they are beset with Thorns If we take Love universally it may be defined to be a desire as being a Word of more ample Signification It is a voluntary affection and desires to enjoy that which is good whilst desire only wisheth Love enjoys the end of the one being the beginning of the other the thing loved is present and the thing desired is absent and indeed all that may be termed Love arises from a desire of what is Beautiful Fair and Lovely and is defin'd to be an Action of the Mind desiring that which is good and exerts a Soveraignty over all other Passions and defines it an appetite in which some good is earnestly desired by us to be present or as some will have it it is a Delectation of the Heart for somewhat that we are desirous to win or rejoice to have coveting by desire that rests is Joy Love varies in its Object though that Object is always good amiable gracious and pleasant and indeed there is a Native tendency of desire to those things that are so for no one Loves before he is in some measure delighted with Comliness and Beauty let the Object be what it will and as the fair Object varies so frequently Love varies for indeed every thing that we do Love we think at that time to be amiable by which means it becomes gracious in our Eyes and commands a value and esteem in our Affections Love has always amiableness for its Object and the scope and end of it is to obtain it for whole sake we so Love and the which our Mind covets to enjoy Beauty shining by Reason of it's splendor that shining Creates Admiration and the more earnestly the Object is sought the fairer it appears If we take Plato's rule to define it he tells us that Beauty is a lively shining or glittering brightness resulting from effused good by Ideas Seeds Reasons Shaddows exciting our Minds to be united by this good and centring in one by setting a just value upon what is good some again give their Opinions the Beauty is the Perfection of the whole Composition caused out of the congruous Symmetry order measure and manner of parts and the comeliness proceeding from such Beauty is styled Grace and from thence all fair and beautiful things are accounted gracious for Grace and Beauty being mysteriously annexed gently and sweetly win upon our Souls so strongly alluring our Affections that our Judgments are confounded and cannot distinguish aright for these two are like the radiant Beams of the Sun which are divers as they proceed from the diverse objects in pleasing and affecting our several Senses for the species of Beauty taken in at our Eyes and Ears is conveyed to and stamp'd upon the Soul and of all these Objects though so innumerably various beautiful Women are the most attractive as to material beings which caused the Ancients to allow Venus the Queen of Beauty three of the Graces to attend her Love is divided by Plato into good and evil or a good and bad Angel because sometimes Love is misused and corrupted till it degenerate to evil ends and Lucian in like manner says that one Love was born in the Sea meaning Venus who is said to spring from thence and therefore is as various and raging in the Breasts of the younger sort as the Sea it self occasioning Fury and unlawful Lust and that the other is that which was let down in a golden Chain from Heaven ravishing our Souls with a Divine Fury and stirs us up to comprehend the innate and incorruptible Beauty to which once we were created which Opinions occasioned these verses If Divine Plato's tenents are found true Two Venus's two kinds of Love there be The one from Heaven in its bright Radiance flew The other sprung out of the boisterous Sea One knits our Souls in perfect Unity The other famous over all the Earth Yoo often soars on Wings of Vanity And gives wild random projects still new Birth Love in her twofold Division is allowed by Origen and others and there is degrees of Love in all Creatures even in the coldest Element Love generates a kindly heat to support it self and some will allow even Vegetives to have some sense and feeling of Love as that the Male and Female Palm-trees will not bear nor flourish asunder and many other the like Relations The Loadstone by a wonderful Sympathy attracts the Iron c. the Vine and the Elm are best pleased with each other and there is a great an Antiphathy between the Vine and the Bay-tree the Olive and Mirtle if they grow near embrace each other in their Roots and Branches we might mention the Sympathy and Antipathy of fundry irrational Creatures but being little to our purpose we omit them Those things as we have already hinted that infascinate and charm the Soul are the proper Objects of Love and where we place our entire Affections there our Heart not only Centers but our Diligence and care is to serve and oblige and are pleased and delighted in so doing but when we fix an immoderate Eye on my Earthly thing and doat on it over much it many times instead of Pleasure turns to Pain and Sorrow works our Discontent and causes Melancholly so that nothing in the end can afford us any Pleasure or Delight to the Purpose as too many have found by sad Experience for setting their Hearts on things of which they