[Page 2]I Do not onely approve your La^ps friendly Answer. freedome; but I take it as some degree of speciall favour, that you speak your thoughts to my face; and not after the secret censurings, or back-biting whispers of some, who (lesse able to confute what they blame, than to ju­stifie, what they suspect) arraign before the rash Tribunall of their judgements, every face whose handsomness, they either envy, if na­turall; or grievously reproach, if they think it any hath thing artificiall, beyond what them­selves are wonted to, or acquainted with; who (yet) in other things do as much contend a­gainst the defects, deformities, and decayes of nature, and age, as may bee, by wash­ings, anointings, and plasterings, by many se­cret medicaments and close receipts; which may either fill and plump their skins, if flat and wrinkled; or smooth and polish 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 least kind or degree they are not more scrupulous then censorious; As if every one that used these had forsaken Christs banner, and now fought under the Devils colours.

Your Nobleness (Madam) is more just and civill, in giving me opportunity, to an­swer for my self, that either I may confess & forsake what you suspect, if you convince [Page 3] me of the evil of it; or continue with your good conscience to do what you are jealous of, if I can assert it to be lawfull and good.

§ First then; if I should deny what your (LaP)Ladyship suspects, it would be very hard to prove it; since, what you fancy as additionall, is not beyond the ordinary proportion of what is naturall to my age and complexion; Be­sides, the looks (you know) of our Sex, as to palenesse or rednesse, admit as many changes, as the Moon, by naturall variations; which are, many times in women not more sudden, than much to their injury or advan­tage: So impertinent must they needs bee, whose eyes are over curious, to find fault at Art there, where they have no cause, but to commend Nature; unlesse they were made womens Confessors; which I believe few are in this case; so that they must needs blame most-what rashly, and oft unjustly, because they onely guesse uncertainly

But, because I perceiv your (LaP)Ladyship hath a great zeal in this particular; (which I must inter­pret a commendable & Christian tendernesse, against any thing suspected for Sin; (which cannot be small to a gainsaying conscience; whose eye will not endure the least mote: any more than the heart can the least wound) I wil deal so liberally with your (LaP)Ladyship as to grant you this supposall; whereupon to fix any dis­course, [Page 4] which may (as you think) batter down, with a mighty Engine, all Auxiliary Beauty; or additionall Handsomnesse.

And truly, it is not my fear, but my re­quest to you, (of whose pious abilities the world hath a great & just account) that your (LaP)Ladyship would let me see, by rationall and clear arguings, what you have against it, beyond those vulgar flashes, and easie flourishes, of some great sticklers and declaimers against all such femal arts; (to which I have been much wonted) who with shame and folly, as Solomon sayes, (even sometimes in the Pulpit, as well as in the Presse) resolve of matters of P. ov. 18. 13. sin, and cases of Conscience, before they consi­der or understand them; Calling for fire from Heaven upon all they dislike, as the disciples did, without ever advising with Christ; which confidence hath made many well meaning people, very much startle at, and condemn Luke 9. 54. all such complexionary adornings, as if they impudently outfaced God and man; as if they fought with an high hand and brazen forehead against Reason and Religion, Nature and Grace, Humanity and Christianity. After this rate of bold Oratory, many women have been more scared then convinced; more distracted with scruples and terrours, then satisfied with truth, as to the nature of many things pre­tended to be sins and violations of consci­ence; [Page 5] which must be measured, not by the bulk, but weight; not the noise, but force of mens words; Tis not the cry, but the fleece, which sober persons regard.

§. But I will in this rather suspect at pre­sent my own incapacity, than any want of solidity or charity in the sermons and cen­sures of so many, as bitterly inveigh against all Artificiall Beauty; hoping to learn from your (LaP)Ladyship, what may, upon just grounds, make me subscribe to their & your severities in this point; Though, I confesse, after some diligent search into other books, and chiefly the holy Scriptures, I am as yet so remisse and charitable in my censure of those little-artifi­ces, used by many sober persons: that, as I will not undertake to justifie all those that use them; so nor dare I condemn all, who may use and do the same things, with farre differ­ent minds, and to very distant ends.

Answ.MAdam, as I allow your rule, the word of God; which is the onely balance of the Sanctuary, where sins are to be weighted: so I am not ignorant of that story, to which your (LaP)Ladyship (as all others in this dispute) do much referre: Nor am I a stranger to that glosse or observation thence made against all paint­ing or tincturing of the face, by that most worthy Prelate; with whose so quick and sharp a stroke I was (at first reading that passage) so startled, that I had no rest, till I advised [Page 7] with another person, of great judgement and and sober piety: who made it clear to me, That that excellent Bishop, however then he thought sit (after the wonted oratory and freedome of some of the Fathers) to make a a popular passe, or stroke of his potent pen, a­gainst what he might suspect to be then much used, and abused too, in the English world; yet (for certain) he was too wise and judicious a Divine, to fix that signall and hea­vy judgement of God, onely, or chiefly, (or indeed at all) upon Jezebels painting; which was an after act; and as to that time or instant in the story, comes at least 14. years behind that dreadful doom which was by the prophet Elisha foretold upon the score of Naboths blood unjustly shed, & his inheritance cruelly usurped: which is 1 Kings 21. 23. So that her 1 Kings 21. 23. painting her eyes or face, mentioned in the place you urge, is indeed (among other oc­casionall circumstances) recorded, but to a farre different end or use; than either to lay the weight of the subsequent punishment, or the guilt of any sin upon that act more than upon the other concomitant actions there­with recited.

§. Among which this of her painting is indeed set down chiefly, to shew; That no advantages of outward Beauty, naturall, or artificiall, (though set off with the curiosity & [Page 8] Majesty of a Queen) are sufficient to make any person the object of either love or pity: where foul and enormous sins have so deba­sed and deformed their souls to God; As Murther, Idolatry, and Oppression had done Jezebels; For which sins (as is expresly said) that Tragedy befell her (which was foretold long before she is brought in so dressed and adorned); which thunderbolt of Gods ven­geance she in vain sought to disarm or a­void by using any charms, attractives or le­nitives of outward beauty, if that were her designe: which truly is not very probable, at her years; and toward Jehu, a declared enemy: Nor do indeed the actions of Jeze­bel signifie (as that gentleman told me) any amorous intention whereby to allure Jehu; since her words reproach him with so just and bitter a Sarcasme as that is, Had Zimri peace who slew his master!

§ So that Jezebel at this time seems rather resolved not so much to court, as to scorn Jehu: disdaining to deprecate her ruine; or ow her life to such an enemy. And there­fore she puts her self into a posture of Maje­sty: as shewing that height and greatnesse of mind, which could own her self in the pomp & splendor of a Princesse, even then when she expected her enemy and her end; That she might at least perish (as she thought) with the [Page 9] more reputation of a comely person and un­danted spirit; which abhorred to humble and abase it self, after the manner of fearfull and squalid suppliants in sackcloth; or to a bate any of those accustomed ornaments, with which she used (as a Queen) to entertain her self in her prosperity.

So that my learned friend concluded (in my opinion very rationally) that the Lord Primates inference (for which she was justly eat­en-up by dogs) may no more be applied to this particular of Jezebels painting her eyes or face, than to her adorning, or dressing of her head; or her looking out of a window, or her speaking such words, as she did to Jehu's face: all which are recorded in the same story, immediately before her precipitate ruine: which actions in themselvs cannot be branded for sins, nor are they noted there for such, further than they may be relatively considered, as to the mind and end of the doer or speaker, whereby to gratifie pride, passion, or any other wicked­nesse. And in this respective consideration, not only Jezebels painting and dressing, but her very eating and drinking, her sleeping and clothing, her native strength and beauty, her civil honor and power might be relatively sins; as the Scripture tells us, the plowing of the wicked is sin, and his praying is abomina­tion; So his prosperity becomes a snare, and his Prov. 21 4. Prov. 28. 9. [Page 10] plenty a poyson to his soul: when the good gifts and creatures of a good God are by evil minds perverted to be weapons of unrighte­ousnesse, and instruments of sin, to satisfie those lusts, whose inordinatenesse, and not 1 Pet. 2. 11. their desire, fights against God and the Soul.

So then your (LaP)Ladyship cannot be so blind, as not to see that the bare historicall narration of Jezebels painting her eyes, among other actions, (which you confesse to be innocent in themselves, and whereof you make no scruple) if it did referre to any wanton de­signe (which is very unlikely at that time, in a Queen, whose proud and violent spirit might (now) justly be carried away with other passions and transports than those of lust;) yet it doth no way argue or import the use of that, or other things therewith mentioned, to be in themselves any sins; to all that then did, or after should, use the like applications, words, or actions, out of far different minds, and to farre different ends; which are beyond all dispute the proper grounds and rules of all morall denominations, as to good or evil, in those mediate actions, agents and instruments, whose freedome in nature, falls not under any speciall restraint of Gods command, for­bidding them by any positive Law: (as he did many things in point of food, clothes, fa­fashions, [Page 11] and other civil actions among the Jews.)

It is a grosse mistake in Architecture, to think that every small stud bears the main stresse and burthen of the building, which lies (indeed) upon the principall timbers; And it is an horrible wresting of Scripture, to make every recited circumstance in any place, to bear the whole weight of the story & event.

You cannot think, that Dives went to hell, onely because he was a rich man clothed in Luke 16. 19. purple and fine linen, and faring deliciously or sumptuously every day; All which things many persons of as good as great quality, of no lesse virtue and piety than honor and estate, daily enjoy without any blame. Nor was it Laza­rus his poverty and dunghill, or his sores and the charitable tongues of the dogs, that brought him to heaven. The luxury, pride, and un­charitablenesse of the one; the patience, hu­mility, and sanctity of the other, made that grand discrimination of their fates.

Nor may your (LaP)Ladyship think, that the behead­ing of John Baptist, is any valid argument Matth. 14. (however it be popularly used by some) a­gainst all Dancing, as if it were absolutely e­vil and unlawfull in it self; not onely mixt of both sexes, but alone and single, as that of Herodias was; who is said (there) to have danced, not with, but before Herod and the [Page 12] company, (which yet I know your (LaP)Ladyship and other sober persons, not onely use themselves, but also approve, as to the breeding and be­haviour of their children: That sad event (which is odiously, but fallaciously laid to the charge of Dancing) was the proper effect not of the orderly motions of Herodias her feet; but of the inordinate strokes of her affections; Her wanton pride and impious despite against, not so much the person, as the doctrine of that holy man; who never reproved (that we read) hers or others Dancing, (as to the civil custome of the countrey or Court) but her a­dulterous compliances with Herods lust: John was not a stumbling block to her feet, but an eye-sore to her eyes, and a corrasive to her eares, by his chast monitions, and holy seve­rities. So, Herods sudden crumbling into Acts 12. 22. wormes, may be justly urged against the pride and arrogance of any mortall in Gods sight: but it is misapplied against the purple, Thrones and orations of Princes. In like sort I believe Jezebels painting, and other­wayes dressing or adorning her self, set down in that place, to be no more prejudice in point of sin, against a sober, modest, and ingenuous use of those things, than Leahs bargaining with Rachel for her sons mandrakes, was any Gen. 30. 15. charm or cause of her conceiving that night with childe by her hired husband.

[Page 13] If all that Jezebel, or other notorious sin­ners mentioned in Scripture did, at any time, in order to accomplish any evil designe, is therefore to be branded and avoided as a sin; we may not call a solemn assembly or keep a fast, because Jezebel did both, in order to pal­liate with shews of Justice, and prefacings of 1 Kings 21. 9. Religion her detestable murther and disinhe­rison of Naboth. Nor may we use fair words and affable gestures, because Absaloms am­bition did abuse those popular arts. We must 2 Sam. 15. not kisse or embrace a friend, because Joab did so when he basely kill'd both Abner and A­masa: As also Iudas did when he betrayed Christ; Nay staves, and lanthorns, and torches must not be used, because they some­time waited upon that ingratefull Traitor. We Ioh. 18. 3. may not weep, because Ismaels treachery did so, when he intended to slay Gedaliah. In all Ier. 41. 6. which cases the designes were apparently wicked and base; yet are not all those con­comitant actions such, much lesse these here recorded of Jezebel; Whose aim (certainly) was not any allurement, but a defiance and af­front to Jehu; shewing how little she was terrified by his presence, power, and successe: at which she appeared neither dejected nor deformed, after the manner of those squalid suppliants, who poorly and pitifully stoop below themselves to beg their lives; which [Page 14] she scorned to do, by any the least dimi­nution, or abatement of her wonted gran­deur, glory, or splendour: As the mention­ed circumstances receive no credit or honor by Iezebels name, so nor any disparagement, since different minds make the difference of manners: Nor is it strange for the wicked to do the same things that worthy persons do to diverse ends.

Answ.IF these places be all the strength your (LaP)Ladyship can produce from Scripture, against any colouring of the face, or helping of the com­plexion; because this, as other usuall wayes of comely, curious or stately adornings, are there mentioned, as the practises of wanton and imperious women; yet your (LaP)Ladyship will not hence conclude, that onely such women did then use those things, Who are alwayes so cunning, as not to render themselves notorious by any such outward differences, from grave and so­ber women (as they say the common cur­tisans of Rome are commanded to do, for distinction sake): But rather you must con­clude, that wanton women did cast them­selves into the same outward mould, or civil garb and fashion, wherein persons of honor and good repute appeared; not with more beauty, state, or comelinesse, than with chasti­ty, gravity, and virtue: For sin is generally so apishly crafty, as to hide it self under the [Page 16] colours and masks of goodnesse and honesty; as well knowing, that it is not onely deformed, but very fulsome, if it appear impudently like it self.

Besides, if your (LaP)Ladyship thinks the sharp style of that place strikes so severely against all painting and complexioning as a sin, why may you not also by the same severity destroy and disallow all other things there expressed in that same tone and tenour; as dressing and deck­ing your self with any costly and comely orna­ments; all sweet perfumes, all sitting on rich and stately beds, with tables before them, &c. From all which I do not find your (LaP)Ladyship or others do abstain, either as to your person or your houses; who yet with great eagernesse single out and hunt to death, that one particular, there mentioned, of painting the face, which seems to have no worser marks on it, than the rest of the herd or company, which you are con­tent to spare and preserve for your use.

But (Madam) it is unworthy of your can­dor and discretion, thus to rack and disjoint Scriptures, whose sense for the most part, is not to be taken in the broken parts and severed or distracted limbs, but in the juncture and intire­nesse of the whole discourse; which shews the scope and design of the Spirit of God; which is not either to condemn or commend every particular mentioned in the procedure [Page 17] of any place, where yet the main design is to commend or condemn, something there eminently proposed, and chiefly aimed at.

We read our Saviour Christ commending the providence & self-preservation of the unjust Luke 16. 8. steward; but not his falsity and injustice: which yet is there brought in as the fraudulent me­thod of this worldly wisdome and forecast. So Iacob by his mothers craft and imposture obtained the blessing from his cheated and Gen. 27. aged father, beyond any revocation; yet the sinister arts there used, are not to be imitated or approved, however the desire of a pater­nall blessing (which was then solemn, and Sa­cramentall) might be as commendable in him, as the undervaluing of it was a profane temper in Esau: If commendable ends do Rom. 3. 8. not justifie evil means in any, no more may evil ends in some blemish the use of lawfull and permitted things in others, who apply them to sober and good ends.

These places are very generall and loose arguments, to condemn all ingenuous arts and helps of handsomnesse, either to the face and other parts of the body, or to the adorning of civil State and Majesty. Nor do they any way amount to so much as a positive Law, ei­ther Ceremoniall or Politicall, such as those were against linsiwoolsie garments, sowing with diverse seeds, abstaining from swines flesh, and Exod. 11. [Page 18] other beasts, birds, or fishes; which yet in their Acts 10. 15. nature are not unclean or unlawfull.

How much lesse can your (LaP)Ladyship or any other, by the Chimistry of your wits, extract from these places any drop or quintessence of a mo­rall command; which shall be ever binding to the Conscience, as from sin?

Truly, I cannot but believe, that the most holy God, who hath not been wanting to reveal his whole will to his Church in his written Word, so farre as is necessary for faith and good manners; who even in very small matters gave an expresse law to the Jews, in things lesse pleasing to him, not in their nature, but in their use or significancy among the Jews; such as were, the not cutting the corners of their head and beards, the not Lev. 9. 17. seething a kid in its mothers milk, the not cut­ting down fruit-trees in a siege, the not taking the old bird with the young, the not leaving their excrements uncovered, &c. I cannot (I Deut. 23. 13. say) but believe, that this gracious God would either in the Old, or New Testament have positively and expresly forbidden all such additionalls to Beauty, or helps to hand­somnesse, both as to the face and other parts of the body, if they had been in the use and nature of the things, as abominable to him, as Idolatry, Theft, Lying, Murther, and Adultery: which some men have passionately, but very impotently pretended.

[Page 19] Certainly his goodness would not, in a case of sin, and so high a sin (as some clamour this to be) have onely made such oblique and ge­nerall reflexions upon it in this and other places, not as a thing any where forbidden; but onely as a generall custome, used by many, and abused by some: Not perstringing the nature of that more than other things there mentioned, but onely setting forth how farre vain and vicious minds were prone to abuse those things to Gods displeasure, which vir­tuous minds (no doubt) did according to the modes and civil customes of the times and places, use soberly, without any offence to God or man.

§ Who doubts but Queen Esther, a de­vout Est. 2. 12. and gracious woman, might lawfully use, as we reade she did, all those purificati­ons appointed her? That she applyed to her advantage all the attractives of sweet unguents and perfumes, of costly raiment and beautifull colours, of rich and accurate dres­sings or lovely adornings, such as were usu­all to the Persian delicacy, softnesse and luxury, hereby to win and confirm more the kings af­fection and sensuall love to her? Her using all these was so farre from being her sin, that it had been so farre a sin not to use them, as she had rather tempted God, than pleased him, by neglecting to use those means which [Page 20] might (most probably) in ordinary provi­dence conduce to those great and good ends, which her holy, chaste and charitable heart intended to Gods glory and the Churches good.

We reade Rebekah (in the primitive plain­ness Gen. 24. 30. & shepherdly simplicity of those times) accepted bracelets and other ornaments, to be put on her arms, neck, and eares, without any disparagement to her Virgin modesty; so Solomons chief wife, and Queen, Pharaohs daughter, turning proselyte, is brought in as Psa. 45. 9. a type of the Church of the Gentiles espoused to Christ, and adorned with all princely riches, and costly curiosities, that the king might take pleasure in her beauty.

That, good and lawfull things, both in Na­ture and Art, have been and daily are abused by evil minds to evil ends, is no doubt or wonder, since where ever God hath his hand, the devil seeks to set his foot: And in that sense or aspect, both the things them­selves, and the abusive use of them, may be branded with marks of Gods dislike; But this rather justifies and approves the sober and honest use of them, as the right end of Gods creation and donation for mans use. Our Lord Jesus bidding us, beware lest our hearts be overcharged with eating & drinking: And his Luke 21. 34. Apostle forbidding us wine wherein is excesse: [Page 21] Also unlawfull dalliances in chambering and Rom. 13. 13. wantonnesse; yet they do not hereby deny the lawfull and loving sportings of Isaac with Rebekah; or the rejoycings with the wife of ones Gen. 26. 8. Prov. 5. 18. youth; or the moderate use of meats and drinks, even to afestivall mirth and satiety of wine: Which Christs presence and bounty at a John 2. wedding feast, supplying, by a miracle, great quantities of excellent and inviting wines, (after men had well drunk) to an holy super­fluity, do sufficiently vindicate, as allowed to Christians, notwithstanding the morose and cynicall severitie of some-spirits.

The Jews are indeed blamed for their un­seasonable gluttony and Epicurean profane­nesse, Isa. 22. 13. under the reproaches of joy and glad­nesse, slaying of oxen, killing of sheep, eat­ing of flesh, drinking of wine, and singing to the viol; which iniquity (saith God) shall not be purged from them till they dy: Yet were not these things in themselves unlawfull, but therefore evil because unseasonable, and used by unsanctified and impenitent hearts, then, when God called for fasting and mourning, for sackcloth and ashes; which outward forms and signes of penitence and humility, there requi­red, are yet otherwhere taxed and highly blamed, when they were but the masks and visards of hypocrisie: as in Ahab and other Isa. 58. 3, 4, 5. Jews.

[Page 22] If we should therefore think all things un­lawfull to be used, because they have been or are abused, (which is a most pitifull piece of vulgar sophistry, and superstitious fear) the devils and wicked mens incroachments would wholly abridge us of all Gods boun­ty and Christian liberty: How have the Sun, Moon, and Starres; yea almost every creature, on which are any remarkable characters of the Creatours goodnesse, and glory, (in their beauty and usefulnesse) how (I say) have they been ravished and abused by Idolatry, or other sensuall excesses? yet, must not wise and good men be therefore wholly divorced or estranged from them; which were, as fond and irrationall a part of superstition, as to forbear to eat beef and veal; or their sawces, garlick and onyons; because the Egyptians worshipped the Ox, and those herbs, as the Jews did their golden Calf, after that example: Upon this principle all must abstain from marrying, because some husband and wives have adulterously profaned that holy covenant, and broke the vow of God which Mal. 2 14 was upon them.

We shall never be able to reconcile the clashings and diversities of the Scripture style and expressions, sometime complaining of, other while commending the same things, unlesse we distinguish of the same things, in [Page 23] their severall uses and abuses, as it were into their crosse and pile, their day and night, ac­cording as the mind of the user or abuser, ei­ther lightens or darkens them.

For you cannot but read in Ezekiel that God (on the other side) sets forth his tran­scendent Ezek. 19. 9, 10, 11, 12. favour and bounty to the Church of the Jews, under all those names and notions, which either a fond parent, or an amorous suitor are wonted to expresse their loves to any daughter, or spouse and mistresse; by bestowing on them all the accomplishments and trea­sures of amorous delicacy, as sweet washings, anointings, clothings with embroidery, silk, fine linen, forehead Jewels, ear-rings, bracelets, neck­lace, crown, works of gold and silver, precious in nature, (at least in humane esteem) and rare for art or workmanship; by all which additionall beauties, provision was made to hide deformities, supply defects, and set off the comelinesse as of other parts of the body, so of the Face also:

Which is the chief Theater, Throne, and Center of Beauty, to which all outward array is subservient; every part of the body study­ing as it were to pay (by adorning it self to its best advantage) some tribute of comeli­nesse, as an homage to the face: which is not onely the Queen and soveraign of humane & visible Beauty, but the Regent and directrix [Page 24] of the whole bodies culture, motion, & welfare.

