thirdly”, she said, “a superlative praise will abate the truth, and
out reach the admiration”
.

“Lastly”, said she, “to make them jealous by discoursing that no
woman is to be trusted or relyed upon for their constancyes in
Love, when they have forsaken their own honour, their modest
nature, their honest birth, their lawfull rites, their civill customs
their pious zeal to heaven; for jealousie”
, saith she, “turnes love into
hate”
.

“Then they asked her what they should do, if their Husbands
whoors did inslave them, by being as mistrisses to command, and
they, as a drudge, and slave to obey, making them as a Bawd, or
witness to their lascivious acts”
.

She said, there was nothing for that but parting; “for”, said she,
“a noble mind cannot play the Bawd nor live with impudent
vices”
: “but”, said they, “if the wife have children, how shall they part
then?”
“Tis better”, said she, “to part with the goods of the body, than
the goods of the soul; wherefore it were better to part from children
or life, than with Honour and Vertue. For though Vertue”
,
said she, “may winke at an infirmity; and honour may excuse a
fault, yet not be made as a party, or brought to the publick view,
or be made a slave thereto”
.

Then they asked her, what was the best way to keep their
husbands love, and cause them to be constant?

She said, the best way to keep their husbands love, was to be
honestly modest, cleanly, patient, prudent, and discreet; “but” said
she, “a man may love dearly and tenderly his wife, and yet desire
to kisse his maid, wherefore to keep him constant”
, said she, “a wife
must act the arts of a Courtison to him which is very lawfull,
since it is to an honest end; For the Arts are honest, and lawfull,
but the design and end is wicked, but”
said she, “to learn those Arts Xx2 you Xx2v 340
you must be Instructed by such as have practised or seen them, for
I have not, nor cannot guess, or devise Arts”
.

The twelfth sort were Nurses with their Nurse-children.

And they asked how children should be ordered?

She said, “young children should be handled gently, watched
carefully, used kindly, and attended prudently”
.

“As for the gentle handling”, said she, “this is most requisite, for
children are rather grisles than bones, more jelly than flesh, wher
by the least oppression or wrenching, or turning, may deform them,
causing those members to be deformed, that otherwise would be
in perfection; and by reason Nurses handles not children tenderly,
is the reason so many are lame, and crooked as they are”
.

“Likewise nurses should give their limbes liberty, and swadle
nor tye them too hard; or to suffer their coates to be too little, or
their shoes, or stockings too short, nor to pin too many pins about
them, lest they should prick them”
.

“Likewise not to tosse nor tumble them, nor to dance nor rock
them too violent, for a weak motion may displace, or unknit
grissle, joint, and what paines soever they fell, or hurts they get,
they cannot complain or tell their grievance by their speech,
having not learnt a language; and though their tears supplyes
their speech, you nurses most commonly take their tears to be
shed out of a froward passion, rather than a mournfull complaining,
or a craving redresse, which makes them onely to sing or
prate, or whistle or rattle to them as to please them; but not search
about them, or observe them to find out their maladye to safe
them, but rather by the dancing and rocking them, they put them
to more pain”
.

“Secondly, to watch them carefully, for many children are killed
or crippled, or blinded; or scarified, which is worse by the
negligence of the Nurses; And some are overlayd by the Nurses
in their sleep, some choakt by giving them meat too hard, or too
big to passe through their little tender throats again; some fall
into the fire, and burne then, or put our their eyes, or disfigure
their face, some fall from tables, stools, beds, stayers, or
the like, whereby they become ofttimes cripples all their life, and
many the like accidents befall, through the carelessness of the
Nurses; wherefore children should rather lye and play upon the
ground, laying some soft blanket under them, then be set upon
tables, stools or beds; besides it is both healthfull and strengthening
for children to lye stretching and roling themselves, for their
weak strength cannot disorder their tender Limbes, but rather
gives them liberty to grow, where to be carried much in armes,
or to set much in chaires, or to lye much in Cradles cramps up
their limmes, and doth as it were rivet their joints, causing them
to grow as we say double-jointed”
.

“Thirdly, to be fed sparingly, or rather discreetly, for there is Xx3r 341
is nothing that distroyes children, or causeth more diseases, than
too full dyet, for nurses are of an opinion, that a child cannot live
and be in health, unlesse they be alwayes, eating, through which
opinion the Nurses feeds them so long, as they puke it up again;
and the Nurse is so desirous they should eat, that they will return
the meat they spue up into their mouthes again, forcing them to
eat against their appetite; or stomack, which must needs be very
unwholsome. First in overcharging their stomacks next is not giving
their stomack time to digest; Lastly, in giving a child milk,
and flesh meat, which no wayes agrees; for it curdles the one,
and corrupts the other; Thus an overcharged stomack, causeth
surfets which surfets breeds a superfluous moisture, which causseth
the Rickets; or els it breeds tough matter, which matter breeds
obstructions, which obstructions causeth white swellings; Likewise
an ill digestion breeds crudities, which crudities cause the
Collique and Convulsions; also milk and meat, the corruption
of the one doth cause burning feavers, or scabbs on their heads
and faces, and sharpnesse of the other causes Agues, or sharp
Rhumes, making sore eyes, or the like Rhumatick diseases, and
children being weak of Nautre, and sickly in breeding of teeth,
which makes them more weak, yet they feed them so much, that
if a man at his full strength should eat as often, and as great a quantity
for his growth, as children for theirs; they will become as
weak as a child, and there would be as great a mortallity of men
as there is most commonly of children, for more dyes in Infancy
than in Age, and the reason is they are killed with over-feeding,
although Nurses and Parents impute it to the teeth; For a
child as I said cannot tell its grievances, which makes them mistake,
by reason they can only guesse at the cause. Wherefore”
,
said she, “children must be both orderly and temperately fed, as a
breakfast, dinner, and supper, untill such time, as they are so
strong to run about, and then they may eat four times a day, as
in the after-noon: For by reason a child is active and always stirring
and likewise growing they may eat the oftener, if they exercise
much, but, whilst they are so weak as having not the strength to
run about, they must be fed with lighter meat, and a lesse quantity;
For though some are of opinion that a childs stomack is extraordinary
hot, which heat they think causeth a quick digestion, yet I
am of opinion, the heat is according to their years, which is like a
kindled fire, which is rather a smothering heat, than a hot
dissolving heat, and as heat is weak in a child, as being not
thoroughly kindled, so it becomes weak by age, as being burnt
out, wherefore Infancie and old Age should feed most temperatly,
lest the quantity of the fuell should quench out the strength of
the heat, but howsoever Nurses feeds children as if they had
Oestridges stomacks, which is able to digest Iron”
.

“Lastly, children should be kindly used, and prudently bred,
wherefore they must be humored in all things that are not hurtfull,
otherwise to be crossed, makes them of a froward and crossing
nature: for the ill custome of being crossed, makes them take the Xx3 habit Xx3v 342
habit or custom of crossing, and to strike or beat, or whip them,
is worse, for stripes create a Spanish disposition, and timorous spirits,
or hard and cruell natures”
.

“Likewise not to scold, raile, or to give children ill langauge,
for that only teaches them the rudest part of language,
and to be foul mouthed, as we say”
.

“Likewise children must not be deceieved with lyes; least they
learn to deceive, with lying, also they must not be frighted with
telling them of hobgoblins, or the like; for what is printed in infancy
doth not easily wear out with age, and certainly the terrors
of youth are a great cause of cowardly age. For surely frighting
tales to children work the same effect on the mind, as unwholsom
food on the body: so as the body becomes weak, so the minde
fearfull”
.

“Likewise children should be taught the purest and perfectest
parts of their language, and the most significant words, and eloquent
speech, that the tongue may get the habit of a good pronunciation,
as well as the understanding the right and cleer sense
thereof, otherwise they will be like those that have learned Musick
of an ill Master, that though they can play a tune perfectly
and keep just time, and set a true note; yet they play not sweetly,
but rough and rudely, making a jarring scraping, or squeaking
noise”
.

“Wherefore children must hear truth, and not lyes, be instructed
with reason, not beaten with rodds, advised with kindnesse,
not threatned with words, presented with gifts, not crost in toyes,
used with respect, not sleighted with neglect”
.

“Likewise, they must be taught to speak perfectly not imperfectly,
sensibly not nonsensibly, seasonably not impertinently, civilly
not rudely, truly not falsely”
.

“To conclude, those that attends children should behave themselves
well before them, least they should give an ill example”
.

“Wherefore the better sort that have estates to maintain it,
should have their children attended by none; but such as are well
fashioned, well spoken, well quallified, and well quallityed”
.

The thirteenth sort were Widowers and Widowes.

The Widowers asked her, if it were not allowable for Widowers,
in the Lawes of Honour to Marry?

She said, “yes, in six Cases”.

“The first was, if he had a good Estate, and had no children to
be heir to it: or that there none left of his Family, to keep
alive the lovely memory of his Ancestors”
.

“The second was, if he had many young children, and his imployments
or affaires, required him often from home”
.

“Thirdly, if he had many servants, and much houshold imployments.”

“Fourthly, if he were a Melancholy man, and lived sollitarily
alone”
.

Fiftly, Xx4r 343

“Fiftly, if he were infirme or sickly”.

“And lastly, if he were conscientiously honest, or honestly Amorous.”

“Yet”, said she, “these must be wise in choosing such a woman as
his affaires requires, or his humor desires, for a man that marryes
for children must choose a woman well born, well bred, a good
reputation, and comes from a fruitfull stock; likewise she must be
beautifull and well shapt, lest she give his breed an ill dye, or an ill
favoured mark”
.

“Secondly, if a man marry a wife to take care to breed up his
children, he must choose a discreet, sober, and well natured woman,
and one that is honorably born and well bred; for those that are
honorably born and bred, have good natures, noble qualities,
and sweet dispositions, also it breeds children to respect, it humbles
them to obedience, it subjects them to corrections, and begets in
them a love”
.

“Thirdly, if a man marryes a wife to follow his servants, and
govern his household affaires, she must be such a one as have been
bred thriftily and to good Huswifery, an one that hath had some
experience in the world; otherwise he may chance to have a busie
wife, but not a prudent wife, she may take paines, but he but small
gaines”
.

“Fourthly, if a man marryes because he would not live solitarily
alone, he must use his endeavour to get a cheerfull wife and of
pleasant humor, or rather a pleasing humor; also she must be
conversable and of a ready wit, and a good understanding, also
of a healthful constitution, otherwise he will have a disease insteed
of a wife, a trouble insteed of a companion, a grave insteed
of bead”
.

“Fiftly, if a man marries a wife to attend and nurse him, she must
be a neat, cleanly, and ingenious, and handsom handed woman,
also skillful at Chirurgery; and Phisick, and the applying of medicines;
likewise, she must be carefull, watchfull, and industrious,
also patient, silent, chast, and good natured, otherwise his wife
insteed of a nurse may prove his plague, his hell, his tormenter,
his plague with her sluttery, his hell with her dishonesty, his tormentor
with her froward nature and scolding tongue”
.

“And lastly, if a man marry out of a consciencious honesty, or
being honestly amorous, he must endeavour to get a chast, healthfull,
beautifull, cleanly woman”
.

“Likewise, she must be of a free disposition, a merry humour,
and a kinde nature, also she must rather be modestly kinde than
boldly wanton”
.

“For if she be dishonest, his jealousie will disturbe his love”.

“If sickly, his kindnesse will disturbe her health, if ill favoured,
will tempt his constancy, if sluttish, he will loth her bed, if peevish
or coy, will cross his desires, and if bold, it will surfet his
appetite”
.

“But”, said she, “equall matches, and happy marriages are not
common, by reason Fortune, Covetousness or Lust, makes more marriages Xx4v 344
marriages than prudent judgment or love; and oftentimes men and
women are deceived in each other, by reason the nature of man is
so obscure, as it can hardly be found out besides, Woers do
strive to conceale their faults and vaile their defects, or pretend
to be vertuous, because they would be gracious in the opinion of
their mistrisses, or the mistris in the opinion of the suiter, hwen
marriage will discover them but counterfeits, gilded with
deceit, which golden outside is rubbed off with acquaintance,
and then their base drossy nature appears, and repentance is bought
therewith”
.

Then they asked her, if it were not lawfull for a man to keep
a mistriss in case he was unwilling to marry, or at least a second
wife.

She said, the Lawes of Nature and Custome would allow it,
but not the Lawes of Morality or Divinity. Wherefore if they
could not live a chaste single life, she said they ought to marry.

“Besides”, said she, “although those men that have mistrisses insteed
of a Wife, and hath liberty to change their Mistrisses, which
they cannot do, their wives; yet it is a far worse condition of life,
to keep a Mistriss then to marry a wife: for the best natured mistriss,
is harder and more difficult to please, than the worst humored
wife; For a Mistriss is a tyrant, prouder than a mean foolish favorite,
more commanding than a strict Generall, more Tyrannicall
than a Tyrant; more false than a Traitor, proud, because sued
to, commanding, because served with obedience, cruell, because
jealous; false, because unconstant; Wherefore she must be flattered,
obeyed, observed, and watcht; Likewise they will be more
prodigall than a Gamester, for what they get by vice, they spend
by vanity, and yet more covetous than an Usurer, for if she lend
her lover, her person, she will have the interest of his estate”
.

“This ruines his family, and impoverishes his estate; also she is
more froward than a child; if she hath not what she desires, or
as melancholy as a Stoick, when she hath so much, she knows
not what to desire; more furious than a desperate madd man, when
she is crost; wherefore she must be humor’d, and pleased to keep
her quiet”
.

“Likewise when she is merry, she is more mischievous than a
JackeanApes; more skittish than a colt; skipps more than a Frog,
Chatters more than a Pye: when she is angry, she is more furious
than a Bull, and fierce than a mastif”
.

“When she hath designs, she is craftier than a Fox; more subtill
than a Serpent; when covetous, more ravenous than a Wolfe;
when jealous, more cruel than a Tiger; when kinde they are
worse than beasts; for whores are seldom harmelesly merry, or
vertuously melancholy, or honorably angry, or innocently wise,
or prudently thrifty or lovingly jealous or modestly kinde; The
gifts of Nature, Youth, Wit, and Beauty, they set as snares to
intangle vertue, or to intrap vice; youth sits, beauty drawes, and
wit catches hold”
.

“To conclude a whoore, and good fortune leaves a man at once Yy1r 345
once, and a Whore many times makes ones Fortune ill: When
a chast Wife is constant to a Man all her life, and many times
makes an ill fortune good”
.

Then the Women asked her, if it were not allowed in Honours
Laws for Widows to marry.

She said, “by no means; for Widows do both cuckold their
dead Husbands, and their living Husbands”
.

The fourteenth sort were Virgins.

They asked her how they ought to behave themselves.

She said, soberly, modestly, silently, civilly, temperately, and
dutifully.

Soberly, as to behave themselves with reservedness, as not to
dance, skip, jump, or toy wildly about. Likewise, not to wander
or gad about without their Parents or Governesses.

Modestly, as not to keep lewd or ill-famed company, or to entertain
all sorts of Visiters, or to suffer men to embrace, kiss, or to
whisper to them.

Silently; as not to talk much or loud, or to laugh or sing much
before company, unless they have excellent voyces, nor then,
except they are civilly entreated; and if they can sing, and are
intreated thereto, not to be foolishly nice, nor confidently forward;
also, to leave the hearers with a relish or appetite, and not
to sing so long as to tire them, or surfet their ears.

Civilly, to give every one their due respect.

“Temperately, as not to drink too much wine, or eat too high
or luxurious meats”
.

Dutifully, to obey their Parents, Governess, Tutor, or Mistris,
with all humility, care, diligence, willingness, and love.