have been deprived or disappointed has Crazed their Senses and rendred them Melancholly past Recovery if not Distracted whilst some are mightily taken with fair Houses Pictures and 〈◊〉 Recreations others find â—o delight in them but fix their 〈◊〉 upon other Objects as Gold Silver Jewels c. and other upon fair and beautiful Women and so every one hath his proper Object with which he is best pleased some are for chast Love which is above all the best others are not pleased with it but take a kind of a Pride in lascivious dalliance in the wanton embraces of a Harlot Love of Parents to Children and Children to Parents ought to be entire and unseigned free from mixture but this kind naturally descends but does not so well ascend for Poverty or Affliction many times jostles it out of doors but the Love of Women is the highest and most predominant the affected part herein is held to be the Liver and this sort of Love being most to our purpose we shall treat of it more largely in the next Head Love borrows its flame in this Case from Beauty or Merit wherewith it inflames the Soul and then as the Loadstone draws Iron so do's Beauty attract Love and where Beauty and Vertue unite their forces in one it is very hard to make Resistance the Lustre is so great that it dazles the Eyes of the beholder and through the Windows of his Body daâ—â—s those rays into his Soul that makes him pleased to become a Captive however it is dangerous to let loose the
at hand and Easie to be obtained Thus the Turk keeps Learning from his Subjects that in ignorance they may bear their Chains with more content And the Church of Rome that her Proselytes may wander in a Mind Devotion and not be able to discover her Errors though many break through these clouds and appear with the brighten 〈◊〉 Men Indeed have been very ingrateful to them in not only declining to give them their due praises but in labouring to Eclipse their same in their Writings they should out shine their own They 〈…〉 to let you see your 〈…〉 Equal force and 〈…〉 that your Wisdom 〈…〉 Inferiour nor your Thoughts confined to narrower 〈…〉 than theirs Therefore as many of your Sex have bravely done so it is your part to imitate them in breaking thorow this tender Cobweb of Ignorance in which Men like subtil Spiders would detain you to gain the advantage to themselves of Triumphing over your better Parts and Abilities we have given you in this Work divers Examples of those that have set Patterns for you to imitate and coppy out which may Excite and Stir up a generous Flame in your Breasts to Learning Arts Sciences c. And since God has made you so Lovely and Charming that no Creature in the Vniverse is comparable to you for the Beauty of your Bodies Let your Souls be also Beautiful which will render you far more Lovely and Amiable in the Eyes of God and Man and either fully Answer or Baffle all that can be objected against you The Bearing Children is no sign of your weakness but rather adds to your Glory by a Revival of Mankind without which the World would soon become a desart And without which all Mankind must have been inevitably miserable how often do we find in Holy Writ that God Communicated his Holy Spirit to Women that Pâ—â—pâ—â—hed and if he had thought them unfit for the Sacred an undertaking by reason of the difference of Soule he would not have â—â—â—â—ed them with such power as the delivering the Wife and Sacred Oracles of Truth we blame Eve because she transgressed in Paradice having no example before her yet do not consider what power it was that tempted her no less than a fallen Arch-Angel wise and subtil and yet Men consider not how easily they are drawn away to commit sin and folly though thousand of Examples are before their Eyes even by far inferiour temptations and tempters And indeed what can we say of Adam he easily took the bait which his Wife did not without parly and a kind of caution she remembred the strict Command given by her Maker concerning the Interdicted Tree and urged it as the proof of her Obedience But we find not that Adam so much as minded it till he had sâ—ansgressed and his Conscience was awaked from its Innocent Security by the Intrusion of Guile And yet this is the greatest Invective Men have agâ—inst the Sex not considering how 〈◊〉 themselves have been however by the means of a Blessed Woman Reparation is made and Men are again put into a possibility of gaining a better Paradise and yet we cannot but blush to see how little they regard it and how they sell and forfeit it for 〈◊〉 and 〈◊〉 〈◊〉 â—â—â—â—tarium pâ—operly spoken of married person but if only one of two persons by whom this sin is committed be married it makes Adultery Adulterium seems to have taken that name as it were ad ulterius thorum i. to another bed which the Adulterers always aims at Adultery and Vuâ—leanness The dangerous Consequences that attend it and the dishonour it puts on the Fair Sex and Revenge it stirs them up to And raging Lusts have occasion'd a World of Miseries to fall upon Men and Women ending generally in Blood and Disgrace therefore to caution either Sex carefully to avoid that spare we have thought fit to say