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<DATE>2007-03-02</DATE>
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<NAME>Jonathan Blaney</NAME>
<RESP>MURP</RESP>
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<TEXT LANG="eng">
<FRONT>
<DIV1 TYPE="title page">
<P><PB REF="1">
<PB REF="1" MS="y">
A DISCOURSE OF Auxiliary Beauty. OR Artificiall Han&s;omene&s;&s;e. In point of CONSCIENCE <HI>Between</HI> Two <HI>LADIES.</HI></P>
<P><FIGURE>
<P><Q>QVI SEQVITUR ME NON AMBULAT IN TENEBRIS.</Q></P>
</FIGURE></P>
<P>Printed for <HI>R: Roy&s;ton,</HI> at the Angel in <HI>Ivie-Lane,</HI> 1656.</P>
</DIV1>
<DIV1 TYPE="to the reader">
<PB REF="2">
<PB REF="2">
<HEAD>THE <HI>P&V;BLISHER</HI> To the Ingenuous <HI>READER.</HI></HEAD>
<OPENER><SALUTE>READER,</SALUTE></OPENER>
<P><HI>_THIS</HI> Di&s;cour&s;e <HI>(of which (as I am cer|tainely informed) a</HI> Woman <HI>was not onely the chiefe occa&s;ion, but the Au|thor and writer) coming to my hands, and &s;eeming to referre onely to &s;ome</HI> ornamentall toyes, <HI>fitter for Ladies cabinets and &s;ingers, than for the rougher hands and &s;everer eyes of this</HI> Mar|tiall <HI>age, I had almo&s;t condemned, upon the view of the</HI> Title, <HI>to</HI> eternall &s;ilence; <HI>Partly out of a</HI> Principle <HI>of pietie, as loth to adde to the vanity of a very vaine age: But, chiefly out of a</HI> wor&s;er <HI>temper which I had of a long time contracted, by rea&s;on of many popular prejudices, and &s;ini&s;ter cen&s;ures, which had vehemently &s;et mee again&s;t all things of</HI> Art, <HI>u&s;ed by</HI> any women, <HI>whereby to repaire or advance the</HI> quickne&s;&s;e <HI>of their</HI> complexions, <HI>or</HI> beauty <HI>of their</HI> Looks, <HI>beyond that portion which</HI> God, <HI>and Nature had given them; Not that I am a</HI> Cyni|call <HI>or Stoicall enemy to that</HI> &s;ofter Sex, <HI>(which tempers humane &s;pirits, and &s;ocieties with &s;o much &s;weetne&s;&s;e and civility) but (I confe&s;&s;e) I was &s;o</HI>
<PB REF="3">
<HI>perfectly &s;candalized again&s;t all</HI> Auxiliary Beauty <HI>(which applies any colouring or tincture to &s;et off</HI> the Face) <HI>that I condemned this peice (after the mode of vulgar and</HI> precipitant zeal) unread, <HI>and</HI> unheard, <HI>to be</HI> burned, <HI>as</HI> Judah <HI>did</HI> Tamar, <HI>Gen.</HI> 38. 24. <HI>concluding it to be the</HI> E&s;&s;ay <HI>of &s;ome wanton wit &amp; idle pen; wihch was more a</HI> para&s;ite <HI>to female foole|ries and vanitys, than a lover of pri&s;tine gravity, and &s;obriety.</HI></P>
<P><HI>Yet by a principle of</HI> innate Ju&s;tice <HI>which I owe to</HI> Selfe-pre&s;ervation, <HI>(making me very loth to be hanged without a</HI> legall tryall) <HI>I was &s;ecretly a&s;ha|med to condemn it, till I had made &s;ome examinati|on of its guilt. Hence I ventured the lo&s;&s;e of &s;o much time, as to arraigne and read it: Which act of high</HI> Ju&s;tice <HI>(before I had farre advanced) taught me, to my great</HI> reproach and &s;hame, <HI>how</HI> unju&s;t Judges, <HI>how</HI> cruell Tyrants, Prejudice <HI>and</HI> Cu&s;tome <HI>are, which condemn all they di&s;affect, and di&s;affect be|fore they under&s;tand; And are loth to under&s;tand, contrary to prepo&s;&s;e&s;sions: Like</HI> Procru&s;tes, <HI>either cropping or &s;tretching all new commers to the &s;tinted mea&s;ure of their wonted fancies and opinions.</HI></P>
<P><HI>But, not tru&s;ting to the</HI> Balance <HI>of my owne judg|ment (which now began by a &s;ecret</HI> charme <HI>to be &s;trongly enclined to approve the whole di&s;cour&s;e, for its</HI> manner, Ingenuous, <HI>and for its</HI> de&s;ign Inno|cent) <HI>I put it to the</HI> Te&s;t <HI>of two or three</HI> &s;evere cen|&s;ors; <HI>per&s;ons of</HI> Socratick <HI>browes, and</HI> Catonian <HI>lookes, wholly bred up in</HI> Academicall <HI>Shades, and</HI>
<PB REF="3">
<HI>no way partiall to the</HI> delights <HI>of</HI> women. <HI>The&s;e having at fir&s;t (as I did) with very much</HI> coynes <HI>&amp; prejudice began to peru&s;e it, yet, upon &s;ober and &s;econd viewes, they laid a&s;ide their ponderous</HI> brows; <HI>and exchanging their</HI> terrible frownes <HI>for unaffected</HI> &s;miles, <HI>with joynt and liberall</HI> &s;uffrages <HI>they a&s;&s;ured me, That never any thing on &s;o &s;light a</HI> Subject, <HI>was di&s;cour&s;ed and written with more in|genuity, and elegancy; That, although it undertooke fairely to di&s;cu&s;&s;e things, which were but</HI> skin deep, <HI>and</HI> &s;uperficiall: <HI>yet it brought them &s;o home, to a</HI> profound <HI>and</HI> notable ca&s;e of Con&s;cience, <HI>that it could not ju&s;tly be denyed its weight, and place a|mong the more &s;erious di&s;cour&s;es of this Age and the more</HI> meritorious peices <HI>of that Sex: Having that in the Floridne&s;&s;e, Candor, and acutene&s;&s;e of its</HI> di&s;|putation, <HI>which might more then compen&s;ate the &s;eeming</HI> &s;lightne&s;&s;e, <HI>and</HI> in con&s;iderablene&s;&s;e <HI>of the things</HI> di&s;puted; <HI>Endeavouring by a</HI> gentler <HI>kind of</HI> piety, <HI>and</HI> civiller &s;anctity <HI>(than were here|tofore u&s;ed in</HI> England) <HI>to reconcile Ladies</HI> coun|tenances, <HI>with their</HI> con&s;ciences: <HI>which &s;ome either more</HI> ru&s;tick <HI>or</HI> rigid <HI>&s;pirits, have (a long time) &s;ought to keep at mo&s;t deadly</HI> fewds, <HI>and implacable di&s;tances, condemning all women (without miracu|lous help) for ever to lye under the burthen and di&s;|countenance of either</HI> naturall <HI>or</HI> accidentall de|fects, <HI>not allowing them to u&s;e the lea&s;t reliefe, never &s;o obvious in</HI> Nature, <HI>and not le&s;&s;e innocent, than ea&s;ie in</HI> Art.</P>
<P><PB REF="4">
&sect; <HI>The</HI> ju&s;tice <HI>or inju&s;tice of which &s;everitys is here &s;o &s;oberly and impartially con&s;idered, That I doe not only looke upon it as a</HI> noble E&s;&s;ay, <HI>what great wits can doe in &s;mall matters: But (in good earne&s;t) I e&s;teeme it a very nece&s;&s;ary debate, in a ca&s;e &s;o much (they &s;ay) practi&s;ed by many women of un&s;potted worth, and honour: And yet &s;o much cen&s;ured, as &s;infull and</HI> abominable, <HI>by others, of very warme and commendable piety.</HI></P>
<P><HI>This Di&s;cour&s;e (as an impartiall gla&s;&s;e) lets the world &s;ee, what oppo&s;itions and what &s;olutions may be made in point of</HI> con&s;cience, <HI>as to any</HI> artificiall helps <HI>of han&s;omene&s;s; That accordingly every one may practice, either cheerfully and di&s;creetly u&s;ing them as other innocent ornaments, if hereby &s;atis|fied of the</HI> lawfulne&s;&s;e, <HI>or wholly forbearing them, if they find the</HI> Objections <HI>overweigh the</HI> An&s;wers. <HI>It is pitty &s;ober women &s;hould be denyed &s;uch reliefs and advantages as Gods indulgence allowes them: And it is a &s;hame they &s;hould u&s;e them (though never &s;o privately &amp; undi&s;cernably) if God hath in</HI> Scrip|ture <HI>or</HI> Nature <HI>and con&s;cience forbidden them.</HI></P>
<P><HI>Be&s;ides, this great de&s;igne of &s;tating</HI> Ladies con|&s;ciences <HI>in a ca&s;e, &s;o much concerning their faces and lookes (which they cannot but highly con&s;ider, while they &s;ee them&s;elves, or appear to others) &s;ome (it may be) will be plea&s;ed (as I was) at that</HI> generous free|dome <HI>and civility in it, which dare encounter and di&s;cu&s;&s;e &s;o popular and prevalent an opinion as that is, which (among us) deny all</HI> Sub&s;idies or aids
<PB REF="4">
to womens beautys, <HI>or complexions.</HI></P>
<P><HI>La&s;tly, finding it was none of the mo&s;t</HI> dangerous problemes, <HI>which the audacious liberty of the&s;e times hath ventured upon, I conceived it might be as worthy of &s;ober per&s;ons ley&s;ure to read it, as of my paines to publi&s;h it: The&s;e three motives,</HI> Con&s;ci|&s;cience, Civility, <HI>and</HI> Gaine, <HI>meeting together, tempted me, beyond all re&s;i&s;tance, to make it, what I am</HI></P>
<CLOSER><SALUTE>Ingenuous Reader,</SALUTE>
<SIGNED>Yours to &s;erve you</SIGNED></CLOSER>
</DIV1>
<DIV1 TYPE="table of contents">
<PB REF="5">
<HEAD>The <HI>Objections</HI> contained in this BOOKE.</HEAD>
<LIST>
<ITEM>OBject. 1. <HI>Again&s;t all painting the face as un|lawfull</HI> p. 1.</ITEM>
<ITEM>Object. 2. <HI>Jezebels &s;ad fate urged again&s;t all painting the face</HI> p. 5.</ITEM>
<ITEM>Object. 3. <HI>Other places of Scripture urged again&s;t painting the face</HI> p. 14.</ITEM>
<ITEM>Object. 4. <HI>&V;rged again&s;t all &s;uperfluous ornaments of women, and &s;o again&s;t painting</HI> p. 25</ITEM>
<ITEM>Object. 5. <HI>Painting the face again&s;t the &s;eventh Com|mandement forbidding all Adultery</HI> p. 33</ITEM>
<ITEM>Object. 6. <HI>Painting the face argues an heart un&s;atisfied with Gods workes and di&s;|po&s;ings, Jam.</HI> 4. 7. p. 50</ITEM>
<ITEM>Object. 7. <HI>Painting the face a badge of vanity and ap|pearance of evill</HI> p. 77</ITEM>
<ITEM>Object. 8. <HI>Painting the face a mark of pride, arrogancy and hypocri&s;ie.</HI> p. 96</ITEM>
<ITEM>Object. 9. <HI>The Fathers and modern Divines much a|gain&s;t all painting the face</HI> p. 105</ITEM>
<ITEM>Object. 10. <HI>Painting the face very &s;candalous, and &s;o un|lawfull</HI> p. 136</ITEM>
<ITEM>Object. 11. <HI>Painting the face a thing of ill report, and &s;o not to be followed</HI> p. 148</ITEM>
<ITEM>Obj. 12. <HI>Painting the face un|lawful, becau&s;e doubtful at be&s;t, &amp; not of faith,</HI> p. 174</ITEM>
<ITEM>Object. 13. <HI>Of</HI> Peter Martyr <HI>again&s;t painting the face, from many Scripture in|&s;tances</HI> p. 189</ITEM>
<ITEM><HI>The moderate and charitable conclu&s;ion of the Di&s;pute.</HI> p. 198</ITEM>
</LIST>
<P>Eccle&s;. 9. 8. <HI>Let thy garments alwayes be white, and let thy head lacke no oyntment.</HI></P>
<P>Prov. 31. 30. <HI>Favour is deceitfull, and beauty is vaine; but a woman that feareth the Lord, &s;he &s;hall be prai&s;ed.</HI></P>
</DIV1>
</FRONT>
<BODY>
<HEAD><PB N="1" REF="5">A DISCOURSE OF <HI>Artificiall Hand&s;omne&s;&s;e,</HI> In point of CONSCIENCE, between two Ladies.</HEAD>
<DIV1 N="1" TYPE="objection">
<OPENER><SALUTE>MADAM,</SALUTE></OPENER>
<P><NOTE PLACE="marg">1. <HI>Object.</HI> Again&s;t all paint|ing the face as un|lawfull.</NOTE>_I Am not more plea&s;ed to &s;ee you  look &s;o well, beyond what you were wont, than I am jealous (to be free with you) le&s;t a per|&s;on &s;o e&s;teemed, as you are for mode&s;ty and piety, &s;hould u&s;e &s;ome <HI>colour or tincture</HI> to advance your <HI>Complexion;</HI> which indeed I take to be no better, than that odious and infamous way of <HI>Painting;</HI> every where in all ages &s;o much, and &s;o ju&s;tly &s;poken a|gain&s;t both by God, and good men; being a mo&s;t ungodly practi&s;e, though generally (as they &s;ay) now u&s;ed in <HI>England</HI> (more or le&s;s) by per&s;ons of quality; who not con|tent with Natures &s;tock of Beauty, do (not by a fine, but filthy art) adde &s;omething to the advantage, as they think, of their <HI>Com|plexions:</HI> but I fear, to the deforming of their &s;ouls, and defiling of their <HI>Con&s;ciences.</HI></P>
</DIV1>
<DIV1 N="1" TYPE="answer">
<P><PB N="2" REF="6">I Do not onely approve your La^p^s <HI>friendly</HI> <NOTE PLACE="marg">An&s;wer.</NOTE> <HI>freedome;</HI> but I take it as &s;ome degree of &s;peciall favour, that you &s;peak your thoughts to my face; and not after the &s;ecret <HI>cen&s;urings,</HI> or back-biting whi&s;pers of &s;ome, who (le&s;&s;e able to <HI>confute</HI> what they blame, than to <HI>ju|&s;tifie,</HI> what they &s;u&s;pect) arraign before the ra&s;h <HI>Tribunall</HI> of their judgements, every face who&s;e hand&s;omne&s;s, they either envy, if na|turall; or grievou&s;ly reproach, if they think it any hath thing <HI>artificiall,</HI> beyond what them|&s;elves are wonted to, or acquainted with; who (yet) in other things do as much contend a|gain&s;t the defects, deformities, and decayes of nature, and age, as may bee, by <HI>wa&s;h|ings, anointings,</HI> and <HI>pla&s;terings,</HI> by many &s;e|cret medicaments and clo&s;e receipts; which may either fill and plump their skins, if flat and wrinkled; or <HI>&s;mooth</HI> and <HI>poli&s;h</HI> them, if rugged and chapt; or clear and brighten them, if tann'd and freckled; onely, in the point of colour or tinctures added in the lea&s;t kind or degree they are not more &s;crupulous then cen&s;orious; As if every one that u&s;ed the&s;e had for&s;aken <HI>Chri&s;ts banner,</HI> and now fought under the <HI>Devils colours.</HI></P>
<P>Your Noblene&s;s <HI>(Madam)</HI> is more ju&s;t and civill, in giving me opportunity, to an|&s;wer for my &s;elf, that either I may confe&s;s &amp; for&s;ake what you &s;u&s;pect, if you convince
<PB N="3" REF="6">
me of the evil of it; or continue with your good con&s;cience to do what you are jealous of, if I can a&s;&s;ert it to be lawfull and good.</P>
<P>&sect; Fir&s;t then; if I &s;hould deny what your <ABBR EXPAN="Ladyship">LaP</ABBR> &s;u&s;pects, it would be very hard to prove it; &s;ince, what you fancy as <HI>additionall,</HI> is not beyond the ordinary proportion of what is <HI>naturall</HI> to my age and complexion; Be|&s;ides, the looks (you know) of our Sex, as to <HI>palene&s;&s;e</HI> or <HI>redne&s;&s;e,</HI> admit as many changes, as the <HI>Moon,</HI> by naturall variations; which are, many times in women not more &s;udden, than much to their injury or advan|tage: So <HI>impertinent</HI> mu&s;t they needs bee, who&s;e eyes are <HI>over curious,</HI> to find fault at <HI>Art</HI> there, where they have no cau&s;e, but to commend <HI>Nature;</HI> unle&s;&s;e they were made womens Confe&s;&s;ors; which I believe few are in this ca&s;e; &s;o that they mu&s;t needs blame mo&s;t-what ra&s;hly, and oft <HI>unju&s;tly,</HI> becau&s;e they onely gue&s;&s;e <HI>uncertainly</HI></P>
<P>But, becau&s;e I perceiv your <ABBR EXPAN="Ladyship">LaP</ABBR> hath a great zeal in this particular; (which I mu&s;t inter|pret a commendable &amp; Chri&s;tian tenderne&s;&s;e, again&s;t any thing &s;u&s;pected <HI>for Sin;</HI> (which cannot be &s;mall to a <HI>gain&s;aying con&s;cience;</HI> who&s;e eye will not endure the lea&s;t <HI>mote:</HI> any more than the heart can the lea&s;t wound) I wil deal &s;o liberally with your <ABBR EXPAN="Ladyship">LaP</ABBR> as to grant you this &s;uppo&s;all; whereupon to fix any di&s;|cour&s;e,
<PB N="4" REF="7">
which may (as you think) batter down, with a mighty Engine, all <HI>Auxiliary Beauty;</HI> or <HI>additionall Hand&s;omne&s;&s;e.</HI></P>
<P>And truly, it is not my fear, but my re|que&s;t to you, (of who&s;e pious abilities the world hath a great &amp; ju&s;t account) that your <ABBR EXPAN="Ladyship">LaP</ABBR> would let me &s;ee, by rationall and clear <HI>arguings,</HI> what you have again&s;t it, beyond tho&s;e vulgar fla&s;hes, and ea&s;ie flouri&s;hes, of &s;ome great &s;ticklers and declaimers again&s;t all &s;uch femal arts; (to which I have been much wonted) who with <HI>&s;hame and folly,</HI> as <HI>Solomon</HI> &s;ayes, (even &s;ometimes in the <HI>Pulpit,</HI> as well as in the <HI>Pre&s;&s;e)</HI> re&s;olve of matters of <NOTE PLACE="marg">P. ov. 18. 13.</NOTE> &s;in, and ca&s;es of Con&s;cience, <HI>before they con&s;i|der or under&s;tand them;</HI> Calling for fire <HI>from Heaven upon</HI> all they di&s;like, as the di&s;ciples did, without ever advi&s;ing with Chri&s;t; which confidence hath made many well meaning people, very much &s;tartle at, and condemn <NOTE PLACE="marg">Luke 9. 54.</NOTE> all &s;uch complexionary adornings, as if they impudently <HI>outfaced</HI> God and man; as if they fought with an high hand and <HI>brazen forehead</HI> again&s;t Rea&s;on and Religion, Nature and Grace, Humanity and Chri&s;tianity. After this rate of bold <HI>Oratory,</HI> many women have been more &s;cared then convinced; more di&s;tracted with &s;cruples and terrours, then &s;atisfied with truth, as to the nature of many things pre|tended to be &s;ins and violations of con&s;ci|ence;
<PB N="5" REF="7">
which mu&s;t be mea&s;ured, not by the <HI>bulk,</HI> but <HI>weight;</HI> not the noi&s;e, but force of mens words; Tis not the <HI>cry,</HI> but the <HI>fleece,</HI> which &s;ober per&s;ons regard.</P>
<P>&sect;. But I will in this rather &s;u&s;pect at pre|&s;ent my own incapacity, than any want of &s;olidity or charity in the &s;ermons and cen|&s;ures of &s;o many, as bitterly inveigh again&s;t all <HI>Artificiall Beauty;</HI> hoping to learn from your <ABBR EXPAN="Ladyship">LaP</ABBR>, what may, upon ju&s;t grounds, make me &s;ub&s;cribe to their &amp; your <HI>&s;everities</HI> in this point; Though, I confe&s;&s;e, after &s;ome diligent &s;earch into other books, and chiefly the holy Scriptures, I am as yet &s;o remi&s;&s;e and charitable in my cen&s;ure of tho&s;e little-artifi|ces, u&s;ed by many &s;ober per&s;ons: that, as I will not undertake to ju&s;tifie all tho&s;e <HI>that u&s;e</HI> them; &s;o nor dare I condemn all, who may u&s;e and do the &s;ame things, with farre differ|ent <HI>minds,</HI> and to very di&s;tant <HI>ends.</HI></P>
</DIV1>
<DIV1 N="2" TYPE="objection">
<P><NOTE PLACE="marg">2 <HI>Object.</HI> Jezebels &s;ad fate urged a|gain&s;t all painting the face.</NOTE>TRuly Madam, I ab&s;olutely think (with|out  any mincing or di&s;tinction) all <HI>colour or complexion</HI> added to our skins or faces, be|yond what is purely naturall, to <HI>be a &s;in;</HI> as being flatly again&s;t the <HI>word of God;</HI> which I &s;uppo&s;e you grant to be the indi&s;pen&s;able &amp; unchangeable rule of <HI>all morall Holine&s;&s;e;</HI> from which we may not warp in the lea&s;t degree,
<PB N="6" REF="8">
upon any preten&s;ions to advance our ho|nors, e&s;tates, healths, or Beauties.</P>
<P>Fir&s;t then if your <ABBR EXPAN="Ladyship">LaP</ABBR> look into 2 <HI>Kings</HI> 9. 30. you &s;hall &s;ee <HI>wicked Jezebel,</HI> though a Queen, yet not tolerated, or excu&s;ed; but fouly <HI>branded</HI> and heavily puni&s;hed for <HI>paint|ing her eyes or face:</HI> For which &s;he was after|ward, by a mo&s;t <HI>deformed de&s;tiny,</HI> ju&s;tly de|voured of dogs: as the mo&s;t reverend <HI>Lord Primate of Armagh,</HI> ob&s;erves in his larger <HI>Ca|techi&s;me</HI> upon the 7^t^h Command.</P>
<P>Which fearfull <HI>&s;troke of divine vengeance;</HI> and <HI>cen&s;ure</HI> of &s;o learned and pious a per&s;on, (making that her <HI>painting a mo&s;t meritorious and principall cau&s;e of her &s;o &s;ad de&s;tiny)</HI> are &s;uf|ficient, I think, to &s;care the mo&s;t <HI>adventurous</HI> woman, from any &s;uch &s;infull and accur&s;ed practi&s;e.</P>
</DIV1>
<DIV1 N="2" TYPE="answer">
<P><NOTE PLACE="marg">An&s;w.</NOTE>MAdam, as I allow your rule, <HI>the word of God;</HI> which is the onely <HI>balance of the Sanctuary,</HI> where &s;ins are to be weighted: &s;o I am not ignorant of that &s;tory, to which your <ABBR EXPAN="Ladyship">LaP</ABBR> (as all others in this di&s;pute) do much referre: Nor am I a &s;tranger to that glo&s;&s;e or ob&s;ervation thence made again&s;t all paint|ing or tincturing of the face, by that <HI>mo&s;t worthy Prelate;</HI> with who&s;e &s;o quick and &s;harp a &s;troke I was (at fir&s;t reading that pa&s;&s;age) &s;o &s;tartled, that I had no re&s;t, till I advi&s;ed
<PB N="7" REF="8">
with another per&s;on, of great judgement and and &s;ober piety: who made it clear to me, That that excellent Bi&s;hop, however then he thought &s;it (after the wonted oratory and freedome of &s;ome of <HI>the Fathers)</HI> to make a a <HI>popular pa&s;&s;e,</HI> or &s;troke of his <HI>potent pen,</HI> a|gain&s;t what he might &s;u&s;pect to be then much u&s;ed, and abu&s;ed too, in the Engli&s;h world; yet (for certain) he was too wi&s;e and judicious a <HI>Divine,</HI> to fix that &s;ignall and hea|vy judgement of God, onely, or chiefly, (or indeed at all) upon <HI>Jezebels painting;</HI> which was an after act; and as to that time or in&s;tant in the &s;tory, comes at lea&s;t 14. years behind that dreadful doom which was by the <HI>prophet Eli&s;ha</HI> foretold upon the &s;core of <HI>Naboths</HI> blood unju&s;tly &s;hed, &amp; his inheritance cruelly u&s;urped: which is 1 <HI>Kings</HI> 21. 23. So that her <NOTE PLACE="marg">1 Kings 21. 23.</NOTE> <HI>painting her eyes or face,</HI> mentioned in the place you urge, is indeed (among other oc|ca&s;ionall circum&s;tances) recorded, but to a farre different end or u&s;e; than either to lay the weight of the &s;ub&s;equent puni&s;hment, or the guilt of any &s;in upon that act more than upon the other concomitant actions there|with recited.</P>
<P>&sect;. Among which this of her <HI>painting</HI> is indeed &s;et down chiefly, to &s;hew; That no advantages of outward Beauty, naturall, or artificiall, (though &s;et off with the curio&s;ity &amp;
<PB N="8" REF="9">
Maje&s;ty of a Queen) are &s;ufficient to make any per&s;on the object of either love or pity: where foul and enormous &s;ins have &s;o deba|&s;ed and deformed their &s;ouls to God; As <HI>Murther, Idolatry,</HI> and <HI>Oppre&s;sion</HI> had done <HI>Jezebels;</HI> For which &s;ins (as is expre&s;ly &s;aid) that Tragedy befell her (which was foretold long before &s;he is brought in &s;o dre&s;&s;ed and adorned); which thunderbolt <HI>of Gods ven|geance</HI> &s;he in vain &s;ought to di&s;arm or a|void by u&s;ing any charms, attractives or le|nitives of outward beauty, if that were her de&s;igne: which truly is not very probable, at her years; and toward <HI>Jehu,</HI> a declared enemy: Nor do indeed the actions of <HI>Jeze|bel &s;ignifie</HI> (as that gentleman told me) any <HI>amorous intention</HI> whereby to allure <HI>Jehu;</HI> &s;ince her words reproach him with &s;o ju&s;t and bitter a Sarca&s;me as that is, <HI>Had Zimri peace who &s;lew his ma&s;ter!</HI></P>
<P>&sect; So that <HI>Jezebel</HI> at this time &s;eems rather re&s;olved not &s;o much to court, as to &s;corn <HI>Jehu:</HI> di&s;daining to deprecate her ruine; or ow her life to &s;uch an enemy. And there|fore &s;he puts her &s;elf into a po&s;ture of Maje|&s;ty: as &s;hewing that height and greatne&s;&s;e of mind, which could own her &s;elf in the pomp &amp; &s;plendor of a Prince&s;&s;e, even then when &s;he expected her enemy and her end; That &s;he might at lea&s;t peri&s;h (as &s;he thought) with the
<PB N="9" REF="9">
more reputation of a <HI>comely per&s;on</HI> and <HI>un|danted &s;pirit;</HI> which abhorred to humble and aba&s;e it &s;elf, after the manner of fearfull and &s;qualid &s;uppliants in &s;ackcloth; or to a bate any of tho&s;e <HI>accu&s;tomed ornaments,</HI> with which &s;he u&s;ed (as a Queen) to entertain her &s;elf in her pro&s;perity.</P>
<P>So that my learned friend concluded (in my opinion very rationally) that the Lord <HI>Primates</HI> inference <HI>(for which &s;he was ju&s;tly eat|en-up by dogs)</HI> may no more be applied to this particular of <HI>Jezebels painting her eyes</HI> or <HI>face,</HI> than to her adorning, or <HI>dre&s;sing of her head;</HI> or her <HI>looking out of a window,</HI> or <HI>her &s;peaking &s;uch words,</HI> as &s;he did to <HI>Jehu</HI>'s face: all which are recorded in the &s;ame &s;tory, immediately before her <HI>precipitate ruine:</HI> which actions in them&s;elvs cannot be branded for &s;ins, nor are they noted there for &s;uch, further than they may be relatively con&s;idered, as to the mind and end of the doer or &s;peaker, whereby to gratifie pride, pa&s;&s;ion, or any other wicked|ne&s;&s;e. And in this re&s;pective con&s;ideration, not only <HI>Jezebels painting</HI> and dre&s;&s;ing, but her very <HI>eating</HI> and <HI>drinking,</HI> her <HI>&s;leeping</HI> and <HI>clothing,</HI> her native &s;trength and beauty, her civil honor and power might be <HI>relatively</HI> &s;ins; as the Scripture tells us, <HI>the plowing of the wicked is &s;in,</HI> and <HI>his praying is abomina|tion;</HI> So his <HI>pro&s;perity becomes a &s;nare,</HI> and his <NOTE PLACE="marg">Prov. 21 4. Prov. 28. 9.</NOTE>
<PB N="10" REF="10">
plenty a poy&s;on to his &s;oul: when the <HI>good</HI> gifts and creatures of a <HI>good</HI> God are by evil minds perverted to be weapons of unrighte|ou&s;ne&s;&s;e, and <HI>in&s;truments</HI> of &s;in, to &s;atisfie tho&s;e lu&s;ts, who&s;e inordinatene&s;&s;e, and not <NOTE PLACE="marg">1 Pet. 2. 11.</NOTE> their de&s;ire, fights <HI>again&s;t God and the Soul.</HI></P>
<P>So then your <ABBR EXPAN="Ladyship">LaP</ABBR> cannot be &s;o blind, as not to &s;ee that the bare hi&s;toricall narration <HI>of Jezebels painting</HI> her eyes, among other actions, (which you confe&s;&s;e to be innocent in them&s;elves, and whereof you make no &s;cruple) if it did referre to any wanton de|&s;igne (which is very unlikely at that time, in a <HI>Queen,</HI> who&s;e proud and violent &s;pirit might (now) ju&s;tly be carried away with other pa&s;&s;ions and tran&s;ports than tho&s;e of lu&s;t;) yet it doth no way argue or import the u&s;e of that, or other things therewith mentioned, to be in them&s;elves any &s;ins; to all that then did, or after &s;hould, u&s;e the like applications, words, or actions, out of far different <HI>minds,</HI> and to farre different <HI>ends;</HI> which are beyond all di&s;pute the proper grounds and rules of all <HI>morall denominations,</HI> as to good or evil, in tho&s;e <HI>mediate actions,</HI> agents and in&s;truments, who&s;e freedome in nature, falls not under any &s;peciall re&s;traint of Gods command, for|bidding them by any <HI>po&s;itive Law:</HI> (as he did many things in point of food, clothes, fa|fa&s;hions,
<PB N="11" REF="10">
and other civil actions among the Jews.)</P>
<P>It is a gro&s;&s;e mi&s;take in <HI>Architecture,</HI> to think that every &s;mall &s;tud bears the main &s;tre&s;&s;e and burthen of the building, which lies (indeed) upon the <HI>principall timbers;</HI> And it is an horrible <HI>wre&s;ting of Scripture,</HI> to make every recited circum&s;tance in any place, to bear the whole weight of the &s;tory &amp; event.</P>
<P>You cannot think, that <HI>Dives</HI> went to hell, onely becau&s;e he was a <HI>rich man clothed in</HI> <NOTE PLACE="marg">Luke 16. 19.</NOTE> <HI>purple and fine linen,</HI> and <HI>faring deliciou&s;ly or &s;umptuou&s;ly every day;</HI> All which things many per&s;ons of as good as great quality, of no le&s;&s;e virtue and piety than honor and e&s;tate, daily enjoy without any blame. Nor was it <HI>Laza|rus</HI> his poverty and dunghill, or his &s;ores and the <HI>charitable tongues</HI> of the dogs, that brought him to heaven. The luxury, pride, and un|charitablene&s;&s;e of the one; the patience, hu|mility, and &s;anctity of the other, made that grand di&s;crimination of their fates.</P>
<P>Nor may your <ABBR EXPAN="Ladyship">LaP</ABBR> think, that the <HI>behead|ing of John Bapti&s;t,</HI> is any valid argument <NOTE PLACE="marg">Matth. 14.</NOTE> (however it be popularly u&s;ed by &s;ome) a|gain&s;t all Dancing, as if it were ab&s;olutely e|vil and unlawfull in it &s;elf; not onely mixt of both &s;exes, but alone and &s;ingle, as that of <HI>Herodias</HI> was; who is &s;aid (there) to have danced, not with, but before <HI>Herod</HI> and the
<PB N="12" REF="11">
company, (which yet I know your <ABBR EXPAN="Ladyship">LaP</ABBR> and other &s;ober per&s;ons, not onely u&s;e them&s;elves, but al&s;o approve, as to the breeding and be|haviour of their children: That &s;ad event (which is odiou&s;ly, but fallaciou&s;ly laid to the charge of <HI>Dancing)</HI> was the proper effect not of the orderly motions of <HI>Herodias</HI> her <HI>feet;</HI> but of the inordinate <HI>&s;trokes</HI> of her <HI>affections;</HI> Her <HI>wanton pride</HI> and impious de&s;pite again&s;t, not &s;o much the per&s;on, as the doctrine of that <HI>holy man;</HI> who never reproved (that we read) hers or others <HI>Dancing,</HI> (as to the civil cu&s;tome of the countrey or <HI>Court)</HI> but her <HI>a|dulterous compliances</HI> with <HI>Herods</HI> lu&s;t: <HI>John</HI> was not a &s;tumbling block to her feet, but an eye-&s;ore to her eyes, and a corra&s;ive to her eares, by his cha&s;t monitions, and holy &s;eve|rities. So, <HI>Herods</HI> &s;udden crumbling into <NOTE PLACE="marg">Acts 12. 22.</NOTE> <HI>wormes,</HI> may be ju&s;tly urged again&s;t the pride and arrogance of any mortall in Gods &s;ight: but it is mi&s;applied again&s;t the purple, Thrones and orations of Princes. In like &s;ort I believe <HI>Jezebels painting,</HI> and other|wayes dre&s;&s;ing or adorning her &s;elf, &s;et down in that place, to be no more <HI>prejudice in point of &s;in,</HI> again&s;t a &s;ober, mode&s;t, and ingenuous u&s;e of tho&s;e things, than <HI>Leahs</HI> bargaining with <HI>Rachel</HI> for her &s;ons mandrakes, was any <NOTE PLACE="marg">Gen. 30. 15.</NOTE> charm or cau&s;e of her conceiving that night with childe by her <HI>hired husband.</HI></P>
<P><PB N="13" REF="11">
If all that <HI>Jezebel,</HI> or other notorious &s;in|ners mentioned in Scripture did, at any time, in order to accompli&s;h any evil de&s;igne, is therefore to be branded and avoided as a &s;in; we may not call a &s;olemn <HI>a&s;&s;embly</HI> or keep <HI>a fa&s;t,</HI> becau&s;e <HI>Jezebel</HI> did <HI>both,</HI> in order to pal|liate with &s;hews of Ju&s;tice, and prefacings of <NOTE PLACE="marg">1 Kings 21. 9.</NOTE> Religion her dete&s;table murther and disinhe|ri&s;on of <HI>Naboth.</HI> Nor may we u&s;e fair words and affable ge&s;tures, becau&s;e <HI>Ab&s;aloms</HI> am|bition did abu&s;e tho&s;e popular arts. We mu&s;t <NOTE PLACE="marg">2 Sam. 15.</NOTE> not ki&s;&s;e or embrace a friend, becau&s;e <HI>Joab</HI> did &s;o when he ba&s;ely kill'd both <HI>Abner</HI> and <HI>A|ma&s;a:</HI> As al&s;o <HI>Iudas</HI> did when he betrayed <HI>Chri&s;t;</HI> Nay &s;taves, and lanthorns, and torches mu&s;t not be u&s;ed, becau&s;e they &s;ome|time waited upon that <HI>ingratefull Traitor.</HI> We <NOTE PLACE="marg">Ioh. 18. 3.</NOTE> may not <HI>weep,</HI> becau&s;e <HI>I&s;maels</HI> treachery did &s;o, when he intended to &s;lay <HI>Gedaliah.</HI> In all <NOTE PLACE="marg">Ier. 41. 6.</NOTE> which ca&s;es the de&s;ignes were apparently wicked and ba&s;e; yet are not all tho&s;e con|comitant actions &s;uch, much le&s;&s;e the&s;e here recorded of <HI>Jezebel;</HI> Who&s;e aim (certainly) was not any allurement, but <HI>a defiance</HI> and af|front to <HI>Jehu;</HI> &s;hewing how little &s;he was terrified by his pre&s;ence, power, and &s;ucce&s;&s;e: at which &s;he appeared neither dejected nor deformed, after the manner of tho&s;e &s;qualid &s;uppliants, who poorly and pitifully &s;toop below them&s;elves to beg their lives; which
<PB N="14" REF="12">
&s;he &s;corned to do, by any the lea&s;t dimi|nution, or abatement of her wonted gran|deur, glory, or &s;plendour: As the mention|ed circum&s;tances receive no credit or honor by <HI>Iezebels</HI> name, &s;o nor any di&s;paragement, &s;ince different minds make the difference of manners: Nor is it &s;trange for the wicked to do the &s;ame things that worthy per&s;ons do to diver&s;e ends.</P>
</DIV1>
<DIV1 N="3" TYPE="objection">
<P><NOTE PLACE="marg">3. <HI>Obj.</HI> Other pla|ces of Scri|pture urged again&s;t painting the face.</NOTE>BUt <HI>Painting the face</HI> (good Madam) is  mentioned in two <HI>other places of Scripture,</HI> as the practi&s;e of lewd &amp; wicked women, &amp; ju&s;tly falling, not onely under the reproach of the Prophet and all holy men, but un|der <HI>Gods di&s;like</HI> and di&s;plea&s;ure; who not onely abhorres to &s;ee the deformities of our hearts, but al&s;o of our looks and out&s;ides; when they are altered by any art from what God and nature hath made them; who&s;e works mu&s;t needs be be&s;t, and beyond mans amendment: You &s;ee <HI>Ezek.</HI> 23. 40. how with a &s;acred taunt and irony the Spirit of God re|proves <NOTE PLACE="marg">Ezek. 23. 40.</NOTE> the Jewi&s;h Church <HI>in her lewdne&s;&s;e</HI> and <HI>Apo&s;ta&s;ie: Lo, they come for whom thou did&s;t wa&s;h thy &s;elf, painted&s;t thy eyes, and decked&s;t thy &s;elf with ornaments: and &s;ate&s;t in a &s;tately bed, with a table prepared before it:</HI> So Jer. 4. 30. <HI>Though thou clothe&s;t thy &s;elf with crim&s;on, and</HI> <NOTE PLACE="marg">Ier. 40. 30.</NOTE>
<PB N="15" REF="12">
<HI>decke&s;t thy &s;elf with ornaments of gold: Though thou rente&s;t thine eyes (or face) with painting; in vain &s;halt thou make thy &s;elf fair,</HI> &amp;c.</P>
<P>By which expre&s;&s;ions, alluding to the cu|&s;tomes of tho&s;e times, the Lord &s;eems ex|tremely to blame, and abhorre tho&s;e practi&s;es there mentioned, among which, that of <HI>paint|ing is expre&s;&s;ed.</HI></P>
</DIV1>
<DIV1 N="3" TYPE="answer">
<P><NOTE PLACE="marg">An&s;w.</NOTE>IF the&s;e <HI>places</HI> be all the &s;trength your <ABBR EXPAN="Ladyship">LaP</ABBR> can produce from Scripture, again&s;t any  colouring of the face, or helping of the com|plexion; becau&s;e this, as other u&s;uall wayes of comely, curious or &s;tately adornings, are there mentioned, as the practi&s;es of wanton and <HI>imperious women;</HI> yet your <ABBR EXPAN="Ladyship">LaP</ABBR> will not hence conclude, <HI>that onely &s;uch women did then u&s;e tho&s;e things,</HI> Who are alwayes &s;o cunning, as not to render them&s;elves notorious by any &s;uch outward <HI>differences,</HI> from grave and &s;o|ber women (as they &s;ay the common cur|ti&s;ans of <HI>Rome</HI> are commanded to do, for di&s;tinction &s;ake): But rather you mu&s;t con|clude, that wanton women did ca&s;t them|&s;elves into the &s;ame outward mould, or civil garb and fa&s;hion, wherein per&s;ons of honor and good repute appeared; not with more beauty, &s;tate, or comeline&s;&s;e, than with cha&s;ti|ty, gravity, and virtue: For &s;in is generally &s;o api&s;hly crafty, as to hide it &s;elf under the
<PB N="16" REF="13">
colours and masks of <HI>goodne&s;&s;e</HI> and <HI>hone&s;ty;</HI> as well knowing, that it is not onely deformed, but very ful&s;ome, if it appear impudently like it &s;elf.</P>
<P>Be&s;ides, if your <ABBR EXPAN="Ladyship">LaP</ABBR> thinks the <HI>&s;harp &s;tyle</HI> of that place &s;trikes &s;o &s;everely again&s;t all <HI>painting</HI> and <HI>complexioning</HI> as a &s;in, why may you not al&s;o by the &s;ame &s;everity de&s;troy and di&s;allow all other things <HI>there expre&s;&s;ed</HI> in that &s;ame tone and tenour; as <HI>dre&s;sing</HI> and <HI>deck|ing your &s;elf with any co&s;tly and comely orna|ments; all &s;weet perfumes, all &s;itting on rich and &s;tately beds, with tables before them, &amp;c.</HI> From all which I do not find your <ABBR EXPAN="Ladyship">LaP</ABBR> or others do ab&s;tain, either as to your per&s;on or your hou&s;es; who yet with great eagerne&s;&s;e <HI>&s;ingle out</HI> and <HI>hunt to death,</HI> that one particular, there mentioned, of <HI>painting the face,</HI> which &s;eems to have no wor&s;er marks on it, than the re&s;t of the <HI>herd</HI> or <HI>company,</HI> which you are con|tent to &s;pare and pre&s;erve for your u&s;e.</P>
<P>But (Madam) it is unworthy of your <HI>can|dor</HI> and di&s;cretion, thus to <HI>rack</HI> and <HI>disjoint Scriptures,</HI> who&s;e &s;en&s;e for the mo&s;t part, is not to be taken in the <HI>broken</HI> parts and <HI>&s;evered or di&s;tracted limbs,</HI> but in the juncture and intire|ne&s;&s;e of the whole di&s;cour&s;e; which &s;hews the &s;cope and de&s;ign of the <HI>Spirit of God;</HI> which is not either to condemn or commend every particular mentioned in the procedure
<PB N="17" REF="13">
of any place, where yet the main de&s;ign is to commend or condemn, &s;omething there eminently propo&s;ed, and chiefly aimed at.</P>
<P>We read our Saviour Chri&s;t <HI>commending</HI> the providence &amp; <HI>&s;elf-pre&s;ervation of the unju&s;t</HI> <NOTE PLACE="marg">Luke 16. 8.</NOTE> <HI>&s;teward;</HI> but not his <HI>fal&s;ity and inju&s;tice:</HI> which yet is there brought in as the fraudulent me|thod of this worldly wi&s;dome and <HI>foreca&s;t.</HI> So <HI>Iacob</HI> by his mothers craft and impo&s;ture obtained the ble&s;&s;ing from his <HI>cheated and</HI> <NOTE PLACE="marg">Gen. 27.</NOTE> <HI>aged</HI> father, beyond <HI>any revocation;</HI> yet the <HI>&s;ini&s;ter arts</HI> there u&s;ed, are not to be imitated or approved, however the de&s;ire of a pater|nall ble&s;&s;ing (which was then &s;olemn, and Sa|cramentall) might be as commendable in him, as the undervaluing of it was a profane temper in <HI>E&s;au:</HI> If commendable ends do <NOTE PLACE="marg">Rom. 3. 8.</NOTE> not ju&s;tifie evil means in any, no more may evil ends in &s;ome blemi&s;h the u&s;e of lawfull and permitted things in others, who apply them to &s;ober and good ends.</P>
<P>The&s;e places are very <HI>generall</HI> and loo&s;e <HI>arguments,</HI> to condemn all ingenuous arts and helps of hand&s;omne&s;&s;e, either to the face and other parts of the body, or to the adorning of civil State and Maje&s;ty. Nor do they any way amount to &s;o much as a <HI>po&s;itive Law,</HI> ei|ther Ceremoniall or Politicall, &s;uch as tho&s;e were again&s;t <HI>lin&s;iwool&s;ie garments, &s;owing with diver&s;e &s;eeds, ab&s;taining from &s;wines fle&s;h,</HI> and <NOTE PLACE="marg">Exod. 11.</NOTE>
<PB N="18" REF="14">
other <HI>bea&s;ts, birds,</HI> or <HI>fi&s;hes;</HI> which yet in their <NOTE PLACE="marg">Acts 10. 15.</NOTE> nature are not <HI>unclean or unlawfull.</HI></P>
<P>How much le&s;&s;e can your <ABBR EXPAN="Ladyship">LaP</ABBR> or any other, by the <HI>Chimi&s;try</HI> of your wits, extract from <HI>the&s;e places</HI> any drop or quinte&s;&s;ence of a mo|rall command; which &s;hall be ever binding to the <HI>Con&s;cience,</HI> as from &s;in?</P>
<P>Truly, I cannot but believe, that the mo&s;t holy God, who hath not been wanting to reveal his whole will to his Church in his written Word, &s;o farre as is nece&s;&s;ary <HI>for faith and good manners;</HI> who even in very &s;mall matters gave an expre&s;&s;e law to the Jews, in things le&s;&s;e plea&s;ing to him, not in their nature, but in their u&s;e or &s;ignificancy among the Jews; &s;uch as were, the not cutting <HI>the corners of their head and beards,</HI> the <HI>not</HI> <NOTE PLACE="marg">Lev. 9. 17.</NOTE> <HI>&s;eething a kid in its mothers milk,</HI> the not cut|ting <HI>down fruit-trees in a &s;iege,</HI> the not <HI>taking the old bird with the young,</HI> the not <HI>leaving their excrements uncovered, &amp;c.</HI> I cannot (I <NOTE PLACE="marg">Deut. 23. 13.</NOTE> &s;ay) but believe, that this gracious God would either in the Old, or New Te&s;tament have po&s;itively and expre&s;ly forbidden all &s;uch additionalls to <HI>Beauty,</HI> or helps to hand|&s;omne&s;&s;e, both as to the face and other parts of the body, if they had been in the u&s;e and nature of the things, as abominable to him, as <HI>Idolatry, Theft, Lying, Murther,</HI> and <HI>Adultery:</HI> which &s;ome men have pa&s;&s;ionately, but very impotently pretended.</P>
<P><PB N="19" REF="14">
Certainly his goodne&s;s would not, in a <HI>ca&s;e of &s;in,</HI> and &s;o high a &s;in (as &s;ome clamour this to be) have onely made &s;uch oblique and ge|nerall reflexions upon it in this and other places, not as a thing any where forbidden; but onely as a <HI>generall cu&s;tome,</HI> u&s;ed by many, and abu&s;ed by &s;ome: Not per&s;tringing the nature of that more than other things <HI>there mentioned,</HI> but onely &s;etting forth how farre vain and vicious minds were prone to abu&s;e tho&s;e things to Gods di&s;plea&s;ure, which vir|tuous minds (no doubt) did according to the modes and civil cu&s;tomes of the times and places, u&s;e &s;oberly, without any offence to God or man.</P>
<P>&sect; Who doubts but <HI>Queen E&s;ther,</HI> a de|vout <NOTE PLACE="marg">E&s;t. 2. 12.</NOTE> and gracious woman, might lawfully u&s;e, as we reade &s;he did, all tho&s;e <HI>purificati|ons appointed</HI> her? That &s;he applyed to her advantage all the attractives of <HI>&s;weet unguents and perfumes,</HI> of <HI>co&s;tly raiment</HI> and <HI>beautifull colours,</HI> of <HI>rich</HI> and <HI>accurate dre&s;|&s;ings</HI> or lovely adornings, &s;uch as were u&s;u|all to the <HI>Per&s;ian delicacy, &s;oftne&s;&s;e and luxury,</HI> hereby to win and confirm more the <HI>kings af|fection</HI> and <HI>&s;en&s;uall love</HI> to her? Her u&s;ing all the&s;e was &s;o farre from being her &s;in, that it had been &s;o farre a &s;in not to u&s;e them, as &s;he had rather tempted God, than plea&s;ed him, by neglecting to u&s;e tho&s;e means which
<PB N="20" REF="15">
might (mo&s;t probably) in ordinary provi|dence conduce to tho&s;e great and good ends, which her holy, cha&s;te and charitable heart intended to Gods glory and the <HI>Churches</HI> good.</P>
<P>We reade <HI>Rebekah</HI> (in the primitive plain|ne&s;s <NOTE PLACE="marg">Gen. 24. 30.</NOTE> &amp; &s;hepherdly &s;implicity of tho&s;e times) accepted bracelets and other ornaments, to be put on her arms, neck, and eares, without any di&s;paragement to her <HI>Virgin mode&s;ty;</HI> &s;o <HI>Solomons</HI> chief wife, and Queen, <HI>Pharaohs daughter,</HI> turning pro&s;elyte, is brought in as <NOTE PLACE="marg">P&s;a. 45. 9.</NOTE> a type <HI>of the Church of the Gentiles</HI> e&s;pou&s;ed to Chri&s;t, and adorned with all princely <HI>riches,</HI> and co&s;tly curio&s;ities, that <HI>the king might take plea&s;ure in her beauty.</HI></P>
<P>That, <HI>good and lawfull things,</HI> both in Na|ture and Art, have been and daily are abu&s;ed by evil minds to evil ends, is no doubt or wonder, &s;ince where ever God hath his hand, the devil &s;eeks to &s;et his foot: And in that &s;en&s;e or a&s;pect, both the things them|&s;elves, and the abu&s;ive u&s;e of them, may be branded with <HI>marks of Gods di&s;like;</HI> But this rather ju&s;tifies and approves the &s;ober and hone&s;t u&s;e of them, as the right end of Gods creation and donation for <HI>mans</HI> u&s;e. Our Lord Je&s;us bidding us, <HI>beware le&s;t our hearts be overcharged with eating &amp; drinking:</HI> And his <NOTE PLACE="marg">Luke 21. 34.</NOTE> Apo&s;tle forbidding us <HI>wine wherein is exce&s;&s;e:</HI>
<PB N="21" REF="15">
Al&s;o <HI>unlawfull dalliances in chambering and</HI> <NOTE PLACE="marg">Rom. 13. 13.</NOTE> <HI>wantonne&s;&s;e;</HI> yet they do not hereby deny the lawfull and <HI>loving &s;portings of I&s;aac with Rebekah;</HI> or the <HI>rejoycings with the wife of ones</HI> <NOTE PLACE="marg">Gen. 26. 8. Prov. 5. 18.</NOTE> <HI>youth;</HI> or the <HI>moderate u&s;e of meats and drinks,</HI> even to <HI>afe&s;tivall mirth and &s;atiety of wine:</HI> Which Chri&s;ts pre&s;ence and bounty at a <NOTE PLACE="marg">John 2.</NOTE> wedding fea&s;t, &s;upplying, by a miracle, great quantities of <HI>excellent and inviting wines,</HI> (after men had well drunk) to an holy &s;uper|fluity, do &s;ufficiently vindicate, as allowed to Chri&s;tians, notwith&s;tanding the moro&s;e and cynicall <HI>&s;everitie of &s;ome-&s;pirits.</HI></P>
<P>The Jews are indeed blamed for their <HI>un|&s;ea&s;onable gluttony and Epicurean profane|ne&s;&s;e,</HI> <NOTE PLACE="marg">I&s;a. 22. 13.</NOTE> under the reproaches of <HI>joy and glad|ne&s;&s;e, &s;laying of oxen, killing of &s;heep, eat|ing of fle&s;h, drinking of wine, and &s;inging to the viol; which iniquity</HI> (&s;aith God) <HI>&s;hall not be purged from them till they dy:</HI> Yet were not the&s;e things in them&s;elves unlawfull, but therefore evil becau&s;e un&s;ea&s;onable, and u&s;ed by un&s;anctified and impenitent hearts, then, when God <HI>called for fa&s;ting and mourning, for &s;ackcloth and a&s;hes;</HI> which outward forms and &s;ignes of <HI>penitence and humility,</HI> there requi|red, are yet otherwhere <HI>taxed</HI> and highly blamed, when they were but the <HI>masks and vi&s;ards of hypocri&s;ie:</HI> as in <HI>Ahab</HI> and other <NOTE PLACE="marg">I&s;a. 58. 3, 4, 5.</NOTE> Jews.</P>