In that place then of Ezekiel, your (LaP)Ladyship sees the rich Cabinet of feminine ornaments, and additionals of Beauty, set forth, as the fruit of divine munificence, and this under the Character or test of Gods approbation; who as he hath made all these things (both for their substance and accidents, their matter and their forms, their mass and their colours good, in their natureor kind:so, as to their use, he hath fitted mankind with invention, knowledge, fancy, skill, curiosity & art, many wayes to ap­ply & improve them; which is also a good gift of God, and peculiar to mankind, unto whom God hath thus manifested, both by nature and art, his speciall love and indulgence, invi­ting them by an holy use of his bounty, to praise and serve him, as his children, with all faithfulnesse and cheerfulnesse; even in this valley of mortality, which is the Churches continuall infancy, and a Christians momen­tary minority.

§. Nor do we find the Jewish Church, bla­med there, or elsewhere, for using and en­joying all these divine donations, even to the renown of her comelinesse, and to a perfection of Beauty, but onely for that self pride and pomp, which drew her to trust in her riches and comelinesse, so as to seek other lo­vers, and play the harlot against God.

Answ.IF the Lord had a greater displeasure a­gainst the use of any colouring or comple­xioning of the face or skin, it is strange that it is not expressed in this place, which is the Bill of womens ornaments, (and with some speciall note of dislike) when in all probability the women of Ierusalem did as much use that, as any other thing, as more neerly contributing to their Beauty; which appears by those other places you formerly alledged: So little rea­son you have to suppose it more offensive, [Page 26] than those other things here mentioned, that I may better argue, It is not at all offensive in it self, because not at all here expressed, where you think God purposely and particu­larly quarrels with all things that were offen­sive in feminine curiosity: This of complexi­oning being therefore not mentioned, be­cause it may be used by many, as an help of infirmity, without any pride or vanity.

§. But I will not make any advantage of Gods silence in this particular, but rather an­swer with more certainty; That God in this place enumerates all those particulars, not as absolutely finding fault with, or forbidding the use of them, but as reproaching the in­gratefull pride and abuse of them, in those to whom he had indulged so many superfluities: Therefore the Lord to prevent any mistake, first gives the account of his displeasure verse 16. Because the daughters of Zion are haughty, and walk with stretched forth necks, and wanton eyes, &c.

Therefore, that is for their haughtinesse and abusing of Gods bounty in nature and art, he threatens to punish them by depriving them of those things; as he doth otherwhere of his corn, wine, flax, and oyl; which the di­vine Hos. 2. 5. indulgence had afforded, not to pamper wanton and proud minds, to rebell against God, but to serve either naturall necessities, [Page 27] or civil conveniencies, or ingenuous delights, or modest decencies, or honorable state; as befitted mankind, in their sociable, orderly and religious living, to their own content, to others benefit, and to the Creators glory.

God would not have threatned to deprive those women of all those things, if they had been evill or poysons in themselves; for then it had been a mercy to take them quite away; and a punishment to have continued them. Nor is the menace of stripping them of all those ornaments, in order to scare them wholly from the use of them (which are other where, as I shewed you, allowed) but to teach them, how to prize and use them with more humility and modest piety; as things appointed to farre better uses, than to serve sensuall, impudent, and impious either minds or ends; God asserts his right in all these (even so small bagatellos, or toyes, comparatively) That we may learn to take heed, not to misapply these, or any other the least of Gods creatures to perverse and sinister ends; of which a sober and good use may be made, to Gods glory, as well as our own delight and content; while we own him in all, and blesse him for all, even the least help and ornament of life.

§. It is an undoubted Maxime, both in Reason and Religion, That the Devils or [Page 28] wicked Mens usurpation is no prejudice to Gods dominion or donation; nor to that right use, and end of all things, which he hath graunted to mankind, throughout the whole latitude and empire of his visible works. If all things are therefore vaine, sinfull, and unlawfull, which vaine and wicked minds have or do abuse, what I pray will there be left for sober and virtuous persons to use or injoy? They must neither eat, nor drink, nor clothe, nor dresse themselves to any decency, sweetness, costliness, or delight; Tamar an harlot will dress her self with a vaile of modesty, as well as chast Rebekah. Gen. 38. 14. Prov. 7. The wanton and cunning woman, whom Sa­lomon describes so to the life, decketh her self to all externe advantages, applyeth with all amorous civilities, perfumeth her bed and chamber, pretendeth great love, offereth her holy festivities and peace-offerings: at last wipeth her mouth with great demurenesse and sobriety. Yet may we not think all these actions are hereby made scandalous and unlaw­full to sober women, to chast and loving wifes: We may as well forbid the use of a staffe and a signet to honest men, because Judah in Gen. 38. his blind and extravagant desires pawns them as pledges of his love to a woman, whom he took and used as an harlot, not common, but incestuous.

[Page 29] Youth, riches, honor, beauty, strength, policy and cloquence might be all arraigned and con­demned before such unjust and unjudicious Judges, who would cry down all use of things because of some abuses; which flow not from the nature of the things abused, which are good, but from the malice of the persons, or minds abusing that native good, which God diffused to every creature.

Nabals churlish covetousnesse, Absaloms beautifull rebellion, Achitophels politick trea­chery, Ioabs valiant cruelty, Iehus zealous am­bition, Tertullus his eloquent malice, are all carried upon the wings or wheels of Gods gifts, and framing. Who sees not that the corrupt hearts of men oft turn Gods streams to drive the devils mill? What Truth so glorious which hath not been sometime sulli­ed and eclipsed by the smoke of the bottomtess pit: the prejudices or scandalous imputations of some black or foul mouthes? On the other side, what Error is so rotten and putrid, which some Oratorious varnish hath not sought to colour over with shewes of Truth and Piety? It is a great part of calme and sober wisdome, to resolve all things into their rationall and pure principles, of which this is one. ‘That what ever is in nature, is good in its kind; That the goodnesse of all things in nature is reducible to a good end, [Page 30] in reason and religion: That no person is abridged in a right and holy use of things, by an others abuse of them: That the just use of things may be restrained, though the abuse cals for reformation and the ex­cesse for moderation: That since God doth not annihilate what he hath made (as all) good in nature, because of mans abuse of things; no more have we any cause to annull or deny our sober use of any thing, for others petulancy and abuse: What things vice or vanity are most prone to usurp, as to the most sweet, fair and in­viting delights of life, no doubt, virtue and modesty may lawfully challenge, and vin­dicate to their propriety.’

We must not pull out our eyes because some mens and womens are, as S. Peter says, 2 Pet. 2. 14 full of adultery; not think sight and light un­lawfull to be enjoyed, because some imploy them onely to objects of sin and vanity: But we must the more cautiously set holy bounds to all our thoughts, desires and acti­ons, which may have their occasion and fewell from the ministry of the eyes, but their kindling and flames are from the inward in­ordinacy of the Heart: where sin is (as our Saviour tells us) first conceived and brought Mark. 7. 2. forth, before it is nourished, suckled or swad­led, in the gifts of God, either naturall or [Page 31] artificiall: Heal that root and fountain, there is no doubt, but the branches or streames flowing either from or to, will soon be pure 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 use of all his sensible gifts, so as not to hinder us of his spi­rituall and eternall gifts.

Thus have I (good Madam) with all plain­nesse, freedome and integrity, furthest from any thing of fallacy and sophistry, answered as I could, what you were pleased to urge from Scripture-instances, which obviously mention painting or colouring the eyes, among other customary ornaments of those times and places, but with no token of Gods dislike, as to that particular, more then of other won­ted adornings, of the head, face, and the rest of the body; whereof your La^p makes no scruple, as to any sin: So that what ever frown may seem to be in the face of the words, do fall only on the abuse of that, as other things, to sinfull excesses, and inordinate satisfacti­ons, beyond the bounds of civility, modesty and honesty; But this doth not amount to the force of any positive command forbid­ding the use of that and other helps to hand­somenesse: Nor doth it import any dislike of outward comelinesse when joyned with [Page 32] humility and holinesse, conforme to the di­vine mind, or will: which must be the onely touchstone of sin, and test of Conscience, where­in no great curiosity is necessary to discern Gods meaning, as to things importing sin or duty.

§. Which are (I think) alwayes set forth in the holy Scriptures, not by dubious reflexi­ons, oblique and obscure intimations; but by such clear direct precepts, and autoritative sanctions, (in some place or other) as becomes the majesty of the king of heaven, and is most proportionate to the dimness and infirmity of humane understanding: Who shall never be charged for that as a sin, which he could not either by innate principles of morall light, or by Scripture-prescripts evidently see to be such. Nor is there almost any thing of grosse im­piety, which doth not discover to us its offensivenesse against God, by that check, regret, and disgust, which it oft gives to our selfes, either before, in, or after the sin done: which I beliefe this never did or doth to any modest and judicious users of it, unlesse they be more scared and guided by the ignis fatuus of po­pular superstition, than the clear and constant light of true religion, which moves not by Fancie and Opinion, (as puppets do with gimmers) but by Reason and divine revelati­on, as the Body doth by its living Soule.

Answ.IMost willingly grant That the same pure and perfect God who hath forbidden all evill ends, or sins of the ripest age and highest [Page 36] Stature; hath also forbad all means desired by us to those ends; as to the immorality and perversenesse of the agents mind and in­tent: Whose first fancies and most infant conceptions of sin, are sinfull, if designed, approved, or delighted in: notwithstan­ding, he hath no power either to act, nor yet any matter whereupon to work, for the accomplishing or carrying on of his sin, but onely from the power, bounty and good­nesse of the Creator; Who is good in all his works, though we have evill hands or eyes; Yet, doth not God tempt us to evill, by gi­ving us those good things, which we abuse to sin, by the inordinatenesse of our minds, more then the activity of our hands, or out­ward enjoyment?

§. It is indeed a great Truth your (LaP)Ladyship ur­ges, but very little to your purpose, as I con­ceive; yea it makes directly against you: For if it be (as it is confessed) most unlaw­full to abuse good things, to evill ends, or to gratify any desire in order to violate Gods exp [...]esse Command: So where the heart is upright, without any sinfull warpings, as to piety, purity, and charity, it must follow, that the use of any thing God hath made and given to mankind, must needs be good and lawfull, both in nature and in art; Neither natures bounty, nor the additions of modest and [Page 37] ingenuous art can be blamed, or so much as questioned, where the heart is sound and ho­nest; as in those loves or complacencies, whose Chastity useth all kinds of ingenuous Elegancy.

If nothing can be materially evill, either in nature or in art, but only as related to the inordinacy of the mind, will and intent of a voluntary and mor all agent; it must necessa­rily follow that, as to the use of colour and complexion to the face, there can be no evill in it, as against the 7^th Commandment, where no adulterous, wanton, or evill purpose is harbored in the soul of those that use it; but it is as (as all things ought to be) kept within the bounds of piety to God, purity to our selves, and Charity to our neighbours; Which holy limits must be precisely set, as in the use of this, so of all other ornaments and enjoyments, afforded us by the Creators indulgence in nature, which are as prone to be abused to Adulterous incentives as this; yea farre more, as being more inviting: yet are they not forbidden to be used or enjoyed, but onely confined to honest, pure and holy ends; not onely the last and highest of Gods glory, but also those of the crea­tures life, health, delight, and cheerful­nesse.

§. That in many countreys, and almost in [Page 38] all ages fomething, which your (LaP)Ladyship would call painting, or complexioning, as washings, anointings, fomentations, tinctures, and frictions, &c. have been used by very sober, chast and virtuous persons, both maids, wives, and widowes, I think your (LaP)Ladyship is not so uncharitable as not to grant; Since even whole nations (not onely the Jewes of old, but Christians also) have and do at this day, by customary and civill fashions use it, with­out any reproach, scruple or scandall of sin; any more then it is to wash their faces, to comb their hair, or to braid it, to anoint their heads and faces, to perfume their clothes &c. which things do neither necessarily tend, nor are studiously intended to any sinfull end.

The Greek Churches generally, and most of the Latin Casuists (as I have heard from Learned men and Travellers) do allow even this complexionary art and use of adorning by some light tincture the lookes of women, eminent for virtue, modesty, piety and cha­rity; when they are not recluse, or votaries: And yet even these are not denyed (as I sup­pose) those things, which may innocently please themselves, even in their retirements: Where every one is yet a Theater and society to themselves; and cannot willingly live at any odds with their looks, or dislike of them­selves.

[Page 39] Some use these helpes, who are rarely seen of anymen; others of none but their husbands; in reference to whose honest satisfactions, they use these customable adornings of the Country, as a testimony of their love and respect, besides as an attractive or conservative of their affections; which never receive greater Checks, then when they meet with any ob­ject, that represents either sordidness, negli­gence or undervaluing. Your (LaP)Ladyship cannot think it unlawfull for wives to please and gratify their husbands, no lesse by quickning their complexion, then by hiding any other defect and deformity, or using such wayes of sweet­nesse, neatnesse, and decency (which are potent Decoyes to love) as may best keep their hus­bands from any loathing or indifferency, also from any extravagancy.

To which end I have heard that S. Austins civility allowed those feminine ornaments and elegancies of fine clothes, sweets, dresses and anointings to wives, or such as would be wives, as farre as the limits of chast and con­jugall love extended: All which S. Je­roms rigor (who they say more loved, than favoured our sex) would lesse approve. Sure i lewd and and wanton women find the use of such adornings to be advantageous to vi­cious ends; (which make all things so ap­plyed unlawfull) I see no cause, why sober [Page 40] and modest women should despair, or be de­nyed to turn them to a better use and hone­ster account; since 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.

If that oracle hold true (as it must, because Tit. 1. 15. Divine) in all things of free and indifferent natures and use, (that is, upon which no re­straint of God speciall command is laid; as none is upon the Churches Christian, in outward things) That to the pure all things are pure; That nothing is unclean (that is, morally and sinfully) in it self; as the blessed Apostle was perswaded by the Lord Jesus: These will include in their large circumference, what Rom. 14. 14. ever is used to advance the complexion, or hide the defects of the face, as well as any other parts of the body; both as to the nature of the things used, and the Conscience of those, who purely, use them; Since we see that the highest abuse of Gods creatures to Idolatrous services, and sacrifices (which was the most provoking sin) did no way prejudge or hin­der the liberty of a believer to eat or drink of those things to farre different ends. As there was no Idolatry in eating things offered by others to Idols, if there was no regard to 1 Cor. 10. 35. 27. the Idol, (whose it properly was not) but to God, whose rightly it was; So nor can I [Page 41] see any Adultery in the use of those helps to handsomnesse, where there is no adulterous intent, or evill thought in the heart; whose prime moter or spring (as to its end and purpose) being set true, to the measure of Gods will; the outward wheeles, motions and indications cannot go amisse; Since the end of the command in that, as in all things, is a pure heart, faith unfaigned, and a good Con­science. 1 Tim. 1. 5.

§. What your (LaP)Ladyship objects, That the use of any artificiall beauty may be an occasion to anothers sin, a snare, and temptation to them; Truly so may all outward adornings (which have something in them of a complaisance and takingnesse) yea and the most innocent native beauty may be made a baite to the devils hooks: yet do I not think, your (LaP)Ladyship will therefore, either deforme your beauty, or not both own, esteem, and improve it, to your civill advantages; Else in vain had handsom­nesse been given (by God as a favour) to so many sober women; who were as conspicu­ous for their beauty, as their vertue; being every way compleately lovely; like apples of gold, set in pictures of silver: Such were Sa­rah, Rebekah, Esther, Jobs daughters &c.

Thus I have (I hope) answered the weight of your (LaP)Ladyship argument drawn from the 7^th Commandment, which forbids onely [Page 42] the abuse of things by depraved and adulte­rous minds; not the use of them to sober and civill ends.

§. As to the wit of it, which makes all mending the complexion or lookes of our faces to be a kind of Self-adultery; A metamor­phosis of Gods work; A confuting of his distincti­ons, set upon his creatures; A rekindling the fire, which God hath quenched, and adven­turing again into the storme, whence one is happily escaped &c.

§. My first Answer is: That it is hard to extract one drop of spirits, or quintessence of reason, and right argumentation (as to point of sin, and stating the conscience) from many handfuls, and heaps of Rhetorical flowers and parabolicall allusions; which are but light skirmishings, and not serious contendings in matters of Religion; Such sparks and flashes of Oratory (which are the main stock and strength of most opposers in this case) are rather like the hedge-creeping light of gloe­wormes; than that celestiall vigor of divine Truth, whose beams have a star-like sublimity, and constancy of shining.

As to the change and Alteration, which is odiously called a Self-adulterating; Tis true there is some little change of the complexion from a greater degree of pallor, to a lesse, possibly to some little quickning of rednesse; [Page 43] yet not so, as to make any greater change on the face, or cheeks, than is frequently made by the blushings of those, that are of most modest looks and tenderest foreheads; This makes no more a new face or person, (so as to run any hazard of confusion or mistake) than usually befalls women in their sicknesses, and ordinary distempers, in­cident both to single, and maried persons; Who sometimes appear pallidly sad, as if they were going to their graves; other whiles with such a rosy cheerfulnesse, as if they had begun their resurrection; so that this artificial change, is but a fixation of natures inconstancy, both imitating its frequent essayes, and helping its variating infirmities.

Nor doth all this so terrible a change a­mount to more than a little quicknesse of colour upon the skin; It alters not the sub­stance, fashion, feature, proportions, tem­per, or constitutions of nature; which is oft done, or at least endeavoured, by severall ap­plications, both inward (as to physicall receipts, of all kinds:) Also outward by more gross and mechanick arts, which strive by many wayes to conceal, cover, and supply natures grosser deformities, and defects, even as to the very substance of parts, no lesse than to the additi­ons of borrowed ornaments. Thus the bald­nesse, thinnesse, and (as both men and women [Page 44] think) the deformity of their haire, is usually supplyed, by borders and combings; also by whole perukes (like artificiall sculls) fitted to their heads; Some highly please themselves in those artificiall eyes, bands, leggs, noses, teeth and hair, which make up those breaches of the body, which age, or sicknesse, or other acci­dents have occasioned, either to the incon­veniency of motion, or the deformity of their aspect: How many both men and women, who pretend to high piety and strictnesse, do (yet without any scruple) by a thrumb'd stocking, a bumbast or bolstered garment, by iron bodies, and high heeld shoes, endeavour to redeem themselves, from that may seem lesse handsome, and (vulgarly) ridiculous, or antick; levelling hereby the inequality of crooked backs, and crump shoulders; setting up one foot parallel to the other: filling out the leannesse of their duindled leggs, and the like; wherein Art studiously and speedily, either encounters Natures enemies, or fortifies its outworks against all assaults; or repaires its breaches, and every way kindly comes in as its Second and Auxiliary to assist it against all infirmities originall or accidentall.

§. Yet this Quantitative Adultery, which by such patching and piecing of the body, makes far more grosse alterations, & substan­tiall changes of nature, your (LaP)Ladyship and all per­sons [Page 45] of sound senses, do allow, in their daily use, (as much as the Romanes did Julius Cesars wearing of a Laurel Coronet, to hide the bald­nesse of his head) without any reproach to any ones honor, chastity or piety; yea, how many grave and godly matrons, usually graffe or re­implant on their now more aged heads and browes, the reliques, combings or cuttings of their own or others more youthfull haire? Whence the weaknesse and self-confuting invalidity of this flash or florish against all use of art to the face, appears: As if there were more adulterating in colours, than in features; in quality, than in quantity; in a little tincture, than in solid composures. Truly (Madam) a smile, or silence were the best and justest confutation of such partiall allegations: which allow the greater, and yet scruple the lesser changes.

§. Nor is there more solidity as to mat­ter of sin or conscience, in the other popular terror; of adulterating Gods and Natures work­manship, to his diminution and reproach: For ingenuous Atifices, honest applications, & civil alterations to the advantages of humanenature as single or sociall, in things placed under our naturall power, and left free as to our religious or morall power, (that is, where no divine pro­hibition intervenes) These are no more to be called, or counted any adulterating of Gods [Page 46] works, or reproach to his power and wis­dom; than it is to dy woollen, linen or silk, out of their native simplicity; Or to wash that scurfe and filth off, which riseth naturally from our bodies, by sweating or evaporation; Or than the polling of mens haires, and trimming of their beards, or paring their nayles, which suffers not natures excrescencies, to run out to that horror and uncomelinesse (like Nebuchadnezzars when he had run long at grasse) to which they would grow; where art (we see) doth dayly turn, according to the severall fancies and various fashions of times & countreys, those things which are but excrementall, to be ornamentall to our bodies.

The same Sarcasme of Adulterating nature may be as justly used against all sweet smells or sents applyed to our hair, clothes bodies, or to our breath; Not onely as a delight, but as a remedy to the native ranknesse or offen­sivenesse which some persons are subject to both in their breath and constitutions; which not to cure, or alter by are is to condemn such persons (otherways not ill company) to solitudes, by reason of those ill savours, which make them fitter for cells, than for society. How impertinent and ungrate must that superstition be, which out of a need­lesse nicety of offending the God of nature, (by altering any Characters or Impressions [Page 47] he hath set on our bodies, in colour, favour or feature,) dreads to use, even those helps and remedies, which both God and Nature have prepared, and liberally offered to our both civill and religious use of them; not more to our own pleasure and innocent advantages, (besides others sociall content) than to the glory of God; So farre is the use of such helps from any detriment or diminution to the Cre­ators glory, or work: Who oft suffers Nature in its ordinary road or tract, to erre, or fail of those proportions which are most perfect and agreeable, purposely to incite and exer­cise those gifts of art and ingenuity, which God hath superadded, in reason to mankind, above all those second causes & effects which are moved by more blind instincts and con­fused impulses: Nor is the wisdome, pow­er, and goodnesse of God lesse manifested at the second hand, by humane operation upon, and al­teration of some works of Nature, than in the first productions of things; yea that rationall empire, liberty, dispose & use, wherewith God hath invested mankind, over all his works, in the inventions of art and manufacture, doth more magnify and set forth the munificence and indulgence of God, than that substance and subject matter, which he offereth to us, as to other creatures in all those things, whose grossenesse and confusions are onely to [Page 48] be polished, distinguished, improved and disposed of by the art and industry peculiar of man: Wherein if children of the world and darknesse are so polite, ingenious and industrious, in order to obtain evill ends; how much more may the children of God, use their Fathers liberality in order to their own, and others honest complacencies and compleatings?