something of it in this Book as not perhaps foreign from the Subject At a certain place in the Territories of John Duke of Bargundy in an ancient Emblem was to be seen a Pillar which two Hands seem'd to labour to overthrow the one had Wings and the other was figured with a Tortois and the word Vâ—â—â—â—que which in plain terms may be interpreted by one way or other There are many Amorists that take the same Course in unlawful Amours some strike down the Pillar of Chastiâ—â— by the impertuous Violence of great Promises and unexpected Presents others with 〈…〉 sloâ—ly to be the 〈◊〉 sure of Accompliâ—â—â—ng 〈…〉 with long 〈…〉 Submissâ—on and 〈…〉 yet when they gain the Fort either by storm or tiresom long siege it brings the Victor and the Vanquish'd most commonly to a sad Repentance there is many times brought in an unexpected Reckoning that drenches all their sweet pleasures in Blood and Confusion And draws the Sables of Death over their promised mountains of delicious Recreation though no one can hope to find Constancy in such Love for Virtue depraved and Chastity once fullied become regardless and the Favours that were difficult to be attain'd before grow cheap and common as a Modern Poet has express'd it O Heav'n were she but mine and mine alone Ah why are not the Hearts of Women known False Women to new Joys unseen can move There are no prints left in the paths of Love All Goods besides by publick Marks are known But what we most desire to keep has none Even the Frosts of Age and decrepped Years has so much Fire alive under the decayed Embers of Life as to heat their Desires This way though Impotences has put Bars and Boundaries to any vigorous Attacks Vnlawful Lust extinguish'd the Wisdom of Solomon Sampson himself was enervated by it Lot forgot and committed folly tho a little before he had seen Heavens flaming Vengance consume so many thousands together with their Cities Vnlawful Lust made Ely's Sons fall in Battel and rent the Priesthood from their House for ever Amnon fell for Ravishing Thamar the two Elders for attempting to violate the Chastity of Susanna and many more For where this violent Distemper breaks out Human Divine Laws Precepts Exhortations fear of God or Men fair or foul means Fame Fortune Shame Disgrace Honour are not Bars sufficient to keep them from breaking in The Scorching Beams under the Equinoctial or Extreamity of Cold under the Artick-Circle where the Seas are glaz'd with the Winter's lasting Tyranny cannot expel or avoid this Heat Fury or Rage of Mortal Men though so Ruinous and Destructive in it self At the Coronation of Edwin who succeeded King Eldred Lust so over-come that Prince in the height of his Jollitry that before several of his Nobles he committed Adultry with a very honourable Lady his near Kinswoman and liked her then so well that he found means to cause her Husband to be Murthered that he might Enjoy her more freely but remain'd not long unpunished for the Mercians and Northumbrians revolted to his younger Brother which so perplexed him that
fair and beautiful in their kind and then especially Women who is her Master-piece in Loveliness was never design'd for Deformity and where any such thing happens by defect it is but reasonable Art should repair it as well as it is allowed in matters of lesser Concern and Moment without any reflecting that we are displeased with God's making us since we cannot conceive such Deformity was made on purpose but by cross Accidents obstructing Nature in her Opperation and the rather we conclude it so because we have reason to believe That in the Resurrection all Deformity shall be done away the recollected Dust shall shape a perfect Body for if the Blind and the Lame were not admitted into the earthly Temple how much less will there be any such thing seen in that which is above in glorified Bodies But we are started a little from our Proposition and got too far into Deformities and therefore must return again from whence we digressed Beautifying for honest purposes then not being proved a sin we see no reason to forbid it when God and Nature has allowed it nor can Virtuous Women contentedly want whilst they are capable of them those things that may render them most acceptable to their own and other Eyes being loath to draw the Curtains of obscurity or Uncomliness quite over them till the Night of Death comes when they must hide their Faces in the Dust in hopes to recover that perfect Beauty that admits no decays and needs no repairs of Art And though some more moderate than the former alledge that it is safest in a case dubious or disputed rather to abstain from than use what many deny though allow seeing there is no necessity of using it at all We answer to this point that there are many things which are not absolutely necessary which we would be loath to part withal or be Argued out of under the pretence of superfluity and sinful since God allows us not with Nigardly Restraints but with a Liberality worthy his Divine Benignity all things Richly to enjoy even to delight Conveniency Elegancy and Majesty Therefore Ladies be not discouraged by the reflections cast on you by the younger sort