<P><PB N="22" REF="16">
If we &s;hould therefore think all <HI>things un|lawfull</HI> to be u&s;ed, becau&s;e they have been or are abu&s;ed, (which is a mo&s;t pitifull piece of vulgar &s;ophi&s;try, and &s;uper&s;titious fear) the <HI>devils and wicked mens incroachments</HI> would wholly abridge us of all Gods boun|ty and Chri&s;tian liberty: How have the <HI>Sun, Moon,</HI> and <HI>Starres;</HI> yea almo&s;t every creature, on which are any remarkable characters of the Creatours goodne&s;&s;e, and glory, (in their beauty and u&s;efulne&s;&s;e) how (I &s;ay) have they been ravi&s;hed and abu&s;ed by <HI>Idolatry,</HI> or other <HI>&s;en&s;uall exce&s;&s;es?</HI> yet, mu&s;t not wi&s;e and good men be therefore wholly divorced or e&s;tranged from them; which were, as fond and irrationall a part <HI>of &s;uper&s;tition,</HI> as to forbear to eat <HI>beef and veal;</HI> or their &s;awces, <HI>garlick and onyons;</HI> becau&s;e the Egyptians <HI>wor&s;hipped the Ox,</HI> and <HI>tho&s;e herbs,</HI> as the Jews did <HI>their golden Calf,</HI> after that example: Upon this principle all mu&s;t ab&s;tain from <HI>marrying,</HI> becau&s;e &s;ome husband and wives have adulterou&s;ly profaned that <HI>holy covenant,</HI> and broke the <HI>vow of God</HI> which <NOTE PLACE="marg">Mal. 2 14</NOTE> was upon them.</P>
<P>We &s;hall never be able to reconcile the <HI>cla&s;hings</HI> and <HI>diver&s;ities</HI> of the Scripture &s;tyle and expre&s;&s;ions, &s;ometime complaining of, other while commending the &s;ame things, unle&s;&s;e we di&s;tingui&s;h of the &s;ame things, in
<PB N="23" REF="16">
their &s;everall u&s;es and abu&s;es, as it were into their cro&s;&s;e and pile, their day and night, ac|cording as the mind of the u&s;er or abu&s;er, ei|ther lightens or darkens them.</P>
<P>For you cannot but read in <HI>Ezekiel</HI> that God (on the other &s;ide) &s;ets forth his <HI>tran|&s;cendent</HI> <NOTE PLACE="marg">Ezek. 19. 9, 10, 11, 12.</NOTE> <HI>favour</HI> and bounty to the <HI>Church of the Jews,</HI> under all tho&s;e names and notions, which either a <HI>fond parent,</HI> or an <HI>amorous &s;uitor</HI> are wonted to expre&s;&s;e their loves to any <HI>daughter,</HI> or <HI>&s;pou&s;e</HI> and <HI>mi&s;tre&s;&s;e;</HI> by be&s;towing on them all the accompli&s;hments and trea|&s;ures of amorous delicacy, as <HI>&s;weet wa&s;hings, anointings, clothings with embroidery, &s;ilk, fine linen, forehead Jewels, ear-rings, bracelets, neck|lace, crown, works of gold and &s;ilver, precious in nature,</HI> (at lea&s;t <HI>in humane</HI> e&s;teem) and rare for art or workman&s;hip; by all which additionall beauties, provi&s;ion was made to hide deformities, &s;upply defects, and &s;et off the comeline&s;&s;e as of other parts of the body, &s;o of the <HI>Face</HI> al&s;o:</P>
<P>Which is the chief <HI>Theater, Throne,</HI> and <HI>Center of Beauty,</HI> to which all <HI>outward array</HI> is &s;ub&s;ervient; every part of the body &s;tudy|ing as it were to pay (by adorning it &s;elf to its be&s;t advantage) &s;ome <HI>tribute</HI> of comeli|ne&s;&s;e, as an homage to the face: which is not onely the <HI>Queen</HI> and &s;overaign of humane &amp; vi&s;ible Beauty, but the Regent and directrix
<PB N="24" REF="17">
of the whole bodies <HI>culture, motion,</HI> &amp; <HI>welfare.</HI></P>
<P>In that place then of <HI>Ezekiel,</HI> your <ABBR EXPAN="Ladyship">LaP</ABBR> &s;ees the rich <HI>Cabinet of feminine ornaments,</HI> and <HI>additionals of Beauty,</HI> &s;et forth, as the fruit of divine <HI>munificence,</HI> and this under the <HI>Character or te&s;t of Gods approbation;</HI> who as he hath made all the&s;e things (both for their &s;ub&s;tance and accidents, their matter and their forms, their ma&s;s and their colours good, in their natureor kind:&s;o, as to their <HI>u&s;e,</HI> he hath fitted mankind with invention, knowledge, fancy, skill, curio&s;ity &amp; art, many wayes to ap|ply &amp; improve them; which is al&s;o a <HI>good gift of God,</HI> and peculiar to mankind, unto whom God hath thus manife&s;ted, both <HI>by nature</HI> and <HI>art,</HI> his &s;peciall love and indulgence, invi|ting them by an holy u&s;e of his bounty, to prai&s;e and &s;erve him, as his <HI>children,</HI> with all faithfulne&s;&s;e and cheerfulne&s;&s;e; even in this valley of mortality, which is the Churches <HI>continuall infancy,</HI> and a Chri&s;tians <HI>momen|tary minority.</HI></P>
<P>&sect;. Nor do we find the <HI>Jewi&s;h Church,</HI> bla|med there, or el&s;ewhere, for u&s;ing and en|joying all the&s;e <HI>divine donations,</HI> even to the <HI>renown of her comeline&s;&s;e,</HI> and to <HI>a perfection of Beauty,</HI> but onely for that &s;elf pride and pomp, which drew her <HI>to trust in her riches and comeline&s;&s;e,</HI> &s;o as to &s;eek other <HI>lo|vers,</HI> and play the <HI>harlot</HI> again&s;t God.</P>
</DIV1>
<DIV1 N="4" TYPE="objection">
<P><PB N="25" REF="17">
<NOTE PLACE="marg">4 <HI>Object.</HI>
BUt we reade, the &s;ame God, in the 3^d of  Urged a|gain&s;t all &s;uperflu|ous orna|ments of women, and &s;o a|gain&s;t painting.</NOTE> <HI>I&s;aiah,</HI> with di&s;plea&s;ure reckoning up tho&s;e many arts and in&s;truments of dre&s;&s;ing and adorning, which either ingenuity and civility, or delicacy and luxury had found out, and fa&s;hionably u&s;ed, to gratifie the <HI>curio&s;ity,</HI> pride, and petulancy of the <HI>women of Jeru&s;alem,</HI> onely with tho&s;e additionall ornaments, which do not pretend to be naturall, as all <HI>paint and complexioning</HI> doth; wherewith we may very well conclude, God is much more di&s;plea&s;ed, then he is with any of tho&s;e things, which were but profe&s;&s;edly <HI>artificiall</HI> additaments to nature, and not counterfeits of nature.</P>
</DIV1>
<DIV1 N="4" TYPE="answer">
<P><NOTE PLACE="marg">An&s;w.</NOTE>IF the Lord had a greater di&s;plea&s;ure a|gain&s;t  the u&s;e of any colouring or comple|xioning of the face or skin, it is &s;trange that it is not expre&s;&s;ed in this place, which is the Bill of womens ornaments, (and with &s;ome &s;peci+all note of di&s;like) when in all probability the <HI>women of Ieru&s;alem</HI> did as much u&s;e that, as any other thing, as more neerly contributing to their <HI>Beauty;</HI> which appears by tho&s;e other places you formerly alledged: So little rea|&s;on you have to &s;uppo&s;e it more offen&s;ive,
<PB N="26" REF="18">
than tho&s;e other things here mentioned, that I may better argue, It is not at all offen&s;ive in it &s;elf, becau&s;e not at all here expre&s;&s;ed, where you think God purpo&s;ely and particu|larly quarrels with all things that were offen|&s;ive in feminine curio&s;ity: This of complexi|oning being therefore not mentioned, be|cau&s;e it may be u&s;ed by many, as an help of infirmity, without any pride or vanity.</P>
<P>&sect;. But I will not make any advantage <HI>of Gods &s;ilence</HI> in this particular, but rather an|&s;wer with more certainty; That God in this place enumerates all tho&s;e particulars, not as <HI>ab&s;olutely</HI> finding fault with, or forbidding the u&s;e of them, but as reproaching the in|gratefull pride and abu&s;e of them, in tho&s;e to whom he had indulged &s;o many <HI>&s;uperfluities:</HI> Therefore the Lord to prevent any mi&s;take, fir&s;t gives the account of his di&s;plea&s;ure ver&s;e 16. <HI>Becau&s;e the daughters of Zion are haughty, and walk with &s;tretched forth necks, and wanton eyes,</HI> &amp;c.</P>
<P>Therefore, that is for their <HI>haughtine&s;&s;e and abu&s;ing</HI> of Gods bounty in nature and art, he threatens to puni&s;h them by depriving them of tho&s;e things; as he doth otherwhere of <HI>his corn, wine, flax, and oyl;</HI> which the di|vine <NOTE PLACE="marg">Ho&s;. 2. 5.</NOTE> indulgence had afforded, not to pamper <HI>wanton and proud minds,</HI> to rebell again&s;t God, but to &s;erve either naturall nece&s;&s;ities,
<PB N="27" REF="18">
or civil conveniencies, or ingenuous delights, or mode&s;t decencies, or honorable &s;tate; as befitted mankind, in their &s;ociable, orderly and religious living, to their own <HI>content,</HI> to others <HI>benefit,</HI> and to the Creators <HI>glory.</HI></P>
<P>God would not have threatned to deprive tho&s;e women of all tho&s;e things, if they had been evill or poy&s;ons in them&s;elves; for then it had been a <HI>mercy</HI> to take them quite away; and a puni&s;hment to have continued them. Nor is the menace of <HI>&s;tripping</HI> them of all tho&s;e ornaments, in order to &s;care them wholly from the u&s;e of them (which are other where, as I &s;hewed you, allowed) but to teach them, how to prize and u&s;e them with more humility and mode&s;t piety; as things appointed to farre better u&s;es, than to &s;erve &s;en&s;uall, impudent, and impious either minds or ends; God a&s;&s;erts his right in all the&s;e (even &s;o &s;mall <HI>bagatellos,</HI> or <HI>toyes,</HI> comparatively) That we may learn to take heed, not to mi&s;apply the&s;e, or any other the lea&s;t of Gods creatures to perver&s;e and &s;ini&s;ter ends; of which a &s;ober and good u&s;e may be made, to Gods glory, as well as our own delight and content; while we own him in all, and ble&s;&s;e him for all, even the <HI>lea&s;t help</HI> and <HI>ornament of life.</HI></P>
<P>&sect;. It is an undoubted Maxime, both in Rea&s;on and Religion, That the <HI>Devils or</HI>
<PB N="28" REF="19">
<HI>wicked Mens u&s;urpation</HI> is no prejudice to Gods <HI>dominion</HI> or <HI>donation;</HI> nor to that right u&s;e, and end of all things, which he hath graunted to mankind, throughout the whole latitude and empire of his <HI>vi&s;ible works.</HI> If all things are therefore <HI>vaine, &s;infull,</HI> and <HI>unlawfull,</HI> which vaine and wicked minds have or do abu&s;e, what I pray will there be left for &s;ober and virtuous per&s;ons to u&s;e or injoy? They mu&s;t neither eat, nor drink, nor clothe, nor dre&s;&s;e them&s;elves to any decency, &s;weetne&s;s, co&s;tline&s;s, or delight; <HI>Tamar</HI> an harlot will dre&s;s her &s;elf with a vaile of mode&s;ty, as well as cha&s;t <HI>Rebekah.</HI> <NOTE PLACE="marg">Gen. 38. 14. Prov. 7.</NOTE> The wanton and cunning woman, whom <HI>Sa|lomon</HI> de&s;cribes &s;o to the life, <HI>decketh her &s;elf</HI> to all externe advantages, applyeth with <HI>all amorous civilities, perfumeth her bed and chamber,</HI> pretendeth <HI>great</HI> love, offereth <HI>her holy fe&s;tivities and peace-offerings:</HI> at la&s;t <HI>wipeth her mouth with great demurene&s;&s;e and &s;obriety.</HI> Yet may we not think all the&s;e actions are hereby made &s;candalous and unlaw|full to &s;ober women, <HI>to cha&s;t and loving wifes:</HI> We may as well forbid the u&s;e of a <HI>&s;taffe</HI> and a <HI>&s;ignet</HI> to hone&s;t men, becau&s;e <HI>Judah</HI> in <NOTE PLACE="marg">Gen. 38.</NOTE> his blind and extravagant de&s;ires pawns them as <HI>pledges</HI> of <HI>his love</HI> to a woman, whom he took and u&s;ed as an <HI>harlot,</HI> not common, but ince&s;tuous.</P>
<P><PB N="29" REF="19">
<HI>Youth, riches, honor, beauty, &s;trength, policy</HI> and <HI>cloquence</HI> might be all arraigned and con|demned before &s;uch unju&s;t and unjudicious Judges, who would cry down all <HI>u&s;e</HI> of things becau&s;e of &s;ome abu&s;es; which flow not from the nature of the things abu&s;ed, which are good, but from the malice of the per&s;ons, or minds abu&s;ing that native good, which God diffu&s;ed to every creature.</P>
<P><HI>Nabals</HI> churli&s;h covetou&s;ne&s;&s;e, <HI>Ab&s;aloms</HI> beautifull rebellion, <HI>Achitophels</HI> politick trea|chery, <HI>Ioabs</HI> valiant cruelty, <HI>Iehus</HI> zealous am|bition, <HI>Tertullus</HI> his eloquent malice, are all carried upon the wings or wheels of Gods gifts, and framing. Who &s;ees not that the corrupt hearts of men oft turn Gods &s;treams to drive the devils mill? What Truth &s;o glorious which hath not been &s;ometime &s;ulli|ed and eclip&s;ed by the <HI>&s;moke of the bottomte&s;s pit:</HI> the prejudices or &s;candalous imputations of &s;ome black or foul mouthes? On the other &s;ide, what <HI>Error</HI> is &s;o rotten and putrid, which &s;ome Oratorious varni&s;h hath not &s;ought to colour over with &s;hewes of Truth and Piety? It is a great part of <HI>calme</HI> and <HI>&s;ober</HI> wi&s;dome, to re&s;olve all things into their rationall and pure principles, of which this is one. <Q><HI>That what ever is in nature,</HI> is good in its kind; That the goodne&s;&s;e of all things in nature is reducible to a good end,
<PB N="30" REF="20">
in rea&s;on and religion: That no per&s;on is abridged in a right and holy u&s;e of things, by an others abu&s;e of them: That the ju&s;t u&s;e of things may be re&s;trained, though the abu&s;e cals for reformation and the ex|ce&s;&s;e for moderation: That &s;ince God doth not annihilate what he hath made (as all) good in nature, becau&s;e of mans abu&s;e of things; no more have we any cau&s;e to annull or deny our &s;ober u&s;e <HI>of any</HI> thing, for others <HI>petulancy</HI> and abu&s;e: What things vice or vanity are mo&s;t prone to u&s;urp, as to the mo&s;t &s;weet, fair and in|viting delights of life, no doubt, virtue and mode&s;ty may lawfully <HI>challenge,</HI> and vin|dicate to their propriety.</Q></P>
<P>We mu&s;t not pull out <HI>our eyes</HI> becau&s;e &s;ome mens and womens are, as S. <HI>Peter</HI> &s;ays, <NOTE PLACE="marg">2 Pet. 2. 14</NOTE> <HI>full of adultery;</HI> not think <HI>&s;ight</HI> and <HI>light</HI> un|lawfull to be enjoyed, becau&s;e &s;ome imploy them onely to objects of &s;in and vanity: But we mu&s;t the <HI>more cautiou&s;ly</HI> &s;et holy bounds to all our thoughts, de&s;ires and acti|ons, which may have their occa&s;ion and <HI>fewell</HI> from the mini&s;try of the <HI>eyes,</HI> but their kindling and flames are from the inward <HI>in|ordinacy of the Heart:</HI> where &s;in is (as our Saviour tells us) fir&s;t conceived and brought <NOTE PLACE="marg">Mark. 7. 2.</NOTE> forth, before it is nouri&s;hed, <HI>&s;uckled</HI> or <HI>&s;wad|led,</HI> in the gifts of God, either naturall or
<PB N="31" REF="20">
artificiall: Heal that <HI>root</HI> and fountain, there is no doubt, but the branches or &s;treames flowing either from or to, will &s;oon be <HI>pure</HI> and healthfull; What ever Gods indulgence offers us in art or nature, ought to put us in mind, to ask that grace of God the giver, which may give us the right u&s;e of all his &s;en&s;ible gifts, &s;o as not to hinder us of his &s;pi|rituall and eternall gifts.</P>
<P>Thus have I (good Madam) with all plain|ne&s;&s;e, freedome and integrity, furthe&s;t from any thing of <HI>fallacy and &s;ophi&s;try,</HI> an&s;wered as I could, what you were plea&s;ed to urge from Scripture-in&s;tances, which obviou&s;ly mention <HI>painting</HI> or <HI>colouring</HI> the eyes, among other cu&s;tomary ornaments of tho&s;e times and places, but with no token of Gods di&s;like, as to that particular, more then of other won|ted adornings, of the head, face, and the re&s;t of the body; whereof your La^p makes no &s;cruple, as to any &s;in: So that what ever frown may &s;eem to be in the <HI>face</HI> of the words, do fall only on <HI>the abu&s;e</HI> of that, as other things, to &s;infull exce&s;&s;es, and inordinate &s;atisfacti|ons, beyond the bounds of <HI>civility, mode&s;ty</HI> and <HI>hone&s;ty;</HI> But this doth not amount to the force of any po&s;itive command forbid|ding the u&s;e of that and other <HI>helps to hand|&s;omene&s;&s;e:</HI> Nor doth it import any di&s;like of outward comeline&s;&s;e when joyned with
<PB N="32" REF="21">
humility and holine&s;&s;e, conforme to the <HI>di|vine mind, or will:</HI> which mu&s;t be the onely touch&s;tone of &s;in, and te&s;t of <HI>Con&s;cience,</HI> where|in no great curio&s;ity is nece&s;&s;ary to di&s;cern Gods meaning, as to things importing &s;in or duty.</P>
<P>&sect;. Which are (I think) alwayes &s;et forth in <HI>the holy</HI> Scriptures, not by dubious reflexi|ons, oblique and ob&s;cure intimations; but by &s;uch clear <HI>direct</HI> precepts, and <HI>autoritative &s;anctions,</HI> (in &s;ome place or other) as becomes the maje&s;ty of the <HI>king of heaven,</HI> and is mo&s;t proportionate to the dimne&s;s and infirmity of <HI>humane under&s;tanding:</HI> Who &s;hall never be charged for that <HI>as a &s;in,</HI> which he could not either by innate <HI>principles</HI> of morall light, or by <HI>Scripture-pre&s;cripts</HI> evidently &s;ee to be &s;uch. Nor is there almo&s;t any thing of gro&s;&s;e im|piety, which doth not di&s;cover to us its <HI>offen&s;ivene&s;&s;e</HI> again&s;t God, by that <HI>check, regret,</HI> and <HI>di&s;gu&s;t,</HI> which it oft gives to our &s;elfes, either before, in, or after the &s;in done: which I beliefe this never did or doth to any mode&s;t and judicious u&s;ers of it, unle&s;&s;e they be more &s;cared and guided by the <HI>ignis fatuus</HI> of po|pular &s;uper&s;tition, than the clear and con&s;tant light of true religion, which moves not by Fancie and Opinion, (as <HI>puppets</HI> do with gimmers) but by Rea&s;on and divine <HI>revelati|on,</HI> as the <HI>Body</HI> doth by its <HI>living Soule.</HI></P>
</DIV1>
<DIV1 N="5" TYPE="objection">
<P><PB N="33" REF="21"><NOTE PLACE="marg">5. <HI>Object,</HI> Pain<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter">ing the face a|gain&s;t the 7^t^h Com|mandment forbidding all A dul|tery.</NOTE>BUt Madam I have been informed by &s;ome  <HI>Divines</HI> and other godly Chri&s;tians, that all <HI>painting</HI> the face, or adding <HI>to our hand &s;omene&s;&s;e,</HI> in point of <HI>Complexion,</HI> is directly again&s;t <HI>the</HI> 7^t^h <HI>Commandment;</HI> which forbid|ding to <HI>commit adultery with others,</HI> as the highe&s;t a&s;cent or degree of &s;in, in that kind; doth al&s;o forbid all means and occa&s;ions, either nece&s;&s;arily tending, or &s;tudiou&s;ly in|tending, that evil End. All leading others, or expo&s;ing our &s;elves into <HI>Temptations</HI> of Amorous folly, by adding to our comeline&s;&s;e then, when either God in our formation, or age and infirmity have brought us as it were in|to <HI>the &s;afer harbour</HI> or retreat or deformity, either naturall or accidentall: What folly is it to &s;eek to rig up our crazy ve&s;&s;<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter">ll, or to expo&s;e our &s;elves by art on new hazards, by putting out again to that <HI>tempe&s;tuous</HI> and (oft) <HI>naufragous Sea,</HI> wherein <HI>youth</HI> and <HI>hand&s;ome|ne&s;&s;e</HI> are commonly to&s;&s;ed with no le&s;&s;e hazard to the <HI>body</HI> and <HI>&s;oule</HI> too, then S. <HI>Pauls</HI> voyage was to the lifes of him&s;elf and his <NOTE PLACE="marg"><HI>Acts</HI> 27.</NOTE> company? What true hearted <HI>I&s;raelite</HI> would have returned back to <HI>Egypt,</HI> when God had brought them out into the wilderne&s;&s;e, who&s;e barrenne&s;&s;e was compen&s;ated with &s;afety and Gods <HI>&s;ociety;</HI> as <HI>Egypts</HI> plenty was corrupted with Servility, Luxury, and Idolatry: <HI>De|formities</HI> may be as great ble&s;&s;ings to our
<PB N="34" REF="22">
Souls, as bolts and barres are to our Hou&s;es; which keep thieves not onely from rifling, but from attempting tho&s;e that are thus for|tified, with le&s;&s;e inviting looks.</P>
<P>Be&s;ides, if all <HI>Adultery</HI> and <HI>adulterating</HI> arts, (as injurious to others) by the rule of equi|ty and charity are forbidden to us, how much more any &s;uch plots and practi&s;es, as tend to a <HI>Self adulterating;</HI> while we di&s;gui&s;e and al|ter our faces, not onely as to Gods and mans a&s;pect, but even as to our own; &s;o that we are not what we &s;eem to be to <HI>our &s;elves:</HI> and being once altered by art from what is native we mu&s;t look for another face, before we can find, or &s;ee our &s;elves in that gla&s;&s;e, which at once flatters, upbraids, and deceives us, while it repre&s;ents our looks, other then God hath made them and us; Whereas the wi&s;e <HI>Creator</HI> hath by <HI>nature</HI> impre&s;&s;ed on every face of man and woman, &s;uch <HI>Characters,</HI> either of <HI>beauty,</HI> or <HI>maje&s;ty,</HI> or at lea&s;t of <HI>di|&s;tinction,</HI> as he &s;ees &s;ufficient for his own ho|nor, our content, and others &s;ociall di&s;cer|ning or <HI>difference,</HI> whereby to avoyd confu&s;i|ons or mi&s;takes: So as there &s;hall not need any further additionals of art, which put a kind of <HI>metamorpho&s;is</HI> or <HI>fabulous change</HI> on Gods and natures work: Who&s;e wi&s;dome and power (yet) purpo&s;ely (no doubt) orders &s;ome to be le&s;&s;e <HI>wellfavored,</HI> that they may
<PB N="35" REF="22">
be as foyles to &s;et off the beauty he be&s;towes on others: as we &s;ee leaves are to the brighter flowers, or clouds to the &s;tarres: Thus he makes black night to commend the light|&s;ome day, the winters horror to double the &s;ummers welcome &s;weetne&s;&s;e and &s;erenity: So that in that <HI>variety,</HI> which God hath cho|&s;en to &s;et forth his noble&s;t Creatures (which are after his own Image) even mankind in a kind of <HI>checquer work</HI> of &s;ome hand&s;ome and others unhand&s;ome, &s;ome pallid and others ruddy) every one (I think) ought to content them&s;elves with that colour and <HI>complexion,</HI> as well as <HI>feature,</HI> which God hath given them not onely in order to their particular &s;ub|&s;i&s;ting, but as to the generall <HI>&s;ymmetry</HI> of his works; In which he hath (as skilfull <HI>painters</HI> do in their pictures) &s;et forth his more quick and lively colours (which are in &s;ome faces) by tho&s;e deep and darker &s;hadowes, which are in others; If the mo&s;t accurate pencils were but blottings which pre&s;umed to mend <HI>Zeuxis</HI> or <HI>Apelles</HI> works; who may pre|&s;ume to adde anything, where God hath put to his la&s;t and <HI>compleating hand,</HI> which is both able and wi&s;e to do what he &s;ees be&s;t?</P>
</DIV1>
<DIV1 N="5" TYPE="answer">
<P><NOTE PLACE="marg">An&s;w.</NOTE>IMo&s;t willingly grant That the &s;ame <HI>pure and perfect God</HI> who hath forbidden all evill  ends, or &s;ins of the ripe&s;t age and <HI>highe&s;t</HI>
<PB N="36" REF="23">
<HI>Stature;</HI> hath al&s;o forbad all means de&s;ired by us to tho&s;e ends; as to the immorality and perver&s;ene&s;&s;e of the agents mind and in|tent: Who&s;e fir&s;t fancies and mo&s;t <HI>infant conceptions</HI> of &s;in, are &s;infull, if de&s;igned, approved, or delighted in: notwith&s;tan|ding, he hath no power either to act, nor yet any matter whereupon to work, for the accompli&s;hing or carrying on of his &s;in, but onely from the power, bounty and good|ne&s;&s;e of the Creator; Who <HI>is good in</HI> all his works, though we have <HI>evill</HI> hands or eyes; Yet, doth not God <HI>tempt us to evill,</HI> by gi|ving us tho&s;e good things, which we abu&s;e to &s;in, by the inordinatene&s;&s;e of our minds, more then the activity of our hands, or out|ward enjoyment?</P>
<P>&sect;. It is indeed a great <HI>Truth</HI> your <ABBR EXPAN="Ladyship">LaP</ABBR> ur|ges, but very little to your purpo&s;e, as I con|ceive; yea it makes directly again&s;t you: For if it be (as it is confe&s;&s;ed) mo&s;t unlaw|full to <HI>abu&s;e good things,</HI> to <HI>evill ends,</HI> or to gratify any de&s;ire in order to violate Gods exp<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter">e&s;&s;e Command: So where the heart is upright, without any &s;infull warpings, as to <HI>piety, purity, and charity,</HI> it mu&s;t follow, that the u&s;e of any <HI>thing God</HI> hath made and given to mankind, mu&s;t needs be <HI>good</HI> and <HI>lawfull,</HI> both in <HI>nature</HI> and in <HI>art;</HI> Neither natures bounty, nor the additions of mode&s;t and
<PB N="37" REF="23">
ingenuous art can be blamed, or &s;o much as que&s;tioned, where the heart is &s;ound and ho|ne&s;t; as in tho&s;e loves or complacencies, who&s;e <HI>Cha&s;tity</HI> u&s;eth all kinds of ingenuous <HI>Elegancy.</HI></P>
<P>If nothing can be <HI>materially</HI> evill, either in nature or in art, but only as related to the inordinacy of the mind, will and intent of a <HI>voluntary</HI> and <HI>mor all</HI> agent; it mu&s;t nece&s;&s;a|rily follow that, as to the u&s;e of <HI>colour</HI> and <HI>complexion</HI> to the face, there can be no evill in it, as again&s;t the 7^t^h Commandment, where no <HI>adulterous, wanton,</HI> or evill <HI>purpo&s;e</HI> is harbored in the &s;oul of tho&s;e that u&s;e it; but it is as (as all things ought to be) kept within the bounds of <HI>piety</HI> to God, <HI>purity</HI> to our &s;elves, and <HI>Charity</HI> to our neighbours; Which holy limits mu&s;t be <HI>preci&s;ely</HI> &s;et, as in the u&s;e of this, &s;o of all other ornaments and enjoyments, afforded us by the <HI>Creators indulgence</HI> in nature, which are as prone to be abu&s;ed to <HI>Adulterous incentives</HI> as this; yea farre more, as being more inviting: yet are they not forbidden to be u&s;ed or enjoyed, but onely confined to hone&s;t, pure and holy ends; not onely the la&s;t and highe&s;t of Gods glory, but al&s;o tho&s;e of the crea|tures life, health, delight, and cheerful|ne&s;&s;e.</P>
<P>&sect;. That in many countreys, and almo&s;t in
<PB N="38" REF="24">
all ages fomething, which your <ABBR EXPAN="Ladyship">LaP</ABBR> would call <HI>painting,</HI> or <HI>complexioning,</HI> as wa&s;hings, anointings, fomentations, tinctures, and <HI>frictions,</HI> &amp;c. have been u&s;ed by very &s;ober, cha&s;t and virtuous per&s;ons, both <HI>maids, wives,</HI> and <HI>widowes,</HI> I think your <ABBR EXPAN="Ladyship">LaP</ABBR> is not &s;o uncharitable as not to grant; Since even <HI>whole nations</HI> (not onely the <HI>Jewes</HI> of old, but <HI>Chri&s;tians</HI> al&s;o) have and do at this day, by cu&s;tomary and civill fa&s;hions u&s;e it, with|out any reproach, &s;cruple or &s;candall of &s;in; any more then it is to wa&s;h their faces, to comb their hair, or to <HI>braid</HI> it, to <HI>anoint their</HI> heads and faces, to <HI>perfume</HI> their clothes &amp;c. which things do neither nece&s;&s;arily tend, nor are &s;tudiou&s;ly intended to any &s;infull end.</P>
<P>The <HI>Greek Churches</HI> generally, and mo&s;t of the <HI>Latin Ca&s;ui&s;ts</HI> (as I have heard from Learned men and Travellers) do allow even this <HI>complexionary</HI> art and u&s;e of adorning by &s;ome light tincture the lookes of women, eminent for virtue, mode&s;ty, piety and cha|rity; when they are not reclu&s;e, or votaries: And yet even the&s;e are not denyed (as I &s;up|po&s;e) tho&s;e things, which may innocently plea&s;e them&s;elves, even in their retirements: Where every one is yet a <HI>Theater</HI> and &s;ociety to them&s;elves; and cannot willingly live at any odds with their looks, or di&s;like of them|&s;elves.</P>
<P><PB N="39" REF="24">
Some u&s;e the&s;e helpes, who are rarely &s;een of anymen; others of none but their husbands; in reference to who&s;e hone&s;t &s;atisfactions, they u&s;e the&s;e cu&s;tomable adornings of the <HI>Country,</HI> as a <HI>te&s;timony</HI> of their love and re&s;pect, be&s;ides as an attractive or <HI>con&s;ervative</HI> of their affections; which never receive greater Checks, then when they meet with any ob|ject, that repre&s;ents either <HI>&s;ordidne&s;s, negli|gence</HI> or <HI>undervaluing.</HI> Your <ABBR EXPAN="Ladyship">LaP</ABBR> cannot think it unlawfull for wives to plea&s;e and gratify their husbands, no le&s;&s;e by quickning their complexion, then by hiding any other defect and deformity, or u&s;ing &s;uch wayes of <HI>&s;weet|ne&s;&s;e, neatne&s;&s;e,</HI> and <HI>decency</HI> (which are potent <HI>Decoyes</HI> to love) as may be&s;t keep their hu&s;|bands from any <HI>loathing</HI> or <HI>indifferency,</HI> al&s;o from any <HI>extravagancy.</HI></P>
<P>To which end I have heard that S. <HI>Au&s;tins</HI> civility allowed tho&s;e <HI>feminine ornaments</HI> and <HI>elegancies</HI> of fine clothes, &s;weets, dre&s;&s;es and anointings to wives, or &s;uch as would be wives, as farre as the limits of cha&s;t and con|jugall love extended: All which S. <HI>Je|roms</HI> rigor (who they &s;ay more <HI>loved,</HI> than <HI>favoured</HI> our &s;ex) would le&s;&s;e approve. Sure i lewd and and wanton women find the u&s;e of &s;uch adornings to be advantageous to vi|cious ends; (which make all things &s;o ap|plyed unlawfull) I &s;ee no cau&s;e, why &s;ober
<PB N="40" REF="25">
and mode&s;t women &s;hould de&s;pair, or be de|nyed to turn them to a better u&s;e and hone|&s;ter account; &s;ince they are, as apt for the one as the other; and fall as much under the power of good as evill minds to have them.</P>
<P>If that <HI>oracle</HI> hold true (as it mu&s;t, becau&s;e <NOTE PLACE="marg">Tit. 1. 15.</NOTE> <HI>Divine)</HI> in all things of free and indifferent natures and u&s;e, (that is, upon which no <HI>re|&s;traint of God &s;peciall command</HI> is laid; as none is upon the Churches Chri&s;tian, in outward things) That <HI>to the pure all things are pure;</HI> That <HI>nothing is unclean</HI> (that is, morally and &s;infully) <HI>in it &s;elf;</HI> as the ble&s;&s;ed Apo&s;tle was per&s;waded by the <HI>Lord Je&s;us:</HI> The&s;e will include in their large <HI>circumference,</HI> what <NOTE PLACE="marg">Rom. 14. 14.</NOTE> ever is u&s;ed to advance the complexion, or hide the defects <HI>of the face,</HI> as well as any other parts of the body; both as to the <HI>nature</HI> of the things u&s;ed, and the <HI>Con&s;cience</HI> of tho&s;e, who purely, u&s;e them; Since we &s;ee that the highe&s;t abu&s;e of Gods creatures to <HI>Idolatrous &s;ervices,</HI> and &s;acrifices (which was the mo&s;t provoking &s;in) did no way prejudge or hin|der the <HI>liberty</HI> of a believer to eat or drink of tho&s;e things to farre different ends. As there was no <HI>Idolatry</HI> in eating things offered by others to <HI>Idols,</HI> if there was no regard to <NOTE PLACE="marg">1 Cor. 10. 35. 27.</NOTE> the <HI>Idol,</HI> (who&s;e it properly was not) but to <HI>God,</HI> who&s;e rightly it was; So nor can I
<PB N="41" REF="25">
&s;ee any <HI>Adultery</HI> in the u&s;e of tho&s;e helps to hand&s;omne&s;&s;e, where there is no <HI>adulterous</HI> intent, or evill <HI>thought</HI> in the heart; who&s;e prime moter or &s;pring (as to its end and purpo&s;e) being &s;et true, to the mea&s;ure of Gods will; the outward wheeles, motions and indications cannot go ami&s;&s;e; Since the <HI>end of the command</HI> in that, as in all things, is <HI>a pure heart, faith unfaigned, and a good Con|&s;cience.</HI> 1 Tim. 1. 5.</P>
<P>&sect;. What your <ABBR EXPAN="Ladyship">LaP</ABBR> objects, That the u&s;e of any <HI>artificiall beauty</HI> may be an occa&s;ion to anothers &s;in, a &s;nare, and temptation to them; Truly &s;o may all <HI>outward adornings</HI> (which have &s;omething in them of a complai&s;ance and takingne&s;&s;e) yea and the mo&s;t innocent <HI>native beauty</HI> may be made a baite to the devils hooks: yet do I not think, your <ABBR EXPAN="Ladyship">LaP</ABBR> will therefore, either deforme your beauty, or not both own, e&s;teem, and improve it, to your civill advantages; El&s;e in vain had hand&s;om|ne&s;&s;e been given (by God as a favour) to &s;o many <HI>&s;ober women;</HI> who were as con&s;picu|ous for their <HI>beauty,</HI> as their <HI>vertue;</HI> being every way compleately <HI>lovely;</HI> like <HI>apples of gold, &s;et in pictures of &s;ilver:</HI> Such were <HI>Sa|rah, Rebekah, E&s;ther, Jobs</HI> daughters &amp;c.</P>
<P>Thus I have (I hope) an&s;wered the <HI>weight</HI> of your <ABBR EXPAN="Ladyship">LaP</ABBR> argument drawn from the 7^t^h Commandment, which forbids onely
<PB N="42" REF="26">
the <HI>abu&s;e</HI> of things by depraved and adulte|rous minds; not the <HI>u&s;e</HI> of them to &s;ober and civill ends.</P>
<P>&sect;. As to the <HI>wit of it,</HI> which makes all mending the <HI>complexion</HI> or lookes of <HI>our faces</HI> to be a kind of <HI>Self-adultery;</HI> A <HI>metamor|pho&s;is</HI> of <HI>Gods work;</HI> A <HI>confuting of his di&s;tincti|ons,</HI> &s;et upon his creatures; A <HI>rekindling</HI> the <HI>fire,</HI> which God hath <HI>quenched,</HI> and adven|turing again into the <HI>&s;torme,</HI> whence one is happily <HI>e&s;caped</HI> &amp;c.</P>
<P>&sect;. My fir&s;t An&s;wer is: That it is hard to extract one drop of &s;pirits, or <HI>quinte&s;&s;ence</HI> of rea&s;on, and right <HI>argumentation</HI> (as to point of &s;in, and &s;tating the con&s;cience) from many <HI>handfuls,</HI> and heaps of <HI>Rhetorical flowers</HI> and parabolicall allu&s;ions; which are but light skirmi&s;hings, and not &s;erious contendings in matters of Religion; Such &s;parks and <HI>fla&s;hes of Oratory</HI> (which are the main &s;tock and &s;trength of <HI>mo&s;t oppo&s;ers</HI> in this ca&s;e) are rather <HI>like</HI> the <HI>hedge-creeping</HI> light of <HI>gloe|wormes;</HI> than that cele&s;tiall vigor of divine Truth, who&s;e beams have a &s;tar-like <HI>&s;ublimity,</HI> and <HI>con&s;tancy</HI> of &s;hining.</P>
<P>As to the change and <HI>Alteration,</HI> which is odiou&s;ly called a <HI>Self-adulterating;</HI> Tis true there is &s;ome little change of the complexion from a greater degree of <HI>pallor,</HI> to a le&s;&s;e, po&s;&s;ibly to &s;ome little quickning of <HI>redne&s;&s;e;</HI>
<PB N="43" REF="26">
yet not &s;o, as to make any greater change on the face, or cheeks, than is frequently made by the blu&s;hings of tho&s;e, that are of mo&s;t mode&s;t looks and tendere&s;t foreheads; This makes no more a new face or per&s;on, (&s;o as to run any hazard of confu&s;ion or mi&s;take) than u&s;ually befalls women in their &s;ickne&s;&s;es, and ordinary di&s;tempers, in|cident both to &s;ingle, and maried per&s;ons; Who &s;ometimes appear pallidly &s;ad, as if they were going to their graves; other whiles with &s;uch a ro&s;y cheerfulne&s;&s;e, as if they had begun their re&s;urrection; &s;o that this artificial change, is but a <HI>fixation</HI> of natures incon&s;tancy, both imitating its <HI>frequent e&s;&s;ayes,</HI> and helping its variating <HI>infirmities.</HI></P>
<P>Nor doth all this &s;o <HI>terrible</HI> a change a|mount to more than a little quickne&s;&s;e of colour upon the skin; It alters not the &s;ub|&s;tance, fa&s;hion, feature, proportions, tem|per, or <HI>con&s;titutions</HI> of nature; which is oft done, or at lea&s;t endeavoured, by &s;everall <HI>ap|plications,</HI> both inward (as to <HI>phy&s;icall</HI> receipts, of all kinds:) Al&s;o outward by more gro&s;s and <HI>mechanick arts,</HI> which &s;trive by many wayes to conceal, cover, and &s;upply natures gro&s;&s;er deformities, and defects, even as to the very <HI>&s;ub&s;tance of parts,</HI> no le&s;&s;e than to the additi|ons of <HI>borrowed ornaments.</HI> Thus the <HI>bald|ne&s;&s;e, thinne&s;&s;e,</HI> and (as both men and women
<PB N="44" REF="27">
think) the deformity of their <HI>haire,</HI> is u&s;ually &s;upplyed, by <HI>borders</HI> and <HI>combings;</HI> al&s;o by whole <HI>perukes</HI> (like artificiall &s;culls) fitted to their heads; Some highly plea&s;e them&s;elves in tho&s;e <HI>artificiall eyes, bands, leggs, no&s;es, teeth</HI> and <HI>hair,</HI> which make up tho&s;e breaches of the body, which age, or &s;ickne&s;&s;e, or other acci|dents have occa&s;ioned, either to the incon|veniency of <HI>motion,</HI> or the deformity of their <HI>a&s;pect:</HI> How many both men and women, who pretend to high piety and &s;trictne&s;&s;e, do (yet without any &s;cruple) by a <HI>thrumb'd &s;tocking,</HI> a <HI>bumba&s;t</HI> or <HI>bol&s;tered</HI> garment, by iron <HI>bodies,</HI> and high heeld <HI>&s;hoes,</HI> endeavour to redeem them&s;elves, from that may &s;eem le&s;&s;e hand&s;ome, and (vulgarly) ridiculous, or antick; <HI>levelling</HI> hereby the inequality of <HI>crooked backs,</HI> and <HI>crump &s;houlders;</HI> &s;etting up one foot parallel to the other: filling out the leanne&s;&s;e of their <HI>duindled leggs,</HI> and the like; wherein Art &s;tudiou&s;ly and &s;peedily, either encounters Natures enemies, or fortifies its outworks again&s;t all a&s;&s;aults; or repaires its breaches, and every way kindly comes in as its Second and Auxiliary to a&s;&s;i&s;t it again&s;t all infirmities originall or accidentall.</P>
<P>&sect;. Yet this <HI>Quantitative Adultery,</HI> which by &s;uch patching and piecing of the body, makes far more gro&s;&s;e alterations, &amp; &s;ub&s;tan|tiall changes of nature, your <ABBR EXPAN="Ladyship">LaP</ABBR> and all per|&s;ons
<PB N="45" REF="27">
of &s;ound &s;en&s;es, do allow, in their daily u&s;e, (as much as the <HI>Romanes</HI> did <HI>Julius Ce&s;ars wearing of a Laurel Coronet,</HI> to hide the bald|ne&s;&s;e of his head) without any reproach to any ones honor, cha&s;tity or piety; yea, how many <HI>grave and godly matrons,</HI> u&s;ually graffe or re|implant on their now more aged heads and browes, the <HI>reliques, combings</HI> or <HI>cuttings</HI> of their own or others more <HI>youthfull haire?</HI> Whence the weakne&s;&s;e and &s;elf-confuting invalidity of this fla&s;h or flori&s;h again&s;t all u&s;e of art to the face, appears: As if there were more <HI>adulterating</HI> in <HI>colours,</HI> than in <HI>features;</HI> in quality, than in quantity; in a little tincture, than in &s;olid compo&s;ures. Truly <HI>(Madam)</HI> a &s;mile, or &s;ilence were the be&s;t and ju&s;te&s;t confutation of &s;uch partiall allegations: which allow the greater, and yet &s;cruple the le&s;&s;er changes.</P>
<P>&sect;. Nor is there more &s;olidity as to mat|ter of &s;in or con&s;cience, in the other popular terror; of <HI>adulterating Gods</HI> and <HI>Natures work|man&s;hip,</HI> to his diminution and reproach: For ingenuous Atifices, hone&s;t applications, &amp; civil alterations to the advantages of humanenature as &s;ingle or &s;ociall, in things placed under our <HI>naturall power,</HI> and left free as to our <HI>religious</HI> or <HI>morall power,</HI> (that is, where no <HI>divine pro|hibition</HI> intervenes) The&s;e are no more to be called, or counted any <HI>adulterating</HI> of Gods
<PB N="46" REF="28">
works, or reproach to his power and wi&s;|dom; than it is to dy <HI>woollen, linen</HI> or <HI>&s;ilk,</HI> out of their native &s;implicity; Or to wa&s;h that <HI>&s;curfe</HI> and <HI>filth</HI> off, which ri&s;eth naturally from our <HI>bodies,</HI> by &s;weating or evaporation; Or than the <HI>polling</HI> of mens haires, and trimming of their beards, or paring their nayles, which &s;uffers not <HI>natures excre&s;cencies,</HI> to run out to that horror and uncomeline&s;&s;e (like <HI>Nebuchadnezzars</HI> when he had run long at gra&s;&s;e) to which they would grow; where art (we &s;ee) doth dayly turn, according to the <HI>&s;everall fancies</HI> and various fa&s;hions of times &amp; countreys, tho&s;e things which are but excrementall, to be <HI>ornamentall</HI> to our bodies.</P>
<P>The &s;ame <HI>Sarca&s;me</HI> of <HI>Adulterating</HI> nature may be as ju&s;tly u&s;ed again&s;t all &s;weet <HI>&s;mells</HI> or <HI>&s;ents</HI> applyed to our hair, clothes bodies, or to our breath; Not onely as a <HI>delight,</HI> but as a <HI>remedy</HI> to the native rankne&s;&s;e or offen|&s;ivene&s;&s;e which &s;ome per&s;ons are &s;ubject to both in their breath and con&s;titutions; which not to cure, or alter by are is to condemn &s;uch per&s;ons (otherways not ill company) to &s;olitudes, by rea&s;on of tho&s;e ill <HI>&s;avours,</HI> which make them fitter for <HI>cells,</HI> than for <HI>&s;ociety.</HI> How impertinent and ungrate mu&s;t that &s;uper&s;tition be, which out of a need|le&s;&s;e nicety of offending the <HI>God</HI> of nature, (by altering any Characters or Impre&s;&s;ions
<PB N="47" REF="28">
he hath &s;et on our bodies, in colour, favour or feature,) dreads to u&s;e, even tho&s;e helps and remedies, which both God and Nature have prepared, and liberally offered to our both <HI>civill</HI> and <HI>religious</HI> u&s;e of them; not more to our own <HI>plea&s;ure</HI> and innocent advantages, (be&s;ides others <HI>&s;ociall content)</HI> than to the <HI>glory of God;</HI> So farre is the u&s;e of &s;uch helps from any detriment or diminution to the <HI>Cre|ators glory,</HI> or work: Who oft &s;uffers Nature in its ordinary road or tract, to <HI>erre,</HI> or <HI>fail</HI> of tho&s;e proportions which are mo&s;t perfect and agreeable, purpo&s;ely to incite and exer|ci&s;e tho&s;e gifts of <HI>art</HI> and <HI>ingenuity,</HI> which God hath &s;uperadded, in <HI>rea&s;on</HI> to mankind, above all tho&s;e &s;econd cau&s;es &amp; effects which are moved by more blind in&s;tincts and con|fu&s;ed impul&s;es: Nor is the wi&s;dome, pow|er, and <HI>goodne&s;&s;e</HI> of <HI>God</HI> le&s;&s;e manife&s;ted at the <HI>&s;econd hand,</HI> by humane <HI>operation</HI> upon, and al|teration of &s;ome works of Nature, than in the fir&s;t productions of things; yea that rationall empire, liberty, di&s;po&s;e &amp; u&s;e, wherewith God hath inve&s;ted mankind, over all his works, in the inventions of art and manufacture, doth more magnify and &s;et forth the munificence and indulgence of God, than that &s;ub&s;tance and &s;ubject matter, which he offereth to us, as to other creatures in all tho&s;e things, who&s;e gro&s;&s;ene&s;&s;e and confu&s;ions are onely to
<PB N="48" REF="29">
be poli&s;hed, di&s;tingui&s;hed, improved and di&s;po&s;ed of by the art and indu&s;try peculiar of man: Wherein if children of the world and darkne&s;&s;e are &s;o polite, ingenious and indu&s;trious, in order to obtain <HI>evill</HI> ends; how much more may the children of God, u&s;e their <HI>Fathers liberality</HI> in order to their own, and others hone&s;t <HI>complacencies</HI> and compleatings?</P>
<P>Certainly, <HI>true piety</HI> permits us to pay an honor, love and reverence to our &s;elves, as well as to others; and to our <HI>bodies,</HI> as well as to our <HI>Souls:</HI> Nor is the <HI>face</HI> more to be uncon&s;ide|red, or neglected, than other parts of our bo|dyes; which we generally either protect from injury and contempt, or &s;upply their wants, or help in their infirmity by what ever art and means, we can learn to be proper for their relief, without any fear or &s;u&s;picion of &s;in.</P>
<P>&sect;. As to the jealou&s;y of <HI>baiting anew the de|vils hooks,</HI> or leading our &s;elves and others in|to fre&s;h temptations; when women &s;eem to be in point of Beauty faded and almo&s;t out of date; As to the fear of ray&s;ing up new &s;tormes, when the amorous tempe&s;t of youth is well allayed; Truely the&s;e are as <HI>babies</HI> or children, rather <HI>pretty,</HI> than <HI>&s;trong objecti|ons;</HI> and are then ea&s;ily an&s;wered and fully confuted, when the heart meditating no mi&s;|chief, yet &s;tudies comeline&s;&s;e: The hone&s;te&s;t
<PB N="49" REF="29">