Then they asked her, if they might not lawfully entertain
Suitors.

She said, yes; but so, as to have some Friend by as a Witness,
that they may not give them cause to brag of their received favours,
or to challenge promises, or to receive disgrace by their inconstancies;
but to hear their suit with attention, to return them
an answer with discretion, to entertain modestly, or deny them
civilly.

Then they asked her, what age was best to marry in.

She said, at the years of twenty; “for at that age”, said she, “time
doth both usher and follow you; and at those years a Woman is
like the Sun at high noon, being then in his full strength, glory,
and splendour, as being past the dawning day of infancy, and
hath enlightened the dark clouds of ignorance, and fill’d with the
sweet morning dew of good education; and at this height you
give a full light of beauty, without shadows; a clear day of wit,
without misty errours, or foggy follies; a comfortable warmth,
by an assured setled love; a nourishing life, by a fruitfull womb:
for marriage, with childish years, is like unseasonable weather,
wherein nothing is brought forth kindly; it dryes the sap of Yy youth, Yy1v 346
youth, shrinks the body of growth, it nips the buds of beauty,
blasts the blossoms of modesty, withers the leaves of pleasure,
spoyls the fruit of birth, and kills the root of love. For if Women
marry before they they come to full growth, their children are
most commonly weak and infirm; for when a young and tender
slip bears fruit, the fruit is most commonly little, or insipid, or
very watrish; also, those trees last not so long, nor are so strong
nor large, nor flourish so much as those that bear more later”
.

“Likewise, when Women marry before they are experienced in
knowledge, or have solid judgement, they most commonly repent,
as being deceived, or despising the acts of their youth, or
condemning their childish affections, or rather fondness; for
youth is rather fond than truly loving, by reason they have not
judgement to distinguish merit and worth from varieties and trifles;
for they will be catchd with sweet banquets, perswaded
with kinde words, enticed with gay cloaths, and won with pedling
toyes; nay, many young Maids will marry for no other reason
but to wear a wedding ring, for they never enquire after their
birth, fortunes, breeding, or disposition, but observe whether
they be brave or no; a silver and gold laced suit they prize more
than lands or livings; gay ribbins, and flanting feathers they esteem
more than titles or birth; to dance, and make a courtship
they believe is good nature, and gentle disposition; the think
them very wise if they talk much, and very valiant if they swear
or rant much, very noble, if they brag much, very handsome if
they be fine, and very fine if they be gay”
.

“Three or four Lacquais they take to be most honourable attendance,
and more than forty other Servants; and the Master of
a Race horse soon wins a Mistris, and with more facility than the
Wager for which he runs”
.

“But let me warn you”, said she, “of Bawds, for they are more
crafty, and have more devices and policies to deceive young Virgins,
Wives, and Widows, than Machiavel or the wisest Statesman,
to cosen the people. Of which Bawds there are four sorts,
a procuring Bawd, a protecting Bawd, a conniving Bawd, and a
flattering Bawd”
.

“A procuring Bawd is to make Love-matches, and contrive
love meetings”
.

“A protecting Bawd is to help Lovers in distress, as to entertain,
or hide, or conceal Lovers”
.

“A conniving Bawd is to wink or take no notice of Lovers
designs, hindring not their meetings, nor obstrucing their desires,
but leave them both to time and opportunity”
.

“A flattering Bawd is to palliate Lovers faults, excuse Lovers
follies, to maintain Lovers arguments, and to plead Lovers freedomes.”

“But many one”, said she, “are Bawds to corrupt their own Virtue,
and are as ingenious and industrious to cosen themselves, as
those that get a fee, or bribe to cosen another”
.

Wherefore, Yy2r 347

“Wherefore”, said she, “Women should guard their Chastity with
temperance and prudence, with courage and constancy, with innocence
and modesty, with honour and piety”
.

Then they asked her, whether it was a disgrace and dishonour
to live to be an old Maid.

She said, no; “for Virginity”, said she, “may be compared to
Angels for purity and innocency; and to be like Angels, is no
dishonour to any age, sex, or quality: but if a Woman cannot
be free from scandals, or safe from injuries, she ought to marry;
for a Husband is a Tower and Champion to keep and defend a
Womans chastity and reputation”
.

Then they asked her, why old Maids were most commonly
scorned and despised?

She answered, it was out of a corrupt nature in Mankinde;
“which strives to scandalize Virtue; and a spightfull reproach from
the masculine sex, that would corrupt all the female kinde”
.

“Besides”, said she, “the generality of Mankinde think it a disgrace
to be ignorant in any thing in Nature, although it be in Vice;
for they had rather be Criminals than ignorant. But Virtue”
,
said she, “desires to know no more than for Virtue’s use”.

The fifteenth sort were Lovers.

And they asked her, what made Love so painfull.

She said, a Lover was as if he were tyed to a post, his minde
being firmly fixed upon one object: “but when the minde is
stretch’d”
, said she, “with admiration, then is a Lover nailed with
thoughts, as it were, upon a cross; for admiration is extension,
and yet is fixed; and when the minde”
, said she, “is extendedly
fixed, the spirits grow faint, the senses dull, the complexions pale,
the body sick, the flesh withers, and the strength decayes; hwere
if the thoughts”
, said she, “were loose, the minde would be at liberty,
and free from Loves tormenting pains”
.

Then they asked her, why Lovers were apt to weep.

She said, that when the minde was crucified, it was a hundred
to one but it would bleed; “for”, said she, “tears are the blood of the
minde, though they flow in the body; for the head and the
heart”
, said she, “are the Cisterns that are fill’d with this blood;
and the eyes are the veins or artery-pipes, through which it runs;
and when the minde is wounded, it bleeds, which blood is dropping
tears, which fall upon the cheeks, and sometimes gush out
in a full stream”
.

Then they asked her, why they were apt to sigh.

She said, sighs were the minds pulse; and when the minde
was sick, “the pulse beats strong, fast, and unevenly, which made
Lovers sigh softly, smotheringly, and sometimes deeply and
strongly”
.

Then they asked her, what made Lovers groan?

She said, groans were the mindes voyce; and when it felt
pains, it complained, as finding no ease.

Yy2 Then Yy2v 348

Then they asked her, what made Lovers extravagant.

She said, extravagantness was a distemper in the minde, which
distemper was caused by the pain it felt.

Then they asked her, if there were no cure.

She said, yes; Time was a good Physician, and Change the
onely Remedy; “unless”, said she, “the object of love be unalterable,
and then it is dangerous. But you Lovers”
, said she, “the minde
would be well and free from such pains, if it were not for the appetites:
but they are never pleased, but restless, run after excess,
and hunger after variety; for they are alwayes in pain, either in desiring
and not enjoying, or else with surfetting of what they have
fed upon; for the period of the appetites is excess, and excess is
surfet, and surfet is sick, and desire is travelling, and travelling
is restless, and restless is wearisome, and wearisomeness is painfull;
insomuch, as before we get to our desired end, we are tired,
or dead Seldome do Lovers weep, sigh, groan, or tremble, But to make Love, is no wit to dissemble: But some can forge these passions by the dozen, And act them all poor Women for to cozen.”

The sixteenth sort of Visiters were Poets.

Who asked her, why Poets were most commonly poor.

She said, Poets were so imployed with contemplation, that
there was no time for fruitions; “for Poets”, said she, “had rather
have phancies in their heads, than money in their purse; and take
more pleasure in expressing the one, than in spending the other;
which makes their imaginations their chiefest possessions, being
careless of Fortunes goods, despising her service, regarding neither
her frowns, nor her favours, being entertained by Nature,
whom they most industriously serve, and diligently attend”
.

Then they asked her, who were most in Natures favour, Poets
or Philosophers.

She answered, there was no doubt to be made but that Poets
she esteemed and loved best; “for”, said she, “Natural Philosophers
tire Nature with enquiries, trouble her with searching and seeking
about, anger her with their erroneous opinions, tedious disputatins,
and senseless arguments, and make her outragious with their
cruel extractions, subtractions, and dissections”
.

“As for Moral Philosophers”, said she, “they restrain, enclose,
and tye Nature, as one that is mad, tormenting her beyond all
reason; but sometimes”
, said she, “with struggling and striving, she
breaks out, but cannot get so far but they straight get hold of her
again, which makes them alwayes at variance”
.

“But Poets”, saith she, “never cross or anger her, nor torment
her; they please her all they can, and humour her every way, they
soothe her passions, feed her appetites, delight her senses, praise her Yy3r 349
her wit, admire her beauty, adorn her person, and advance her
fame”
.

Then they asked her, what the Muses were.

“She said, the Muses were Natures Dressers, and Poets Mistrisses,
to whom they made love, and several courtships to”
.

Then they asked her, what Poets were.

She said, Poets were Natures Painters, which drew her to the
life, “yet some do flatter her”, said she, “and some do her wrong;
but those that flatter her, she favours most, (as all great Ladies
do.)”

Then they asked her, what was the ground of Poetry.

She said distinguishment and similizing, “which is”, said she,
“judgement and phancy; as for numbers, rhyme, and rhetorick,
they are but the several accoutrements, but no part of the body
of Poetry”
.

Then they asked her, what was the effect of Poetry.

She said to move passions, to describe humours, to express actions,
to correct errours, to condemn follies, to persecute vice,
to crown virtue, to adorn the graces, to entertain time, to animate
youth, to refresh age, to encourage noble endeavours, to quicken
the spirits, to please the senses, to delight the minde, to recreate
the thoughts, to increase knowledge, to instruct the understanding,
to preserve the memory, to refine language, to praise heaven,
to inflame zeal, to register life, to in-urn death, to pencil nature,
and raise fame.

Then the Poets asked her, if Wit might not be gotten by Industry.

She said, yes; “for though it is Natures work to make a brain
strong and well temper’d, or put it in tune, yet it is learned practice
and skill that must play therewith, like a Lute; although it
should be well strung and justly tuned, yet if there were no hands
or other things to set it in motion, it would become useless; and
unless it were tried it would not be known whether it could
sound or no; and if one {Handwritten addition: as I was} end of handwritten addition that was not practiced and learnt in the
art of that Instrument, they might jangle, but hardly play a composed
tune, or make any harmony therewith.”

“So a brain becomes dull for want of use, stupid for want of
subject, and barren for want of learning, unless Nature doth play
on the Instruments she makes, without the help of Art, which she
can do, and doth do sometimes, but so seldome, that it is a
wonder”
.

“But although she doth not alwayes make use of Art, she never
doth but make use of Time, for Time is her chief Instrument,
with which she works and produceth all things”
.

“But I perceive”, said she, “few profit by reading over or repeating
of their own wit; for it is like the breath of water, divers,
which hath two bags, one filled with air, the other to put in
breath that issues out, and that breath that goes out, can never
be drawn back in for use; for the life of the body must be fed with Yy3 fresh Yy3v 350
fresh air, or else it is smothered out; so the life of wit must be fed
with new subjects, or else it becomes idle, or panting, dyes”
.

The seventeenth sort that visited her were Aged Persons.

They asked her, what made Age so dull.

She said, that most commonly aged bodies, and melancholy
minds; their thoughts, as their bodies, were alwayes travelling
towards death; “unless”, said she, “it be the irrational sort, who
live onely to their appetites, and dye like beasts; for although
old Father Time preaches death to them every minute, they sensually,
or being accustomed to his doctrine, regard him not, but
follow their senses as long as they can, untill they become as insensible,
as before irrational”
.

Then they asked her, what made mankinde afraid to dye.

She said, pain and oblivion: “but”, said she, “all creatures are afraid
of the one, but none but mankind are afraid of the
other”
.

Then they asked her, what age endured the most violent pangs
of death.

She said, “middle age, and perfect growth, as being strongest
bodies; for perfect growth and middle age, is like a well built
house, thoroughly seasoned, and strongly setled, which makes
death take the greater pains to pull it down: but infancy and age”
,
said she, are like to houses, onely {Handwritten deletion: [Gap in transcription—obscured1 word]} end of handwritten deletion {Handwritten addition: } end of handwritten addition, or rotten with long
time, which the least puff of wind layes level with the ground.

Then they asked her, what course of life was best for age to
live.

She said, “piously, temperately, soberly, easily, peaceably, pleasantly,
and sagely; to be pious, as to serve the Gods duely, to be
compassionate and charitable; for the aged many times seem as
if they were tired in the service of the Gods, making their age a
lazy excuse for their omissions, Also compassionate, for Age having
the experience of the changes of Fortune, the accidents of
Chance, the miseries and cruelties in Nature, and the havocks
and spoyls Death makes, grow hard-hearted; for as Time hardens
a tender Plant with the growth, so Custome hardens a tender
Heart with the frequency”
.

“Likewise, charitable; for Age having observed the false natures,
the malicious dispositions, the subtil designs, the self-ends,
the cruel actions in the generality of mankinde, is apt to censure,
mistrust, and condemn all; which makes their Charity cold, and
assistance slow”
.

“Also, to be bountifull; for Age seeing the many miseries that Poverty
brings, and the Power that Riches hath, become oft times so
covetous, and so sparing, that they become miserable, making their
Stores their Prisons, their Gold their Shackles, lashing themselves
with the rods of scarcity and inconveniency; and though their blood Yy4r 351
blood streams not through a porous skin, yet are their veines
shrunk up, and dry within; they feed on thoughts as Lovers do;
and their gold is their mistriss, admiring it as the fairest of Natures
works, worship it as a deity, believe all happiness lives therein,
and good is produced thereby, but those that have a generous
soul by nature, and have been accustomed to give by
practice, increase Humanity, Compassion, Charity, and Liberality
as in years; Also their love and piety is fuller of servencies,
and though the Lamp of their life is blinking, yet the flames of
their zeal are more cleer for as their oyle of life wasts, their oyl of
devotion increases continually, powring in glory, praises and
thanksgiving”
.

“Likewise”, said she, “Age should live soberly and temperatly,
as for Temperance”
, said she, Age is a distemper in its self, and
therefore they should have a greater care in ordering themselves,
but some are so far from patching up the ruins of time, or propping,
or upholding a sagging, sinking life, as they make the rents greater;
and pull down the building sooner than nature intended her
work should be, by their unseasonable houres, and unnecessary
cares, disturbing their bodily rest and peaceable minde, also by
their unwholsom diets, and disordered appetites, which weakens
nature, and disturbs health more than otherwise they would be;
But those that are prudently wise survey themselves, and industriously
maintain life in good reparations as they can, placing
shelters before it, or laying covers upon it, to defend and keep it
from boisterous storms, and nipping colds.

“Likewise, they repair it with nourishing food, comfortable
Cordialls, and quiet Rest, which makes them appear like a famous
monument: or an ancient Palace, whose stately structure
cannot be buried in the ruines”
.

“Likewise, to live soberly, as gravely, or reservedly, for a aged
body with a vaine minde, phantasticall humors, extravagant
actions, apish behaviours, and idle discourses suite not well
together, they appear both uncomely, undecently, and unnaturally,
for can there be any thing vainer, than for age to rant and swager,
brag and boast, or to be vain-glorious, or can there be any
thing more Phantasticall than for age to be inconstant and various,
pining and spitefull, gossiping and twatling, amorous
and wanton; and can there be more phantasticalnes, than for age to be
fooling and toying, sporting and playing, dancing and singing,
flanting and revelling, tosting and travelling, searching and
seeking, sharking and favoring, crouching and creeping, or can
there be more apishness than to see Age full of imitation, as to
affect a dancing, jetting, strutting, stragling gate, a pruning, jointing,
wreathing, rowling posture, a simpring, flearing, jearing,
mopping, mewing countenance, or learing, flearing, winking,
glaring eyes”
.