whose Faces are too dark ever to shine in the Sphere of Beauty what Arts soever are used to brighten them nor by those of Elder years over whose declining splendour time has drawn a Cloud that will Skreen it till it sets in the shades of the grave but mind well what is said Tit. 1.15 and give good heed to it viz. To the pure all things are pure but to the defiled and unbelievers nothing is pure but even their Minds and Consciences are defiled Beauty a Charm To Captivate at a distance c. Beauty has several ways to Captivate a Lover besides the plain and common Method though we must confess that Sight of all others makes the 〈◊〉 Advance and hearing like another Leg steps next to make it Advance faâ—â—er and sometimes runs a great way in the Adventure Calisthenes a young Man of Byzance in Thrace very Rich and Comely no sooner heard of the Fair Daughter of Softratus but upon the report of her rare Perfections by common Fame he fell in Love with her resolving e're he saw her to have her for his Wife So the Three Gentlemen in Balthasar Castâ—lio who fell in Love with a young Gentlewoman whom they never had any notice of but by the babblâ—ng of fame Many likewise by hearing a Person commended have fallen in Love and often by Reading a Letter Curiously Indited wherein a Moving Passion is Expressed which is so mainly taking that it has done wonders especially among the Female Sex These things give us some glimmering towards a Belief that there is a Destiny in Marriage and a sympathy in the Souls of those that are to be united by that over-ruling Decree Moving and Agitating their Minds though at such distances but we dare not give our Opinion in the Affirmative since Mony in this Age has such a power that it is if 't were possible stronger than Love it self For if Destiny had decreed who shall be Paired in Wedlock then the Rich and Poor would be shuffled together and Deformity with store of Treasure would not pass Currant in all parts of the Nation whilst Beauty and good Humour without it are little regarded those that have much to spare Covet notwithstanding Rich Wives rarely enquiring into her Education or Conditions and those whose Fortunes are very slender must be compelled to take up with those that have as little as themselves unless now and than by a wonderful chance a Lucky hit falls to some few For as a Modern Poet says It is not the Silver or Gold of it self That makes Men adore it it is for its power 〈…〉 dote upoâ— pelf â—â—â—ause pelf But all court the Lady in hopes of her Dowr The wonders that we in or days do behold Done by th' Irresistable Iâ—â—fluence of Gold Our Love and our Zeal anâ— our all things do mould This Marriages makes 〈◊〉 the Center of Love It draws on the Man and 〈◊〉 tricks up the Woman Birth Virtue and Parts 〈◊〉 Affection can move Whilst this makes Ladies 〈◊〉 to the Brat of a Broom-mâ—â—â— Beauty notwithstanding this digression will come in 〈◊〉 a share with those that understand it and have not totally devoted themselves to Mammon Xerxes when he destroyed 〈◊〉 of the Temples of the Greciaâ— Gods yet spared that of Diana for its Beautifulness Painters Orators and all others labour to excell each others in the beauty of their Art Beauty it was that first Ministred occasion whereby Art and Learning might find out the knowledge of all Curious Inventions Behold and wonder at the Variety of Beauty in Flowers and Plants The Rose is gay in its Virgin blushes and the Lilly is admired for it's Whiteness and it is preferred by the Wisest of Oracles before King Solomon in all his Glory And if these things are so moving â—nd delectable and there is a Beauty according to its kind â—nd proportion Admirable in â—ll Creatures how excellent than must the Fountain be but not to soar too high let us keep within the Compass of what may be seen and observed Beauty in Women its Dower and Force Beauty had some Effects upon Diogenes held to be the Morosests of all the Philosophers for when he saw handsom Women he called them Queens because he had observed Men so Curteous Obliging and Obedient to them bowing and bringing as if they would adore their very Shoe-strings Wine is strong and Kings are strong but a Beautiful Woman fixes her unshaken Empire in the hearts of her Admirers when all things totters Monarchs we confess though they sit still streach a wide Command over Sea and Land but Beauty we generally find has Dominion even over them Gold and Jewels tumbles at the Fair ones feet and the Doner is proud if she will deigne to receive it their Eyes are fixed on her