beauty in its native <HI>&s;implicity</HI> may be as a baite; though it mu&s;t not purpo&s;ely <HI>&s;et</HI> the <HI>devils traps</HI> or <HI>&s;nares;</HI> Nay on the contrary, the u&s;e of &s;ome pretty <HI>artificiall reliefs</HI> to nature, may be a great means to keep as our &s;elves from the temptations of envy and di&s;|countenance, (which is always attended with di&s;content) &s;o others too, whom the&s;e <HI>ho|ne&s;t frauds</HI> and pious guiles may hinder from tho&s;e by ways and extravagancies, to which more curious eyes and touchy tempers are prone to run, if they be not happily decei|ved, and &s;o confined to &s;ober and holy affe|ctions.</P>
<P>So that I do not &s;ee, but that in the in|genuous u&s;e of <HI>colour</HI> and <HI>complexion</HI> to the face, there may be the <HI>wi&s;dome of the &s;erpent,</HI> without the lea&s;t of its poy&s;on; Where the <HI>Dove-like innocency</HI> of the u&s;ers mind pre&s;erves not onely the <HI>native goodne&s;&s;e,</HI> which is from God in all things, that can be u&s;ed, but al&s;o the <HI>civill</HI> and <HI>morall</HI> goodne&s;&s;e of their u&s;e, from all contagion of &s;in, while the heart is kept within the confines of virtue and ci|vility.</P>
<P>Though &s;ome vain and wanton minds may turn this, as all things, to a <HI>&s;erpent;</HI> yet others of mode&s;t tempers u&s;e it as a <HI>&s;taffe</HI> and <HI>&s;tay</HI> both to their own minds and others, whom they mo&s;t value: and to whom thay indevour
<PB N="50" REF="30">
to give all ingenuous content, even to the extent of their curio&s;ity; without being any way injurious to God, them&s;elves, or others.</P>
</DIV1>
<DIV1 N="6" TYPE="objection">
<P><NOTE PLACE="marg">6. <HI>Object.</HI> Painting the face argues an heart un|&s;atisfied with Gods works and di&s;po&s;ings. James 4. 7.</NOTE>BUt (good <HI>Madame)</HI> laying a&s;ide the flori|&s;hes  of <HI>wit,</HI> and colours of <HI>&s;peech,</HI> (whereof I am not prone to be guilty) in <HI>plain Engli&s;h,</HI> ought not a Chri&s;tian to re&s;t humbly con|tent and &s;atisfied with * <HI>the will of God,</HI> &s;ub|mitting thereto without any &s;uch contending in patching and painting ways; which &s;hew a mind &s;o far <HI>un&s;anctified,</HI> as it &s;eems <HI>un&s;atisfied</HI> with what God hath ordered? Can it be other, than an in&s;olence and impatience flowing from a <HI>refractary</HI> and <HI>rebellious &s;pirit,</HI> which &s;eeks to <HI>cure, remove,</HI> or <HI>cover,</HI> what God &s;ees fit to inflict on us and expo&s;e to others &s;ight: Thereby, (as by the <HI>man born blind)</HI> to &s;et forth his <HI>glory</HI> in our <HI>defor|mity,</HI> <NOTE PLACE="marg">John 9. 3.</NOTE> or defects; which to remedy, what can it be but flatly to re&s;i&s;t and contradict his will? to <HI>run counter</HI> to Gods <HI>providence;</HI> which is his <HI>reall word,</HI> and as it were an <HI>Eventuall Oracle;</HI> which is &s;ealed with the &s;ignet of his hand, which is armed with pow|er, and guided by wi&s;dome? Which confi|derations may &s;eem &s;ufficient in rea&s;on and religion to forbid all <HI>face-repairings</HI> to any
<PB N="51" REF="30">
<HI>alterations</HI> in any <HI>kind</HI> and in the lea&s;t <HI>degree,</HI> if there were no <HI>Scripture-te&s;timonies</HI> flatly again&s;t tho&s;e <HI>arts,</HI> which our ble&s;&s;ed <HI>Saviour</HI> intimates to be beyond the <HI>morall,</HI> or <HI>law|full</HI> power of any one; &s;ince he tells us we <HI>cannot</HI> (that is, we <HI>may</HI> not) make one haire <NOTE PLACE="marg">Mat. 5. 35.</NOTE> of our head <HI>white</HI> or <HI>black;</HI> if power of alte|ration be not granted us over <HI>hairs,</HI> how much le&s;&s;e over our <HI>cheeks</HI> or <HI>faces,</HI> our skins and complexions? Again he tells us, that we can|not <NOTE PLACE="marg">Mat. 6. 27.</NOTE> adde to our <HI>&s;tature one cubit;</HI> Intimating that we mu&s;t re&s;t content with that &s;ize to which God hath &s;een fit to confine us in &s;hape, &s;tature, and feature, &s;ince God doth all things in <HI>number, meight,</HI> and <HI>mea&s;ure.</HI></P>
</DIV1>
<DIV1 N="6" TYPE="answer">
<P><NOTE PLACE="marg">An&s;w.</NOTE>IT is mo&s;t true, that a <HI>good Chri&s;tian,</HI> who  remembers him&s;elf to be as <HI>clay</HI> in the <HI>hands</HI> of the <HI>potter,</HI> ought to carry in all things either a <HI>thankfull contentation,</HI> or an <HI>humble &s;ubmi&s;sion</HI> toward the will of God, (not only in their natures, con&s;titutions and beings, but al&s;o in tho&s;e <HI>externall contingencies</HI> or <HI>events</HI> which are as it were the voice and <HI>dictates</HI> of <HI>providence)</HI> So farre, as not to u&s;e any means, forbidden by the written <HI>word</HI> of God; whereby to remove or alter, what God hath &s;o <HI>inflicted</HI> upon them either in <HI>mind, body,</HI> or <HI>e&s;tate.</HI></P>
<P>But yet <HI>(dear Madam)</HI> this patience or
<PB N="52" REF="31">
contentedne&s;&s;e of &s;pirit, which onely for|bids us all unlawfull remedies, or wicked en|deavours for relief, is no hinderance to <HI>pious,</HI> and <HI>ingenuous</HI> indu&s;try, by which we not only may, but ought to u&s;e all tho&s;e means, <HI>&s;pirituall, naturall,</HI> and <HI>civill,</HI> (as <HI>prayer, good coun&s;ell, phy&s;ick,</HI> and the like applications, which are as <HI>holy,</HI> as they may be <HI>whole&s;ome)</HI> to remove or remedy any pain, &s;ickne&s;&s;e, maime, misfortune or inconvenience, which happens to us in our health, &s;trength, mo|tion, or e&s;tates; and why not (al&s;o) in our <HI>looks</HI> or <HI>beauties</HI> and complexions; where|in women do think them&s;elves much con|cerned, as in their <HI>riches, health,</HI> or almo&s;t <HI>life</HI> it felf? So that many had as <HI>live</HI> dy, as be much deformed; and would as willingly part with their bodies, as their <HI>beauty,</HI> which is as the <HI>&s;oul</HI> of the face and <HI>life</HI> of womens looks. Certainly tho&s;e hone&s;t <HI>endeavours</HI> which in fair wayes &s;tudy to relieve or &s;up|ply our wants in any kind, are no rude <HI>con|te&s;tings</HI> with <HI>Gods Providence;</HI> nor are to be called <HI>cro&s;sings</HI> or <HI>oppo&s;ings</HI> of his will; but rather they are &s;ervings and obeyings of it, in tho&s;e dictates of <HI>rea&s;on, prudence,</HI> and <HI>di&s;cretion,</HI> which God hath given to mankind (as he hath the various motions and in&s;tincts to other creatures) in order to pre&s;erve our &s;elves from any evils, either falling or re&s;ting
<PB N="53" REF="31">
upon us; which <HI>voice of God</HI> within us &s;ounding with both rea&s;on and religion, is to be li&s;tned to and followed no le&s;&s;e, than tho&s;e <HI>&s;ilent intimations,</HI> or <HI>blinder characters,</HI> we read in <HI>providential events,</HI> which may ad|mit of various <HI>interpretations,</HI> or <HI>readings;</HI> But never &s;uch, as either cro&s;&s;e, or put &s;top to tho&s;e divine directions, or permi&s;&s;ions, which are given us, both in <HI>prudence</HI> and in <HI>piety</HI> for our ea&s;e and help. El&s;e we may not by a <HI>&s;acrilegious &s;oberne&s;&s;e</HI> &s;eek to cure tho&s;e, whom God hath &s;een fit to afflict with the highe&s;t <HI>temporall mi&s;ery,</HI> which is <HI>frenzy</HI> or <HI>madne&s;&s;e;</HI> which deprives them of the noble&s;t jewel and ornament of the &s;oul, <HI>Rea&s;on;</HI> Nay, we mu&s;t not re&s;train them from any of tho&s;e de&s;perate <HI>extravagancies,</HI> to which their <HI>di&s;temper</HI> (which is naturall and providentiall) doth di&s;po&s;e them; Which were indeed to be more <HI>mad,</HI> than tho&s;e poor creatures are; while having rea&s;on beyond them, we &s;cruple to apply tho&s;e means which are proper for their good and our own, mere|ly for fear, le&s;t we &s;hould <HI>conte&s;t</HI> again&s;t <HI>God,</HI> and contrariate his <HI>providentiall will.</HI></P>
<P>So, by this paradox of <HI>&s;uper&s;titious &s;ubmi&s;|&s;ion,</HI> a <HI>&s;ick man</HI> mu&s;tly and langui&s;h under his &s;ickne&s;&s;e; &s;ending a bill of defiance to all <HI>Phy&s;itians,</HI> Chirurgions and Apothecaries, as &s;o many bold <HI>Giants,</HI> or <HI>Cyclopick mon&s;ters,</HI>
<PB N="54" REF="32">
who dayly &s;eek to fight again&s;t heaven by their rebellious <HI>druggs</HI> and <HI>do&s;es,</HI> pre&s;cribed in &s;trange affected terms of art, and ill <HI>&s;cri|bled</HI> bills, which &s;eem to be as &s;o many charms or &s;pells, and conjurations; So <HI>lame</HI> men may not either u&s;e <HI>crutches,</HI> to &s;upply the weakne&s;&s;e of their leggs, or to &s;hore up the tottering frame of their body: Nor may they, as the poor man in the Go&s;pel, covet to have the benefit of any &s;uppling and hea|ling <NOTE PLACE="marg">John 5. 3.</NOTE> <HI>Baths,</HI> which would by this argument rather &s;eem inchanted by &s;ome <HI>evill &s;pirit,</HI> or <HI>Demoniack Water-nymph,</HI> than moved by the <HI>healing virtue</HI> of any <HI>good angell.</HI></P>
<P>By this &s;oft and &s;en&s;ele&s;&s;e fallacy of re&s;ting <HI>&s;o &s;atisfied</HI> with the events and <HI>&s;ignatures</HI> of <HI>providence,</HI> as to u&s;e no lawfull means, or indu&s;try, that may &s;eem to <HI>traver&s;e</HI> the &s;entence or pre&s;ent decree; we may not ri&s;e out of a <HI>ditch,</HI> or pit, when we are once faln into it; nor &s;o much as cry to <HI>Jupiter</HI> to help us: We may not quench tho&s;e <HI>fires,</HI> which ca&s;ually &s;ei&s;e on our hou&s;es; nor extingui&s;h tho&s;e <HI>flames</HI> which <HI>Incendiaries</HI> kindle of <HI>faction</HI> and <HI>&s;edition</HI> in Church or State; We may not row again&s;t any &s;tream, nor a|&s;cend by any <HI>ladder</HI> upward, when our native <HI>tendency</HI> is downward: We mu&s;t not repair our decayed <HI>hou&s;es,</HI> nor mend our <HI>torn gar|ments;</HI> or hone&s;tly &s;eek to recruit our <HI>de|cayed</HI>
<PB N="55" REF="32">
<HI>e&s;tates;</HI> but content our &s;elves with our ruined and <HI>illu&s;trious hou&s;es;</HI> we mu&s;t wrap our &s;elves (as we can) in our lazy rags, with the <HI>&s;luggard</HI> turning upon the <HI>hinges</HI> of <HI>holy idlene&s;&s;e;</HI> as tho&s;e, that are <HI>providen|tially</HI> <NOTE PLACE="marg">Prov. 6. 6.</NOTE> <HI>condemned</HI> to eternall and <HI>irreparable poverty.</HI></P>
<P>After the&s;e methods of holy <HI>ill hu&s;bandry,</HI> we mu&s;t let our <HI>fields</HI> and <HI>gardens</HI> ly <HI>oppre&s;&s;ed</HI> under the <HI>u&s;urpations</HI> of <HI>brambles,</HI> and the <HI>tyranny</HI> of all evill <HI>weeds,</HI> which are the pro|ducts of <HI>providence,</HI> as well as the be&s;t <HI>hearbs</HI> and <HI>flowers;</HI> yea Nature &s;eems rather a <HI>&s;tep|mother</HI> and dry nur&s;e to the&s;e, than to the other: Nay, you may not by the inventions of <HI>artificiall day,</HI> &s;upply the <HI>Suns</HI> ab&s;ence, with <HI>Candle,</HI> or <HI>Torch light,</HI> nor di&s;pell the horror of that darkne&s;&s;e, which <HI>providence</HI> brings over the <HI>face of the Earth</HI> in the night: you may not &s;eek to obtain your <HI>liberty,</HI> if once ca&s;t into pri&s;on, which cannot be without a <HI>providence,</HI> &s;ince a <HI>&s;parrow falls not without it, upon the ground,</HI> as <HI>Chri&s;t</HI> tells us. <NOTE PLACE="marg">Mat. 10. 25.</NOTE></P>
<P>&sect;. So many ab&s;urd and indeed <HI>ridiculous con&s;equences</HI> do follow the fondne&s;&s;e of this argument: (that we may not &s;eek to mend what God hath made; nor alter what he hath ordered) That it is be&s;t confuted by <HI>continued &s;ickne&s;&s;e, lamene&s;&s;e, beggery, baldne&s;&s;e,</HI> and <HI>deformity;</HI> under which not to have any
<PB N="56" REF="33">
&s;en&s;e, or having a quick &s;en&s;e, not to de&s;ire and endeavour any remedy and redre&s;&s;e, were &s;uch a <HI>&s;uper-&s;tolcall</HI> piece of <HI>Philo&s;ophy,</HI> as is not at all of kin to Chri&s;tianity; who&s;e <HI>complexion</HI> is of a farre more &s;oft and tender skin, than that of the <HI>Stoick, Cynick,</HI> or <HI>Epicurean;</HI> nor doth Religion require <HI>&s;tupor,</HI> but onely a <HI>patience,</HI> &s;o farre as is not tran&s;ported beyond the holy and allowed bonds granted to humane, and Chri&s;tian in|du&s;try, to relieve it &s;elf by Gods permi&s;&s;ion, and ble&s;&s;ing.</P>
<P>&sect;. The <HI>Providence</HI> of God however it declare at pre&s;ent his will and plea&s;ure to us by tho&s;e events which are naturally le&s;s welcome and plea&s;ing to us; yet it doth not &s;o confine, and determine, either it &s;elf or us, as not to admit us to u&s;e lawfull means, of <HI>hone&s;t va|riations,</HI> and <HI>happy changes:</HI> Which your <HI><ABBR EXPAN="Ladyship">LaP</ABBR></HI> &s;ees, are not more frequently <HI>applyed</HI> by us than <HI>pro&s;pered</HI> by God with de&s;ired &s;ucce&s;|&s;es: So farre is it, that we &s;hould by any &s;ad events be confined, onely to a &s;ilent and pa&s;|&s;ive <HI>&s;ubmi&s;sion,</HI> (which is nece&s;&s;ary and ju&s;t in|deed, when our <HI>afflictions</HI> exceed the help of <HI>&s;econd cau&s;es)</HI> that we are rather obliged, both in <HI>rea&s;on</HI> and <HI>religion,</HI> to u&s;e tho&s;e means which may obtain <HI>ble&s;&s;ed recoveries;</HI> without violation of good Con&s;ciences, which are not injured, but there, where God is diobeyed.</P>
<P><PB N="57" REF="33">
Nor is the <HI>divine goodne&s;&s;e</HI> le&s;&s;e to be &s;een, ve|nerated and pray&s;ed, in tho&s;e <HI>emendations,</HI> which follow to our ea&s;e and comfort, the lawfull applications of art, and ingenuity, than his <HI>power</HI> and <HI>Ju&s;tice</HI> (or po&s;&s;ibly his &s;peciall di&s;plea&s;ure) may &s;ometimes appear in tho&s;e unplea&s;ing events; which &s;ome would fain &s;et up (beyond Gods intent) as Idols, to &s;uch an <HI>unmoveable fixation,</HI> as if it were impious to endeavour to remove them, becau&s;e providence hath once per|mitted them to take place, amid&s;t the chan|ges and contingencies incident to this mortall and mutable &s;tate.</P>
<P>There may be <HI>holy contradictions,</HI> and <HI>humble contraventions,</HI> (as to <HI>Gods &s;ilent pro|vidence,</HI> &s;o to his <HI>declared will)</HI> either di&s;co|vered by effects, or by his expre&s;&s;e word. Thus <HI>Jacob wre&s;tled</HI> with the <HI>Angel,</HI> and would not let him go (when he de&s;ired) till <NOTE PLACE="marg">Gen. 32. 26.</NOTE> he had by a pious importunity and holy in|&s;olence extorted a ble&s;&s;ing from him: So <HI>Mo&s;es</HI> prayes with extraordinary fervency, when God had bid him <HI>Let him alone; He|zekiah</HI> <NOTE PLACE="marg">Exod. 32. 10. I&s;aiah 38.</NOTE> though under the declared doome of his in&s;tant and approaching death, yet is not more bold then welcome, when by <HI>prayers</HI> and <HI>teares</HI> he &s;eeks to repeal, or at lea&s;t re|prieve the &s;entence already pa&s;&s;ed upon his <HI>life</HI> by the Prophet.</P>
<P><PB N="58" REF="34">
&sect;. Religion is no friend to <HI>Lazyne&s;&s;e</HI> and <HI>&s;tupidity,</HI> or to <HI>&s;upine</HI> and &s;otti&s;h <HI>de&s;ponden|cies</HI> of mind, under the pretence of <HI>compli|ances</HI> with providence; as afraid to remove the cro&s;&s;es or burdens incumbent upon us, (wherein the <HI>&s;luggard</HI> might have &s;ome plea for his &s;loth:) For the&s;e befall us many times (as indeed all <HI>nece&s;sities</HI> of life do) not more to <HI>exerci&s;e</HI> our patience, than to <HI>excite</HI> our inventions and indu&s;try: Nor doth the infirme life of man require le&s;&s;e <HI>active,</HI> than <HI>pa&s;sive graces:</HI> The one to remedy what we may; the other to bear, what we cannot cure.</P>
<P>But (Madame) in <HI>vaine</HI> do I li&s;ten to your words, when I &s;ee your contrary actions, by which you give your &s;elf the fulle&s;t an&s;wer &amp; &s;ave me the <HI>labour;</HI> Who (I be&s;eech you) is more &s;peedily, curiou&s;ly, and earne&s;tly &s;oli|citous to encounter the <HI>afflictions,</HI> and cro&s;&s;e events of <HI>providence,</HI> than your love and care is; when any thing threatens, or urgeth upon the health, &s;trength, &s;ight, hearing, &s;hape, or &s;traightne&s;&s;e of your children, and neare&s;t relations? yea how auxiliary are you to your &s;ervants, and neighbours? how importunely do you pray for remedy? how are you (as <HI>Martha)</HI> incumbred with receipts, plai&s;ters, and medicines of all &s;orts; which you think mo&s;t potent and &s;overain to
<PB N="59" REF="34">
remove any pre&s;&s;ure or danger?</P>
<P>Yea, as to tho&s;e helps, which are mo&s;t <HI>mechanick</HI> and <HI>artificiall,</HI> having nothing of <HI>native vertue,</HI> but meerly &s;uch a formall ap|plication, as makes but a &s;hew of help to natures defect; Whom did your <ABBR EXPAN="Ladyship">LaP</ABBR> ever blame (if in other things unblameable) for u|&s;ing a <HI>gla&s;&s;e eye;</HI> which is but an hone&s;t <HI>mocking</HI> of the world, while it pretends to the place and office of a naturall one, which God &s;aw fit to take away, as to our own &s;ight and u&s;e: But he did not withall take away either our wits, our hands, or our freedome, to make and u&s;e, if we li&s;t, a Cry&s;tall, <HI>painted</HI> eye, both to hide our own defect and defor|mity; al&s;o to remove from others the le&s;&s;e plea&s;ing pro&s;pect of our blemi&s;h: When was your <ABBR EXPAN="Ladyship">LaP</ABBR> &s;candalized with any grave and &s;o|ber matron, becau&s;e &s;he laid out the <HI>combings</HI> or cuttings of her own or others more <HI>youth|full haire,</HI> when her own (now more <HI>withered</HI> and <HI>autumnall)</HI> &s;eemed le&s;&s;e becoming her? How many both mens and womens <HI>warmer heats</HI> in religion, do now admit not onely <HI>borders</HI> of forain haire, but full and fair <HI>peruques,</HI> on their heads, without &s;indging one haire by their di&s;putative and &s;crupulous <HI>Zeal,</HI> which in the&s;e things of fa&s;hion, is now grown much out of fa&s;hion. Your La^p^s Charity doth not reprove, but pity tho&s;e
<PB N="60" REF="35">
poor <HI>Vulcani&s;ts,</HI> who ballance the inequality of their heels, or badger leggs, by the art and help of the <HI>&s;hoemaker;</HI> Nor are tho&s;e &s;hort leg'd Ladies thought le&s;&s;e godly, who fly to <HI>Chopines,</HI> and by enlarging the <HI>phy|lacteries</HI> of their coats, conceal at once both their great defects in <HI>native</HI> brevity, and the <HI>enormious additions</HI> of their <HI>artificiall</HI> hrights, which make many &s;mall women walk with as much caution and danger al|mo&s;t, as the <HI>Turk danceth</HI> on the <HI>ropes.</HI> Who ever is &s;o impertinent a <HI>bigot,</HI> as to find fault, when the <HI>hills</HI> and <HI>dales</HI> of crooked and unequall bodies, are made to meet with|out a miracle, by &s;ome iron bodies, or &s;ome benign bol&s;terings? Who fears to &s;et &s;traight, or hide the unhand&s;om warpings of <HI>bow leggs,</HI> and <HI>baker feet?</HI> What is there as to any de|fect in <HI>nature,</HI> where of ingenuous <HI>art,</HI> as a di|ligent handmaid waiting on its mi&s;tre&s;&s;e, doth not &s;tudy &s;ome &s;upply or other? So farre as to graff in &s;ilver plates to <HI>crackt &s;culls;</HI> to furni&s;h <HI>cropt faces</HI> with artificiall no&s;es; to fill up the <HI>broken ranks</HI> and <HI>routed files</HI> of the <HI>teeth</HI> with ivory adjutants or <HI>lievte|nants.</HI></P>
<P>&sect;. Yet again&s;t all or any of the&s;e and the like reparative Inventions, by which <HI>art</HI> and <HI>ingenuity</HI> &s;tudies to help and repair the defects or deformities, which God in
<PB N="61" REF="35">
nature, or providence is plea&s;ed to inflict upon our bodies, no <HI>pen</HI> is &s;harpened, no <HI>pulpit</HI> is battered, no writ of rebellion, or charge of forgery and fal&s;e <HI>Coynage</HI> is brought again&s;t any in the <HI>Court</HI> of <HI>Con&s;cience;</HI> No poor <HI>creature</HI> (who thankfully embraceth, mode&s;tly u&s;eth, and with more cheerfulne&s;&s;e &s;erveth God, by means of &s;ome &s;uch help, which either takes away its reproach, or ea&s;eth its pain) is &s;cared with dreadfull &s;eru|ples, or &s;o terrified with the threatnings of &s;in, hell, and damnation, as to ca&s;t away (much again&s;t their wills) that <HI>innocent &s;uc|cour,</HI> which God in nature, and art had given them; from which they part with as much regret, as the poor man did from his <HI>darling lamb,</HI> which the rich mans <HI>in&s;olence,</HI> not his <HI>indigence;</HI> not his <HI>want,</HI> but <HI>wantonne&s;&s;e,</HI> forced from him: Rather we are &s;o civilly pious in the&s;e ca&s;es, as to applaud others, no le&s;&s;e than plea&s;e our &s;elves, in tho&s;e <HI>happy delu&s;i|ons,</HI> whereby we conceal or any way com|pen&s;ate tho&s;e our <HI>deformities,</HI> or <HI>defects</HI> in any kind, which &s;eem to us le&s;&s;e <HI>convenient,</HI> or to others le&s;&s;e <HI>comely,</HI> in this our mortall and vi&s;ible <HI>pilgrimage.</HI></P>
<P>Onely, if the <HI>face,</HI> (which is the <HI>Mctropo|lis</HI> of <HI>humane Maje&s;ty,</HI> and as it were the <HI>Cathedrall</HI> of <HI>beauty</HI> or comeline&s;&s;e, in the <HI>little world,</HI> or <HI>Poliiy</HI> of our bodies) if this
<PB N="62" REF="36">
have &s;u&s;tained any injuries (as it is mo&s;t ex|po&s;ed to them) of time, or any accident; if it &s;tand in need of any thing that our cha|rity and ingenuity in art can help it to, though the thing be never &s;o cheap, ea&s;y, and harm|le&s;&s;e: either to enliven the pallid deadne&s;&s;e of it, and to redeem it from <HI>mortmain,</HI> or to paire and match the inequall cheeks to each other, when one is as <HI>Rachel,</HI> the other as <HI>Leah;</HI> or to cover any <HI>pimples</HI> and <HI>heats;</HI> or to remove any <HI>ob&s;tructions;</HI> or to mitigate and quench <HI>exce&s;&s;ive flu&s;hings:</HI> Hereby to &s;et off the face to &s;uch decency and equality as may <HI>innocently plea&s;e</HI> our &s;elves and others, without any thought to <HI>di&s;plea&s;e God</HI> (who <HI>looks not to the outward appearance, but to the heart)</HI> what <HI>cen&s;ures</HI> and whi&s;pers, yea what <NOTE PLACE="marg">1 Sam. 16. 7.</NOTE> <HI>outcryes</HI> and clamors, what lightnings and thunders, what <HI>Anathemas, excommunications</HI> and <HI>condemnations</HI> fill the thoughts, the pens, the tongues, the <HI>pulpits,</HI> of many angry (yet it may be well meaning) Chri&s;tians, both prea|chers and others, who are commonly more quick-&s;ighted and offended with the lea&s;t <HI>mote</HI> they fancy of adding to a <HI>Ladies complexion,</HI> than with many <HI>Camels</HI> of their own <HI>cu&s;to|mary opinions</HI> and practi&s;es: Good men, though in other things, not onely of <HI>finene&s;s</HI> and neatne&s;&s;e, but even of &s;ome <HI>fal&s;ity</HI> and pretention, they are &s;o good natured and in|dulgent,
<PB N="63" REF="36">
as to allow their <HI>lame</HI> or their <HI>crooked</HI> wives, and daughters, what ever <HI>in|genuous concealments, reparations,</HI> Art, and their <HI>pur&s;es</HI> can afford them; yet as to the point of <HI>face-mending,</HI> they condemne them like <HI>Pauls Church</HI> to &s;ink under everla&s;ting ruins.</P>
<P>&sect;. The mo&s;t of your <HI>plainer bred</HI> and as it were <HI>home-&s;pun</HI> Profe&s;&s;ors and Preachers, who never went far beyond their own homes, can with le&s;&s;e equall eyes behold any women, of never &s;o great quality, if they &s;ee or &s;u&s;pect her to be <HI>adorned</HI> any whit beyond the vulgar mode, or decked with <HI>fea|thers</HI> more gay and goodly, than tho&s;e <HI>birds</HI> u&s;e, which are of their own countrey ne&s;t. In which ca&s;es of feminine dre&s;&s;ing and ador|ning, no <HI>Ca&s;ui&s;t</HI> is &s;ufficient to enumerate or re&s;olve the many intricate <HI>niceties</HI> and end|le&s;&s;e <HI>&s;cruples</HI> of <HI>Con&s;cience,</HI> which &s;ome mens and womens more <HI>plebeian Zelotry</HI> makes, as about Ladies cheeks and faces if they ap|pear one dram or degree more quick and ro&s;y, than they were wonted; &s;o about the length and fa&s;hion of their clothes and haire. One while they are &s;o perplexed a|bout the <HI>curlings</HI> of Ladies haire, that they can as hardly di&s;intangle them&s;elves, as a <HI>Bee engaged</HI> in <HI>honey;</HI> other while they are mo&s;t <HI>&s;crupulous Mathematicians,</HI> to mea&s;ure the
<PB N="64" REF="37">
armes, wri&s;ts, necks and trains of Ladies, how farre they may &s;afely venture to let their garments draw after them on the ground, or their naked skins be &s;een: Here, however &s;ome men can bear the &s;ight of the faire&s;t <HI>faces</HI> without &s;o much as winking, (where the greate&s;t <HI>face</HI> of <HI>beauty</HI> is di&s;play|ed) yet they pretend that no &s;trength of <HI>hu|mane virtue</HI> can endure the lea&s;t a&s;&s;aults or peepings of <HI>naked necks,</HI> if they make any di&s;covery or breaking forth below the <HI>ears.</HI> Not that any mode&s;t mind pleads for wan|ton pro&s;tituting of <HI>naked brea&s;ts,</HI> where the civiller cu&s;tomes of any Countrey forbids it; but &s;ome mens rigor and fiercene&s;&s;e is &s;uch, that if they e&s;py any thing in the dre&s;&s;e, clothes, or garb of women, beyond what they approve or have been wonted to; pre|&s;ently the <HI>Taylours,</HI> the <HI>Tirewomen,</HI> the <HI>Gorget|makers,</HI> the <HI>Seam&s;tre&s;&s;es,</HI> the <HI>Chambermatdes,</HI> the <HI>Dre&s;&s;ers,</HI> and all that wretched crue of ob|&s;equious attendants, are condemned as <HI>Anti|chri&s;tian,</HI> and onely fit to wait upon the <HI>whore of Babylon:</HI> Nor doe the poor Ladies (though otherwi&s;e young, and innocent, though as virtuous as hand&s;ome: or if po&s;&s;ibly elder, and every way examplary for mode&s;ty, gra|vity and charity) yet they doe not, without great gifts and pre&s;ents, (as by &s;o many <HI>fines</HI> and <HI>heriots)</HI> redeem them&s;elves from &s;ome
<PB N="65" REF="37">
mens &s;evere cen&s;ures: And, if they do take any freedome, to dre&s;&s;e, and &s;et forth them|&s;elves after the be&s;t mode and fa&s;hion, it co&s;ts them as much, as the <HI>Romane Captaines</HI> free|dome did him; when indeed they are (as S^t <HI>Paul</HI> pleaded) <HI>fir&s;t born,</HI> not onely in <HI>na|ture,</HI> but as to <HI>grace</HI> and the <HI>new birth;</HI> which <NOTE PLACE="marg">Acts 22. 25.</NOTE> is no enemy to what fa&s;hions mode&s;ty may bear; and which <HI>decency, civility,</HI> and <HI>cu|&s;tome</HI> do require.</P>
<P>&sect;. Yet your LIP hath often heard &s;ome per&s;ons in point of clothes, as highly in|cen&s;ed again&s;t all &s;uch <HI>fa&s;hionable alterations,</HI> and <HI>various adornings,</HI> as <HI>Saul</HI> was again&s;t <HI>Jonathans ta&s;ting a little honey;</HI> as if all the&s;e <NOTE PLACE="marg">1 Sam. 14 29.</NOTE> things of <HI>feminine culture, art,</HI> and <HI>invention,</HI> were no le&s;&s;e under a cur&s;e, or execration, than <HI>Sauls</HI> ra&s;h vow and devotion had made that <HI>Honey;</HI> the ta&s;ting of which enlightned <HI>Jonathans eyes,</HI> and the liberty of eat<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter">ng it might have refre&s;hed the <HI>wearied &s;pirits</HI> of his wandering <HI>Soldiers.</HI></P>
<P>&sect;. Truly in the&s;e quarrellings of &s;ome <HI>&s;everer &s;pirits</HI> again&s;t all <HI>auxiliary beauty,</HI> and helps of hand&s;omene&s;&s;e in women, I ob&s;erve, That commonly what they want in force of <HI>arguments,</HI> rationall or religious, they make up in clamor and confidence: As the <HI>Pope</HI> is &s;aid to have expre&s;&s;ed in his <HI>Bull</HI> again&s;t the <HI>Knights Teutonick</HI> or <HI>Templars,</HI> when he con|fi&s;cated
<PB N="66" REF="38">
their e&s;tates; <HI>Although of right and Ju&s;tice we cannot, yet out of our plenary power and will we do di&s;&s;olve them:</HI> So the&s;e many times in &s;tead of convincing the judgements of &s;ober per&s;ons (like learned <HI>Divines</HI> and &s;erious Chri&s;tians) fall to <HI>cavillings</HI> and <HI>me|nacings;</HI> to bitter, and &s;currilous <HI>reproch|ings;</HI> Imagining that what <HI>bumba&s;t-&s;tuffe</HI> or voluble ratling will &s;erve to <HI>&s;care</HI> the &s;uper|&s;titious and ea&s;y vulgar (who have alwayes an <HI>envy</HI> and <HI>malignity</HI> again&s;t their betters) will al&s;o &s;erve to re&s;olve more <HI>&s;erious judici|ous &s;oules</HI> of tho&s;e per&s;ons, who are ble&s;t with better breeding and exacter <HI>under&s;tanding.</HI></P>
<P>&sect;. Such was that <HI>Sarca&s;me,</HI> which your <ABBR EXPAN="Ladyship">LaP</ABBR> may remember was u&s;ed by a <HI>witty</HI> and <HI>eloquent preacher,</HI> whom we both heard at <HI>Oxford,</HI> who &s;peaking again&s;t (not the <HI>ab&s;o|lute u&s;e,</HI> but) the <HI>wanton abu&s;e</HI> of womens curio&s;ities in dre&s;&s;ing and adornings, in&s;tan|ced in <HI>Jezebels</HI> being <HI>eaten up of doggs;</HI> as &s;hewing, &s;aith he, that <HI>a woman &s;o poli&s;hed and painted, was not fit to be mans meat.</HI> Which expre&s;&s;ion had more of <HI>wit</HI> and jea&s;t in it, than of <HI>weight</HI> or earne&s;t, and might &s;eem to repre&s;&s;e either fondne&s;&s;e or impudence, abu&s;ing &s;uch ornaments, but it was not valid, as to the conviction of any &s;in, in the u&s;e of them. Which many boldly a&s;&s;ert, ray&s;ing &s;trange terrors and mo&s;t <HI>Tragick</HI> outcryes; as
<PB N="67" REF="38">
if every <HI>touch</HI> of <HI>colouring</HI> added to the cheeks, were a pre&s;age of <HI>hell fire;</HI> every <HI>curled haire,</HI> or <HI>brayded lock,</HI> were an <HI>Embleme</HI> of the <HI>never dying worme: Medu&s;as head</HI> is not pictured more terrible with her <HI>&s;naky tre&s;&s;es,</HI> than the&s;e men would repre&s;ent every Lady (never &s;o mode&s;t and virtuous) who&s;e either haire, or complexion, or tiring is not natively their own.</P>
<P>Yea &s;o <HI>angry</HI> or <HI>envious</HI> is the <HI>ru&s;ticity</HI> or <HI>&s;implicity</HI> of &s;ome, again&s;t all that either <HI>&s;oberly</HI> plea&s;e them&s;elves, or <HI>civilly</HI> appear le&s;&s;e unplea&s;ing to others, by the help of any <HI>artificiall beautifyings,</HI> (though with never &s;o much di&s;cretion and mode&s;ty) that when they have nothing to object again&s;t the <HI>in|tellectuals</HI> or <HI>moralls</HI> of <HI>women,</HI> they ve|hemently quarrell with their <HI>artificialls,</HI> their <HI>dre&s;&s;ings, clothes</HI> and <HI>fa&s;hions,</HI> their <HI>looks</HI> and <HI>complexion;</HI> if they li&s;t but to &s;u&s;pect them, to have any thing <HI>adventitious</HI> to them; liking them the wor&s;e, becau&s;e they <HI>look well,</HI> and cen&s;uring them for <HI>evill hearts,</HI> becau&s;e they aime at having <HI>good faces;</HI> as if the <HI>heart</HI> received &s;infull infection by any <HI>colour,</HI> or tincture put to the <HI>face,</HI> more than it doth morall <HI>defilement</HI> by any thing that <HI>enters into the mouth:</HI> Again&s;t which error our <HI>Saviour</HI> expre&s;&s;ely teacheth us; counting tho&s;e but <HI>Phari&s;aic all</HI> fools and &s;upercilious hypo|crites,
<PB N="68" REF="39">
who judge and teach men otherwi&s;e; as we read, <HI>Mark</HI> 7. 18. <NOTE PLACE="marg">Mark 7. 18.</NOTE></P>
<P>&sect;. Yet by a like <HI>magi&s;teriall rigor</HI> do &s;ome men &s;eek to confine all women to their pure and &s;imple naturals: As if <HI>Art</HI> and <HI>Nature</HI> were not <HI>&s;i&s;ters,</HI> but jealous <HI>rivals,</HI> and irre|concileable <HI>enemies</HI> again&s;t each other; whereas indeed they are from the &s;ame <HI>wi&s;e God,</HI> and <HI>indulgent Father,</HI> from whom comes <HI>every good</HI> as well as <HI>every perfect gift,</HI> as St <HI>James</HI> tells us: Who hath given to mankinde <NOTE PLACE="marg">James 1. 17. Exod. 31. 3.</NOTE> as he did to <HI>Bezaleel, Exod.</HI> 31. 3. the <HI>inven|tion,</HI> and <HI>u&s;e</HI> of many <HI>curious arts:</HI> That man might know, how with mo&s;t di&s;cretion and advantage to di&s;po&s;e of and improve the great <HI>variety</HI> of <HI>Gods bounty,</HI> which is fir&s;t &s;et forth in <HI>Natures</HI> either <HI>plainne&s;&s;e</HI> or <HI>beauty,</HI> &s;o as to court and plea&s;e every of our <HI>&s;en&s;es;</HI> and to accommodate every of our occa&s;ions, in tho&s;e &s;everall wayes and methods, which mans <HI>indu&s;try likes</HI> be&s;t: who, although he cannot create the matter and <HI>inward e&s;&s;ence</HI> of things (but works onely upon <HI>Gods</HI> and <HI>Natures</HI> &s;tock) yet he is in &s;ome &s;en&s;e a &s;u|perficiall <HI>Creator</HI> of &s;everall outward <HI>forms</HI> and &s;hapes, of various u&s;e and applications of things; farre beyond that <HI>ru&s;tick</HI> gro&s;&s;e|ne&s;&s;e, <HI>primitive &s;implicity</HI> and <HI>confu&s;ion,</HI> which either is in the fir&s;t <HI>rudiments</HI> or in the <HI>effects</HI> of <HI>Nature,</HI> before its <HI>materials</HI> are &s;ubdued,
<PB N="69" REF="39">
&s;oftned, and dige&s;ted by <HI>Art;</HI> which is as much the good gift of God, and tends to his glory as <HI>Nature;</HI> and which to deprive mankind of, is to reduce them from the politure and improvement of after times and long experience, to their fir&s;t <HI>caves</HI> and <HI>cot|tages,</HI> their primitive <HI>&s;kins</HI> and <HI>acorns.</HI></P>
<P>Nor may we think, that the <HI>God</HI> of <HI>Art</HI> and <HI>Nature,</HI> (who gives us <HI>liberally</HI> (without any <HI>envy</HI> or <HI>grudging)</HI> all things to enjoy in <NOTE PLACE="marg">1 Tim. 6. 17.</NOTE> a virtuous and &s;ober way (that is, to good ends) hath &s;o curbed us up by <HI>religious &s;everities,</HI> as to forbid us the u&s;e and enjoy|ment of the fruits of his wi&s;dome, power, and paternall bounty, &s;o as may be&s;t <HI>plea&s;e</HI> our &s;elves and others, without <HI>di&s;plea&s;ing him,</HI> who is to be glorified, even in that <HI>&s;en&s;ible glory</HI> of beauty, feature, colour and proportion, which is but <HI>&s;uperficiall,</HI> and mu&s;t be done a|way, when a more durable and <HI>eternall glory</HI> &s;hall appeare; of which it hath &s;ome embleme, type and prefiguration, as the <HI>Tabernacle</HI> had of <HI>Solomons Temple.</HI></P>
<P>&sect;. All which <HI>&s;uper&s;titious rigor</HI> and <HI>pre|ci&s;ene&s;&s;e</HI> is not more contrary to Gods <HI>muni|ficence,</HI> and <HI>indulgence,</HI> than to the very <HI>na|ture</HI> and fancy of mankind; which is &s;o &s;et beyond all <HI>creatures,</HI> that even <HI>grace</HI> and <HI>vir|tue</HI> them&s;elves, receive &s;ome <HI>varni&s;h</HI> and <HI>glo&s;&s;e,</HI> a kind of &s;ilent commendation, by the
<PB N="70" REF="40">
cleanline&s;&s;e and comeline&s;&s;e of our <HI>out&s;ides;</HI> yea, we think to do an honor to <HI>Religion,</HI> in its publick &s;ervices, by putting our &s;elves, even as to our <HI>ve&s;tures</HI> and <HI>ge&s;tures,</HI> into tho&s;e forms and fa&s;hions, which we think are mo&s;t <HI>civill, reverentiall</HI> and <HI>comely:</HI> As nothing is more <HI>humane</HI> than the delight in hand&s;ome|ne&s;&s;e, &s;o it cannot be either <HI>irrationall</HI> or <HI>irreligious,</HI> to <HI>hide</HI> tho&s;e our <HI>deformities,</HI> and <HI>defects,</HI> which we think are prone to dimini&s;h us in the eyes and acceptance of tho&s;e, with whom we do conver&s;e, either as to <HI>civill</HI> or <HI>religious</HI> &s;ociety.</P>
<P>If a civility both to the living and the dead invites us to <HI>wa&s;h</HI> the bodies and faces of the <HI>dead</HI> (as they did <HI>Tabithas)</HI> (to which cu|&s;tome of being <HI>baptized for dead,</HI> the Apo&s;tle <NOTE PLACE="marg">Acts 9, 37. 1 Cor. 15. 29.</NOTE> &s;eems to referre, 1 <HI>Cor.</HI> 15. 29.) as fore&s;peak|ing and hoping for an after re&s;urrection of the body, to an eternall purity and incorrup|tion: Al&s;o we <HI>clo&s;e</HI> the <HI>eyes,</HI> and compo&s;e the countenances of our dead friends, &s;o as may mo&s;t remove them from that <HI>ga&s;tly</HI> and <HI>un|plea&s;ing</HI> a&s;pect, which is in the vale and <HI>&s;ha|dow of Death:</HI> What (I pray) hinders, while we are <HI>living</HI> and among the living, but that we may &s;tudy to adorn our lookes, &s;o as may be mo&s;t remote from a <HI>deathfulne&s;&s;e,</HI> and mo&s;t agreeable by their <HI>liveline&s;&s;e</HI> to tho&s;e, with whom we live?</P>
<P><PB N="71" REF="40">
&sect;. If it was piety of old to repaire the <HI>Temple</HI> of <HI>God;</HI> and is &s;till good husban|dry to mend the <HI>decayes</HI> of tho&s;e <HI>hou&s;es of clay,</HI> in which our bodies dwell; why &s;hould it &s;eem <HI>Sacriledge</HI> to relieve the&s;e <HI>Tabernacles</HI> of our bodies, which are the <HI>Ho&s;teries of our Soules,</HI> and <HI>Temples of the holy Gho&s;t;</HI> &s;o long as they may be in any <HI>decorum</HI> &s;erviceable to them both?</P>
<P>Not that I am for tho&s;e gro&s;&s;e <HI>Soloeci&s;mes</HI> of Art, which by un&s;ea&s;onable and un&s;uta|ble <HI>affectations</HI> (as &s;o many pitifull props, and underpinnings) &s;trive in vain to <HI>&s;krew</HI> and &s;et up <HI>lap&s;ed</HI> and <HI>tottering</HI> age, to the &s;emblance and pro&s;pect of youthfull beauty and vigor; when old women, and men too, with the great neglect of their Soules adorning and pre|paration for Heaven, &s;eek, as it were by <HI>Medeas</HI> charmes, to <HI>recoct their</HI> corps, as &s;he did <HI>Ae&s;ons,</HI> from feeble <HI>deformities,</HI> to &s;prite|ly hand&s;omene&s;&s;e. When <HI>gray haires</HI> are here <NOTE PLACE="marg">Ho&s;. 7. 9.</NOTE> and there, it is fit the more to lay to heart our frayle e&s;tate: but when the <HI>pillars of the hou&s;e</HI> do fail; when lowd &s;ummons of aged <NOTE PLACE="marg">Eccl. 12.</NOTE> Infirmities, call lowd upon poor mortals to make ha&s;te for heaven, and eternity, to pre|pare to meet their God and <HI>adorne</HI> their <HI>&s;oules</HI> (with aged and devout <HI>Anna)</HI> for <NOTE PLACE="marg">Luke 2.</NOTE> their <HI>&s;pou&s;e</HI> and <HI>Saviour Ie&s;us Chri&s;t,</HI> in all tho&s;e gracious <HI>augmentations</HI> of piety and
<PB N="72" REF="41">
holy <HI>improvement</HI> of virtue, which may make them beautifull and lovely in Gods &s;ight: There is then no place or &s;ea&s;on to be cu|riou&s;ly <HI>patching</HI> and &s;uperfluou&s;ly mending, to be painting, poli&s;hing, and pruning (beyond a <HI>matronly comeline&s;&s;e</HI> or <HI>gravity,</HI> which is alwaies lawfull while we are alive) our <HI>Gibeoniti&s;h</HI> carka&s;es; tho&s;e rotten po&s;ts, which are mouldring them&s;elves away; Tis impertinent to trim our cabin with co&s;t and paines, when we are upon &s;hipwracking; or poorely to furni&s;h a room, when the whole hou&s;e is &s;hortly to be puld down. To be <HI>deploredly old,</HI> and <HI>affectedly young,</HI> is not only a great folly, but a gro&s;&s;e <HI>deformity.</HI> Tis re|diculous to &s;pend much of a moments rem|nant in contending with the invincible wrin|kles and irreparable ruins of old age, which nothing but a vizard can quite hide, or a miracle can wholly overcome: It is fit for us <HI>humbly</HI> to yeeld to tho&s;e decayes and op|pre&s;&s;ions of time, to which &s;infull mortality hath expo&s;ed us; Many times we mu&s;t be <HI>content</HI> to be fir&s;t buried even in the rubbidge and ruines of our own vile bodies; Who&s;e &s;ad decayes, incurable di&s;ea&s;es, and irrepa|rable deformities, ought to &s;erve rather as foyles, the more to &s;et off and le&s;&s;e to hinder our <HI>meditations</HI> of eternall life, health and glory: Not impediments or bluntings, but
<PB N="73" REF="41">
rather as <HI>Whet&s;tones,</HI> to &s;et an edge on our de&s;ires after higher and more permanent beauty.</P>
<P>My plea (Madam) is onely &s;o farre as Na|ture, and years may both &s;utably and &s;ea|&s;onably bear tho&s;e di&s;creet, and ingenuous a&s;&s;i&s;tances of Art, which may give a <HI>decency</HI> and <HI>conformity</HI> to our education and other proportions of civill life: Where &s;pecially there may be &s;ome &s;uch <HI>decayes</HI> as are <HI>proecipi|tant</HI> as to years, and exorbitant in one part beyond all the re&s;t; through naturall infir|mity, re&s;ting thereon; or by &s;ome outward occa&s;ion, that hath befallen us; Who doubts, but if, by the <HI>num pal&s;ie</HI> one leg or arme be as it were <HI>mortified,</HI> while the re&s;t of the body is yet &s;trong and vigorous, we may by fo|mentations and other convenient means &s;eek to <HI>revive</HI> and <HI>recover</HI> it? Who &s;cruples but that if one or two or more gray hairs grow up on a youthful head (as is frequent in &s;ome co|lours and con&s;titutions) by an over early <HI>non|conformity</HI> to the re&s;t of our haires that are round about; who (I &s;ay) &s;cruples, but that they may lawfully be pluckt out? I confe&s;&s;e I am prone (civilly) to gratify &s;ober and vir|tuous minds as long as they live, with tho&s;e ornaments to their out&s;ides, which may keep them in all civil comeline&s;&s;e and cleanline&s;&s;e; which to pre&s;erve is not onely great di&s;|cretion,
<PB N="74" REF="42">
but even good con&s;cience; at lea&s;t <HI>in wives,</HI> who ought not to be either prodi|gall or negligent of them&s;elves, as to out|ward <HI>decency;</HI> &s;o farre as it may <HI>prudently</HI> be obtained, and mode&s;tly maintained.</P>
<P>To the&s;e (I humbly conceive) that in|dulgence in point of <HI>artificiall hand&s;omene&s;&s;e</HI> may be allowed, which was permitted by St <HI>Paul</HI> to <HI>Timothy,</HI> as to <HI>drinking a little wine</HI> <NOTE PLACE="marg">1 Tim. 5. 33.</NOTE> <HI>for his often infirmities;</HI> yet am I herein, as farre from <HI>indulging</HI> vanity, pride and wan|tonne&s;&s;e, as the <HI>Apo&s;tle</HI> is there from en|couraging <HI>riot, exce&s;&s;e,</HI> and <HI>drunkenne&s;&s;e.</HI></P>
<P>Nor would I only vindicate the <HI>innocent</HI> u&s;e of auxiliary beauty, from the unju&s;t &s;u&s;picions and ra&s;h cen&s;ures, of being ab&s;o|lutely &amp; in the very nature of the thing <HI>a &s;in,</HI> (which &s;ome a&s;&s;ert, beyond what I can yet &s;ee, by my own eyes, or the be&s;t &s;pectacles they afford me) but my de&s;ign is to have it &s;o u&s;ed, as may no more <HI>blemi&s;h a mode&s;t wo|mans di&s;cretion,</HI> then burthen her <HI>con&s;cience:</HI> That &s;he may be not onely commendable for the <HI>innocent purity</HI> of her <HI>heart,</HI> but unblama|ble for the <HI>elegancy</HI> and decency of her <HI>hand;</HI> which u&s;eth the&s;e as all things, not only law|fully, but expediently, piou&s;ly and pru|dently, con&s;cienciou&s;ly and becomingly; onely to conceal or &s;upply &s;uch <HI>defects,</HI> as, you confe&s;&s;e, may in many other ca&s;es
<PB N="75" REF="42">
admit the help of <HI>art,</HI> without any <HI>&s;in</HI> or <HI>&s;hame.</HI></P>
<P>As for the words of our Saviour, which your <ABBR EXPAN="Ladyship">LaP</ABBR> cites, when forbidding us to <NOTE PLACE="marg">Mat. 5. 35.</NOTE> <HI>&s;wear by our heads,</HI> he &s;ignifies how little power we have of them, &s;ince we cannot <HI>make one haire white or black:</HI> His meaning is not either to &s;hew the <HI>impotency</HI> or <HI>unlawful|ne&s;&s;e</HI> of all <HI>humane &s;kill,</HI> as if man <HI>could</HI> not, or <HI>might</HI> not by any art change the <HI>outward colour</HI> of his <HI>haires;</HI> which is daily and ea&s;ily done; but our ble&s;&s;ed Lord truly urgeth, that as to the <HI>inward temperament,</HI> we cannot make one haire grow <HI>otherwaies</HI> than it doth, either <HI>black</HI> or <HI>white:</HI> All <HI>dyes</HI> and <HI>tinctures</HI> do but alter the <HI>outward forme</HI> or <HI>colour,</HI> by hiding what is <HI>native,</HI> from an <HI>internal,</HI> and (by us) <HI>unchangeable principle;</HI> which is out of the reach of Art: So when our ble&s;&s;ed Savi|our tells us <HI>we cannot by our taking thought add to our reall &s;tature one cubit;</HI> he doth not hereby <NOTE PLACE="marg">Mar. 6. 27.</NOTE> deny the <HI>po&s;&s;ibility,</HI> or <HI>lawfulne&s;&s;e</HI> of &s;etting our &s;elves <HI>higher</HI> than naturally we are, either by the <HI>heels</HI> of our <HI>&s;hoes,</HI> or by <HI>patens,</HI> or <HI>&s;eates,</HI> and the like inventions; which &s;eek to give an advantage of procerity and com|line&s;&s;e to our &s;tature; which if &s;hrunk to a <HI>dwarfi&s;hne&s;&s;e</HI> and epitomized to a <HI>Decimo-&s;exio,</HI> makes the per&s;ons of men and women &s;ubject to be as little in the eyes and e&s;teem of