Certainly, true piety permits us to pay an honor, love and reverence to our selves, as well as to others; and to our bodies, as well as to our Souls: Nor is the face more to be unconside­red, or neglected, than other parts of our bo­dyes; which we generally either protect from injury and contempt, or supply 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 suspicion of sin.

§. As to the jealousy of baiting anew the de­vils hooks, or leading our selves and others in­to fresh temptations; when women seem to be in point of Beauty faded and almost out of date; As to the fear of raysing up new stormes, when the amorous tempest of youth is well allayed; Truely these are as babies or children, rather pretty, than strong objecti­ons; and are then easily answered and fully confuted, when the heart meditating no mis­chief, yet studies comelinesse: The honestest [Page 49] beauty in its native simplicity may be as a baite; though it must not purposely set the devils traps or snares; Nay on the contrary, the use of some pretty artificiall reliefs to nature, may be a great means to keep as our selves from the temptations of envy and dis­countenance, (which is always attended with discontent) so others too, whom these ho­nest frauds and pious guiles may hinder from those by ways and extravagancies, to which more curious eyes and touchy tempers are prone to run, if they be not happily decei­ved, and so confined to sober and holy affe­ctions.

So that I do not see, but that in the in­genuous use of colour and complexion to the face, there may be the wisdome of the serpent, without the least of its poyson; Where the Dove-like innocency of the users mind preserves not onely the native goodnesse, which is from God in all things, that can be used, but also the civill and morall goodnesse of their use, from all contagion of sin, while the heart is kept within the confines of virtue and ci­vility.

Though some vain and wanton minds may turn this, as all things, to a serpent; yet others of modest tempers use it as a staffe and stay both to their own minds and others, whom they most value: and to whom thay indevour [Page 50] to give all ingenuous content, even to the extent of their curiosity; without being any way injurious to God, themselves, or others.

Answ.IT is most true, that a good Christian, who remembers himself to be as clay in the hands of the potter, ought to carry in all things either a thankfull contentation, or an humble submission toward the will of God, (not only in their natures, constitutions and beings, but also in those externall contingencies or events which are as it were the voice and dictates of providence) So farre, as not to use any means, forbidden by the written word of God; whereby to remove or alter, what God hath so inflicted upon them either in mind, body, or estate.

But yet (dear Madam) this patience or [Page 52] contentednesse of spirit, which onely for­bids us all unlawfull remedies, or wicked en­deavours for relief, is no hinderance to pious, and ingenuous industry, by which we not only may, but ought to use all those means, spirituall, naturall, and civill, (as prayer, good counsell, physick, and the like applications, which are as holy, as they may be wholesome) to remove or remedy any pain, sicknesse, maime, misfortune or inconvenience, which happens to us in our health, strength, mo­tion, or estates; and why not (also) in our looks or beauties and complexions; where­in women do think themselves much con­cerned, as in their riches, health, or almost life it felf? So that many had as live dy, as be much deformed; and would as willingly part with their bodies, as their beauty, which is as the soul of the face and life of womens looks. Certainly those honest endeavours which in fair wayes study to relieve or sup­ply our wants in any kind, are no rude con­testings with Gods Providence; nor are to be called crossings or opposings of his will; but rather they are servings and obeyings of it, in those dictates of reason, prudence, and discretion, which God hath given to mankind (as he hath the various motions and instincts to other creatures) in order to preserve our selves from any evils, either falling or resting [Page 53] upon us; which voice of God within us sounding with both reason and religion, is to be listned to and followed no lesse, than those silent intimations, or blinder characters, we read in providential events, which may ad­mit of various interpretations, or readings; But never such, as either crosse, or put stop to those divine directions, or permissions, which are given us, both in prudence and in piety for our ease and help. Else we may not by a sacrilegious sobernesse seek to cure those, whom God hath seen fit to afflict with the highest temporall misery, which is frenzy or madnesse; which deprives them of the noblest jewel and ornament of the soul, Reason; Nay, we must not restrain them from any of those desperate extravagancies, to which their distemper (which is naturall and providentiall) doth dispose them; Which were indeed to be more mad, than those poor creatures are; while having reason beyond them, we scruple to apply those means which are proper for their good and our own, mere­ly for fear, lest we should contest against God, and contrariate his providentiall will.

So, by this paradox of superstitious submis­sion, a sick man mustly and languish under his sicknesse; sending a bill of defiance to all Physitians, Chirurgions and Apothecaries, as so many bold Giants, or Cyclopick monsters, [Page 54] who dayly seek to fight against heaven by their rebellious druggs and doses, prescribed in strange affected terms of art, and ill scri­bled bills, which seem to be as so many charms or spells, and conjurations; So lame men may not either use crutches, to supply the weaknesse of their leggs, or to shore up the tottering frame of their body: Nor may they, as the poor man in the Gospel, covet to have the benefit of any suppling and hea­ling John 5. 3. Baths, which would by this argument rather seem inchanted by some evill spirit, or Demoniack Water-nymph, than moved by the healing virtue of any good angell.

By this soft and senselesse fallacy of resting so satisfied with the events and signatures of providence, as to use no lawfull means, or industry, that may seem to traverse the sentence or present decree; we may not rise out of a ditch, or pit, when we are once faln into it; nor so much as cry to Jupiter to help us: We may not quench those fires, which casually seise on our houses; nor extinguish those flames which Incendiaries kindle of faction and sedition in Church or State; We may not row against any stream, nor a­scend by any ladder upward, when our native tendency is downward: We must not repair our decayed houses, nor mend our torn gar­ments; or honestly seek to recruit our de­cayed [Page 55] estates; but content our selves with our ruined and illustrious houses; we must wrap our selves (as we can) in our lazy rags, with the sluggard turning upon the hinges of holy idlenesse; as those, that are providen­tially Prov. 6. 6. condemned to eternall and irreparable poverty.

After these methods of holy ill husbandry, we must let our fields and gardens ly oppressed under the usurpations of brambles, and the tyranny of all evill weeds, which are the pro­ducts of providence, as well as the best hearbs and flowers; yea Nature seems rather a step­mother and dry nurse to these, than to the other: Nay, you may not by the inventions of artificiall day, supply the Suns absence, with Candle, or Torch light, nor dispell the horror of that darknesse, which providence brings over the face of the Earth in the night: you may not seek to obtain your liberty, if once cast into prison, which cannot be without a providence, since a sparrow falls not without it, upon the ground, as Christ tells us. Mat. 10. 25.

§. So many absurd and indeed ridiculous consequences do follow the fondnesse of this argument: (that we may not seek to mend what God hath made; nor alter what he hath ordered) That it is best confuted by continued sicknesse, lamenesse, beggery, baldnesse, and deformity; under which not to have any [Page 56] sense, or having a quick sense, not to desire and endeavour any remedy and redresse, were such a super-stolcall piece of Philosophy, as is not at all of kin to Christianity; whose complexion is of a farre more soft and tender skin, than that of the Stoick, Cynick, or Epicurean; nor doth Religion require stupor, but onely a patience, so farre as is not transported beyond the holy and allowed bonds granted to humane, and Christian in­dustry, to relieve it self by Gods permission, and blessing.

§. The Providence of God however it declare at present his will and pleasure to us by those events which are naturally less welcome and pleasing to us; yet it doth not so confine, and determine, either it self or us, as not to admit us to use lawfull means, of honest va­riations, and happy changes: Which your (LaP)Ladyship sees, are not more frequently applyed by us than prospered by God with desired succes­ses: So farre is it, that we should by any sad events be confined, onely to a silent and pas­sive submission, (which is necessary and just in­deed, when our afflictions exceed the help of second causes) that we are rather obliged, both in reason and religion, to use those means which may obtain blessed recoveries; without violation of good Consciences, which are not injured, but there, where God is diobeyed.

[Page 57] Nor is the divine goodnesse lesse to be seen, ve­nerated and praysed, in those emendations, which follow to our ease and comfort, the lawfull applications of art, and ingenuity, than his power and Justice (or possibly his speciall displeasure) may sometimes appear in those unpleasing events; which some would fain set up (beyond Gods intent) as Idols, to such an unmoveable fixation, as if it were impious to endeavour to remove them, because providence hath once per­mitted them to take place, amidst the chan­ges and contingencies incident to this mortall and mutable state.

There may be holy contradictions, and humble contraventions, (as to Gods silent pro­vidence, so to his declared will) either disco­vered by effects, or by his expresse word. Thus Jacob wrestled with the Angel, and would not let him go (when he desired) till Gen. 32. 26. he had by a pious importunity and holy in­solence extorted a blessing from him: So Moses prayes with extraordinary fervency, when God had bid him Let him alone; He­zekiah Exod. 32. 10. Isaiah 38. though under the declared doome of his instant and approaching death, yet is not more bold then welcome, when by prayers and teares he seeks to repeal, or at least re­prieve the sentence already passed upon his life by the Prophet.

[Page 58] §. Religion is no friend to Lazynesse and stupidity, or to supine and sottish desponden­cies of mind, under the pretence of compli­ances with providence; as afraid to remove the crosses or burdens incumbent upon us, (wherein the sluggard might have some plea for his sloth:) For these befall us many times (as indeed all necessities of life do) not more to exercise our patience, than to excite our inventions and industry: Nor doth the infirme life of man require lesse active, than passive graces: The one to remedy what we may; the other to bear, what we cannot cure.

But (Madame) in vaine do I listen to your words, when I see your contrary actions, by which you give your self the fullest answer & save me the labour; Who (I beseech you) is more speedily, curiously, and earnestly soli­citous to encounter the afflictions, and crosse events of providence, than your love and care is; when any thing threatens, or urgeth upon the health, strength, sight, hearing, shape, or straightnesse of your children, and nearest relations? yea how auxiliary are you to your servants, and neighbours? how importunely do you pray for remedy? how are you (as Martha) incumbred with receipts, plaisters, and medicines of all sorts; which you think most potent and soverain to [Page 59] remove any pressure or danger?

Yea, as to those helps, which are most mechanick and artificiall, having nothing of native vertue, but meerly such a formall ap­plication, as makes but a shew of help to natures defect; Whom did your (LaP)Ladyship ever blame (if in other things unblameable) for u­sing a glasse eye; which is but an honest mocking of the world, while it pretends to the place and office of a naturall one, which God saw fit to take away, as to our own sight and use: But he did not withall take away either our wits, our hands, or our freedome, to make and use, if we list, a Crystall, painted eye, both to hide our own defect and defor­mity; also to remove from others the lesse pleasing prospect of our blemish: When was your (LaP)Ladyship scandalized with any grave and so­ber matron, because she laid out the combings or cuttings of her own or others more youth­full haire, when her own (now more withered and autumnall) seemed lesse becoming her? How many both mens and womens warmer heats in religion, do now admit not onely borders of forain haire, but full and fair peruques, on their heads, without sindging one haire by their disputative and scrupulous Zeal, which in these things of fashion, is now grown much out of fashion. Your La^ps Charity doth not reprove, but pity those [Page 60] poor Vulcanists, who ballance the inequality of their heels, or badger leggs, by the art and help of the shoemaker; Nor are those short leg'd Ladies thought lesse godly, who fly to Chopines, and by enlarging the phy­lacteries of their coats, conceal at once both their great defects in native brevity, and the enormious additions of their artificiall hrights, which make many small women walk with as much caution and danger al­most, as the Turk danceth on the ropes. Who ever is so impertinent a bigot, as to find fault, when the hills and dales of crooked and unequall bodies, are made to meet with­out a miracle, by some iron bodies, or some benign bolsterings? Who fears to set straight, or hide the unhandsom warpings of bow leggs, and baker feet? What is there as to any de­fect in nature, where of ingenuous art, as a di­ligent handmaid waiting on its mistresse, doth not study some supply or other? So farre as to graff in silver plates to crackt sculls; to furnish cropt faces with artificiall noses; to fill up the broken ranks and routed files of the teeth with ivory adjutants or lievte­nants.

§. Yet against all or any of these and the like reparative Inventions, by which art and ingenuity studies to help and repair the defects or deformities, which God in [Page 61] nature, or providence is pleased to inflict upon our bodies, no pen is sharpened, no pulpit is battered, no writ of rebellion, or charge of forgery and false Coynage is brought against any in the Court of Conscience; No poor creature (who thankfully embraceth, modestly useth, and with more cheerfulnesse serveth God, by means of some such help, which either takes away its reproach, or easeth its pain) is scared with dreadfull seru­ples, or so terrified with the threatnings of sin, hell, and damnation, as to cast away (much against their wills) that innocent suc­cour, which God in nature, and art had given them; from which they part with as much regret, as the poor man did from his darling lamb, which the rich mans insolence, not his indigence; not his want, but wantonnesse, forced from him: Rather we are so civilly pious in these cases, as to applaud others, no lesse than please our selves, in those happy delusi­ons, whereby we conceal or any way com­pensate those our deformities, or defects in any kind, which seem to us lesse convenient, or to others lesse comely, in this our mortall and visible pilgrimage.

Onely, if the face, (which is the Mctropo­lis of humane Majesty, and as it were the Cathedrall of beauty or comelinesse, in the little world, or Poliiy of our bodies) if this [Page 62] have sustained any injuries (as it is most ex­posed to them) of time, or any accident; if it stand in need of any thing that our cha­rity and ingenuity in art can help it to, though the thing be never so cheap, easy, and harm­lesse: either to enliven the pallid deadnesse of it, and to redeem it from mortmain, or to paire and match the inequall cheeks to each other, when one is as Rachel, the other as Leah; or to cover any pimples and heats; or to remove any obstructions; or to mitigate and quench excessive flushings: Hereby to set off the face to such decency and equality as may innocently please our selves and others, without any thought to displease God (who looks not to the outward appearance, but to the heart) what censures and whispers, yea what 1 Sam. 16. 7. outcryes and clamors, what lightnings and thunders, what Anathemas, excommunications and condemnations fill the thoughts, the pens, the tongues, the pulpits, of many angry (yet it may be well meaning) Christians, both prea­chers and others, who are commonly more quick-sighted and offended with the least mote they fancy of adding to a Ladies complexion, than with many Camels of their own custo­mary opinions and practises: Good men, though in other things, not onely of fineness and neatnesse, but even of some falsity and pretention, they are so good natured and in­dulgent, [Page 63] as to allow their lame or their crooked wives, and daughters, what ever in­genuous concealments, reparations, Art, and their purses can afford them; yet as to the point of face-mending, they condemne them like Pauls Church to sink under everlasting ruins.

§. The most of your plainer bred and as it were home-spun Professors and Preachers, who never went far beyond their own homes, can with lesse equall eyes behold any women, of never so great quality, if they see or suspect her to be adorned any whit beyond the vulgar mode, or decked with fea­thers more gay and goodly, than those birds use, which are of their own countrey nest. In which cases of feminine dressing and ador­ning, no Casuist is sufficient to enumerate or resolve the many intricate niceties and end­lesse scruples of Conscience, which some mens and womens more plebeian Zelotry makes, as about Ladies cheeks and faces if they ap­pear one dram or degree more quick and rosy, than they were wonted; so about the length and fashion of their clothes and haire. One while they are so perplexed a­bout the curlings of Ladies haire, that they can as hardly disintangle themselves, as a Bee engaged in honey; other while they are most scrupulous Mathematicians, to measure the [Page 64] armes, wrists, necks and trains of Ladies, how farre they may safely venture to let their garments draw after them on the ground, or their naked skins be seen: Here, however some men can bear the sight of the fairest faces without so much as winking, (where the greatest face of beauty is display­ed) yet they pretend that no strength of hu­mane virtue can endure the least assaults or peepings of naked necks, if they make any discovery or breaking forth below the ears. Not that any modest mind pleads for wan­ton prostituting of naked breasts, where the civiller customes of any Countrey forbids it; but some mens rigor and fiercenesse is such, that if they espy any thing in the dresse, clothes, or garb of women, beyond what they approve or have been wonted to; pre­sently the Taylours, the Tirewomen, the Gorget­makers, the Seamstresses, the Chambermatdes, the Dressers, and all that wretched crue of ob­sequious attendants, are condemned as Anti­christian, and onely fit to wait upon the whore of Babylon: Nor doe the poor Ladies (though otherwise young, and innocent, though as virtuous as handsome: or if possibly elder, and every way examplary for modesty, gra­vity and charity) yet they doe not, without great gifts and presents, (as by so many fines and heriots) redeem themselves from some [Page 65] mens severe censures: And, if they do take any freedome, to dresse, and set forth them­selves after the best mode and fashion, it costs them as much, as the Romane Captaines free­dome did him; when indeed they are (as S^t Paul pleaded) first born, not onely in na­ture, but as to grace and the new birth; which Acts 22. 25. is no enemy to what fashions modesty may bear; and which decency, civility, and cu­stome do require.

§. Yet your LIP hath often heard some persons in point of clothes, as highly in­censed against all such fashionable alterations, and various adornings, as Saul was against Jonathans tasting a little honey; as if all these 1 Sam. 14 29. things of feminine culture, art, and invention, were no lesse under a curse, or execration, than Sauls rash vow and devotion had made that Honey; the tasting of which enlightned Jonathans eyes, and the liberty of eat [...]ng it might have refreshed the wearied spirits of his wandering Soldiers.

§. Truly in these quarrellings of some severer spirits against all auxiliary beauty, and helps of handsomenesse in women, I observe, That commonly what they want in force of arguments, rationall or religious, they make up in clamor and confidence: As the Pope is said to have expressed in his Bull against the Knights Teutonick or Templars, when he con­fiscated [Page 66] their estates; Although of right and Justice we cannot, yet out of our plenary power and will we do dissolve them: So these many times in stead of convincing the judgements of sober persons (like learned Divines and serious Christians) fall to cavillings and me­nacings; to bitter, and scurrilous reproch­ings; Imagining that what bumbast-stuffe or voluble ratling will serve to scare the super­stitious and easy vulgar (who have alwayes an envy and malignity against their betters) will also serve to resolve more serious judici­ous soules of those persons, who are blest with better breeding and exacter understanding.

§. Such was that Sarcasme, which your (LaP)Ladyship may remember was used by a witty and eloquent preacher, whom we both heard at Oxford, who speaking against (not the abso­lute use, but) the wanton abuse of womens curiosities in dressing and adornings, instan­ced in Jezebels being eaten up of doggs; as shewing, saith he, that a woman so polished and painted, was not fit to be mans meat. Which expression had more of wit and jeast in it, than of weight or earnest, and might seem to represse either fondnesse or impudence, abusing such ornaments, but it was not valid, as to the conviction of any sin, in the use of them. Which many boldly assert, raysing strange terrors and most Tragick outcryes; as [Page 67] if every touch of colouring added to the cheeks, were a presage of hell fire; every curled haire, or brayded lock, were an Embleme of the never dying worme: Medusas head is not pictured more terrible with her snaky tresses, than these men would represent every Lady (never so modest and virtuous) whose either haire, or complexion, or tiring is not natively their own.

Yea so angry or envious is the rusticity or simplicity of some, against all that either soberly please themselves, or civilly appear lesse unpleasing to others, by the help of any artificiall beautifyings, (though with never so much discretion and modesty) that when they have nothing to object against the in­tellectuals or moralls of women, they ve­hemently quarrell with their artificialls, their dressings, clothes and fashions, their looks and complexion; if they list but to suspect them, to have any thing adventitious to them; liking them the worse, because they look well, and censuring them for evill hearts, because they aime at having good faces; as if the heart received sinfull infection by any colour, or tincture put to the face, more than it doth morall defilement by any thing that enters into the mouth: Against which error our Saviour expressely teacheth us; counting those but Pharisaic all fools and supercilious hypo­crites, [Page 68] who judge and teach men otherwise; as we read, Mark 7. 18. Mark 7. 18.

§. Yet by a like magisteriall rigor do some men seek to confine all women to their pure and simple naturals: As if Art and Nature were not sisters, but jealous rivals, and irre­concileable enemies against each other; whereas indeed they are from the same wise God, and indulgent Father, from whom comes every good as well as every perfect gift, as St James tells us: Who hath given to mankinde James 1. 17. Exod. 31. 3. as he did to Bezaleel, Exod. 31. 3. the inven­tion, and use of many curious arts: That man might know, how with most discretion and advantage to dispose of and improve the great variety of Gods bounty, which is first set forth in Natures either plainnesse or beauty, so as to court and please every of our senses; and to accommodate every of our occasions, in those severall wayes and methods, which mans industry likes best: who, although he cannot create the matter and inward essence of things (but works onely upon Gods and Natures stock) yet he is in some sense a su­perficiall Creator of severall outward forms and shapes, of various use and applications of things; farre beyond that rustick grosse­nesse, primitive simplicity and confusion, which either is in the first rudiments or in the effects of Nature, before its materials are subdued, [Page 69] softned, and digested by Art; which is as much the good gift of God, and tends to his glory as Nature; and which to deprive mankind of, is to reduce them from the politure and improvement of after times and long experience, to their first caves and cot­tages, their primitive skins and acorns.

Nor may we think, that the God of Art and Nature, (who gives us liberally (without any envy or grudging) all things to enjoy in 1 Tim. 6. 17. a virtuous and sober way (that is, to good ends) hath so curbed us up by religious severities, as to forbid us the use and enjoy­ment of the fruits of his wisdome, power, and paternall bounty, so as may best please our selves and others, without displeasing him, who is to be glorified, even in that sensible glory of beauty, feature, colour and proportion, which is but superficiall, and must be done a­way, when a more durable and eternall glory shall appeare; of which it hath some embleme, type and prefiguration, as the Tabernacle had of Solomons Temple.