habit to men which is encreased by Sâ—ghs Complaints and secret Laments Many there 〈◊〉 who have undertaken to find out an extraordinary Passion by the alteration of the pulses beaâ—ing tho' never so many Endeavours are used to stifle or keep it secret and in this kind they give many Examples of discoveries so made some again have observed it by the trembling of the heart short Breathing Sweating Blushing c. when the Party is named or is present that occasions this distempâ—ature and if there be a Mutual Love though not divulged it happens so to both the Parties if they suddenly or accidentally mâ—et there is startings and tremblings their hearts as the vulgar phrase is are ready to leap out at their Mouths they shiver and sweat almost at one and the same time for the Poets hold Love to participate as well of the Nature of Ice as of the fire and indeed may be said to transform it self Proteus-like into what it pleases as Hot Cold Itch Feavour Fâ—ensie Pleurisy and the like Many hold bleeding at the Noâ—e when the Party is talking to the Party beloved is an apparent Symptom and give this reason for it that it is occasioned by the violent Agitation of the spirits moved by a passionate Love but let them say whâ—â— they will the Eyes carry the greatest signs of Love in them such eager and wishful gazings are between Lovers as are not common to any other persons tâ—ey seem to ravish each other with Eyes Eyes by Staâ—ing Gazing Stealing a half forced Look Glanceing and the like and many have confessed it was not in their Power to keep off their Eyes when they were in the presence of those they loved but they have been constrained to look â—istly and stedfastly as if they were looking thro' each other whilst the more powerful rays overcame the weaker and made them give out The Sultan Sana's wife in Arabia took such delight in gazing upon Verâ—omanus a beautiful man that she could scarcely enduâ—e him out of her sight and would cause him to come into her Chamber several hours in a day only that she might feast her Eyes with looking on him and such as are thus taken in Love are always uneasy till they see the object of their desires and then they feel a pain mixed with the pleasure of beholding uneasy in any thing till they obtain the wished Enjoyment of the party beloved and indeed the Symptoms of Love enclining to Melancholy are various and almost innumerable Melancholy Love some say is not subject to fear though frequent demonstrations make it evident to the contrary the affairs the composition of Love matters have always some Ingredients of fear in it Res est soliciti plena timoris amor Hesiod stiled Fear the Daughter of Venus because Fear and Love are held to be inseparable the great part of a Lovers life let it be of the best sort is full of Fears Cares Doubts and Anxieties The Poets are full of stories to that purpose few that write any thing of Love but take notice of them Charmidâ—s in Lucian was so impatient that after Sighing Sobbing and â—areing his hair he cryed out O I am undone O Sister â—ryphenâ— I am not able to endure these Love pangs what shall I do O ye Gods free me from these cares He seems to be wholly animated by the breath of his Mistress and when she withdraws he seems to be expiring as if she kept the Keys of his life his fortune ebbs and flows with her Favour her Smiles and Frowns give him Joy or Misery raise him up to Heaven or tumble him down to Hell Let his state be displeasing or pleasing it is continuate and so long as he loves he cannot mind his Business to any purpose or think of any thing but her she is his Morning and Evening Star the Planet by whose Influence he moves and subsists his Life his Mistress his Goddess and what not Waking or Dreaming she possesses his Mind she is always in his Mouth his Heart Eyes Ears and every part is full of her Idea One being over Head and Ears in Love having done so much that he knew not what more was lâ—ft to do demanded out of a Conformity to her humour if any further service remained to which he had this reply Dâ—st ask my Love what service I will have Your kindness day and night I still must crave Dream Dote Expect and always think on me Depend and Hope Cover my face to see Delight thy self in me be wholly mine For why my dearest I am wholly thine No Soldier in an Army is upon more duty or has less rest than a Lover between whom we have an excellent Comparison to our purpose the which not without some pleasure to the Reader may therefore well be inserted as not being common Rhymes Believe us Friends all Lovers Soldiers are For Cupid has his tents and Lovers war Both rise up early and both sit up late Both stand as Centinels by equal 〈◊〉 〈◊〉 at his Captains tâ—nt that â—t his Mistress Gaâ—â— The wretched Lover and the Soldier goes Through thickest troops where danger do's oppose Through Midnight watches and strong Guards they pass One for his Famâ— the other for his Lâ—ss And he that for the War or Love is sit Must be a man of Courage Sence and â—â—it At Loves Command we through all dangers â—ove The mâ—n that wants Employment let him Love Much may be gathered â—â—om this as to the uncertain and turmoiling state of Lovers their Body and Mind being variously Employed The old Greeks painted Cupid with Jupiters Thunder-bolt in his hand because he wounds and it is difficult to see whence it comes when it penetrates c. Many of either Sex have been strangely taken with the Picture of a Beauteous Person so that when a country Fellow set little by the picture of Helena drawn by Xeâ—xis that Famous Master Nicomachus who was of a more amorous Inclination said Take but my Eyes and you will think it represents the most Beautiful of the Goddesses and then you will immediately doat on the fair person it represents