<PB N="76" REF="43">
others, as they are in their own inches or &s;ize; Nothing is more obvious than for tall <HI>Goliah</HI> to de&s;pi&s;e little <HI>David:</HI> But as to the aug|menting of our &s;eeming height and &s;tature either by <HI>heels,</HI> or <HI>high crownd</HI> hats, or &s;eates, none are (I think) &s;o &s;illy as to be &s;crupulous: Nor do I think it much to be doubted, but if in our youth, by <HI>&s;ickne&s;&s;e</HI> or <HI>fear,</HI> (in one night, as I have read (in M^r <HI>Howells</HI> Epi&s;tles) befel a youthful man in the <HI>Lowcountreys</HI> upon the fal&s;e terror he had of being the next day executed by the command of the <HI>Duke of Alva)</HI> our hair &s;hould turn <HI>white,</HI> (like &s;now in &s;ummer, falling on green and florid trees) to a kind of <HI>mon&s;tro&s;ity</HI> and <HI>deformity;</HI> &s;uch an one (I doubt not) might lawfully redeem him|&s;elf from the uncomeline&s;&s;e of &s;uch untimely accidents, either by <HI>dying</HI> their <HI>haire;</HI> or by u&s;ing a <HI>peruque</HI> &s;utable to their graver years; without any enterfeiring with our <HI>Saviours</HI> meaning; which onely &s;hewes the <HI>unchangeable bounds</HI> and <HI>principles</HI> of <HI>Nature,</HI> as to Gods fixation and providence, in all things; but not to forbid the <HI>ingenuous ope|rations</HI> of humane <HI>art</HI> and invention, to which the works of <HI>God</HI> in <HI>Nature</HI> are &s;ubjected, &s;o farre as they are manageable within the limits of <HI>morall</HI> intentions and <HI>religious</HI> ends.</P>
<P>&sect;. So that I &s;ee no rea&s;on or authority
<PB N="77" REF="43">
Madam, that the <HI>preci&s;er ignorance</HI> of any hath from heaven to &s;et either our <HI>leggs</HI> in the <HI>&s;tocks,</HI> becau&s;e we wear <HI>Polony heels;</HI> or it may be <HI>Chopines:</HI> Nor yet, to &s;et our <HI>heads</HI> in the <HI>pillories,</HI> either becau&s;e we weare <HI>haire</HI> which is not natively our own; or u&s;e, it may be, &s;ome little colour and tincture, which is not more adventitious to our naturall Com|plexions, than utterly a &s;tranger to all wicked, and unworthy intentions.</P>
<P>And thus I have not more largely, than fully (I hope) an&s;wered this objection your <ABBR EXPAN="Ladyship">LaP</ABBR> was plea&s;ed to make again&s;t all <HI>auxiliary hand&s;omene&s;&s;e.</HI></P>
</DIV1>
<DIV1 N="7" TYPE="objection">
<P><NOTE PLACE="marg">7. <HI>Object.</HI> Painting the face a badge of vanity: An appea|rance of evill.</NOTE>I Do not (indeed) deny, but that in many ca&s;es, as <HI>lamene&s;&s;e, crookedne&s;&s;e, blindne&s;&s;e, baldne&s;&s;e,</HI> want of <HI>teeth,</HI> and <HI>dwarfi&s;hne&s;&s;e,</HI> the defects or unwelcome deformities, incident to our bodies, may be artificially <HI>repaired</HI> or covered, to the be&s;t <HI>advantages</HI> of our motions, and civil conver&s;ations: Where|in the practi&s;e of very grave and godly <HI>Chri&s;tians,</HI> no le&s;&s;e than the <HI>approbation</HI> (or <HI>connivence</HI> at lea&s;t) of the be&s;t <HI>Mini&s;ters,</HI> do confirme me; And truely it were as un|charitable to deny the&s;e <HI>innocent</HI> and <HI>ingenu|ous reliefes</HI> to them, as to deny an <HI>almes</HI> to a poor man, or <HI>crutches</HI> to one that is lame.</P>
<P><PB N="78" REF="44">
But as to the helping of the <HI>colour</HI> or <HI>com|plexion</HI> of the <HI>face</HI> in the lea&s;t degree, as I do not &s;ee it any way nece&s;&s;ary or convenient upon a virtuous account, &s;o nor can I think it tolerable for any mode&s;t and gracious women, who profe&s;&s;e the <HI>Go&s;pell</HI> of <HI>Je&s;us Chri&s;t;</HI> which your <ABBR EXPAN="Ladyship">LaP</ABBR> knowes is a <HI>doctrine</HI> of &s;uch <HI>&s;ingular purity</HI> and <HI>mode&s;ty,</HI> that both the Apo&s;tle of the <HI>Jewes</HI> and the <HI>Gentiles</HI> (S. <HI>Peter</HI> and S. <HI>Paul)</HI> injoyne tho&s;e holy <NOTE PLACE="marg">1 Tim. 2. 9. 1 Pet. 3. 3.</NOTE> &s;everities, even to women, as allowes them none but <HI>mode&s;t apparell,</HI> with <HI>&s;hamefacedne&s;&s;e</HI> and <HI>&s;obriety</HI> in their looks, and ge&s;tures: Forbidding them <HI>broided,</HI> or <HI>well &s;et haire;</HI> al&s;o <HI>gold, pearles,</HI> and <HI>co&s;tly apparell:</HI> How much more may you inferre, do they forbid all <HI>painting, patching,</HI> and <HI>powdering;</HI> which become none but <HI>proud,</HI> or <HI>light</HI> and <HI>bold</HI> women; who proclaime to the world that they are <HI>not yet redeemed from their vain con|ver&s;ation;</HI> Whereof the&s;e inventions of <HI>arti|ficiall</HI> <NOTE PLACE="marg">1 Pet. 1. 18.</NOTE> <HI>beauty</HI> &s;eem infallible badges; as be|ing <HI>&s;ervient</HI> and <HI>acce&s;&s;ary</HI> to all other <HI>vanities;</HI> From all which we mu&s;t needs be divinely forbidden by the force of that one <HI>Apo&s;tolicall</HI> Canon, <HI>Of ab&s;taining from all appearance of</HI> <NOTE PLACE="marg">1 The&s;. 5. 23.</NOTE> <HI>evill;</HI> which may ca&s;t any blemi&s;h or re|proach on the mode&s;ty, purity and &s;anctity of <HI>Chri&s;tian religion;</HI> Which (as <HI>Truth)</HI> needs none but its own <HI>native beauties:</HI> But teacheth
<PB N="79" REF="44">
us to turn (by an holy and humble <HI>Chymi&s;try</HI> of <HI>patience</HI> and <HI>contentedne&s;&s;e)</HI> the very de|formities and decayes of the <HI>outward man,</HI> to the advantages and dayly renewings of the <NOTE PLACE="marg">2 Cor. 4. 16.</NOTE> <HI>inward man.</HI></P>
</DIV1>
<DIV1 N="7" TYPE="answer">
<P><NOTE PLACE="marg">An&s;w.</NOTE>MAdam, I wil not captiou&s;ly reply upon your <ABBR EXPAN="Ladyship">LaP</ABBR>, by putting you <HI>to plead</HI> for  your own and your <HI>childrens</HI> wearing of <HI>well &s;et, curled, gummed, braided,</HI> and <HI>powdered haire,</HI> according as the <HI>fa&s;hions vary:</HI> Nor will I retort upon your gold <HI>jewels, ear-rings,</HI> and co&s;tly <HI>apparell:</HI> In all which your <ABBR EXPAN="Ladyship">LaP</ABBR>, with many other per&s;ons of honor and piety, &s;eem either to have &s;ome <HI>di&s;pen&s;ation</HI> for the u&s;e of tho&s;e things, which (by your own allegation) are more expre&s;ly again&s;t the letter of tho&s;e Scriptures, than any thing you have yet urged again&s;t <HI>tincture</HI> or <HI>com|plexioning,</HI> which you &s;o much dread and abhorre.</P>
<P>Or el&s;e you mu&s;t interpret tho&s;e and the like <HI>negative</HI> places, in a &s;oft and <HI>right-handed</HI> &s;en&s;e, not in a &s;evere and <HI>&s;ini&s;ter</HI> meaning; Not as <HI>ab&s;olutely forbidding</HI> all tho&s;e and the like things, of riches and ornaments to all Chri&s;tian men and women, (for &s;o even <HI>putting on</HI> of <HI>apparell</HI> would &s;eem prohibited, and we mu&s;t run to an <HI>Adamitick</HI> nakedne&s;&s;e or mad|ne&s;s) but the <HI>injunctions</HI> or <HI>exhortations</HI> are only
<PB N="80" REF="45">
<HI>comparatively,</HI> &s;o as not to make them the objects of their chief &s;tudy, de&s;ire and de|light; to the <HI>undervaluing</HI> and <HI>neglect</HI> of tho&s;e gracious and <HI>internall ornaments</HI> which onely beautify the &s;oul, and <HI>are of great price in the &s;ight of God;</HI> who onely e&s;teems tho&s;e things as our <HI>morall, full</HI> and <HI>reall</HI> beauty, which do mo&s;t a&s;&s;imilate us to <HI>him&s;elf</HI> in <HI>true Holine&s;&s;e.</HI> Not, but that his <HI>bounty</HI> hath given, and his <HI>indulgence</HI> allowes us, all things of outward &s;plendor, riches and ornament; as tokens of Gods <HI>munificent goodne&s;&s;e</HI> to us: Al&s;o as en&s;ignes of <HI>civillhonor,</HI> and notes to di&s;tingui&s;h the places and qualities of per|&s;ons; yea further to conciliate hereby from the vulgar &s;omething of maje&s;ty and reve|rence to their <HI>&s;uperiors,</HI> either <HI>Princes</HI> or <HI>Prie&s;ts.</HI></P>
<P>So that &s;ince all <HI>wi&s;e</HI> and <HI>holy</HI> men have granted thus much as to the <HI>lawfull</HI> and <HI>civill u&s;e</HI> of tho&s;e things, that are for <HI>fine clothing</HI> or co&s;tly <HI>adorning</HI> our bodies, (notwith&s;tanding tho&s;e <HI>prohibitions,</HI> which are onely limited and re&s;pective as to the main end and de&s;igne of a Chri&s;tian) Truly I &s;ee no cau&s;e, why they may not with as favourable an <HI>indul|gence</HI> permit to women tho&s;e mode&s;t and di&s;creet <HI>helps of beauty,</HI> as to the <HI>face;</HI> Since there is no letter of the new Te&s;tament which bears any &s;hew of <HI>forbidding</HI> the&s;e, more
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than tho&s;e; which by a ju&s;t <HI>candor</HI> of <HI>inter|pretation,</HI> are allowed.</P>
<P>Yea in particular, as to the advantaging of our faces, and adding to the lu&s;tre and beauty of our lookes, our ble&s;&s;ed Saviour we &s;ee is &s;o farre from being again&s;t the <HI>Ea&s;tern cu&s;tome of anointing the head and face,</HI> <NOTE PLACE="marg">Mat. 6. 16.</NOTE> (which, doubtle&s;&s;e, added &s;omething to the <HI>vi&s;ible beauty</HI> and <HI>&s;hining</HI> of the <HI>countenance)</HI> that he bids the <HI>Jewes,</HI> even in their <HI>fa&s;tings</HI> to u&s;e it, as at other times (not <HI>peremptorily</HI> and <HI>ab&s;olutely)</HI> but rather, than by <HI>Phari&s;aicall</HI> and <HI>affected ab&s;tinence</HI> from wa&s;hing and anointing the face to bely a fa&s;t with <HI>hypo|criticall</HI> &s;adne&s;&s;e and &s;owrene&s;&s;e of lookes, <NOTE PLACE="marg">I&s;, 58, 5.</NOTE> which are not accompanied with humble and contrite hearts.</P>
<P>That the&s;e <HI>anointings</HI> of the <HI>head</HI> and <HI>face,</HI> were apparent, and tended to &s;et forth the beauty and cheerfulne&s;&s;e, or &s;erenity of their faces who u&s;ed them, is mo&s;t evident, by <HI>Joabs</HI> forbidding the widow of <HI>Tekoah</HI> <NOTE PLACE="marg">2 Sam. 14. 2.</NOTE> to u&s;e it when &s;he was to per&s;onate a &s;uppli|ant or mourner; and by <HI>Naomies</HI> advi&s;ing <HI>Ruth</HI> to u&s;e it in order to conciliate the love <NOTE PLACE="marg">Ruth. 3. 3.</NOTE> of <HI>Boaz</HI> to her.</P>
<P>Yea, although it is evident in <HI>hi&s;tories,</HI> both &s;acred and civil, that the cu&s;tome of <HI>anoin|ting,</HI> (oftentimes, no doubt, mixed with &s;uch <HI>tinctures</HI> as did <HI>colour,</HI> or <HI>paint</HI> the face
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and body) was u&s;uall among all nations, <HI>civill</HI> and <HI>barbarous, Greek</HI> and <HI>Romane,</HI> Southerne and Northerne, Ea&s;t and We&s;t <HI>Indians;</HI> In&s;omuch that the <HI>Picts</HI> here in <HI>Britannie</HI> had their Names from their being <HI>painted;</HI> (not onely as a terror to their <HI>enemies</HI> in <HI>warre,</HI> but as an ornament in <HI>peace)</HI> Though (I &s;ay) this fa&s;hion be almo&s;t <HI>Epide|micall</HI> and <HI>connate,</HI> or at lea&s;t <HI>cu&s;tomary</HI> to all nations (to which the <HI>Grecian</HI> and <HI>Romane</HI> Luxury added (no doubt) what ever wit and art could devi&s;e, in order to the the &s;et|ting off of their beauties and hand&s;omene&s;&s;e, according as each countrey fancied) yet we never read, either the <HI>great Doctor</HI> of the <HI>Jews,</HI> or <HI>Gentiles,</HI> any where giving any da&s;h of their Pens again&s;t the&s;e <HI>cu&s;tomes,</HI> which were &s;o frequent; No, not there where regulati|ons are &s;et to <HI>feminine coverings,</HI> and <HI>ador|nings.</HI></P>
<P>Nor do we find, that in the great pomp <NOTE PLACE="marg">Acts 25. 23.</NOTE> or princely parada u&s;ed by <HI>Queen Berenice,</HI> and her train of women, (among whom, no doubt, all the <HI>Romane</HI> and <HI>A&s;iatick</HI> fa&s;hions of improved beauty did appear as; S. <HI>Luke</HI> in|timates) we find not, the ble&s;&s;ed <HI>Apo&s;tle,</HI> either at all taken, or &s;candalized with that <HI>exqui&s;itene&s;&s;e</HI> and <HI>glory:</HI> Of which he wi&s;ely takes no notice; So farre is he from finding <HI>fault,</HI> or expre&s;&s;ing any di&s;like, thinking it
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more becoming the <HI>Apo&s;tolick</HI> gravity to preach tho&s;e <HI>great points</HI> of Chri&s;tian graces and duties, in <HI>righteou&s;ne&s;&s;e, temperance,</HI> and <HI>judgement</HI> to come, than by impertinent and un&s;ea&s;onable &s;everity, to declaim again&s;t &s;uch <HI>civill,</HI> and <HI>veniall</HI> vanities as women u&s;e: which are &s;uch, not ab&s;olutely in the <HI>nature</HI> and <HI>u&s;e</HI> of them, but in the <HI>mind</HI> and <HI>intenti|on</HI> of the <HI>u&s;er</HI> of them.</P>
<P>Agreeable to which methods of <HI>Apo&s;tolical prudence,</HI> I think the <HI>heats</HI> of &s;ome Preachers in their Sermons and writings were far better &s;pent in urging the <HI>great things</HI> of the <HI>Law,</HI> and <HI>Go&s;pell</HI> (which have <HI>morall</HI> and <HI>clear foun|dations</HI> in Scripture, and &s;o make both ea&s;y and potent <HI>convictions</HI> in Con&s;ciences) than with a <HI>loo&s;er zeal,</HI> and <HI>blinder boldne&s;&s;e</HI> to in|veigh mo&s;t impetuou&s;ly again&s;t tho&s;e things of <HI>externe mode</HI> and fa&s;hion, which will either cea&s;e to be <HI>doubted of</HI> and <HI>u&s;ed.</HI> when once they appear to a gracious heart, any way <HI>evill.</HI> Or el&s;e they will cea&s;e to be <HI>&s;u&s;pected for evil;</HI> when once they are found to fall under the lawfull u&s;e, and management of an heart, that is truly good in its holy ends and graci|ous habits; doing all things, as in the <HI>fear</HI> of God, &s;o farre as it &s;ees God allowes: Al&s;o to the <HI>glory</HI> of <HI>God,</HI> as giving him thanks for all things in <HI>Nature</HI> and <HI>Art,</HI> which are affor|ded to our <HI>nece&s;&s;ity,</HI> or <HI>delight,</HI> and <HI>ornament</HI>
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Securing it &s;elf in the u&s;e of all the&s;e things, by tho&s;e two <HI>great a&s;&s;ertors</HI> of a <HI>Chri&s;tians liberty,</HI> in u&s;e of outward things; The one of the Apo&s;tle <HI>Paul,</HI> who a&s;&s;ures us that no|thing is <HI>of it&s;elf unclean,</HI> as to any <HI>morall</HI> de|filement: <NOTE PLACE="marg">Rom. 14. 14. Mat. 5. 11, 12.</NOTE> The other of our ble&s;&s;ed Saviour, who tells us, that no <HI>externe applications</HI> to our bodies defile us, but the inward <HI>fedities</HI> of the <HI>heart</HI> onely; who&s;e <HI>emanations,</HI> if poy|&s;onous, poy&s;on all things through which they pa&s;&s;e; but if <HI>pure,</HI> they purify all things that come within their &s;treams.</P>
<P>&sect;. As to that da&s;h your La^p gives to this <HI>quickning</HI> of <HI>complexion,</HI> as if it were an in|fallible token of a <HI>vain mind,</HI> by this <HI>vain conver&s;ation;</HI> It will then be be&s;t <HI>taken</HI> off, when we both under&s;tand, what the Apo&s;tle means by <HI>vain conver&s;ation;</HI> For either you mu&s;t interpret it for flatly vicious and wick|ed, or &s;o impertinent and extravagant, as is not to be reduced to any <HI>rules,</HI> or <HI>bounds</HI> of rea&s;on and religion; no, not under any <HI>in|tentionall</HI> piety, and <HI>habituall</HI> or <HI>di&s;po&s;itive</HI> holine&s;&s;e: To which a gracious heart can and will referre all things, even of <HI>&s;uperfluity, ci|vility</HI> and <HI>decency,</HI> which are &s;till within the generall <HI>order</HI> and <HI>proportions</HI> of <HI>Rea&s;on;</HI> and no le&s;&s;e within the <HI>skirts</HI> and <HI>&s;uburbs</HI> of <HI>Reli|gion:</HI> being then kept from the blemi&s;h or brand of any &s;uch <HI>vain conver&s;ation,</HI> as is
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vicious, when they are &s;hort of <HI>&s;infull inten|tions;</HI> and hold within the compa&s;&s;e of <HI>inge|nuous recreations</HI> and <HI>plea&s;ures.</HI></P>
<P>On the other &s;ide if your <ABBR EXPAN="Ladyship">LaP</ABBR> oppo&s;eth <HI>vanity</HI> to meer nece&s;&s;ity, or fancy, that by that expre&s;&s;ion of <HI>being redeemed from vain conver&s;ation,</HI> we are forbidden all things of co&s;t or comeline&s;&s;e, of bravery and elegancy, of plea&s;ure and recreation beyond what the <HI>meer nece&s;&s;ities,</HI> or <HI>rigide&s;t conveniencies</HI> of humane nature, and life requires; if this be your &s;en&s;e, truly I think (under favour) the <HI>Spirit</HI> of the <HI>Go&s;pell</HI> is not &s;o <HI>Cynicall:</HI> God treats his children with more indul|gence. Be&s;ides your La^p^s <HI>own conver&s;ation</HI> makes me believe, this is not the meaning of <HI>vain;</HI> for then you are apparently guilty of as many forbidden vanities, as you have <HI>&s;u|perfluities</HI> of co&s;t and care, of <HI>dre&s;&s;ing</HI> and <HI>lacing,</HI> of <HI>curling</HI> and <HI>pleating;</HI> you mu&s;t a|bate much in your own per&s;on, and your childrens, in your clothes and furniture, in your buildings, gardens, &amp;c.</P>
<P>&sect;. But truely I think piety hath &s;o much <HI>candor</HI> in it, (e&s;pecially out of <HI>cels</HI> and <HI>cloi&s;ters)</HI> not onely in <HI>Kings courts,</HI> but in meaner per|&s;ons <NOTE PLACE="marg">Mat. 11. 8.</NOTE> hou&s;es, as to admit of <HI>co&s;tly</HI> and <HI>gorgeous apparell,</HI> of <HI>fine linen,</HI> and other things at that rate and proportion; as to the <HI>beauty, ornament</HI> and <HI>elegancies</HI> of <HI>life:</HI> Which things
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(even of a light and le&s;&s;er nature) though they be not of the immediate <HI>&s;ub&s;tance</HI> of <HI>religion,</HI> or <HI>&s;olider parts</HI> of <HI>piety</HI> and <HI>virtue,</HI> yet they are as the <HI>fringe</HI> &amp; <HI>acce&s;&s;aries</HI> to them; like the <HI>feathers</HI> and <HI>colours</HI> of the Dove, which adde indeed <NOTE PLACE="marg">P&s;. 68. 13.</NOTE> nothing to its <HI>internall innocency,</HI> but &s;ome|thing to its <HI>outward decency;</HI> From which religion is &s;o farre from being an enemy, in <HI>civill conver&s;ation,</HI> that the Apo&s;tle exacts <HI>order</HI> and <HI>decency,</HI> even in <HI>religious duties</HI> <NOTE PLACE="marg">1 Cor. 14. 40.</NOTE> and <HI>devotion.</HI> True piety is not plea&s;ed with <HI>&s;ordidne&s;&s;e</HI> or <HI>&s;luttery:</HI> nor is Gods Spirit <HI>grieved</HI> with mode&s;t care and &s;ober &s;tudy of outward <HI>hand&s;omene&s;&s;e</HI> in all kinds.</P>
<P>&sect;. So that it &s;eems to me no better than a <HI>&s;traight-laced &s;uper&s;tition,</HI> which thus pinches <HI>Gods bounty,</HI> and <HI>Chri&s;tians liberty;</HI> which makes Chri&s;tianity &s;uch a <HI>captive</HI> to unne|ce&s;&s;ary rigors, and pedling &s;everities, as if it were never in a due po&s;ture and habit, till its nailes be pared to the quick, and its <HI>haire</HI> &s;haven to the skull: Many things certainly are allowed to tho&s;e, that are godly in this life, not as they are <HI>Gods children</HI> &s;o much, as they are the <HI>children of men;</HI> that is in a condition of <HI>fraility,</HI> a kind of <HI>infancy</HI> and <HI>minority;</HI> In which <HI>God</HI> (as <HI>Jacob)</HI> clothes his <HI>Jo&s;ephs,</HI> and his <HI>&s;pou&s;e</HI> too, not onely with garments of <HI>nece&s;&s;ity</HI> but of <HI>beauty;</HI> variegated <NOTE PLACE="marg">P&s;. 45. 14.</NOTE> and embroidered: And this he doth, as to
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the honor of his <HI>bounty,</HI> &s;o with no blemi&s;h to his <HI>love,</HI> nor diminution to his <HI>childrens holine&s;&s;e:</HI> Of which outward ornaments of &s;ordidne&s;&s;e are a very <HI>fal&s;e mea&s;ure;</HI> Though &s;ome &s;illy &s;oules are prone to place much piety in their <HI>mawkingly plainne&s;&s;e,</HI> and in their cen&s;oriou&s;ne&s;&s;e of others, who u&s;e more comely and co&s;tly curio&s;ities.</P>
<P>Tis true, <HI>Salomons</HI> (now more &s;evere, re|fined and &s;ublimated) wi&s;dome pa&s;&s;eth his <HI>penitentiall cen&s;ure</HI> upon all things under the Sun, <HI>To be vanity of vanities;</HI> that is, apart <NOTE PLACE="marg">Eccl. 1. 2.</NOTE> from and in compari&s;on of that true and eternall light, life, beauty, riches, &s;trength, love, honor, glory and happine&s;&s;e; which are onely to be enjoyed in a neerer <HI>union</HI> to, and <HI>communion</HI> with God the &s;upreme and incomparable Good: Yet he was farre from dimini&s;hing or reproaching the <HI>Creators</HI> power, wi&s;dome, bounty and providentiall di&s;po&s;ure of all things; who made them all <HI>very good,</HI> in their <HI>formes, u&s;e</HI> and <HI>ends;</HI> How|ever the &s;in of man hath drawn over them a <HI>black &s;hadow</HI> of <HI>vanity,</HI> and of <HI>mi&s;ery</HI> upon him&s;elf, untill he <HI>be redeemed by Chri&s;t,</HI> from that <HI>vanity of vanities, Sin;</HI> which makes all to be <HI>vanity and vexation to impenitent &s;inners,</HI> while &s;uch, but not to an <HI>humble and holy Chri&s;tian,</HI> who &s;ees, and adores God and Chri&s;t in all things; and no le&s;&s;e in <HI>this,</HI>
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which may adde to the momentary com|fort, and content of its <HI>lookes,</HI> than in other things, which are not therefore <HI>&s;infull vanity,</HI> becau&s;e not of <HI>ab&s;olute nece&s;sity.</HI></P>
<P>As for the la&s;t place your <ABBR EXPAN="Ladyship">LaP</ABBR> voucheth, of <HI>Ab&s;taining from all appearance of evill;</HI> which you think as a large net mu&s;t needs in|clude in its capacious bo&s;ome, all the&s;e modes of <HI>auxiliary beauty:</HI> Even this, as all other Scriptures, mu&s;t be &s;ea&s;oned with the <HI>&s;alt</HI> of a <HI>right</HI> and <HI>re&s;trained</HI> &s;en&s;e, le&s;t it be corrupted, by a <HI>loo&s;e</HI> and <HI>fal&s;e interpre|tation:</HI> el&s;e we mu&s;t <HI>call no man ma&s;ter or fa|ther;</HI> <NOTE PLACE="marg">Mat. 23. 9. Mat. 6. 25. Joh. 6. 17.</NOTE> nor <HI>take care for tomorrow,</HI> nor <HI>labour for our livings, &amp;c.</HI></P>
<P>It cannot be meant, that we mu&s;t ab&s;tain from all tho&s;e actions or things, wherein evill <HI>minds do oft appear,</HI> as mo&s;t <HI>&s;tudiou&s;ly,</HI> &s;o mo&s;t <HI>wickedly,</HI> while they appear under the mask, colours, and <HI>pretentions</HI> of <HI>piety,</HI> virtue and &s;anctity, by mo&s;t affected and <HI>rotten hypocri|&s;ies:</HI> This were to forbid us all tho&s;e <HI>appea|rances,</HI> which mo&s;t become us: For there is no <HI>forme,</HI> or <HI>fa&s;hion of holine&s;&s;e</HI> &s;o &s;evere, demure, and preci&s;e, but it often falls under the devils <HI>counterfeit</HI> and imitation; we mu&s;t not ab&s;tain from <HI>being</HI> and <HI>appearing as An|gels of light,</HI> becau&s;e <HI>Satan</HI> transformes him|&s;elf <NOTE PLACE="marg">2 Cor. 11. 14. Mat. 5. 16. I&s;a. 5. 30.</NOTE> to that appearance, our <HI>light mu&s;t &s;hine</HI> before men: though &s;ome call <HI>their darkne&s;&s;e</HI>
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<HI>light,</HI> and put the beams of light on their darkne&s;&s;e: The Phari&s;ees pride and hypocri&s;y appears in <HI>Mo&s;es chair,</HI> in long <HI>prayers,</HI> in <NOTE PLACE="marg">Mat. 6.</NOTE> <HI>fa&s;tings</HI> and <HI>almes;</HI> we mu&s;t not therefore wholly ab&s;tain from the&s;e: The <HI>&s;heep</HI> mu&s;t not flea off his <HI>skin</HI> becau&s;e the <HI>wolfe</HI> many times puts on its <HI>fleece:</HI> No, our Saviour teacheth there, to adde <HI>&s;incerity</HI> to the <HI>&s;olem|nity,</HI> and the <HI>power</HI> of <HI>godline&s;&s;e</HI> to the <HI>forme.</HI></P>
<P>&sect;. I remember in my <HI>&s;mall reading</HI> of the <HI>Eccle&s;ia&s;ticall &s;tories,</HI> both ancient and modern, that the holy <HI>&s;everities</HI> of <HI>watch|ing, fa&s;ting, hard lodging, cour&s;e fare,</HI> and <HI>home|ly clothing,</HI> u&s;ed by <HI>Orthodox Chri&s;tians,</HI> were u&s;urped by mo&s;t damnable <HI>hereticks</HI> and de&s;perate <HI>&s;chi&s;maticks,</HI> the better to cover over their <HI>rotten manners</HI> and <HI>pernicious doc|trines;</HI> They will oft give all away to the poor, in order to get greater e&s;tates by rapine: They will be, like <HI>John</HI> of <HI>Leiden,</HI> reformers of <HI>Church</HI> and <HI>State,</HI> that by &s;acrilegious arts and rebellious crafts they may mend their <HI>own fortunes;</HI> yet the&s;e <HI>fallacious appea|rances</HI> mu&s;t not deterre good Chri&s;tians from <HI>reall charities,</HI> and <HI>ju&s;t reformings.</HI></P>
<P>So then, tho&s;e <HI>appearances of evill,</HI> from which we are bidden to ab&s;tain, are &s;uch, wherein &s;in and vice do <HI>generally</HI> appear as in their genuine and proper colours: A Chri|&s;tian
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mu&s;t not onely avoid <HI>gro&s;&s;e</HI> &s;ins, with open and impudent foreheads, but al&s;o keep <HI>a loofe</HI> from the very <HI>&s;u&s;picion</HI> of tho&s;e preg|nant &s;ins, as well as from the <HI>&s;pot;</HI> as <HI>Ce&s;ar</HI> required of his wife.</P>
<P>Further, the <HI>Apo&s;tles</HI> meaning may be this, that we mu&s;t <HI>ab&s;tain from all &s;in,</HI> which is notoriou&s;ly and confe&s;&s;edly &s;uch, what ever fair &s;emblances and appearances it makes; where &s;ins are &s;o <HI>putrid</HI> and <HI>un&s;avory,</HI> that no fair pretentions can &s;o <HI>perfume</HI> them, as to make them plea&s;ant to Chri&s;tians, that have their &s;en&s;es awake and exerci&s;ed to di&s;cern true holine&s;&s;e.</P>
<P>&sect;. As to this duty then of <HI>Ab&s;taining from all appearance of evill,</HI> Chri&s;tians mu&s;t be fir&s;t wi&s;ely and exactly informed, as of the <HI>natures,</HI> &s;o of the <HI>appearances</HI> of &s;ins: That they be not gulled and deluded with the <HI>devils baits</HI> and &s;hews; nor yet &s;cared with every <HI>&s;carecrow,</HI> and take every <HI>boyle</HI> for a <HI>plague|&s;ore,</HI> or every <HI>&s;cab</HI> for a <HI>lepro&s;ie;</HI> which &s;u|per&s;titious fancies are prone to mi&s;take, not grounding their <HI>fear</HI> upon <HI>judgement,</HI> but guiding their <HI>judgements</HI> by their <HI>fears;</HI> Not therefore <HI>ab&s;taining,</HI> becau&s;e God hath <HI>for|bidden,</HI> but therefore <HI>imagining</HI> God hath forbidden things, becau&s;e they have been ac|cu&s;tomed to ab&s;tain from them.</P>
<P>Whence ari&s;eth not reall and true, but
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<HI>fal&s;e appearances</HI> and <HI>mi&s;pri&s;ions</HI> of <HI>evill,</HI> which falls not under the Apo&s;tles caution; who&s;e aime is to deterre Chri&s;tians, as well from <HI>mi&s;apprehen&s;ions</HI> of <HI>good</HI> or <HI>evill,</HI> as from <HI>mi&s;applications</HI> to them: Nor would he have us to <HI>ab&s;tain</HI> from other, than tho&s;e appea|rances, wherein <HI>evill commonly appeares</HI> like it&s;elf, in its <HI>proper colours,</HI> not onely as to its <HI>malice</HI> and <HI>mi&s;chievou&s;ne&s;&s;e;</HI> but al&s;o, as to its <HI>di&s;order</HI> and <HI>impudence.</HI> For to avoid all tho&s;e cu&s;tomes and manners <HI>civill</HI> or <HI>&s;a|cred,</HI> in which <HI>&s;in</HI> and <HI>&s;uper&s;tition</HI> may and oft do appear, we mu&s;t either <HI>go out of the world,</HI> or not at all appear in it: As all is not <HI>good,</HI> which good men do or &s;ay; &s;o nor is <HI>all evill,</HI> which wicked men make &s;hew of: As infinite <HI>&s;hadowes</HI> make not up one &s;ub|&s;tance, &s;o nor many <HI>appearances</HI> onely, make up <HI>one &s;in:</HI> Tis not what &s;uper&s;titiou&s;ly <HI>ap|pears as evill</HI> to weak and &s;imple eyes, but what <HI>really</HI> is and &s;o <HI>appears</HI> evill to <HI>&s;erious</HI> and <HI>judicious</HI> minds, which we mu&s;t avoid; el&s;e <HI>ignorance, &s;uper&s;tition,</HI> and <HI>hypocri&s;ie</HI> will (as I &s;aid) ob&s;truct, and put in a prejudice again&s;t all things, under the &s;eemingne&s;&s;e or <HI>appearance</HI> of evill, which are not onely <HI>al|lowed</HI> of God, but <HI>nece&s;&s;ary</HI> in the outward &s;hewes, expre&s;&s;ion of either <HI>civility</HI> or <HI>reli|gion.</HI></P>
<P>As in all other ca&s;es (then) &s;o in this of
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<HI>Auxiliary beauty,</HI> it mu&s;t fir&s;t be convincingly proved, that all u&s;e of &s;uch helps is in its <HI>nature</HI> a &s;in; that none can u&s;e them in any ca&s;e, or the lea&s;t degree, without either brea|king an expre&s;&s;e <HI>command</HI> of God, in right <HI>Rea&s;on,</HI> or <HI>Scripture;</HI> or without a &s;ecret purpo&s;e, and <HI>&s;ini&s;ter</HI> intent to &s;in: That there mu&s;t be either a &s;in in <HI>u&s;e</HI> of the <HI>nature</HI> of the thing ab&s;olutely prohibited, or in the in|evitable depravedne&s;&s;e of the <HI>u&s;ers intention,</HI> if in <HI>nature</HI> it be allowed; For the <HI>nature</HI> of <HI>the thing,</HI> it is in vain cried down for &s;in, when nothing is produced again&s;t it in <HI>Rea&s;on</HI> or <HI>Scripture;</HI> nor more pretended again&s;t it, than may as well be urged again&s;t the u&s;e of many other things, as <HI>helps</HI> to naturall defects, or <HI>ornaments</HI> to civill life; of which they make no doubt, who mu&s;t deny this of <HI>tincture</HI> and <HI>complexioning;</HI> So that either they mu&s;t condemne other things (with this) which they approve, or approve this with other things, which they do not <HI>condemne</HI> or <HI>di&s;u&s;e.</HI></P>
<P>As to the <HI>end</HI> and <HI>intent</HI> of the u&s;er, I pre|&s;ume your <ABBR EXPAN="Ladyship">LaP</ABBR> and others too have &s;o much charity, as not to cen&s;ure or condemne all tho&s;e for wicked and wanton, who u&s;e any help to their complexions; Nor can you ju&s;tly blot out or forget all the <HI>piety, charity, mode&s;ty</HI> and <HI>gravity</HI> of tho&s;e, who (otherwi&s;e
<PB N="93" REF="52">
con&s;tant and con&s;picuous for tho&s;e graces and virtues) have yet either <HI>undi&s;cernibly</HI> as &s;ome, or <HI>&s;u&s;pectedly</HI> as others, or <HI>declaredly</HI> as many, (according to the generall cu&s;tome of countreys) u&s;ed &s;uch additaments to their faces, as they thought mo&s;t advanced the beauty or comeline&s;&s;e of their lookes.</P>
<P>And however it be true that a <HI>tender con|&s;cience</HI> is prone to a commendable <HI>jealou&s;ie,</HI> in the <HI>point of &s;inning</HI> again&s;t <HI>God,</HI> (whereof a good Chri&s;tian cannot be too cautious) yet it is as true, that in the <HI>Church</HI> of <HI>God</HI> there is &s;o clear a <HI>light,</HI> and con&s;tant a <HI>rule</HI> to <HI>di&s;cern good</HI> and <HI>evill, &s;in</HI> and <HI>no &s;in</HI> by, that there is not any thing really a &s;in, but it is ea&s;ily <HI>de|mon&s;trated</HI> to be &s;uch; by &s;uch pregnant and con&s;tant te&s;timonies of <HI>mor all light,</HI> or <HI>di|vine truth,</HI> as our own con&s;ciences mu&s;t needs con&s;ent unto them: Nor is it ea&s;ie to elude the pregnant <HI>convictions</HI> of <HI>immorality,</HI> which appear in all <HI>gro&s;&s;e &s;ins,</HI> either as injurious to <HI>God,</HI> or our <HI>neighbours,</HI> or our own <HI>&s;ouls</HI> Again&s;t none of whom (as farre as I can yet find) this u&s;e of any relief or additament to our <HI>colours</HI> and <HI>complexions,</HI> can or doth offend, more than other things, of which no doubt is made; &s;o long as the <HI>heart</HI> is holy, and the mind pure; which yet are either ingenuous repa|rations of <HI>Natures defects,</HI> or <HI>concealments</HI> of what we think deformed.</P>
<P><PB N="94" REF="53">
&sect;. Nor can I &s;ee any cau&s;e, why we &s;hould think, God le&s;&s;e allowes us any <HI>advantages</HI> for our looks, or faces, than for other <HI>parts</HI> of our bodies: Since the greate&s;t &s;weetne&s;&s;e, honour, and agreeablene&s;&s;e, as to humane &s;o|ciety, are (as <HI>waters</HI> in the <HI>Sea,</HI> or <HI>light</HI> in the <HI>Sun)</HI> gathered together by Nature, and be|&s;towed on the <HI>face</HI> of mankind; where to ap|pear lovely or comely is no <HI>appearance of evill,</HI> in <HI>nature;</HI> nor more in <HI>art,</HI> which keeps the decorum, and ends of God and Nature, which I am &s;ure are alwaies <HI>good;</HI> Nor would God have made any <HI>faces beautifull,</HI> if there had been <HI>evill</HI> in <HI>beauty,</HI> which yet <HI>evill minds</HI> may abu&s;e, as other good things, that are the fruits of <HI>Gods bounty</HI> and <HI>indulgence,</HI> in Nature and Art: Which is all I have to reply, as to the&s;e <HI>cautions &s;cruples</HI> of <HI>vanity,</HI> and <HI>evill,</HI> which your <ABBR EXPAN="Ladyship">LaP</ABBR> makes again&s;t all <HI>Artificiall beauty,</HI> or helps of hand&s;omne&s;&s;e, by way of colour or tincture, rather I &s;up|po&s;e from vulgar or common jealou&s;ies, than your own convictions.</P>
<P>For &s;ure if it had been &s;o gro&s;&s;e and pal|pable a &s;in, as &s;ome &s;u&s;pect and report, it would not have been hard for &s;o many lear|ned, wi&s;e and holy men and women, to have proved it to be &s;uch by <HI>undeniable arguments:</HI> whereas your <ABBR EXPAN="Ladyship">LaP</ABBR> &s;hall ea&s;ily perceive, if you look neer to their <HI>di&s;cour&s;es</HI> upon this
<PB N="95" REF="53">
thing, that generally tho&s;e who vehemently fight again&s;t <HI>Ladies faces,</HI> crying down all <HI>auxiliary</HI> or <HI>artificiall beauty,</HI> do it more by their <HI>Rhetorick,</HI> than their <HI>Logick;</HI> they rather &s;trike them upon the <HI>cheeks</HI> with their <HI>palmes,</HI> then under the eyes with their <HI>fi&s;ts:</HI> They make them <HI>blu&s;h,</HI> but not <HI>black</HI> and <HI>blew,</HI> by <HI>&s;pecious</HI> more than <HI>ponderous arguments,</HI> &s;hewing them&s;elves in this point (for the mo&s;t part) rather pretty <HI>Orators</HI> than pro|found <HI>Divines;</HI> u&s;ing not the <HI>&s;harp two-edged &s;word</HI> of <HI>Gods word,</HI> but the <HI>blunt foyles</HI> of hu|mane <HI>fallacies</HI> and <HI>declaymings.</HI></P>
<P>&sect;. All which amounts to no more, than a kind of <HI>verball painting,</HI> or <HI>orall colouring;</HI> which may be more dangerous to <HI>truth</HI> and <HI>con&s;cience,</HI> than that which they inveigh a|gain&s;t, can be to the <HI>faces,</HI> or complexions of <HI>&s;ober</HI> and <HI>mode&s;t</HI> women, while they &s;lide from the <HI>abu&s;e</HI> of <HI>things,</HI> to decry the <HI>u&s;e</HI> of them; Drawing conclu&s;ions from <HI>&s;u&s;picions</HI> of evill, <HI>jealous</HI> of the <HI>hone&s;ty</HI> of <HI>all minds,</HI> becau&s;e of the pravity of <HI>&s;ome;</HI> Denying all <HI>ingenuous liberties,</HI> becau&s;e of &s;ome per&s;ons <HI>licenciou&s;ne&s;&s;e;</HI> which is a vild and weak way of <HI>&s;earching</HI> or <HI>di&s;covering</HI> &s;in: E&s;pecially, when it is I think a mo&s;t infallible Truth, <HI>That what ever may be abu&s;ed, may al&s;o be well u&s;ed;</HI> what is <HI>good</HI> in <HI>nature,</HI> may be &s;o in <HI>art:</HI> Since all things are in their <HI>kind,</HI> they may
<PB N="96" REF="54">
be &s;o in their <HI>various applications,</HI> which is their <HI>end,</HI> and be&s;t &s;erve by the aptitudes, which are in them, for &s;uch <HI>ends</HI> and <HI>u&s;es.</HI></P>
</DIV1>
<DIV1 N="8" TYPE="objection">
<P><NOTE PLACE="marg">8. <HI>Object.</HI> Painting the face a mark of pride, ar|rogancy and hypo|cri&s;ie.</NOTE>BUt good Madame, though you may a|void  other &s;trokes made again&s;t all <HI>arti|ficiall beauty,</HI> as to the <HI>nature</HI> of the things <HI>&s;o u&s;ed,</HI> yet as to the <HI>mind</HI> of the <HI>u&s;er,</HI> it is not to be denyed, but all adding of <HI>colour</HI> and <HI>com|plexion</HI> to the face, comes from <HI>pride,</HI> though it do not tend to <HI>wantonne&s;&s;e;</HI> Having its ri&s;e and temptation from that height of mind, which thinks we de&s;erve more hand&s;omene&s;&s;e than God hath thought fit to give us; Glo|rying inordinately in that which is indeed be|low the greatne&s;&s;e of a Chri&s;tians &s;pirit and ambition. If it be allowed us to take any humble and mode&s;t complacency in tho&s;e outward gifts and ornaments, which God hath be&s;towed on our per&s;ons, to which we have a good title of <HI>divine donation,</HI> as na|tively and properly ours; yet &s;ure it cannot avoid the brand of <HI>arrogancy,</HI> as well as <HI>hypo|cri&s;ie,</HI> to challenge and <HI>o&s;tentate</HI> that beauty or hand&s;omene&s;&s;e of complexion as ours, which indeed is none of ours, by any genuine right and property; but onely by an adventitious <HI>&s;tealth,</HI> a furtive <HI>&s;imulation</HI> and a <HI>ba&s;tardly</HI> kind of <HI>adoption:</HI> So that if <HI>painting</HI> be not
<PB N="97" REF="54">
rank <HI>poy&s;on,</HI> yet (as <HI>mu&s;hroomes)</HI> it &s;eems to be of a very dubious and dangerous nature; and to (be &s;ure) it cannot be very &s;avory, whol&s;ome or nutritive to a good Chri&s;tian; If it be not in the <HI>pit</HI> of hell, it may be on the <HI>brink;</HI> if it be not the <HI>hou&s;e</HI> it may be the <HI>thre&s;hold</HI> of <HI>death;</HI> if it be not of an intoxi|cating nature, yet it &s;eems to be as a <HI>bu&s;h,</HI> or <HI>red latice,</HI> which gives neither honour nor ornament to any beyond the degree of a <HI>Tap|hou&s;e</HI> or a <HI>Taverne:</HI> If nothing el&s;e could be &s;aid again&s;t it, this is enough, that it is an Emblem or token of <HI>Pride</HI> and <HI>Self-conceit,</HI> which is barre &s;ufficient to all grace, and overdrops all true virtue.</P>
</DIV1>
<DIV1 N="8" TYPE="answer">
<P><NOTE PLACE="marg">An&s;w.</NOTE>TIs true, nothing le&s;&s;e becomes Chri&s;tians than <HI>pride,</HI> &s;ince they profe&s;&s;e to follow  the example of <HI>an humble Saviour,</HI> who was content for our &s;akes to have the <HI>beauty</HI> of his <NOTE PLACE="marg">I&s;a. 53.</NOTE> <HI>face marred,</HI> and to <HI>appear without forme</HI> or <HI>comeline&s;&s;e,</HI> to expiate the &s;pirituall <HI>deformi|ties,</HI> which &s;in hath brought on our &s;ouls, and bodies too; Yet &s;ince Chri&s;t came to <HI>repair nature,</HI> and not to <HI>de&s;troy</HI> it; &s;ince his main de&s;ign is to reforme our <HI>inward decayes,</HI> with|out any wa&s;t or reproach to our <HI>outward com|line&s;&s;e;</HI> &s;ince to be <HI>godly,</HI> it is not nece&s;&s;ary to be <HI>ugly,</HI> nor doth <HI>deformity</HI> adde any thing to our <HI>devotion,</HI> I &s;ee no rea&s;on, why we
<PB N="98" REF="55">
&s;hould imagine, that Gods mercy to our <HI>&s;oules,</HI> denies us due care and con&s;ideration of our <HI>bodies:</HI> Or that, while he forbids us to be <HI>proud,</HI> by an overvaluing of our &s;elves or any thing we have, beyond our, and their due <HI>proportion,</HI> that he requires us to be &s;o abject and neglective of the <HI>outward man,</HI> as not to know, value and u&s;e the gifts he hath given us, for his glory, and our com|fort of life; which none can thankfully and rightly do, who doth not &s;ee, or dare not u&s;e what God in nature or art hath afforded to them. So that it is not <HI>pride,</HI> but <HI>ju&s;tice</HI> and <HI>gratitude,</HI> that ownes and improves to right ends the fruits of <HI>Gods bounty:</HI> Not a re&s;ting in them, or boa&s;ting of them, as our <HI>chief ble&s;&s;ings</HI> and <HI>happine&s;&s;e,</HI> but referring them as <HI>&s;ubordinate</HI> to &s;uperiour ends; It doth not grieve <HI>God</HI> to &s;ee us plea&s;ed with our &s;elves, and what we u&s;e of his creatures, provided we abu&s;e them not: There may be <HI>humble &s;elf-complacencies,</HI> without pride; Nor have we cau&s;e but to joy <HI>in our &s;elves,</HI> and what we do, at all times and in all things, except then when our con&s;cience tells us <HI>we offend God.</HI></P>
<P>Nor may the lea&s;t &s;u&s;picion of <HI>pride</HI> fall upon many women, who while they mode&s;tly u&s;e <HI>help</HI> to their <HI>complexions,</HI> are the more humbled and dejected, under the defects they find of <HI>native beauty,</HI> or lively colour:
<PB N="99" REF="55">
The remedying of which by artificiall ap|plications, can be no more <HI>temptation</HI> to <HI>pride,</HI> than the u&s;e of <HI>crutches</HI> or <HI>&s;pectacles,</HI> to tho&s;e that are <HI>lame</HI> and <HI>dim &s;ighted;</HI> or the appli|cations of other delights and ornaments to our <HI>outward man</HI> or <HI>&s;en&s;es,</HI> with an humble agnition of Gods bounty and <HI>indulgence,</HI> to either our <HI>nece&s;&s;ities</HI> or <HI>infirmities.</HI></P>
<P>Nor may it more ju&s;tly be taxed for <HI>pride</HI> and arrogancy, becau&s;e in the matter of beau|ty we challenge to our &s;elves &s;omething as <HI>contributive</HI> to <HI>hand&s;omene&s;&s;e,</HI> which is not ours by a <HI>native, per&s;onall</HI> and <HI>individuall</HI> title; &s;ince many things belong to the u&s;e and &s;ervice of mankind which are <HI>forain</HI> and be|&s;ides him&s;elf, not as u&s;urped by his <HI>arrogancy,</HI> but as accumulated upon him, by the <HI>Crea|tors bounty,</HI> who is willing mankind &s;hould &s;erve <HI>them&s;elves</HI> of all his creatures various <HI>excellencies,</HI> in their &s;trength, weight, light, &s;weetne&s;&s;e, warmene&s;&s;e, tinctures, beauties, and colours; not onely to <HI>nece&s;&s;ity</HI> and <HI>playn|ne&s;&s;e,</HI> but al&s;o <HI>curio&s;ity</HI> and <HI>gayne&s;&s;e.</HI></P>
<P>Otherwi&s;e, I know neither your <ABBR EXPAN="Ladyship">LaP</ABBR>, nor any others who are &s;o <HI>&s;evere cen&s;urers</HI> of all externe helps to beauty, would be &s;o partiall to your &s;elves in other things, as to allow your &s;elves without any blame or <HI>guilt</HI> of <HI>pride,</HI> many ornamentall actions as well as <HI>materials,</HI> both private and publick, whereby
<PB N="100" REF="56">
to &s;et off your &s;elf in a far different po&s;ture of neatne&s;&s;e and hand&s;omene&s;&s;e, of beauty and maje&s;ty, beyond what you have or are in the <HI>native de&s;olation</HI> and &s;implicity of your per&s;ons.</P>
<P>El&s;e, why do you (without any &s;cruple) chu&s;e &s;uch <HI>&s;tuffes,</HI> &s;uch <HI>colours,</HI> &s;uch <HI>Taylours,</HI> &s;uch <HI>laces,</HI> &s;uch <HI>tires,</HI> &s;uch <HI>fa&s;hions,</HI> as you fancy be&s;t become you; You never are jea|lous of <HI>&s;carlet, crim&s;on,</HI> or <HI>purple</HI> tinctures in your clothes, wherein you plea&s;e your &s;elf at pre&s;ent, more than in any other <HI>deader</HI> colours, as be&s;t becoming you: Onely you are <HI>&s;cared</HI> with the lea&s;t touch of &s;uch <HI>orient colours</HI> on your <HI>face,</HI> though they become you never &s;o much, and though you think you need them not a little: Can &s;uch tin|ctures and colours of <HI>light</HI> be honorable and gracefull to your body, and onely &s;hamefull and di&s;paraging to your face, when they are but the &s;imple juice or extract of &s;ome inno|cent hearb, leaf, flower or root? Of which no other u&s;e (in <HI>food</HI> or <HI>phy&s;ick)</HI> can be made, as we &s;ee in many things of Natures &s;tore where|of no other benefit can be made, but the <HI>ex|tracting</HI> and <HI>commmunicating</HI> of their tinctures and <HI>colours,</HI> whereto Nature doth invite Art, and ingenuity.</P>