“And what can be idler than to hear age talke lasciviously, bassonly,
impertinently, falsly, amorously, vain-gloriously, maliciously,
factiously and wickedly; But sober age hath a setled minde, Yy4v 352
minde, quiet thoughts, well governed passions, temperate appetites,
noble resolutions, honest designes, prudent actions, rationall
discourses and majestical behaviors; As for an easie life”
,
said she, “age should shun all troublesome offices, painfull imployments,
tedious travelling, long speeches, impertinent talkers, hard
couches, uneasie garments, sharp colds, burning heats, also surfets
or unpleasant, or lothsome meats, or drinks, for it were better
to dye than to live in pain, and the infirmity of Age is paine enough
without any addition to increase them”
.

“Likewise, they should strive to live a peaceable life, as neither
to hear quarrels, or make quarrels, or be a party in quarrells, or
quarrelsome business”
.

“Likewise to abate all turbulent passions, restless cares, endless
desires, vexing thoughts”
.

“Likewise to avoid all clamours or mournfull noises, cruell
dreadfull or pitifull objects; Also, they should forgive injuries
freely suffer injuries patiently, submit to power willingly, or
at least readily: For life is a torment, when peace is banished, and
to have an unquiet life, a troubled minde joyned with a weak body,
would be as bad as hell’s torments”
.

“The last is, a pleasant life. For age being apt to melancholy,
it ought to be please it self, to divert its saddest thoughts and raise its
drooping spirits, besides, Age hath most reason to please it self,
having by nature the shortest while to live; And they are most
unwise that makes not the best use, or takes not the most profit
out of time”
.

“But some may say, that Age cannot pleasure take, by reason that
pleasure lives in the senses and the senses, which are the strings,
Organs, or pipes of pleasure, is broke, or out of tune; And for the
minde, they will say, is subject to ruinous time, as much as the body
and the senses; for knowledge which is the foundation thereof;
And understanding the building thereon, and memory the
doors thereto; and remembrance the windows therein, is apt to
decay, which forceth the inhabiter, which is delight to forsake
its mansion, but I speak not to those that are so old, or so infirme,
as to be past thinking, as it were, for those are but breathing carcasses;
not living men, but I speak to such, whose knowledge is
more, and understanding clear, by times experience; For though
the body hath a fixt time to arrive at a perfect growth, and perfection,
yet the mind hath not: for the minde can never know, nor
understand so much; as it might not know and understand more:
neither hath time such a Tyrannical power over the minde, as
over the body.”

“Wherefore”, said she, “the minde may have delight, when the
body is past pleasures; and the thoughts, which are the children of
minde, may have more various pastimes, and recreations to delight
them, than the senses can have varieties of substance to work
pleasurs out of, for they can create delight in themselves, which
the senses cannot. For they become dull, and grow as dead, when
they have nothing to work on”
.

When Zz1r 353

“When the thoughts are like spiders, or silkwormes that can spin
out of its own bowells, which is the minde; for the minde is the
bowells or wombe of thoughts: and though some think the mind
would be like an empty house, if it were not furnished by the
senses, and outward substance, but some mindes are so largely, curiously,
and sumptuously built by nature, and with such, excellent
rich and strong materialls, as they need not the senses”
;

“For severall objects or subjects that the senses bring in, do
but incumber it, and lumber it, hiding the curious Architecture
thereof, and shadow the light therein; but howsoever to please
or delight the minde by the senses, Age must hear sweet charming
musick, view delightfull objects, smell comfortable sents,
taste savory meats, drinke delicious drinks; be lapt in soft silks,
or warme furre”
.

“Likewise, they must converse with witty and pleasant company,
and so to recreate themselves in what they most delight; for
Wise and Noble Age cannot delight in any thing, but what is
Honorable, Allowable, and Commendable; so whosoever lives
temperately, prudently, soberly, easily, peaceably, and pleasantly,
lives sagely, but”
, said she, “Wise Age majestique seem’s like Gods above, Their Countenance is mercy joyn’d with Love, Their silver hayres are like to glorious Rayes, Their eyes like Monarchs Scepter, Power sways, Their life is Justice seat, where Judgements set, Their tongue is the sharp Sword, which Truth doth whet, Their grave behaviour Ballance which doth poize, The scales of thought and action without noise, Merits the Graines, which makes them even weight, Honesty the steddy hand, which hold them streight.”

The eighteenth sort were Souldiers.

And they asked what sort of men were fit to be Generalls?

She said, those that could command themselves were wis e
enough to command others.

Then they asked her what sort of men, were best for other
Commanders and Military Officers?

She said, those that had learnt to obey, for from their obedience
they could well Command.

Then they asked her, of what Age should be chosen for
Souldiers?

She said that men of twenty were desperate, and men of thirty
were couragious, and from thirty they were valiant: “for courage,”
said she, “is not so furious as desperateness: nor valour so rash
as courage: and beasts”
, said she, “are furious and couragious, but
none but men are valiant, but”
said she, “of necessity there must be
men of all Ages, that are able to bear armes, or els, there will be Zz not Zz1v 354
not men enough to make up a number; for though”
, said she, “furie
is soon spent by violent force, and courage is weaker by rash
follyes, yet if none should be chosen, but those that are rightly
valiant, there would not be a Troop, where there should be an
Army; for true valour”
, said she, “is such an equall temper and
mixture of Capacities, qualities and other vertues compounded
to make this one; as Justice, Prudence, Temperance, Patience,
Judgement, Understanding, Resolutions, Audacity, Circumspection,
and the like, as there are few valiant men to be found; when
men of courage whole Armies falls, for courage is onely a
passion without any mixture of fear, or rather it is an appetite to
adventures”
.

Then they asked her what assaulting armes were best:

She said, the sword, “for”, said she, “Canons, Muskets, Carbines,
Pistolls, or the like are fitter to fight with walls than men:
Besides”
, said she, “there is no assaulting armes that stands a distance
but seem cowardly, as Bows, Slings, Pistolls, Gunns,
and the like, which make men seem as if they were afraid to
meet and encounter body to body, when a sword or the like weapon,
seemes as it is Heroick and manly”
.

Then they asked her whether an Army were better to intrench,
or lye in Garrison Towns.

She said, to intrench, “for” said she, “the Souldiers will be carefull
to defend their walls of mudd, which are Trenches, but when they
lye in Garrisons, they become negligent, as thinking the walls of
stone should defend them”
.

Then they asked her, how they should begin the onset of a
battail.

She said, “Closely, Coolly, and Temperatly, least their force
should wast in their fury, and disorders, should grow by the violence
thereof”
.

“Then they asked her how they should behave themselves in a
Victory?”

She said, humbly and mercifully.

Then they asked her how they should behave themselves, when
they lost?

She said, Patiently and Cheerfully, to shew their spirits were
not dejected with their ill fortune.

The last sort that visited her, Were Historians.

And they asked her, whether it were pains worth the taking,
to write an History?

“She said, there was no pains worth the taking, but for the cause
of Truth; the sake of Right, and for the advance of
good”
.

“As for an History”, said she, “it cannot be exactly true, because there
are so many severall intentions interwoven with several accidents,
and severall actions divide into so many severall parties, and severall
places, and so many severall Reports of severall opinions, Partialities Zz2r 355
Partialities Understandings, Judgments, and Memorials, which
gives such various relations of one, and the same action, as an Historian
being but one man, cannot possibly know the truth, which
makes them write so falsely, whereby Right is injured and degraded
of that Honour which is due unto its writer, or els hath
that Honour given, as it had not merited to deserve; Neither doth
History add good to an humane life, or Peace to a disordered
State or zeal to a pious soul; for it instructs the present life with
the Vices, Follies and Ambitions, Rapines, Cruelties, Craft, Subtilties
and Factions of former ages, which makes the present age
more bold to do the like; and desirous to follow their forefathers
steps, which rather inflames the distempers than gives Peace
to a Commonwealth; indeed it distempers a peaceable Commonwealth;
and ofttimes brings it to ruin, over-heating the
youth and hardning the aged; neither doth it add zeal, for reading
in history the severall Religions, and many Gods, that
wise men held and prayed to in every age, weakens their faith with
doubt of the right, not knowing what to chose”
.

“Also Historians are for the most part detractors, for they oftner
blur mens reputations, than glorify them; and the world is apt to
believe the worst part: for one pen may blur a reputation, but one
pen will hardly glorify a reputation, for glory requireth many pens
many witnesses, or els the world will not believe, when one accusing
pen shall serve to condemne the most noble persons, and Heroick
Actions, so unjust the world is”
.

“Also Historians are various, writing according to their opinions,
judgement, and belief, not often to the Truth; for some
praise those men, and actions that others dispraise, causing doubts
to the Readers, not knowing which to believe: Besides, they are
too partial to sides, and factions, that to the adverse they note
things to their disadvantage, or aggravate their errours, or imperfections,
and leave out somethings that are of high worth, and
worthy the remembrance, or els lessen them in their relations,
and to those they adhere to; they do the contrary, they either obscure,
or excuse their errours, imperfections and crimes; And they
illustrate with false lights their dimme vertues, or give them such
praises they never deserved; Wherefore no History should be
esteemed but what was written by the Authors themselves, as
such as write their own History of their lives, actions, and fortunes,
and the severall accidents that befell in their time; and to
their knowledge, yet”
said she, “I wish I might outlive the Historian
of these times, that I might write a History of the Historians,
there to describe their birth and breeding, their life, their actions,
their fortunes, their interest; And let the world judge, whether
they writ truth; and without partiality”
.

But to draw towards an end of my tale, all sorts of people resorting
to hear her speak, she became so famous, as that a great
Monarch, whose Kingdome was neighbouring to the Country she
was borne, bred, and lived in; had a great curiosity, to see and
hear her, for the fame of her beauty was equall to the fame of her Zz2wit Zz2v 356
wit; and putting himself into a disguise left his Kingdom, and
wife to visit this Lady when he saw and had heard her speak, her
wit, beauty, and gracefull behaviour did so ravish him him; as he
became a desperate Lover; whereupon he secretly revealed himself
unto her, perswading all he could to leave that inclosed life, profering
her to be divorced from his wife, and to marry her; but
she refused his offers, despisesd his love, forbid his sute, and absented
her person, which caused him to return in a rage and fury,
sending Ambassadors to proclaim Warrs, unless the State would
deliver the Lady into his power, but they absolutely denied to deliver
her, thinking it both a wicked and dishonorable disgrace to
their Countrey, although they perceived an utter ruin was like
to fall upon them, by reason the Kingdome was in a weak condition,
caused by former warrs; but it came no sooner to her hearing,
but she desired to meet the Ambassadors in publick audience,
which they granted, where multitudes of people came
thronging to see her; and when they were met, she thus spake;

“ I come not here to make Eloquent Orations, to divulge my Wit, or
to present my beauty to the view of many eyes; For though I may
thanke Nature for her bounteous gifts. Yet I have not that vanity and pride, For to allure, or draw from vertues side.
But I come to answer these threatning Ambassadors; for I cannot
call them Noble, or Honorable, since they come upon a base
designe and to an unjust end; But let me tell them, the Gods would
hate me should I break my holy vow; Next, I should grieve my Fathers
sleeping ashes should I disobey his dying command. Thirdly, I
should be a dishonor to my birth & Sex, should I live incontinently.
Lastly, I should curse my birth, hate my life, blast my fame should
I be the cause of my Countryes ruin, and my Countrey had cause to
do the same, should it be ruined for me, but since it will prove a mischief,
sin, and shame to live; Honour, Prudence, Love and Justice,
bids me dye, wherefore I have sacrificed my life for my Countreys
Peace and safety, my unspotted Chastity, holy Vowes and dutifull Obedience,
and to quench the raging lust of a wicked Tyrant.”

And growing very sick, she became so weak, as she could stand
no longer, but gently sinking to the ground, she fell, whereupon
all that could get near run unto her to help her, but she told them,
it was in vain; “For poyson”, saith she, “hath been the engin that hath
broken open the gate of life, to let death in”
, and she immediately
died; which the people no sooner understood, but made such
outcries and lamentations, and mournings, as if there had been
an utter desolation of the whole world, then after some times of
preparations they buried her with great solemnity, and intombed
her costly, the State setting up her Statue of brasse, for her courage
and love to her Countrey, the Church Deified her a Saint for Zz3r 357
for her vertue and piety: and the Clergy raised Altars, where all
the Kingdom twice a year did offer unto her solemn Sacrifices
thereon: And the Poets built severall Piramides of praise of her
beauty, wit, vertue, and sweet graces, which Pirimides reacht to
Fames highest Tower, and the Historians writ her life and death
in golden letters, and recorded them in Fames brasen Tower,
that all the world might know and follow the example of her heroick
spirit, generous soul, chast body, pious life and voluntary
death.

Heavens Library, which is Fames Palace
purged from Errors and Vices.

Jove and some of the other Gods, being set in Councells, Pallas
being one, rose up and bow’d to Jove, and thus spake; “Great
Jove”
, said she, “I ought in duty and love to inform you,
not only of the Vices and Errors, which are numberous in the
world, which in time may bring it to confusion, but those Errors
and Vices are crept into your great Library, Fames Palace,
and if order be not taken to destroy them, they will devour all your
best and noblest Records”
; Jove answers that vices were as Serpents,
and Errors as Wormes, bred in the bowells of Nature, of
which she could never be cured, for the Gods had no Medicine
strong enough to purge them out, and by reason they were from
all Eternity, they could not be destroyed, “for if any thing could
be destroyed that is from all Eternity; then we our selves might be
destroy’d, but”
said Jove, “we can cast them out of our own Mansions,
though we cannot cast them out of Natures Bowels; also we
can hinder them from coming in, wherefore Fame is to be reproved
for suffering the Library to be so foul and full of filthy Vermin;”
whereupon Mercury was sent to call Fame to appeare, before
Jove and his Councell; so when Fame came, Jove told her, that
Gods and Goddesses ought to be just and upright, and to have
their Palaces pure, and full of Truth, “which”, said he, “you nor
your Palace hath not been, for you are Partiall and your Court
full of faction, and my Library your Palace, foul and full of wormy
errours, which if it had been kept pure and clean, they would
never have entred, or if they had enterd, you might have caused
them to have been swept out by Old Father Time”
: Fame answered
that it was not her fault, for Mars, Venus, and Fortune, had sent
them in, “and it is not for me to oppose so great a God as Mars,
or so great a Goddesse as Venus, or to sit as Judge to determin
what was best to be flung out, or what to be placed therein, for
none is fit to judge those causes but you great Jove and your
Councell”
; Jove approving what Fame said, told his Councell,
that after they had taken some repast, they would sit in Councell Zz3again, Zz3v 358
again, and their only business should be to purge and cleanse their
Library: so after they had feasted with Ambrosia and Nectar, they
returned to Councell, where they did first decree.

That all those Records as were to be cast forth, should be
heapt up together, and then they would Decree the disposalls:
after that they did Decree; That all those Records that were of
Usurpers, and Invaders should be cast forth;

Next, that all Fabulous and Profitless Records, should be cast
forth.

Thirdly, all wanton and Amorous Records.

Fourthly, all Records of useless Laws, and Inhumane Sacrifices.

Fiftly, all Records of Tedious speeches, or vain or factious
Oratory.

Sixtly, all obstructive contorversy, as being destructive to
Truth, should be cast out, also tedious Disputes, and Sophistry;
but Mars, Cupid and Mercury opposed it, as much as they could,
saying,

That if all thes Records should be cast forth, the famous Library
would be very empty.