Count her Vices Vertues her Infirmities and Imperfections the rarest of Perfections If flat-nosed Lovely if the Nose rise and then decline Majestick If of a low stature Pretty if tall of a comely stature so that to the Eyes of a Lover all things appear Lovely in the objects admired for Love over-looks all defects how often in our Age have we seen a Beautiful and Virtuous Wife neglected for the lascivious Embraces of a meer Doudy how long has an amorous-keeping Spark ratled about the Town in his Coach and Six with one of so mean a Beauty whose Charms were not of force sufficient to captivate his Foot-boy from which we must conclude that the Ancients who painted Love blind were in the right of it yet such a one whilst the Love ague holds which is not easily shaken off has all the Graces Eleganoies
Markham's Way to get Wealth Book 2. And in my second part of this Dictionary I shall entertain you with great Curiosities on this Subject that I have receiv'd in Manuscript from Ladies of the best Quality Painting the face and Black Patches Though the Face of the Creation hath its variations of Prospects and Beauty by the alternate intermixtures of Land and Waters of Woods and Fields Meadows and Pastures God here mounting an Hill and there sinking a Vale and yonder levelling a pleasant Plain Designedly to render the whole more delectable ravishing and acceptable to the eyes of men could they see his Wonders in the Land of the Living that he might reap the more free and generous Tributes of Thansgiving and Cheerful Celebration of his Goodness in the Works of Wonder Yet hath he no where given us more admirable expressions of his Infinite Power and Wisdom than in the little Fabrick of mans Body wherein he hath contrive to Sum up all the Perfections of the Grearer that lye here and there scattered about Nor is it possible for the heart of man with all its considerative Powers to adore enough the Transcendencies of his Divine hand in the Perfections that he bears about him But amongst them all omiting the curious contexture of the whole Frame raising it up into a stately structure to survey onely the Glories of the Face and the admirable Graces that God has lodged in each Feature of it and then to remember how many Millions of them have passed through his hands already flourished out with a perfect diversity of Appearance every one discernably varying from all the rest in different Feature and Meene and yet every one excellently agreeing with all in the same Identity of Aspect All this variegated Work miraculously performed within the compass of a Span to let us see what a God can do when as the wife Potter he turneth his Wheel and molds Nature into Infinite Ideas and Formes And though now and then grimness and crabedness find residence in some Faces Providence foreseeing the necessity of Martial Countenances as well as Spirits Which History tells us the Romans ever did usually wear or put on That the flash of their eyes as Lightning might accompany the Thunder of their Arms and both together strike despair and death into their Enemies hearts And one of their Emperours was of so very frightful a Visage that Speed a Countrey man of our own tells us it was as bad as High 〈◊〉 to stand staring on his face which was ever an 〈◊〉 to the terrour of his Face yet are these Rough and impelished pieces but rare and perhaps necessary too to set off the Beauties of all the rest Now if God has stuck this loveliness on the Male Cheek what has he done on Female What Glories What Transcendences of them What adorable Perfections of Art hath he shown in the drawing those Lineaments which are the stupifaction of Angels and Men Beauty when attended on by Vertue Create Women very Angels on Earth when corrupted by Vice degenerates them into Devils of Hell Which hath not triumphed in the Infinite Sâ—â—oils of mean and vulgar Affections onely that is their every days Tyrrany and Sport unspirited almost the whole Creation But such as have dragged after them very Crowns and Scepters into absolute vassalage and Chains The proudest Jewels of the Diadem have humbly vaild to stick themselves in the more Imperial Bosom of a Woman the Sparkles of her eye have out dazled all their shine But for all that I think those that paint their Faces ought to be severely reproved This wicked Trade and practice of painting has been much censured by the Fathers 〈◊〉 first Parentage and Rise others besides St. Cyprian have derived from the very Devils in hell Apostate-Angels The very Devils saith he first taught the use of Colouring the Eye-brows and clapping on a false and lying Blush on the Cheeks so also to charge the very natural Colour of the Hair and to adulterate the true and Naked Complexion of the whole Head and Face with those cursed Impostures and again God hath said Come let us make man after our own Image And does any one dare to alter or correct what he hath made They do but lay violent hands upon God while they strive to mend or reform what he hath so well finished already Do they not know that the Natural is Gods but the Artificial is the Devils Dost not thou tremble saith he in another place to Consider