<P>Nor is indeed any thing (as I have heard) more ea&s;y and cheap, than tho&s;e applications,
<PB N="101" REF="56">
which advance or quicken the ruddy <HI>life</HI> of the <HI>face,</HI> which is done with very little ex|pen&s;e of time, without others paines or our own labour; and no doubt both may, and very oft is u&s;ed, to very <HI>&s;ober ends,</HI> by <HI>hum|ble minds,</HI> who venerate <HI>God in this,</HI> as all his creatures, whereof he hath given man the u&s;e and command, in all hone&s;t and virtu|ous waies.</P>
<P>And however <HI>God challenges</HI> his own right and propriety, where wicked minds &s;acrifice to their <HI>own net,</HI> and glory in Gods <HI>flax,</HI> and <HI>wine,</HI> and <HI>oyle,</HI> and <HI>corne,</HI> as if it were their own <NOTE PLACE="marg">Ho&s;. 2. 5.</NOTE> merit or acqui&s;ition; forbidding us ungrate|fully or exce&s;&s;ively to u&s;e the&s;e his gifts to his di&s;honor, and the detriment of our &s;oules, while we <HI>pamper our bodies,</HI> and our <HI>&s;en&s;uall lu&s;ts;</HI> yet where the heart is pure and <HI>grate|full</HI> to God, he no where commands, nor expects, we &s;hould <HI>neglect</HI> the <HI>body,</HI> (which is Gods too) in the <HI>culture</HI> of it, for <HI>neutri|ment</HI> or <HI>ornament,</HI> for nece&s;&s;ity or decency, &s;o farre as we make the&s;e, no hinderance of holine&s;&s;e, and no de&s;igned occa&s;ion to &s;in.</P>
<P>Nor do I &s;ee any rea&s;on, why this help to <HI>complexion</HI> or beauty in the face, may not be u&s;ed, as farre &s;hort of any &s;infull pride, as any other <HI>adorning your <ABBR EXPAN="Ladyship">LaP</ABBR></HI> u&s;eth; who though plentifully furni&s;hed with Natures
<PB N="102" REF="57">
&s;tock of beauty, (of which (like the rich mans <HI>barns)</HI> your <HI>La</HI>^p^s face hath great &s;tore laid up for many years) yet as I think you are not proud or conceited of it, to any in|gratefull neglect or affront to God the giver; So nor do I believe, you are &s;o great an <HI>un|dervaluer</HI> or &s;lighter of it, as not to pre&s;erve it <HI>tenderly,</HI> and thriftily; but fence it again&s;t Sun, du&s;t, aire, and fire, by <HI>masks, fannes, &s;carfes</HI> and <HI>hoods;</HI> yea, if you find any decayes by <HI>wrinckles,</HI> or <HI>roughne&s;&s;e,</HI> by <HI>freckles,</HI> or <HI>tanne,</HI> you &s;peedily indeavour by <HI>unguents</HI> and <HI>wa&s;hes,</HI> by <HI>forehead cloths,</HI> and <HI>cere-cloths</HI> to clear and &s;mooth your skin, to recover your fre&s;h and orient colour; and to fetch back that <HI>Angell,</HI> which &s;eems to have fled, or to be flying from your face; which even &s;ober and mode&s;t women are as loth to let go, as <HI>Jacob</HI> was <HI>that Angell,</HI> with which he wre&s;tled; becau&s;e they think it (and not un|ju&s;tly) a great ble&s;&s;ing among the&s;e little <HI>momentary</HI> ones, which our du&s;t is capable of.</P>
<P>Yet in thus doing indeavouring and de|&s;iring to pre&s;erve or recover your <HI>beauty,</HI> neither your own heart, nor any others <HI>tongue</HI> is &s;o <HI>cruelly</HI> au&s;tere, as to &s;mite you or <HI>accu&s;e</HI> you for any <HI>pride,</HI> or arrogance, nor yet for any inordinate e&s;teem of this <HI>fading blo&s;&s;ome, beauty:</HI> And truly &s;ince your plenty and
<PB N="103" REF="57">
liberty exempts you from all <HI>envy</HI> of others hand&s;omene&s;&s;e, why &s;hould you deny your <HI>ptty</HI> and <HI>charitable indulgence</HI> to tho&s;e, that do want <HI>native colour,</HI> or forbid them the ingenuous u&s;e of <HI>artificiall complexioning,</HI> which may innocently relieve them, without any <HI>&s;in</HI> or <HI>&s;hame?</HI> &s;ince <HI>God</HI> and <HI>Nature</HI> have as it were offered &s;uch helps, which are ob|vious, cheap, ea&s;y, and every way &s;afe. I do not believe your <ABBR EXPAN="Ladyship">LaP</ABBR> wi&s;hes all your <HI>neighbours poor,</HI> that they may the more value, &s;et off and admire your <HI>riches:</HI> There may be greater <HI>pride</HI> in the want of <HI>charity,</HI> and in &s;evere <HI>cen&s;uring</HI> of others for pride in that, which they u&s;e as from <HI>God,</HI> &s;o in his fear, and to his glory; It is good to look to the <HI>became</HI> in our own eyes of ra&s;hne&s;&s;e and cen&s;oriou&s;ne&s;&s;e, which is an high arro|gating of Gods <HI>judiciall power,</HI> and a&s;cending up to his <HI>Throne</HI> or <HI>Tribunall,</HI> before we quar|rell too earne&s;tly with the <HI>mote</HI> in an <HI>others eye.</HI></P>
<P>&sect;. Why &s;hould any be judged of Pride for that, wherein he ownes and <HI>venerates</HI> God? pray&s;ing him for his bounty, and keeping within his bounds: Since <HI>Gods eye</HI> hath been <HI>good</HI> to poor mortals, not onely in <HI>native</HI> gifts, but in <HI>artificiall</HI> and adven|titious &s;upplyes, why &s;hould any <HI>Chri&s;tians eyes</HI> be <HI>evill?</HI> Repining at, or di&s;dayning
<PB N="104" REF="58">
anothers benefit; who want, what God hath <HI>not denyed;</HI> which is, as if one &s;hould grudge them a <HI>plank</HI> to &s;ave them&s;elves, who have <HI>made &s;hipwrack:</HI> Tis po&s;&s;ible for <HI>Diogenes</HI> his <HI>Cynicall &s;lovenline&s;&s;e</HI> to trample on <HI>Platoes &s;plendid garments</HI> with more <HI>pride,</HI> than <HI>Plato</HI> wore them. Nor is it any <HI>&s;trange effect</HI> of <HI>pride,</HI> to deny others that which may make them any way our <HI>peers,</HI> or rivalls in hand|&s;omene&s;&s;e: which is as &s;trong a <HI>leaven</HI> to puffe the mind, as any thing, and no le&s;&s;e <HI>fer|mentive,</HI> when <HI>naturall,</HI> than when <HI>artificiall;</HI> And indeed <HI>artificiall helps</HI> of <HI>beauty</HI> carry with them their own <HI>antidote,</HI> while they are <HI>monitors</HI> of our wants and infirmities, which (like the &s;wallowing down the &s;tone) keep us from &s;urfeiting of the cherries we eat.</P>
<P>We read no where in Scripture, that the <HI>beauty</HI> and <HI>bravery</HI> of <HI>colours,</HI> is either forbid|den or reproved, unle&s;&s;e un&s;ea&s;onably worn, when God calls for <HI>&s;ackcloth</HI> and <HI>blackne&s;&s;e</HI> of <HI>faces; Lydia</HI> a &s;eller of <HI>purple</HI> (who&s;e <HI>dy</HI> or <NOTE PLACE="marg">Acts 16. 14.</NOTE> <HI>finer tincture</HI> was of more worth than the <HI>&s;ub&s;tance</HI> or <HI>&s;tuffe</HI> it &s;elf) yet is not forbidden when &s;he was <HI>converted</HI> to be a <HI>Chri&s;tian,</HI> ei|ther <HI>to dy,</HI> or to <HI>&s;ell</HI> any more of that <HI>rich</HI> and <HI>orient colour.</HI></P>
<P>Since other di&s;ea&s;es or di&s;tempers inci|dent to our faces are indu&s;triou&s;ly to be cured without any thought or blame of <HI>pride, as</HI>
<PB N="105" REF="58">
<HI>flu&s;hings, redne&s;&s;e, inflammations, pimples, freckles, ruggedne&s;&s;e, tanning</HI> and the like; what hinders, that <HI>palene&s;&s;e, &s;adne&s;&s;e,</HI> and <HI>deadne&s;&s;e</HI> may not be remedied? &s;ince God hath given to mankind not onely <HI>bread</HI> to <HI>&s;trengthen,</HI> and <HI>wine</HI> to <HI>cheer mans</HI> heart; but al&s;o <HI>oyle</HI> and other things <HI>proper</HI> to make him a <HI>&s;erene</HI> and cheerfull <HI>countenance:</HI> And <NOTE PLACE="marg">P&s;. 104. 17</NOTE> where <HI>oyle</HI> is not u&s;ed, other things may be, according to that <HI>virtue</HI> and <HI>property</HI> is in them to &s;uch an end; Again&s;t which hone&s;t liberty, I &s;ee nothing <HI>wars</HI> &s;o much as <HI>prejudice,</HI> and a kind of <HI>wontedne&s;&s;e</HI> to think the contrary, becau&s;e they never knew how innocent, as well as convenient, the u&s;e of &s;uch helps is to <HI>&s;ober</HI> minds, and more <HI>pallid</HI> looks.</P>
</DIV1>
<DIV1 N="9" TYPE="objection">
<P><NOTE PLACE="marg">9. <HI>Object.</HI> The Fa|thers and modern Divines much a|gain&s;t all painting the face.</NOTE>But (good Madame) although you may  &s;afely contend with my <HI>weakne&s;&s;e</HI> of un|der&s;tanding, and want of memory, which are prone to betray the &s;trength of a <HI>good</HI> cau&s;e; Yet I be&s;eech you beware, how you da&s;h again&s;t that <HI>great</HI> rock, which I confe&s;&s;e gives me &s;uch terror, as I dare not touch it, any more than the <HI>people</HI> or <HI>bea&s;ts</HI> might <HI>Mount Sinai:</HI> I mean the <HI>uniforme judgement and concurrent Te&s;timony</HI> of very many <HI>lear|ned</HI> and <HI>godly</HI> men; both the <HI>holy Fathers</HI>
<PB N="106" REF="59">
of old, and the mo&s;t <HI>reformed Mini&s;ters</HI> of later times, who (as I am informed) almo&s;t with one voice, ab&s;olutely cry down and even damne to <HI>hell</HI> all <HI>painting</HI> or colouring the <HI>face</HI> in order to advance the <HI>beauty</HI> of it, as a &s;in, not &s;mall and di&s;putable, but of the <HI>fir&s;t magnitude:</HI> Which dreadfull cen&s;ure my &s;elf have read (not without &s;ome hor|ror) as in others of our <HI>Engli&s;h Divines,</HI> &s;o e&s;pecially in Mr. <HI>Downams Chri&s;tian warfare,</HI> <NOTE PLACE="marg"><HI>Downams</HI> Chri&s;tian Warfare c. 14.</NOTE> the fir&s;t book and 14^t^h Chapter; where from the <HI>Fathers &s;en&s;e</HI> he calls <HI>painting</HI> of the face, <Q>The <HI>Devils invention,</HI> ab&s;olute|ly a &s;in, not only in the <HI>abu&s;e</HI> but the <HI>very u&s;e;</HI> In the <HI>nature</HI> of the thing, and not onely in the <HI>intention</HI> of the doer; That it is utterly <HI>wicked</HI> and <HI>abominable,</HI> again&s;t the <HI>law</HI> of <HI>God;</HI> The light of <HI>nature:</HI> Again&s;t <HI>&s;elf-&s;hame</HI> and conviction; A <HI>reproach</HI> of God, a perverting of his <HI>works</HI> in nature; A <HI>cheat of others,</HI> a <HI>lure</HI> and <HI>bait</HI> to &s;in, a fruit of pride and <HI>vanity,</HI> poy&s;onous to the <HI>body,</HI> and pernicious to the <HI>&s;oul;</HI> That it is the proper practi&s;e of <HI>harlots</HI> and <HI>lewd women;</HI> That it is incon&s;i&s;tent with a <HI>Chri&s;tian profe&s;&s;ion,</HI> and a <HI>good con&s;cience.</HI></Q></P>
<P>He brings <HI>Tertullian</HI> arguing again&s;t it, as the <HI>Devils counterfeiting</HI> and mocking of <HI>God,</HI> by &s;eeking to mend his works, as if God needed his enemies help to compleat
<PB N="107" REF="59">
his creatures; So he cites S. <HI>Cyprian,</HI> telling the vailed virgins, that the devil by <HI>the&s;e arts</HI> doth but <HI>di&s;tort</HI> and <HI>poy&s;on</HI> what God hath made <HI>hand&s;ome</HI> and <HI>whole&s;ome;</HI> He might have added many more (as I find other where) in our <HI>Engli&s;h</HI> Authors, who pro|duce the authority of S. <HI>Ambro&s;e,</HI> S. <HI>Au&s;tin,</HI> S. <HI>Chry&s;o&s;tome,</HI> and S. <HI>Jerome,</HI> again&s;t all additionall beauties.</P>
<P>Thus I perceive Engli&s;h Divines (for the mo&s;t part) are as <HI>Boanerges,</HI> &s;ons of <HI>Thunder</HI> again&s;t the&s;e <HI>Complexionary Arts;</HI> Nor do I find any (almo&s;t) that are <HI>Barnaba&s;&s;es,</HI> or &s;ons of <HI>comfort,</HI> as to the u&s;e of it, in any kind, at any time, or by any per&s;on, that pretends to piety; Which makes me wonder, how your <ABBR EXPAN="Ladyship">LaP</ABBR> hath the <HI>courage,</HI> and <HI>confidence,</HI> to encounter &s;uch an <HI>ho&s;t of Worthies,</HI> men of renown; or whence you are furni&s;hed with &s;uch <HI>Armes</HI> both offen&s;ive and defen&s;ive in this conte&s;t, beyond what I have heard or read from any one, in defence of <HI>Auxiliary beauty;</HI> which mu&s;t not &s;eem to me any <HI>beauty,</HI> &s;ince to &s;o many pure eyes it appears <HI>deformity;</HI> &s;o that a painted Lady is to be looked upon rather, as &s;ome <HI>Specter</HI> or <HI>Empu&s;a,</HI> than as an hand&s;ome woman.</P>
</DIV1>
<DIV1 N="9" TYPE="answer">
<P><PB N="108" REF="60"><NOTE PLACE="marg">An&s;w.</NOTE>THis black and ponderous <HI>cloud of witne&s;&s;es</HI> which your <ABBR EXPAN="Ladyship">LaP</ABBR> produceth again&s;t all  <HI>artificiall beauty,</HI> from the &s;uffrages of anci|ent and later <HI>Divines,</HI> did I confe&s;&s;e a long time &s;o &s;care me, that I feared a <HI>Deluge</HI> of divine wrath, in no ca&s;e to be more unavoy|dably powred forth upon the &s;oul, than in this of giving any a&s;&s;i&s;tance to the <HI>face</HI> and <HI>complexion;</HI> So terrible pre&s;ages of <HI>&s;tormes</HI> did the <HI>thunder</HI> and <HI>lightning</HI> give, both from the <HI>pre&s;&s;e</HI> and <HI>pulpits</HI> of grave and godly men; No &s;oul was more &s;haken than I was, in the <HI>minority</HI> of my judgement; when I had more of <HI>traditionall &s;uper&s;tition</HI> than of <HI>judicious religion;</HI> and valued more the number of mens <HI>names,</HI> than the weight of their <HI>rea&s;ons.</HI></P>
<P>&sect;. But at length, finding by my greater <HI>experience</HI> in the world, that many, if not mo&s;t women of more poli&s;hed <HI>breeding,</HI> every way virtuous, and mo&s;t commendable for all worthy qualities, yet did u&s;e more or le&s;&s;e (privately, and it may be le&s;&s;e di&s;cerni|bly to vulgar eyes) &s;omething of art to <HI>retard age</HI> and <HI>wrinckles,</HI> to pre&s;erve or recover a good <HI>complexion,</HI> to <HI>quicken</HI> that <HI>colour,</HI> which is the life of the <HI>face,</HI> and to di&s;pell the <HI>death</HI> of an <HI>exce&s;&s;ive palene&s;&s;e,</HI> notwith&s;tanding what was with &s;o great zeal and terror urged by
<PB N="109" REF="60">
&s;ome again&s;t all <HI>&s;uch practi&s;es,</HI> which are not the le&s;&s;e evill becau&s;e le&s;&s;e di&s;covered; I be|gan &s;eriou&s;ly to <HI>examine</HI> the grounds of their opinions, who were &s;uch enemies again&s;t it, and what di&s;pen&s;ations in <HI>private</HI> tho&s;e <HI>virtuous</HI> and <HI>mode&s;t</HI> women had, who more or le&s;&s;e u&s;ed &s;ome art, without which their <HI>beauty</HI> and good <HI>complexion</HI> would be much <HI>abated,</HI> if not quite <HI>de&s;troyed.</HI></P>
<P>And now out of that <HI>nonage</HI> and <HI>minority,</HI> which kept me in the <HI>ward&s;hip</HI> and awe of mens names, and numbers, I con&s;idered, that the&s;e alone &s;ignify no more to make up any rea&s;on, or to prove any thing a &s;in, (in point of con&s;cience) than &s;o many <HI>cyphers</HI> can make up a &s;umme which have no <HI>figure</HI> before them.</P>
<P>In matter of <HI>godline&s;&s;e,</HI> as to <HI>intellectuall light</HI> and <HI>darkne&s;&s;e,</HI> or <HI>morall good</HI> and <HI>evill,</HI> it is not to be regarded, <HI>who,</HI> or <HI>how,</HI> or <HI>when</HI> men affirme or deny any thing, but <HI>why?</HI> This made me at once curious and &s;erious to examine, what &s;trong rea&s;ons were alled|ged by them: And on what grounds a thing &s;o &s;mall, ea&s;y, cheap, &s;afe, (and for the mo&s;t part both <HI>inoffen&s;ive</HI> to, and <HI>undi&s;cerned</HI> by others) &s;hould merit &s;o bitter and odious <HI>in|vectives,</HI> &s;o as to be bani&s;hed from all Chri|&s;tian &s;ociety; which yet admits &s;o many curio&s;ities, elegancies, &s;uperfluities, orna|ments,
<PB N="110" REF="61">
and delicacies of life, in <HI>clothing</HI> and <HI>dre&s;&s;ing,</HI> in <HI>building</HI> and <HI>Cookery,</HI> in <HI>garden|ing</HI> and all adornings, by <HI>hangings, pictures, carvings, guildings,</HI> and <HI>tincturings.</HI></P>
<P>&sect;. And truly Madam after the be&s;t &s;earch and examining I could make of all that was written, preached, or privately di&s;cour&s;ed of by any men again&s;t <HI>Artificiall beauty,</HI> (as now by your <ABBR EXPAN="Ladyship">LaP</ABBR>) it &s;eems very &s;trange to me, how, if the ca&s;e were &s;o clear, as to a <HI>notorious &s;in,</HI> and &s;o flagitious a crime, (which not like the <HI>&s;ly fox</HI> crops the grapes, but like a <HI>wild bore</HI> roots up the very plants of all piety and virtue) How neither <HI>your <ABBR EXPAN="Ladyship">LaP</ABBR></HI> from them, nor any of them from one <HI>another</HI> in a con|tinued track, do ever produce &s;uch valid <HI>Scripture rea&s;ons,</HI> or <HI>grounds</HI> of <HI>Morality</HI> (as to <HI>piety, equity, charity,</HI> or <HI>purity)</HI> as may make up one &s;olid and pregnant <HI>demon&s;tration,</HI> rather then multiply long and &s;pecious, yet dubious <HI>declamations;</HI> which are like <HI>ropes</HI> drawn out to a length, but not bound or girt about things: having much in &s;hew and ex|tention, nothing in the binding or convincing power.</P>
<P>And &s;uch (I mu&s;t freely tell your <ABBR EXPAN="Ladyship">LaP</ABBR> and all the world) are all tho&s;e <HI>&s;harp, Satyricall,</HI> and popular <HI>invectives,</HI> which hitherto I have met withall any where; To which your <ABBR EXPAN="Ladyship">LaP</ABBR> hath given as much (or more) <HI>edge</HI>
<PB N="111" REF="61">
and <HI>&s;martne&s;&s;e,</HI> as ever I found from any; For other where, one &s;hall find, that tho&s;e good men (without any new &s;trength of ar|guments) commonly u&s;e the &s;ame <HI>borrow|ed phra&s;es,</HI> tho&s;e wonted <HI>flowers</HI> of <HI>Oratory,</HI> one after another, as &s;o many <HI>corre&s;ponding Echoes;</HI> by which they make loud and fierce <HI>Declamations</HI> again&s;t all <HI>artificiall</HI> helps to beauty, rather in a <HI>&s;equacious</HI> and <HI>credulous ea&s;ine&s;&s;e,</HI> than after the rate of any <HI>per&s;wa&s;ive &s;trictne&s;&s;e,</HI> either from <HI>principles</HI> of <HI>right Rea&s;on,</HI> or from <HI>Scripture-precept,</HI> and <HI>authori|ty;</HI> with which your <ABBR EXPAN="Ladyship">LaP</ABBR> began di&s;cour&s;e upon this &s;ubject between us, where I think your <ABBR EXPAN="Ladyship">LaP</ABBR> found no &s;uch penetrating and confounding <HI>thunderbolts,</HI> as were vulgarly imagined, to be ca&s;t in the faces of all wo|men, that any way helped the defect of their <HI>beauty,</HI> by ingenuous and <HI>mode&s;t arts.</HI></P>
<P>So &s;oft and good natured, for the mo&s;t part, are good men, as to be ea&s;ily led away by the <HI>authority</HI> and <HI>reputation</HI> of other mens <HI>names</HI> and <HI>opinions,</HI> which (under favour) is but a credulous kind of <HI>&s;uper&s;tition</HI> and pre&s;umption: The <HI>&s;ap,</HI> not the <HI>heart</HI> of Re|ligion; who&s;e grounds, as to matters of <HI>con|&s;cience, binding</HI> or <HI>loo&s;ing</HI> the <HI>&s;oule</HI> from &s;in, or to judgement, are not the <HI>fancies, con|jectures,</HI> or <HI>oratories</HI> of men, but the mind, will and oracles of God, who&s;e rule is,
<PB N="112" REF="62">
<HI>To the Law and to the Te&s;timony; if they &s;peak not according to this word, it is, becau&s;e there is</HI> <NOTE PLACE="marg">I&s;a. 8. 20.</NOTE> <HI>no light in them;</HI> if they &s;peak not <HI>contrary to the&s;e,</HI> there is no <HI>&s;in</HI> or <HI>darkne&s;&s;e</HI> in them.</P>
<P>I do humbly acknowledge, it becomes not the <HI>weakne&s;&s;e</HI> of my &s;ex to contend or argue with tho&s;e <HI>holy Fathers</HI> of old, men of incom|parable learning and &s;anctity; whom I wi&s;h I could as well &s;tudy and read in their own writings, as I do highly <HI>venerate</HI> their names, for that great <HI>authority</HI> which they have ju&s;tly obtained in the <HI>Church</HI> of <HI>Chri&s;t,</HI> by their zealous and indu&s;trious paines to deliver to us the great things of God, and tho&s;e <HI>weighty matters</HI> of Religion, which are <HI>ne|ce&s;&s;ary</HI> to <HI>&s;alvation.</HI></P>
<P>Yet I know they were &s;o <HI>holy,</HI> and <HI>humble</HI> men, as not to think them&s;elves <HI>infallible,</HI> nor to obtrude their <HI>opinions,</HI> as <HI>dictates;</HI> or their <HI>commentaries</HI> for &s;acred texts, and their writings for <HI>indi&s;putable oracles,</HI> upon the Church of God, or any believers con|&s;cience; Who is there in the&s;e days of &s;o <HI>ob&s;ervant</HI> a <HI>re&s;pect</HI> to the <HI>Fathers,</HI> as to <HI>forbear</HI> as &s;in, all they <HI>forbad,</HI> or to <HI>performe</HI> as duty, all they then <HI>required?</HI> I have heard, and read that every one of them had their <HI>errors,</HI> greater or le&s;&s;er, even in points of greater <HI>concern,</HI> then this of <HI>Ladies beauties:</HI> That mo&s;t of them were <HI>Antagoni&s;ts</HI> in &s;ome point
<PB N="113" REF="62">
or other again&s;t &s;ome other, of like piety and learning with them&s;elves; Good and great men are not &s;et beyond <HI>mi&s;takes;</HI> Nor is it &s;eldome that <HI>pa&s;&s;ion,</HI> or <HI>prejudice,</HI> or <HI>cu&s;tome</HI> bia&s;&s;eth their judgements wide of truth; Like <HI>Eli,</HI> a grave and venerable per|&s;on, mi&s;taking that for <HI>drunkenne&s;&s;e</HI> in <HI>Han|nah,</HI> which was <HI>devotion;</HI> S^t <HI>Peter</HI> was di&s;|&s;emblingly <NOTE PLACE="marg">1 Sam. 1. 14.</NOTE> divided between <HI>&s;candall</HI> and <HI>con|&s;cience</HI> from off the Jews and his judgement, <NOTE PLACE="marg">Gal. 2. 11. Acts 10.</NOTE> in point of eating meats, and conver&s;ing with the <HI>Gentiles,</HI> till God better informed him; The <HI>primitive Chri&s;tians</HI> were dubious and ab&s;taining from many things under the noti|on of <HI>&s;in,</HI> till they were better informed of <NOTE PLACE="marg">Acts 15. 20.</NOTE> <HI>Chri&s;tian liberty;</HI> Tis as ea&s;ie for the con|&s;cience to <HI>&s;hrink</HI> to an over-nice and <HI>rigid &s;trictne&s;&s;e</HI> (as, <HI>Touch not, ta&s;t not, handle not,)</HI> <NOTE PLACE="marg">Col. 2. 21.</NOTE> as to be dilated to an <HI>over-&s;tretched loo&s;e|ne&s;&s;e.</HI></P>
<P>But &s;aving the merited honor and re&s;pect I bear to tho&s;e <HI>holy men,</HI> what wi&s;e man now urgeth all the <HI>primitive</HI> rigors of <HI>Di&s;ci|pline;</HI> yea or all the <HI>tenets</HI> of <HI>Doctrine,</HI> which the Fathers &s;ometime impo&s;ed on Chri&s;ti|ans, as their &s;everall judgements: No doubt, the <HI>Fathers</HI> of the <HI>Church</HI> after the &s;everity of tho&s;e times, when Chri&s;tian Religion was mo&s;t-what in or very neer to the <HI>furnace</HI> of <HI>per&s;ecution,</HI> did worthily &s;tudy the extern
<PB N="114" REF="63">
honor and gravity of it, &s;o as to <HI>decry</HI> all tho&s;e <HI>co&s;tline&s;&s;es, delicacies</HI> and <HI>&s;oftne&s;&s;es,</HI> be|&s;towed on <HI>clothes,</HI> or <HI>hou&s;es,</HI> or <HI>bodies,</HI> or <HI>heads</HI> and <HI>faces,</HI> (which mu&s;t daily prepare to <HI>mary</HI> with the <HI>flames</HI> and <HI>fagots)</HI> as <HI>&s;uper|fluous</HI> and le&s;&s;e <HI>&s;ea&s;onable,</HI> and &s;o no way &s;utable to that <HI>Chri&s;tian &s;implicity, mor|tifiedne&s;&s;e, mode&s;ty</HI> and <HI>humility,</HI> which tho&s;e times required, which gave daily <HI>&s;ummons</HI> to <HI>mortification,</HI> by the &s;ad and frequent <HI>alarums</HI> of others &s;ufferings, and their own being expo&s;ed to like hazards of death or per&s;ecution: So this of <HI>auxiliary beauty</HI> (a|mong other things) they might po&s;&s;ibly then decry and deny with &s;ome vehemency to Chri&s;tian women, not as <HI>ab&s;olutely evill,</HI> and in it &s;elf <HI>unlawfull</HI> at all times, but as <HI>in|expedient</HI> and needle&s;&s;e at tho&s;e times; when (as preci&s;e <HI>virgins)</HI> they had more need pre|pare the <HI>lamps</HI> of their heart for <HI>Chri&s;t,</HI> than the <HI>beauty</HI> of their looks and faces for their &s;uitors or husbands. Things may be le&s;&s;e <HI>whole&s;ome</HI> to &s;ome tempers and con&s;titutions, which yet are not in them&s;elves <HI>poy&s;onous</HI> or <HI>pernicious.</HI></P>
<P>How zealous were &s;ome of them for vowed and <HI>perpetuall Virginity,</HI> even &s;o farre, as &s;ometime to &s;peak le&s;&s;e <HI>honorably</HI> of <HI>Mari|age;</HI> yea to &s;ome bitterne&s;&s;e again&s;t <HI>&s;econd mariages?</HI> How do they exclaime again&s;t
<PB N="115" REF="63">
<HI>fal&s;e ha&s;ire</HI> or <HI>peruques,</HI> &s;o again&s;t <HI>braiding</HI> or <HI>laying</HI> forth, and <HI>powdering,</HI> or <HI>colouring</HI> their <HI>haire?</HI> Some again&s;t <HI>cutting</HI> or <HI>&s;having</HI> clo&s;e the <HI>beard;</HI> again&s;t <HI>co&s;t, &s;plendor,</HI> and cu|rio&s;ity of <HI>clothes</HI> and <HI>diet</HI> &amp;c.</P>
<P>Not that they thought the&s;e things <HI>evill</HI> in them&s;elves, but they ob&s;erved many Chri&s;tians made an <HI>evill</HI> (that is, a &s;canda|lous and un&s;ea&s;onable) <HI>u&s;e</HI> of them, the <HI>abu&s;e</HI> of which was not &s;o ea&s;ily <HI>regulated,</HI> as the <HI>u&s;e</HI> was utterly <HI>decryed;</HI> Nor do they (as far as ever I could perceive, by what is urged out of the <HI>Fathers</HI> by our <HI>Engli&s;h</HI> writers) oppo&s;e things of this nature, <HI>argumentative|ly,</HI> &s;o much as <HI>Oratoriou&s;ly;</HI> Not denying the nature and u&s;e of them to &s;ome per|&s;ons, in &s;ome ca&s;es, and at &s;ome times, but onely, that u&s;uall <HI>pride, levity,</HI> or <HI>impudicity,</HI> which they ob&s;erved or &s;u&s;pected in many, who (as they repre&s;ent it) u&s;ed then &s;uch gro&s;&s;e and dangerous <HI>dawbings</HI> of <HI>black, red,</HI> and <HI>white,</HI> as wholly changed the very <HI>naturall looks,</HI> and difference of the <HI>per&s;on;</HI> Nor did it &s;eem to them onely <HI>vain</HI> and &s;u|perfluous in mo&s;t; al&s;o <HI>irreligious</HI> in many; but very <HI>ful&s;ome</HI> and even <HI>uncomely</HI> in all, that u&s;ed &s;o <HI>loath&s;ome</HI> fa&s;hions.</P>
<P>&sect;. Be&s;ides the greate&s;t &s;trictne&s;&s;es of tho&s;e <HI>holy Fathers</HI> &s;eems to have been to <HI>vo|taries</HI> or <HI>re&s;olved virgins,</HI> in whom they
<PB N="116" REF="64">
thought it a kind of <HI>Apo&s;ta&s;ie</HI> to return to tho&s;e &s;ecular toyes and curio&s;ities of <HI>externe ornaments,</HI> and &s;tudy of worldly beauty, when they made a <HI>profe&s;&s;ion</HI> to abandon them, and to live farre above them, as <HI>&s;tu|dious,</HI> not to plea&s;e <HI>men,</HI> but <HI>God.</HI></P>
<P>Nor is it &s;trange if tho&s;e men, who gene|rally cho&s;e <HI>celibacy</HI> or <HI>&s;ingle life,</HI> were more <HI>tetricall,</HI> or le&s;&s;e <HI>indulgent</HI> in &s;uch things to <HI>women;</HI> whom they mo&s;t feared, becau&s;e they le&s;&s;e loved, or u&s;ed their company; yea who&s;e <HI>conver&s;ation</HI> they &s;ought wholly to avoid; ca&s;ting what damps they could on their own <HI>inclinations,</HI> by their di&s;tances from them, and <HI>Declamations</HI> not onely again&s;t all <HI>feminine arts</HI> and <HI>ornaments,</HI> but even a|gain&s;t the very <HI>&s;ex.</HI> Yet in their more calme temper there is no que&s;tion but they made great difference, as to <HI>times</HI> and <HI>per&s;ons,</HI> in the u&s;e of the <HI>&s;ame</HI> things.</P>
<P>As the &s;everall cen&s;ures and opinions of the <HI>Fathers</HI> mu&s;t give way to the Scriptures authority (out of which nothing of validity is produceable again&s;t <HI>Auxiliary beauty:)</HI> So they may (without injury) be looked upon, as far inferior to the joint <HI>&s;uffrages</HI> or <HI>re&s;olves</HI> of <HI>Councells;</HI> without who&s;e concurrence with the Fathers &s;en&s;e, I can hardly think any thing a &s;in, or violation of that mode&s;ty requi|red by <HI>Eccle&s;ia&s;ticall Canons,</HI> and the <HI>Di&s;cipline</HI>
<PB N="117" REF="64">
of the Ancient Churches; From whom I find nothing ever cited by any <HI>writer</HI> again&s;t the u&s;e of the&s;e <HI>feminine helps</HI> of <HI>complexion,</HI> as by a <HI>joynt &s;uffrage</HI> and determination of the Church again&s;t them; Either looking upon <HI>&s;uch toyes,</HI> below the animadver&s;ion of &s;o <HI>venerable</HI> A&s;&s;emblies; or leaving them to the freedome of every one, who&s;e vertuous or vicious minds be&s;t re&s;olved the <HI>lawfulne&s;&s;e</HI> or <HI>unlawfulne&s;&s;e</HI> of them in particular ca&s;es and con&s;ciences: Who&s;e nature and u&s;e in generall was (as all outward things) indiffe|rent. I find no woman (otherwi&s;e unblame|able) either <HI>cen&s;ured</HI> or <HI>excommunicated</HI> for her <HI>colouring</HI> and <HI>dre&s;&s;ing:</HI> Nor did the ancient <HI>Confe&s;&s;ors,</HI> or <HI>Ca&s;ui&s;ts</HI> (any more than at this day) either examine or condemne the u&s;e of <HI>tincture</HI> and <HI>complexion</HI> to the face as any &s;in in it &s;elf, but onely in reference to the mind and end of the u&s;e.</P>
<P>Private mens <HI>opinions</HI> may not charge the &s;oul with &s;in, in things of outward u&s;e and fa&s;hion, where <HI>Scriptures</HI> and <HI>Councels</HI> are &s;ilent.</P>
<P>&sect;. Nothing is more u&s;uall than for &s;ingle per&s;ons (otherwi&s;e very learned and godly) to be &s;trangely <HI>wedded,</HI> and vehemently ad|dicted to their own wonted <HI>modes,</HI> their cu|&s;tomary <HI>opinions</HI> and <HI>fa&s;hions;</HI> of which they at length begin to make &s;ome con&s;ci|ence,
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as if they ought ever to approve, and never to recant what they have long liked or di&s;liked, e&s;teeming tho&s;e things next to <HI>&s;in,</HI> which are <HI>new,</HI> and <HI>unwonted</HI> to them.</P>
<P>&sect;. Which temper (I think) was not only ob&s;ervable in many of tho&s;e holy <HI>Fathers,</HI> who&s;e <HI>venerable a&s;hes</HI> I leave to their re&s;t, (hoping to find them more <HI>friends</HI> and <HI>&s;uffra|gants</HI> to the <HI>virtues</HI> and <HI>mode&s;ty</HI> of &s;ober wo|men, than <HI>enemies</HI> to their <HI>beauty,</HI> or condem|ners of tho&s;e things, they &s;ometime inno|cently u&s;e, to conceal the defects, or help the infirmities of their faces in point of beauty) But (I am &s;ure) nothing hath been more fre|quent, than &s;uch high and affected <HI>&s;everities</HI> taken up by &s;ome of the later and le&s;&s;er <HI>edition</HI> of <HI>Divines,</HI> who would be counted great <HI>Reformers</HI> of the times, becau&s;e they were vehement <HI>cen&s;urers</HI> and <HI>condemners</HI> of what ever they li&s;ted to di&s;like or not to fan|cy: Thus many of them have not only followed the tract of &s;ome of the <HI>ancients,</HI> in their <HI>&s;trictne&s;&s;es</HI> urged upon women, as to their <HI>dre&s;&s;es, fa&s;hions, clothes</HI> and <HI>adornings;</HI> but they have horribly inveighed (at <HI>fir&s;t)</HI> a|gain&s;t many other things of <HI>new,</HI> yet <HI>civill</HI> and <HI>convenient</HI> u&s;e, as again&s;t <HI>&s;tarch,</HI> e&s;peci|ally if <HI>yellow,</HI> (as if there were &s;in in that <HI>colour)</HI> more than in <HI>white,</HI> or <HI>blew,</HI> to which at length they were &s;o reconciled, that they
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affected to u&s;e nothing more in their ruffes and linen: How earne&s;t were &s;ome preach|ers again&s;t <HI>carele&s;&s;e ruffes,</HI> yea and again&s;t <HI>&s;et ruffes</HI> too? Both which, they (at length) came to wear, rather than <HI>pickadilloes</HI> (which they thought had too much of the <HI>Courtier)</HI> or little plain bands, which they liked not, becau&s;e the <HI>Je&s;uites</HI> wore &s;uch; How was <HI>Tobacco</HI> mi&s;taken by many great Ma&s;ters of the Pulpit and peoples ears, before they generally fell to taking of it them&s;elves, fancying (at la&s;t) that they never had more <HI>devout medi|tations</HI> or <HI>&s;harp inventions,</HI> then tho&s;e which were <HI>begotten,</HI> or at le&s;t <HI>brought forth</HI> by the <HI>midwifery</HI> of a pipe of <HI>good Tobacco;</HI> which at la&s;t perfumed their clothes, their books, their &s;tudies, and their Sermons: What enemies were &s;ome Min&s;ters to <HI>peruques,</HI> to <HI>high crown'd</HI> or <HI>broad brimmed hats,</HI> to <HI>long clokes</HI> and <HI>Canonicall coates,</HI> and now to <HI>long ca&s;&s;ocks,</HI> &s;ince the <HI>Scotch jump</HI> is looked upon as the more military fa&s;hion, and a badge of a Nor|thern and cold <HI>reformation?</HI></P>
<P>&sect;. How have &s;ome cryed down all <HI>dancing,</HI> which mo&s;t &s;ober per&s;ons now u&s;e? Many are at di&s;cord with all <HI>mu&s;ick</HI> and <HI>&s;inging</HI> with art and curio&s;ity, in &s;acred p&s;almody; from which neither <HI>David</HI> nor the devoute&s;t <HI>Jewes</HI> of old, nor the holy <HI>Chri&s;tians</HI> of for|mer times did abhorre; yea the highly ador|ned
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it, and devoted it to Gods glory, as one of his &s;peciall and diviner gifts to mankind; which the Church knowes be&s;t how to im|prove.</P>
<P>&sect;. How bitter have &s;ome been again&s;t all <HI>Iu&s;ory</HI> u&s;e of <HI>Lots,</HI> or any play with <HI>chance;</HI> So again&s;t all playing at <HI>Cards,</HI> though meerly recreative, as <HI>Bowles</HI> and other &s;ports are? La&s;tly again&s;t all <HI>U&s;ury,</HI> or profit upon <HI>intere&s;t</HI> from dry money, how vehement hath the torrents of &s;ome mens judgements been? which, yet, others reconcile of late (by &s;ome <HI>di&s;tinctions)</HI> with <HI>Gods Lawes</HI> and <HI>a good con&s;cience,</HI> as finding that civill <HI>commerce</HI> can|not el&s;e be well carried on.</P>
<P>Some can dige&s;t the fir&s;t fruits of a <HI>&s;imple u&s;ary</HI> upon the <HI>principall,</HI> but by no means <HI>u&s;e upon u&s;e</HI> from the &s;ame hand; which yet is but the &s;ame thing with the fir&s;t, unle&s;&s;e it alter the ca&s;e to put out the <HI>intere&s;t</HI> money to a new hand, or continue it in the old.</P>
<P>&sect;. Such ha&s;ty and over early blo&s;&s;omes of <HI>precipitant cen&s;ures</HI> and <HI>prepo&s;terous zeale</HI> do oft ari&s;e in very godly minds, out of a prin|ciple, not onely <HI>veniall,</HI> but &s;o farre <HI>commen|dable,</HI> as it argues a <HI>cautious tenderne&s;&s;e</HI> of offending God; Which <HI>blo&s;&s;omes</HI> yet do oft fall off in time upon further triall of truth, as <HI>abortives</HI> to truth, never bearing <HI>ripe fruits,</HI> as to any thing of grace and virtue, though
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they <HI>flori&s;h</HI> (for a while) in the warme opini|ons and devout fancies of &s;ome Mini&s;ters and others, till <HI>time</HI> correct and coole them; or contrary <HI>cu&s;tome</HI> prevailing confute them, as to tho&s;e clamors they made again&s;t them for &s;ins, and a good con&s;cience; when in|deed the chief thing, that moved their pa&s;&s;i|on and prejudice was but <HI>unwontedne&s;&s;e</HI> and <HI>tradition,</HI> with want of due con&s;ideration.</P>
<P>&sect;. And certainly if tho&s;e <HI>eminent Heroes</HI> of Religion, (the ancient <HI>Fathers)</HI> will give us leave to &s;tand as <HI>Pygmies</HI> on the &s;houlders of &s;uch <HI>Giants;</HI> that we may the better take a free, full and advi&s;ed pro&s;pect of their <HI>pri|vate opinions;</HI> much more freedome may I, or any one take to examine the <HI>magi&s;teriall cen&s;ures</HI> and <HI>Anathemas,</HI> which tho&s;e men u&s;e, who are of <HI>later edition</HI> and <HI>le&s;&s;er print,</HI> who bear them&s;elves in &s;ome things, (as in this ca&s;e of ayding the <HI>complexion</HI> by any <HI>tincture)</HI> as much upon the name and authority of the <HI>Fathers,</HI> the <HI>Fathers,</HI> as the Jewes did upon <HI>The Temple of the Lord, the Temple of the Lord;</HI> when yet they urge neither pregnant <HI>rea&s;on,</HI> <NOTE PLACE="marg">Jer. 7. 4.</NOTE> nor any <HI>Scripture proof</HI> from the <HI>&s;torehou&s;es</HI> of the <HI>Fathers,</HI> but onely follow them more by a credulous ea&s;ine&s;&s;e of &s;pirit, than by any <HI>di&s;cerning</HI> or <HI>convincing power;</HI> u&s;ing their <HI>bowes</HI> and <HI>powder,</HI> rather than their <HI>arrowes</HI> and <HI>bullets;</HI> more repeaters of their
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popular <HI>Oratorious vehemencies</HI> than urgers &amp; confirmers of their argumentative &s;trength; which either they find not in tho&s;e Fathers who have been vehement as to this point; or el&s;e they cannot tell how to manage it.</P>
<P>&sect;. Yea I am informed by a per&s;on of <HI>learned integrity,</HI> with whom I conferred oft in this ca&s;e, that one man of great re|pute, namely <HI>Peter Martyr,</HI> is &s;o partiall an enemy again&s;t what he calls <HI>painting</HI> of the face, in any &s;ort or degree, that writing up|on the occa&s;ion of <HI>Jezebels fate,</HI> again&s;t this <NOTE PLACE="marg"><HI>Peter Martyr</HI> Comment on the Kings.</NOTE> practi&s;e in women, he not onely urgeth, but &s;tretcheth to a <HI>fal&s;ity,</HI> a &s;tory out of S^t <HI>Jerom,</HI> as if it were a dreadfull hammer by which to demoli&s;h all <HI>painting,</HI> when in|deed S. <HI>Jerome</HI> doth not in that place &s;o much as mention <HI>painting the face;</HI> when he tels <HI>Laeta</HI> (in order to her daughters <HI>education,</HI> becoming an intended <HI>Nun</HI> or <HI>Reclu&s;e)</HI> of a woman, who, having de&s;igned her daughter to be a <HI>votary virgin,</HI> without her husbands con&s;ent; was by the husbands command moved to alter the childs <HI>vailed dre&s;&s;e,</HI> and over-grave <HI>habit,</HI> to the wonted fa&s;hion and civility of other young <HI>Gentlewomen;</HI> as to clothes, hair, gemms, &amp;c For which deed (&s;aith S. <HI>Jerome;</HI> for <HI>painting her daughters face,</HI> &s;aith <HI>Peter Martyr,</HI> be&s;ides the text and &s;tory) the mother was the following night
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terrified with dreams and vi&s;ions, and threat|ned with &s;peedy death, if &s;he did not re|&s;tore her <HI>daughter</HI> to the former mode of <HI>votall habiliments.</HI></P>
<P>&sect;. Truly the <HI>report</HI> &s;eems fitted to the pul&s;e and bent of tho&s;e times, which were high <HI>venerators</HI> of <HI>vowed virginity;</HI> But it is &s;trange that a <HI>wife</HI> &s;hould be threatned by God with <HI>death,</HI> for obeying her husband in &s;uch a thing; the contrary to which ought not to have been carried &s;o far on, without, or again&s;t the <HI>hu&s;bands</HI> and <HI>fathers</HI> will: But for the more odium of the <HI>bu&s;ine&s;&s;e,</HI> this &s;to|ry is brought in by <HI>P. Martyr</HI> again&s;t all <HI>pain|ting</HI> of the <HI>face,</HI> under the <HI>name,</HI> but not from the true authority of S. <HI>Jerome.</HI></P>
<P>&sect;. Your <ABBR EXPAN="Ladyship">LaP</ABBR> farther in&s;tanceth in one of our <HI>later Engli&s;h Divines,</HI> to whom I am no &s;tranger: Mr. <HI>Downam</HI> a per&s;on of <HI>primitive piety,</HI> and great learning (no doubt) whom who &s;o &s;hall read in the place you cited, crying down with &s;o great fervour all <HI>painting</HI> the <HI>face,</HI> (for &s;o he calls, and counts all helps to <HI>complexion)</HI> mu&s;t needs be (as I was) much <HI>&s;tartled:</HI> fearing le&s;t &s;o <HI>great Ordinances</HI> di&s;|charged with &s;o much noy&s;e and terror, &s;hould be loaden not with <HI>powder</HI> onely, to &s;care poor &s;ouls, but al&s;o with <HI>deadly bullets,</HI> to <HI>dant</HI> and <HI>de&s;troy</HI> them: Yet with the peace and favour of &s;o <HI>good</HI> a man, even my &s;im|plicity
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can ea&s;ily di&s;cern (having oft &s;eri|ou&s;ly peru&s;ed that his vehement di&s;cour&s;e and <HI>rough Satyr</HI> again&s;t all helps of <HI>beauty)</HI> that there is more of <HI>&s;ound</HI> and <HI>terror,</HI> than of <HI>force</HI> or <HI>execution</HI> in what he there &s;aies a|gain&s;t them.</P>
<P>&sect;. The good man rather took it for granted, and <HI>indi&s;putable,</HI> than <HI>&s;eriou&s;ly pon|dered</HI> the grounds of other mens, and his own heavy cen&s;ures, which rank it in the number of ab&s;olute, and utter <HI>&s;ins,</HI> of a gro&s;s nature; Never &s;o much as di&s;tingui&s;hing between the <HI>thing done,</HI> and the <HI>end</HI> or <HI>mind</HI> of tho&s;e that do it; as if the &s;ober reliefe of a pallid infirmity, or the mode&s;t &s;tudy of outward <HI>decency,</HI> were the <HI>&s;ame things</HI> with <HI>levity, pride,</HI> and <HI>wantonne&s;&s;e.</HI> At the &s;ame rate he might have inveighed again&s;t <HI>quench|ing</HI> ones thir&s;t, or <HI>drinking</HI> to <HI>cheerfulne&s;&s;e,</HI> becau&s;e of the &s;ordid con&s;equences of <HI>drun|kenne&s;&s;e, riot,</HI> and <HI>debauchery.</HI></P>
<P>&sect;. This worthy man, (after S. <HI>Cyprian)</HI> calls all <HI>painting</HI> or <HI>colouring</HI> the face, an <HI>Invention of the devil;</HI> But he proves no &s;uch thing by any due rea&s;on or authority, onely he &s;eems in this ca&s;e to believe (what other|wi&s;e he wholly disbelieves) that old <HI>fabulous</HI> fancy, which they &s;ay &s;ome of the Fathers had from the Jewes, of <HI>Devils</HI> being <HI>Incubu&s;&s;es,</HI> and that in their court&s;hips to women, they
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gratified them with the&s;e inventions which might help their <HI>decaying beauties,</HI> and make tho&s;e wanton devils &s;till <HI>inamored</HI> of them; Which frivolous and odious <HI>reflexion</HI> (fitted to vulgar pa&s;&s;ions and capacities) hath, as no <HI>certainty,</HI> &s;o no weight of <HI>truth</HI> in it; un|le&s;&s;e he fondly imagine with &s;ome, that the race of the <HI>Giants</HI> before the flood, were of this <HI>progeny;</HI> which (it is &s;aid) the <HI>Sons of God</HI> (whom he mu&s;t interpret <HI>devils)</HI> begat <NOTE PLACE="marg">Gen. 6. 4.</NOTE> of the <HI>daughters of men,</HI> whom they took, becau&s;e they were fair; and to whom they contributed (it &s;eems) this rare art of <HI>pain|ting the face,</HI> to keep them lovely. What &s;ober per&s;on can <HI>dote</HI> &s;o farre, as to allow any &s;uch <HI>mon&s;trous fictions,</HI> and more <HI>mon|&s;trous productions?</HI></P>
<P>&sect;. As for the rarity of the&s;e Inventions which by any <HI>colour</HI> or <HI>tincture</HI> &s;erve to help the ruddine&s;&s;e of the face or the liveline&s;&s;e of <HI>complexion;</HI> neither Mr. <HI>Downame,</HI> nor the <HI>Fathers</HI> needed to rake the <HI>Devils Skull</HI> to find them: Alas, it is a mo&s;t ea&s;y, and obvi|ous thing; hoth as to the <HI>things u&s;ed,</HI> and al&s;o as to the fancy of <HI>applying</HI> them to the skin or face, as well as in any other ordinary waies of <HI>dying, colouring,</HI> or <HI>painting</HI> of things: Nothing is and ever hath been more <HI>native|ly common</HI> (as I formerly told your <ABBR EXPAN="Ladyship">LaP</ABBR>) to all <HI>nations</HI> in the world, than men and women
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<HI>painting</HI> and adorning them&s;elves with &s;e|verall colours, juices and tinctures, being an ordinary cu&s;tome, and as expo&s;ed to <HI>hu|mane</HI> art and experience, as the &s;tayning or <HI>dying</HI> of any clothes, the making of any <HI>pictures</HI> or <HI>&s;tatues;</HI> To which the various and <HI>communicable colours,</HI> afforded by Na|ture, in <HI>feathers, flowers, rootes, hearbs, beanes, &s;talks</HI> and <HI>wood,</HI> in <HI>flies</HI> al&s;o and <HI>fi&s;hes,</HI> do daily invite mankind to the exerci&s;e of their <HI>art,</HI> and <HI>fancies</HI> in applying of them.</P>
<P>But <HI>(Madam)</HI> how &s;ad a thing is it, to &s;ee grave men urge in matters of <HI>&s;in</HI> and ca&s;es of <HI>con&s;cience</HI> tho&s;e <HI>putid fables</HI> and <HI>ridiculous fictions,</HI> which them&s;elves do not believe? What is this but like the ratling of <HI>haile</HI> upon <HI>tiles,</HI> which neither wets with moy|&s;ture, nor pierceth with its &s;trokes and <HI>noy&s;e;</HI> Such <HI>downy feathers,</HI> as the&s;e, will never make up the <HI>ponderou&s;ne&s;&s;e</HI> of a <HI>mil|&s;tone?</HI> And &s;uch as every <HI>gro&s;&s;e &s;in</HI> mu&s;t be (which <HI>&s;inks</HI> to <HI>hell)</HI> both by its <HI>offence</HI> a|gain&s;t Gods will, and by that <HI>&s;hame, guilt,</HI> or <HI>conviction</HI> which ri&s;eth in our own con&s;cien|ces either before, in, or after the commi&s;&s;ion.</P>