Jove said, it was an infamous Library whilst they were kept
therein, and that no Records ought to be in Fames Library,
but of such Acts as supprest vice and advanc’t vertue, and profitable
for the life of Man, and those of necessary inventions, but
chiefly those that glorified the Gods, and sung their prayses, declaring
their Power, Wisedom, Justice and Love; whose Authors
ought to have their memory recorded to everlasting Time:
“as for the works of Naturall Poets”, said Jove, “the fates have decreed
them severall places in the Library, wherefore it is not in
our power to remove them, but those that are like false coyne,
that have only got by unjust means, the stampe of the true figure,
and not the worth of the Metal, such as are dross or basely mixt
and not pure and perfect pieces, we shall find out by their
triall:”

After they had decreed the Generallities; they sate in Councell
on the Particularities, as which were unworthy to be kept,
or worthy to be cast out, first, they began with Moral and Naturall
Phylosophers, Physitians and Chimists; where Jove said, “all
but some few ought to be cast forth, for to what purpose should
we stuffe the Library with the repetitions & false Commentaries;
of which all Modern Records are for the most part repetitions
of the old, the alteration only in language:”

“As for the Phylosphers, the first shall be Plato, his works
shall be kept, all but his Commonwealth, and that shall be put
out by reason it was so strict, it could never be put inuse, nor
come into practice; the rest Pythagoras, Epicuricus, Socrates, and
Aristotle: as for Phisicians only Hippocrates, and Galen, and Paracelsus
for his Medicins, and Richard Lully for the Philosophers
stone, for although their Records be lost in the Rubbish of the Library,
yet old father Time shall be imployed to find them out, and other Zz4r 359
other Record’s that are buried in the dust, which is worthy of perspicuous
places; also Aristotle’s Logick and Rhetorick was kept,
and for Grammar Lilly: the next they came to consider, were Mathematicall
Records, whereof none was to be kept, but Archimedes
and Euclid; as for the Records of invention, all that are
either necessary, profitable, or pleasant shall be inrolled; but all
such invention as is hurtfull, distrustfull, obstructfull, vaine, and
uselesse shall be cast forth”
.

Then said one of the Gods, “Archimedes must be cast out, for he
invented many Engins of War”
: “’tis true”, said Jove, “but by reason
it was in the defence of the City he lived in, and was a native
thereof, he shall be spared”
: the next were Astronomers, whereof
four were kept, as Copernicus, Tycobrach, Ptolemy & Galleleo; the
next sort shall be Orators, and Law-makers; as for Law-makers,
there were Moses, Lycurgus, and Solon kept; for Orators onely
Thucydides, and Demosthenes, “as for Tully, he was a vaine boating
fellow, and Seneca a meere Pedant, and a dissembling pretending
Phliilosopher, and therefore they shall out”
, for Politicks
only Achitophell and Machiavell; then they came to Heroick Records,
Jove said, that all the Records, that were of the actions of
those they call the Heroes, most of them ought to be cast out, being
violators of Peace, and destroyers of Righteous Laws and
Divine Ceremony, Prophaners of our Temples, breaking down
our Altars and Images, Robbing us of our Treasures, therein to
maintain their ill gotten power, or to get that power they have
no right to, having no Justice but strength to make their Titles
good, besides they are the greatest troublers of Mankinde, Robbers
and Theeves, disposing the right of antient Possessions, and
defacing the Truth of antient times; with that Mars rose, and
bowing to Jove, said, “may it please your great Godhead; there
are your Priests that have made it good by divine Laws, and many
Lawyers that justify it by the Laws of every Kingdom, and by
the Laws of Nations, and will you cast down that which your
Priests and Lawyers preach and plead up”
: with that Pallas rose
up and spoke;

“Great Jove”, said she, “wisedom knows, that force makes the
gown stoop, and Mercury knows, that Orators tongues, are as
often brib’d for feare as reward, and those two professions plead
always for the stronger side, and falsifies your Text alwais for interest,
and turnes right to wrong, and makes the Text and Laws, as
a nose of wax, which will take any Print, or els, how should such
various disputes arise in that we hold sacred as Divinity, and every
cause dispute Pro and Con, in all Courts by opposite Counsells,
wherefore all-seeing Jove, your power will Rectifie it, and it will
be Justice to throw them out, wherefore let all the Records of all
those of the Heroick acts and Heroes both of the Greeks and Romans,
that were Invaders or Usurpers, with their Heroes, as Alexander,
Hannibal, Scipio, ser, and all the rest, and all other
Records and Heroes, of what Nation soever, which is of that injurious,
turbulent, ambitious, and vain-glorious Nature, whereof there Zz4r 360
there be thousands which ought to be cast into Hells Dungeon,
the place of infamie, there let their actions be recorded, and not
usurpe Heavens great and glorious Library, as they did Earths;”

then said Mars, “you must cast all the Heroick actions, and worthies
in Homers works, into that Dungeon”
. “that must not be” said
Jove, “for Homer was Heavens Chronologer, and the Records of
the Gods of Heaven, must not be cast into Hell; besides, there was
a just pretence for that warre, for the Grecians had received a palpable
injury done, and the Trojans did but defend themselves, and
though the injury done, and the wrong received, were but by
two single men, and the quarrell, but for a light inconstant woman,
yet it was a riot, and the more faulty and lesse pardonable,
because it was a riot of our deputies on Earth, for Kings are Gods
Deputies and Viceregents, and therefore sacred, and ought not
to be injured, but when they are, their injurers are to be severely
punished, and Heaven forbid we should be so unjust, to cast out
all Heroick action, and warring Heroes; no, we cast out onely
those that make warre unjustly, vain-gloriously or covetously”
;

Then Mars askt if Tamburlaine should be cast out?

Jove said yes, for he had no right to the Turks Empire.

Then he askt if Scanderbeg should be thrown out?

Jove said no, “for it is lawfull for any to get their own, and
to maintain their right by what force soever, and that Scanderbeg
had reason to fight for, and so maintain by force his own inheritance.”

Then he asked if the Records of the Jews Heroes, and
their Heroick actions in the land of Canaan should be cast
out?

Jove said no, for that Land was given them by the Gods:

Then they came to Romances, where Jove said, “all Romances
should be cast out but Don Quixote, by reason he hath so
wittily abused all other Romances, wherefore he shall be kept,
and also have his Books writ in golden letters”
.

Then Cupid spoke in their behalf, and intreated Jove, that
they might not be cast out, “for”, said Cupid, “Romances work as
great effects upon the hearts of Mortalls, as my Arrows tipt
with gold doth, besides they are my Mother Venus Looking-
Glasses”
.

Jove said, they did corrupt Mortalls thoughts, and made them
neglect their divine Worship, causing them to spend their time,
vainly, idly, and sinfully.

Then Cupid desired Jove, but to spare Amadis de Gaule: but
Jove said, that should be the first that should be cast out, by reason
it was the originall of all the rest; “Likewise”, said Jove, “all
Fables shall be cast out, but Esop’s Fables, which profit mankinde
by his Moralls, also Lucian and Rablas shall be kept, both
for their huge wit and judgment, rectifying Schollars understandings;
and though some that are spitefull at their wit, calls them
scoffers, yet they are not so, but teachers of truth in a pleasant
style, and those that say they are Prophaners, judge presumptuously,ptuously, Aaa1r 361
and malitiously on them; at this sentence Mercury
joyd”
.

At last, they came to Judge of Poets, where Homer, Pindar,
and Anacrion, were preferr’d as the three first;

Then one of the Gods named Virgil as the fourth; Jove said,
it was a question whether Virgil was a true Naturall Poet or not?
by reason he was rather an imitator of Homer, than of Nature,
and his praise was more for his Language, than either for fancy,
or Naturall description, “wherefore”, said Jove, “he might be questioned
for a true born Naturall Poet: and since it may be doubted
he is of a Bastard kinde, I will prefer Horace before him, who
certainly is a true begotten Poeticall son of Nature”
: said another of
the Gods, “I should judge Ovid to be plac’t before either of them
both, for the sweetness of his verse & fineness of his fancy, the curious
intermixing and the subtill interweaving of his severall discourses,
Themes, Arguments, or Transmigrations”
. Jove said for his
part he was no friend to Ovid, for divulging his severall Amours,
“and if it were in my power”, said Jove, “to alter the Decrees of fate,
I would cast him forth, but by reason he is a right Naturall Poet,
I cannot, but yet I can place him in heavens Library as I will, and
therefore, he shall not be before, neither Horace nor Virgil, but
he shall stand in the sixth place, in the seventh place shall stand
Martiall”
;

Said Cupid, “your God-head hath forgotten Tibullus and his son”;

“No”, said Jove, “they ought to be put out, because their verses
were wanton”
;

Said Cupid, “your God-head cannot put them out, because they
are Naturall Poets”
.

“Then let them” said Jove, “be placed in some out-corner of the
Library”
; at which sentence Cupid frown’d, knowing his Mother
Venus would grieve to have them disrespected; then was placed,
the Comedian Terence, and Plautus, and the Tragedian Seneca;
and after they had given their Judgments of all the antient Poets,
which were more than could be numberd in this place, they tryed
the Moderns, whereof they could not find one true Naturall Poet,
not amongst five hundred, for though there is an infinite company
of them, yet hardly one true one amongst them all, for most
of the moderns have been like a company of Ravens, that live upon
dead carckasses, so they upon old Authors, and some have been
like Maggots, that have been bred in their dead flesh, which is the
living works of dead Authors; and some like Hornetts, and some
like Bees, but very few rightly begotten from Nature, indeed so
few as I am loath to set them down, so most of the Moderns were
cast out; then after they had divided the Records as what to be
put out, and what to be kept in, there rose a great dispute amongst
the Gods, how those that were cast out should be disposed off, at
last Jove decided the case, those that were wicked mischievous
and base, should be put into hell, and those that were idle, vain
useless and foolish, should be drown’d in the river of Stix, but
they were forc’t to make new Boats to waft some to hell and Aaato Aaa1v 362
to drown others in the river; for there was such an infinite company,
that Charon had not leisure, neither could one Boat serve
their turn: but then there rose another dispute about those that go
to Hell, “for”, said some of the Gods, “the records must not be in
Paper, nor Parchment, nor in Metall, nor Stone, by reason there
is a Continuall and Eternall fire in Hell, which will burn the one
and melt and moulder away the other”
, whereupon Jove ordered,
that those that were to go into Hell should be recorded in Salamander-stone,
on which the fire hath no force: for the more it is
burnt, the more it is purified. After they had decreed this all the
Records of Tyrants, Usurpers, Invaders, Murderers, Theeves,
Ravishers, Extortioners, Detractors, Licentious Mutineers, Factious,
Prophane and Rebellious, Records, with evill inventions
were cast into Hell, a room being provided as a Library, and one
of the Furies with a fiery Trumpet sounded out their Reproach;
and all those records that were Vain, Useless, Idle, Amorous, and
Wanton, with all those that were Sophisterous, Tedious, Obscure,
Pedanticall, and those that were only Repetitions and false Commentaries,
also those of useless Inventions, and those that were
meere Rimers; were cast into the River of Stix, and so drown’d
in oblivion.

Aaa2r

The Eleventh Book.

An Epistle.

I have heard, that some should say my Wit
seemed as if it would over-power my
Brain, especially when it works upon
Philosophical Opinions. I am obliged
to them for judging my Wit stronger
than my Brain; but I should be sorry they should
think my Wit stronger than my Reason: but I must
tell them, that my Brain is stronger than my Wit, and
that my Reason is as strong as the Effeminate Sex requires.

Again, I have heard some should say, that my Writings
are none of my own, because when some have
visited me, though seldome I receive visits, they have
not heard me speak of them, or repeat some of the Chapters
or Verses: but I believe, if they should desire the
best Orator to repeat his Orations or Sermons that he
hath spoke ex tempore, he shall not do it, although but
an hours discourse: for I believe, Tully, who I have
heard was an eloquent Orator, yet could not repeat
them over to his Auditory. The same is in Writers;
for I do believe, Homer, as great and excellent Poet, as it
is said he was, could not repeat his Poems by heart; nor
Virgil, nor Ovid, or any other, nor Euclyd repeat his Aaa2 Demonstrations Aaa2v 364
Demonstrations, Numerations, and the like, without
book; nor Aristotle, who, I have heard, was a great Philosopher,
the explanations of his Opinions by heart;
for I have heard that his memory failed in his writing
for that he hath sometimes contradicted himself: and
my Lord, who hath written hundreds of Verses, Songs,
and Theams, could not repeat three by heart; and I
have heard him say, that after he hath writ them, he
doth so Ilittle remember any part in them, that when
they have lain a short time by, and then read them over,
they are new to him: But he is not so forgetfull
of other things, for he hath an extraordinary memory
for received curtesies, or to do any timely good or services,
not onely to Friends, but to Strangers. Also, he
hath an excellent memory concerning the general Actions
of and in the World; but certainly they that remember
their own Wit least, have the most of it; for
there is an old saying, and surely true, that the best
Wits have the worst Memory, I mean, Wit-memory;
for great Memories are like standing Ponds that are
made with Rain; so that Memory is nothing but the
showers of other mens Wits; and those Brains are
muddy that have not running Springs of their own,
that issue out still fresh and new. Indeed it’s against
Nature, for Natural Wits to remember; for it is impossible
the Brain should retain and create; and we see
in Nature, Death makes way for life; for if there were
no Death, there would be no new Life, or Lives.

But say I were so witless I could repeat some of my
Works, I do think it would seem self-conceitedness to
mention them: but since that report, I have spoken
more of them than otherwise I should have done,
though truly I condemn my self; for it is an indiscretion,
although I was forced to that indiscretion, and I repent
it, both for the disfiguring of my Works, by pulling out
a piece here, and a piece there, according as my memory
could catch hold: Also, for troubling, or rather vexing
the hearers with such discourses they delight not in.

Besides, it hath been a long and true observation, that Aaa3r 365
that every one had rather speak than listen to what another
sayes; insomuch as for the most part all Mankinde
run from company to company, not to learn,
but to talk, and like Bells, their Tongues as the Clappers
keep a jangling noyse all at once, without method or
distinction.

But I hope my indiscretion in speaking of my Works
to my hearers is not beyond a pardon, for I have not
spoke of them, nor parts in them, much, nor often, nor
to many, but to some particularly, as those I thought
did understand Poetry, or Natural Philosophy, or Moral
Philosophy, though I fear not alwayes according as
their capacities lay; for I have observed, some understand
nothing of Law; others, Divinity, that understand
nothing of Temporal Government, and so
the like of many several studies; and some may have a
rational capacity to most Sciences, yet conceive nothing
of Natural Philosophy, as if the first Matter, or
innated Matter, or Motions, or Figures, or Forms, or
Infinites, or Spirits, or Essences, or the like; nay, for the
most part they conceive little further than an Almanack
to know the time by, of which I am ignorant,
for I understand it not. And for Poetry, most laugh at
it as a ridiculous thing, especially grave Statists, severe
Moralists, zealous Priesthood, wrangling Lawyers,
covetous Hourders, or Purloiners, or those that have mechanick
natures, and many more, which for the most
part account Poetry a toy, and condemn it for a vanity,
an idle imployment; nor have they so much phancy
of their own, as to conceive the Poetical phancies of
others; for if they did, they must needs love Poetry;
for Poetry is so powerfull, and hath such an attractive
beauty, that those that can but view her perfectly, could
not but be enamoured, her charms do so force affection.
But surely those that delight not in Poetry or Musick,
have no divine souls, nor harmonious thoughts.

But by those weak observations I have made, I perceive,Aaa3 ceive, Aaa3v 366
that as most men have particular understandings,
capacities, or ingenuities, and not a general; so in
their discourses, some can speak eloquently, and not
learnedly; others learnedly, and not eloquently; some
wittily, and neither learned nor eloquent; and some
will speak neither learnedly, eloquently, wittily, or rationally.
Likewise, some can speak well, but ’tis but
for a time, some a longer, and some a shorter time,
like several sized Candles, are longer or shorter ere they
come to a snuff; where sometimes some objects or
conceits, unexpected objections or questions, or the
like, do prove as a small Coal got into the Tallow of
their Wit, which makes it bleer out sooner than otherwise
it would do.