§. All which superstitious rigor and pre­cisenesse is not more contrary to Gods muni­ficence, and indulgence, than to the very na­ture and fancy of mankind; which is so set beyond all creatures, that even grace and vir­tue themselves, receive some varnish and glosse, a kind of silent commendation, by the [Page 70] cleanlinesse and comelinesse of our outsides; yea, we think to do an honor to Religion, in its publick services, by putting our selves, even as to our vestures and gestures, into those forms and fashions, which we think are most civill, reverentiall and comely: As nothing is more humane than the delight in handsome­nesse, so it cannot be either irrationall or irreligious, to hide those our deformities, and defects, which we think are prone to diminish us in the eyes and acceptance of those, with whom we do converse, either as to civill or religious society.

If a civility both to the living and the dead invites us to wash the bodies and faces of the dead (as they did Tabithas) (to which cu­stome of being baptized for dead, the Apostle Acts 9, 37. 1 Cor. 15. 29. seems to referre, 1 Cor. 15. 29.) as forespeak­ing and hoping for an after resurrection of the body, to an eternall purity and incorrup­tion: Also we close the eyes, and compose the countenances of our dead friends, so as may most remove them from that gastly and un­pleasing aspect, which is in the vale and sha­dow of Death: What (I pray) hinders, while we are living and among the living, but that we may study to adorn our lookes, so as may be most remote from a deathfulnesse, and most agreeable by their livelinesse to those, with whom we live?

[Page 71] §. If it was piety of old to repaire the Temple of God; and is still good husban­dry to mend the decayes of those houses of clay, in which our bodies dwell; why should it seem Sacriledge to relieve these Tabernacles of our bodies, which are the Hosteries of our Soules, and Temples of the holy Ghost; so long as they may be in any decorum serviceable to them both?

Not that I am for those grosse Soloecismes of Art, which by unseasonable and unsuta­ble affectations (as so many pitifull props, and underpinnings) strive in vain to skrew and set up lapsed and tottering age, to the semblance and prospect of youthfull beauty and vigor; when old women, and men too, with the great neglect of their Soules adorning and pre­paration for Heaven, seek, as it were by Medeas charmes, to recoct their corps, as she did Aesons, from feeble deformities, to sprite­ly handsomenesse. When gray haires are here Hos. 7. 9. and there, it is fit the more to lay to heart our frayle estate: but when the pillars of the house do fail; when lowd summons of aged Eccl. 12. Infirmities, call lowd upon poor mortals to make haste for heaven, and eternity, to pre­pare to meet their God and adorne their soules (with aged and devout Anna) for Luke 2. their spouse and Saviour Iesus Christ, in all those gracious augmentations of piety and [Page 72] holy improvement of virtue, which may make them beautifull and lovely in Gods sight: There is then no place or season to be cu­riously patching and superfluously mending, to be painting, polishing, and pruning (beyond a matronly comelinesse or gravity, which is alwaies lawfull while we are alive) our Gibeonitish carkases; those rotten posts, which are mouldring themselves away; Tis impertinent to trim our cabin with cost and paines, when we are upon shipwracking; or poorely to furnish a room, when the whole house is shortly to be puld down. To be deploredly old, and affectedly young, is not only a great folly, but a grosse deformity. Tis re­diculous to spend much of a moments rem­nant in contending with the invincible wrin­kles 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 humbly to yeeld to those decayes and op­pressions of time, to which sinfull mortality hath exposed us; Many times we must be content to be first buried even in the rubbidge and ruines of our own vile bodies; Whose sad decayes, incurable diseases, and irrepa­rable deformities, ought to serve rather as foyles, the more to set off and lesse to hinder our meditations of eternall life, health and glory: Not impediments or bluntings, but [Page 73] rather as Whetstones, to set an edge on our desires after higher and more permanent beauty.

My plea (Madam) is onely so farre as Na­ture, and years may both sutably and sea­sonably bear those discreet, and ingenuous assistances of Art, which may give a decency and conformity to our education and other proportions of civill life: Where specially there may be some such decayes as are proecipi­tant as to years, and exorbitant in one part beyond all the rest; through naturall infir­mity, resting thereon; or by some outward occasion, that hath befallen us; Who doubts, but if, by the num palsie one leg or arme be as it were mortified, while the rest of the body is yet strong and vigorous, we may by fo­mentations and other convenient means seek to revive and recover it? Who scruples but that if one or two or more gray hairs grow up on a youthful head (as is frequent in some co­lours and constitutions) by an over early non­conformity to the rest of our haires that are round about; who (I say) scruples, but that they may lawfully be pluckt out? I confesse I am prone (civilly) to gratify sober and vir­tuous minds as long as they live, with those ornaments to their outsides, which may keep them in all civil comelinesse and cleanlinesse; which to preserve is not onely great dis­cretion, [Page 74] but even good conscience; at least in wives, who ought not to be either prodi­gall or negligent of themselves, as to out­ward decency; so farre as it may prudently be obtained, and modestly maintained.

To these (I humbly conceive) that in­dulgence in point of artificiall handsomenesse may be allowed, which was permitted by St Paul to Timothy, as to drinking a little wine 1 Tim. 5. 33. for his often infirmities; yet am I herein, as farre from indulging vanity, pride and wan­tonnesse, as the Apostle is there from en­couraging riot, excesse, and drunkennesse.

Nor would I only vindicate the innocent use of auxiliary beauty, from the unjust suspicions and rash censures, of being abso­lutely & in the very nature of the thing a sin, (which some assert, beyond what I can yet see, by my own eyes, or the best spectacles they afford me) but my design is to have it so used, as may no more blemish a modest wo­mans discretion, then burthen her conscience: That she may be not onely commendable for the innocent purity of her heart, but unblama­ble for the elegancy and decency of her hand; which useth these as all things, not only law­fully, but expediently, piously and pru­dently, conscienciously and becomingly; onely to conceal or supply such defects, as, you confesse, may in many other cases [Page 75] admit the help of art, without any sin or shame.

As for the words of our Saviour, which your (LaP)Ladyship cites, when forbidding us to Mat. 5. 35. swear by our heads, he signifies how little power we have of them, since we cannot make one haire white or black: His meaning is not either to shew the impotency or unlawful­nesse of all humane skill, as if man could not, or might not by any art change the outward colour of his haires; which is daily and easily done; but our blessed Lord truly urgeth, that as to the inward temperament, we cannot make one haire grow otherwaies than it doth, either black or white: All dyes and tinctures do but alter the outward forme or colour, by hiding what is native, from an internal, and (by us) unchangeable principle; which is out of the reach of Art: So when our blessed Savi­our tells us we cannot by our taking thought add to our reall stature one cubit; he doth not hereby Mar. 6. 27. deny the possibility, or lawfulnesse of setting our selves higher than naturally we are, either by the heels of our shoes, or by patens, or seates, and the like inventions; which seek to give an advantage of procerity and com­linesse to our stature; which if shrunk to a dwarfishnesse and epitomized to a Decimo-sexio, makes the persons of men and women subject to be as little in the eyes and esteem of [Page 76] others, as they are in their own inches or size; Nothing is more obvious than for tall Goliah to despise little David: But as to the aug­menting of our seeming height and stature either by heels, or high crownd hats, or seates, none are (I think) so silly as to be scrupulous: Nor do I think it much to be doubted, but if in our youth, by sicknesse or fear, (in one night, as I have read (in M^r Howells Epistles) befel a youthful man in the Lowcountreys upon the false terror he had of being the next day executed by the command of the Duke of Alva) our hair should turn white, (like snow in summer, falling on green and florid trees) to a kind of monstrosity and deformity; such an one (I doubt not) might lawfully redeem him­self from the uncomelinesse of such untimely accidents, either by dying their haire; or by using a peruque sutable to their graver years; without any enterfeiring with our Saviours meaning; which onely shewes the unchangeable bounds and principles of Nature, as to Gods fixation and providence, in all things; but not to forbid the ingenuous ope­rations of humane art and invention, to which the works of God in Nature are subjected, so farre as they are manageable within the limits of morall intentions and religious ends.

§. So that I see no reason or authority [Page 77] Madam, that the preciser ignorance of any hath from heaven to set either our leggs in the stocks, because we wear Polony heels; or it may be Chopines: Nor yet, to set our heads in the pillories, either because we weare haire which is not natively our own; or use, it may be, some little colour and tincture, which is not more adventitious to our naturall Com­plexions, than utterly a stranger to all wicked, and unworthy intentions.

And thus I have not more largely, than fully (I hope) answered this objection your (LaP)Ladyship was pleased to make against all auxiliary handsomenesse.

Answ.MAdam, I wil not captiously reply upon your (LaP)Ladyship, by putting you to plead for your own and your childrens wearing of well set, curled, gummed, braided, and powdered haire, according as the fashions vary: Nor will I retort upon your gold jewels, ear-rings, and costly apparell: In all which your (LaP)Ladyship, with many other persons of honor and piety, seem either to have some dispensation for the use of those things, which (by your own allegation) are more expresly against the letter of those Scriptures, than any thing you have yet urged against tincture or com­plexioning, which you so much dread and abhorre.

Or else you must interpret those and the like negative places, in a soft and right-handed sense, not in a severe and sinister meaning; Not as absolutely forbidding all those and the like things, of riches and ornaments to all Christian men and women, (for so even putting on of apparell would seem prohibited, and we must run to an Adamitick nakednesse or mad­ness) but the injunctions or exhortations are only [Page 80] comparatively, so as not to make them the objects of their chief study, desire and de­light; to the undervaluing and neglect of those gracious and internall ornaments which onely beautify the soul, and are of great price in the sight of God; who onely esteems those things as our morall, full and reall beauty, which do most assimilate us to himself in true Holinesse. Not, but that his bounty hath given, and his indulgence allowes us, all things of outward splendor, riches and ornament; as tokens of Gods munificent goodnesse to us: Also as ensignes of civillhonor, and notes to distinguish the places and qualities of per­sons; yea further to conciliate hereby from the vulgar something of majesty and reve­rence to their superiors, either Princes or Priests.

So that since all wise and holy men have granted thus much as to the lawfull and civill use of those things, that are for fine clothing or costly adorning our bodies, (notwithstanding those prohibitions, which are onely limited and respective as to the main end and designe of a Christian) Truly I see no cause, why they may not with as favourable an indul­gence permit to women those modest and discreet helps of beauty, as to the face; Since there is no letter of the new Testament which bears any shew of forbidding these, more [Page 81] than those; which by a just candor of inter­pretation, are allowed.

Yea in particular, as to the advantaging of our faces, and adding to the lustre and beauty of our lookes, our blessed Saviour we see is so farre from being against the Eastern custome of anointing the head and face, Mat. 6. 16. (which, doubtlesse, added something to the visible beauty and shining of the countenance) that he bids the Jewes, even in their fastings to use it, as at other times (not peremptorily and absolutely) but rather, than by Pharisaicall and affected abstinence from washing and anointing the face to bely a fast with hypo­criticall sadnesse and sowrenesse of lookes, Is, 58, 5. which are not accompanied with humble and contrite hearts.

That these anointings of the head and face, were apparent, and tended to set forth the beauty and cheerfulnesse, or serenity of their faces who used them, is most evident, by Joabs forbidding the widow of Tekoah 2 Sam. 14. 2. to use it when she was to personate a suppli­ant or mourner; and by Naomies advising Ruth to use it in order to conciliate the love Ruth. 3. 3. of Boaz to her.

Yea, although it is evident in histories, both sacred and civil, that the custome of anoin­ting, (oftentimes, no doubt, mixed with such tinctures as did colour, or paint the face [Page 80] [...] [Page 81] [...] [Page 82] and body) was usuall among all nations, civill and barbarous, Greek and Romane, Southerne and Northerne, East and West Indians; Insomuch that the Picts here in Britannie had their Names from their being painted; (not onely as a terror to their enemies in warre, but as an ornament in peace) Though (I say) this fashion be almost Epide­micall and connate, or at least customary to all nations (to which the Grecian and Romane Luxury added (no doubt) what ever wit and art could devise, in order to the the set­ting off of their beauties and handsomenesse, according as each countrey fancied) yet we never read, either the great Doctor of the Jews, or Gentiles, any where giving any dash of their Pens against these customes, which were so frequent; No, not there where regulati­ons are set to feminine coverings, and ador­nings.

Nor do we find, that in the great pomp Acts 25. 23. or princely parada used by Queen Berenice, and her train of women, (among whom, no doubt, all the Romane and Asiatick fashions of improved beauty did appear as; S. Luke in­timates) we find not, the blessed Apostle, either at all taken, or scandalized with that exquisitenesse and glory: Of which he wisely takes no notice; So farre is he from finding fault, or expressing any dislike, thinking it [Page 83] more becoming the Apostolick gravity to preach those great points of Christian graces and duties, in righteousnesse, temperance, and judgement to come, than by impertinent and unseasonable severity, to declaim against such civill, and veniall vanities as women use: which are such, not absolutely in the nature and use of them, but in the mind and intenti­on of the user of them.

Agreeable to which methods of Apostolical prudence, I think the heats of some Preachers in their Sermons and writings were far better spent in urging the great things of the Law, and Gospell (which have morall and clear foun­dations in Scripture, and so make both easy and potent convictions in Consciences) than with a looser zeal, and blinder boldnesse to in­veigh most impetuously against those things of externe mode and fashion, which will either cease to be doubted of and used. when once they appear to a gracious heart, any way evill. Or else they will cease to be suspected for evil; when once they are found to fall under the lawfull use, and management of an heart, that is truly good in its holy ends and graci­ous habits; doing all things, as in the fear of God, so farre as it sees God allowes: Also to the glory of God, as giving him thanks for all things in Nature and Art, which are affor­ded to our necessity, or delight, and ornament [Page 84] Securing it self in the use of all these things, by those two great assertors of a Christians liberty, in use of outward things; The one of the Apostle Paul, who assures us that no­thing is of itself unclean, as to any morall de­filement: Rom. 14. 14. Mat. 5. 11, 12. The other of our blessed Saviour, who tells us, that no externe applications to our bodies defile us, but the inward fedities of the heart onely; whose emanations, if poy­sonous, poyson all things through which they passe; but if pure, they purify all things that come within their streams.

§. As to that dash your La^p gives to this quickning of complexion, as if it were an in­fallible token of a vain mind, by this vain conversation; It will then be best taken off, when we both understand, what the Apostle means by vain conversation; For either you must interpret it for flatly vicious and wick­ed, or so impertinent and extravagant, as is not to be reduced to any rules, or bounds of reason and religion; no, not under any in­tentionall piety, and habituall or dispositive holinesse: To which a gracious heart can and will referre all things, even of superfluity, ci­vility and decency, which are still within the generall order and proportions of Reason; and no lesse within the skirts and suburbs of Reli­gion: being then kept from the blemish or brand of any such vain conversation, as is [Page 85] vicious, when they are short of sinfull inten­tions; and hold within the compasse of inge­nuous recreations and pleasures.

On the other side if your (LaP)Ladyship opposeth vanity to meer necessity, or fancy, that by that expression of being redeemed from vain conversation, we are forbidden all things of cost or comelinesse, of bravery and elegancy, of pleasure and recreation beyond what the meer necessities, or rigidest conveniencies of humane nature, and life requires; if this be your sense, truly I think (under favour) the Spirit of the Gospell is not so Cynicall: God treats his children with more indul­gence. Besides your La^ps own conversation makes me believe, this is not the meaning of vain; for then you are apparently guilty of as many forbidden vanities, as you have su­perfluities of cost and care, of dressing and lacing, of curling and pleating; you must a­bate much in your own person, and your childrens, in your clothes and furniture, in your buildings, gardens, &c.

§. But truely I think piety hath so much candor in it, (especially out of cels and cloisters) not onely in Kings courts, but in meaner per­sons Mat. 11. 8. houses, as to admit of costly and gorgeous apparell, of fine linen, and other things at that rate and proportion; as to the beauty, ornament and elegancies of life: Which things [Page 86] (even of a light and lesser nature) though they be not of the immediate substance of religion, or solider parts of piety and virtue, yet they are as the fringe & accessaries to them; like the feathers and colours of the Dove, which adde indeed Ps. 68. 13. nothing to its internall innocency, but some­thing to its outward decency; From which religion is so farre from being an enemy, in civill conversation, that the Apostle exacts order and decency, even in religious duties 1 Cor. 14. 40. and devotion. True piety is not pleased with sordidnesse or sluttery: nor is Gods Spirit grieved with modest care and sober study of outward handsomenesse in all kinds.

§. So that it seems to me no better than a straight-laced superstition, which thus pinches Gods bounty, and Christians liberty; which makes Christianity such a captive to unne­cessary rigors, and pedling severities, as if it were never in a due posture and habit, till its nailes be pared to the quick, and its haire shaven to the skull: Many things certainly are allowed to those, that are godly in this life, not as they are Gods children so much, as they are the children of men; that is in a condition of fraility, a kind of infancy and minority; In which God (as Jacob) clothes his Josephs, and his spouse too, not onely with garments of necessity but of beauty; variegated Ps. 45. 14. and embroidered: And this he doth, as to [Page 87] the honor of his bounty, so with no blemish to his love, nor diminution to his childrens holinesse: Of which outward ornaments of sordidnesse are a very false measure; Though some silly soules are prone to place much piety in their mawkingly plainnesse, and in their censoriousnesse of others, who use more comely and costly curiosities.

Tis true, Salomons (now more severe, re­fined and sublimated) wisdome passeth his penitentiall censure upon all things under the Sun, To be vanity of vanities; that is, apart Eccl. 1. 2. from and in comparison of that true and eternall light, life, beauty, riches, strength, love, honor, glory and happinesse; which are onely to be enjoyed in a neerer union to, and communion with God the supreme and incomparable Good: Yet he was farre from diminishing or reproaching the Creators power, wisdome, bounty and providentiall disposure of all things; who made them all very good, in their formes, use and ends; How­ever the sin of man hath drawn over them a black shadow of vanity, and of misery upon himself, untill he be redeemed by Christ, from that vanity of vanities, Sin; which makes all to be vanity and vexation to impenitent sinners, while such, but not to an humble and holy Christian, who sees, and adores God and Christ in all things; and no lesse in this, [Page 88] which may adde to the momentary com­fort, and content of its lookes, than in other things, which are not therefore sinfull vanity, because not of absolute necessity.

As for the last place your (LaP)Ladyship voucheth, of Abstaining from all appearance of evill; which you think as a large net must needs in­clude in its capacious bosome, all these modes of auxiliary beauty: Even this, as all other Scriptures, must be seasoned with the salt of a right and restrained sense, lest it be corrupted, by a loose and false interpre­tation: else we must call no man master or fa­ther; Mat. 23. 9. Mat. 6. 25. Joh. 6. 17. nor take care for tomorrow, nor labour for our livings, &c.

It cannot be meant, that we must abstain from all those actions or things, wherein evill minds do oft appear, as most studiously, so most wickedly, while they appear under the mask, colours, and pretentions of piety, virtue and sanctity, by most affected and rotten hypocri­sies: This were to forbid us all those appea­rances, which most become us: For there is no forme, or fashion of holinesse so severe, demure, and precise, but it often falls under the devils counterfeit and imitation; we must not abstain from being and appearing as An­gels of light, because Satan transformes him­self 2 Cor. 11. 14. Mat. 5. 16. Isa. 5. 30. to that appearance, our light must shine before men: though some call their darknesse [Page 89] light, and put the beams of light on their darknesse: The Pharisees pride and hypocrisy appears in Moses chair, in long prayers, in Mat. 6. fastings and almes; we must not therefore wholly abstain from these: The sheep must not flea off his skin because the wolfe many times puts on its fleece: No, our Saviour teacheth there, to adde sincerity to the solem­nity, and the power of godlinesse to the forme.

§. I remember in my small reading of the Ecclesiasticall stories, both ancient and modern, that the holy severities of watch­ing, fasting, hard lodging, course fare, and home­ly clothing, used by Orthodox Christians, were usurped by most damnable hereticks and desperate schismaticks, the better to cover over their rotten manners and pernicious doc­trines; They will oft give all away to the poor, in order to get greater estates by rapine: They will be, like John of Leiden, reformers of Church and State, that by sacrilegious arts and rebellious crafts they may mend their own fortunes; yet these fallacious appea­rances must not deterre good Christians from reall charities, and just reformings.

So then, those appearances of evill, from which we are bidden to abstain, are such, wherein sin and vice do generally appear as in their genuine and proper colours: A Chri­stian [Page 90] must not onely avoid grosse sins, with open and impudent foreheads, but also keep a loofe from the very suspicion of those preg­nant sins, as well as from the spot; as Cesar required of his wife.

Further, the Apostles meaning may be this, that we must abstain from all sin, which is notoriously and confessedly such, what ever fair semblances and appearances it makes; where sins are so putrid and unsavory, that no fair pretentions can so perfume them, as to make them pleasant to Christians, that have their senses awake and exercised to discern true holinesse.

§. As to this duty then of Abstaining from all appearance of evill, Christians must be first wisely and exactly informed, as of the natures, so of the appearances of sins: That they be not gulled and deluded with the devils baits and shews; nor yet scared with every scarecrow, and take every boyle for a plague­sore, or every scab for a leprosie; which su­perstitious fancies are prone to mistake, not grounding their fear upon judgement, but guiding their judgements by their fears; Not therefore abstaining, because God hath for­bidden, but therefore imagining God hath forbidden things, because they have been ac­customed to abstain from them.

Whence ariseth not reall and true, but [Page 91] false appearances and misprisions of evill, which falls not under the Apostles caution; whose aime is to deterre Christians, as well from misapprehensions of good or evill, as from misapplications to them: Nor would he have us to abstain from other, than those appea­rances, wherein evill commonly appeares like itself, in its proper colours, not onely as to its malice and mischievousnesse; but also, as to its disorder and impudence. For to avoid all those customes and manners civill or sa­cred, in which sin and superstition may and oft do appear, we must either go out of the world, or not at all appear in it: As all is not good, which good men do or say; so nor is all evill, which wicked men make shew of: As infinite shadowes make not up one sub­stance, so nor many appearances onely, make up one sin: Tis not what superstitiously ap­pears as evill to weak and simple eyes, but what really is and so appears evill to serious and judicious minds, which we must avoid; else ignorance, superstition, and hypocrisie will (as I said) obstruct, and put in a prejudice against all things, under the seemingnesse or appearance of evill, which are not onely al­lowed of God, but necessary in the outward shewes, expression of either civility or reli­gion.