<P>&sect;. His other <HI>heap of arguments</HI> are only <HI>a&s;&s;ertory,</HI> not probatory: As, that <HI>it is an ab&s;olute &s;in, in the nature and u&s;e of it;</HI> Which he &s;hould have made good by &s;ome <HI>plain</HI> proofs, and <HI>pregnant</HI> in&s;tance of <HI>right rea&s;on</HI>
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or <HI>Gods word</HI> again&s;t it: which he doth not &s;o much as offer at in the <HI>lea&s;t</HI> kind; when we all know that the <HI>formal malignity,</HI> or evill in all <HI>&s;in,</HI> is from the <HI>pravity</HI> or contra|riety of <HI>our wills</HI> again&s;t the holy <HI>will</HI> of <HI>God;</HI> either as revealed in <HI>Scripture,</HI> or by the com|mon light of <HI>Nature.</HI></P>
<P>&sect;. In which la&s;t, what he &s;eems to urge, as to the <HI>reproching and mocking of God,</HI> the <HI>deception of others,</HI> and the <HI>belying our &s;elves,</HI> I have already an&s;wered, when your <ABBR EXPAN="Ladyship">LaP</ABBR> <HI>in|&s;tanced</HI> in them; Shewing your <ABBR EXPAN="Ladyship">LaP</ABBR>, that there is no more done in this <HI>mending</HI> or <HI>ayding</HI> of the <HI>complexion,</HI> by &s;ober minds and mode&s;t per&s;ons, than is done in many other practi&s;es, of humane <HI>art</HI> and <HI>invention;</HI> which help <HI>crookedne&s;&s;e, lamene&s;&s;e, dimne&s;&s;e</HI> of &s;ight, or any other <HI>defect</HI> and <HI>deformity</HI> in nature; which no man is &s;o fooli&s;h, as to impute to the <HI>devils invention,</HI> or to count them any burtfull <HI>impo&s;turage, injury</HI> or <HI>indignity</HI> a|gain&s;t <HI>God, our &s;elves,</HI> or <HI>others.</HI></P>
<P>&sect;. For his fear le&s;t women &s;hould rather <HI>poy&s;on,</HI> or marre their <HI>faces, eyes,</HI> and <HI>teeth</HI> by the u&s;e of &s;uch things, as help <HI>their looks;</HI> His care and charity to women in this, is not &s;o great, as his <HI>ignorance</HI> is of tho&s;e <HI>innocent</HI> and harmele&s;&s;e applications, which are far enough from what <HI>ru&s;ticall jealou&s;ies</HI> might po&s;&s;ibly fear and imagine; as if women
<PB N="128" REF="70">
were &s;o mad of a little <HI>colour,</HI> that they will venture upon <HI>uncorrected Quick-&s;ilver,</HI> un|tamed <HI>Mercury,</HI> the invincible <HI>Aquafortis,</HI> or any &s;uch pernicious drugs; Which yet (&s;ure) may be u&s;ed in their &s;everall kinds and qualities, without &s;in, if they had a <HI>face|mending</HI> virtue in them; But tis certain that tincture which women generally u&s;e to <HI>quicken</HI> their <HI>complexion</HI> withall, is as &s;afe and <HI>inoffen&s;ive</HI> to their own health, as any flower; So that from this error can be no true ground again&s;t it, as if it were <HI>&s;elf-indangering,</HI> and &s;o <HI>offen&s;ive</HI> both to <HI>God</HI> or <HI>man.</HI></P>
<P>&sect;. La&s;tly, for his <HI>cen&s;ure,</HI> that all are <HI>proud, leud, vain,</HI> and <HI>wanton women,</HI> who u&s;e it in <HI>any kind,</HI> to <HI>any end;</HI> Truly it is as <HI>har&s;h,</HI> as <HI>ra&s;h:</HI> Nor is it to be ju&s;tified as to the truth of the a&s;&s;ertion, if any ever did u&s;e it <HI>&s;oberly,</HI> and <HI>mode&s;tly;</HI> lea&s;t of all can it hold in <HI>Chri&s;tian charity,</HI> unle&s;&s;e he had known the <HI>hearts</HI> and <HI>intents</HI> of all tho&s;e that ever u&s;ed it, to be &s;uch as he there expre&s;&s;es, when (alas <HI>good man!)</HI> it is very probable, he knew very few, it may be not any one, that u&s;ed it; Po&s;&s;ibly he, with other men of the &s;ame brow and &s;everity, might &s;u&s;pect &s;ome un|ju&s;tly, (which is ordinary in tho&s;e that cannot <HI>live well</HI> without <HI>cen&s;uring</HI> others for &s;omthing <HI>evill)</HI> No doubt, he highly approved others for very <HI>virtuous</HI> and <HI>good Ladies,</HI> who u&s;ed
<PB N="129" REF="70">
&s;ome art and quickning, while he was never the <HI>wi&s;er,</HI> nor they the <HI>wor&s;e,</HI> either in his <HI>opinion,</HI> or their own <HI>innocent intentions.</HI></P>
<P>So that leaving the <HI>cloud</HI> and <HI>crowd of Au|thors</HI> and writers, of <HI>Fathers</HI> and <HI>preachers,</HI> whom I &s;hall ever re&s;pect and value, accor|ding to what I find of <HI>godly wi&s;dome</HI> and <HI>Chri&s;tian charity</HI> in them; your <ABBR EXPAN="Ladyship">LaP</ABBR>, mu&s;t give me leave, rather to look to the <HI>more &s;ure word of God,</HI> and that <HI>light</HI> of right <HI>Rea&s;on,</HI> which enlightens everyman, one in the world, both in the Church, as to the knowledge of <HI>good</HI> and <HI>evill, &s;in</HI> and <HI>&s;anctity, vice</HI> and <HI>virtue:</HI> If <HI>Fathers</HI> or others &s;peak not ac|cording to this <HI>light,</HI> all their Oratorious <HI>poli&s;hings</HI> and <HI>&s;hinings,</HI> are but fal&s;e <HI>beames,</HI> as the gli&s;tering of <HI>gloe-wormes;</HI> from hu|mane, not divine authority; which onely can &s;et a <HI>&s;tamp</HI> of <HI>&s;in,</HI> upon our actions. Neither the wit nor tongue of any or many men, can be a mint capable to <HI>coyne</HI> the lea&s;t <HI>farthing &s;in,</HI> much le&s;&s;e &s;o large a <HI>piece</HI> and <HI>medaile</HI> as this man pretends to make of any helping our complexion; which &s;eems to him to be as the <HI>talent of lead</HI> ca&s;t into the <HI>Ephah,</HI> where the woman fate; when <NOTE PLACE="marg">Z<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter">ch. 5. 8.</NOTE> truly he proves it not by any weight of ar|guing (and <HI>bare words</HI> are but as <HI>wind)</HI> to be &s;o much as <HI>the du&s;t of the balance;</HI> And truly I cannot yet &s;ee, but that in the height of
<PB N="130" REF="71">
<HI>religious &s;everity,</HI> it be put among tho&s;e <HI>veniall vanities</HI> of humane <HI>life,</HI> of which no &s;tricter <HI>account</HI> in point of <HI>morality</HI> need to be given or exacted, but onely that <HI>divine indulgence</HI> by which God in innocent freedomes, as a father to his children, gives us leave to <HI>adorn</HI> and <HI>plea&s;e our &s;elves,</HI> without any of <HI>his</HI> di&s;|plea&s;ure.</P>
<P>&sect; Nor may the violence and <HI>bitterne&s;&s;e</HI> of &s;ome good mens <HI>cen&s;ures,</HI> again&s;t all <HI>auxi|liary beauty</HI> &s;eem &s;trange to us; For nothing is more ea&s;y and frequent than <HI>antique</HI> and <HI>popular errors,</HI> which either cry things up or down as &s;ome one or more per&s;ons of eminency <HI>fir&s;t fancied and opined;</HI> From whom, wi<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter">hout any further triall many re|ceive for <HI>currant,</HI> all that is <HI>&s;tamped</HI> with their <HI>name;</HI> Thence it growes &s;o common and cu&s;tomary by the authority of <HI>time</HI> and <HI>multitude,</HI> that even learned and &s;ober men in following ages, are content to <HI>&s;wim down</HI> the common <HI>&s;treame</HI> rather than trouble them&s;elves to <HI>cro&s;&s;e</HI> or que&s;tion &s;uch vulgar, and therefore <HI>authentick errors.</HI></P>
<P>Which, I remember, my <HI>Lord your brother</HI> in one of his many excellent di&s;cour&s;es (meri|ting a far better memory &amp; tongue than mine) ob&s;erved to be &s;o <HI>frequent,</HI> both in <HI>politick</HI> and <HI>pious</HI> affaires, in things <HI>civill</HI> and <HI>Eccle|&s;ia&s;ticall,</HI> becau&s;e very few examine the
<PB N="131" REF="71">
<HI>marrow</HI> and <HI>in&s;ide</HI> of things, but take them upon the credit of <HI>cu&s;tomary opinings:</HI> And what they hold even <HI>in capite</HI> and <HI>co de</HI> too, is more by a &s;uperficiall <HI>tenour</HI> of <HI>cre|dulity,</HI> than any pregnant proofs, and good <HI>evidences</HI> of <HI>Rea&s;on</HI> or <HI>Religion.</HI></P>
<P>&sect;. Which ea&s;ine&s;&s;e, if it be excu&s;able to <HI>humane infirmity,</HI> in le&s;&s;er matters, where there may be an <HI>adherence</HI> in <HI>per&s;wa&s;ion</HI> or <HI>practi&s;e</HI> to either &s;ide, without any &s;in or notorious error, yet, in things <HI>highly charged</HI> with &s;in, even to a more facinorous and no|torious degree (as this of any <HI>painting</HI> and <HI>complexioning the face</HI> is, by this worthy man and others) grave and <HI>godly Divines</HI> &s;hould be very <HI>wary,</HI> what they affirme or deny; Lea&s;t they be <HI>over righteous,</HI> beyond what God impo&s;es, or <HI>&s;evere</HI> beyond <HI>Gods</HI> <NOTE PLACE="marg">Eccl. 7. 16.</NOTE> <HI>&s;mitings,</HI> or uncharitably lay either heavier <HI>pre&s;&s;ures</HI> on the <HI>con&s;ciences,</HI> or har&s;her <HI>cen|&s;ures</HI> on the <HI>actions</HI> of others, than <HI>God</HI> him|&s;elf doth.</P>
<P>Men of never &s;o eminent <HI>learning</HI> and <HI>piety</HI> may not either <HI>adde</HI> or <HI>detract</HI> from the <HI>word</HI> of God: <HI>lea&s;t they be found lyers,</HI> as <HI>Salomon</HI> &s;peaks <HI>Prov.</HI> 30. 6. Nor ought they to <HI>multiply</HI> &s;ins by <HI>unrea&s;onable,</HI> and <HI>un|&s;ea&s;onable &s;everities,</HI> beyond what <HI>God</HI> hath done; For &s;uch pa&s;&s;ionate and precipitant wayes of <HI>cen&s;uring</HI> and <HI>condemning</HI> in ca&s;e of
<PB N="132" REF="72">
<HI>&s;in</HI> (where pregnant <HI>convictions</HI> in <HI>Rea&s;on,</HI> or <HI>Scripture</HI> are wanting) be&s;ides, thatthey are mo&s;t unworthy of a <HI>cautious</HI> and <HI>well ad|vi&s;ed Divine;</HI> who (being in <HI>Gods &s;tead,</HI> to people, ought not to pretend <HI>Gods authority,</HI> where he can produce none) do not onely charge the <HI>con&s;ciences</HI> of Chri&s;tians with <HI>needle&s;&s;e burdens,</HI> and binds them to <HI>unju&s;t bondages,</HI> but they very much (al&s;o) baffle the <HI>credit,</HI> or <HI>honor</HI> of <HI>Religion;</HI> highly <HI>dimi|ni&s;hing</HI> the <HI>reverence</HI> due to the <HI>Mini&s;teriall profe&s;&s;ion,</HI> as to that <HI>binding</HI> and <HI>loo&s;ing</HI> power of the <HI>Keyes,</HI> which is principally committed <NOTE PLACE="marg">Mat. 18. 18.</NOTE> to them; For nothing makes people le&s;&s;e prone to <HI>ob&s;erve,</HI> or more ready to <HI>di&s;believe</HI> their words, as to the avoiding <HI>reall &s;ins,</HI> than when they find them, &s;o <HI>loo&s;e, &s;uperficiall</HI> and but <HI>verbally imperious</HI> in feined, and forced <HI>enormities,</HI> which are not convinced to have in them (if rightly tried and &s;tated) any <HI>iniquity</HI> again&s;t God or man, being <HI>in|jurious</HI> to neither, where the <HI>heart</HI> is <HI>up|right,</HI> as it ea&s;ily may be, and no doubt al|wayes is, in <HI>mode&s;t women,</HI> who generally u&s;e in &s;ome degree or other (as they be&s;t fancy) &s;ome things, that they think be&s;t &s;et off their out&s;ide and <HI>hand&s;omene&s;&s;e</HI> to the world.</P>
<P>Furthermore from &s;uch <HI>magi&s;teriall rigors,</HI> infinite doubts, and &s;cruples are rai&s;ed a|mong <HI>weaker con&s;ciences,</HI> who dare le&s;&s;e tru&s;t
<PB N="133" REF="72">
to their own <HI>judgements,</HI> while they <HI>doubting|ly</HI> u&s;e, or do tho&s;e things, which they are loth to <HI>want,</HI> and again&s;t which they &s;ee no|thing <HI>proved,</HI> as evil; yet are they <HI>&s;crupulous</HI> and <HI>afraid</HI> to u&s;e them, becau&s;e of &s;o much <HI>prejudice</HI> and <HI>clamor</HI> again&s;t them; So that hence growes their <HI>&s;nare,</HI> and <HI>&s;in</HI> too, while they want that <HI>faith</HI> in <HI>u&s;ing</HI> them, which is nece&s;&s;ary to <HI>ju&s;tify,</HI> not the <HI>nature</HI> of the <HI>thing done,</HI> but the <HI>con&s;cience</HI> of the <HI>doer;</HI> as the Apo&s;tle requires, <HI>Rom.</HI> 14. 23. Where|as, <NOTE PLACE="marg">Rom. 14. 23.</NOTE> in reference to the nature of the thing done: The Apo&s;tle a&s;&s;ures us, that the <HI>Kingdome of God,</HI> as to <HI>gracious power and peace, con&s;i&s;ts</HI> not in any of the&s;e things of <HI>externall u&s;e</HI> (as <HI>meat</HI> or <HI>drink</HI> and &s;o <HI>clothes, colours, &amp;c)</HI> Nor ought the <HI>con&s;cience in the&s;e</HI> to be &s;et upon the <HI>rack</HI> and <HI>tainter,</HI> but rather acquainted with its <HI>liberty,</HI> which being kept within the bounds of <HI>mode&s;ty, &s;obriety,</HI> and <NOTE PLACE="marg">Rom. 14. 17.</NOTE> <HI>innocency,</HI> needs not be &s;cared with the <HI>&s;cruple</HI> of &s;in.</P>
<P>&sect;. And indeed in this <HI>very ca&s;e of Com|plexioning,</HI> I have heard, that many learned and wi&s;e men, both at home and abroad who are more remote from vulgar ea&s;ine&s;&s;e, and credulity, do forbear to condemne (as <HI>&s;in)</HI> the u&s;e of tho&s;e things that are <HI>ingenuou&s;ly,</HI> and <HI>innocently</HI> helpfull to the <HI>beauty of mode&s;t women,</HI> but, they rather examine, the true
<PB N="134" REF="73">
<HI>&s;tate of things,</HI> both in the <HI>nature</HI> of what is u&s;ed; (which mu&s;t needs be <HI>good,</HI> as n the order of Gods creatures) al&s;o as to the <HI>mind</HI> and <HI>intent</HI> of the doer, or u&s;er of them. ac|cordingly they <HI>determine;</HI> That all <HI>colourings</HI> added to the <HI>face,</HI> are &s;o farre &s;in or not &s;in in the <HI>con&s;cience</HI> of he <HI>doer;</HI> as their minds are <HI>morally,</HI> and <HI>intentionally</HI> di&s;po&s;ed, either to mode&s;t and ingenuous <HI>decency,</HI> which is <HI>commendable;</HI> or to <HI>Leudne&s;&s;e, pride,</HI> and <HI>lubri|city,</HI> which are <HI>blameable;</HI> And as they find the <HI>things</HI> u&s;ed to be in the <HI>cabanet,</HI> or <HI>&s;tore|hou&s;e</HI> of <HI>nature;</HI> Al&s;o the <HI>u&s;e</HI> of them to be no where forbidden in <HI>Rea&s;on,</HI> or <HI>Scripture,</HI> as a relief to &s;uch <HI>defects,</HI> or <HI>infirmities</HI> of <HI>beauty,</HI> as may befall the face: So they re&s;olve that according to the <HI>qualities</HI> and <HI>aptitudes,</HI> which are &s;een in tho&s;e things for <HI>&s;uch ends,</HI> they may lawfully be u&s;ed, with <HI>humility, charity, puri|ty,</HI> and <HI>thankfulne&s;&s;e;</HI> without any offence to any relations, wherein we &s;tand obliged, to <HI>God,</HI> our <HI>neighbours,</HI> or our <HI>&s;elves.</HI></P>
<P>We &s;ee in many ca&s;es that <HI>time</HI> and calmer <HI>con&s;iderations,</HI> together with different <HI>cu|&s;tomes,</HI> which (like the <HI>tide</HI> or <HI>flood)</HI> in&s;en&s;ibly prevaile over both <HI>manners</HI> and <HI>minds</HI> of <HI>men,</HI> do oft take off he edge and keene&s;&s;e of mens &s;pirits, again&s;t tho&s;e things, whereof they &s;ometimes were great <HI>abhorrers,</HI> reconciling their <HI>mortall feuds,</HI> and wearing off their
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popular <HI>prejudices:</HI> Few mens <HI>judgements</HI> are &s;o <HI>died in grain,</HI> bu<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter"> they will <HI>fade,</HI> and <HI>di&s;colour;</HI> being mo&s;t what onely <HI>dipt</HI> by <HI>vulgar ea&s;ine&s;&s;e,</HI> in <HI>common opinions:</HI> Nor do I &s;ee any thing unlikely, but that upon &s;e|cond thoughts, and more exact view, a faire moderation, and civill <HI>attonement</HI> may be mediated between Ladies <HI>Countenances</HI> and their <HI>Con&s;ciences,</HI> by the interce&s;&s;ion of ju|dicious and religious per&s;ons, both <HI>Mini&s;ters</HI> and others, who dare to be wi&s;e beyond the <HI>vulgar;</HI> and who have patience to con&s;ider better of this ca&s;e, than hath been won|ted.</P>
<P>It will (no doubt) appear, how little or no ground there hath been for &s;o great <HI>re|proaches</HI> or <HI>terrors of &s;in,</HI> in <HI>a ca&s;e,</HI> no way more dangerous to the &s;oule, or body of a <HI>virtuous woman,</HI> than all other civill, and al|lowed <HI>Ornaments</HI> are: Where by adding a little quickning and lu&s;tre to her <HI>lookes,</HI> &s;he is no way hindred from the <HI>Love</HI> of <HI>God</HI> or her <HI>neighbour,</HI> in cha&s;t and charitable waies; That where no <HI>co&s;t</HI> is lavi&s;hed; no <HI>time</HI> wa&s;ted, no <HI>good duty</HI> neglected, no <HI>vice</HI> nou|ri&s;hed, no <HI>virtue</HI> depre&s;&s;ed, but onely a <HI>civill decency</HI> &s;tudied (which was never <HI>denied to holy women,</HI> (in waies agreeable to nature) there can be no <HI>enmity</HI> to <HI>grace,</HI> nor <HI>compli|ance</HI> with <HI>&s;in.</HI></P>
</DIV1>
<DIV1 N="10" TYPE="objection">
<P><PB N="136" REF="74">
<NOTE PLACE="marg">10. <HI>Obje.</HI> Painting the face very &s;can|dalous, and &s;o unlaw|full</NOTE>BUt good Madame; Suppo&s;e <HI>Artificiall beautifying</HI> of the <HI>face,</HI> be not in it &s;elf ab|&s;olutely <HI>unlawfull,</HI> but may in &s;ome <HI>countries</HI> and &s;ome <HI>ca&s;es</HI> be u&s;ed by &s;ome per&s;ons <HI>pri|vately,</HI> and <HI>&s;oberly,</HI> without the confidence of <HI>&s;inning</HI> again&s;t God; Yet what &s;hall we &s;ay to the <HI>&s;candall</HI> and <HI>offence</HI> it gives, when known to many <HI>zealous preachers</HI> and <HI>pro|fe&s;&s;ors</HI> here in <HI>England,</HI> who&s;e &s;pirits are much grieved, and offended, if they do but <HI>&s;u&s;pect</HI> (how much more if they palpably <HI>di&s;cerne)</HI> any Lady, or Gentlewoman <HI>profe&s;&s;ing godli|ne&s;&s;e</HI> to u&s;e any <HI>paint</HI> or <HI>tincture</HI> to help their <HI>complexions;</HI> Ought not (I be&s;eech you) all <HI>worthy women</HI> therefore <HI>ab&s;tain</HI> wholy from it, becau&s;e it is a thing prone to <HI>grieve</HI> the &s;pirits of <HI>good people;</HI> Although they do not think it ab&s;olutely a <HI>&s;in:</HI> Is it not better to want a little <HI>colour</HI> in the <HI>cheeks,</HI> than to <HI>damp Gods &s;pirit</HI> in any ones heart; or to <HI>offend one of tho&s;e little ones,</HI> as <HI>Chri&s;t</HI> &s;peaks, <NOTE PLACE="marg">Mat. 18. 6</NOTE> by abating that <HI>good hope,</HI> and <HI>joy,</HI> they had in our graces.</P>
<P>The <HI>Apo&s;tles</HI> rule is, even to tho&s;e, who were (as he was) fully per&s;waded of the <HI>law|fulne&s;&s;e</HI> <NOTE PLACE="marg">Rom. 14. 15.</NOTE> <HI>of many things,</HI> as to their <HI>con&s;ciences</HI> (that they were of free &amp; &s;inle&s;&s;e u&s;e in them|&s;elves) yet (&s;aith he) <HI>if thy brother be grieved,</HI> or <HI>&s;tumbleth,</HI> or is <HI>offended,</HI> or <HI>made weak</HI> by
<PB N="137" REF="74">
the u&s;e and exerci&s;e of this thy <HI>freedome, Charity</HI> here forbids thee, to u&s;e this thy <HI>liberty, lea&s;t thou de&s;troy by it, tho&s;e for whom Chri&s;t died:</HI> Though things are <HI>pure,</HI> and <HI>lawfull</HI> in their <HI>nature,</HI> and in Gods generall <HI>permi&s;&s;ion,</HI> yet they become then <HI>evill</HI> and unreformed, when they give <HI>uncharitable &s;candals</HI> to others; So that the <HI>point of &s;can|dal</HI> (which is in this very great and ordinary) &s;eems <HI>barre &s;ufficient,</HI> to keep off all <HI>painting</HI> or <HI>artificiall tincture</HI> from the <HI>faces</HI> of <HI>pious</HI> and <HI>charitable</HI> women.</P>
</DIV1>
<DIV1 N="10" TYPE="answer">
<P><NOTE PLACE="marg">An&s;w.</NOTE>THe point of <HI>&s;candall,</HI> (which your <ABBR EXPAN="Ladyship">LaP</ABBR> now makes your <HI>refuge</HI> in this di&s;pute)  either <HI>given</HI> or <HI>received,</HI> hath like a <HI>Labarinth</HI> &s;o many windings and turnings, &s;o may perplexed <HI>cautions</HI> and <HI>di&s;tinctions,</HI> that it &s;eems rather a <HI>maze</HI> to loo&s;e the mind in, than any fair <HI>retreat,</HI> where <HI>judgement</HI> and <HI>con&s;cience</HI> may <HI>repo&s;e</HI> and <HI>&s;ecure</HI> them|&s;elves; None is &s;o &s;imple a <HI>&s;ophi&s;ter</HI> in di&s;|puting, about things of dubious and <HI>indiffe|rent nature,</HI> but when he is driven by <HI>rea&s;on</HI> and <HI>&s;cripture,</HI> from his <HI>&s;trong holds,</HI> of preju|dices and confidences, when he &s;ees the <HI>thun|dering Canons</HI> of his <HI>cen&s;ures</HI> and <HI>Anathemas</HI> di&s;mounted, or cloyed, he then retreats to this of <HI>Scandal,</HI> and earths him&s;elf in this <HI>burrough:</HI> pleading, that he is <HI>&s;candalized</HI> with
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what you do, (or if he but &s;u&s;pect you do it) though he give you no <HI>rea&s;on,</HI> again&s;t what you do; nor can indeed <HI>prove,</HI> that you do, what (it may be) he &s;u&s;pects; Thus <HI>igno|rance, &s;uper&s;tition</HI> and <HI>&s;u&s;picion,</HI> will be ever overawing <HI>truth</HI> and <HI>Chri&s;tian liberty,</HI> both in private per&s;ons, and in publicke Societies, or Churches; <HI>Imperiou&s;ly</HI> injoyning others to forbear the u&s;e of thei <HI>liberty,</HI> meerely be|cau&s;e this or that poor <HI>&s;oul</HI> &s;aies they are <HI>offended,</HI> though they give no rea&s;on why.</P>
<P>Thus the <HI>Pleaders</HI> of <HI>Scandall,</HI> I ke <HI>Soldiers</HI> of <HI>Fortune</HI> are ingaging in every <HI>quarrell,</HI> where they &s;take nothing again&s;t the <HI>liberty, peace, order,</HI> and <HI>decency</HI> of others, but onely their private <HI>fancy, opinion,</HI> and <HI>di&s;like;</HI> Who yet are many times, mo&s;t prodigall in giving others great and publike <HI>&s;candals,</HI> by u&s;ing or di&s;u&s;ing &s;uch things, as others no le&s;&s;e <HI>quarrell</HI> at; oft denying <HI>obedience</HI> to publike and <HI>lawfull authority,</HI> in tho&s;e things of which they make any <HI>&s;cruple, imperiou&s;ly</HI> challenging this <HI>liberty</HI> to them&s;elves; yea glorying in their <HI>&s;candalous refractories</HI> to <HI>publike order</HI> and <HI>con&s;titutions;</HI> yet, they deny this liberty to others in the &s;ame, or like ca&s;es; about things <HI>dubious</HI> and <HI>indif|ferent,</HI> concerning which there is no <HI>preci&s;e,</HI> or <HI>expre&s;&s;e</HI> will of God <HI>declared,</HI> but they are left to <HI>prudentiall freedomes,</HI> as to private
<PB N="139" REF="75">
mens u&s;e; till the <HI>con&s;ent</HI> and <HI>wi&s;dome</HI> of the <HI>publike</HI> hath confined and determined them to <HI>one way</HI> for <HI>order</HI> &s;ake, and <HI>uniformity,</HI> whereto <HI>private freedome</HI> (&s;till free as to the opinion of the nature of things) ought yet humbly and charitably to conforme it &s;elf, as to publike practi&s;e; For the avoiding of publike <HI>&s;candall,</HI> and <HI>di&s;&s;ention;</HI> by rea&s;on of their deformity.</P>
<P>Between <HI>&s;uper&s;titious</HI> and <HI>in&s;olent &s;pirits,</HI> (who either di&s;like all that others do different from them, or enjoyne others to tread in none but their <HI>&s;teps</HI> and to dance after their <HI>pipe)</HI> true <HI>Chri&s;tian liberty</HI> (as between two <HI>thieves)</HI> is crucified; Between the <HI>upper</HI> and the <HI>neither mil&s;tone,</HI> of <HI>Scandall given,</HI> or <HI>taken,</HI> it is (together with <HI>Chri&s;tian Charity)</HI> &s;o ground to powder, that a &s;ober Chri&s;tian hath litle left him, to do, &s;ay, or injoy, where|at &s;ome or other will not <HI>take offence.</HI></P>
<P>Not onely <HI>bad things,</HI> or <HI>doubtfull,</HI> but even <HI>good things,</HI> and the very be&s;t, are &s;ome|times to &s;ome per&s;ons <HI>&s;candalous:</HI> So was <NOTE PLACE="marg">Gal. 2.</NOTE> the <HI>believing,</HI> yet <HI>ceremonious Jew,</HI> to the <HI>believing Gentile,</HI> and the <HI>believing</HI> but <HI>in|ceremonious Gentile</HI> to the <HI>believing Jew, Chri&s;t him&s;elf,</HI> and the whole tenour of the <HI>Go&s;pel</HI> was a <HI>&s;tumbling block</HI> to the <HI>Jew,</HI> and <HI>fooli&s;h|ne&s;&s;e</HI> <NOTE PLACE="marg">1 Cor. 1.</NOTE> to the <HI>Gentile; Papi&s;ts</HI> are offended with many things which <HI>prote&s;tants</HI> hold and do,
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and contrarily, <HI>Prote&s;tants</HI> cry out of the <HI>&s;candals Papi&s;ts</HI> give them; So the mo&s;t factions and &s;chi&s;ines in the <HI>Church</HI> &s;helter their rents and di&s;&s;entions under the &s;heild of <HI>Scandall</HI> by them <HI>taken,</HI> le&s;&s;e minding the <HI>&s;candals</HI> by them&s;elves <HI>given</HI> to others; by which (as <HI>madmen</HI> with &s;words) they <HI>lay about</HI> them, and &s;mite all that come neer them.</P>
<P>There is nothing &s;o <HI>&s;ober</HI> and <HI>mode&s;t,</HI> &s;o <HI>civill</HI> and <HI>decent,</HI> &s;o <HI>&s;acred</HI> and <HI>&s;olemne,</HI> at which ignorant, or capricious, or proud, and impe|rious <HI>&s;pirits</HI> will not <HI>take offence,</HI> who like nothing in u&s;e and cu&s;tome, never &s;o <HI>ancient</HI> and <HI>innocent,</HI> unle&s;&s;e they have fir&s;t enacted or &s;etled it, they mu&s;t be <HI>fathers</HI> or <HI>godfa|thers</HI> to it, either begetting or confirming it, el&s;e they will cry it down as <HI>&s;candalous, &s;purious, impious, popi&s;h,</HI> and <HI>antichri&s;tian;</HI> Pretending they have more cau&s;e to be &s;ca|red with other mens <HI>&s;hadowes,</HI> and <HI>ceremonies,</HI> which they fancy to be &s;haped, like <HI>Beares</HI> and <HI>Lions,</HI> than others have to be offended with their <HI>pawes,</HI> and <HI>jawes,</HI> the &s;harp <HI>teeth,</HI> and <HI>nailes</HI> of tho&s;e reall <HI>bea&s;ts</HI> and <HI>birds</HI> of <HI>prey,</HI> which they carry about them, calling their own <HI>rapines</HI> religious, and their very <HI>&s;acriledges</HI> &s;acred: Yet highly offended, if others do by <HI>word</HI> or <HI>deed</HI> vindicate their own <HI>liberties, cu&s;tomes</HI> and <HI>con&s;titutions,</HI>
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never &s;o decent and ingenuous, again&s;t the rude <HI>novelties,</HI> and riotous <HI>inva&s;ions</HI> of the others &s;upercilious fiercene&s;&s;e and in|juriou&s;ne&s;&s;e: one is <HI>&s;candali&s;ed</HI> at my u&s;ing my liberty though without any pre&s;cribing, urging, or injoyning upon them; I am no le&s;&s;e <HI>offended</HI> at their invading my liberty, by needle&s;&s;e <HI>&s;trickne&s;&s;es</HI> and uncharitable <HI>cen|&s;ures;</HI> which though they wound not my <HI>con&s;cience,</HI> yet they &s;eek to weaken my <HI>cre|dit.</HI></P>
<P>Out of which perplexity or &s;treights of <HI>&s;candals,</HI> both on the right and left hand, I know no &s;horter or &s;afer way to redeem a &s;ober Chri&s;tian, that de&s;ires to live <HI>void</HI> of <HI>offence</HI> before God and man: Than &s;eriou&s;ly to con&s;ider every thing (before he either practi&s;e it him&s;elf, or cen&s;ure it in an other) by the true notions and <HI>internall principles</HI> of <HI>good</HI> or <HI>evill,</HI> as morally and con&s;cienti|ou&s;ly con&s;idered: The onely way, as <HI>David</HI> tells us to <HI>clen&s;e our own</HI> (or <HI>others) waies,</HI> <NOTE PLACE="marg">P&s;al. 119. 9.</NOTE> <HI>is by taking heed to Gods word,</HI> regarding what in his <HI>precepts negative</HI> or <HI>affirmative,</HI> either plea&s;eth or di&s;plea&s;eth him, who&s;e <HI>revealed will</HI> is a &s;ufficient and infallible <HI>rule</HI> of all <HI>requi&s;ite holine&s;&s;e:</HI> According to which, as I have ju&s;t cau&s;e to be offended with my &s;elf, and others, in what I &s;ee my &s;elf or they do, again&s;t the expre&s;&s;e will of God: So, where
<PB N="142" REF="77">
this doth not appear by any <HI>Scripturall rea&s;on,</HI> and <HI>demon&s;tration,</HI> I have no cau&s;e, either to <HI>&s;cruple</HI> in my &s;elf, or to <HI>&s;u&s;pect</HI> as a <HI>&s;candall</HI> in others that, again&s;t which I &s;ee nothing <HI>declared</HI> by God, but a <HI>naturall, civill</HI> and <HI>ingenuous liberty</HI> left me and others; which is alwaies to be kept within bounds of <HI>mo|de&s;ty</HI> and <HI>di&s;cretion,</HI> which &s;ober and unbla|mable conver&s;ation is enough to &s;atisfy minds truely humble and charitable, who love not as <HI>Salamanders</HI> to live in the <HI>flames</HI> of <HI>con|tention,</HI> or like <HI>Caterpillars</HI> to make their cobwebs on <HI>bu&s;hes</HI> and <HI>thornes.</HI></P>
<P>And however in things a&s;&s;uredly <HI>lawfull,</HI> (as to my private con&s;cience) a <HI>charitable</HI> and <HI>di&s;creet tenderne&s;&s;e</HI> becomes the mode&s;ty and gentlene&s;&s;e of a Chri&s;tian, toward others, in tho&s;e things which have po&s;&s;e&s;&s;ed and per&s;wa|ded men either by <HI>contrary cu&s;tomes,</HI> or <HI>prejudi|ces,</HI> &amp; (it may be) by <HI>temporary precepts</HI> of God, as in the ca&s;e of <HI>Jewi&s;h ceremonies</HI> and externe <HI>ob&s;ervations,</HI> (of who&s;e abrogation &s;ome were not &s;oon or ea&s;ily &s;atisfied) Al&s;o in the ca&s;e of <HI>eating things offered to Idols,</HI> (which &s;ome &s;cru|pled out of an abhorrence of all <HI>Idolatry)</HI> which God had &s;trictly forbidden: In the&s;e <NOTE PLACE="marg">1 Cor. 10.</NOTE> and the like ca&s;es (I &s;ay) a conde&s;cending, for a while, and private forbearance for fear of <HI>giving &s;candall</HI> is very fit, till I have u&s;ed tho&s;e means which might be&s;t <HI>convince</HI> and
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<HI>in&s;truct</HI> them of mine and their liberty, given us now by God; Yet, if they carele&s;ly, proudly, peevi&s;hly, and ob&s;tinately re&s;i&s;t or repell the pregnancy of my rea&s;ons, without giving any valid an&s;wer to them, or producing ought of <HI>right rea&s;on,</HI> or <HI>&s;cripture</HI> for their con|tinued <HI>&s;cruples, &s;candals,</HI> and <HI>jealou&s;ies:</HI> They are henceforth to be looked upon and trea|ted, not as <HI>weak,</HI> but <HI>wilfull.</HI></P>
<P>Nor can I think it the duty of a Chri&s;tian, for ever to indulge their folly, fondne&s;&s;e, and pertinacy of &s;uch forbearing to u&s;e tho&s;e things, for which he brings many <HI>pregnant rea&s;ons,</HI> from the nature, end, and aptitude of things, from their own want, and capacity, al&s;o from <HI>Gods permi&s;sion,</HI> of which I pre&s;ume where I find no prohibition, when as they pro|duce little or nothing, beyond a <HI>blind</HI> credulity a <HI>bayardly</HI> confidence, or animperious <HI>in&s;olence,</HI> which delights to find fault with others, and to domineer over them in &s;ome petty things, for which at be&s;t they urge <HI>pa&s;&s;ion, prejudice, cu&s;tome,</HI> other mens <HI>opinions,</HI> or &s;uch <HI>popular &s;tuffe,</HI> of which there is no end, in which, what <HI>rea&s;on</HI> cannot (at pre&s;ent) <HI>time</HI> will afterward ea&s;ily confute, that cro&s;ne&s;&s;e and peevi&s;hne&s;&s;e which oft tran&s;ports men again&s;t many things beyond the mea&s;ure of <HI>Rea&s;on</HI> or true <HI>Religion.</HI> As I have heard for certain of a <HI>Mini&s;ter</HI> of no <HI>&s;mall print</HI> and repute among the people,
<PB N="144" REF="78">
who took great offence at the <HI>great &s;leeves</HI> of a <HI>Ladies</HI> new fa&s;hioned Gown, calling them <HI>antichri&s;tian, ungodly, &s;trange apparell,</HI> and &s;uch, as the Lord was di&s;plea&s;ed with; yet within one year this <HI>good mans wife</HI> was in the &s;ame fa&s;hion, without any &s;candall to her <HI>&s;upercilious hu&s;band;</HI> So cra&s;ie are &s;ome mens <HI>judgements,</HI> and &s;o ea&s;ie their <HI>cen&s;ures,</HI> as to matters of <HI>&s;candall:</HI> where <HI>Novelty</HI> or <HI>wontedne&s;&s;e</HI> &s;way more with them, than either <HI>Rea&s;on</HI> or <HI>Religion.</HI> Nothing le&s;&s;e becomes a grave and godly Chri&s;tian than to multi|ply needle&s;&s;e <HI>&s;cruples</HI> and <HI>&s;candals.</HI></P>
<P>As to the pretended <HI>&s;candall</HI> which &s;ome &s;ay they take from womens u&s;e of any <HI>Auxiliary beauty,</HI> truely where mode&s;t and &s;ober per&s;ons u&s;e it <HI>di&s;creetly,</HI> the &s;candall cannot ari&s;e, either from the <HI>nature</HI> of the <HI>thing done,</HI> or the <HI>mind</HI> and <HI>manners</HI> of the <HI>doer;</HI> (which in all things appear worthy of a good Chri&s;tian:) Nor can it ari&s;e ea&s;ily from the certainty of their <HI>knowledge,</HI> who are <HI>offen|ded,</HI> but onely from their impertinent <HI>curi|o&s;ity,</HI> and <HI>&s;u&s;picion:</HI> As the fir&s;t is <HI>rude</HI> and <HI>unwelcome;</HI> &s;o the other many times <HI>fal&s;e,</HI> alwaies <HI>unnece&s;&s;ary:</HI> It is &s;eldome that any <HI>ownes their art</HI> to them, nor is it oft, that the&s;e <HI>inqui&s;itive prayers</HI> can certainly conclude that to be u&s;ed, which they are &s;o jealous of: So that if they could forbear their uncomely
<PB N="145" REF="78">
<HI>inqui&s;itivene&s;&s;e,</HI> and impertinent <HI>curio&s;ity,</HI> their <HI>&s;candall</HI> taken would &s;oon cea&s;e; which is more in their own <HI>eyes,</HI> than others <HI>faces,</HI> where any &s;uch thing is &s;oberly and di&s;creetly u&s;ed, without any haughtine&s;&s;e and affectation of looks, or wantonne&s;&s;e of manners; I believe for the mo&s;t part, &s;uch things are &s;o u&s;ed by all ingenuous per&s;ons, that the&s;e <HI>moro&s;e In&s;pectors</HI> of Ladies faces, are never the wi&s;er, unle&s;&s;e they have more perceptive eyes than ever I had: But if it were owned and confe&s;&s;ed to them, what I pray are they the wor&s;e, or why offended? Since neither have any of them as yet pro|ved it to be a &s;in; either from any po&s;i|tive Law of Gods word, or from any ne|ce&s;&s;ary <HI>inordinacy</HI> and <HI>immorality</HI> of mind in&s;eparable from the u&s;e of &s;uch things: Nor are they by <HI>anothers</HI> u&s;e of it either urged, or tempted to u&s;e it, further than they <HI>want</HI> or <HI>approve</HI> it: As for that <HI>depra|vedne&s;&s;e</HI> of mind which they fear may at|tend the u&s;e of the&s;e helps of <HI>hand&s;omene&s;&s;e:</HI> It is as <HI>objectable</HI> again&s;t all tho&s;e things, which either <HI>native beauty,</HI> or <HI>art</HI> afford; whereof no wi&s;e man makes any &s;cruple, yet may they be as much <HI>occa&s;ions</HI> to &s;in as this, whereof they are &s;o <HI>cautious:</HI> Evill minds as <HI>fowle &s;tomacks</HI> turn the be&s;t <HI>food</HI> to corrupt <HI>humors;</HI> But wee mu&s;t not
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therefore <HI>&s;tarve</HI> our &s;elves, by forbearing good victuals.</P>
<P>&sect;. The work then that <HI>grave Mini&s;ters</HI> and other <HI>&s;ober Chri&s;tians</HI> have to do in this and the like ca&s;es, of <HI>externe u&s;e</HI> of things; is not pre&s;ently to cry down every thing as <HI>wicked</HI> and <HI>abominable,</HI> becau&s;e they are at fir&s;t, through incon&s;ideration or unwonted|ne&s;&s;e <HI>&s;candalized</HI> at them, but &s;eriou&s;ly to examine, what cau&s;e they have to be &s;o &s;cared and <HI>&s;candalized</HI> as from any <HI>morall evill</HI> pregnant and inherent in the <HI>nature,</HI> or <HI>u&s;e</HI> of things: And accordingly to &s;tate both their own <HI>cen&s;ures,</HI> and others <HI>con&s;ciences:</HI> If no|thing be found <HI>ju&s;tly offen&s;ive,</HI> they may not from <HI>fancy,</HI> or <HI>cu&s;tome</HI> call that <HI>unclean,</HI> which God hath made <HI>clean:</HI> But rather <NOTE PLACE="marg">Acts 10. 15.</NOTE> bani&s;h away tho&s;e &s;ini&s;ter and &s;illy &s;candals, which ari&s;e from the <HI>darkne&s;&s;e, weakne&s;&s;e,</HI> or <HI>wilfulne&s;&s;e</HI> of their own minds, which are no ju&s;t barres again&s;t anothers <HI>liberty,</HI> in things <HI>lawfull;</HI> At which no wi&s;e per&s;on will be, nor good body ought to be <HI>offen|ded.</HI></P>
<P>And in ca&s;es of &s;o private and <HI>retired u&s;e</HI> of &s;uch things, as the&s;e are by which women pre&s;erve or advance the hand&s;ome|ne&s;&s;e of their looks, wherewith none are acquainted, and of which none can be a&s;&s;u|red, unle&s;&s;e they li&s;t who u&s;e them, as I &s;ee
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no cau&s;e to own the u&s;e of any <HI>&s;uch</HI> thing to them, (whom I find not to have <HI>judgement</HI> or <HI>charity</HI> &s;ufficient to interpret, or bear &s;uch things well) &s;o nor have I any rea&s;on to ask their leave, nor more to be &s;haken with the&s;e <HI>&s;candals,</HI> which are needle&s;&s;ely <HI>taken</HI> by them, not willingly given by me: Though others, rather out of <HI>ob&s;tinacy</HI> than <HI>&s;orupulo&s;ity,</HI> out of <HI>peevi&s;hne&s;&s;e,</HI> more than <HI>tenderne&s;&s;e,</HI> do pretend <HI>&s;candall,</HI> more than they prove it; yet, my care mu&s;t be, in the u&s;e of &s;uch things &s;eriou&s;ly to a&s;&s;ert my own <HI>freedome</HI> as to my <HI>con&s;cience;</HI> by be|ing rightly per&s;waded both of the <HI>Lawful|ne&s;&s;e</HI> of the thing, and looking to the <HI>innocen|cy</HI> of my <HI>own intentions</HI> in the u&s;e of it: Thus the Apo&s;tle tels us; Some Chri&s;tians <NOTE PLACE="marg">Rom. 14. 5. 1 Cor. 10. 25.</NOTE> <HI>lawfully</HI> might ob&s;erve a <HI>day</HI> to the <HI>Lord,</HI> and eate <HI>meats offered to Idols,</HI> as to their private practi&s;e, notwith&s;tanding others <HI>doubted,</HI> and would be <HI>offended,</HI> if they were acquainted with their &s;o doing: Which yet was no hinderance to anothers private liberty, grounded on Gods <HI>grand charter</HI> and donation, which is, <HI>The earth is the Lords, and the fulne&s;&s;e thereof;</HI> Nor is any thing in nature denyed us, where the u&s;e of it falls under the regulation of <HI>rea&s;on, grace</HI> and <HI>virtue,</HI> which in the&s;e things of <HI>artificiall beauty</HI> as in all externe ornaments
<PB N="148" REF="80">
and enjoyments are &s;trictly required, and being exactly ob&s;erved, do abundantly vin|dicate both the <HI>goodne&s;&s;e</HI> of the things in <HI>nature</HI> and the <HI>lawfulne&s;&s;e</HI> of them as to mine or any others <HI>u&s;e</HI> of them.</P>
</DIV1>
<DIV1 N="11" TYPE="objection">
<P><NOTE PLACE="marg">11. <HI>Obje.</HI> Painting the face a thing of ill report, and &s;o not to be fol|lowed. 1 Tim. 3. 7.</NOTE>BUt &s;uppo&s;e (Madam) the&s;e <HI>artificiall helps</HI>  of womens beauty, &s;hould not be in the <HI>nature</HI> and <HI>u&s;e</HI> of them ab&s;olutely <HI>&s;infull:</HI> &s;o as to <HI>violate the con&s;cience,</HI> yet, &s;ince it cracks womens credits, and expo&s;eth them to <HI>reproach,</HI> which <HI>the Apo&s;tle cals the &s;nare of the devil;</HI> It ought to be wholy avoided, not only, as to others <HI>&s;candall</HI> and perception, but al&s;o as to our <HI>own private u&s;e;</HI> Since the Apo&s;tles tenderne&s;&s;e bids us, not onely <HI>provide things hone&s;t before all men,</HI> but al&s;o <HI>to follow things of good report;</HI> That we may not onely be <HI>good,</HI> but pre&s;erve the <HI>fragrancy</HI> <NOTE PLACE="marg">Phil. 4. 8.</NOTE> of a <HI>good name,</HI> which gives a great <HI>&s;weetne&s;&s;e</HI> <NOTE PLACE="marg">Prov. 22. 1.</NOTE> to <HI>goodne&s;&s;e,</HI> and is, as <HI>perfume</HI> to a good garment, or as <HI>incen&s;e</HI> to the <HI>Temple:</HI> Con&s;equently we ought to avoid tho&s;e things, which are under any <HI>cloud of infamy,</HI> or bla&s;ted generally with an ill report; (Though not &s;o notoriou&s;ly convicted of <HI>immorality)</HI> I am &s;ure the art and mode of <HI>adding</HI> any <HI>tincture</HI> or <HI>colour</HI> to the <HI>face</HI> or <HI>complexion,</HI> generally heares ill with us though
<PB N="149" REF="80">
it &s;hew never &s;o well done: and is not &s;o much to the advantage of <HI>womens</HI> a&s;pects, as to the <HI>di&s;advantage</HI> of their <HI>reputation</HI> and <HI>honor,</HI> which is, and hath been the &s;en&s;e almo&s;t of <HI>all people</HI> in <HI>all times,</HI> that had any remarque for <HI>civility</HI> and <HI>piety,</HI> yea the <HI>vul|gar &s;implicity,</HI> is every where &s;evere again&s;t tho&s;e, that are but &s;u&s;pected to u&s;e any &s;uch arts: No <HI>Lady</HI> or <HI>Gentlewoman</HI> is &s;o com|mendable for her <HI>piety, cha&s;tity,</HI> and <HI>charity;</HI> <NOTE PLACE="marg">Eccl. 1<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter">. 1.</NOTE> But this comes in as a <HI>dead fly</HI> in a <HI>pretious confection,</HI> when it is &s;ugge&s;ted; O <HI>but &s;he painteth;</HI> A <HI>little fal&s;e colour,</HI> though but <HI>fancied,</HI> di&s;colours all her other lu&s;tre: Becau&s;e it makes &s;uch generally <HI>e&s;teemed,</HI> as the <HI>cheats, deceivers</HI> and <HI>impo&s;tors</HI> of <HI>man|kind;</HI> The greate&s;t <HI>hypocrites</HI> and <HI>Jugglers,</HI> becau&s;e they u&s;e <HI>artifice</HI> and <HI>fal&s;ity</HI> in that, which they pretend, not to &s;ay or to do, but to be; What credit can they de&s;erve in other things (which are farre inferiour to them&s;elves) when they are not <HI>upright</HI> or <HI>&s;incere,</HI> as to <HI>their very being,</HI> but by &s;uch di&s;gui&s;es and di&s;&s;emblings, make them&s;elves a <HI>reall</HI> and <HI>vi&s;ible</HI> (though a <HI>&s;ilent) Lye:</HI> Although their <HI>tongues</HI> do not &s;peak un|truths, yet their <HI>hands</HI> make <HI>lyes,</HI> and their <NOTE PLACE="marg">Rev. 22. 15.</NOTE> <HI>faces</HI> proclaime fal&s;ehood, which is <HI>abominable</HI> to God; yea as the Prophet &s;peaks of other <HI>Idolaters, I&s;ai.</HI> 44. 20. So the&s;e <HI>&s;elf Idolaters,</HI>
<PB N="150" REF="81">
when they take the <HI>fucus</HI> or <HI>fal&s;e</HI> colours to &s;acrifice to the <HI>Idol</HI> of their looks, may ju&s;tly &s;ay, <HI>Is there not a ly in my right hand:</HI> No per&s;on but concludes, that if God threa|ten to puni&s;h <HI>&s;trange apparell,</HI> he will not &s;pare <HI>&s;trange faces,</HI> which in &s;pite of <HI>God</HI> <NOTE PLACE="marg">Zeph. 1. 8.</NOTE> and <HI>Nature</HI> will pretend to <HI>hand&s;omene&s;&s;e,</HI> and make that <HI>to be</HI> which is <HI>not.</HI></P>
<P>Yea, the <HI>&s;elf-guilt</HI> of every one, that u&s;eth &s;uch <HI>arts,</HI> though never &s;o &s;oberly and di&s;creetly (as you advi&s;e) is &s;uch, that they retire and hide them&s;elves, from the <HI>&s;ight</HI> of others, while they apply their <HI>face-phy&s;icks,</HI> by a &s;trange riddle being <HI>a&s;hamed</HI> to be &s;een doing that, which they purpo&s;ely do, to make them more worthy to be <HI>&s;een of others,</HI> if it be a practi&s;e of <HI>hone&s;ty</HI> or <HI>ingenuity,</HI> why is it attended with <HI>&s;hame</HI> and <HI>&s;elf-guilti|ne&s;&s;e?</HI> which are black &s;hadowes, following <HI>&s;in</HI> and <HI>unworthine&s;&s;e,</HI> ju&s;tly meriting to be entertained by others with reproach and di&s;repute, when they are <HI>&s;elfe di&s;countenanced</HI> and <HI>condemned:</HI> As worthy actions bring forth <HI>honor,</HI> and are accompanied with a <HI>generous boldne&s;&s;e,</HI> &s;o al&s;o they are followed with <HI>good report,</HI> and clear reputation, which attends <HI>virtue</HI> as <HI>light</HI> doth the <HI>Sun:</HI> If the light then of <HI>Scripture</HI> were le&s;&s;e clear, again&s;t all <HI>painting</HI> the face, yet the rule of <HI>reputati|on</HI> which is <HI>common fame,</HI> the law of <HI>honor,</HI>
<PB N="151" REF="81">