Also, some will speak wisely upon some subjects,
and foolishly upon others.

Likewise, some will speak well as it were by chance;
others in one discourse speak mixtly, now rational, then
nonsensly, at least weakly or obstructedly. But they are
great Masters of speech that speak clearly, as I may say,
untangled, which can winde their words from off their
tongue without a snarl or knot, and can keep even
sense, like an even thread, or can work that thread of
sense into a flourishing discourse; and they have a
quick Wit that can play with, or on any subject, which
doubtless some can do of those things they never heard,
saw, or thought on, but just when they speak of it. And,
some have great capacities, as may be perceived in
their discourse: but yet their speech is like those that
are lame, which limp and halt, although the ground
whereon they go is even, smooth, and firm. But some
have such large capacities, elevated phancies, illuminated
souls, and volubility of speech, that they can conceive,
create, enlighten, and deliver with that abundance,
curiosity, facility, and pleasure, as their conversible
company is a Heaven, where all worldly delights
reside.

But to return to the ground of this Epistle, I desire
all my Readers and Acquaintance to believe, though my Aaa4r 367
my words run stumbling out of my mouth, and my
pen draws roughly on my paper, yet my thoughts move
regular in my Brain, for the several tracks or paths that
Contemplation hath made on my Brain; which paths
or tracks are the several wayes my thoughts move in, are
much smoother than the tongue in my mouth, from
whence words flow, or the paper on which my pen
writes; for I have not spoke so much as I have writ,
nor writ so much as I have thought; for I must tell
my Readers, that Nature, which is the best and curiosest
Worker, hath paved my Brain smoother than
Custome hath oiled my Tongue, or Variety hath polished
my Senses, or Art hath beaten the paper whereon
I write; for my phancy is quicker than the pen with
which I write, insomuch as it is many times lost
through the slowness of my hand, and yet I write so
fast, as I stay not so long as to make perfect letters.

But if they will not believe my Books are my own,
let them search the Author or Authoress: but I am very
confident that they will do like Drake, who went so far
about, untill he came to the place he first set out at. But
for the sake of after-Ages, which I hope will be more
just to me than the present, I will write the true Relation
of my Birth, Breeding, and to this part of my
Life, not regarding carping Tongues, or malicious
Censurers, for I despise them.

Margaret Newcastle

A
Aaa4v 368
A true Relation of my Birth, Breeding, and
Life.

My Father was a Gentleman, which Title
is grounded and given by Merit,
not by Princes; and ’tis the act of
Time, not Favour: and though my
Father was not a Peer of the Realm,
yet there were few Peers who had
much greater Estates, or lived more noble therewith:
yet at that time great Titles were to be sold, and not at
so high rates, but that his Estate might have easily purchased,
and was prest for to take; but my Father did
not esteem Titles, unless they were gained by Heroick
Actions; and the Kingdome being in a happy Peace
with all other Nations, and in it self being governed by
a wise King, King James, there was no imployments
for Heroick Spirits; and towards the latter end of
Queen Elizabeth’s reign, as soon as he came to Mans estate,
he unfortunately fortunately kill’d one Mr. Brooks
in a single Duel; for my Father by the Laws of Honour
could do no less than call him to the Field to question
him for an injury he did him, where their Swords
were to dispute, and one or both of their lives to decide
the argument, wherein my Father had the better; and
though my Father by Honour challeng’d him, with Valour
fought him, and in Justice kill’d him, yet he suffered
more than any Person of Quality usually doth in
cases of Honour; for though the Laws be rigorous, yet
the present Princes most commonly are gratious in
those misfortunes, especially to the injured: but my
Father found it not, for his exile was from the time of his Bbb1r 369
his misfortunes to Queen Elizabeths death; for the
Lord Cobham being then a great Man with Queen Elizabeth,
and this Gentleman Mr. Brooks a kinde of a Favourite,
and as I take it Brother to the then L.Lord Cobham,
which made Queen Elizabeth so severe, not to pardon
him: but King James of blessed memory gratiously
gave him his pardon, and leave to return home to his
Native Country, wherein he lived happily, and died
peaceably, leaving a Wife and eight Children, three
Sons, and five Daughters, I being the youngest Child
he had, and an Infant when he died,.

As for my breeding, it was according to my Birth, and
the Nature of my Sex, for my Birth was not lost in my
breeding, for as my Sisters was or had been bred, so was
I in Plenty, or rather with superfluity; Likewise we
were bred Vertuously, Modestly, Civilly, Honorably,
and on honest principles: as for plenty, we had not only,
for Necessity, Conveniency, and Decency, but for
delight and pleasure to a superfluity; ’tis true, we did
not riot, but we lived orderly; for riot, even in Kings
Courts, and Princes Palaces, brings ruin without content
or pleasure, when order in less fortunes shall live
more plentifully and deliciously than Princes, that lives
in a Hurlie-Burlie, as I may terme it, in which they
are seldom well served, for disorder obstructs; besides,
it doth disgust life, distract the appetites, and yield
no true relish to the sences, for Pleasure, Delight, Peace
and Feliciti live in method, and Temperance.

As for our garments, my Mother did not only delight
to see us neat and cleanly, fine and gay, but rich
and costly; maintaining us to the heighth of her Estate,
but not beyond it; for we were so far from being in
debt, before these warrs, as we were rather before hand
with the world; buying all with ready money, not on
the score, for although after my Fathers death the Estate
was divided, between my Mother and her Sonns, paying
such a sum of money for Portions to her Daughters,
either at the day of their marriage, or when they should
come to age, yet by reson she and her children agreed Bbb with Bbb1v 370
with a mutuall consent, all their affairs were managed so
well, as she lived not in a much lower condition than
when my father lived; ’tis true my , Mother might have
increast her daughters Portions by a thrifty sparing,
yet she chose to bestow it on our breeding, honest pleasures,
and harmless delights, out of an opinion, that if
she bred us with needy necessitie, it might chance to
create in us, sharking quallities, mean thoughts, and
base actions, which she knew my Father, as well as her
self did abhor: likewise we were bred tenderly, for my
Mother Naturally did strive, to please and delight her
children, not to cross or torment them, terrifying them
with threats, or lashing them with slavish whips, but
instead of threats, reason was used to perswade us; and
instead of lashes, the deformities of vices was discovered,
and the graces, and vertues were presented unto us,
also we were bred with respectfull attendance, every
one being severally waited upon, and all her servants
in generall used the same respect to her children, (even
those that were very young) as they did to her self, for she
sufferd not her servants, either to be rude before us, or to
domineer over us, which all vulgar servants are apt, and
ofttimes which some have leave to do; likewise she never
sufferd the vulgar Serving-men, to be in the Nursery
amongst the Nurss Maids, lest their rude love-making
might do unseemly actions, or speak unhandsome
words in the presence of her children, knowing that
youth is apt to take infection by ill examples, having
not the reason of distinguishing good from bad, neither
were we sufferd to have any familiaritie with the vulgar
servants, or conversation: yet caused us to demean
ourselves with an humble civillity towards them, as
they with a dutifull respect to us, not because they were
servants were we so reserv’d, for many Noble Persons
are forc’d to serve through necessitie, but by reason the
vulgar sort of servants, are as ill bred as meanly born,
giving children ill examples, and worse counsel.

As for tutors, although we had for all sorts of
{Handwritten addition: virtuous} end of handwritten addition Vertues, as singing, dancing, playing on Musick, reading, Bbb2r 371
reading, writing, working, and the like, yet we were
not kept strictly thereto, they were rather for formalitie
than benefit, for my Mother cared not so much for
our dancing and fidling, singing and prating of severall
languages; as that we should be bred vertuously, modestly,
civilly, honorably, and on honest principles.

As for my Brothers, of which I had three, I know not
how they were bred, first, they were bred when I
was not capable to observe, or before I was born; likewise
the breeding of men were after different manner of
waye from those of women: but this I know, that
they loved Virtue, endeavour’d Merit, practic’d Justice,
and spoke Truth, they were constantly Loyal, and
truly Valiant, two of my three Brothers were excellent
Souldiers, and Martial Discipliners, being practic’d
therein, for though they might have lived upon their
own Estates very honourably, yet they rather chose to
serve in the Wars under the States of Holland, than to
live idly at home in Peace, my Brother Sir Thomas Lucas
there having a Troop of Horse, my brother the youngest
Sir Charls Lucas serving therein, but he served the States
not long, for after he had been at the siege and taking of
some Towns, he returned home again; and though he
had the less experience, yet he was like to have proved
the better Souldier, if better could have been, for naturally
he had a practick Genius to the Warlike Arts, or
Arts in War, as Natural Poets have to Poesy; but his
life was cut off before he could arrive to the perfection
thereof, yet he writ a Treatise of the Arts in War, but
by reason it was in Characters, and the Key thereof lost,
we cannot as yet understand any thing therein, at least
not so as to divulge it. My other Brother, the Lord
Lucas
, who was Heir to my Fathers Estate, and as it
were the Father to take care of us all, is not less Valiant
than they were, although his skill in the Discipline of
War was not so much, being not bred therein, yet he
had more skill in the use of the Sword, and is more
learned in other Arts and Sciences than they were, he Bbb2 being Bbb2v 372
being a great Scholar, by reason he is given much to studious
contemplation.

Their practice was, when they met together, to exercise
themselves with fencing, wrestling, shooting, and
such like exercises, for I observed they did seldom
hawk or hunt, and very seldome or never dance, or play
on Musick, saying it was too effeminate for Masculine
Spirits, neither had they skill, or did use to play, for
ought I could hear, at Cards or Dice, or the like Games,
nor given to any Vice, as I did know, unless to love a
Mistris were a crime, not that I knew any they had, but
what report did say, and usually reports are false, at
least exceed the truth.

As for the pastimes of my Sisters when they were in
the Country, it was to reade, work, walk, and discourse
with each other; for though two of my three Brothers
were married, my Brother the Lord Lucas to a virtuous
and beautiful Lady, Daughter to Sir Christopher Nevil,
Son to the Lord Abergaverny, and my Brother Sir Thomas
Lucas
to a virtuous Lady of an antient Family, one
Sir John Byron’s Daughter; likewise, three of my four
Sisters, one married Sir Peter Killingrew, the other Sir
William Walter
, the third Sir Edmund Pye, the fourth as
yet unmarried, yet most of them lived with my Mother,
especially when she was at her Country-house,
living most commonly at London half the year, which is
the Metropolitan City of England: but when they were
at London, they were dispersed into several Houses of
their own, yet for the most part they met every day,
feasting each other like Job’s Children. But this unnatural
War came like a Whirlwind, which fell’d down
their Houses, where some in the Wars were crusht to
death, as my youngest Brother Sir Charls Lucas, and my
Brother Sir Thomas Lucas; and though my Brother Sir
Thomas Lucas
died not immediatly of his Wounds, yet a Wound he received on his head in Ireland shortned his
life.

But to rehearse their Recreations. Their customes
were in Winter time to go sometimes to Plays, or to ride Bbb3r 373
ride in their Coaches about the Streets to see the discourse
and recourse of People, and in the Spring time
to visit the Spring-garden, Hide-park, and such like places;
and some times they would have Musick, and sup
in Barges upon the Water; these harmless recreations
they would pass their time away with, for I observed,
they did seldome make Visits, nor never went abroad
with Strangers in their Company, but onely themselves
in a Flock together agreeing so well, that there seemed
but one Minde amongst them: And not onely my own
Brothers and Sisters agreed so, but my Brothers and Sisters
in Law, and their Children, although but young,
had the like agreeable natures, and affectionate dispositions
for to my best remembrance I do not know that
ever they did fall out, nor had any angry or unkind disputes.
Likewise, I did observe, that my Sisters were
so far from mingling themselves with any other Company,
that they had no familiar conversation or intimate
acquaintance with the Families to which each other
were link’t to by Marriage, the Family of the one being
as great Strangers to the rest of my Brothers and Sisters,
as the Family of the other.

But sometime after this War began, I knew not how
they lived; for through most of them were in Oxford,
wherein the King was, yet after the Queen went from
Oxford, and so out of England, I was parted from them;
for when the Queen was in Oxford, I had a great desire
to be one of her Maids of Honour, hearing the Queen
had not the same number she was used to have, whereupon
I wooed and won my Mother to let me go, for my
Mother being fond of all her Children, was desirous to
please them, which made her consent to my request;
But my Brothers and Sisters seem’d not very well
pleas’d, by reason I had never been from home, nor seldome
out of their sight; for though they knew I would
not behave my self to their, or my own dishonour, yet
they thought I might to my disadvantage, being unexperienced
in the World, which indeed I did, for I
was so bashfull when I was out of my Mothers, Brothers, Bbb3 and Bbb3v 374
and Sisters sight, whose presence used to give me confidence,
thinking I could not do amiss whilst any one
of them were by, for I knew they would gently reform
me if I did; besides, I was ambitious they should approve
of my actions and behaviour, that when I was
gone from them I was like one that had no Foundation
to stand, or Guide to direct me, which made me afraid,
lest I should wander with Ignorance out of the waies
of Honour, so that I knew not how to behave my self.
Besides, I had heard the World was apt to lay aspersions
even on the innocent, for which I durst neither look up
with my eyes, nor speake, nor be any way sociable, insomuch
as I was thought a Natural Fool, indeed I had
not much Wit, yet I was not an Idiot, my Wit was according
to my years; and though I might have learnt
more Wit, and advanced my Understanding by living
in a Court, yet being dull, fearfull, and bashfull, I neither
heeded what was said or practic’d, but just what belong’d
to my loyal duty, and my own honest reputation,
and indeed I was so afraid to dishonour my
Friends and Family by my indiscreet actions, that I rather
chose to be accounted a Fool, than to be thought
rude or wanton, in truth my bashfulness and fears
made me repent my going from home to see the World
abroad, and much I did desire to return to my Mother
again, or to my Sister Pye, with whom I often lived
when she was in London, and loved with a supernatural
affection: but my Mother advised me there to stay, although
I put her to more charges than if she had kept
me at home, and the more, by reason she and my Brothers
were sequestred from their Estates, and plundered
of all their Goods, yet she maintained me so, that I was
in a condition rather to lend than to borrow, which
Courtiers usually are not, being alwayes necessitated by
reason of great expences Courts put them to: But my
Mother said, it would be a disgrace for me to return out
of the Court so soon after I was placed; so I continued
almost two years, untill such time as I was married from
thence, for my Lord the Marquis of Newcastle did approveprove Bbb4r 375
of those bashfull fears which many condemn’d,
and would choose such a Wife as he might bring to his
own humours, and not such an one as was wedded to
self conceit, or one that had been temper’d to the humours
of another, for which he wooed me for his Wife;
and though I did dread Marriage, and shunn’d Mens
companies, as much as I could, yet I could not, nor had
not the power to refuse him, by reason my Affections
were fix’d on him, and he was the onely Person I ever
was in love with: Neither was I ashamed to own it,
but gloried therein, for it was not Amorous Love, I never
was infected therewith, it is a Disease, or a Passion,
or both, I onely know by relation, not by experience;
neither could Title, Wealth, Power or Person entice me
to love; but my Love was honest and honourable, being
placed upon Merit, which Affection joy’d at the
fame of his Worth, pleas’d with delight in his Wit,
proud of the respects he used to me, and triumphing in
the affections he profest for me, which affections he
hath confirmed to me by a deed of time, seal’d by constancy,
and assigned by an unalterable decree of his promise,
which makes me happy in despight of Fortunes
frowns; for though Misfortunes may and do oft dissolve
base, wilde, loose, and ungrounded affections, yet
she hath no power of those that are united either by
Merit, Justice, Gratitude, Duty, Fidelity, or the like;
and though my Lord hath lost his Estate, and banish’d
out of his Country for his Loyalty to his King and
Country, yet neither despised Poverty, nor pinching
Necessity could make him break the Bonds of Friendship,
or weaken his Loyal Duty to his King or Country.