As in all other cases (then) so in this of [Page 92] Auxiliary beauty, it must first be convincingly proved, that all use of such helps is in its nature a sin; that none can use them in any case, or the least degree, without either brea­king an expresse command of God, in right Reason, or Scripture; or without a secret purpose, and sinister intent to sin: That there must be either a sin in use of the nature of the thing absolutely prohibited, or in the in­evitable depravednesse of the users intention, if in nature it be allowed; For the nature of the thing, it is in vain cried down for sin, when nothing is produced against it in Reason or Scripture; nor more pretended against it, than may as well be urged against the use of many other things, as helps to naturall defects, or ornaments to civill life; of which they make no doubt, who must deny this of tincture and complexioning; So that either they must condemne other things (with this) which they approve, or approve this with other things, which they do not condemne or disuse.

As to the end and intent of the user, I pre­sume your (LaP)Ladyship and others too have so much charity, as not to censure or condemne all those for wicked and wanton, who use any help to their complexions; Nor can you justly blot out or forget all the piety, charity, modesty and gravity of those, who (otherwise [Page 93] constant and conspicuous for those graces and virtues) have yet either undiscernibly as some, or suspectedly as others, or declaredly as many, (according to the generall custome of countreys) used such additaments to their faces, as they thought most advanced the beauty or comelinesse of their lookes.

And however it be true that a tender con­science is prone to a commendable jealousie, in the point of sinning against God, (whereof a good Christian cannot be too cautious) yet it is as true, that in the Church of God there is so clear a light, and constant a rule to discern good and evill, sin and no sin by, that there is not any thing really a sin, but it is easily de­monstrated to be such; by such pregnant and constant testimonies of mor all light, or di­vine truth, as our own consciences must needs consent unto them: Nor is it easie to elude the pregnant convictions of immorality, which appear in all grosse sins, either as injurious to God, or our neighbours, or our own souls Against none of whom (as farre as I can yet find) this use of any relief or additament to our colours and complexions, can or doth offend, more than other things, of which no doubt is made; so long as the heart is holy, and the mind pure; which yet are either ingenuous repa­rations of Natures defects, or concealments of what we think deformed.

[Page 94] §. Nor can I see any cause, why we should think, God lesse allowes us any advantages for our looks, or faces, than for other parts of our bodies: Since the greatest sweetnesse, honour, and agreeablenesse, as to humane so­ciety, are (as waters in the Sea, or light in the Sun) gathered together by Nature, and be­stowed on the face of mankind; where to ap­pear lovely or comely is no appearance of evill, in nature; nor more in art, which keeps the decorum, and ends of God and Nature, which I am sure are alwaies good; Nor would God have made any faces beautifull, if there had been evill in beauty, which yet evill minds may abuse, as other good things, that are the fruits of Gods bounty and indulgence, in Nature and Art: Which is all I have to reply, as to these cautions scruples of vanity, and evill, which your (LaP)Ladyship makes against all Artificiall beauty, or helps of handsomnesse, by way of colour or tincture, rather I sup­pose from vulgar or common jealousies, than your own convictions.

For sure if it had been so grosse and pal­pable a sin, as some suspect and report, it would not have been hard for so many lear­ned, wise and holy men and women, to have proved it to be such by undeniable arguments: whereas your (LaP)Ladyship shall easily perceive, if you look neer to their discourses upon this [Page 95] thing, that generally those who vehemently fight against Ladies faces, crying down all auxiliary or artificiall beauty, do it more by their Rhetorick, than their Logick; they rather strike them upon the cheeks with their palmes, then under the eyes with their fists: They make them blush, but not black and blew, by specious more than ponderous arguments, shewing themselves in this point (for the most part) rather pretty Orators than pro­found Divines; using not the sharp two-edged sword of Gods word, but the blunt foyles of hu­mane fallacies and declaymings.

§. All which amounts to no more, than a kind of verball painting, or orall colouring; which may be more dangerous to truth and conscience, than that which they inveigh a­gainst, can be to the faces, or complexions of sober and modest women, while they slide from the abuse of things, to decry the use of them; Drawing conclusions from suspicions of evill, jealous of the honesty of all minds, because of the pravity of some; Denying all ingenuous liberties, because of some persons licenciousnesse; which is a vild and weak way of searching or discovering sin: Especially, when it is I think a most infallible Truth, That what ever may be abused, may also be well used; what is good in nature, may be so in art: Since all things are in their kind, they may [Page 96] be so in their various applications, which is their end, and best serve by the aptitudes, which are in them, for such ends and uses.

Answ.TIs true, nothing lesse becomes Christians than pride, since they professe to follow the example of an humble Saviour, who was content for our sakes to have the beauty of his Isa. 53. face marred, and to appear without forme or comelinesse, to expiate the spirituall deformi­ties, which sin hath brought on our souls, and bodies too; Yet since Christ came to repair nature, and not to destroy it; since his main design is to reforme our inward decayes, with­out any wast or reproach to our outward com­linesse; since to be godly, it is not necessary to be ugly, nor doth deformity adde any thing to our devotion, I see no reason, why we [Page 98] should imagine, that Gods mercy to our soules, denies us due care and consideration of our bodies: Or that, while he forbids us to be proud, by an overvaluing of our selves or any thing we have, beyond our, and their due proportion, that he requires us to be so abject and neglective of the outward man, as not to know, value and use the gifts he hath given us, for his glory, and our com­fort of life; which none can thankfully and rightly do, who doth not see, or dare not use what God in nature or art hath afforded to them. So that it is not pride, but justice and gratitude, that ownes and improves to right ends the fruits of Gods bounty: Not a resting in them, or boasting of them, as our chief blessings and happinesse, but referring them as subordinate to superiour ends; It doth not grieve God to see us pleased with our selves, and what we use of his creatures, provided we abuse them not: There may be humble self-complacencies, without pride; Nor have we cause but to joy in our selves, and what we do, at all times and in all things, except then when our conscience tells us we offend God.

Nor may the least suspicion of pride fall upon many women, who while they modestly use help to their complexions, are the more humbled and dejected, under the defects they find of native beauty, or lively colour: [Page 99] The remedying of which by artificiall ap­plications, can be no more temptation to pride, than the use of crutches or spectacles, to those that are lame and dim sighted; or the appli­cations of other delights and ornaments to our outward man or senses, with an humble agnition of Gods bounty and indulgence, to either our necessities or infirmities.

Nor may it more justly be taxed for pride and arrogancy, because in the matter of beau­ty we challenge to our selves something as contributive to handsomenesse, which is not ours by a native, personall and individuall title; since many things belong to the use and service of mankind which are forain and be­sides himself, not as usurped by his arrogancy, but as accumulated upon him, by the Crea­tors bounty, who is willing mankind should serve themselves of all his creatures various excellencies, in their strength, weight, light, sweetnesse, warmenesse, tinctures, beauties, and colours; not onely to necessity and playn­nesse, but also curiosity and gaynesse.

Otherwise, I know neither your (LaP)Ladyship, nor any others who are so severe censurers of all externe helps to beauty, would be so partiall to your selves in other things, as to allow your selves without any blame or guilt of pride, many ornamentall actions as well as materials, both private and publick, whereby [Page 100] to set off your self in a far different posture of neatnesse and handsomenesse, of beauty and majesty, beyond what you have or are in the native desolation and simplicity of your persons.

Else, why do you (without any scruple) chuse such stuffes, such colours, such Taylours, such laces, such tires, such fashions, as you fancy best become you; You never are jea­lous of scarlet, crimson, or purple tinctures in your clothes, wherein you please your self at present, more than in any other deader colours, as best becoming you: Onely you are scared with the least touch of such orient colours on your face, though they become you never so much, and though you think you need them not a little: Can such tin­ctures and colours of light be honorable and gracefull to your body, and onely shamefull and disparaging to your face, when they are but the simple juice or extract of some inno­cent hearb, leaf, flower or root? Of which no other use (in food or physick) can be made, as we see in many things of Natures store where­of no other benefit can be made, but the ex­tracting and commmunicating of their tinctures and colours, whereto Nature doth invite Art, and ingenuity.

Nor is indeed any thing (as I have heard) more easy and cheap, than those applications, [Page 101] which advance or quicken the ruddy life of the face, which is done with very little ex­pense of time, without others paines or our own labour; and no doubt both may, and very oft is used, to very sober ends, by hum­ble minds, who venerate God in this, as all his creatures, whereof he hath given man the use and command, in all honest and virtu­ous waies.

And however God challenges his own right and propriety, where wicked minds sacrifice to their own net, and glory in Gods flax, and wine, and oyle, and corne, as if it were their own Hos. 2. 5. merit or acquisition; forbidding us ungrate­fully or excessively to use these his gifts to his dishonor, and the detriment of our soules, while we pamper our bodies, and our sensuall lusts; yet where the heart is pure and grate­full to God, he no where commands, nor expects, we should neglect the body, (which is Gods too) in the culture of it, for neutri­ment or ornament, for necessity or decency, so farre as we make these, no hinderance of holinesse, and no designed occasion to sin.

Nor do I see any reason, why this help to complexion or beauty in the face, may not be used, as farre short of any sinfull pride, as any other adorning your (LaP)Ladyship useth; who though plentifully furnished with Natures [Page 102] stock of beauty, (of which (like the rich mans barns) your Laps face hath great store laid up for many years) yet as I think you are not proud or conceited of it, to any in­gratefull neglect or affront to God the giver; So nor do I believe, you are so great an un­dervaluer or slighter of it, as not to preserve it tenderly, and thriftily; but fence it against Sun, dust, aire, and fire, by masks, fannes, scarfes and hoods; yea, if you find any decayes by wrinckles, or roughnesse, by freckles, or tanne, you speedily indeavour by unguents and washes, by forehead cloths, and cere-cloths to clear and smooth your skin, to recover your fresh and orient colour; and to fetch back that Angell, which seems to have fled, or to be flying from your face; which even sober and modest women are as loth to let go, as Jacob was that Angell, with which he wrestled; because they think it (and not un­justly) a great blessing among these little momentary ones, which our dust is capable of.

Yet in thus doing indeavouring and de­siring to preserve or recover your beauty, neither your own heart, nor any others tongue is so cruelly austere, as to smite you or accuse you for any pride, or arrogance, nor yet for any inordinate esteem of this fading blossome, beauty: And truly since your plenty and [Page 103] liberty exempts you from all envy of others handsomenesse, why should you deny your ptty and charitable indulgence to those, that do want native colour, or forbid them the ingenuous use of artificiall complexioning, which may innocently relieve them, without any sin or shame? since God and Nature have as it were offered such helps, which are ob­vious, cheap, easy, and every way safe. I do not believe your (LaP)Ladyship wishes all your neighbours poor, that they may the more value, set off and admire your riches: There may be greater pride in the want of charity, and in severe censuring of others for pride in that, which they use as from God, so in his fear, and to his glory; It is good to look to the became in our own eyes of rashnesse and censoriousnesse, which is an high arro­gating of Gods judiciall power, and ascending up to his Throne or Tribunall, before we quar­rell too earnestly with the mote in an others eye.

§. Why should any be judged of Pride for that, wherein he ownes and venerates God? praysing him for his bounty, and keeping within his bounds: Since Gods eye hath been good to poor mortals, not onely in native gifts, but in artificiall and adven­titious supplyes, why should any Christians eyes be evill? Repining at, or disdayning [Page 104] anothers benefit; who want, what God hath not denyed; which is, as if one should grudge them a plank to save themselves, who have made shipwrack: Tis possible for Diogenes his Cynicall slovenlinesse to trample on Platoes splendid garments with more pride, than Plato wore them. Nor is it any strange effect of pride, to deny others that which may make them any way our peers, or rivalls in hand­somenesse: which is as strong a leaven to puffe the mind, as any thing, and no lesse fer­mentive, when naturall, than when artificiall; And indeed artificiall helps of beauty carry with them their own antidote, while they are monitors of our wants and infirmities, which (like the swallowing down the stone) keep us from surfeiting of the cherries we eat.

We read no where in Scripture, that the beauty and bravery of colours, is either forbid­den or reproved, unlesse unseasonably worn, when God calls for sackcloth and blacknesse of faces; Lydia a seller of purple (whose dy or Acts 16. 14. finer tincture was of more worth than the substance or stuffe it self) yet is not forbidden when she was converted to be a Christian, ei­ther to dy, or to sell any more of that rich and orient colour.

Since other diseases or distempers inci­dent to our faces are industriously to be cured without any thought or blame of pride, as [Page 105] flushings, rednesse, inflammations, pimples, freckles, ruggednesse, tanning and the like; what hinders, that palenesse, sadnesse, and deadnesse may not be remedied? since God hath given to mankind not onely bread to strengthen, and wine to cheer mans heart; but also oyle and other things proper to make him a serene and cheerfull countenance: And Ps. 104. 17 where oyle is not used, other things may be, according to that virtue and property is in them to such an end; Against which honest liberty, I see nothing wars so much as prejudice, and a kind of wontednesse to think the contrary, because they never knew how innocent, as well as convenient, the use of such helps is to sober minds, and more pallid looks.

[Page 108] Answ.THis black and ponderous cloud of witnesses which your (LaP)Ladyship produceth against all artificiall beauty, from the suffrages of anci­ent and later Divines, did I confesse a long time so scare me, that I feared a Deluge of divine wrath, in no case to be more unavoy­dably powred forth upon the soul, than in this of giving any assistance to the face and complexion; So terrible presages of stormes did the thunder and lightning give, both from the presse and pulpits of grave and godly men; No soul was more shaken than I was, in the minority of my judgement; when I had more of traditionall superstition than of judicious religion; and valued more the number of mens names, than the weight of their reasons.

§. But at length, finding by my greater experience in the world, that many, if not most women of more polished breeding, every way virtuous, and most commendable for all worthy qualities, yet did use more or lesse (privately, and it may be lesse discerni­bly to vulgar eyes) something of art to retard age and wrinckles, to preserve or recover a good complexion, to quicken that colour, which is the life of the face, and to dispell the death of an excessive palenesse, notwithstanding what was with so great zeal and terror urged by [Page 109] some against all such practises, which are not the lesse evill because lesse discovered; I be­gan seriously to examine the grounds of their opinions, who were such enemies against it, and what dispensations in private those virtuous and modest women had, who more or lesse used some art, without which their beauty and good complexion would be much abated, if not quite destroyed.

And now out of that nonage and minority, which kept me in the wardship and awe of mens names, and numbers, I considered, that these alone signify no more to make up any reason, or to prove any thing a sin, (in point of conscience) than so many cyphers can make up a summe which have no figure before them.

In matter of godlinesse, as to intellectuall light and darknesse, or morall good and evill, it is not to be regarded, who, or how, or when men affirme or deny any thing, but why? This made me at once curious and serious to examine, what strong reasons were alled­ged by them: And on what grounds a thing so small, easy, cheap, safe, (and for the most part both inoffensive to, and undiscerned by others) should merit so bitter and odious in­vectives, so as to be banished from all Chri­stian society; which yet admits so many curiosities, elegancies, superfluities, orna­ments, [Page 110] and delicacies of life, in clothing and dressing, in building and Cookery, in garden­ing and all adornings, by hangings, pictures, carvings, guildings, and tincturings.

§. And truly Madam after the best search and examining I could make of all that was written, preached, or privately discoursed of by any men against Artificiall beauty, (as now by your (LaP)Ladyship) it seems very strange to me, how, if the case were so clear, as to a notorious sin, and so flagitious a crime, (which not like the sly fox crops the grapes, but like a wild bore roots up the very plants of all piety and virtue) How neither your (LaP)Ladyship from them, nor any of them from one another in a con­tinued track, do ever produce such valid Scripture reasons, or grounds of Morality (as to piety, equity, charity, or purity) as may make up one solid and pregnant demonstration, rather then multiply long and specious, yet dubious declamations; which are like ropes drawn out to a length, but not bound or girt about things: having much in shew and ex­tention, nothing in the binding or convincing power.

And such (I must freely tell your (LaP)Ladyship and all the world) are all those sharp, Satyricall, and popular invectives, which hitherto I have met withall any where; To which your (LaP)Ladyship hath given as much (or more) edge [Page 111] and smartnesse, as ever I found from any; For other where, one shall find, that those good men (without any new strength of ar­guments) commonly use the same borrow­ed phrases, those wonted flowers of Oratory, one after another, as so many corresponding Echoes; by which they make loud and fierce Declamations against all artificiall helps to beauty, rather in a sequacious and credulous easinesse, than after the rate of any perswasive strictnesse, either from principles of right Reason, or from Scripture-precept, and authori­ty; with which your (LaP)Ladyship began discourse upon this subject between us, where I think your (LaP)Ladyship found no such penetrating and confounding thunderbolts, as were vulgarly imagined, to be cast in the faces of all wo­men, that any way helped the defect of their beauty, by ingenuous and modest arts.

So soft and good natured, for the most part, are good men, as to be easily led away by the authority and reputation of other mens names and opinions, which (under favour) is but a credulous kind of superstition and presumption: The sap, not the heart of Re­ligion; whose grounds, as to matters of con­science, binding or loosing the soule from sin, or to judgement, are not the fancies, con­jectures, or oratories of men, but the mind, will and oracles of God, whose rule is, [Page 112] To the Law and to the Testimony; if they speak not according to this word, it is, because there is Isa. 8. 20. no light in them; if they speak not contrary to these, there is no sin or darknesse in them.

I do humbly acknowledge, it becomes not the weaknesse of my sex to contend or argue with those holy Fathers of old, men of incom­parable learning and sanctity; whom I wish I could as well study and read in their own writings, as I do highly venerate their names, for that great authority which they have justly obtained in the Church of Christ, by their zealous and industrious paines to deliver to us the great things of God, and those weighty matters of Religion, which are ne­cessary to salvation.

Yet I know they were so holy, and humble men, as not to think themselves infallible, nor to obtrude their opinions, as dictates; or their commentaries for sacred texts, and their writings for indisputable oracles, upon the Church of God, or any believers con­science; Who is there in these days of so observant a respect to the Fathers, as to forbear as sin, all they forbad, or to performe as duty, all they then required? I have heard, and read that every one of them had their errors, greater or lesser, even in points of greater concern, then this of Ladies beauties: That most of them were Antagonists in some point [Page 113] or other against some other, of like piety and learning with themselves; Good and great men are not set beyond mistakes; Nor is it seldome that passion, or prejudice, or custome biasseth their judgements wide of truth; Like Eli, a grave and venerable per­son, mistaking that for drunkennesse in Han­nah, which was devotion; S^t Peter was dis­semblingly 1 Sam. 1. 14. divided between scandall and con­science from off the Jews and his judgement, Gal. 2. 11. Acts 10. in point of eating meats, and conversing with the Gentiles, till God better informed him; The primitive Christians were dubious and abstaining from many things under the noti­on of sin, till they were better informed of Acts 15. 20. Christian liberty; Tis as easie for the con­science to shrink to an over-nice and rigid strictnesse (as, Touch not, tast not, handle not,) Col. 2. 21. as to be dilated to an over-stretched loose­nesse.

But saving the merited honor and respect I bear to those holy men, what wise man now urgeth all the primitive rigors of Disci­pline; yea or all the tenets of Doctrine, which the Fathers sometime imposed on Christi­ans, as their severall judgements: No doubt, the Fathers of the Church after the severity of those times, when Christian Religion was most-what in or very neer to the furnace of persecution, did worthily study the extern [Page 114] honor and gravity of it, so as to decry all those costlinesses, delicacies and softnesses, be­stowed on clothes, or houses, or bodies, or heads and faces, (which must daily prepare to mary with the flames and fagots) as super­fluous and lesse seasonable, and so no way sutable to that Christian simplicity, mor­tifiednesse, modesty and humility, which those times required, which gave daily summons to mortification, by the sad and frequent alarums of others sufferings, and their own being exposed to like hazards of death or persecution: So this of auxiliary beauty (a­mong other things) they might possibly then decry and deny with some vehemency to Christian women, not as absolutely evill, and in it self unlawfull at all times, but as in­expedient and needlesse at those times; when (as precise virgins) they had more need pre­pare the lamps of their heart for Christ, than the beauty of their looks and faces for their suitors or husbands. Things may be lesse wholesome to some tempers and constitutions, which yet are not in themselves poysonous or pernicious.

How zealous were some of them for vowed and perpetuall Virginity, even so farre, as sometime to speak lesse honorably of Mari­age; yea to some bitternesse against second mariages? How do they exclaime against [Page 115] false hasire or peruques, so against braiding or laying forth, and powdering, or colouring their haire? Some against cutting or shaving close the beard; against cost, splendor, and cu­riosity of clothes and diet &c.

Not that they thought these things evill in themselves, but they observed many Christians made an evill (that is, a scanda­lous and unseasonable) use of them, the abuse of which was not so easily regulated, as the use was utterly decryed; Nor do they (as far as ever I could perceive, by what is urged out of the Fathers by our English writers) oppose things of this nature, argumentative­ly, so much as Oratoriously; Not denying the nature and use of them to some per­sons, in some cases, and at some times, but onely, that usuall pride, levity, or impudicity, which they observed or suspected in many, who (as they represent it) used then such grosse and dangerous dawbings of black, red, and white, as wholly changed the very naturall looks, and difference of the person; Nor did it seem to them onely vain and su­perfluous in most; also irreligious in many; but very fulsome and even uncomely in all, that used so loathsome fashions.

§. Besides the greatest strictnesses of those holy Fathers seems to have been to vo­taries or resolved virgins, in whom they [Page 116] thought it a kind of Apostasie to return to those secular toyes and curiosities of externe ornaments, and study of worldly beauty, when they made a profession to abandon them, and to live farre above them, as stu­dious, not to please men, but God.

Nor is it strange if those men, who gene­rally chose celibacy or single life, were more tetricall, or lesse indulgent in such things to women; whom they most feared, because they lesse loved, or used their company; yea whose conversation they sought wholly to avoid; casting what damps they could on their own inclinations, by their distances from them, and Declamations not onely against all feminine arts and ornaments, but even a­gainst the very sex. Yet in their more calme temper there is no question but they made great difference, as to times and persons, in the use of the same things.