and light of <HI>nature,</HI> &s;eems to di&s;cover the <HI>un|comeline&s;&s;e</HI> and <HI>di&s;honor</HI> of this practi&s;e; The <HI>voice of people</HI> in this and many other ca&s;es, is as the <HI>voice of God</HI> which is oft to be lear|ned from the common notions, and &s;uffrages, or &s;en&s;e of <HI>mankind;</HI> which the Apo&s;tle ownes in the ca&s;e of <HI>womens habits</HI> and a|dornings, as <HI>law</HI> and <HI>dictate</HI> of natures tea|ching them, where Scripture is le&s;&s;e evident; <NOTE PLACE="marg">1 Cor. 11.</NOTE> None but per&s;ons <HI>impudent</HI> or <HI>fooli&s;h,</HI> will neglect what is <HI>generally &s;aid</HI> of them; next our <HI>Con&s;ciences</HI> and our <HI>eyes</HI> our <HI>credit</HI> &s;hould be mo&s;t <HI>tender;</HI> e&s;pecially in our <HI>&s;ex,</HI> who have alwaies a hard rask to <HI>play a &s;econd,</HI> or after game at <HI>reputation,</HI> if a woman once da&s;h upon this rock of <HI>reproach,</HI> &s;he hardly ever recrutes her <HI>credit</HI> (as a grave &s;o|ber and <HI>mode&s;t per&s;on)</HI> though &s;he &s;hould not ab&s;olutely <HI>&s;hipwrack</HI> her <HI>con&s;cience</HI> with God; And truely Madam this &s;en&s;e of <HI>common fame</HI> and repute, hath alwaies in the ca&s;e of Ladies <HI>complexioning arts</HI> &s;o overawed me, that I neither dur&s;t ever u&s;e it, nor take their parts or excu&s;e tho&s;e (otherwi&s;e very good women) who did or were but thought to u&s;e it, yea, it &s;eemed a note of <HI>godline&s;&s;e</HI> to me, to declaime <HI>bitterly</HI> again&s;t both the <HI>thing</HI> and the <HI>per&s;ons,</HI> &s;u&s;pected or voyced to u&s;e it: when indeed I had no cau&s;e to conclude that any &s;uch thing was practi&s;ed by them, further
<PB N="152" REF="82">
than I heard it from more prying eyes and cen&s;orious tongues, which as it had been hard to prove; &s;o it may be there was no &s;uch thing: onely in this as other ca&s;es <HI>fame</HI> oft over-ballances the <HI>truth</HI> of things; And our <HI>credit</HI> depends not on what <HI>we do,</HI> but on what <HI>others li&s;t to</HI> think of us, or impute to us, which &s;hould make all wi&s;e women the more cautious how they occa&s;ion any <HI>&s;ini&s;ter reports</HI> of them&s;elves; which (like evill <HI>&s;pirits)</HI> are ea&s;ier <HI>rai&s;ed,</HI> than <HI>allayed;</HI> One <HI>&s;park</HI> oft times kindles that <HI>fire,</HI> which many <HI>tuns of water</HI> cannot quench.</P>
</DIV1>
<DIV1 N="11" TYPE="answer">
<P><NOTE PLACE="marg">An&s;w.</NOTE>MAdame, I find your <ABBR EXPAN="Ladyship">LaP</ABBR>, as a wary <HI>com|batant,</HI>  re&s;erves your main forces <HI>to the la&s;t,</HI> that &s;o you may with the greater ea&s;e and advantage overcome your now <HI>tired</HI> and lea&s;t <HI>&s;u&s;pecting adver&s;ary;</HI> who might hope your &s;trength had by this time been well nigh quite <HI>&s;pent,</HI> and <HI>exhau&s;ted;</HI> Truely your <ABBR EXPAN="Ladyship">LaP</ABBR> &s;eems to have laid more in this la&s;t objection, than in any one you at all urged before, both as to the <HI>weight,</HI> and the <HI>acutene&s;&s;e</HI> of what you alledge again&s;t all acquired or <HI>artificiallbeauty.</HI></P>
<P>Yet &s;ince it is now brought up to &s;o great a <HI>ca&s;e and di&s;pute of Con&s;cience,</HI> whether <HI>a &s;in or no &s;in;</HI> It is fit &s;eriou&s;ly to examine, whe|ther the <HI>&s;trength</HI> of your <ABBR EXPAN="Ladyship">LaP</ABBR> <HI>arguments</HI> do an&s;wer the <HI>&s;hew</HI> and <HI>pomp</HI> of them: many
<PB N="153" REF="82">
things are more <HI>&s;pecious,</HI> than <HI>&s;olid,</HI> having like <HI>vermine,</HI> a pretty kind of <HI>nimblene&s;&s;e;</HI> which comes farre &s;hort of that reall &s;trength or u&s;efull activity, which is in more <HI>noble and &s;olemne creatures;</HI> I read there were many &s;eeming <HI>&s;pots</HI> and <HI>appearings of lepro&s;ie,</HI> which upon the <HI>Prie&s;ts</HI> due <HI>examination,</HI> were not found to be any <HI>Lepro&s;ie of uncleane&s;&s;e,</HI> or infection; As I am well plea&s;ed to heare <NOTE PLACE="marg">Levit. 13.</NOTE> the freedome and force of your La^p^s ob|jections, who omits nothing (I think) that can with any rea&s;on be objected; So I &s;hall be more plea&s;ed to find my &s;elf in a capacity of giving your <ABBR EXPAN="Ladyship">LaP</ABBR> tho&s;e &s;ober and &s;olid an&s;wers, which may give you mo&s;t &s;atisfacti|on; Since nothing is more <HI>uncomfortable</HI> in ca&s;es of con&s;cience, than to leave the mind <HI>tottering</HI> and <HI>unre&s;olved.</HI></P>
<P>Fir&s;t your <ABBR EXPAN="Ladyship">LaP</ABBR>, urgeth again&s;t it, the <HI>evill report</HI> it generally hath among people; which I confe&s;&s;e may be &s;o farre true, as you only li&s;ten, to what is reported and cen&s;ured here in your own countrey, among the mean and inferiour &s;ort of people, for the mo&s;t part; or tho&s;e, that are either leaders, or follow|ers of the <HI>popular genius;</HI> who are common|ly <HI>Giants</HI> in <HI>talk,</HI> and <HI>pygmies</HI> in <HI>judgement;</HI> One wi&s;e and &s;erious man overwaighs thou|&s;ands of them, not in <HI>bulk</HI> but in <HI>value,</HI> as one good <HI>Diamond</HI> doth many loads of <HI>pebbles</HI>
<PB N="154" REF="83">
vulgar minds will ea&s;ily cry up to <HI>heaven,</HI> or down to <HI>hell</HI> any thing, either as they have been accu&s;tomed to practi&s;e; or as they take it upon tru&s;t from tho&s;e <HI>Ma&s;ters,</HI> who oft <HI>&s;ymbolize,</HI> and comply with the vulgar humor and opinion in le&s;&s;er matters, that they may have them their <HI>di&s;ciples,</HI> and abetters in greater <HI>intere&s;ts</HI> and <HI>concernements.</HI></P>
<P>A little matter will <HI>lure</HI> or &s;care the com|mon people into <HI>civil</HI> and <HI>religious fa&s;hions,</HI> if they have ea&s;ie <HI>leaders</HI> and bold <HI>dictators;</HI></P>
<P>I have formerly told your <ABBR EXPAN="Ladyship">LaP</ABBR>; as to <HI>Starch,</HI> and <HI>Tobacco,</HI> &s;o to <HI>black hoods,</HI> and all forrein <HI>fa&s;hions,</HI> what potent and popular declamations were u&s;ed by &s;ome per&s;ons again&s;t them; So in <HI>religious formes,</HI> what <HI>ebbings</HI> and <HI>flowings</HI> have been and daily are, as to the vulgar opinion, report and practi&s;e of things: Sometimes &s;editiou&s;ly de&s;troy|ing, other while pertinaciou&s;ly retaining <HI>Images</HI> in Churches, &s;o about <HI>caps</HI> and <HI>hoods ve&s;tures</HI> and <HI>ge&s;tures, mu&s;ick</HI> and <HI>organes, cro&s;&s;es</HI> and <HI>weathercocks; Steeplehou&s;es</HI> and <HI>Churches,</HI> what fierce <HI>conflicts,</HI> and <HI>counter&s;cuffles</HI> have been among people of various minds; one &s;ide giving a <HI>good report,</HI> the other impu|ting <HI>evill report</HI> to the &s;ame things; Yea the u&s;e of publike <HI>Liturgies</HI> or &s;olemne forme of Common prayers, &s;inging of <HI>P&s;almes;</HI> The recitation of <HI>the Creed,</HI> and <HI>concluding</HI>
<PB N="155" REF="83">
with the <HI>Lords prayer:</HI> The&s;e are fallen un|der <HI>various reports,</HI> there are that ca&s;t &s;o evill report on them, as they are not <HI>plea&s;ed,</HI> &s;carce <HI>patient,</HI> to heare them <HI>u&s;ed by others.</HI></P>
<P>If one had, as many <HI>eares,</HI> as <HI>Argus</HI> is &s;aid to have had <HI>eyes,</HI> they would not <HI>&s;uffice,</HI> to heare the various <HI>reports,</HI> which at &s;eve|rall times in &s;everall <HI>countreys</HI> are given a|bout the &s;ame things, yea the &s;ame men and women, alter their minds and reports, with their <HI>age, hamors, intere&s;ts, company</HI> and <HI>ad|herents,</HI> according as the wind blowes, either for or again&s;t any thing of <HI>civill</HI> or <HI>religious u&s;e.</HI></P>
<P>&sect;. What an ill report do &s;ome give of <HI>Epi&s;copacy,</HI> others no better of <HI>Pre&s;bytery,</HI> and &s;ome wor&s;t of all of <HI>Independency,</HI> when yet each of the&s;e hath &s;ome great &s;ticklers for them and applauders of them: many men, yea mo&s;t are as prone to <HI>&s;peak evill</HI> of what they <HI>under&s;tand</HI> not, as <HI>doggs</HI> are to bark, at what they &s;ee not, onely becau&s;e they heare others of their kind do &s;o.</P>
<P>Therefore the Apo&s;tle (who knew well <NOTE PLACE="marg">1 Cor. 6. 8.</NOTE> how to pa&s;&s;e through good <HI>report and evill)</HI> doth in that place, not onely bid us <HI>follow what things are of good reporte;</HI> But al&s;o what things are <HI>ju&s;t and true;</HI> For as a <HI>fal&s;e report,</HI> (though good and favorable) cannot ju&s;tifie that, which is <HI>truely evill,</HI> no more can an
<PB N="156" REF="84">
<HI>evill report ju&s;tly</HI> bla&s;t, that which is in it felf true and good; more than the <HI>&s;hout</HI> and <HI>&s;uffrage</HI> of the Jewes could make the <HI>golden calf</HI> a <HI>God,</HI> when they unanimou&s;ly cryed, <HI>The&s;e are thy Gods &ocirc; I&s;rael.</HI> <NOTE PLACE="marg">Exod. 32. 4.</NOTE></P>
<P>So little heed is to be taken to the <HI>vulgar opinion</HI> or report of things, as to the motions of the <HI>winds</HI> and <HI>clouds,</HI> which he that will <NOTE PLACE="marg">Eccl. 11.4.</NOTE> <HI>&s;ow, Solomon</HI> tels us, mu&s;t not <HI>regard; Po|pular lungs</HI> are &s;eldome &s;ound, or their <HI>breath &s;weet;</HI> Their <HI>tongues</HI> may &s;ometime hit on the right, as <HI>Balams a&s;&s;e</HI> once &s;pake rea&s;on, <NOTE PLACE="marg">Numb. 22. 22.</NOTE> when it met with an <HI>Angell,</HI> but commonly the <HI>heard brayes</HI> rudely and ill favouredly; with as little <HI>rea&s;on, order,</HI> or <HI>civility,</HI> (I need not &s;ay <HI>piety)</HI> as tho&s;e <HI>Ephe&s;ians cryed</HI> up their <HI>great Diana:</HI> As if meer plebeian <NOTE PLACE="marg">Acts 19. 34.</NOTE> noy&s;e, du&s;t, clamor, credulity and confi|dence were enough to make a <HI>Godde&s;&s;e;</HI> or &s;ufficient either to <HI>con&s;ecrate</HI> or <HI>execrate</HI> any thing, as <HI>divine,</HI> or <HI>devili&s;h.</HI></P>
<P>So that the wi&s;e and holy <HI>Apo&s;tles</HI> di|rection to &s;teere a Chri&s;tians conver&s;ation, by <HI>good report,</HI> is not to &s;et up any <HI>popular vote,</HI> or <HI>vulgar &s;uffrage,</HI> for Chri&s;tians <HI>card</HI> and <HI>compa&s;&s;e,</HI> which he had found to be <HI>vertiginous, heady, incon&s;tant,</HI> and for the mo&s;t part <HI>erroneous,</HI> one while crying him up <HI>for a God,</HI> and pre&s;ently &s;toning him <HI>for a malefactor;</HI> In both extremes injurious and <NOTE PLACE="marg">Acts 14.</NOTE> fal&s;e.</P>
<P><PB N="157" REF="84">
But his meaning is, that in things of le&s;&s;e pregnant demon&s;tration or rule, for their <HI>morality and piety,</HI> Chri&s;tians &s;hould follow in point of credit and reputation of <HI>Religion</HI> the <HI>te&s;t,</HI> or <HI>&s;uffrage,</HI> of <HI>wi&s;e,</HI> and <HI>goodmen;</HI> though never &s;o few, and po&s;&s;ibly over born by the <HI>number</HI> of others who are weak and wilfull <HI>opiners,</HI> but not ju&s;t <HI>arbitraters,</HI> of <HI>good</HI> or <HI>evill report,</HI> which mu&s;t be re|duced to the <HI>&s;tandard</HI> of learned judicious, and unpa&s;&s;ionate mens <HI>&s;uffrages;</HI> who give not their verdit of things, as <HI>good</HI> or <HI>evill,</HI> till they have duly con&s;idered the nature of them, apart from <HI>vulgar</HI> prejudices, and &s;ur|mi&s;es, or obloquies and reproaches; with whom <HI>crucifige</HI> is as obvious as <HI>Ho&s;anna&punc;</HI> The rabble as we read gave a better report of <HI>Barrabas</HI> than of <HI>Je&s;us:</HI> The way of <NOTE PLACE="marg">Joh. 18. 40.</NOTE> Chri&s;tian Religion was at fir&s;t <HI>every where &s;poken again&s;t,</HI> as a <HI>novel</HI> and <HI>pe&s;tilent here&s;ie.</HI> The Apo&s;tle <HI>Paul</HI> heard no very <HI>good report</HI> of him&s;elf from <HI>&s;ome people</HI> who cryed <HI>away</HI> <NOTE PLACE="marg">Acts 21.</NOTE> <HI>with him,</HI> he is <HI>not fit to live.</HI></P>
<P>The later ages reformation of <HI>Religion</HI> in the&s;e <HI>we&s;tern Churches</HI> had from the mo&s;t of <HI>people,</HI> no very good report (at fir&s;t) though never &s;o ju&s;t, and orderly and di&s;creet, but followed the fate of all things and per&s;ons, that indeavour to rectifie or reforme <HI>vulgar errors,</HI> which is, to be <HI>evill &s;poken</HI> of, when
<PB N="158" REF="85">
they offer the greate&s;t good.</P>
<P><HI>Chri&s;tians</HI> and <HI>Chri&s;tianity</HI> was to be <HI>mar|tyred</HI> in their <HI>names,</HI> as well as in their <HI>per&s;ons</HI> and <HI>lives; Chri&s;t</HI> denounceth <HI>a woe,</HI> when all men <HI>&s;peak well</HI> of them, and a ble&s;&s;ing <NOTE PLACE="marg">Luke 6. 26.</NOTE> when all men <HI>&s;peak evill</HI> of them <HI>fal&s;ely:</HI> If evill <HI>report,</HI> as from the vulgar, (who are very <HI>&s;uperficiall judges</HI> of things, like <HI>cork,</HI> al|waies &s;wimming on the top, never &s;inking to the bottome of things) is to be much <HI>regarded;</HI> for what <HI>mon&s;ters</HI> &s;hould the <HI>primi|tive Chri&s;tians</HI> have been looked upon, ca|pable to &s;care all mode&s;t and &s;ober per&s;ons from coming nigh their <HI>doctrine, &s;acraments</HI> and <HI>manners;</HI> When they were reported to <HI>kill</HI> and <HI>eat children,</HI> to wor&s;hip <HI>an a&s;&s;es head,</HI> to have <HI>earely</HI> and <HI>ince&s;tuous</HI> mixtures in the dark; All which were as fal&s;e as they were abominable.</P>
<P>If the <HI>Eccho</HI> of <HI>Common</HI> report be &s;o oft fal&s;e in the <HI>greater matters of Religion,</HI> where it concernes men to be mo&s;t <HI>accurately infor|med,</HI> what they <HI>believe</HI> or <HI>report:</HI> How little heed (I pray) may be taken to the common &s;peech and <HI>per&s;wa&s;ion of people,</HI> in le&s;&s;er mat|ters, and in this one particular, which is but a <HI>toy,</HI> or <HI>mote,</HI> in compari&s;on, take it in any <HI>naturall, civill,</HI> or <HI>morall,</HI> notions, onely the clamor and <HI>&s;evere cen&s;ures</HI> of &s;ome men, have made it &s;o <HI>con&s;iderable,</HI> becau&s;e they urge it &s;o
<PB N="159" REF="85">
highly upon the con&s;ciences of women both as <HI>&s;in</HI> and <HI>&s;hame;</HI> That truly it now merits <HI>exacter &s;canning,</HI> than (it may be) it ever had, either by the vulgar, or tho&s;e who are their mo&s;t plau&s;ible <HI>teachers</HI> and <HI>in&s;tructers.</HI></P>
<P>And I believe Madame, that upon review of the evidences of <HI>rea&s;on</HI> or <HI>religion,</HI> where|upon the verdict or report of <HI>wi&s;e</HI> and <HI>con|&s;cientious Chri&s;tians</HI> &s;hould be built, you will find, that the <HI>plebeian</HI> report, and ordi|nary &s;en&s;e of all <HI>artificiall beauty</HI> differs from that, of the more grave and better advi&s;ed &s;ort of the world; yea and from the &s;en&s;e of the more &s;erious, and better educated part of the people in this <HI>Church</HI> or nation.</P>
<P>As I have been informed of tho&s;e <HI>learned Divines, Scholemen</HI> and <HI>ca&s;ui&s;ts,</HI> beyond &s;ea, &s;o, I am per&s;waded the <HI>able&s;t Churchmen</HI> in <HI>England,</HI> in their mo&s;t <HI>deliberate</HI> &s;entence, dare pa&s;&s;e no other <HI>cen&s;ure</HI> upon tho&s;e <HI>cu|&s;tomes,</HI> (which are &s;o frequent among per|&s;ons of more <HI>elegant culture</HI> and fa&s;hion, for the advance of their beauty) than according to the true mea&s;ures of <HI>morality</HI> and <HI>hone&s;ty,</HI> which are the <HI>mind</HI> and <HI>end</HI> of the doer: Nor will <HI>righteous judges</HI> pa&s;&s;e any other <HI>report</HI> on tho&s;e ingenuous artifices, which are <HI>auxi|lary</HI> to the <HI>faces adorning,</HI> more than they do upon tho&s;e, that adorn the <HI>head, hands, feet, &s;houlders,</HI> or <HI>other parts</HI> of the body, accor|ding
<PB N="160" REF="86">
to their &s;everall <HI>infirmities, nece&s;sities</HI> or <HI>conveniences:</HI> Namely that they are then good, when done <HI>to good ends,</HI> and evill when to <HI>evill intents:</HI> According to the&s;e morall and internal <HI>principles</HI> of <HI>good</HI> or <HI>evill,</HI> the <HI>cen|&s;ure, judgement,</HI> and <HI>report</HI> of <HI>things</HI> in their nature and u&s;e, ought to be given, without any regard (in point of con&s;cience) to what the <HI>vulgar ea&s;ine&s;&s;e</HI> and <HI>prejudice,</HI> or <HI>wonted|ne&s;&s;e</HI> either <HI>opines</HI> or <HI>declares.</HI></P>
<P>Nor is the report and judgement of all wi&s;e and every <HI>good man,</HI> alwaies to be taken as <HI>authentick,</HI> by their <HI>Oratorious heats,</HI> and <HI>popular tran&s;ports,</HI> (when po&s;&s;ibly they would deny or di&s;countenance an abu&s;e, which is mo&s;t unnece&s;&s;ary in tho&s;e things, that at be&s;t are not very <HI>nece&s;&s;ary,</HI> but onely <HI>tollerable</HI> and <HI>convenient)</HI> but by their calme and &s;edentary <HI>determinations,</HI> not as &s;tanding before the <HI>tribunals</HI> of humane opinion and applau&s;e, but as appealing to <HI>Gods judgement &s;&eacute;at,</HI> which is to be &s;et up in every ones <HI>Con&s;cience.</HI></P>
<P>So that the Apo&s;tles direction, to <HI>attend</HI> what <HI>report</HI> or <HI>fame things have,</HI> is to be un|der&s;tood cautiou&s;ly, and &s;trictly; not <HI>loo&s;ely</HI> and <HI>vulgarly;</HI> People like unskilfull <HI>Apothe|carys</HI> and <HI>Mountebanks,</HI> oft put the titles of <HI>Antidotes</HI> on <HI>poy&s;ons,</HI> and poy&s;onous <HI>in&s;crip|tions</HI> on <HI>whole&s;ome Antidotes;</HI> Neither this nor the like places in Scripture, which concern
<PB N="161" REF="86">
good manners, are to be &s;wallowed without <HI>chewing,</HI> we mu&s;t not devour <HI>Scripture ker|nels,</HI> with the <HI>husk</HI> or letter <HI>unbroken,</HI> and intire; For by &s;uch a fallacy, I might find (hard by your place, alledged again&s;t them) a like place in favour of the&s;e <HI>feminine artifi|ces,</HI> becau&s;e the Apo&s;tle commands Chri|&s;tians to follow <HI>all things that are lovely or comely;</HI> Among which rank and number, <NOTE PLACE="marg">Phil. 4. 8.</NOTE> many e&s;teem the&s;e helps to their <HI>complexion,</HI> el&s;e certainly they would never u&s;e them; But this were rather to play with Scripture, than to apply it &s;eriou&s;ly; and to make tho&s;e holy directions, rather as <HI>Tennisbals</HI> to&s;&s;ed too and fro in idle di&s;putes, than as <HI>nailes fa&s;tned by the ma&s;ters of A&s;&s;emblies,</HI></P>
</DIV1>
<DIV1 TYPE="objection">
<NOTE PLACE="marg">Object.</NOTE>
<P>BUt your <ABBR EXPAN="Ladyship">LaP</ABBR> endeavours to give an <HI>ac|count,</HI> why the&s;e <HI>complexioning arts</HI> ju&s;tly  fall under &s;uch <HI>evill report,</HI> or &s;o generall <HI>an infamy</HI> among the meaner &s;ort of people: As being e&s;teemed, a <HI>cheat</HI> and <HI>co&s;enage,</HI> a <HI>making</HI> and <HI>acting a ly,</HI> a <HI>&s;elf Idolatry,</HI> a <HI>Chri|&s;tian per&s;onated</HI> with a <HI>Comicall face,</HI> fitter for <HI>a &s;tage,</HI> than <HI>a Church;</HI> That from a &s;elf &s;hame and &s;ecret guilt, it <HI>affects &s;ecrecy,</HI> that as a <HI>dead fly</HI> it corrupts the <HI>greate&s;t commen|dations</HI> and <HI>perfections</HI> of any woman.</P>
</DIV1>
<DIV1 TYPE="answer">
<P><PB N="162" REF="87"><NOTE PLACE="marg">An&s;w.</NOTE>
THe&s;e are &s;till but <HI>&s;parks</HI> of <HI>odium</HI> and  <HI>&s;corn</HI> which fly from the vulgar <HI>anvils</HI> and <HI>hammers,</HI> which commonly both over heat and over labour, what they undertake to forge or reforme.</P>
<P>Fir&s;t then as to <HI>the deception,</HI> which you call a <HI>cheat;</HI> Truely it is not &s;o much in this of helping the <HI>palene&s;&s;e</HI> or adding a <HI>quickne&s;&s;e of complexion</HI> to the <HI>face,</HI> as it is in other things of <HI>lamene&s;&s;e,</HI> and <HI>crookedne&s;&s;e</HI> &amp;c. where the <HI>&s;ub&s;tance</HI> (as it were) and <HI>figures,</HI> here the <HI>colour</HI> onely is a little altered; yet the&s;e are u&s;ed without any &s;uch <HI>odious cla|mors</HI> and <HI>imputations,</HI> yea they are allowed and commended, as <HI>indulgences</HI> of <HI>humane pitty,</HI> and <HI>charity,</HI> to cover, conceal, or &s;upply any <HI>defect</HI> or <HI>deformity</HI> in the outward man; Which even Mr. <HI>Perkins</HI> him&s;elf allowes, who (yet) as to the point of <HI>complexioning</HI> <NOTE PLACE="marg"><HI>Perkins</HI> ca&s;es of con&s;cience</NOTE> (which he cals <HI>painting)</HI> cries it down after <HI>the wonted rode,</HI> in <HI>few words,</HI> and <HI>fewer argu|ments,</HI> as again&s;t the <HI>Laws of Nature,</HI> and <HI>Scripture,</HI> but of which he produceth nothing but that circum&s;tance of <HI>Jezebels &s;tory,</HI> which I have an&s;wered; And indeed that worthy man &s;eems in this as in &s;ome other <HI>ca&s;es of con&s;cience,</HI> rather to pa&s;&s;e them over with a <HI>popular</HI> and <HI>plau&s;ible ea&s;ine&s;&s;e,</HI> than to examine the <HI>true grounds,</HI> or to &s;tate them
<PB N="163" REF="87">
after the proportion of that great <HI>learning</HI> and <HI>piety,</HI> which were in &s;o <HI>excellent a prea|cher,</HI> yet &s;hould not any thing (next clea|ring and &s;tating the &s;aving Fundamentals of Religion) be more accurately done, than this work <HI>of re&s;olving ca&s;es of con&s;ciences,</HI> many make pretty <HI>Preachers,</HI> who come very &s;hort of profound <HI>ca&s;ui&s;ts,</HI> or exact <HI>confe&s;&s;ors:</HI> To both which works he was rarely fitted, where he attended the controver&s;ie, and made the <HI>Scruple</HI> his <HI>bu&s;ine&s;&s;e,</HI> not contenting him&s;elf as in this, with <HI>ea&s;ie</HI> and <HI>ordinary an&s;wers,</HI> which have their <HI>authority</HI> from <HI>wontedne&s;&s;e,</HI> more than <HI>truth,</HI> and from <HI>men</HI> more than <HI>God.</HI></P>
<P>All <HI>ingenuous concealings,</HI> or amendings of what is <HI>originally</HI> or <HI>ca&s;ually</HI> ami&s;&s;e, or &s;eems &s;o, in our bodies and out&s;ides, de|&s;erves not the <HI>lea&s;t touch,</HI> much le&s;&s;e tho&s;e <HI>black brands</HI> of <HI>cheating</HI> and <HI>lying,</HI> when one|ly <HI>decency</HI> and <HI>civility</HI> are joyned to <HI>mode&s;ty</HI> and <HI>humility,</HI> which in this ca&s;e may as ea&s;ily be done, as in any, without any <HI>indignity</HI> to God, or <HI>injury</HI> to man, yea every one is well plea&s;ed, as in <HI>them&s;elves,</HI> &s;o in their children, and relations, to be thus <HI>cheated</HI> and deluded, by the hand&s;omene&s;&s;e of &s;uch a di&s;gui&s;e, which &s;eems mo&s;t native: The ble&s;&s;ed Apo|&s;tles piety ju&s;tifies that <HI>laudable</HI> civility of <NOTE PLACE="marg">1 Cor. 12, 23.</NOTE> <HI>be&s;towing more abundant comeline&s;&s;e</HI> (by art)
<PB N="164" REF="88">
<HI>there,</HI> where nature hath <HI>be&s;towed lea&s;t on the parts of the body:</HI> Nor is it any <HI>reproach,</HI> or <HI>infolence to Gods workman&s;hip,</HI> thus to &s;ay, or thus to do. Though, <HI>properly &s;peaking</HI> no|thing in pure <HI>nature is uncomely,</HI> which God hath formed even as to our vile bodies, &s;ince every part hath its forme, and aptitude to the good <HI>ends appointed,</HI> yet &s;ince &s;infull <HI>infirmities</HI> have befallen our bodies they are many waies &s;ubject to <HI>di&s;ea&s;es, defects</HI> and <HI>deformities,</HI> and nothing is denyed us in <HI>piety</HI> and <HI>civility,</HI> which may be&s;t <HI>rectifie,</HI> remove, hide, or di&s;&s;emble any &s;uch <HI>naturall</HI> or <HI>acci|dentall pravity;</HI> For God hath not &s;o con|fined us in <HI>religious mode&s;ty,</HI> as not to give us leave, to <HI>marry art to nature,</HI> and to u&s;e both tho&s;e <HI>portions</HI> and <HI>&s;tocks,</HI> which he hath given us to <HI>his glory</HI> and our own, or others &s;ober and cha&s;t <HI>contentment;</HI> Nor is it other, than <HI>ru&s;tick</HI> or <HI>Adamitick impudence,</HI> to confine nature to it &s;elf: and to <HI>&s;trip our bodies,</HI> of all the additaments of fair ve&s;tments, or other <HI>ornaments,</HI> of humane art, and invention; Such <HI>naked</HI> and <HI>forlorn Quakers</HI> act a part much more cunning, fal&s;e and hi&s;trionicall, than tho&s;e that lea&s;t affect &s;uch <HI>pittifull &s;im|plicities.</HI></P>
<P>&sect;. To call every thing a <HI>ly,</HI> which we make &s;hew of beyond the <HI>native propriety</HI> of things, is &s;uch a gro&s;&s;e and <HI>ridiculous &s;everity,</HI> as de|prive
<PB N="165" REF="88">
us of all we weare be&s;ides our native <HI>haire</HI> and <HI>skins;</HI> All colours and dyes given to <HI>clothes</HI> of any &s;ort, are al&s;o <HI>lyes,</HI> all <HI>pictures</HI> and <HI>&s;tatues,</HI> lively repre&s;enting the <HI>originals</HI> are <HI>lyes,</HI> all <HI>parables, metaphors,</HI> and <HI>allegories</HI> in our &s;peech, mu&s;t be called <HI>lyes,</HI> becau&s;e, they are one thing in the native <HI>phra&s;e</HI> or <HI>letter,</HI> and another in their applyed <HI>&s;en&s;e</HI> or <HI>meaning;</HI> yet are not the&s;e <HI>thefts,</HI> but <HI>borrowings;</HI> not <HI>delu&s;ions,</HI> but <HI>allu&s;ions;</HI> not impious <HI>fal&s;ities,</HI> but elegant <HI>flowers</HI> of &s;peech; to which the nature and re&s;emblances of things, as well as humane <HI>fancies,</HI> have an aptitude and <HI>invi|tingne&s;&s;e.</HI></P>
<P>Such <HI>ridiculous au&s;terity,</HI> would be a <HI>Sa|tyricall Critique</HI> upon the very <HI>Scriptures,</HI> upon the <HI>parables</HI> of Chri&s;t, and <HI>Apologies</HI> of many <HI>holy men,</HI> upon the <HI>raptures</HI> of <HI>Mo&s;es, Job, David</HI> and <HI>others;</HI> which a&s;cribe to God all humane &s;en&s;es and pa&s;&s;ions, who yet is one &s;imple and e&s;&s;entiall perfection; Tis not more ridiculous than in&s;olent, to deny the <HI>truth</HI> of the <HI>Scriptures,</HI> in their holy tropes and <HI>hyperbolies,</HI> when it &s;aies the <HI>mountaines skipped,</HI> and the <HI>&s;ea was afraid,</HI> or the <HI>vallies did &s;ing,</HI> and <HI>clap their hands,</HI> &amp;c.</P>
<P>How &s;upercilious a piece of <HI>pedantry</HI> were it here to cry down the manner <HI>of &s;uch</HI> expre&s;&s;ions, becau&s;e not native, but <HI>adopted</HI> to things: Nor does it in my judgement
<PB N="166" REF="89">
argue much more <HI>gravity</HI> and <HI>di&s;cretion,</HI> (I need not &s;ay <HI>piety</HI> and <HI>religion)</HI> to calumni|ate tho&s;e things for <HI>frauds, cheats, lyes</HI> and <HI>hypocri&s;ies,</HI> which <HI>art, ingenuity,</HI> and <HI>manu|facture</HI> have invented, whereby to adorne nature, in waies con&s;onant to the <HI>mode&s;t ends</HI> and <HI>intentions,</HI> which are the holy mea&s;ures, and I think, the onely confinements, of all things both in <HI>nature</HI> and in <HI>art.</HI></P>
<P>As to the <HI>cheat,</HI> which your <ABBR EXPAN="Ladyship">LaP</ABBR> may fear &s;hould befall any man, when he thinks he woes, and weds a <HI>native beauty,</HI> (when it is artificiall in &s;ome degree) if your <ABBR EXPAN="Ladyship">LaP</ABBR> thinks it not onely <HI>fit,</HI> but <HI>nece&s;&s;ary</HI> in all other ad|ditionall &s;upplies, or concealments as to the bodies <HI>defects</HI> or <HI>deformities,</HI> to make &s;uch ingenuous di&s;coveries of the truth, as may afterward give lea&s;t cau&s;e of &s;uch exception, or complainings (as <HI>Jacob</HI> u&s;ed, when he <NOTE PLACE="marg">Gen. 29. 25.</NOTE> found <HI>Leah</HI> in&s;tead of <HI>Rachell)</HI> truly I mo&s;t willing advi&s;e and a&s;&s;ent that &s;uch as u&s;e &s;uch <HI>helps</HI> to their <HI>complexion)</HI> would u&s;e the &s;ame freedome in telling it to tho&s;e, whom it onely conce<GAP DESC="illegible" RESP="OXF" EXTENT="2 letters">s to know it; As for others curio&s;ities, there is no <HI>injury</HI> done if they be ever kept ignorant of that, which to know would do them no good; nor yet any harme if they were as <HI>charitable</HI> and <HI>di&s;creet,</HI> as Chri|&s;tians ought to be.</P>
<P>The <HI>retirement</HI> or <HI>privacy</HI> u&s;ed by &s;ober
<PB N="167" REF="89">
women here in <HI>England,</HI> when they apply any thing helpfull to their <HI>lookes</HI> or <HI>complexi|ons,</HI> is no argument, of any <HI>&s;infull &s;hame;</HI> but of <HI>mode&s;ty, civility,</HI> and that <HI>di&s;cretion,</HI> which commands us to do many things apart from any <HI>witne&s;&s;es</HI> or <HI>&s;pectators,</HI> which yet are <HI>no &s;ins,</HI> but onely &s;en&s;iblene&s;&s;e and re|flexions upon tho&s;e infirmities, to which our <HI>vile bodies</HI> are &s;ubject; of which having no cau&s;e to <HI>boa&s;t,</HI> we rather chu&s;e to vaile them with <HI>&s;ecrecy,</HI> then to expo&s;e them to <HI>common view</HI> or <HI>knowledge,</HI> and cen&s;ure; Few per|&s;ons being of &s;o <HI>equall</HI> and <HI>humble</HI> minds as to bear their own prai&s;es and perfections without <HI>pride,</HI> or anothers diminutions or defects without <HI>&s;corn; Evill</HI> and <HI>envious</HI> minds are prone to turn many things to our reproach if they di&s;cern them, of which being ignorant they are al&s;o &s;ilent.</P>
<P>&sect;. Furthermore although in <HI>England</HI> a commendable di&s;cretion is u&s;ed by women in <HI>concealing</HI> both their <HI>native defects,</HI> and their <HI>artificiall</HI> additaments of <HI>beauty</HI> or <HI>com|plexion,</HI> (of which many per&s;ons are more <HI>&s;evere cen&s;urers,</HI> after the vulgar vote and road, than judicious examiners) yet in other <HI>countries</HI> nothing is more frequently done and freely owned; In &s;o much that the whole culture and office of <HI>womens adorning</HI> is with &s;ome expre&s;&s;ed by this, My <HI>Lady is not yet</HI>
<PB N="168" REF="90">
<HI>painted,</HI> that is &s;he is not <HI>compleatly dre&s;&s;ed,</HI> or ready: Few women that valew them|&s;elves, are willing to be <HI>&s;een</HI> in any di&s;com|po&s;ure or defect, e&s;pecially, if con&s;cious to any defect: or &s;o habited, as they think le&s;&s;e becomes them, which <HI>affected privacy</HI> and ob&s;curing of them&s;elves, is no &s;troke of <HI>vani|ty,</HI> much le&s;&s;e of <HI>&s;in;</HI> but is rather imputable to that <HI>prudent mode&s;ty</HI> which &s;o much be|comes every <HI>&s;ober woman,</HI> that my advi&s;e is to them, never to be &s;een by <HI>&s;trangers,</HI> or <HI>dome&s;ticks</HI> in any way to their di&s;advantage, by di&s;covering either their <HI>defects,</HI> or their <HI>reliefs.</HI></P>
<P>&sect;. Nor may this be called an <HI>hi&s;trionike parada,</HI> or <HI>&s;tagely vi&s;ard</HI> and <HI>hypocri&s;ie,</HI> while women &s;eek to appear advantaged in <HI>&s;tature,</HI> or in <HI>beauty</HI> and <HI>hand&s;omene&s;&s;e;</HI> &s;o farre, as <HI>mo|de&s;ty</HI> and <HI>virtue</HI> permit, by tho&s;e borrowed additaments, which <HI>art lends</HI> to <HI>nature;</HI> what is there in any civill order, either of <HI>Church</HI> or <HI>State,</HI> which doth not put on &s;omething <HI>Theatrick</HI> and <HI>pompous,</HI> beyond that &s;impli|city and plaine&s;&s;e, which nature hath put upon the per&s;ons of <HI>men</HI> or <HI>women?</HI> Both <HI>civill</HI> and <HI>religious</HI> actions &s;tudy to concili|ate to them&s;elves a <HI>maje&s;ty,</HI> and <HI>reverence,</HI> by <HI>habits</HI> and <HI>ornaments;</HI> by comely <HI>robes</HI> and co&s;tly <HI>ve&s;ts;</HI> which though they are not of the internall and e&s;&s;entiall glory, which
<PB N="169" REF="90">
is in <HI>magi&s;tratick</HI> or <HI>Eccle&s;ia&s;tick</HI> power and order, (which are both <HI>Divine)</HI> yet they are &s;o farre, not onely <HI>convenient,</HI> but almo&s;t <HI>nece&s;&s;ary,</HI> as they help to keep both <HI>lawes</HI> and <HI>religion</HI> from <HI>contempt,</HI> and from that vulgar <HI>in&s;olence,</HI> to which &s;editious and Athei&s;ticall humors are &s;ubject.</P>
<P>Yea, who is there, or what is there almo&s;t in <HI>humane &s;ociety,</HI> which doth not (in &s;ome &s;en&s;e) adorn a <HI>theater</HI> or <HI>&s;cene</HI> of <HI>life,</HI> upon the <HI>&s;tage</HI> of this world? who is &s;o open harted and &s;imple, but they either conceale their <HI>defects,</HI> or <HI>o&s;tentate</HI> their <HI>&s;ufficiencies,</HI> &s;hort or beyond what either of them really are; who doth not as well advi&s;e for his <HI>fame</HI> and <HI>credit,</HI> as for his <HI>con&s;cience;</HI> who is there, if they were <HI>Anatomi&s;ed,</HI> and every way <HI>expo&s;ed,</HI> to others cen&s;ures, in what they <HI>are</HI> or <HI>do,</HI> or <HI>pretend,</HI> but would come many degrees &s;hort of that &s;hew they make? As there is no nece&s;&s;ity to confe&s;&s;e many &s;ins to any but to <HI>God,</HI> to whom onely they are known; So in mode&s;ty, there is no rea&s;on for us to own our <HI>infirmities</HI> to others, or the <HI>helps</HI> we u&s;e for our relief; when no per&s;on is injured by what we do, nor at all concerned in it.</P>
<P>La&s;tly, as to that <HI>diminution of honour</HI> and e&s;teem, which your La^p &s;aies commonly followes, as a <HI>black &s;hadow,</HI> the mo&s;t <HI>virtuous</HI>
<PB N="170" REF="91">
<HI>woman,</HI> if this be added after the <HI>catalogue</HI> of her <HI>virtues</HI> and <HI>good works; O but &s;he paints, &s;he u&s;eth &s;ome art, or wa&s;h to her face, and complexion:</HI> It is fir&s;t a very partiall <HI>cen&s;ure,</HI> befitting vulgar and gro&s;&s;e minds, (not wi&s;e grave and impartiall per&s;ons) in other ca&s;es of helping, or hiding any naturall <HI>defect,</HI> (as by <HI>fal&s;e hair, a gla&s;&s;e eye,</HI> bol&s;tred <HI>&s;houlders,</HI> heightning <HI>heels,</HI> &s;weet <HI>&s;mels</HI> and the like) to charge no <HI>reproach</HI> upon any per|&s;ons, otherwaies &s;ober and mode&s;t, and yet to do it, only in this, to tho&s;e, who are every way of <HI>un&s;potted</HI> virtue, and goodne&s;&s;e; which receive no more prejudice or abatement by what &s;hew is made (by <HI>art)</HI> of <HI>ruddine&s;&s;e</HI> in womens <HI>complexions,</HI> than of <HI>tallne&s;&s;e</HI> or <HI>&s;traightne&s;&s;e,</HI> in their <HI>&s;tature</HI> and feature, when naturally <HI>&s;hort</HI> or <HI>crooked;</HI> Who is &s;o impertinently &s;evere, as to de|tract from any womans <HI>honor</HI> and <HI>virtue,</HI> by &s;aying, <HI>O but &s;he weares heeles or &s;hoes a handfull high; She &s;eems indeed tall, and &s;trait, but is really low and crooked &amp;c.</HI> Nor doth it &s;et off from the &s;core of any <HI>mans worth,</HI> to alledge, <HI>O but he u&s;eth a peruge, or u&s;eth &s;uch &s;weet &s;mels, as are not naturall to his clothes or body,</HI> for which occa&s;ion <HI>I&s;aac</HI> took his ri&s;e to ble&s;&s;e <HI>E&s;aw:</HI> Or if this be <HI>childi&s;h,</HI> and <HI>ridiculous</HI> upon the&s;e accounts, truly they are no le&s;&s;e in my judgement as
<PB N="171" REF="91">
to this of <HI>complexion,</HI> which we now di&s;pure.</P>
<P>Nor is this black taile of <HI>detraction</HI> le&s;&s;e <HI>unju&s;t,</HI> than <HI>partiall;</HI> Since no <HI>ju&s;tice</HI> will allow us to abate of merit and honor due to many, <HI>con&s;tant</HI> and <HI>remarkable virtues,</HI> (which are evident and unque&s;tionable to|kens of worth) meerly upon the <HI>&s;u&s;picion</HI> and <HI>jealou&s;ie</HI> (for &s;o it is for the mo&s;t part, <HI>vul|gar cen&s;ures</HI> in this point of <HI>complexioning</HI> being rarely upon any <HI>certain knowledge)</HI> of doing that, with all mode&s;ty and privacy, which is at wor&s;t very <HI>di&s;putable,</HI> whether it have any <HI>&s;in</HI> at all in it, or be beyond a <HI>venial</HI> and <HI>civill vanity;</HI> For your <ABBR EXPAN="Ladyship">LaP</ABBR> &s;ees learned men, in &s;everall ages and countreys, differ as to their judgement of it; And truely tho&s;e &s;eem to me mo&s;t <HI>ma&s;ters</HI> of <HI>rea&s;on,</HI> who own the <HI>nature</HI> of the thing, as all other things to be <HI>good in it &s;elf,</HI> as gods creature, and mea&s;ure the <HI>morality</HI> or <HI>immorality</HI> of the <HI>u&s;e</HI> or <HI>abu&s;e</HI> of it, by the univer&s;all <HI>&s;tandard,</HI> and <HI>rule</HI> of all humane <HI>actions,</HI> which is the the <HI>mind</HI> and <HI>end</HI> of the doer, either conforme or disforme to the holy <HI>revealed will</HI> of God; who hath no more declared any <HI>po&s;itive law</HI> again&s;t this, than again&s;t all other <HI>orna|ments</HI> of our bodies and lives, either <HI>naturall</HI> or <HI>artificiall.</HI></P>
<P>As for the <HI>commonne&s;&s;e</HI> or <HI>vulgarity</HI> of the&s;e cen&s;ures (which are you &s;ay) &s;o u&s;uall
<PB N="172" REF="92">
among the meaner &s;ort of people, or tho&s;e, who are of their <HI>&s;eize</HI> and <HI>la&s;t)</HI> what wi&s;e man or woman doth not know, that nothing is more <HI>&s;ly, touchy</HI> and <HI>bogli&s;h;</HI> nothing more violent ra&s;h and various, than the opinion, prejudice, pa&s;&s;ion and &s;uper&s;tition of the <HI>many,</HI> or <HI>common people?</HI> How are they &s;wayed, even in their loves and hatreds, their per&s;wa&s;ions and pieties, their e&s;teem or di&s;e&s;teem, mo&s;t what by <HI>cu&s;tome</HI> and <HI>prepo&s;&s;e&s;|&s;ion;</HI> or by <HI>adherencys</HI> and <HI>admirations</HI> of mens per&s;ons? How do they love an ea&s;ie and <HI>&s;uperficiall cen&s;uring,</HI> rather than an in|du&s;trious and <HI>&s;trict &s;crutiny</HI> of things: How is their <HI>ignorance</HI> an enemy to the knowledge of their betters? How doth their <HI>meane&s;&s;e, plaine&s;&s;e,</HI> and <HI>ru&s;ticity</HI> beare a con&s;tant <HI>antipa|thy</HI> to the <HI>politene&s;&s;e honor</HI> and <HI>&s;plendor</HI> of <HI>others?</HI> How they are naturally of <HI>levelling humors,</HI> and envy others what ever they en|joy of <HI>e&s;tates, hou&s;es,</HI> or <HI>ornaments</HI> of life, beyond their <HI>tenuity</HI> and <HI>cottagely ob&s;curity:</HI> He or &s;he lives neere&s;t the <HI>confines</HI> of <HI>Rea&s;on</HI> and <HI>Religion</HI> too, who is mo&s;t remote from the <HI>charms</HI> and <HI>&s;nares,</HI> the <HI>&s;en&s;e</HI> and <HI>cen&s;ures</HI> of the vulgar; Into who&s;e minds, and over who&s;e con&s;ciences many things make intru|&s;ions and u&s;urpations, which have no right or title to that power and authority they <HI>exerci&s;e</HI> over them&s;elves and others.</P>
<P><PB N="173" REF="92">
No wonder then if tho&s;e, that are &s;o &s;ub|ject to erre cu&s;tomary errors in <HI>greater mat|ters,</HI> do &s;o in this, which is &s;o little and <HI>in|con&s;iderable;</HI> we &s;ee that <HI>wontedne&s;&s;e</HI> makes even <HI>Blackamores</HI> &s;eem hand&s;ome to one ano|ther; And by u&s;ing to look on <HI>them&s;elves</HI> in their <HI>gla&s;&s;es,</HI> even <HI>hard favoured faces</HI> grow reconciled to them&s;elves, &s;o farre, as to think them&s;elves tollerable, yea and hand&s;ome too, by an <HI>happy here&s;ie.</HI></P>
<P>So little regard is to be had in <HI>ca&s;es of con|&s;cience</HI> to the <HI>da&s;hes</HI> of <HI>vulgar tongues</HI> and <HI>pens;</HI> Since we &s;ee that when nothing of con&s;e|quence was objectable to <HI>Chri&s;t,</HI> the com|munity of the <HI>Jews,</HI> and &s;upercilious <HI>Phari|&s;es</HI> find fault with his di&s;ciples <HI>gathering eares of corn</HI> on the <HI>Sabbath day</HI> as they pa&s;&s;ed through <HI>the fields of corn,</HI> and were <HI>hungry;</HI> <NOTE PLACE="marg">Mat. 12. 1.</NOTE> &s;o for his and their <HI>eating with unwa&s;hed hands.</HI> Many things not onely innocent, but com|mendable &s;ometimes fall under the reproach of <HI>people:</HI> As there are factions and parts taking in <HI>religious formes,</HI> &s;o in <HI>civill u&s;es;</HI> eve|ry one &s;eeking to advance his own &s;ide and way by depre&s;&s;ing all others, with <HI>reproch|full cen&s;ures.</HI></P>
<P>Thus have I given your <ABBR EXPAN="Ladyship">LaP</ABBR> the be&s;t an&s;wer, that at pre&s;ent, and thus on the &s;udden I am able to every particular <HI>touch</HI> or <HI>&s;troke</HI> of your la&s;t objection; which was <HI>twi&s;ted</HI>
<PB N="174" REF="93">
or <HI>combined</HI> of many &s;maller <HI>cords</HI> or <HI>threads,</HI> which I have by unravelling &s;o <HI>weakned,</HI> I hope, that they will no more <HI>hamper</HI> or <HI>bind</HI> a judicious con&s;cience, than the <HI>Phili&s;tins</HI> withs, or cords could do <HI>Samp&s;on,</HI> while his &s;trength continued; Keep but the heart from <HI>&s;infull intentions,</HI> that <HI>purity</HI> and <HI>integri|ty,</HI> as <HI>Samp&s;ons locks,</HI> may be pre&s;erved un|clipt, or &s;horn, by any &s;ini&s;ter and &s;ordid lu&s;t; I do not &s;ee, how u&s;ing &s;uch &s;ober, mode&s;t, and di&s;creet helps to womens <HI>beau|ty</HI> and <HI>complexion</HI> need more fear the terrors of &s;ome mens <HI>cen&s;ures,</HI> than that <HI>holy Gyant</HI> needed be troubled at the <HI>alarmes given, The Phili&s;tins are upon thee Samp&s;on:</HI> Who row&s;ing him&s;elf up in his <HI>mighty</HI> and <HI>mi|raculous &s;trength,</HI> defied or &s;cattered them all.</P>
</DIV1>
<DIV1 N="12" TYPE="objection">
<P><NOTE PLACE="marg">12. <HI>Obje.</HI> Painting the face unlawfull becau&s;e, doubtfull at be&s;t and not of faith.</NOTE>I Mu&s;t confe&s;&s;e Madame your <ABBR EXPAN="Ladyship">LaP</ABBR> &s;aies more in vindication of the&s;e <HI>Artificiall helps</HI> of <HI>hand&s;omene&s;&s;e,</HI> and better avoid all tho&s;e <HI>odious objections</HI> made again&s;t them, by my weakne&s;&s;e, than ever yet I heard or read; Nor can I but agree with your La^p^s ju&s;t &s;en&s;e and expre&s;&s;ions, how partiall un|ju&s;t <HI>judges</HI> of things: How petulant and pa&s;&s;ionate <HI>cen&s;urers</HI> of per&s;ons and actions <HI>common people</HI> are, and tho&s;e <HI>ma&s;ters</HI> of them,
<PB N="175" REF="93">
who have mo&s;t of a <HI>plebeian &s;troak</HI> in their temper and education; or who affect a <HI>vul|gar empire,</HI> by vulgar ea&s;ine&s;&s;e and compli|ances: Tis true they frequently &s;ave or dam, as they are &s;wayed, not with <HI>judgement</HI> and <HI>charity,</HI> but with <HI>prepo&s;&s;e&s;sion</HI> or <HI>fury,</HI> being content to <HI>opine</HI> not with the <HI>wi&s;e&s;t,</HI> but the <HI>mo&s;t,</HI> glorying more in the <HI>number</HI> of their <HI>abetters,</HI> than in the <HI>&s;trength</HI> and <HI>weight</HI> of their <HI>rea&s;ons.</HI></P>
<P>&sect;. But yet in this ca&s;e, &s;o much contro|verted, and &s;o oft concluded, again&s;t <HI>your &s;en&s;e,</HI> by learned and godly men, I know your <ABBR EXPAN="Ladyship">LaP</ABBR> is &s;o <HI>humble</HI> and <HI>mode&s;t</HI> as to con&s;ider, that your thoughts are but the <HI>thoughts of a woman;</HI> who is the <HI>weaker ve&s;|&s;el,</HI> of greater <HI>fraileties</HI> and le&s;&s;e <HI>capacity:</HI> Therefore not to be laid in the lea&s;t <HI>ballance</HI> of contradiction again&s;t tho&s;e many wor|thy and <HI>famous men,</HI> who very probably had more &s;trong <HI>rea&s;ons,</HI> and <HI>Scripture in&s;tances</HI> for what they thus eagerly and bitterly de|cryed, than either they have expre&s;&s;ed by writing, or we can now comprehend; nor is your <ABBR EXPAN="Ladyship">LaP</ABBR> in any &s;ort to mea&s;ure the vali|dity of their arguments again&s;t it, by the in|firmity of later allegations, either by others, or now by my &s;elf who like <HI>Ruth</HI> have not &s;o much as the <HI>gleanings</HI> of tho&s;e <HI>Boazzes</HI> large fields and plentifull harve&s;ts.</P>
<P><PB N="176" REF="94">
And yet, in the generall pro&s;pect of the whole matter, doth it not &s;eem very &s;trange and improbable to your <ABBR EXPAN="Ladyship">LaP</ABBR> that &s;o many <HI>holy men</HI> &s;hould have been, without <HI>due cau&s;e,</HI> &s;o &s;evere and &s;o cro&s;&s;e again&s;t <HI>our &s;ex,</HI> in tho&s;e ornaments and reliefes of <HI>beauty,</HI> the <HI>con|fe&s;&s;ions</HI> of which (though with all tho&s;e <HI>&s;ober</HI> and <HI>morall re&s;traints,</HI> which are ju&s;tly impo|&s;ed in all other enjoyments) had been a very great <HI>indulgence</HI> and <HI>ingratiating</HI> to wo|men of greate&s;t quality and be&s;t breeding, who might the ea&s;ier been won to greater <HI>rigors</HI> of religion, if in this they might have been <HI>allowed</HI> with the credit of <HI>Chri|&s;tianity</HI> and peace of their <HI>con&s;cience,</HI> what they generally &s;o covet for the advantages of their <HI>looks</HI> and <HI>countenances.</HI></P>