That at the Resurrection thy Maker will not acknowledge thee as his own Creature Caust thou be so Impudent to look on God with those Eyes which are so different from those himself made St. Jerome seconds him Quod facit in Faciz Christianae Purpurissum Cerussa c. What makes the White or Red Varnish and Paint in the Face of a Christian Whereof one sets a false dye and lying Tincture on her Cheeks and Lyps the other an Hypocritical Fairness on her Neck and Breasts and all this onely to inflame young and wanton Affections to blow up the Sparks of Lust and to shew what an whorish and impudent Heart dwells within those daubed Walls How can such an one weep for her Sins when the very tears would wash away the Colours and discover the Cheat The very falling down of them would make long Furrows on her Face The Painting the Face is the deforming of Gods Image and Workmanship and is most damnable faith another But let those that are ugly and deformed rather endeavour to fix a Grace on their Persons by the lovely exercises of vertue then think to 〈◊〉 themselves by the stinking Collusions of Paint saith another If we are Commanded to endeavour not our own onely but Neighbours Salvation with what conscience can men use Painting and false Dye which are ask many Swords Piosons and Flames to burn up the Beholders Saint Peter Martyr The French have a good Lituny De trois choses Dieu nous garde Imagine one of our Forefathers were alive again and should see one of those his Gay Daughters walk in Cheap-side before him what do you think he would think it were Here is nothing to be seen but a Vardingale a yellow Ruff and a Perriwigg with perhaps some Feathers waving in the top three things for which he could not tell how to find a Name Sure he could not but stand amazed to think what new Creatures the times had yielded since he lived and then if he should run before her to see if by the forelight he might guess what it were when his eyes should meet with a 〈◊〉 Frizzle a printed Hide shadowed with a Fan not more painted Breasts displayed and loose loose 〈◊〉 wontoaly over her shoulders betwixt a painted Cloth and Skin how would he more bless himself to think what mixture in Nature could be guilty of such a Monster Is this the Flesh and Blood thinks he is this the hair Is this the shape of a Woman
Bigor as to find fault that the Hills and dales of crooked and haeven bodies are made to meet without a Miracle by some Iron frame or bolstering who fears to set streight or hide unhandsome warpings of crooked Legs what is there as to any defect in Nature whereof ingenious Art as a diligent handmaid waiting on its Mistress do's not study some supply or other so far as to Graft a silver Plate into Fractured Sculls to furnish cropt Faces with Artificial Noses to fill up broken ranks and routed Files of Teeth with Ivory Adjurants or Lieutenants Pray tell us then if against all or any of these and the like reparative Inventions by which Art and Ingenuity study to help and repair the defects of deformity which God in Nature or Providence pleased to Inflict on Human bodies any Pen or what is worse malitious Tongue is sharpened unless in Spleen to the pasty more than the defect supplied by Art no Pulpit batteries no Writ of Rebellion against Nature or Charge of Forgery and False Coinage is brought against any in the High Court of Conscience No poor Creatures who modestly Embraceth modestly useth and with chearfulness serveth God by means of some such help which either taketh away its Reproach or easeth its pain is seated with the dreadful scruples or so tertify'd with the Threatnings of Sin Hell and Damnation as to cast away that innocent succour which God in Nature and Art hath given him Rather we are so civilly pious in many cases to approve their Ingenuity only if the Face which is the Metropolis of humane Majesty and as it were the seat of beauty and comâ—â—â—ness if it has sustained any Injuries as it is exposed most to them of Time or Accident if it stands in need of any thing that our Charity and Ingenuity in Art can afford it though the thing be never so cheap easie and harmless either to â—nliven the Pallid Deadness of it and to redeem it from Mâ—tâ—rain or to pair and match the unequal Cheeks to each other or to cover any Pimples and Heats or to remove any Obstructions or miâ—tigate and Quench Excessive Flushings thereby to set oft the Village to such a Decency and Equality as may innocently please our selves and others without any thought of displeasing God who looks not to the outward appearance but to the heart What Censures and Whispers nay what Outcrys and Clamours what Lightnings and Thunders what Anathema's Excommunications and Condemnations fill the Thoughts and Pens the Tongues and Pulpits of many angry yet it may be well meaning Christians both Preachers and others who are commonly quick sighted and offended with the least Ghost they phancy of adding to a Ladys Complexion than with many Camels of their own Customary Opinions and Practices Good men tho in other things are guilty not only of Fineness and Neatness but even of some Falsity and Pretension They are so good natur'd as to