As the severall censures and opinions of the Fathers must give way to the Scriptures authority (out of which nothing of validity is produceable against Auxiliary beauty:) So they may (without injury) be looked upon, as far inferior to the joint suffrages or resolves of Councells; without whose concurrence with the Fathers sense, I can hardly think any thing a sin, or violation of that modesty requi­red by Ecclesiasticall Canons, and the Discipline [Page 117] of the Ancient Churches; From whom I find nothing ever cited by any writer against the use of these feminine helps of complexion, as by a joynt suffrage and determination of the Church against them; Either looking upon such toyes, below the animadversion of so venerable Assemblies; or leaving them to the freedome of every one, whose vertuous or vicious minds best resolved the lawfulnesse or unlawfulnesse of them in particular cases and consciences: Whose nature and use in generall was (as all outward things) indiffe­rent. I find no woman (otherwise unblame­able) either censured or excommunicated for her colouring and dressing: Nor did the ancient Confessors, or Casuists (any more than at this day) either examine or condemne the use of tincture and complexion to the face as any sin in it self, but onely in reference to the mind and end of the use.

Private mens opinions may not charge the soul with sin, in things of outward use and fashion, where Scriptures and Councels are silent.

§. Nothing is more usuall than for single persons (otherwise very learned and godly) to be strangely wedded, and vehemently ad­dicted to their own wonted modes, their cu­stomary opinions and fashions; of which they at length begin to make some consci­ence, [Page 118] as if they ought ever to approve, and never to recant what they have long liked or disliked, esteeming those things next to sin, which are new, and unwonted to them.

§. Which temper (I think) was not only observable in many of those holy Fathers, whose venerable ashes I leave to their rest, (hoping to find them more friends and suffra­gants to the virtues and modesty of sober wo­men, than enemies to their beauty, or condem­ners of those things, they sometime inno­cently use, to conceal the defects, or help the infirmities of their faces in point of beauty) But (I am sure) nothing hath been more fre­quent, than such high and affected severities taken up by some of the later and lesser edition of Divines, who would be counted great Reformers of the times, because they were vehement censurers and condemners of what ever they listed to dislike or not to fan­cy: Thus many of them have not only followed the tract of some of the ancients, in their strictnesses urged upon women, as to their dresses, fashions, clothes and adornings; but they have horribly inveighed (at first) a­gainst many other things of new, yet civill and convenient use, as against starch, especi­ally if yellow, (as if there were sin in that colour) more than in white, or blew, to which at length they were so reconciled, that they [Page 119] affected to use nothing more in their ruffes and linen: How earnest were some preach­ers against carelesse ruffes, yea and against set ruffes too? Both which, they (at length) came to wear, rather than pickadilloes (which they thought had too much of the Courtier) or little plain bands, which they liked not, because the Jesuites wore such; How was Tobacco mistaken by many great Masters of the Pulpit and peoples ears, before they generally fell to taking of it themselves, fancying (at last) that they never had more devout medi­tations or sharp inventions, then those which were begotten, or at lest brought forth by the midwifery of a pipe of good Tobacco; which at last perfumed their clothes, their books, their studies, and their Sermons: What enemies were some Minsters to peruques, to high crown'd or broad brimmed hats, to long clokes and Canonicall coates, and now to long cassocks, since the Scotch jump is looked upon as the more military fashion, and a badge of a Nor­thern and cold reformation?

§. How have some cryed down all dancing, which most sober persons now use? Many are at discord with all musick and singing with art and curiosity, in sacred psalmody; from which neither David nor the devoutest Jewes of old, nor the holy Christians of for­mer times did abhorre; yea the highly ador­ned [Page 120] it, and devoted it to Gods glory, as one of his speciall and diviner gifts to mankind; which the Church knowes best how to im­prove.

§. How bitter have some been against all Iusory use of Lots, or any play with chance; So against all playing at Cards, though meerly recreative, as Bowles and other sports are? Lastly against all Usury, or profit upon interest from dry money, how vehement hath the torrents of some mens judgements been? which, yet, others reconcile of late (by some distinctions) with Gods Lawes and a good conscience, as finding that civill commerce can­not else be well carried on.

Some can digest the first fruits of a simple usary upon the principall, but by no means use upon use from the same hand; which yet is but the same thing with the first, unlesse it alter the case to put out the interest money to a new hand, or continue it in the old.

§. Such hasty and over early blossomes of precipitant censures and preposterous zeale do oft arise in very godly minds, out of a prin­ciple, not onely veniall, but so farre commen­dable, as it argues a cautious tendernesse of offending God; Which blossomes yet do oft fall off in time upon further triall of truth, as abortives to truth, never bearing ripe fruits, as to any thing of grace and virtue, though [Page 121] they florish (for a while) in the warme opini­ons and devout fancies of some Ministers and others, till time correct and coole them; or contrary custome prevailing confute them, as to those clamors they made against them for sins, and a good conscience; when in­deed the chief thing, that moved their passi­on and prejudice was but unwontednesse and tradition, with want of due consideration.

§. And certainly if those eminent Heroes of Religion, (the ancient Fathers) will give us leave to stand as Pygmies on the shoulders of such Giants; that we may the better take a free, full and advised prospect of their pri­vate opinions; much more freedome may I, or any one take to examine the magisteriall censures and Anathemas, which those men use, who are of later edition and lesser print, who bear themselves in some things, (as in this case of ayding the complexion by any tincture) as much upon the name and authority of the Fathers, the Fathers, as the Jewes did upon The Temple of the Lord, the Temple of the Lord; when yet they urge neither pregnant reason, Jer. 7. 4. nor any Scripture proof from the storehouses of the Fathers, but onely follow them more by a credulous easinesse of spirit, than by any discerning or convincing power; using their bowes and powder, rather than their arrowes and bullets; more repeaters of their [Page 222] popular Oratorious vehemencies than urgers & confirmers of their argumentative strength; which either they find not in those Fathers who have been vehement as to this point; or else they cannot tell how to manage it.

§. Yea I am informed by a person of learned integrity, with whom I conferred oft in this case, that one man of great re­pute, namely Peter Martyr, is so partiall an enemy against what he calls painting of the face, in any sort or degree, that writing up­on the occasion of Jezebels fate, against this Peter Martyr Comment on the Kings. practise in women, he not onely urgeth, but stretcheth to a falsity, a story out of S^t Jerom, as if it were a dreadfull hammer by which to demolish all painting, when in­deed S. Jerome doth not in that place so much as mention painting the face; when he tels Laeta (in order to her daughters education, becoming an intended Nun or Recluse) of a woman, who, having designed her daughter to be a votary virgin, without her husbands consent; was by the husbands command moved to alter the childs vailed dresse, and over-grave habit, to the wonted fashion and civility of other young Gentlewomen; as to clothes, hair, gemms, &c For which deed (saith S. Jerome; for painting her daughters face, saith Peter Martyr, besides the text and story) the mother was the following night [Page 123] terrified with dreams and visions, and threat­ned with speedy death, if she did not re­store her daughter to the former mode of votall habiliments.

§. Truly the report seems fitted to the pulse and bent of those times, which were high venerators of vowed virginity; But it is strange that a wife should be threatned by God with death, for obeying her husband in such a thing; the contrary to which ought not to have been carried so far on, without, or against the husbands and fathers will: But for the more odium of the businesse, this sto­ry is brought in by P. Martyr against all pain­ting of the face, under the name, but not from the true authority of S. Jerome.

§. Your (LaP)Ladyship farther instanceth in one of our later English Divines, to whom I am no stranger: Mr. Downam a person of primitive piety, and great learning (no doubt) whom who so shall read in the place you cited, crying down with so great fervour all painting the face, (for so he calls, and counts all helps to complexion) must needs be (as I was) much startled: fearing lest so great Ordinances dis­charged with so much noyse and terror, should be loaden not with powder onely, to scare poor souls, but also with deadly bullets, to dant and destroy them: Yet with the peace and favour of so good a man, even my sim­plicity [Page 124] can easily discern (having oft seri­ously perused that his vehement discourse and rough Satyr against all helps of beauty) that there is more of sound and terror, than of force or execution in what he there saies a­gainst them.

§. The good man rather took it for granted, and indisputable, than seriously pon­dered the grounds of other mens, and his own heavy censures, which rank it in the number of absolute, and utter sins, of a gross nature; Never so much as distinguishing between the thing done, and the end or mind of those that do it; as if the sober reliefe of a pallid infirmity, or the modest study of outward decency, were the same things with levity, pride, and wantonnesse. At the same rate he might have inveighed against quench­ing ones thirst, or drinking to cheerfulnesse, because of the sordid consequences of drun­kennesse, riot, and debauchery.

§. This worthy man, (after S. Cyprian) calls all painting or colouring the face, an Invention of the devil; But he proves no such thing by any due reason or authority, onely he seems in this case to believe (what other­wise he wholly disbelieves) that old fabulous fancy, which they say some of the Fathers had from the Jewes, of Devils being Incubusses, and that in their courtships to women, they [Page 125] gratified them with these inventions which might help their decaying beauties, and make those wanton devils still inamored of them; Which frivolous and odious reflexion (fitted to vulgar passions and capacities) hath, as no certainty, so no weight of truth in it; un­lesse he fondly imagine with some, that the race of the Giants before the flood, were of this progeny; which (it is said) the Sons of God (whom he must interpret devils) begat Gen. 6. 4. of the daughters of men, whom they took, because they were fair; and to whom they contributed (it seems) this rare art of pain­ting the face, to keep them lovely. What sober person can dote so farre, as to allow any such monstrous fictions, and more mon­strous productions?

§. As for the rarity of these Inventions which by any colour or tincture serve to help the ruddinesse of the face or the livelinesse of complexion; neither Mr. Downame, nor the Fathers needed to rake the Devils Skull to find them: Alas, it is a most easy, and obvi­ous thing; hoth as to the things used, and also as to the fancy of applying them to the skin or face, as well as in any other ordinary waies of dying, colouring, or painting of things: Nothing is and ever hath been more native­ly common (as I formerly told your (LaP)Ladyship) to all nations in the world, than men and women [Page 126] painting and adorning themselves with se­verall colours, juices and tinctures, being an ordinary custome, and as exposed to hu­mane art and experience, as the stayning or dying of any clothes, the making of any pictures or statues; To which the various and communicable colours, afforded by Na­ture, in feathers, flowers, rootes, hearbs, beanes, stalks and wood, in flies also and fishes, do daily invite mankind to the exercise of their art, and fancies in applying of them.

But (Madam) how sad a thing is it, to see grave men urge in matters of sin and cases of conscience those putid fables and ridiculous fictions, which themselves do not believe? What is this but like the ratling of haile upon tiles, which neither wets with moy­sture, nor pierceth with its strokes and noyse; Such downy feathers, as these, will never make up the ponderousnesse of a mil­stone? And such as every grosse sin must be (which sinks to hell) both by its offence a­gainst Gods will, and by that shame, guilt, or conviction which riseth in our own conscien­ces either before, in, or after the commission.

§. His other heap of arguments are only assertory, not probatory: As, that it is an absolute sin, in the nature and use of it; Which he should have made good by some plain proofs, and pregnant instance of right reason [Page 127] or Gods word against it: which he doth not so much as offer at in the least kind; when we all know that the formal malignity, or evill in all sin, is from the pravity or contra­riety of our wills against the holy will of God; either as revealed in Scripture, or by the com­mon light of Nature.

§. In which last, what he seems to urge, as to the reproching and mocking of God, the deception of others, and the belying our selves, I have already answered, when your (LaP)Ladyship in­stanced in them; Shewing your (LaP)Ladyship, that there is no more done in this mending or ayding of the complexion, by sober minds and modest persons, than is done in many other practises, of humane art and invention; which help crookednesse, lamenesse, dimnesse of sight, or any other defect and deformity in nature; which no man is so foolish, as to impute to the devils invention, or to count them any burtfull imposturage, injury or indignity a­gainst God, our selves, or others.

§. For his fear lest women should rather poyson, or marre their faces, eyes, and teeth by the use of such things, as help their looks; His care and charity to women in this, is not so great, as his ignorance is of those innocent and harmelesse applications, which are far enough from what rusticall jealousies might possibly fear and imagine; as if women [Page 128] were so mad of a little colour, that they will venture upon uncorrected Quick-silver, un­tamed Mercury, the invincible Aquafortis, or any such pernicious drugs; Which yet (sure) may be used in their severall kinds and qualities, without sin, if they had a face­mending virtue in them; But tis certain that tincture which women generally use to quicken their complexion withall, is as safe and inoffensive to their own health, as any flower; So that from this error can be no true ground against it, as if it were self-indangering, and so offensive both to God or man.

§. Lastly, for his censure, that all are proud, leud, vain, and wanton women, who use it in any kind, to any end; Truly it is as harsh, as rash: Nor is it to be justified as to the truth of the assertion, if any ever did use it soberly, and modestly; least of all can it hold in Christian charity, unlesse he had known the hearts and intents of all those that ever used it, to be such as he there expresses, when (alas good man!) it is very probable, he knew very few, it may be not any one, that used it; Possibly he, with other men of the same brow and severity, might suspect some un­justly, (which is ordinary in those that cannot live well without censuring others for somthing evill) No doubt, he highly approved others for very virtuous and good Ladies, who used [Page 129] some art and quickning, while he was never the wiser, nor they the worse, either in his opinion, or their own innocent intentions.

So that leaving the cloud and crowd of Au­thors and writers, of Fathers and preachers, whom I shall ever respect and value, accor­ding to what I find of godly wisdome and Christian charity in them; your (LaP)Ladyship, must give me leave, rather to look to the more sure word of God, and that light of right Reason, which enlightens everyman, one in the world, both in the Church, as to the knowledge of good and evill, sin and sanctity, vice and virtue: If Fathers or others speak not ac­cording to this light, all their Oratorious polishings and shinings, are but false beames, as the glistering of gloe-wormes; from hu­mane, not divine authority; which onely can set a stamp of sin, upon our actions. Neither the wit nor tongue of any or many men, can be a mint capable to coyne the least farthing sin, much lesse so large a piece and medaile as this man pretends to make of any helping our complexion; which seems to him to be as the talent of lead cast into the Ephah, where the woman fate; when Z [...]ch. 5. 8. truly he proves it not by any weight of ar­guing (and bare words are but as wind) to be so much as the dust of the balance; And truly I cannot yet see, but that in the height of [Page 130] religious severity, it be put among those veniall vanities of humane life, of which no stricter account in point of morality need to be given or exacted, but onely that divine indulgence by which God in innocent freedomes, as a father to his children, gives us leave to adorn and please our selves, without any of his dis­pleasure.

§ Nor may the violence and bitternesse of some good mens censures, against all auxi­liary beauty seem strange to us; For nothing is more easy and frequent than antique and popular errors, which either cry things up or down as some one or more persons of eminency first fancied and opined; From whom, wi [...]hout any further triall many re­ceive for currant, all that is stamped with their name; Thence it growes so common and customary by the authority of time and multitude, that even learned and sober men in following ages, are content to swim down the common streame rather than trouble themselves to crosse or question such vulgar, and therefore authentick errors.

Which, I remember, my Lord your brother in one of his many excellent discourses (meri­ting a far better memory & tongue than mine) observed to be so frequent, both in politick and pious affaires, in things civill and Eccle­siasticall, because very few examine the [Page 131] marrow and inside of things, but take them upon the credit of customary opinings: And what they hold even in capite and co de too, is more by a superficiall tenour of cre­dulity, than any pregnant proofs, and good evidences of Reason or Religion.

§. Which easinesse, if it be excusable to humane infirmity, in lesser matters, where there may be an adherence in perswasion or practise to either side, without any sin or notorious error, yet, in things highly charged with sin, even to a more facinorous and no­torious degree (as this of any painting and complexioning the face is, by this worthy man and others) grave and godly Divines should be very wary, what they affirme or deny; Least they be over righteous, beyond what God imposes, or severe beyond Gods Eccl. 7. 16. smitings, or uncharitably lay either heavier pressures on the consciences, or harsher cen­sures on the actions of others, than God him­self doth.

Men of never so eminent learning and piety may not either adde or detract from the word of God: least they be found lyers, as Salomon speaks Prov. 30. 6. Nor ought they to multiply sins by unreasonable, and un­seasonable severities, beyond what God hath done; For such passionate and precipitant wayes of censuring and condemning in case of [Page 132] sin (where pregnant convictions in Reason, or Scripture are wanting) besides, thatthey are most unworthy of a cautious and well ad­vised Divine; who (being in Gods stead, to people, ought not to pretend Gods authority, where he can produce none) do not onely charge the consciences of Christians with needlesse burdens, and binds them to unjust bondages, but they very much (also) baffle the credit, or honor of Religion; highly dimi­nishing the reverence due to the Ministeriall profession, as to that binding and loosing power of the Keyes, which is principally committed Mat. 18. 18. to them; For nothing makes people lesse prone to observe, or more ready to disbelieve their words, as to the avoiding reall sins, than when they find them, so loose, superficiall and but verbally imperious in feined, and forced enormities, which are not convinced to have in them (if rightly tried and stated) any iniquity against God or man, being in­jurious to neither, where the heart is up­right, as it easily may be, and no doubt al­wayes is, in modest women, who generally use in some degree or other (as they best fancy) some things, that they think best set off their outside and handsomenesse to the world.

Furthermore from such magisteriall rigors, infinite doubts, and scruples are raised a­mong weaker consciences, who dare lesse trust [Page 133] to their own judgements, while they doubting­ly use, or do those things, which they are loth to want, and against which they see no­thing proved, as evil; yet are they scrupulous and afraid to use them, because of so much prejudice and clamor against them; So that hence growes their snare, and sin too, while they want that faith in using them, which is necessary to justify, not the nature of the thing done, but the conscience of the doer; as the Apostle requires, Rom. 14. 23. Where­as, Rom. 14. 23. in reference to the nature of the thing done: The Apostle assures us, that the Kingdome of God, as to gracious power and peace, consists not in any of these things of externall use (as meat or drink and so clothes, colours, &c) Nor ought the conscience in these to be set upon the rack and tainter, but rather acquainted with its liberty, which being kept within the bounds of modesty, sobriety, and Rom. 14. 17. innocency, needs not be scared with the scruple of sin.

§. And indeed in this very case of Com­plexioning, I have heard, that many learned and wise men, both at home and abroad who are more remote from vulgar easinesse, and credulity, do forbear to condemne (as sin) the use of those things that are ingenuously, and innocently helpfull to the beauty of modest women, but, they rather examine, the true [Page 134] state of things, both in the nature of what is used; (which must needs be good, as n the order of Gods creatures) also as to the mind and intent of the doer, or user of them. ac­cordingly they determine; That all colourings added to the face, are so farre sin or not sin in the conscience of he doer; as their minds are morally, and intentionally disposed, either to modest and ingenuous decency, which is commendable; or to Leudnesse, pride, and lubri­city, which are blameable; And as they find the things used to be in the cabanet, or store­house of nature; Also the use of them to be no where forbidden in Reason, or Scripture, as a relief to such defects, or infirmities of beauty, as may befall the face: So they resolve that according to the qualities and aptitudes, which are seen in those things for such ends, they may lawfully be used, with humility, charity, puri­ty, and thankfulnesse; without any offence to any relations, wherein we stand obliged, to God, our neighbours, or our selves.

We see in many cases that time and calmer considerations, together with different cu­stomes, which (like the tide or flood) insensibly prevaile over both manners and minds of men, do oft take off he edge and keenesse of mens spirits, against those things, whereof they sometimes were great abhorrers, reconciling their mortall feuds, and wearing off their [Page 135] popular prejudices: Few mens judgements are so died in grain, bu [...] they will fade, and discolour; being most what onely dipt by vulgar easinesse, in common opinions: Nor do I see any thing unlikely, but that upon se­cond thoughts, and more exact view, a faire moderation, and civill attonement may be mediated between Ladies Countenances and their Consciences, by the intercession of ju­dicious and religious persons, both Ministers and others, who dare to be wise beyond the vulgar; and who have patience to consider better of this case, than hath been won­ted.

It will (no doubt) appear, how little or no ground there hath been for so great re­proaches or terrors of sin, in a case, no way more dangerous to the soule, or body of a virtuous woman, than all other civill, and al­lowed Ornaments are: Where by adding a little quickning and lustre to her lookes, she is no way hindred from the Love of God or her neighbour, in chast and charitable waies; That where no cost is lavished; no time wasted, no good duty neglected, no vice nou­rished, no virtue depressed, but onely a civill decency studied (which was never denied to holy women, (in waies agreeable to nature) there can be no enmity to grace, nor compli­ance with sin.

Answ.THe point of scandall, (which your (LaP)Ladyship now makes your refuge in this dispute) either given or received, hath like a Labarinth so many windings and turnings, so may perplexed cautions and distinctions, that it seems rather a maze to loose the mind in, than any fair retreat, where judgement and conscience may repose and secure them­selves; None is so simple a sophister in dis­puting, about things of dubious and indiffe­rent nature, but when he is driven by reason and scripture, from his strong holds, of preju­dices and confidences, when he sees the thun­dering Canons of his censures and Anathemas dismounted, or cloyed, he then retreats to this of Scandal, and earths himself in this burrough: pleading, that he is scandalized with [Page 138] what you do, (or if he but suspect you do it) though he give you no reason, against what you do; nor can indeed prove, that you do, what (it may be) he suspects; Thus igno­rance, superstition and suspicion, will be ever overawing truth and Christian liberty, both in private persons, and in publicke Societies, or Churches; Imperiously injoyning others to forbear the use of thei liberty, meerely be­cause this or that poor soul saies they are offended, though they give no reason why.

Thus the Pleaders of Scandall, I ke Soldiers of Fortune are ingaging in every quarrell, where they stake nothing against the liberty, peace, order, and decency of others, but onely their private fancy, opinion, and dislike; Who yet are many times, most prodigall in giving others great and publike scandals, by using or disusing such things, as others no lesse quarrell at; oft denying obedience to publike and lawfull authority, in those things of which they make any scruple, imperiously challenging this liberty to themselves; yea glorying in their scandalous refractories to publike order and constitutions; yet, they deny this liberty to others in the same, or like cases; about things dubious and indif­ferent, concerning which there is no precise, or expresse will of God declared, but they are left to prudentiall freedomes, as to private [Page 139] mens use; till the consent and wisdome of the publike hath confined and determined them to one way for order sake, and uniformity, whereto private freedome (still free as to the opinion of the nature of things) ought yet humbly and charitably to conforme it self, as to publike practise; For the avoiding of publike scandall, and dissention; by reason of their deformity.