<P>&sect;. I have ob&s;erved in my dayes, that many <HI>preachers</HI> (otherwaies very commen|dable) are le&s;&s;e acceptable to <HI>Ladies</HI> of <HI>qua|lity</HI> and <HI>gentlewomen</HI> of the <HI>noble&s;t</HI> and <HI>faire&s;t editions,</HI> becau&s;e of their &s;evere and damning rigors frequently uttered again&s;t all <HI>auxilia|ries,</HI> of <HI>beauty,</HI> or <HI>&s;et offs</HI> to <HI>hand&s;omene&s;&s;e;</HI> So &s;candali&s;ed at Ladies <HI>powdering, curling,</HI> and <HI>gumming</HI> their <HI>haire;</HI> &s;o jealous of their u&s;ing any <HI>quickning</HI> to their <HI>complexion,</HI> though neither they nor any other know of it; So impatient of any <HI>black patch,</HI> though it be but a pla&s;ter to a <HI>pimple:</HI> That they
<PB N="177" REF="94">
<HI>degrade</HI> tho&s;e from all degrees of <HI>grace</HI> and <HI>virtue, mode&s;ty</HI> and <HI>cha&s;tity,</HI> whom they find, or &s;u&s;pect <HI>guilty</HI> of the&s;e in the <HI>lea&s;t</HI> kind.</P>
<P>I am &s;ure &s;ome of them <HI>Thunder</HI> again&s;t all the&s;e and other like <HI>ornaments</HI> of women, with the ancient terror; though as your La|di&s;hip thinks, they do not &s;hine with the potent <HI>convictions</HI> and <HI>lightnings</HI> of the <HI>Fa|thers</HI> (but make their auditors more <HI>afraid</HI> than <HI>hurt)</HI> yet ought we not by an <HI>implicite credulity</HI> a&s;cribe that honor to the <HI>Fathers</HI> and their followers, as not to <HI>doubt</HI> or <HI>con|tradict</HI> their <HI>judgements,</HI> though we &s;ee not their <HI>grounds</HI> or <HI>rea&s;ons?</HI> And will it not (at be&s;t) &s;eem too great an <HI>arrogance</HI> for your <ABBR EXPAN="Ladyship">LaP</ABBR> or any of our &s;ex, to <HI>contend</HI> in a ca&s;e of <HI>Con&s;cience,</HI> with &s;o many of our own <HI>later Reformed Divines;</HI> who have one from an other taken this point to be &s;o clear and <HI>granted,</HI> as a <HI>gro&s;&s;e &s;in,</HI> that few or none of them ever went about, &s;eriou&s;ly to di&s;cu&s;&s;e it or &s;olidly to prove it to be any <HI>&s;in at all?</HI></P>
<P>However (Madame in the la&s;t place) &s;ince it is a <HI>di&s;putable</HI> point, and &s;o dubious as to <HI>con&s;cience</HI> and <HI>practi&s;e,</HI> is it not wi&s;|dome to follow the &s;afe&s;t part, which is not at all to u&s;e any &s;uch <HI>toyes</HI> and <HI>tinctures:</HI> In which negative of ab&s;taining there can be no danger; which may be <HI>great</HI> on the other &s;ide of u&s;ing; if either it &s;hould be
<PB N="178" REF="95">
a <HI>&s;in</HI> in it &s;elf, or at lea&s;t go, under &s;uch <HI>&s;cru|ples</HI> and uncertainties, as can hardly be <HI>cleared</HI> or <HI>avoided</HI> as to the <HI>con&s;cience</HI> of the doer, where the opinions of &s;o many eminent per|&s;ons makes (as you &s;ee) &s;uch potent <HI>batteries</HI> again&s;t it, what <HI>&s;hield of per&s;wa&s;ion</HI> can be &s;ufficient to defend us from great <HI>&s;hakings</HI> and &s;ome <HI>impre&s;&s;ions</HI> of terrour.</P>
</DIV1>
<DIV1 N="12" TYPE="answer">
<P><NOTE PLACE="marg">An&s;w.</NOTE>MAdam what validity your <ABBR EXPAN="Ladyship">LaP</ABBR> is plea|&s;ed to impute to my an&s;wers, is not from  any &s;trength, or merit of my particular opi|nion, or expre&s;&s;ion; but from the force and <HI>pregnancy</HI> of tho&s;e <HI>truths,</HI> which are (it may be) a little retired from the <HI>&s;uperficies</HI> of <HI>vulgar fancies</HI> and <HI>conceptions,</HI> po&s;&s;ibly &s;ome, neither &s;earch, nor di&s;cerne them; others that find them, yet are hindred mo&s;t what, and even &s;o overawed by popular <HI>fears</HI> and <HI>prejudices,</HI> that they dare not own, or expre&s;&s;e them; as loth to &s;eem wi&s;er, than their <HI>forefathers,</HI> or them&s;elves, in former times, when (for want of <HI>better matter)</HI> they &s;ometimes wa&s;t their <HI>gla&s;&s;e</HI> and fill up their <HI>hour,</HI> with <HI>bitter invectives</HI> again&s;t <HI>Ladies painting, patching, curling, powdering, per|fuming</HI> and <HI>complexioning;</HI> which may have <HI>le&s;&s;e evill</HI> in them, than &s;ome <HI>authors</HI> they &s;tudy, and not &s;o <HI>much vanity</HI> attending them, as doth the long <HI>haire,</HI> the loo&s;e <HI>cuffes,</HI>
<PB N="179" REF="95">
the large <HI>band&s;trings,</HI> and other fine <HI>things,</HI> with which &s;ome of the&s;e &s;o rigid, yet very &s;pruce and <HI>Ladylike</HI> preachers, think fit to gratifie as their own per&s;ons, &s;o their kind hearers and &s;pectators: Somewhat wide of tho&s;e <HI>pri&s;tine &s;everities;</HI> which I have been told, were required of the <HI>clergy;</HI> who by the <HI>Canons</HI> of the <HI>Church,</HI> and <HI>cu&s;tomes</HI> of ancient times we <HI>denied</HI> to wear <HI>any &s;ilk,</HI> or <HI>&s;ofter garments,</HI> not becau&s;e they were &s;infull in them&s;elves, but le&s;&s;e &s;utable to the <HI>&s;trictne&s;&s;e</HI> of that <HI>di&s;cipline</HI> which in tho&s;e times holy men &s;aw fit to exact, e&s;pecially of <HI>Eccle&s;ia&s;ticks</HI> as mo&s;t <HI>exemplary,</HI> for the re&s;training of tho&s;e <HI>prodigalities</HI> and <HI>luxuries,</HI> which in both <HI>Clergy</HI> and <HI>Laicks</HI> would &s;oon exhau&s;t that <HI>charity,</HI> which was then mo&s;twhat expended, in relieving the <HI>poor;</HI> in building and adorning <HI>Churches,</HI> in re|deeming <HI>captives,</HI> and the like.</P>
<P>I do not le&s;&s;e willingly own my <HI>weakne&s;&s;e,</HI> than my <HI>&s;ex,</HI> being farre from any &s;uch <HI>Ama|zonian boldne&s;&s;e,</HI> as affects to <HI>contend</HI> with &s;o many <HI>learned</HI> and <HI>godly</HI> men, who have, and daily do expre&s;&s;e in this a contrary &s;en&s;e to mine, yet I think it very <HI>veniall</HI> for me to <HI>a&s;&s;ert,</HI> if I can, both the <HI>ornaments</HI> and <HI>liber|ties</HI> of my &s;ex, (as to their <HI>per&s;ons</HI> and <HI>con|&s;ciences)</HI> by an&s;wering <HI>&s;pecious fallacies</HI> and producing <HI>&s;tronger arguments:</HI> To which I
<PB N="180" REF="96">
doubt not but all &s;erious and impartiall Chri&s;tians (not captives to <HI>cu&s;tome, prejudice,</HI> and <HI>popularity)</HI> will at la&s;t &s;ub&s;cribe; not as to the &s;en&s;e of a <HI>weak woman,</HI> but of <HI>omnipo|tent verity</HI> and <HI>victorious</HI> truth, which though late, yet may at la&s;t, be <HI>redeemed</HI> by the help of a <HI>woman,</HI> from that <HI>long captivity,</HI> wherein both it &s;elf, and many worthy per&s;ons <HI>con|&s;ciences</HI> were unju&s;tly <HI>detained.</HI></P>
<P>God oft di&s;covers as <HI>femall &s;oftne&s;&s;es</HI> in &s;ome mens hearts, heads, and hands, &s;o <HI>ma&s;culine</HI> and <HI>heroick &s;trength</HI> in &s;ome wo|mens; we read <HI>two women</HI> famous, the one for her <HI>conduct</HI> of the warre, the other for her <HI>con&s;ummating</HI> it, by de&s;troying <HI>Si&s;era</HI> the chief leader of <HI>a great army;</HI> Another wo|man <NOTE PLACE="marg">Judges 9. 33.</NOTE> da&s;hes out the <HI>braines</HI> of king <HI>Abimeleck;</HI> Another &s;aves by her loyall <HI>prudence</HI> the city <HI>Abell,</HI> from the mi&s;eries of a long &s;iege, <NOTE PLACE="marg">2 Sam. 20.</NOTE> and tho&s;e <HI>puni&s;hments,</HI> which ju&s;tly pro&s;e|cute, as the <HI>heads,</HI> &s;o the <HI>abettors</HI> of &s;edition, again&s;t <HI>Lawfull Soveraigns.</HI></P>
<P>I know God hath given both <HI>rea&s;on</HI> and <HI>Scripture</HI> to <HI>women</HI> as well as <HI>men;</HI> nor have we le&s;&s;e liberty granted to <HI>traffique</HI> in all truths both <HI>humane</HI> and <HI>divine,</HI> though our <HI>talents</HI> and <HI>trea&s;ure</HI> may be farre le&s;&s;e, than the <HI>ma&s;&s;e</HI> of many mens <HI>readings;</HI> yet they may be as <HI>refined</HI> and dige&s;ted; our <HI>two mites</HI> may not be <HI>de&s;pi&s;ed,</HI> which we offer to <HI>Gods</HI>
<PB N="181" REF="96">
<HI>Temple,</HI> if they have Gods <HI>Image</HI> and <HI>&s;uper|&s;cription</HI> on them; coyned and &s;tamped in the <HI>mint</HI> of all religious rea&s;on, the <HI>word</HI> of <HI>God;</HI> whence all things that concerne <HI>faith</HI> or <HI>manners</HI> (as to <HI>&s;alvation</HI> and <HI>damnation)</HI> receive their authoritative <HI>&s;tamp</HI> and <HI>value.</HI></P>
<P>It is time for us, at length to <HI>get beyond</HI> that <HI>&s;ervility</HI> and <HI>&s;equaciou&s;ne&s;&s;e</HI> of con&s;cience, (which is but the <HI>pupillage, minority</HI> and <HI>ward&s;hip</HI> of Religion, inquiring and heeding, not what &s;aith the <HI>Lord,</HI> but what &s;aith &s;uch a <HI>Father,</HI> &s;uch a <HI>godly man,</HI> &s;uch a <HI>preacher</HI> or <HI>writer:</HI> It is the <HI>priviledge</HI> and <HI>honor</HI> of Chri&s;tian Religion for which the <HI>Bereans</HI> are <NOTE PLACE="marg">Acts. 16. 10.</NOTE> commended, to <HI>&s;earch the Scriptures,</HI> and examine by them even the <HI>Apo&s;tolicall</HI> doctrines; nor doth our <HI>reformed Religion,</HI> (where it mo&s;t merits that <HI>name)</HI> unju&s;tly glory, in that <HI>freedome,</HI> by which (as to matters of <HI>truth</HI> or <HI>error)</HI> of <HI>&s;in,</HI> or <HI>no &s;in,</HI> it is redeemed from the <HI>&s;lavery</HI> of mans private <HI>traditions;</HI> and confined to the <HI>oracles of God;</HI> to who&s;e generall rule, &s;en&s;e, and Analogy, all <HI>Catholick</HI> and <HI>unwritten traditions,</HI> as to the <HI>practi&s;e, di&s;cipline</HI> and <HI>order</HI> of Religion do agree, without any enterfiering with the holy <HI>Scriptures,</HI> to which in matters of internall <HI>holine&s;&s;e</HI> we are confined, though in things of <HI>externe decency</HI> the wi&s;dome and <HI>cu&s;tome</HI> of the Church, is a <HI>&s;afe</HI> and <HI>whole&s;ome</HI> rule;
<PB N="182" REF="97">
to which as we are by Scripture commanded obediently and unanimou&s;ly to conforme, in <HI>things hone&s;t,</HI> and by generall <HI>precepts al|lowed:</HI> So in matters of <HI>&s;aving faith</HI> and <HI>holy life,</HI> we mu&s;t neither believe, nor act by an <HI>implicite faith</HI> and <HI>twilight credulity,</HI> but from a well informed and rightly con|vinced <HI>con&s;cience;</HI> that forbids us to be, either <NOTE PLACE="marg">Eccl. 7. 16.</NOTE> <HI>profane</HI> or <HI>&s;uper&s;titious,</HI> either over <HI>righteous,</HI> or over <HI>wicked.</HI></P>
<P><HI>Salomon</HI> tels us, that the <HI>whole duty of man</HI> <NOTE PLACE="marg">Eccl. 12. 13.</NOTE> is <HI>to fear God, and keep his Commandements:</HI> Chri&s;t tells us, it is but a <HI>Phara&s;aick</HI> pride and vanity to teach or urge <HI>humane traditions</HI> or <NOTE PLACE="marg">Mat 15. 3.</NOTE> opinions, for <HI>Gods Commands:</HI> And truly, after all that your <ABBR EXPAN="Ladyship">LaP</ABBR> <HI>hath &s;martly urged</HI> in this ca&s;e, I cannot but wonder, that neither <HI>Salomon</HI> in his various &s;entences of the <HI>Pro|verbs;</HI> nor in his holy <HI>Satyr</HI> again&s;t humane <HI>vanities,</HI> in <HI>Eccle&s;ia&s;tes:</HI> No nor yet, he that was greater than <HI>Salomon,</HI> either by him&s;elf or his di&s;ciples, &s;hould ever particularly <HI>in|&s;tance</HI> again&s;t all or any <HI>painting</HI> or <HI>complexio|ning</HI> of the face: No nor <HI>God by Mo&s;es;</HI> where &s;o many le&s;&s;er <HI>precepts</HI> are expre&s;&s;ely given; &s;ure they would not (all) have omitted this &s;o wholy, if it had been what &s;ome pretend &s;uch a flat and <HI>downright &s;in,</HI> con&s;idering how obvious in all <HI>eyes</HI> and <HI>nations</HI> the u&s;e of it was and is.</P>
<P><PB N="183" REF="97">
&sect;. Sure <HI>learned</HI> and <HI>godly men</HI> ought not in wi&s;dome, ju&s;tice and charity, to extend the <HI>cords</HI> or <HI>curtaines</HI> of duty and con&s;cience: beyond the <HI>&s;takes</HI> and <HI>pillars</HI> of <HI>Religion;</HI> which are fixed by the <HI>word</HI> of God, who&s;e &s;ervice and glory, needs not the <HI>fancies, fallacies,</HI> or <HI>flatteries</HI> of mans inventions, more than a <HI>royall robe,</HI> needs <HI>beggers patch;</HI> It is not for &s;ober men to enlarge the <HI>Phy|lacteries</HI> of their own <HI>opinions</HI> beyond Gods <HI>precepts;</HI> nor to comment by fal&s;e and &s;pecious <HI>glo&s;&s;es</HI> either <HI>again&s;t,</HI> or <HI>be&s;ide</HI> his holy will in the <HI>word,</HI> which mu&s;t needs be a farre greater &s;in, than any light apply|ing of &s;ome <HI>quickning wa&s;h</HI> or <HI>colour</HI> to the face, in as much, as it is more dangerous to injure the <HI>con&s;cience,</HI> than to alter the <HI>skin:</HI> Mini&s;ters ought not to be as <HI>hard harted</HI> and <HI>rude handed Surgeons,</HI> who make their <HI>probe</HI> a <HI>punyard,</HI> and will rather <HI>make a wound,</HI> where they &s;earch for one, then <HI>loo&s;e their labour;</HI> or &s;eem to want either <HI>skill,</HI> or <HI>patients.</HI></P>
<P>&sect;. As to that practicall faith, or a&s;&s;urance, of the <HI>lawfulne&s;&s;e</HI> and <HI>liberty,</HI> granted by God, both as to the <HI>thing done,</HI> and the <HI>doer,</HI> I pre&s;ume my grounds are &s;afe and good, &s;ince I find that <HI>God hath given us,</HI> as men and Chri&s;tians <HI>all things richly to enjoy:</HI> <NOTE PLACE="marg">1 Tim. 6. 17.</NOTE> That no <HI>creature</HI> is forbidden (under the
<PB N="184" REF="98">
Go&s;pell) to <HI>the pure of heart:</HI> That there is neither <HI>morall</HI> light, nor <HI>Scripturall</HI> precept, again&s;t the <HI>ingenuous</HI> and <HI>mode&s;t</HI> u&s;e of this, more than of other helps, of any <HI>bodily in|&s;irmity,</HI> or <HI>deformity:</HI> Since, it may as well, as any thing be u&s;ed <HI>&s;oberly, thankfully,</HI> and <HI>harmele&s;ly,</HI> without any impediment to grace and weldoing, al&s;o without any <HI>advantage</HI> or intentionall <HI>occa&s;ion</HI> to &s;in.</P>
<P>&sect;. So that I cannot but <HI>vehemently</HI> &s;u&s;pect (I leave it to wi&s;er per&s;ons <HI>peremptorily to conclude)</HI> that the <HI>dreadfull rigors</HI> of &s;ome <HI>mini&s;ters</HI> and others have in this ca&s;e of <HI>Ar|tificiall hand&s;omene&s;&s;e,</HI> been too <HI>magi&s;teriall:</HI> Their <HI>divinity</HI> reli&s;hes too much of <HI>inhuma|nity;</HI> and their <HI>piety</HI> carries with it, too little <HI>Charity;</HI> while they &s;tate a ca&s;e of <HI>Con&s;ci|ence</HI> more by the <HI>wills, fancies</HI> and <HI>pa&s;&s;ions</HI> of men, than by the <HI>word of God,</HI> who&s;e <HI>thoughts</HI> are not as <HI>mans thoughts,</HI> nor <HI>his waies, as our waies,</HI> many things are <HI>highly</HI> <NOTE PLACE="marg">I&s;. 55. 8.</NOTE> <HI>e&s;teemed</HI> of men, as <HI>&s;anctities,</HI> which God <HI>de&s;pi&s;eth,</HI> and many things are <HI>lightly condem|ned</HI> by mans <HI>imperious ra&s;hne&s;&s;e,</HI> which God <NOTE PLACE="marg">1 Cor. 1.</NOTE> doth not <HI>condemne;</HI> hence the lawfull u&s;e of many <HI>good things</HI> is denyed by mans <HI>&s;everity</HI> and <HI>tran&s;port,</HI> where Gods <HI>benignity</HI> onely forbids us the <HI>abu&s;e</HI> of them, and in &s;o do|ing e&s;tabli&s;heth the lawfulne&s;&s;e of the u&s;e, which may in this for ought I yet &s;ee, as
<PB N="185" REF="98">
well con&s;i&s;t with a good con&s;cience, as it did with <HI>Salomons</HI> wi&s;dome (amid&s;t his <HI>do|me&s;tick</HI> and native plenty) to &s;end his <HI>navy</HI> <NOTE PLACE="marg">1 Kings. 10. 22.</NOTE> upon long and <HI>forrain voyages,</HI> for <HI>gold,</HI> and <HI>apes,</HI> and <HI>peacoks.</HI></P>
<P>&sect;. Be&s;ides this, I cannot but ob&s;erve, the <HI>&s;elf confuting &s;everity</HI> of the&s;e men, of <HI>later</HI> and <HI>le&s;&s;er Editions,</HI> who put &s;uch &s;trict re|&s;traints on <HI>womens beauties</HI> and adornings; when yet they allow the <HI>&s;piceries</HI> and <HI>curio&s;i|ties,</HI> which marchandizing brings from farre, rather to gratifie <HI>luxury,</HI> than relief <HI>nece&s;&s;ity:</HI> Nor do they quarrell at <HI>&s;uperfluous tables</HI> (unle&s;&s;e they have but <HI>puling &s;tomacks)</HI> with the various <HI>arts</HI> of <HI>cookery,</HI> which like an|other <HI>Proteus</HI> turnes the native plaine&s;&s;e of things into <HI>infinite formes</HI> and <HI>reli&s;hes,</HI> to <HI>plea&s;e</HI> and <HI>invite</HI> the <HI>palate,</HI> as <HI>Rebeccah</HI> did <HI>I&s;aacs</HI> blunt aged ta&s;t by the <HI>&s;avory meat</HI> &s;he made for him, which it is &s;aid that <HI>holy man loved.</HI> Nor are the&s;e <HI>Ma&s;ters</HI> &s;uch batterers <NOTE PLACE="marg">Gen. 27. 4.</NOTE> or demoli&s;hers, of &s;tately and elegant buil|dings; they can be friends with goodly <HI>hangings</HI> and rich <HI>furniture,</HI> with accurate <HI>plantations,</HI> and harmonious <HI>gardens;</HI> with <HI>picturings</HI> by pencill, or <HI>embroyderies:</HI> Al&s;o with the wearing of <HI>&s;ilks, linen</HI> and <HI>woolen</HI> of various and <HI>orient</HI> colours; nor do they froun to &s;ee women wear rich Jewels of all <HI>colours</HI> as <HI>Cornelians, Rubies, Saphirs, Emeralds,</HI>
<PB N="186" REF="99">
and <HI>Diamonds,</HI> on their bre&s;ts, necks, eares, wri&s;ts and fingers; of which there is no other u&s;e in narure, but onely the <HI>borrowing</HI> and <HI>o&s;tentating</HI> of their &s;everall <HI>beauties</HI> and <HI>co|lours,</HI> by which to render us more con&s;picu|ous or comely; As the&s;e fixed <HI>gemms</HI> have their aptitudes for our u&s;e on other parts of our bodies; &s;o truely have other diffu&s;ive <HI>tinctures,</HI> and <HI>colourings,</HI> their <HI>fitne&s;&s;e</HI> and almo&s;t <HI>propriety</HI> for the face; if they bee di&s;|creetly <HI>applied.</HI></P>
<P>&sect;. For both the&s;e (as all things el&s;e of <HI>externe ornament)</HI> may be &s;o <HI>gro&s;&s;ely handled,</HI> and laid on, as they &s;hall &s;eem no more to ones advantage, either of comeline&s;&s;e or di&s;|cretion, than a <HI>Jewel in a &s;wines &s;nout,</HI> (as <HI>Salomon</HI> &s;peaks): Per&s;ons of worth and pru|dence, will in the fir&s;t place keep their harts in the <HI>u&s;e of all &s;uch things</HI> from <HI>offending God;</HI> next they will pre&s;erve <HI>them&s;elves</HI> from being <HI>ridiculous</HI> among di&s;creet per&s;ons: As tho&s;e may ea&s;ily be, who know not how to di&s;tin|gui&s;h a civill <HI>quickning</HI> or cheerfull <HI>enlive|ning</HI> of the face, (as of old times was done by their <HI>anointings)</HI> and a <HI>&s;lovenly be&s;mearing them&s;elves,</HI> like <HI>Bartholomew</HI> babies with ful&s;ome <HI>dawbings; which proclaime,</HI> though not fowle, yet fooli&s;h harts.</P>
<P>As for tho&s;e cau&s;ele&s;&s;e <HI>cur&s;es,</HI> and <HI>Anathe|mas,</HI> that God <HI>cannot</HI> or <HI>will not know them,</HI>
<PB N="187" REF="99">
that no <HI>painted face &s;hall &s;ee the face of God, or the like,</HI> which as <HI>blind thunderbolts</HI> &s;ome men by a <HI>Papall authority,</HI> or <HI>popular facility,</HI> promi&s;cuou&s;ly ca&s;t upon all never &s;o mode&s;t, humble and virtuous women, who u&s;e any <HI>reliefe</HI> to their <HI>lookes,</HI> I believe, as <HI>Salomon</HI> tels us, they &s;hall <HI>not come upon the heads</HI> of <NOTE PLACE="marg">Prov. 26. 2</NOTE> tho&s;e, who u&s;ing this as other <HI>creatures</HI> of God, for tho&s;e ends, to which they have an <HI>aptitude</HI> in nature, do yet &s;o <HI>watch</HI> over <HI>their hearts,</HI> as not to &s;uffer any <HI>outward momen|tary</HI> adornings, what&s;oever, to <HI>leaven</HI> them; with any thing <HI>of pride</HI> or <HI>&s;infull vanity;</HI> but alwaies keep within the <HI>bounds</HI> of <HI>mode&s;ty</HI> and <HI>cha&s;tity;</HI> to which <HI>cleanline&s;&s;e</HI> and <HI>decency</HI> are no enemies. And even in the&s;e <HI>&s;olemne ter|rors,</HI> by which &s;ome men &s;eek to terrifie <HI>poor &s;ouls,</HI> they run more upon the <HI>&s;tocke</HI> of <HI>Satyricall wit,</HI> than <HI>&s;olid arguments:</HI> As if <HI>Con&s;cience</HI> were onely to &s;mell on <HI>no&s;egayes</HI> or <HI>flowers,</HI> and not to be fed with &s;erious and divine <HI>truths,</HI> which are the <HI>food</HI> and <HI>phy&s;ick</HI> too of the &s;oul.</P>
<P>By the &s;ame <HI>fallacy,</HI> they may urge, that <HI>God</HI> will not know elderly men, in their juvenile <HI>peruges,</HI> in their <HI>&s;haved cheeks,</HI> and <HI>bald chins,</HI> (which affect youthfull &s;mothe|ne&s;&s;e, when <HI>gray haires</HI> and <HI>wrinckles</HI> every where, call for gravity of <HI>a&s;pect,</HI> as well as <HI>manners)</HI> of which <HI>fatherly, prolixe,</HI> and <HI>reve|rentiall</HI>
<PB N="188" REF="100">
<HI>beard</HI> is a &s;olemne &s;ign and maje&s;tick <HI>Embleme:</HI> May it not as <HI>well</HI> be &s;aid God will not admit men or women to <HI>heaven,</HI> with all their <HI>pomp</HI> and co&s;t of <HI>apparell,</HI> &s;ince he made them <HI>naked,</HI> and yet not <HI>a&s;hamed;</HI> <NOTE PLACE="marg">Gen. 2.</NOTE> yea may they not cry down <HI>eating, drinking, &s;leeping, marrying, recreation;</HI> yet even that part of <HI>humane nature,</HI> which is <HI>fle&s;h</HI> and <HI>blood</HI> in us, becau&s;e none <HI>of the&s;e things (either</HI> of <NOTE PLACE="marg">1 Cor. 15. 50.</NOTE> vitall u&s;e or infirmer nature) <HI>&s;hall enter into the kingdome of heaven,</HI> or come into <HI>the pre&s;ence</HI> of <HI>God;</HI> when they &s;hall indeed be &s;uperfluous, through the <HI>bodies</HI> higher glory and <HI>perfection,</HI> which &s;hall then exceed the &s;hining of <HI>Mo&s;es his face,</HI> and equall the <HI>tran&s;figuration</HI> of <HI>Chri&s;t.</HI></P>
<P>Yet are not the&s;e <HI>&s;infull enjoyments,</HI> or <HI>unlawfull ornaments,</HI> in this &s;tate of <HI>mortality</HI> and <HI>infirmity,</HI> to which mankind is now &s;ub|jected, by rea&s;on of <HI>&s;in:</HI> different &s;tates ad|mit of <HI>different things:</HI> Many <HI>toyes</HI> (in com|pari&s;on) are allowed us by our <HI>heavenly Fa|ther,</HI> while we are <HI>children</HI> here, which &s;hall be put away when we come to <HI>perfect age</HI> and <HI>&s;tature</HI> in heaven: Though the <HI>whole</HI> need no <HI>phy&s;ician,</HI> yet the <HI>&s;ick</HI> may <HI>lawfully u&s;e</HI> their <HI>skill</HI> and <HI>applications</HI> to <HI>remedy</HI> their <HI>infirmi|ties</HI> not onely as to <HI>health</HI> and <HI>&s;trength;</HI> but al&s;o to the <HI>vigor</HI> and colour of their <HI>lookes;</HI> el&s;e, &s;uch as have the <HI>green &s;ickne&s;&s;e,</HI> pallor, or
<PB N="189" REF="100">
the <HI>jaunde&s;e</HI> either black or yeallow; or any &s;uch deformity, may not u&s;e means to cure them&s;elves, both internall and externall, for as neither of them are forbidden; &s;o I &s;up|po&s;e both to be <HI>lawfull</HI> in their kind and u&s;e.</P>
<P>&sect;. Like to <HI>the feeblene&s;&s;e</HI> of &s;uch mens rea&s;onings again&s;t all <HI>artificiall beauty,</HI> are their impertinent and wre&s;ted <HI>allegations</HI> of Scripture, whereby to ju&s;tifie their <HI>&s;everities,</HI> which no doubt your <ABBR EXPAN="Ladyship">LaP</ABBR> hath ob&s;erved as well as I have; though your di&s;cretion thinks not fit to urge them, being as ea&s;ily an&s;wered, as they are fallaciou&s;ly alledged.</P>
</DIV1>
<DIV1 N="13" TYPE="objection">
<P><NOTE PLACE="marg">13. <HI>Obje.</HI> Of <HI>Peter Martyr</HI> again&s;t Painting the face from ma|ny Scrip|ture in|&s;tances. Gal. 1. 10.</NOTE>SUch as tho&s;e, which I have read in an  <HI>Author</HI> of no mean note, or ob&s;cure name, who <HI>dreadfully</HI> and <HI>purpo&s;ely</HI> inveying again&s;t all u&s;e of art to advance the <HI>beauty</HI> or <HI>colour</HI> of the face, with great <HI>gravity</HI> and <HI>vehemency;</HI> tells us, as from the Apo&s;tles mind: <HI>That we cannot be the &s;ervants of the Lord, if we &s;eek to plea&s;e men;</HI> therefore women may not u&s;e any &s;uch <HI>complexioning</HI> to plea&s;e their own, or their husbands, or others a&s;pects: O weighty and profound <HI>Divinity!</HI> by which neither <HI>wives</HI> may plea&s;e their <HI>hu&s;bands,</HI> nor <HI>children</HI> their <HI>parents,</HI> nor <HI>&s;ubjects</HI> their <HI>princes,</HI> nor <HI>&s;ervants</HI> their <HI>ma&s;ters,</HI> nor <HI>trade&s;men</HI> their <HI>cu&s;tomers:</HI> But like the <HI>&s;erpents teeth Chri&s;tians</HI>
<PB N="190" REF="101">
mu&s;t ri&s;e up to a con&s;tant <HI>antipathy,</HI> and mutu|all di&s;plea&s;ings of each other; el&s;e they cannot <HI>plea&s;e God&punc;</HI> what can be more ab&s;urd in <HI>rea&s;on</HI> or ridiculous in <HI>religion?</HI> When the meaning of the Apo&s;tle is, if by any <HI>waies, di&s;plea&s;ing</HI> to <HI>God,</HI> I &s;eek to <HI>plea&s;e men,</HI> or if I &s;o &s;eek to <HI>plea&s;e men,</HI> as I <HI>neg|lect God,</HI> I cannot be Gods &s;ervant: But in all &s;uch lawfull wayes as were neither a|gain&s;t <HI>piety,</HI> nor <HI>truth,</HI> nor <HI>charity,</HI> no man was more a <HI>plea&s;er of all men,</HI> to whom he be|came <NOTE PLACE="marg">1 Cor. 9. 20.</NOTE> <HI>all hone&s;t things,</HI> that he might <HI>gaine &s;ome.</HI></P>
<P>So again, he brings; that <HI>Chri&s;tians</HI> mu&s;t <NOTE PLACE="marg">1 Cor. 5. 8.</NOTE> keep the <HI>Pa&s;&s;eover,</HI> which is the <HI>fea&s;t</HI> of <HI>Chri|&s;tian conver&s;ation,</HI> in which we partake of <HI>Chri&s;t,</HI> with <HI>&s;incerity</HI> and <HI>truth;</HI> therefore we may make no <HI>&s;imulations</HI> or &s;hews of any <HI>thing,</HI> that is not <HI>really true,</HI> and &s;uch, as we make <HI>&s;hew</HI> of; which not only debarres us of all <HI>helps of art again&s;t palene&s;&s;e,</HI> but of what ever may <HI>remedy baldne&s;&s;e, blindne&s;&s;e, lamene&s;&s;e, crookedne&s;&s;e,</HI> and the like, which are at once both helps, and hidings of our <HI>infir|mities,</HI> which glo&s;&s;e is farre wide of the <HI>Apo|&s;tles</HI> &s;en&s;e, who tels us what <HI>leaven</HI> mu&s;t be purged out (not of all <HI>art</HI> and <HI>ingenuity</HI> of <HI>de|cency</HI> and <HI>civility)</HI> but of <HI>malice</HI> and <HI>wicked|ne&s;&s;e,</HI> of <HI>hypocri&s;ie</HI> and <HI>uncharitablene&s;&s;e,</HI> which may very much <HI>embitter</HI> and aba&s;e the <HI>&s;pirits</HI>
<PB N="191" REF="101">
of Chri&s;tians even there, where their looks, words and ge&s;tures are compo&s;ed to mo&s;t <HI>cynicall clouds</HI> and <HI>phara&s;aick frownes:</HI> Where the hart is pure as to all <HI>maliciou&s;ne&s;&s;e</HI> again&s;t God and man, there all outward <HI>things</HI> are <HI>pure</HI> and <HI>lawfull.</HI></P>
<P>He addes, &s;ince God in the old law forbad to <HI>di&s;gui&s;e the &s;ex,</HI> by <HI>clothes,</HI> he (con&s;equent|ly) <NOTE PLACE="marg">Deut. 22. 5</NOTE> forbids to di&s;gui&s;e our <HI>per&s;ons</HI> by any change of our <HI>faces,</HI> or <HI>complexions:</HI> Tis true, the God of <HI>order</HI> forbids the fir&s;t, &s;o farre as it breeds tho&s;e <HI>confu&s;ions</HI> and <HI>reproa|ches</HI> in humane life and con&s;tant conver&s;e, which are attended with very fowle and wicked <HI>con&s;equences;</HI> But in ca&s;es either of declared <HI>mirth</HI> or nece&s;&s;ary <HI>&s;afety,</HI> which draw no injury, indignity, or di&s;order of life after them, but are onely occa&s;ionall and <HI>innocent,</HI> I do not think that text ought to be urged: To make &s;uch a change of our <HI>faces,</HI> as we cannot be known to be the &s;ame per&s;ons (which yet is oft done by <HI>&s;ickne&s;&s;e,</HI> or <HI>di&s;tem|pers)</HI> as I think it not <HI>lawfull</HI> in ordinary conver&s;ation, &s;o no wi&s;e woman doth ever aime at it; &s;o as not to be known to be <HI>her &s;elf,</HI> but rather to be known as her &s;elf, with &s;ome advantages onely or <HI>complexi|on,</HI> which alter not the <HI>feature,</HI> but onely quicken the <HI>colour:</HI> But in ca&s;e of <HI>life</HI> and <HI>e&s;cape,</HI> I believe this <HI>good man,</HI> would not deny
<PB N="192" REF="102">
an <HI>innocent</HI> per&s;on leave, &s;o to <HI>di&s;gui&s;e</HI> his looks by <HI>vi&s;ard</HI> or <HI>colour</HI> as might be&s;t de|ceive his gard or keepers, which yet he might not once do, though to &s;ave his <HI>life,</HI> if it were an <HI>ab&s;olute</HI> and gro&s;&s;e <HI>&s;in</HI> in it &s;elf, as &s;ome pretend.</P>
<P>He further in&s;tances; that every one ought to <HI>glorifie God in their bodies;</HI> which (&s;aith he) no woman can do that <HI>u&s;eth art to</HI> <NOTE PLACE="marg">1 Cor. 6. 20.</NOTE> <HI>her complexion:</HI> This is ea&s;ily &s;aid, but never <HI>proved,</HI> again&s;t tho&s;e mode&s;t and &s;ober wo|men, who <HI>glorifie God</HI> in a thankfull, humble cha&s;t, and virtuous <HI>life,</HI> as well when they u&s;e this, as when they u&s;e any other <HI>helps</HI> or <HI>ornaments</HI> to their <HI>outward a&s;pect</HI> and <HI>come|line&s;&s;e;</HI> not abu&s;ing the&s;e by doting on them, or re&s;ting in them, as the highe&s;t <HI>beauty</HI> and ultimate <HI>glory</HI> of a <HI>Chri&s;tian,</HI> but u&s;ing and referring all to a higher end, and glory.</P>
<P>&sect;. La&s;tly he very gravely, and &s;adly tels <NOTE PLACE="marg">1 Cor. 6. 15.</NOTE> us, as we may not make any <HI>members of our bodies</HI> (which are <HI>Chri&s;ts)</HI> the <HI>members</HI> of an <HI>harlot;</HI> &s;o nor may we, make our <HI>faces the faces</HI> of <HI>harlots,</HI> who&s;e property (he &s;aith) it is to <HI>paint their faces,</HI> if they think they <HI>need &s;uch helps:</HI> The an&s;wer is, that it is no preju|dice again&s;t <HI>hone&s;t</HI> womens u&s;e of things, that <HI>di&s;hone&s;t u&s;e them;</HI> that helping the <HI>complexi|on,</HI> and &s;etting forth the <HI>looks</HI> to the be&s;t ad|vantages by ingenuous arts and adornings is
<PB N="193" REF="102">
not the <HI>property</HI> of <HI>harlots,</HI> but the &s;tudy and care of <HI>virtuous women;</HI> though accompanied with, and inferior to, that care they have of their <HI>&s;ouls adorning;</HI> I believe this good man what ever he boldly gue&s;&s;es at, knew fewer di&s;&s;olute than &s;ober women, who u&s;ed &s;uch <HI>helps,</HI> farre enough from his <HI>&s;candall</HI> or <HI>perception:</HI> Nor can he &s;ay it is the <HI>property</HI> of <HI>lewd women</HI> un|le&s;&s;e he knew none other u&s;ed it, or could by better arguments, than by <HI>begging the que&s;tion</HI> prove it to be &s;o by <HI>God forbidden,</HI> as no graci|ous woman can <HI>lawfully</HI> or <HI>mode&s;tly</HI> u&s;e it; which he neither doth, nor <HI>indeavours</HI> to prove, either by appo&s;ite <HI>Scriptures,</HI> or <HI>pregnant rea&s;ons,</HI> from the <HI>nature</HI> of the <HI>thing</HI> u&s;ed, or the nece&s;&s;ary <HI>pravity</HI> of the <HI>mind,</HI> u&s;ing &s;uch <HI>artificiall beauty;</HI> one of which at lea&s;t (if not all) &s;hould have been proved; which neither he nor any man el&s;e that ever I &s;aw or heard, hath yet done: Contenting them&s;elves with &s;trong <HI>pre&s;umptions,</HI> and weak <HI>probations,</HI> which <HI>poverty</HI> and <HI>tenuity</HI> of <HI>argumen|tation,</HI> in a matter pretended to be a <HI>gro&s;&s;e</HI> and <HI>notorious &s;in,</HI> is no way becoming learned and grave <HI>Divines,</HI> who ought not to play with <HI>ca&s;es of Con&s;cience;</HI> nor adventure to create <HI>&s;ins,</HI> calling <HI>light darkne&s;&s;e,</HI> or <HI>darkne&s;&s;e light, evill good,</HI> or <HI>good evill.</HI> <NOTE PLACE="marg">I&s;a. 5. 20.</NOTE></P>
<P>How much more worthy of their <HI>holy calling</HI> were it for Mini&s;ters to meddle le&s;&s;e with La|dies <HI>faces</HI> and more with their <HI>hearts;</HI> rather
<PB N="193" REF="103">
incouraging them to &s;tudy all the holy orna|ments of <HI>grace</HI> and <HI>virtue;</HI> al&s;o confining them to the <HI>undoubted</HI> limits of <HI>&s;anctity, mode&s;ty, cha|&s;tity</HI> and <HI>humility,</HI> (which none is &s;o impudent as to di&s;pute again&s;t or que&s;tion) rather (I &s;ay) than by little <HI>Oratorious circles</HI> and <HI>&s;ophy&s;tries,</HI> to &s;eek to in&s;nare their <HI>Con&s;ciences,</HI> and di&s;courage their <HI>&s;pirits,</HI> by endle&s;&s;e and needle&s;&s;e <HI>&s;everities,</HI> again&s;t the&s;e petty <HI>ornaments,</HI> which may (no doubt) be as ea&s;ily kept in all <HI>&s;ober, civill,</HI> and <HI>harmele&s;&s;e</HI> bounds, as any other things, by which <HI>art</HI> a&s;&s;i&s;ts <HI>nature,</HI> and adds by <HI>clothes, colours, jewels,</HI> and many curio&s;ities, to the advantage of humane <HI>honor, beauty,</HI> and <HI>maje&s;ty.</HI></P>
<P>The <HI>mi&s;chief</HI> is, not &s;o much, that many <HI>wo|men</HI> are denied by the&s;e <HI>rigors</HI> the u&s;e of &s;uch things, as would plea&s;e and become them, in an <HI>innocent cherefulne&s;&s;e:</HI> But all that ever was &s;aid again&s;t the&s;e <HI>helps of beauty,</HI> &s;eems to many wi&s;e women, &s;o weak and <HI>&s;innewle&s;&s;e,</HI> that being not convinced of any &s;in in the u&s;e of them, they venture to u&s;e them privately: yet (not wholy without &s;ome <HI>doubt</HI> and <HI>&s;cruple,</HI> ari&s;ing from the <HI>confidence</HI> and <HI>clamors</HI> of &s;ome <HI>godly</HI> men again&s;t them) hence they are <HI>uncomfortably</HI> divided, and perplexed, even in their <HI>greate&s;t</HI> purity of <HI>mind,</HI> and holine&s;&s;e of <HI>life;</HI> while on the one &s;ide, they are &s;haken and terrified by what &s;uch men <HI>forbid them,</HI> on the other &s;ide they &s;ee not, but <HI>God</HI> and <HI>Nature allowes</HI> it to
<PB N="194" REF="103">
them: Nor do even <HI>virtuous</HI> women conten|tedly want (while they are capable of them) tho&s;e <HI>things,</HI> that may render them mo&s;t accep|table to their <HI>own</HI> and <HI>others</HI> eyes; being loth to draw the <HI>curtains</HI> of <HI>ob&s;curity,</HI> or <HI>uncomeline&s;&s;e</HI> quite over them, till it be <HI>dark night,</HI> when they mu&s;t hide their faces in the du&s;t, in hope to re|cover that <HI>perfect beauty,</HI> which &s;hall admit no decayes and <HI>needs</HI> no repaires.</P>
<P>What your <ABBR EXPAN="Ladyship">LaP</ABBR> intimates in the <HI>la&s;t</HI> place, that it is &s;afe&s;t in a <HI>ca&s;e di&s;puted</HI> or <HI>dubious,</HI> rather to <HI>ab&s;tain,</HI> than <HI>u&s;e,</HI> what many <HI>deny,</HI> though many <HI>allow;</HI> &s;ince there is no <HI>nece&s;sity</HI> of <HI>u&s;ing</HI> it at all: I an&s;wer, there are many things which are not <HI>ab&s;olutely nece&s;&s;ary,</HI> which yet we would be loth to part with or be di&s;puted <HI>out</HI> of, under the pretence of <HI>&s;uperfluity</HI> and <HI>&s;infull;</HI> &s;ince God allowes us, not with <HI>niggardly re&s;traints,</HI> but with <HI>liberality</HI> worthy of divine benignity, all things <HI>richly to enjoy:</HI> even to <HI>delight, conveniency, elegancy</HI> and <HI>maje&s;ty:</HI> Nor are we in ca&s;es of <HI>con&s;cience</HI> or <HI>&s;cruples</HI> of &s;in to tell <HI>no&s;es,</HI> or mete by the <HI>pole,</HI> how many, but value upon what grounds men affirme or deny things to be <HI>lawfull</HI> or <HI>unlawfull; Errors</HI> and <HI>Idols</HI> have many times more <HI>eyes,</HI> and <HI>hands</HI> lifted up to them, than <HI>truth</HI> or the <HI>true God:</HI> One <HI>Athana&s;ius</HI> is recor|ded to have &s;u&s;tained the truth of Chri&s;ts <HI>Di|vinity,</HI> again&s;t the <HI>&s;ea</HI> and <HI>moles</HI> of all the world, pre&s;&s;ing again&s;t him, as great waters upon a
<PB N="196" REF="104">
firme &s;luce: Truth is not le&s;&s;e it <HI>&s;elf becau&s;e in &s;olitudes;</HI> and <HI>error</HI> cea&s;es not to be error, amid&s;t <HI>crouds</HI> and <HI>multitudes,</HI> if any be &s;o weak, as to be <HI>&s;waied</HI> and <HI>divided,</HI> more by <HI>numbers</HI> and <HI>Ora|torious fervors,</HI> than by <HI>clear</HI> and <HI>potent rea&s;ons;</HI> The <HI>penance</HI> they mu&s;t do, for their want of judgement, is to be deprived of tho&s;e <HI>things,</HI> they doubt off, yet would willingly <HI>u&s;e,</HI> and do <HI>de&s;ire,</HI> if they thought them <HI>lawfull:</HI> But tho&s;e, who are by a clear light of <HI>Rea&s;on</HI> and <HI>Religion, redeemed</HI> from the&s;e &s;crupulo&s;ities, &s;o as to &s;ee and injoy the <HI>freedome</HI> God hath given them, as in the nature and fitne&s;&s;e of his <HI>creatures,</HI> &s;o in the indulgence and &s;ilence of the <HI>Scriptures</HI> (which have &s;et us under the Go&s;pell, onely morall and internall <HI>bounds</HI> of <HI>holine&s;&s;e,</HI> by which the <HI>hart circum&s;cribes</HI> and limits the <HI>outward man,</HI> in the u&s;e of all things, not as to their <HI>nature</HI> but their <HI>ends)</HI> the&s;e (I &s;ay) may as freely u&s;e their affirmative freedome of u&s;ing and enjoying ac|cording to their con&s;cience; as the other do the negative, who therefore forbeare to u&s;e them becau&s;e, they either doubt, or conclude again&s;t their <HI>unlawfulne&s;&s;e:</HI> For as no mans di&s;&s;en|ting may hinder the <HI>&s;tating</HI> of my <HI>iudgement,</HI> according as truth <HI>appears to me,</HI> &s;o more may their different <HI>practi&s;e</HI> hinder me from doing and enjoying, agreeable to my <HI>iudgement.</HI></P>
</DIV1>
<DIV1 TYPE="part">
<P><PB N="197" REF="104">
THus have I endeavoured to give your La^p as full and as good an <HI>account</HI> of my thoughts in this di&s;pute or ca&s;e, touching <HI>artificiall helps</HI> of <HI>beauty;</HI> &s;uch as <HI>humane invention</HI> have many wayes found out; whereto as your <ABBR EXPAN="Ladyship">LaP</ABBR> hath given the <HI>occa&s;ion,</HI> &s;o I wi&s;h I were &s;o happy, as to afford you any <HI>&s;atisfaction;</HI> which if a <HI>weak woman</HI> may in any degree be able to do in &s;o di&s;puted a point, how much more may you hope for from <HI>learned</HI> and <HI>able men,</HI> if they have but courage to declare their judgements in it.</P>
<P>As for your La^p^s particular; however you &s;hall not need to think (yet) of <HI>borrowing</HI> any <HI>helps</HI> from <HI>art,</HI> either to <HI>pre&s;erve</HI> or <HI>repaire</HI> your <HI>beauty,</HI> (being ble&s;t with a great and la&s;ting <HI>&s;tock</HI> of hand&s;omene&s;&s;e, for which you have cau&s;e humbly to thank God) yet (po&s;&s;ibly) by what I have an&s;wered to your &s;everall <HI>objections,</HI> (not wholy void I hope of <HI>Rea&s;on</HI> and <HI>Religion)</HI> your <ABBR EXPAN="Ladyship">LaP</ABBR> and others by your candor, will be more <HI>favourable</HI> in their cen&s;ures of tho&s;e, who&s;e <HI>in|firmity</HI> may <HI>invite</HI> them &s;oberly to u&s;e, what they do not find <HI>God</HI> hath denied them; who (yet) had rather chu&s;e the mo&s;t <HI>&s;ad</HI> and <HI>&s;ordid de|formities</HI> (as <HI>Job</HI> on a <HI>dunghill</HI> putrifying in his <HI>own &s;ores)</HI> with a <HI>good con&s;cience,</HI> than the greate&s;t <HI>pomp</HI> and <HI>beauty</HI> of <HI>Queen E&s;ther,</HI> or <HI>Berenice,</HI> with the <HI>&s;ting</HI> and <HI>plague</HI> of an <HI>evil con&s;cience:</HI> Nor do I doubt but many worthy women,
<PB N="199" REF="105">
who di&s;creetly u&s;e the&s;e <HI>little private helps</HI> to their <HI>lookes,</HI> are very far from that <HI>ungratefull impudence,</HI> which dares to <HI>di&s;plea&s;e God,</HI> by any thing his <HI>indulgence</HI> allowes them to <HI>plea&s;e them|&s;elves</HI> with all, in &s;ober and ingenuous waies.</P>
<P>To the favorablene&s;&s;e of your La^p^s <HI>future cen|&s;ure,</HI> (of tho&s;e, who with <HI>mode&s;ty</HI> and <HI>di&s;cretion,</HI> u&s;e the&s;e helps to <HI>complexion,</HI> by which neither them&s;elves nor other are hurt) be plea&s;ed to add the favour of your <HI>pardon,</HI> to the length of <HI>my an&s;wers,</HI> which con&s;cious to their weakne&s;&s;e, I have &s;ought as we do with <HI>le&s;&s;er threads</HI> to <HI>wind</HI> them the oftner about; that their length may make &s;ome amends for the want of that &s;trength in which they come &s;hort of &s;tronger <HI>twi&s;ted cords;</HI> if I may obtain the one, or both of the&s;e <HI>reque&s;ts,</HI> I &s;hall not think any time, or your La^p^s <HI>patience,</HI> wholy lo&s;t, though I am not &s;o vain as to bo&s;t of any <HI>victory;</HI> or perempto|rily to decide the <HI>controver&s;ie</HI> on my &s;ide, which I leave to your La^p^s and others better judge|ment.</P>
</DIV1>
<DIV1 TYPE="part">
<P>MAdame I mu&s;t not onely grant you your &s;o well <HI>merited reque&s;ts,</HI> which you &s;hall find <NOTE PLACE="marg">The mo|derate and charitable conclu&s;ion of the Di&s;pute.</NOTE> have with me the power of <HI>commands,</HI> being &s;o <HI>ju&s;t</HI> and <HI>ingenuous:</HI> But I mu&s;t add tho&s;e mo&s;t harty thanks, which I owe you for the <HI>generous freedome</HI> of your di&s;cour&s;e, which hath the
<PB N="198" REF="105">
courage and ability to bring to the <HI>review</HI> of <HI>rea&s;on,</HI> and true <HI>Religion,</HI> a ca&s;e of <HI>Con&s;cience,</HI> which few dare touch or try, contrary to the <HI>common vote and credulity,</HI> which (for ought I &s;ee) may in this as in other things it oft doth, prove a <HI>common error;</HI> wherein you de&s;erve the more <HI>applau&s;e,</HI> becau&s;e in this I do not think you are any way partiall to your &s;elf, or &s;o much pleading your own cau&s;e, as civilly affor|ding a charitable <HI>relief</HI> and <HI>protection</HI> to others, who&s;e <HI>infirmity</HI> may require or u&s;e &s;uch <HI>helps.</HI></P>
<P>For my &s;elf as I wi&s;h I may never need any &s;uch aides, &s;o truely I &s;hould not &s;cruple to u&s;e <HI>Gods</HI> and <HI>Natures</HI> indulgence with tho&s;e cautions of <HI>mode&s;ty</HI> and <HI>di&s;cretion,</HI> which are nece&s;&s;ary to accompany all our actions <HI>naturall, civill,</HI> and <HI>religious;</HI> which falling under the <HI>Empire</HI> of our <HI>will</HI> and <HI>choi&s;e,</HI> are &s;ubject to the <HI>Judicature</HI> of <HI>God,</HI> and of our own <HI>Con&s;ciences.</HI></P>
<P>Mean time your <ABBR EXPAN="Ladyship">LaP</ABBR> hath by the <HI>clearene&s;&s;e</HI> and <HI>force</HI> of your rea&s;on, redeemed me from that <HI>captivity,</HI> wherein by a plebeian kind of <HI>cen&s;oriou&s;ne&s;&s;e</HI> and <HI>popular &s;everity,</HI> I &s;ometime delighted, to <HI>di&s;parage</HI> and le&s;&s;en tho&s;e, who are reported or &s;u&s;pected to u&s;e any <HI>auxiliary beauty,</HI> notwith&s;tanding I &s;aw in all things el&s;e their worth and virtue, every way <HI>commendable, immutable,</HI> and &s;ometime <HI>admirabl:</HI> So much have you made me a chearfull <HI>conformi&s;ts</HI> to your
<PB N="200" REF="106">
judgement and charity, which I find followes not ea&s;ie and <HI>vulgar reports,</HI> but &s;earcheth the exacter <HI>rules</HI> of <HI>Rea&s;on</HI> and <HI>Religion;</HI> which <HI>lights,</HI> as they now &s;hine in the <HI>Church</HI> of God, I do not think have left mankind in the dark, as to any thing <HI>morally</HI> and <HI>eminently</HI> either <HI>good</HI> or <HI>evill:</HI> In the <HI>di&s;cerning</HI> of which, &s;o as to <HI>follow</HI> the one and <HI>fly</HI> the other, I pray God ever guide us, by his <HI>truth</HI> and <HI>grace.</HI></P>
<EPIGRAPH>
<BIBL>Tit. 1. 15.</BIBL>
<Q><HI>To the pure all things are pure, but to the defiled and unbelievers nothing is pure, but even their mind and con&s;cience is defiled.</HI></Q>
</EPIGRAPH>
<TRAILER>The End.</TRAILER>
<PB REF="106">
</DIV1>
</BODY>
</TEXT>
</EEBO>
</ETS>