But not onely the Family I am linkt to is ruin’d, but
the Family from which I sprung, by these unhappy
Wars, which ruine my Mother lived to see, and then
died, having lived a Widow many years, for she never
forgot my Father so as to marry again; indeed he remain’d
so lively in her memory, and her grief was so
lasting, as she never mention’d his name, though she spoke Bbb4v 377376
spoke often of him, but love and grief caused tears to
flow, and tender sighs to rise, mourning in sad complaints;
she made her house her Cloyster, inclosing her
self, as it were therein, for she seldom went abroad, unless
to Church, but these unhappy Warrs forc’t her out,
by reason she and her children were loyall to the King;
for which they plundered her, and my Brothers of all
their Goods, Plate, Jewells, Money, Corn, Cattle, and
the like, cut down their Woods, pull’d down their
Houses and sequestred them from their Lands and Livings;
but in such misfortunes my Mother was of an
Heroick Spirit, in suffering patiently where there is
no remedy, or to be industrious where she thought she
could help; She was of a grave Behaviour, and had such
a Majestick Grandeur, as it were continually hung about
her, that it would strike a kind of an awe to the beholders,
and command respect from the rudest, I mean
the rudest of civiliz’d people, I mean not such Barbarous
people, as plundered her, and used her cruelly,
for they would have pulled God out of Heaven, had
they had power, as they did Royaltie out of his Throne:
also her beauty was beyond the ruin of time, for she
had a well favoured loveliness in her face, a pleasing
sweetness in her countenance, and a well temper’d complexion,
as neither too red, nor too pale, even to her dying
hour, although in years, and by her dying, one might
think, death was enamoured with her, for he imbraced
her in a sleep, and so gently, as if he were afraid to
hurt her: also she was an affectionate Mother, breeding
her children with a most industrious care, and tender
love, and having eight children, three sons, and five
daughters, there was not any one crooked, or any ways
deformed, neither were they dwarfish, or of a Giantlike
stature, but every ways proportionable, likewise
well featured, cleer complexions, brown haires, but
some lighter than others, sound teeth, sweet breaths,
plain speeches, tunable voices, I mean not so much to
sing as in speaking, as not stuttering, nor wharling in
the throat, or speaking through the Nose, or hoarsly, unless Ccc1r 377
unless they had a cold, or squeakingly, which impediments
many have: neither were their voices of too low
a strain or too high, but their notes & words were tuneable
and timely; I hope this Truth will not offend my
Readers, and lest they should think I am a partiall Register,
I dare not commend my Sisters, as to say they were
handsome, although many would say they were very
handsome: but this I dare say, their Beautie, if any they
had, was not so lasting as my Mothers, time making suddenner
ruin in their faces than in hers; likewise my Mother
was a good Mistriss to her servants, taking care of
her servants in their sickness, not sparing any cost she
was able to bestow for their recovery: neither did she
exact more from them in their health than what they
with ease or rather like pastime could do: she would
freely pardon a fault, and forget an injury, yet sometimes
she would be angry, but never with her children,
the sight of them would pacify her, neither would she
be angry with others, but when she had cause, as with
negligent or knavish servants, that would lavishly or
unnecessarily waste, or subtilly, and theevishly steal, and
though she would often complain, that her family was
too great for her weak Management, and often prest my
Brother to take it upon him, yet I observe she took a
pleasure, and some little pride in the governing thereof:
she was very skilfull in Leases, and setting of Lands, and
Court-keeping, ordering of Stewards, and the like affaires:
also I observed, that my Mother, nor Brothers
before these warrs, had ever any Law-suites, but what
an Atturney dispatched in a Term with small cost, but
if they had, it was more than I knew of, but as I said,
my Mother lived to see the ruin of her Children, in
which was her ruin, and then dyed; my brother Sir
Thomas Lucas
soon after, my brother Sir Charls Lucas
after him, being shot to death for his Loyall Service, for
he was most constantly Loyall and Couragiously active,
indeed he had a superfluity of courage; My eldest
sister died some time before my Mother, her death Ccc being Ccc1v 378
being, as I believe, hastned through grief of her onely
daughter, on which she doted, being very pretty,
sweet natured, and had an extraordinary wit for her
age, she dying of a Consumption, my sister, her Mother
dyed some half a year after of the same disease, and
though time is apt to waste remembrance, as a consumptive
body, or to wear it out like a garment into
raggs, or to moulder it into dust, yet I finde the naturall
affections, I have for my friends, are beyond the
length, strength and power of time: for I shall lament
the loss so long as I live, also the loss of my Lords Noble
Brother, which died not long after I returned from
England, he being then sick of an Ague, whose favours
and my thankfulness, ingratitude shall never disjoyne;
for I will build his Monument of truth, though I cannot
of Marble, and hang my tears as Scutchions on his
Tombe: He was nobly generous, wisely valliant, naturally
civill, honestly kind, truly loving, vertuously
temperate, his promise was like a fixt decree, his words
were destiny, his life was holy, his disposition milde, his
behaviour courteous, his discourse pleasing, he had a
a ready wit and a spacious knowledge, a settled judgement,
a cleer understanding, a rationall insight, he was
learned in all Arts and Sciences, but especially in the
Mathematicks, in which study he spent most part of
his time; and though his tongue preacht not Morall
Phylosophy, yet his life taught it, indeed he was
such a person, that he might have been a pattern for
all Mankind to take; he loved my Lord his brother
with a doting affection, as my Lord did him,
for whose sake I suppose he was so nobly generous,
carefully kind, and respectfull to me; for I
dare not challenge his favours as to my self, having not
merits to deserve them, he was for a time the preserver
of my life, for after I was married some two or three
years, my Lord travell’d out of France, from the City of
Paris, in which City he resided the time he was there,
so went into Holland, to a Town called Rotterdam, in which Ccc2r 379
which place he stayed some six months, from thence he
returned to Brabant, unto the City of Antwerpe, which
Citie we past through, when we went into Holland,
and in that City my Lord settled himself and Family,
choosing it for the most pleasantest, and quietest place
to retire himself and ruined fortunes in, but after we
had remaind sometime therein, we grew extremely necessitated,
Tradesmen being there not so rich, as to
trust my Lord for so much, or so long, as those in
France: yet they were so civill, kind and charitable,
as to trust him, for as much as they were able, but at
last necessity inforced me to return into England, to
seek for reliefe; for I hearing my Lords Estate amongst
the rest of many more estates, was to be
sold, and that the wives of the owners should have an
allowance therefrom, it gave me hopes I should receive
a benefit thereby; so being accompanied with my
Lords onely brother Sir Charles Cavendish, who was
commanded to return, to live therein, or to lose his
Estate, which Estate he was forc’t to buy with a great
Composition, before he could enjoy any part thereof; so
over I went, but when I came there, I found their hearts
as hard as my fortunes, and their Natures as cruell as my
miseries, for they sold all my Lords Estate, which was
a very great one, and gave me not any part thereof,
or any allowance thereout, which few or no other was
so hardly dealt withall; indeed I did not stand as
a beggar at the Parliament doore, for I never was at
the Parliament-House, nor stood I ever at the doore,
as I do know, or can remember, I am sure, not
as a Petitioner, neither did I haunt the Committees,
for I never was at any, as a Petitioner, but one in my life,
which was called Gold-smiths-Hall, but I received
neither gold nor silver from them, only an absolute refusall,
I should have no share of my Lords Estate; for
my brother, the Lord Lucas did claim in my behalf, such
a part of my Lords Estate, as wives had allowed them,
but they told him, that by reason I was married since my
Lord was made a Delinquent, I could have nothing, Ccc2 nor Ccc2v 380
nor should have any thing, he being the greatest Traitor
to the State, which was to be the most loyall Subject, to
his King and Countrey: but I whisperingly spoke to my
brother to conduct me out of that ungentlemanly place,
so without speaking to them one word good or bad, I
returned to my Lodgings, & as that Committee was the
first, so was it the last, I ever was at as a Petitioner; ’tis
true I went sometimes to Drury-House to inquire how
the land was sold, but no other ways, although some reported,
I was at the Parliament-House, and at this Committee
and at that Committee, and what I should say,
and how I was answered; but the Customes of England
being changed as well as the Laws, where Women become
Pleaders, Atturneys, Petitioners and the like, running
about with their severall Causes, complaining of
their severall grievances, exclaiming against their severall
enemies, bragging of their severall favours they receive
from the powerfull, thus Trafficking with idle words
bring in false reports, and vain discourse; for the truth
is, our Sex doth nothing but justle for the Preheminence
of words, I mean not for speaking well, but speaking
much, as they do for the Preheminence of place,
words rushing against words, thwarting and crossing
each other, and pulling with reproches, striving to
throw each other down with disgrace, thinking to advance
themselves thereby, but if our Sex would but well
consider, and rationally ponder, they will perceive and
finde, that it is neither words nor place that can advance
them, but worth and merit: nor can words or place disgrace
them, but inconstancy and boldness: for an honest
Heart, a noble Soul, a chast Life, and a true speaking
Tongue, is the Throne, Scepter, Crown, and Footstoole,
that advances them to an honorable renown, I mean
not Noble, Vertuous, Discreet, and worthy Persons,
whom necessity did inforce to submit, comply and follow
their own suites, but such as had nothing to lose,
but made it their trade to solicite; but I dispairing being
positively denied at Goldsmiths-Hall, besides I had
a firm faith, or strong opinion, that the pains was more than Ccc3r 381
than the gains, and being unpractised in publick Imployments,
unlearned in their uncouth Ways, ignorant
of the Humours, and Dispositions of those persons
to whom I was to address my suit, and not knowing
where the Power lay, and being not a good flatterer, I
did not trouble my self or petition my enemies; besides
I am naturally Bashfull, not that I am ashamed of my
minde or body, my Birth or Breeding, my Actions or
Fortunes, for my Bashfulness, is my Nature, not for any
crime, and though I have strived and reasoned with my
self, yet that which is inbred, I find is difficult to root
out, but I do not find that my Bashfulness is concern’d
with the Qualities of the Persons, but the number, for
were I to counter amongst a company of Lazarouses,
I should be as much out of countenance, as if they were
all Cesars or Alexanders, Cleopatras or Queen Didoes, neither
do I find my Bashfulness riseth so often in Blushes;
as contracts my Spirits to a chill paleness, but the best of
it is, most commonly it soon vanisheth away, and many
times before it can be perceived, and the more foolish,
or unworthy, I conceive the company to be, the worse
I am, and the best remedy I ever found was, is to perswade
my self, that all those Persons I meet, are wise and
vertuous: the reason I take to be is, that the wise and
vertuous censure least, excuse most, praise best, esteem
rightly, judge justly, behave themselves civilly, demeans
themselves respectfully and speaks modestly
when fools or unworthy persons are apt to commit absurdities,
as to be bold, rude, uncivill both in words
and actions, forgetting or not well understanding themselves,
or the company they are with, and though I never
met such sorts of ill bred creatures, yet Naturally I
have such an Aversion to such kinde of people, as I am
afraid to meet them, as children are afraid of spirits, or
those that are afraid to see or meet Devills; which
makes me think this Naturall defect in me, if it be a
defect, is rather a fear than a bashfulness; but whatsoever
it is, I find it troublesome, for it hath many times
obstructed the passage of my speech, and perturbed my Ccc3 Naturall Ccc3v 382
Naturall actions, forcing a constrainedness in my usual
motions, but however, since it is rather a fear of others
than a bashfull distrust of my self, I despaired of a perfect
cure, unless Nature as well as Human governments
could be civilized, and brought into a Methodical order,
ruling the words and actions with a supreme
power of reason, and the authority of discretion but a
rude nature is worse than a timid nature, by so much
more as man is better than beast; but those that are of
civill natures and gentile dispositions, are as much neerer
to celestiall creatures, as those that are of rude or
cruell are to Devills: but in fine after I had been in
England a year, and half in which time I gave some half
a score visits and went with my Lords Brother to hear
Musick in one Mr Lawes his House, three or four
times, as also some three or four times to Hide Park
with my sisters, to take the aire, else I never stirr’d out
of my lodgings, unless to see my Brothers, and Sisters,
nor seldom did I dress my self, as taking no delight to
adorn my self, since he I onely desired to please was
absent, although report did dress me in a hundred several
fashions: ’tis true when I did dress my self, I did
endeavour to do it to my best becoming, both in respect
to my self, and those I went to visit, or chanc’t to
meet, but after I had been in England a year and a
half, part of which time I writ a Book of Poems,
and a little Book called my Phylosophicall Fancies, to
which I have writ a large addition, since I returned out
of England, besides this Book and one other: as for my
Book intituled the Worlds Ollio, I writ most part of it
before I went into England, but being not of a merry,
although not of a froward or peevish disposition, became
very Melancholy, by reason I was from my Lord,
which made my mind so restless, as it did break my
sleeps, and distemper my health, with which growing
impatient of a longer delay, I resolved to return, although
I was grieved to leave Sir Charles, my Lords
Brother, he being sick of an ague, of which sickness he
died: for though his ague was cur’d, his life was decayed, he Ccc4r 383
he being not of a strong constitution could not, as it did
prove, recover his health, for the dreggs of his Ague did
put out the Lamp of his life, yet Heaven knows, I did
not think his life was so neer to an end, for his Doctor
had great hopes of his perfect recovery, and by reason he
was to go into the Country for change of aire, where I
should have been a trouble, rather than any ways serviceable,
besides, more charge the longer I stayd, for
which I made the more hast to return to my Lord, with
whom I had rather be as a poor begger, than to be Mistriss
of the world absented from him; yet, Heaven hitherto
hath kept us, and though Fortune hath been cross,
yet we do submit, and are both content with what is,
and cannot be mended, and are so prepared, that the
worst of fortunes shall not afflict our minds, so as to
make us unhappy, howsoever it doth pinch our lives
with poverty: for if Tranquillity lives in an honest
mind, the mind lives in Peace, although the body suffer:
but Patience hath armed us, and Misery hath tried us, and
finds us Fortune-proof, for the truth is, my Lord is a person,
whose Humour is neither extravagantly merry, nor
unnecessarily sad, his Minde is above his Fortune, as his
Generosity is above his purse, his Courage above danger,
his Justice above bribes, his Friendship above self-interest,
his Truth too firm for falshood, his Temperance
beyond temptation; his Conversation is pleasing and affable;
his Wit is quick, and his Judgment is strong, distinguishing
cleerly without clouds of mistakes, dissecting
truth, so as {Handwritten addition: it} end of handwritten addition the just {Handwritten addition: ly} end of handwritten addition admit not of disputes: his dis
course is always new upon the occasion, without troubling
the hearers with old Historicall relations, nor
stuf’t with useless sentences, his behavior is manly without
formallity, and free without constraint, and his
minde hath the same freedom: his Nature is noble, and
his Disposition sweet, his Loyaltie is proved by his publick
service for his King and Countrey, by his often
hazarding of his life, by the losse of his Estate, and the
banishment of his Person, by his necessitated Condition,
and his constant and patient suffering; but howsoever our Ccc4v 384
our fortunes are, we are both content, spending our time
harmlesly, for my Lord pleaseth himself with the Management
of some few Horses, and exercises himself with
the use of the Sword; which two Arts he hath brought
by his studious thoughts, rationall experience, and industrious
practice to an absolute perfection: and though
he hath taken as much pains in those arts, both by study
and practice, as Chimists, for the Phylosophers Stone,
yet he hath this advantage of them, that he hath found
the right and the truth thereof and therein, which
Chimists never found in their Art, and I believe never
will: also he recreats himself with his pen, writing what
his Wit dictates to him, but I pass my time rather with
scribling than writing, with words than wit, not that
I speak much, because I am addicted to contemplation,
unless I am with my Lord, yet then I rather attentively
listen to what he sayes; than impertinently speak, yet
when I am writing any sad fain’d Stories, or serious humours
or melancholy passions, I am forc’d many times
to express them with the tongue before I can write
them with the pen, by reason those thoughts that are
sad, serious and melancholy, are apt to contract and to
draw too much back, which oppression doth as it were
over-power or smother the conception in the brain, but
when some of those thoughts are sent out in words, they
give the rest more liberty to place themselves, in a more
methodicall order, marching more regularly with my
pen, on the ground of white paper, but my letters seem
rather as a ragged rout, than a well armed body, for the
brain being quicker in creating, than the hand in writing,
or the memory in retaining, many fancies are lost,
by reason they ofttimes out-run the pen, where I, to keep
speed in the Race, write so fast as I stay not so long as to
write my letters plain,: insomuch as some have taken
my hand-writing for some strange character, & being accustomed
so to do: I cannot now write very plain, when
I strive to write my best, indeed my ordinary hand-writing
is so bad as few can read it, so as to write it fair for
the Press, but however that little wit I have, it delights me Ddd1r 385
me to scribble it out, and desperse it about, for I being addicted
from my childhood, to contemplation rather
than conversation, to solitariness rather than society, to
melancholy rather than mirth, to write with the pen
than to work with a needle, passing my time with
harmless fancies, their company being pleasing, their
conversation innocent, in which I take such pleasure, as
I neglect my health, for it is as great a grief to leave their
society, as a joy to be in their company, my only trouble
is, lest my brain should grow barren, or that the root of
my fancies should become insipid, withering into a dull
stupidity for want of maturing subjects to write on: for
I being of a lazy nature, and not of an active disposition,
as some are that love to journey from town to town,
from place to place, from house to house, delighting in
variety of company, making still one where the greatest
number is; likewise in playing at Cardes, or any other
Games, in which I neither have practised, nor have I any
skill therein: as for Dancing, although it be a gracefull
art, and becometh unmarried persons well, yet for
those that are married, it is too light an action, disagreeing
with the gravity thereof; and for Revelling, I am of
too dull a nature, to make one in a merry societie: as for
Feasting, it would neither agree with my humour or
constitution, for my diet is for the most part sparing,
as a little boyld chickin, or the like, my drink most
commonly water, for though I have an indifferent good
appetite, yet I do often fast, out of an opinion that if I
should eate much, and exercise little, which I do, onely
walking a slow pace in my chamber, whilest my
thoughts run apace in my brain, so that the motions of
my minde hinders the active exercises of my body: for
should I Dance or Run, or Walk apace, I should
Dance my Thoughts out of Measure, Run my
Fancies out of Breath, and Tread out the Feet of my
Numbers, but because I would not bury my self
quite from the sight of the world, I go sometimes abroad,
seldome to visit, but only in my Coach about
the Town, or about some of the streets, which we call Ddd here Ddd1v 386
here a Tour, where all the chief of the Town goe to
see and to be seen, likewise all strangers of what quallity
soever, as all great Princes or Queens that make any short
stay: for this Town, being a passage or thorough-fare to
most parts, causeth many times persons of great quallity
to be here, though not as inhabitants, yet to lodge for
some short time, and all such as I said, take a delight, or
at lest goe to see the custome thereof, which most
Cities of note in Europe for all I can hear, hath such
like recreations for the effeminate Sex, although for my
part I had rather sit at home and write, or walk, as I said,
in my chamber and contemplate; but I hold necessary
sometimes to appear abroad, besides I do find, that severall
objects do bring new materialls for my thoughts
and fancies to build upon, yet I must say this in the behalf
of my thoughts, that I never found them idle; for if
the senses brings no work in, they will work of themselves,
like silk-wormes that spinns out of their own
bowels; Neither can I say I think the time tedious, when
I am alone, so I be neer my Lord, and know he is well:
But now I have declared to my Readers, my Birth, Breeding,
and Actions, to this part of my Life, I mean the
materiall parts, for should I write every particular, as my
childish sports and the like, it would be ridiculous and
tedious; but I have been honorably born and Nobly
matcht, I have been bred to elevated thoughts, not to a
dejected spirit, my life hath been ruled with Honesty,
attended by Modesty, and directed by Truth: but since
I have writ in generall thus far of my life, I think it fit, I
should speak something of my Humour, particular Practise
and Disposition, as for my humour, I was from my
childhood given to contemplation, being more taken
or delighted with thoughts than in conversation with
a society, in so much as I would walk two or three
houres, and never rest, in a musing, considering, contemplating
manner, reasoning with my self of every
thing my senses did present, but when I was in the
company of my Naturall friends, I was very attentive of
what they said, or did; but for strangers I regarded not much Ddd2r 387
much what they said, but many times I did observe their
actions, whereupon my Reason as Judge, and my
Thoughts as Accusers, or excusers, or approvers and
commenders, did pleade or appeale to accuse, or complain
thereto; also I never took delight in closets, or
cabinets of toys, but in the variety of fine clothes, and
such toys as onely were to adorn my person: likewise I
had a naturall stupidity towards the learning of any
other Language, than my native tongue, for I could sooner
and with more facility understand the sense, than
remember the words, and for want of such memory,
makes me so unlearned in forraigne Languages as I am:
as for my practise, I was never very active, by reason I
was given so much to contemplation; besides my brothers
and sisters, were for the most part serious, and
stayed in their actions, not given to sport nor play, nor
dance about, whose cōompany I keeping, made me so too:
but I observed that although their actions were stay’d,
yet they would be very merry amongst themselves, delighting
in each others company: also they would in
their Discourse express the generall actions of the world,
judging, condemning, approving, commending, as they
thought good, and with those that were innocently
harmless, they would make themselves merry therewith;
as for my studie of books it was little, yet I chose
rather to read, than to imploy my time in any other
work, or practise, and when I read what I understood
not, I would ask my brother the Lord Lucas, he being
learned, the sense or meaning thereof, but my serious
study could not be much, by reason I took great delight
in attiring, fine dressing and fashions, especially such fashions
as I did invent my self, not taking that pleasure
in such fashions as was invented by others: also I did
dislike any should follow my Fashions, for I always
took delight in a singularity, even in acoutrements of
habits, but whatsoever I was addicted to, either in fashions
of Cloths, contemplation of Thoughts, actions
of Life, they were Lawfull, Honest, Honorable and
Modest, of which I can avouch to the world with a Ddd2 great Ddd2v 388
great confidence, because it is a pure Truth: as for my
Disposition, it is more inclining to be melancholy than
merry, but not crabbed or peevishly melancholy, but
soft melting solitary, and contemplating melancholy;
and I am apt to weep rather than laugh, not that I do
often either of them; also I am tender natured, for it
troubles my Conscience to kill a fly, and the groans of a
dying Beast strike my Soul: also where I place a particular
affection, I love extraordinarily, and constantly, yet
not fondly but soberly, and observingly, not to hang about
them as a trouble, but to wait upon them as a servant,
but this affection will take no root, but where I
think or find merit, and have leave both from Divine
and Morall Laws, yet I find this passion so troublesome,
as it is the only torment to my life, for fear any evill misfortune
or accident, or sickness, or death should come
unto them, insomuch, as I am never freely at rest: Likewise
I am gratefull, for I never received a curtesie but I
am impatient, and troubled untill I can return it, also I
am Chast, both by Nature and Education, insomuch
as I do abhorre an unchast thought: likewise I am
seldom angry, as my servants may witness for me,
for I rather chose to suffer some inconveniences, than
disturbe my thoughts, which makes me winke many
times at their faults; but when I am angry, I am
very angry, but yet it is soon over, and I am easily pacified,
if it be not such an injury as may create a hate; neither
am I apt to be exceptious or jealous, but if I have the
lest symptome of this passion, I declare it to those it concerns,
for I never let it ly smothering in my breast to breed
a malignant disease in the minde, which might break
out into extravagant passions, or railing speeches, or indiscreet
actions; but I examin moderately, reason soberly,
and plead gently in my own behalf, through a desire
to keep those affections I had, or at least thought to
have, and truly I am so vain, as to be so self-conceited,
or so naturally partiall, to think my friends, have as
much reason to love me as another, since none can love
more sincerely than I, and it were an injustice to prefer a Ddd3r 389
a fainter affection, or to esteem the Body more than the
Minde, likewise I am neither spitefull, envious, nor malicious,
I repine not at the gifts that Nature, or Fortune
bestows upon others, yet I am a great Emulator; for
though I wish none worse than they are, nor fear any
should be better than they are, yet it is lawfull for me
to wish my self the best, and to do my honest endeavour
thereunto, for I think it no crime to wish my self
the exactest of Natures works, my thred of life the
longest, my Chain of Destinie the strongest, my
minde the peaceablest; my life the pleasantest, my
death the easiest, and the greatest Saint in Heaven; also
to do my endeavour, so far as honour and honesty
doth allow of, to be the highest on Fortunes Wheele,
and to hold the wheele from turning, if I can, and if it
be comendable to wish anothers good, it were a sin not
to wish my own; for as Envie is a vice, so Emulation is
a Vertue, but Emulation is in the way to Ambition, or
indeed it is a Noble Ambition, but I fear my Ambition
inclines to vain-glory, for I am very ambitious,
yet ’tis neither for Beauty, Wit, Titles,
Wealth or Power, but as they are steps to raise me to
Fames Tower, which is to live by remembrance in after
ages: likewise I am, that the vulgar calls, proud, not
out of a self-conceit, or to slight or condemn any, but
scorning to do a base or a mean act, and disdaining
rude or unworthy persons, insomuch that if I should
find any that were rude, or too bold, I should be apt to
be so passionate, as to affront them, if I can, unless discretion
should get betwixt my passion, and their boldness,
which sometimes perchance it might, if discretion
should croud hard for place; for though I am naturally
bashfull, yet in such a cause my Spirits would be all
on fire, otherwise I am so well bred, as to be civill to
all persons, of all degrees, or qualities: likewise I am so
proud, or rather just to my Lord, as to abate nothing of
the qualitie of his Wife, for if Honour be the marke of
Merit, and his Masters Royall favour, who will favour
none but those that have Merit to deserve, it were Ddd3 a Ddd3v 390
a baseness for me to neglect the Ceremony thereof; Also
in some cases I am naturally a Coward, and in other cases
very valiant; as for example, if any of my neerest friends
were in danger, I should never consider my life in striving
to help them, though I were sure to do them no
good, and would willingly, nay cheerfully, resign my
life for their sakes: likewise I should not spare my Life, if
Honour bids me dye; but in a danger, where my Friends
or my Honour is not concerned, or ingaged, but only
my Life to be unprofitably lost, I am the veriest coward
in Nature, as upon the Sea, or any dangerous places,
or of Theeves or fire, or the like, Nay the shooting of a
gun, although but a Pot-gun, will make me start, and
stop my hearing, much less have I courage to discharge
one; or if a sword should be held against me, although
but in jest, I am afraid: also as I am not covetous, so I
am not prodigall, but of the two I am inclining to be
prodigall, yet I cannot say to a vain prodigallity, because
I imagine it is to a profitable end, for perceiving
the world is given, or apt to honour the outside more
than the inside, worshipping show more than substance;
and I am so vain, if it be a Vanity, as to endeavour
to be worshipt, rather than not to be regarded;
yet I shall never be so prodigall as to impoverish my
friends, or go beyond the limits or facilitie of our Estate,
and though I desire to appear at the best advantage,
whilest I live in the view of the publick World, yet I
could most willingly exclude my self, so as Never to see
the face of any creature, but my Lord, as long as I live, inclosing
my self like an Anchoret, wearing a Frize-gown,
tied with a cord about my waste: but I hope my Readers,
will not think me vain for writing my life, since
there have been many that have done the like, as Cesar,
Ovid, and many more, both men and women, and I
know no reason I may not do as well as they: but I
verily believe some censuring Readers will scornfully
say, “why hath this Ladie writ her own Life? since
none cares to know whose daughter she was, or whose
wife she is, or how she was bred, or what fortunes she had Ddd4r 391
had, or how she lived, or what humour or disposition
she was of?”
I answer that it is true, that ’tis to no purpose,
to the Readers, but it is to the Authoress, because
I write it for my own sake, not theirs; neither did
I intend this piece for to delight, but to divulge, not
to please the fancy, but to tell the truth, lest after-Ages
should mistake, in not knowing I was daughter to one
Master Lucas of St.Saint John’s neer Colchester in Essex, second
Wife to the Lord Marquis of Newcastle, for my
Lord having had two Wives, I might easily have been
mistaken, especially if I should dye, and my Lord Marry
again.