Between superstitious and insolent spirits, (who either dislike all that others do different from them, or enjoyne others to tread in none but their steps and to dance after their pipe) true Christian liberty (as between two thieves) is crucified; Between the upper and the neither milstone, of Scandall given, or taken, it is (together with Christian Charity) so ground to powder, that a sober Christian hath litle left him, to do, say, or injoy, where­at some or other will not take offence.

Not onely bad things, or doubtfull, but even good things, and the very best, are some­times to some persons scandalous: So was Gal. 2. the believing, yet ceremonious Jew, to the believing Gentile, and the believing but in­ceremonious Gentile to the believing Jew, Christ himself, and the whole tenour of the Gospel was a stumbling block to the Jew, and foolish­nesse 1 Cor. 1. to the Gentile; Papists are offended with many things which protestants hold and do, [Page 140] and contrarily, Protestants cry out of the scandals Papists give them; So the most factions and schisines in the Church shelter their rents and dissentions under the sheild of Scandall by them taken, lesse minding the scandals by themselves given to others; by which (as madmen with swords) they lay about them, and smite all that come neer them.

There is nothing so sober and modest, so civill and decent, so sacred and solemne, at which ignorant, or capricious, or proud, and impe­rious spirits will not take offence, who like nothing in use and custome, never so ancient and innocent, unlesse they have first enacted or setled it, they must be fathers or godfa­thers to it, either begetting or confirming it, else they will cry it down as scandalous, spurious, impious, popish, and antichristian; Pretending they have more cause to be sca­red with other mens shadowes, and ceremonies, which they fancy to be shaped, like Beares and Lions, than others have to be offended with their pawes, and jawes, the sharp teeth, and nailes of those reall beasts and birds of prey, which they carry about them, calling their own rapines religious, and their very sacriledges sacred: Yet highly offended, if others do by word or deed vindicate their own liberties, customes and constitutions, [Page 141] never so decent and ingenuous, against the rude novelties, and riotous invasions of the others supercilious fiercenesse and in­juriousnesse: one is scandalised at my using my liberty though without any prescribing, urging, or injoyning upon them; I am no lesse offended at their invading my liberty, by needlesse stricknesses and uncharitable cen­sures; which though they wound not my conscience, yet they seek to weaken my cre­dit.

Out of which perplexity or streights of scandals, both on the right and left hand, I know no shorter or safer way to redeem a sober Christian, that desires to live void of offence before God and man: Than seriously to consider every thing (before he either practise it himself, or censure it in an other) by the true notions and internall principles of good or evill, as morally and conscienti­ously considered: The onely way, as David tells us to clense our own (or others) waies, Psal. 119. 9. is by taking heed to Gods word, regarding what in his precepts negative or affirmative, either pleaseth or displeaseth him, whose revealed will is a sufficient and infallible rule of all requisite holinesse: According to which, as I have just cause to be offended with my self, and others, in what I see my self or they do, against the expresse will of God: So, where [Page 142] this doth not appear by any Scripturall reason, and demonstration, I have no cause, either to scruple in my self, or to suspect as a scandall in others that, against which I see nothing declared by God, but a naturall, civill and ingenuous liberty left me and others; which is alwaies to be kept within bounds of mo­desty and discretion, which sober and unbla­mable conversation is enough to satisfy minds truely humble and charitable, who love not as Salamanders to live in the flames of con­tention, or like Caterpillars to make their cobwebs on bushes and thornes.

And however in things assuredly lawfull, (as to my private conscience) a charitable and discreet tendernesse becomes the modesty and gentlenesse of a Christian, toward others, in those things which have possessed and perswa­ded men either by contrary customes, or prejudi­ces, & (it may be) by temporary precepts of God, as in the case of Jewish ceremonies and externe observations, (of whose abrogation some were not soon or easily satisfied) Also in the case of eating things offered to Idols, (which some scru­pled out of an abhorrence of all Idolatry) which God had strictly forbidden: In these 1 Cor. 10. and the like cases (I say) a condescending, for a while, and private forbearance for fear of giving scandall is very fit, till I have used those means which might best convince and [Page 143] instruct them of mine and their liberty, given us now by God; Yet, if they carelesly, proudly, peevishly, and obstinately resist or repell the pregnancy of my reasons, without giving any valid answer to them, or producing ought of right reason, or scripture for their con­tinued scruples, scandals, and jealousies: They are henceforth to be looked upon and trea­ted, not as weak, but wilfull.

Nor can I think it the duty of a Christian, for ever to indulge their folly, fondnesse, and pertinacy of such forbearing to use those things, for which he brings many pregnant reasons, from the nature, end, and aptitude of things, from their own want, and capacity, also from Gods permission, of which I presume where I find no prohibition, when as they pro­duce little or nothing, beyond a blind credulity a bayardly confidence, or animperious insolence, which delights to find fault with others, and to domineer over them in some petty things, for which at best they urge passion, prejudice, custome, other mens opinions, or such popular stuffe, of which there is no end, in which, what reason cannot (at present) time will afterward easily confute, that crosnesse and peevishnesse which oft transports men against many things beyond the measure of Reason or true Religion. As I have heard for certain of a Minister of no small print and repute among the people, [Page 144] who took great offence at the great sleeves of a Ladies new fashioned Gown, calling them antichristian, ungodly, strange apparell, and such, as the Lord was displeased with; yet within one year this good mans wife was in the same fashion, without any scandall to her supercilious husband; So crasie are some mens judgements, and so easie their censures, as to matters of scandall: where Novelty or wontednesse sway more with them, than either Reason or Religion. Nothing lesse becomes a grave and godly Christian than to multi­ply needlesse scruples and scandals.

As to the pretended scandall which some say they take from womens use of any Auxiliary beauty, truely where modest and sober persons use it discreetly, the scandall cannot arise, either from the nature of the thing done, or the mind and manners of the doer; (which in all things appear worthy of a good Christian:) Nor can it arise easily from the certainty of their knowledge, who are offen­ded, but onely from their impertinent curi­osity, and suspicion: As the first is rude and unwelcome; so the other many times false, alwaies unnecessary: It is seldome that any ownes their art to them, nor is it oft, that these inquisitive prayers can certainly conclude that to be used, which they are so jealous of: So that if they could forbear their uncomely [Page 145] inquisitivenesse, and impertinent curiosity, their scandall taken would soon cease; which is more in their own eyes, than others faces, where any such thing is soberly and discreetly used, without any haughtinesse and affectation of looks, or wantonnesse of manners; I believe for the most part, such things are so used by all ingenuous persons, that these morose Inspectors of Ladies faces, are never the wiser, unlesse they have more perceptive eyes than ever I had: But if it were owned and confessed to them, what I pray are they the worse, or why offended? Since neither have any of them as yet pro­ved it to be a sin; either from any posi­tive Law of Gods word, or from any ne­cessary inordinacy and immorality of mind inseparable from the use of such things: Nor are they by anothers use of it either urged, or tempted to use it, further than they want or approve it: As for that depra­vednesse of mind which they fear may at­tend the use of these helps of handsomenesse: It is as objectable against all those things, which either native beauty, or art afford; whereof no wise man makes any scruple, yet may they be as much occasions to sin as this, whereof they are so cautious: Evill minds as fowle stomacks turn the best food to corrupt humors; But wee must not [Page 146] therefore starve our selves, by forbearing good victuals.

§. The work then that grave Ministers and other sober Christians have to do in this and the like cases, of externe use of things; is not presently to cry down every thing as wicked and abominable, because they are at first, through inconsideration or unwonted­nesse scandalized at them, but seriously to examine, what cause they have to be so scared and scandalized as from any morall evill pregnant and inherent in the nature, or use of things: And accordingly to state both their own censures, and others consciences: If no­thing be found justly offensive, they may not from fancy, or custome call that unclean, which God hath made clean: But rather Acts 10. 15. banish away those sinister and silly scandals, which arise from the darknesse, weaknesse, or wilfulnesse of their own minds, which are no just barres against anothers liberty, in things lawfull; At which no wise person will be, nor good body ought to be offen­ded.

And in cases of so private and retired use of such things, as these are by which women preserve or advance the handsome­nesse of their looks, wherewith none are acquainted, and of which none can be assu­red, unlesse they list who use them, as I see [Page 147] no cause to own the use of any such thing to them, (whom I find not to have judgement or charity sufficient to interpret, or bear such things well) so nor have I any reason to ask their leave, nor more to be shaken with these scandals, which are needlessely taken by them, not willingly given by me: Though others, rather out of obstinacy than sorupulosity, out of peevishnesse, more than tendernesse, do pretend scandall, more than they prove it; yet, my care must be, in the use of such things seriously to assert my own freedome as to my conscience; by be­ing rightly perswaded both of the Lawful­nesse of the thing, and looking to the innocen­cy of my own intentions in the use of it: Thus the Apostle tels us; Some Christians Rom. 14. 5. 1 Cor. 10. 25. lawfully might observe a day to the Lord, and eate meats offered to Idols, as to their private practise, notwithstanding others doubted, and would be offended, if they were acquainted with their so doing: Which yet was no hinderance to anothers private liberty, grounded on Gods grand charter and donation, which is, The earth is the Lords, and the fulnesse thereof; Nor is any thing in nature denyed us, where the use of it falls under the regulation of reason, grace and virtue, which in these things of artificiall beauty as in all externe ornaments [Page 148] and enjoyments are strictly required, and being exactly observed, do abundantly vin­dicate both the goodnesse of the things in nature and the lawfulnesse of them as to mine or any others use of them.

Answ.MAdame, I find your (LaP)Ladyship, as a wary com­batant, reserves your main forces to the last, that so you may with the greater ease and advantage overcome your now tired and least suspecting adversary; who might hope your strength had by this time been well nigh quite spent, and exhausted; Truely your (LaP)Ladyship seems to have laid more in this last objection, than in any one you at all urged before, both as to the weight, and the acutenesse of what you alledge against all acquired or artificiallbeauty.

Yet since it is now brought up to so great a case and dispute of Conscience, whether a sin or no sin; It is fit seriously to examine, whe­ther the strength of your (LaP)Ladyship arguments do answer the shew and pomp of them: many [Page 153] things are more specious, than solid, having like vermine, a pretty kind of nimblenesse; which comes farre short of that reall strength or usefull activity, which is in more noble and solemne creatures; I read there were many seeming spots and appearings of leprosie, which upon the Priests due examination, were not found to be any Leprosie of uncleanesse, or infection; As I am well pleased to heare Levit. 13. the freedome and force of your La^ps ob­jections, who omits nothing (I think) that can with any reason be objected; So I shall be more pleased to find my self in a capacity of giving your (LaP)Ladyship those sober and solid answers, which may give you most satisfacti­on; Since nothing is more uncomfortable in cases of conscience, than to leave the mind tottering and unresolved.

First your (LaP)Ladyship, urgeth against it, the evill report it generally hath among people; which I confesse may be so farre true, as you only listen, to what is reported and censured here in your own countrey, among the mean and inferiour sort of people, for the most part; or those, that are either leaders, or follow­ers of the popular genius; who are common­ly Giants in talk, and pygmies in judgement; One wise and serious man overwaighs thou­sands of them, not in bulk but in value, as one good Diamond doth many loads of pebbles [Page 154] vulgar minds will easily cry up to heaven, or down to hell any thing, either as they have been accustomed to practise; or as they take it upon trust from those Masters, who oft symbolize, and comply with the vulgar humor and opinion in lesser matters, that they may have them their disciples, and abetters in greater interests and concernements.

A little matter will lure or scare the com­mon people into civil and religious fashions, if they have easie leaders and bold dictators;

I have formerly told your (LaP)Ladyship; as to Starch, and Tobacco, so to black hoods, and all forrein fashions, what potent and popular declamations were used by some persons against them; So in religious formes, what ebbings and flowings have been and daily are, as to the vulgar opinion, report and practise of things: Sometimes seditiously destroy­ing, other while pertinaciously retaining Images in Churches, so about caps and hoods vestures and gestures, musick and organes, crosses and weathercocks; Steeplehouses and Churches, what fierce conflicts, and counterscuffles have been among people of various minds; one side giving a good report, the other impu­ting evill report to the same things; Yea the use of publike Liturgies or solemne forme of Common prayers, singing of Psalmes; The recitation of the Creed, and concluding [Page 155] with the Lords prayer: These are fallen un­der various reports, there are that cast so evill report on them, as they are not pleased, scarce patient, to heare them used by others.

If one had, as many eares, as Argus is said to have had eyes, they would not suffice, to heare the various reports, which at seve­rall times in severall countreys are given a­bout the same things, yea the same men and women, alter their minds and reports, with their age, hamors, interests, company and ad­herents, according as the wind blowes, either for or against any thing of civill or religious use.

§. What an ill report do some give of Episcopacy, others no better of Presbytery, and some worst of all of Independency, when yet each of these hath some great sticklers for them and applauders of them: many men, yea most are as prone to speak evill of what they understand not, as doggs are to bark, at what they see not, onely because they heare others of their kind do so.

Therefore the Apostle (who knew well 1 Cor. 6. 8. how to passe through good report and evill) doth in that place, not onely bid us follow what things are of good reporte; But also what things are just and true; For as a false report, (though good and favorable) cannot justifie that, which is truely evill, no more can an [Page 156] evill report justly blast, that which is in it felf true and good; more than the shout and suffrage of the Jewes could make the golden calf a God, when they unanimously cryed, These are thy Gods ô Israel. Exod. 32. 4.

So little heed is to be taken to the vulgar opinion or report of things, as to the motions of the winds and clouds, which he that will Eccl. 11.4. sow, Solomon tels us, must not regard; Po­pular lungs are seldome sound, or their breath sweet; Their tongues may sometime hit on the right, as Balams asse once spake reason, Numb. 22. 22. when it met with an Angell, but commonly the heard brayes rudely and ill favouredly; with as little reason, order, or civility, (I need not say piety) as those Ephesians cryed up their great Diana: As if meer plebeian Acts 19. 34. noyse, dust, clamor, credulity and confi­dence were enough to make a Goddesse; or sufficient either to consecrate or execrate any thing, as divine, or devilish.

So that the wise and holy Apostles di­rection to steere a Christians conversation, by good report, is not to set up any popular vote, or vulgar suffrage, for Christians card and compasse, which he had found to be vertiginous, heady, inconstant, and for the most part erroneous, one while crying him up for a God, and presently stoning him for a malefactor; In both extremes injurious and Acts 14. false.

[Page 157] But his meaning is, that in things of lesse pregnant demonstration or rule, for their morality and piety, Christians should follow in point of credit and reputation of Religion the test, or suffrage, of wise, and goodmen; though never so few, and possibly over born by the number of others who are weak and wilfull opiners, but not just arbitraters, of good or evill report, which must be re­duced to the standard of learned judicious, and unpassionate mens suffrages; who give not their verdit of things, as good or evill, till they have duly considered the nature of them, apart from vulgar prejudices, and sur­mises, or obloquies and reproaches; with whom crucifige is as obvious as Hosanna▪ The rabble as we read gave a better report of Barrabas than of Jesus: The way of Joh. 18. 40. Christian Religion was at first every where spoken against, as a novel and pestilent heresie. The Apostle Paul heard no very good report of himself from some people who cryed away Acts 21. with him, he is not fit to live.

The later ages reformation of Religion in these western Churches had from the most of people, no very good report (at first) though never so just, and orderly and discreet, but followed the fate of all things and persons, that indeavour to rectifie or reforme vulgar errors, which is, to be evill spoken of, when [Page 158] they offer the greatest good.

Christians and Christianity was to be mar­tyred in their names, as well as in their persons and lives; Christ denounceth a woe, when all men speak well of them, and a blessing Luke 6. 26. when all men speak evill of them falsely: If evill report, as from the vulgar, (who are very superficiall judges of things, like cork, al­waies swimming on the top, never sinking to the bottome of things) is to be much regarded; for what monsters should the primi­tive Christians have been looked upon, ca­pable to scare all modest and sober persons from coming nigh their doctrine, sacraments and manners; When they were reported to kill and eat children, to worship an asses head, to have earely and incestuous mixtures in the dark; All which were as false as they were abominable.

If the Eccho of Common report be so oft false in the greater matters of Religion, where it concernes men to be most accurately infor­med, what they believe or report: How little heed (I pray) may be taken to the common speech and perswasion of people, in lesser mat­ters, and in this one particular, which is but a toy, or mote, in comparison, take it in any naturall, civill, or morall, notions, onely the clamor and severe censures of some men, have made it so considerable, because they urge it so [Page 159] highly upon the consciences of women both as sin and shame; That truly it now merits exacter scanning, than (it may be) it ever had, either by the vulgar, or those who are their most plausible teachers and instructers.

And I believe Madame, that upon review of the evidences of reason or religion, where­upon the verdict or report of wise and con­scientious Christians should be built, you will find, that the plebeian report, and ordi­nary sense of all artificiall beauty differs from that, of the more grave and better advised sort of the world; yea and from the sense of the more serious, and better educated part of the people in this Church or nation.

As I have been informed of those learned Divines, Scholemen and casuists, beyond sea, so, I am perswaded the ablest Churchmen in England, in their most deliberate sentence, dare passe no other censure upon those cu­stomes, (which are so frequent among per­sons of more elegant culture and fashion, for the advance of their beauty) than according to the true measures of morality and honesty, which are the mind and end of the doer: Nor will righteous judges passe any other report on those ingenuous artifices, which are auxi­lary to the faces adorning, more than they do upon those, that adorn the head, hands, feet, shoulders, or other parts of the body, accor­ding [Page 160] to their severall infirmities, necessities or conveniences: Namely that they are then good, when done to good ends, and evill when to evill intents: According to these morall and internal principles of good or evill, the cen­sure, judgement, and report of things in their nature and use, ought to be given, without any regard (in point of conscience) to what the vulgar easinesse and prejudice, or wonted­nesse either opines or declares.

Nor is the report and judgement of all wise and every good man, alwaies to be taken as authentick, by their Oratorious heats, and popular transports, (when possibly they would deny or discountenance an abuse, which is most unnecessary in those things, that at best are not very necessary, but onely tollerable and convenient) but by their calme and sedentary determinations, not as standing before the tribunals of humane opinion and applause, but as appealing to Gods judgement séat, which is to be set up in every ones Conscience.

So that the Apostles direction, to attend what report or fame things have, is to be un­derstood cautiously, and strictly; not loosely and vulgarly; People like unskilfull Apothe­carys and Mountebanks, oft put the titles of Antidotes on poysons, and poysonous inscrip­tions on wholesome Antidotes; Neither this nor the like places in Scripture, which concern [Page 161] good manners, are to be swallowed without chewing, we must not devour Scripture ker­nels, with the husk or letter unbroken, and intire; For by such a fallacy, I might find (hard by your place, alledged against them) a like place in favour of these feminine artifi­ces, because the Apostle commands Chri­stians to follow all things that are lovely or comely; Among which rank and number, Phil. 4. 8. many esteem these helps to their complexion, else certainly they would never use them; But this were rather to play with Scripture, than to apply it seriously; and to make those holy directions, rather as Tennisbals tossed too and fro in idle disputes, than as nailes fastned by the masters of Assemblies,

[Page 162] Answ. THese are still but sparks of odium and scorn which fly from the vulgar anvils and hammers, which commonly both over heat and over labour, what they undertake to forge or reforme.

First then as to the deception, which you call a cheat; Truely it is not so much in this of helping the palenesse or adding a quicknesse of complexion to the face, as it is in other things of lamenesse, and crookednesse &c. where the substance (as it were) and figures, here the colour onely is a little altered; yet these are used without any such odious cla­mors and imputations, yea they are allowed and commended, as indulgences of humane pitty, and charity, to cover, conceal, or supply any defect or deformity in the outward man; Which even Mr. Perkins himself allowes, who (yet) as to the point of complexioning Perkins cases of conscience (which he cals painting) cries it down after the wonted rode, in few words, and fewer argu­ments, as against the Laws of Nature, and Scripture, but of which he produceth nothing but that circumstance of Jezebels story, which I have answered; And indeed that worthy man seems in this as in some other cases of conscience, rather to passe them over with a popular and plausible easinesse, than to examine the true grounds, or to state them [Page 163] after the proportion of that great learning and piety, which were in so excellent a prea­cher, yet should not any thing (next clea­ring and stating the saving Fundamentals of Religion) be more accurately done, than this work of resolving cases of consciences, many make pretty Preachers, who come very short of profound casuists, or exact confessors: To both which works he was rarely fitted, where he attended the controversie, and made the Scruple his businesse, not contenting himself as in this, with easie and ordinary answers, which have their authority from wontednesse, more than truth, and from men more than God.

All ingenuous concealings, or amendings of what is originally or casually amisse, or seems so, in our bodies and outsides, de­serves not the least touch, much lesse those black brands of cheating and lying, when one­ly decency and civility are joyned to modesty and humility, which in this case may as easily be done, as in any, without any indignity to God, or injury to man, yea every one is well pleased, as in themselves, so in their children, and relations, to be thus cheated and deluded, by the handsomenesse of such a disguise, which seems most native: The blessed Apo­stles piety justifies that laudable civility of 1 Cor. 12, 23. bestowing more abundant comelinesse (by art) [Page 164] there, where nature hath bestowed least on the parts of the body: Nor is it any reproach, or infolence to Gods workmanship, thus to say, or thus to do. Though, properly speaking no­thing in pure nature is uncomely, which God hath formed even as to our vile bodies, since every part hath its forme, and aptitude to the good ends appointed, yet since sinfull infirmities have befallen our bodies they are many waies subject to diseases, defects and deformities, and nothing is denyed us in piety and civility, which may best rectifie, remove, hide, or dissemble any such naturall or acci­dentall pravity; For God hath not so con­fined us in religious modesty, as not to give us leave, to marry art to nature, and to use both those portions and stocks, which he hath given us to his glory and our own, or others sober and chast contentment; Nor is it other, than rustick or Adamitick impudence, to confine nature to it self: and to strip our bodies, of all the additaments of fair vestments, or other ornaments, of humane art, and invention; Such naked and forlorn Quakers act a part much more cunning, false and histrionicall, than those that least affect such pittifull sim­plicities.

§. To call every thing a ly, which we make shew of beyond the native propriety of things, is such a grosse and ridiculous severity, as de­prive [Page 165] us of all we weare besides our native haire and skins; All colours and dyes given to clothes of any sort, are also lyes, all pictures and statues, lively representing the originals are lyes, all parables, metaphors, and allegories in our speech, must be called lyes, because, they are one thing in the native phrase or letter, and another in their applyed sense or meaning; yet are not these thefts, but borrowings; not delusions, but allusions; not impious falsities, but elegant flowers of speech; to which the nature and resemblances of things, as well as humane fancies, have an aptitude and invi­tingnesse.

Such ridiculous austerity, would be a Sa­tyricall Critique upon the very Scriptures, upon the parables of Christ, and Apologies of many holy men, upon the raptures of Moses, Job, David and others; which ascribe to God all humane senses and passions, who yet is one simple and essentiall perfection; Tis not more ridiculous than insolent, to deny the truth of the Scriptures, in their holy tropes and hyperbolies, when it saies the mountaines skipped, and the sea was afraid, or the vallies did sing, and clap their hands, &c.

How supercilious a piece of pedantry were it here to cry down the manner of such expressions, because not native, but adopted to things: Nor does it in my judgement [Page 166] argue much more gravity and discretion, (I need not say piety and religion) to calumni­ate those things for frauds, cheats, lyes and hypocrisies, which art, ingenuity, and manu­facture have invented, whereby to adorne nature, in waies consonant to the modest ends and intentions, which are the holy measures, and I think, the onely confinements, of all things both in nature and in art.

As to the cheat, which your (LaP)Ladyship may fear should befall any man, when he thinks he woes, and weds a native beauty, (when it is artificiall in some degree) if your (LaP)Ladyship thinks it not onely fit, but necessary in all other ad­ditionall supplies, or concealments as to the bodies defects or deformities, to make such ingenuous discoveries of the truth, as may afterward give least cause of such exception, or complainings (as Jacob used, when he Gen. 29. 25. found Leah instead of Rachell) truly I most willing advise and assent that such as use such helps to their complexion) would use the same freedome in telling it to those, whom it onely conce [...]s to know it; As for others curiosities, there is no injury 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 charitable and discreet, as Chri­stians ought to be.

The retirement or privacy used by sober [Page 167] women here in England, when they apply any thing helpfull to their lookes or complexi­ons, is no argument, of any sinfull shame; but of modesty, civility, and that discretion, which commands us to do many things apart from any witnesses or spectators, which yet are no sins, but onely sensiblenesse and re­flexions upon those infirmities, to which our vile bodies are subject; of which having no cause to boast, we rather chuse to vaile them with secrecy, then to expose them to common view or knowledge, and censure; Few per­sons being of so equall and humble minds as to bear their own praises and perfections without pride, or anothers diminutions or defects without scorn; Evill and envious minds are prone to turn many things to our reproach if they discern them, of which being ignorant they are also silent.

§. Furthermore although in England a commendable discretion is used by women in concealing both their native defects, and their artificiall additaments of beauty or com­plexion, (of which many persons are more severe censurers, after the vulgar vote and road, than judicious examiners) yet in other countries nothing is more frequently done and freely owned; In so much that the whole culture and office of womens adorning is with some expressed by this, My Lady is not yet [Page 168] painted, that is she is not compleatly dressed, or ready: Few women that valew them­selves, are willing to be seen in any discom­posure or defect, especially, if conscious to any defect: or so habited, as they think lesse becomes them, which affected privacy and obscuring of themselves, is no stroke of vani­ty, much lesse of sin; but is rather imputable to that prudent modesty which so much be­comes every sober woman, that my advise is to them, never to be seen by strangers, or domesticks in any way to their disadvantage, by discovering either their defects, or their reliefs.

§. Nor may this be called an histrionike parada, or stagely visard and hypocrisie, while women seek to appear advantaged in stature, or in beauty and handsomenesse; so farre, as mo­desty and virtue permit, by those borrowed additaments, which art lends to nature; what is there in any civill order, either of Church or State, which doth not put on something Theatrick and pompous, beyond that simpli­city and plainesse, which nature hath put upon the persons of men or women? Both civill and religious actions study to concili­ate to themselves a majesty, and reverence, by habits and ornaments; by comely robes and costly vests; which though they are not of the internall and essentiall glory, which [Page 169] is in magistratick or Ecclesiastick power and order, (which are both Divine) yet they are so farre, not onely convenient, but almost necessary, as they help to keep both lawes and religion from contempt, and from that vulgar insolence, to which seditious and Atheisticall humors are subject.

Yea, who is there, or what is there almost in humane society, which doth not (in some sense) adorn a theater or scene of life, upon the stage of this world? who is so open harted and simple, but they either conceale their defects, or ostentate their sufficiencies, short or beyond what either of them really are; who doth not as well advise for his fame and credit, as for his conscience; who is there, if they were Anatomised, and every way exposed, to others censures, in what they are or do, or pretend, but would come many degrees short of that shew they make? As there is no necessity to confesse many sins to any but to God, to whom onely they are known; So in modesty, there is no reason for us to own our infirmities to others, or the helps we use for our relief; when no person is injured by what we do, nor at all concerned in it.

Lastly, as to that diminution of honour and esteem, which your La^p saies commonly followes, as a black shadow, the most virtuous [Page 170] woman, if this be added after the catalogue of her virtues and good works; O but she paints, she useth some art, or wash to her face, and complexion: It is first a very partiall censure, befitting vulgar and grosse minds, (not wise grave and impartiall persons) in other cases of helping, or hiding any naturall defect, (as by false hair, a glasse eye, bolstred shoulders, heightning heels, sweet smels and the like) to charge no reproach upon any per­sons, otherwaies sober and modest, and yet to do it, only in this, to those, who are every way of unspotted virtue, and goodnesse; which receive no more prejudice or abatement by what shew is made (by art) of ruddinesse in womens complexions, than of tallnesse or straightnesse, in their stature and feature, when naturally short or crooked; Who is so impertinently severe, as to de­tract from any womans honor and virtue, by saying, O but she weares heeles or shoes a handfull high; She seems indeed tall, and strait, but is really low and crooked &c. Nor doth it set off from the score of any mans worth, to alledge, O but he useth a peruge, or useth such sweet smels, as are not naturall to his clothes or body, for which occasion Isaac took his rise to blesse Esaw: Or if this be childish, and ridiculous upon these accounts, truly they are no lesse in my judgement as [Page 171] to this of complexion, which we now dispure.

Nor is this black taile of detraction lesse unjust, than partiall; Since no justice will allow us to abate of merit and honor due to many, constant and remarkable virtues, (which are evident and unquestionable to­kens of worth) meerly upon the suspicion and jealousie (for so it is for the most part, vul­gar censures in this point of complexioning being rarely upon any certain knowledge) of doing that, with all modesty and privacy, which is at worst very disputable, whether it have any sin at all in it, or be beyond a venial and civill vanity; For your (LaP)Ladyship sees learned men, in severall ages and countreys, differ as to their judgement of it; And truely those seem to me most masters of reason, who own the nature of the thing, as all other things to be good in it self, as gods creature, and measure the morality or immorality of the use or abuse of it, by the universall standard, and rule of all humane actions, which is the the mind and end of the doer, either conforme or disforme to the holy revealed will of God; who hath no more declared any positive law against this, than against all other orna­ments of our bodies and lives, either naturall or artificiall.

As for the commonnesse or vulgarity of these censures (which are you say) so usuall [Page 172] among the meaner sort of people, or those, who are of their seize and last) what wise man or woman doth not know, that nothing is more sly, touchy and boglish; nothing more violent rash and various, than the opinion, prejudice, passion and superstition of the many, or common people? How are they swayed, even in their loves and hatreds, their perswasions and pieties, their esteem or disesteem, most what by custome and preposses­sion; or by adherencys and admirations of mens persons? How do they love an easie and superficiall censuring, rather than an in­dustrious and strict scrutiny of things: How is their ignorance an enemy to the knowledge of their betters? How doth their meanesse, plainesse, and rusticity beare a constant antipa­thy to the politenesse honor and splendor of others? How they are naturally of levelling humors, and envy others what ever they en­joy of estates, houses, or ornaments of life, beyond their tenuity and cottagely obscurity: He or she lives neerest the confines of Reason and Religion too, who is most remote from the charms and snares, the sense and censures of the vulgar; Into whose minds, and over whose consciences many things make intru­sions and usurpations, which have no right or title to that power and authority they exercise over themselves and others.

[Page 173] No wonder then if those, that are so sub­ject to erre customary errors in greater mat­ters, do so in this, which is so little and in­considerable; we see that wontednesse makes even Blackamores seem handsome to one ano­ther; And by using to look on themselves in their glasses, even hard favoured faces grow reconciled to themselves, so farre, as to think themselves tollerable, yea and handsome too, by an happy heresie.

So little regard is to be had in cases of con­science to the dashes of vulgar tongues and pens; Since we see that when nothing of conse­quence was objectable to Christ, the com­munity of the Jews, and supercilious Phari­ses find fault with his disciples gathering eares of corn on the Sabbath day as they passed through the fields of corn, and were hungry; Mat. 12. 1. so for his and their eating with unwashed hands. Many things not onely innocent, but com­mendable sometimes fall under the reproach of people: As there are factions and parts taking in religious formes, so in civill uses; eve­ry one seeking to advance his own side and way by depressing all others, with reproch­full censures.

Thus have I given your (LaP)Ladyship the best answer, that at present, and thus on the sudden I am able to every particular touch or stroke of your last objection; which was twisted [Page 174] or combined of many smaller cords or threads, which I have by unravelling so weakned, I hope, that they will no more hamper or bind a judicious conscience, than the Philistins withs, or cords could do Sampson, while his strength continued; Keep but the heart from sinfull intentions, that purity and integri­ty, as Sampsons locks, may be preserved un­clipt, or shorn, by any sinister and sordid lust; I do not see, how using such sober, modest, and discreet helps to womens beau­ty and complexion need more fear the terrors of some mens censures, than that holy Gyant needed be troubled at the alarmes given, The Philistins are upon thee Sampson: Who rowsing himself up in his mighty and mi­raculous strength, defied or scattered them all.

Answ.MAdam what validity your (LaP)Ladyship is plea­sed to impute to my answers, is not from any strength, or merit of my particular opi­nion, or expression; but from the force and pregnancy of those truths, which are (it may be) a little retired from the superficies of vulgar fancies and conceptions, possibly some, neither search, nor discerne them; others that find them, yet are hindred most what, and even so overawed by popular fears and prejudices, that they dare not own, or expresse them; as loth to seem wiser, than their forefathers, or themselves, in former times, when (for want of better matter) they sometimes wast their glasse and fill up their hour, with bitter invectives against Ladies painting, patching, curling, powdering, per­fuming and complexioning; which may have lesse evill in them, than some authors they study, and not so much vanity attending them, as doth the long haire, the loose cuffes, [Page 179] the large bandstrings, and other fine things, with which some of these so rigid, yet very spruce and Ladylike preachers, think fit to gratifie as their own persons, so their kind hearers and spectators: Somewhat wide of those pristine severities; which I have been told, were required of the clergy; who by the Canons of the Church, and customes of ancient times we denied to wear any silk, or softer garments, not because they were sinfull in themselves, but lesse sutable to the strictnesse of that discipline which in those times holy men saw fit to exact, especially of Ecclesiasticks as most exemplary, for the restraining of those prodigalities and luxuries, which in both Clergy and Laicks would soon exhaust that charity, which was then mostwhat expended, in relieving the poor; in building and adorning Churches, in re­deeming captives, and the like.

I do not lesse willingly own my weaknesse, than my sex, being farre from any such Ama­zonian boldnesse, as affects to contend with so many learned and godly men, who have, and daily do expresse in this a contrary sense to mine, yet I think it very veniall for me to assert, if I can, both the ornaments and liber­ties of my sex, (as to their persons and con­sciences) by answering specious fallacies and producing stronger arguments: To which I [Page 180] doubt not but all serious and impartiall Christians (not captives to custome, prejudice, and popularity) will at last subscribe; not as to the sense of a weak woman, but of omnipo­tent verity and victorious truth, which though late, yet may at last, be redeemed by the help of a woman, from that long captivity, wherein both it self, and many worthy persons con­sciences were unjustly detained.

God oft discovers as femall softnesses in some mens hearts, heads, and hands, so masculine and heroick strength in some wo­mens; we read two women famous, the one for her conduct of the warre, the other for her consummating it, by destroying Sisera the chief leader of a great army; Another wo­man Judges 9. 33. dashes out the braines of king Abimeleck; Another saves by her loyall prudence the city Abell, from the miseries of a long siege, 2 Sam. 20. and those punishments, which justly prose­cute, as the heads, so the abettors of sedition, against Lawfull Soveraigns.

I know God hath given both reason and Scripture to women as well as men; nor have we lesse liberty granted to traffique in all truths both humane and divine, though our talents and treasure may be farre lesse, than the masse of many mens readings; yet they may be as refined and digested; our two mites may not be despised, which we offer to Gods [Page 181] Temple, if they have Gods Image and super­scription on them; coyned and stamped in the mint of all religious reason, the word of God; whence all things that concerne faith or manners (as to salvation and damnation) receive their authoritative stamp and value.

It is time for us, at length to get beyond that servility and sequaciousnesse of conscience, (which is but the pupillage, minority and wardship of Religion, inquiring and heeding, not what saith the Lord, but what saith such a Father, such a godly man, such a preacher or writer: It is the priviledge and honor of Christian Religion for which the Bereans are Acts. 16. 10. commended, to search the Scriptures, and examine by them even the Apostolicall doctrines; nor doth our reformed Religion, (where it most merits that name) unjustly glory, in that freedome, by which (as to matters of truth or error) of sin, or no sin, it is redeemed from the slavery of mans private traditions; and confined to the oracles of God; to whose generall rule, sense, and Analogy, all Catholick and unwritten traditions, as to the practise, discipline and order of Religion do agree, without any enterfiering with the holy Scriptures, to which in matters of internall holinesse we are confined, though in things of externe decency the wisdome and custome of the Church, is a safe and wholesome rule; [Page 182] to which as we are by Scripture commanded obediently and unanimously to conforme, in things honest, and by generall precepts al­lowed: So in matters of saving faith and holy life, we must neither believe, nor act by an implicite faith and twilight credulity, but from a well informed and rightly con­vinced conscience; that forbids us to be, either Eccl. 7. 16. profane or superstitious, either over righteous, or over wicked.

Salomon tels us, that the whole duty of man Eccl. 12. 13. is to fear God, and keep his Commandements: Christ tells us, it is but a Pharasaick pride and vanity to teach or urge humane traditions or Mat 15. 3. opinions, for Gods Commands: And truly, after all that your (LaP)Ladyship hath smartly urged in this case, I cannot but wonder, that neither Salomon in his various sentences of the Pro­verbs; nor in his holy Satyr against humane vanities, in Ecclesiastes: No nor yet, he that was greater than Salomon, either by himself or his disciples, should ever particularly in­stance against all or any painting or complexio­ning of the face: No nor God by Moses; where so many lesser precepts are expressely given; sure they would not (all) have omitted this so wholy, if it had been what some pretend such a flat and downright sin, considering how obvious in all eyes and nations the use of it was and is.

[Page 183] §. Sure learned and godly men ought not in wisdome, justice and charity, to extend the cords or curtaines of duty and conscience: beyond the stakes and pillars of Religion; which are fixed by the word of God, whose service and glory, needs not the fancies, fallacies, or flatteries of mans inventions, more than a royall robe, needs beggers patch; It is not for sober men to enlarge the Phy­lacteries of their own opinions beyond Gods precepts; nor to comment by false and specious glosses either against, or beside his holy will in the word, which must needs be a farre greater sin, than any light apply­ing of some quickning wash or colour to the face, in as much, as it is more dangerous to injure the conscience, than to alter the skin: Ministers ought not to be as hard harted and rude handed Surgeons, who make their probe a punyard, and will rather make a wound, where they search for one, then loose their labour; or seem to want either skill, or patients.

§. As to that practicall faith, or assurance, of the lawfulnesse and liberty, granted by God, both as to the thing done, and the doer, I presume my grounds are safe and good, since I find that God hath given us, as men and Christians all things richly to enjoy: 1 Tim. 6. 17. That no creature is forbidden (under the [Page 184] Gospell) to the pure of heart: That there is neither morall light, nor Scripturall precept, against the ingenuous and modest use of this, more than of other helps, of any bodily in­sirmity, or deformity: Since, it may as well, as any thing be used soberly, thankfully, and harmelesly, without any impediment to grace and weldoing, also without any advantage or intentionall occasion to sin.

§. So that I cannot but vehemently suspect (I leave it to wiser persons peremptorily to conclude) that the dreadfull rigors of some ministers and others have in this case of Ar­tificiall handsomenesse, been too magisteriall: Their divinity relishes too much of inhuma­nity; and their piety carries with it, too little Charity; while they state a case of Consci­ence more by the wills, fancies and passions of men, than by the word of God, whose thoughts are not as mans thoughts, nor his waies, as our waies, many things are highly Is. 55. 8. esteemed of men, as sanctities, which God despiseth, and many things are lightly condem­ned by mans imperious rashnesse, which God 1 Cor. 1. doth not condemne; hence the lawfull use of many good things is denyed by mans severity and transport, where Gods benignity onely forbids us the abuse of them, and in so do­ing establisheth the lawfulnesse of the use, which may in this for ought I yet see, as [Page 185] well consist with a good conscience, as it did with Salomons wisdome (amidst his do­mestick and native plenty) to send his navy 1 Kings. 10. 22. upon long and forrain voyages, for gold, and apes, and peacoks.

§. Besides this, I cannot but observe, the self confuting severity of these men, of later and lesser Editions, who put such strict re­straints on womens beauties and adornings; when yet they allow the spiceries and curiosi­ties, which marchandizing brings from farre, rather to gratifie luxury, than relief necessity: Nor do they quarrell at superfluous tables (unlesse they have but puling stomacks) with the various arts of cookery, which like an­other Proteus turnes the native plainesse of things into infinite formes and relishes, to please and invite the palate, as Rebeccah did Isaacs blunt aged tast by the savory meat she made for him, which it is said that holy man loved. Nor are these Masters such batterers Gen. 27. 4. or demolishers, of stately and elegant buil­dings; they can be friends with goodly hangings and rich furniture, with accurate plantations, and harmonious gardens; with picturings by pencill, or embroyderies: Also with the wearing of silks, linen and woolen of various and orient colours; nor do they froun to see women wear rich Jewels of all colours as Cornelians, Rubies, Saphirs, Emeralds, [Page 186] and Diamonds, on their brests, necks, eares, wrists and fingers; of which there is no other use in narure, but onely the borrowing and ostentating of their severall beauties and co­lours, by which to render us more conspicu­ous or comely; As these fixed gemms have their aptitudes for our use on other parts of our bodies; so truely have other diffusive tinctures, and colourings, their fitnesse and almost propriety for the face; if they bee dis­creetly applied.

§. For both these (as all things else of externe ornament) may be so grossely handled, and laid on, as they shall seem no more to ones advantage, either of comelinesse or dis­cretion, than a Jewel in a swines snout, (as Salomon speaks): Persons of worth and pru­dence, will in the first place keep their harts in the use of all such things from offending God; next they will preserve themselves from being ridiculous among discreet persons: As those may easily be, who know not how to distin­guish a civill quickning or cheerfull enlive­ning of the face, (as of old times was done by their anointings) and a slovenly besmearing themselves, like Bartholomew babies with fulsome dawbings; which proclaime, though not fowle, yet foolish harts.

As for those causelesse curses, and Anathe­mas, that God cannot or will not know them, [Page 187] that no painted face shall see the face of God, or the like, which as blind thunderbolts some men by a Papall authority, or popular facility, promiscuously cast upon all never so modest, humble and virtuous women, who use any reliefe to their lookes, I believe, as Salomon tels us, they shall not come upon the heads of Prov. 26. 2 those, who using this as other creatures of God, for those ends, to which they have an aptitude in nature, do yet so watch over their hearts, as not to suffer any outward momen­tary adornings, whatsoever, to leaven them; with any thing of pride or sinfull vanity; but alwaies keep within the bounds of modesty and chastity; to which cleanlinesse and decency are no enemies. And even in these solemne ter­rors, by which some men seek to terrifie poor souls, they run more upon the stocke of Satyricall wit, than solid arguments: As if Conscience were onely to smell on nosegayes or flowers, and not to be fed with serious and divine truths, which are the food and physick too of the soul.

By the same fallacy, they may urge, that God will not know elderly men, in their juvenile peruges, in their shaved cheeks, and bald chins, (which affect youthfull smothe­nesse, when gray haires and wrinckles every where, call for gravity of aspect, as well as manners) of which fatherly, prolixe, and reve­rentiall [Page 188] beard is a solemne sign and majestick Embleme: May it not as well be said God will not admit men or women to heaven, with all their pomp and cost of apparell, since he made them naked, and yet not ashamed; Gen. 2. yea may they not cry down eating, drinking, sleeping, marrying, recreation; yet even that part of humane nature, which is flesh and blood in us, because none of these things (either of 1 Cor. 15. 50. vitall use or infirmer nature) shall enter into the kingdome of heaven, or come into the presence of God; when they shall indeed be superfluous, through the bodies higher glory and perfection, which shall then exceed the shining of Moses his face, and equall the transfiguration of Christ.

Yet are not these sinfull enjoyments, or unlawfull ornaments, in this state of mortality and infirmity, to which mankind is now sub­jected, by reason of sin: different states ad­mit of different things: Many toyes (in com­parison) are allowed us by our heavenly Fa­ther, while we are children here, which shall be put away when we come to perfect age and stature in heaven: Though the whole need no physician, yet the sick may lawfully use their skill and applications to remedy their infirmi­ties not onely as to health and strength; but also to the vigor and colour of their lookes; else, such as have the green sicknesse, pallor, or [Page 189] the jaundese either black or yeallow; or any such deformity, may not use means to cure themselves, both internall and externall, for as neither of them are forbidden; so I sup­pose both to be lawfull in their kind and use.

§. Like to the feeblenesse of such mens reasonings against all artificiall beauty, are their impertinent and wrested allegations of Scripture, whereby to justifie their severities, which no doubt your (LaP)Ladyship hath observed as well as I have; though your discretion thinks not fit to urge them, being as easily answered, as they are fallaciously alledged.