Ddd4v
Eee1r 393

An Epistle, to be placed before my she Anchoret.

I shall intreat those Readers that
reade this feigned Story of my
she Anchoret, that when they
reade those parts or places
which treat of the Rational
and Sensitive Spirits, that they will compare
those to my Book of Philosophical and Physical
Opinions, being parts that should be
added thereto; but by reason they were
thought of after my Book of Philosophical
and Physical Opinions was printed, wherein
they should be placed, I put them into this
Book, being some of my Conceptions which
were brought forth the time I was writing
this part of this Book.

Eee A
Eee1v Eee2r 395

This is to be placed next the Tale of the Philosopher, which my Lord
writ.

A young Youth said, Philosophers were wise,

And Nature view’d with understanding eyes,

They trace her wayes with Reason, seek about

To finde the truth, and causes of things out;

When vulgar Brains consider not, but lyes

Asleep in Ignorance, untill Life dyes;

Or lets their Appetites and Passions sway,

Which blinds them so, as leads them the wrong way;

They dye in follies, and with life’s opprest.

Love, in the Spring of Youth, and Garden of my Life, did plant
a Tree, under whose melancholy shade my Thoughts a musing sate,
the whil’st Clouds gather’d in my Eyes, from whence Tears pouring
fell: but in this Shower wise Pallas came, and on my head she laid
her Shield:

Then bid my Thoughts to rise,

And follow her, and she would make them wise.

But Venus met them in the way,

And bid them not with Pallas stay

But follow her, and she would guide

Them to a place where did abide

Pleasures, wherein the Senses most delights,

And Banquets which to Nature man invites;

Where all the Appetites do merry make,

And every Appetite doth Freedome take;

And every Sense is there with Pleasure fill’d,

For there no Sense by Nature back is held;

And all Thoughts do dance, and sport, and play,

With joyous mirth do pass the time away:

But if that you with Pallas stay, she’ll binde

Your Liberty, set rules within your Minde

To keep out Natures freedome, and will set

A Guard on every Sense, which will not let

A Pleasure pass, but beats them back, then schools;

The Appetites, and makes the Passions fools.

When Pallas heard how Venus did advise,

And did perswade me from her counsel wise,

Eee2 She Eee2v 396

She said, that Venus had a tempting tongue,

And all her words on silken strings were strung

Her voyce, like Circes wand, each Sense did charm,

Yet though it sounded sweet, at length did harm

To Soul and Body, and the Thoughts torments,

For being restless, lives in discontents;

There’s none that follow Venus, or the Sun

But in the end they’re utterly undone;

Either in their Health, Wealth, Peace, and Quiet,

Pleasure brings Pain, and Trouble lives in Riot.

The two idle Gentlemen.
This is to come after the Matrimonial Agreement.

There were two Gentlemen, and being idle, having no
imployment, said the one to the other, “Prithee Tom,
now we have nothing to do, let’s go and visit some Ladies.”

Said the other, “that were to trouble our selves, which is worse
than Idleness; besides, let me tell you as a secret, there is nothing
more hatefull to me than an impertinent Woman”
.

Said the other, “you have reason to desire it should be a secret,
lest you should be more troubled with their railings than their
foolish and unprofitable discourse; but”
,said he, “all Women do
not talk impertinently, some speak wisely”
.

“Faith”, said the other, so few, as I know not where they are,
neither will I take pains to search them out: but if you will
tell me where I should go and borrow money, I will thank you”
.

The other Gentleman laughing, said, “Faith Tom ’tis a sign you
are not acquainted with Women; for it you were, you would
finde it were easier to borrow money from a Burger, or such like
monied Men, by the favour of their Wives, than from an old
Usurer; for though you must give Interest, you need not mortgage
your land, for it is but kissing the Lady, and the Use is paid,
and many times the Principal”
.

Answered the other, “I had rather mortgage my land, than be
troubled to court their Wives”
.

Said the other, “If you knew but the right way of courting,
you would finde it so far from a trouble, as you would take a delight
and pleasure in it; therefore, dear Tom, let me perswade
thee, and I will carry thee to a rich Man, who hath married a fair
Woman, which Woman, because she is not married according to
her Beauty, although she is married according to her Dignity,
despiseth her Husband, and is never pleased in his company, nor
in her own, if they be both alone, for then she is alwayes sick,
complaining, sighing, and groning, and is so peevish, that her
Husband can please her no manner of wayes”
.

And Eee3r 397

“And would you carry me”, said the other, “to this sick, froward
Woman?”

“Yes”, answered the other, “for when we come in, she will be in
perfect health, and in an excellent good humour”
.

“Well”, said he, “Jack, thou shalt perswade me for this one time;”
so away they went; where they were entertain’d so well, that the
adverse Man two dayes after came to his Friend to intreat him to
go along with him again to the same place.

Said his Friend, “this is a strange humour in you to be in such
extreams, as but two dayes since you did hate to visit Women,
and now you are impatient to stay from them”
.

Said the other, “Prithee Jack mistake me not, for I am no more
in love with the company of Women than I was, and hate as
much their impertinent talk as I did; but I am in love with their
hospitable entertainment, and take delight in their Sack and Sugar,
Rhenish wine and Neats tongues, Claret wine and Oysters,
and such good things; I go not to admire their Beauties, but to
feed on their Banquets”
.

Said the other, “O thou luxurious Man, art not thou onely ashamed
to gormundize, but to cozen kinde and self-loving Ladies,
who imagine thou comest for the love of their Persons, and
to admire their Beauties, when thou goest meerly out of love to
their Feast”
.

“Why”, answerd the other, “if the Ladies do verily believe I
come for the love of their Person and Beauty, and not for the
love of their good chear, they are as much pleased as if I really
did so, in which I please my self and them to, and therfore let us go”
.

The Lady Incognito.

There was a Lady went to visit another Lady, her Friend,
hearing she was going a Journey; where after some dicourse,
“Madam”, sid she, “I hear you are going to travel to
see Forreign Countryes”
.

“Yes”, answered the other Lady, “but I mean to travel as all great
Persons do now adayes, Incognito”
.

“How is that”, said the first Lady, “in State?”

“No”, said the second, “it is to travel unknown”.

Said the first, “that cannot be, unless you had the Ring that Orlando
Furioso
mentions, and that could conceal none but themselves,
not their Train; and they will never venture the danger
to travel alone, or at least the inconvenience in not having attendance.”

The second said, “they are concealed in their attendant Train,
for they cause the meanest of their Train to act the part of the
Chief”
.

Said the first, “that’s a dispreposterous travelling for the Tail
to be in the place of the Head, like as a Horse should travel with
his Breech forward. Besides, if that shift conceals their Persons,
it conceals not their Dignities, for they never travel with so few, Eee3but Eee3v 398
but there are enow to cause an enquiry as they travel along, and
it is impossible it should be kept as a secret, because there are more
than themselves in their company; for as there is not one Man
amongst a thousand, nor one Woman amongst ten thousand
that can keep their own counsel, how is it possible that a Score
should be kept close, when in their Train there are so many
mouths, like so many doors, ready to let it out. Besides, it make
a Noble Person hail fellow, well met with his Groom, for being
as Fellow-servants, they become Comrades; and though the
Lord takes again the state of his Dignity, the Groom or such
like persons seldome lay down their familiarity, at least not their
boldness, wherefore I dislike this mode travelling, and let me
perswade you not to follow the fashion, for Great Noble Persons,
as Lords, Ladies, Queens, Kings, and Princes, should be
every one like the Sun, which never draws back his resplendent
rayes, but shoots them forth as far as strength permits; and if
black Clouds oppose or obscure his glorious light, he strives with
all his might to dissipate those sullen Clouds, that his bright shining
Beams might to all Eyes be seen, and World be known, and
as he passeth have a reverence shewn, and not Snail-like to pull in
their head and horns under a cover; wherefore travel according
to your Dignity, or stay at home”
.

Said the second, “why many Noble Persons are forced to travel
out of necessity”
.

Said the first, “that’s not travelling, but running away, or hiding
themselves from their cruel and over-powerfull Enemies; and
though Fortune may obscure a Noble Person under a Veil of Misery,
yet no Noble Person ought to obscure their Dignity under
a vain Curiosity, or foolish Jollity, or idle Inconstancy, but in
spight of Fortune shine through her cloudy brows. And let me
tell you, Madam, it is very dangerous for Women, especially
young fair Ladies, to travel Incognito, for they may chance to
cuckold their Husbands Incognito, which many do; for they
think it is not, nor will not be known, when it is divulged by
whisp’ring tongues into listning ears, and so spread as by several
echoes all about. The same for Maids or Widows, they will
lose their own reputations, if they have no Husbands to dishonour,
and all Incognito”
.

A
Eee4r 399

A Complaint and Request to the Noble.
and Learned Readers of my several Works,
especially my Philosophical and Physical
Opinions
.

Noble Readers,

I cannot choose but complain,
through the affection I have to
my Books, and lament their and
my own misfortune in their being
so cruelly disfigured by ill printing; for Mis
printing doth alter and destroy Sense & Reason
more, than the small Pox doth a young
beautifull face, obscuring the pleasing rayes
the welltemper’d minde or soul sends forth:
But I must tell you, as the Friends or Parents
of those that have been spoyled with the
small Pox, that they were handsome; so let
me tell you, that before the Printer spoyled
my Book, named my Philosophical Opinions,
it was good, the Opinions being rational,
probable, and naturally rational.

Besides, they are, if well understood, beneficial
to and for the life of Man, being a
tract of the life of Nature: but the deformity
of which Book grieves me more than
the deformity of my other Books, not onely because Eee4v 400
because it is more disfigured than the rest,
but it is the Darling in my affection; for
though it hath put me to more study, and
harder labour than my other Workes, yet
being of a more ingenious nature, I love it
best. Besides, it hath such qualities, that the
more it is known, the better it is liked; and
if it were not my own, I would say it was
worthy of esteem: but because it is mine, if
I should commend it much, the World being
ill natured, censuring still to the worst,
would say I were vain-glorious, and self-
opinionated: for the World, or the most
part, judge not according to truth and right,
but condemn; according to malice and spight:
but when Time hath rotted the teeth of
spight, and blunted the edges of malice, it
may gain an applause, although not so many
doting Lovers as Aristotles Works hath
gained; yet his is onely what the vulgar
Senses have brought in, not what the subtil
Conceptions have found out; his Knowlledge
was got by untimely Deaths, and cruel
Dissections, not by deep and serious Contemplations,
at least his Contemplation followed
his Dissectings: but had Aristotle
studied the Motions of Nature, or Natural
Motions, as he did the Parts of Nature, or
Natural Parts, he would have been far more
learned than he was, and his Scholars would
have profited more thereby: but his study
was more easy, as all Dissectors or Anatomists are; Fff1r 401
are, for it is not so great a matter, nor so
difficult a thing to conceive what the Senses
present, but to present to the Senses what the
Brain conceives, making the Senses the Servants
and Scouts to seek and search by Industry
and Experiments, to finde the truth
of Rational Opinions. Not that that I do dis
commend Aristotle, for I onely speak of him
as I have heard of him and his Works, not
as I do learnedly know either: But by what
I have heard of him, I do perceive and understand
so much, that certianly he was such
a Person, that Nature produced not the like
in many Ages; therefore he is to be esteemed
as a choyce Master piece of Natures
Works, indeed such a Person as Nature did
create for an Overseer, as to view the rest of
her Works, or a Magistrate to order them:

But as good Magistrates should study to
know the Natures, Humours, and Dispositions
of the People, as well as the Laws; so
a good Natural Philosopher, or Physician,
should study the motions, as their tracts,
their various changes, and their degrees,
their regularities, their irregularities, their
sympathies, their antipathies, their compoundings,
their conjunctions, their disjoyning,
as well as each Figure, or several
parts of Figures; for how is it possible we
should understand each part well, when we
conceive not the Motions that make it,
maintain it, or dissolve it.

Fff But Fff1v 402

But to return to my Book of Philosophical
and Physical Opinions
, that although I
have taken what care I can to have all corrected
by the written hand, yet there are so
many Faults left uncorrected, as to mend
them all, it would be rather a written Book,
than a printed Book; for there are not onely
misprinted words, as for “utterly unknown,
naturally unknown, infinite”
for “finite, exterior” for
“interiour”, and “interiour motions” for “interiour
figures”
, and “exteriour figures” for “interiour figures,”
and “reins” for “veins”, and “godliness” for
“beauty”; for all beautifull faces or persons
are not godly: but they have printed false
Orthography, as “Cape” for “Cube”, and many
the like; and I suppose it belongs more to
the Corrector of the Press to spell right,
than to the Writer; for I confess I cannot
spell right, neither will I take the pains to
learn it, yet I think those that writ out the
Copies for the Press spelt better than they
are printed.

Another errour is, that they have not
made full points, nor right points, but half
points, and false points, pointing where they
should not point, and not point where they
should. Also, some words they have double
printed, and some they have left out, as in
the Chapters, in the Title of Burning Feavers,
they have left out Hecktick Feavers.

But my Readers cannot justly think it my fault Fff2r 387403
fault by the sense of my Book, unless malicioussly
they will strive to throw durt at it.

But I have a request to the understanding
Readers of that Work, that if any person
or persons takes particular Chapters or
words out of that Work, named my Philosophical
Opinions
, to dispute against them,
leaving out the foundation or ground of my
Philosophy, upon which I build my several
Discourses, I desire them, if they will take
so much pains to judge, to be so just to me,
as to consider, and then they will perceive it
was done more out of Malice than Learning,
or through Ignorance for want of
understanding. But the uniform’st Work
that is may be disfigured or misformed, by
taking out some pieces, or adding mishapen
parts thereto, or blind Ignorance may not
perceive that Uniformity, or Composure
thereof. But I am so ill natured to wish, that
all such spightfull persons may fail in their
mischief, although not in my Books ruine,
and Ignorance may break their heads against
the Ground, the Ground being Matter,
Figure, and Motion.

Also, I desire my Readers, that if they
cannot readily conceive my Philosophy, for
Natural Philosophy lyes obscure untill it be
put into Practice, or Arts; for what is
more obscure, untill it be put into practice,
than the tracts, and works, and working of
Nature, that they will be pleased to reade it Fff2 aloud, Fff2v 390404
aloud, that is, to speak what they reade, that
not onely the Eye, but the Ear may present
to the Brain, so to the Understanding, these
Opinions I have writ; wherein they will
not onely advance their own knowledge,
but oblige me the Authoress

Margaret Newcastle.

But say that Book should not in this Age take,

Another Age of great esteem may make;

If not the second, then a third may raise

It from the Dust, and give it wondrous praise:

for who can tell but my poor Book may have

Honour’d renown, when I am in the Grave?

And when I dye, my Blessing I will give,

And pray it may in after Ages live.

Finis.

Errata.

Pag.Page 3. line 7. reade print. 20.7. Cypress. 34.3. wrackt: 59.35. laid. 68.18.
trailing. 74.6. and all the. ibid. 18. her springs. ib.ibid 24. self she breeds. 75.10.
shall never finde. 87.32. their boasts. 91.33.fierce. 112,113.39. ought. 147.
25. from my Chymistry. 169.16.contrary. 175.25. language. 105.30. turns. 221.4 wit. 222.15.disputing. 223.7. her. 226.38. pleased. 230.29. Travelia.
233.34. higher. 236.15. rarities. 237.27. beads. ib.ibidto his commands. 238.3 hath lead you
ib.ibid 27. terrours. 257.36. their. 263.32. the Prince. 264.37. a mounted Pillar, spake her Fathers
Funeral Speech.
265.19. yet by natural ib.ibid 25. tears. ib.ibid 28. death had. 267.29. her
275.30. recounted. 276.3. 279.3 be 288.20. she. 289.4 many. 290.35. one effect, and
that one effect many times produceth many effects.
291.24. by. 305.8. bittanous 308.15. outward
labour, because it would contemplace, and not be disturbed with the sensitive labours.

ib.ibid 24. Orator. ib.ibid 29. soft. 331.16. in their. 342.2. slavish. 352.46. in minde.
370. ult. Vertuosus 381.9. in my. 383.29. as they justify.

Annotations

Textual note 1

I meane true
Originall from
immediat
action.

Go to note 1 in context.

Textual note 2

Phaeton.

Go to note 2 in context.

Textual note 3

I Near, or the
further the Sun
is to such a
Continent, I call
swifter or slower.

Go to note 3 in context.

Textual note 4

The Earth, as
flat in the interiour
Figure,
although round in the exteriour
shape.

Go to note 4 in context.

Textual note 5

Earth is rugged,
rought, and
course, as I may say.

Go to note 5 in context.

Textual note 6

The Figure of
water is smooth.

Go to note 6 in context.

Textual note 7

Water, the interiour
and exteriour,
is Circle.

Go to note 7 in context.

Textual note 8

White Paper.

Go to note 8 in context.

Textual note 9

I mean, for
all sorts of
Birds.

Go to note 9 in context.

Textual note 10

Here ends the
Kingdom of
Phancy.

Go to note 10 in context.

Textual note 11

The antient
custome was
for the neerest
friend to
speak their
funerall speech.

Go to note 11 in context.

Textual note 12

This opinion
my Lord Marquis
of Newcastle
writ.

Go to note 12 in context.

Textual note 13

I mean, vertually
hot or cold.

Go to note 13 in context.

Textual note 14

Sharp and salt,
their effects are
oft times alike,
as a sharp
pickle will preserve
from putrifaction
as
well as brine.

Go to note 14 in context.

Textual note 15

I mean
as have
nouris[Gap in transcription—damaged1–2 characters]

Go to note 15 in context.

Textual note 16

As quick-silver
from an
unite body can
into numbers of
parts, as from
parts to an united
body again.

Go to note 16 in context.

Textual note 17

As mettle by fire
or water by cold
or heat.

Go to note 17 in context.

Textual note 18

As one will
perswade another
to rest.

Go to note 18 in context.

Textual note 19

Which into
view them by
half, or partly,
or to have but
an imperfect
remembrance.

Go to note 19 in context.

Textual note 20

Either passions,
or imaginations,
or diseases,
or misfortunes,
or accidents.

Go to note 20 in context.

Textual note 21

Thus Fame answerd for
her self.

Go to note 21 in context.

Textual note 22

Not the Phylosopher

Go to note 22 in context.