allow their Crooked Wives and Daughters whatever Ingenious Concealments and Reparations of Art and their Purses can afford them Yet as to the Point of Face mending they utterly condemn them There are a fort of home 〈◊〉 persons who never went far beyond their own Dwellings who can with less Equal Eyes behold any Woman though of never so great quality if they see or suspect her to be adorn'd any whit beyond the vulgar mode or deck'd with Feathers more Gay and Gawdy than those birds use which are of their own Country breed In which cases of Feminine dressing and adorning no casuits is sufficient to enumerate or resolve the many intricate Niceties and Endless Scruples of Conscience which some mens and womens more Plebean Zelotry makes as about Ladies Cheeks and Faces if they appear any thing more Rosy and Lively than they were want So about the length and fashion of their Cloaths and Hair one while they were so perplexed about the curling of a Ladies Locks that they can as hardly disentangle themselves as a Bee when too far engag'd in 〈◊〉 another while they are most scrupulous Mathematicians to measure her Arms Wrists Neck and Train how far they may sately venture to let their Garments draw after them to lick up the dust or their naked Skins be seen Here however some of them can bare the sight of the Fairest Faces without so much as winking yet they pretend that no strength of humane Virtue can Endure the least assaults or peâ—ping naked necks below the Ears Not that any modest mind pleads for prostituting of naked Necks or Breasts where modesty or the civiller Customs of the Country 〈◊〉 it But some peoples Rigous and Fierceness is such that if they spy any thing in the Dress Cloaths or Garb of Women beyond what they approve or have been us'd to presently the Taylors the Tirewomen the Dressers the Sempstress the Chambermaids and all the wretched Crew of Obsequious attendants are condemn'd as Antichristian and only fit to attend on the Whore of Babylon Nor do the Ladies though otherwise Young and Innocent and as virtuous as beautiful escape these Rigid Censurers though what they wear is required by Decency Civility and Custom They would make weak people believe that every touch of Colouring added to the Cheeks is asemblance of Hell fire and their curled hair dangling never so little an Emblem of the Never dying Worm Medusa's head is not pictur'd more terrible with all her Soaky Trestes than they would represent every Ladys though never so modest and virtuous whose Hair Complexion or Tiring is not natively her own But these things ought not to discourage modest Ladys from using such Arts and Adornments as may keep up repair or add lusture to their beauty Those to whom Nature has been liberally prodigal stand not so much in need of them but where she has been sparing and scanty there is all the Reason in the world but they should advantage themselves of such helps as are necessary The Earth is most pleasant and delightful when painted with flowers of various Colours many of them having in themselves a Tincture or Paint which they communicate to us as if they wooed us to use it The Eastern Skies never look so gay as when the Sun paints them with morning blushes and Iris decks the Clouds with her Bow of Various Colours when she sprinkles the Ground with fertile showers The Fruit on the laden Boughs blush with Crimson and Vermillion fair pictures that are only paintings are esteem'd and admir'd And since there can be no harm but good in beautifying the Face we see no reason but it may and ought to be used to Good Ends and Purposes Though Nature is the Elder Art is the Younger Sister and may very well assist her where she is wanting or deficient Patches defended in opposition to what is said against it in this book by another hand Painting now not much use being almost justled out by Washes is not the only thing that is censured and objected against
was his mistress and that he had bestowed that Ring on her at such time as he departed from her it is not to be conceived what continued sorrow he expressed for her A story of no less constant nor passionate affection may be here related of that deeply inamoured Girl who though she preferred her Honour before the Embraces of any Lover and made but small semblance of any fondness or too suspicious kindness to him who had the sole interest in her love Yea so far was her affection distanced from the least suspicion as her very nearest Friends could scarcely discover any such mâ—â—â—er betwixâ— themâ— yeâ—â—t such time as her unfortunaâ—â— Lover being found a notorious Dâ—lâ—nquent in a Civil State was to suffâ—r when all the private means by way of Friends that she could makeâ— prevailed nâ—thing for his delivery and she now made a sad â—â—ectator of his Trageâ—y After such time as the Headsman had done his office she leapt up upon the Scoffold and in a distracted manner called all such people as were there present to witness That he who had suffer'd could no way possiâ—ly be a Deâ—inquent and she innocent For this heart of mine said she was his how could he then do any thing whereof I was not guilty Nor could this poor distempered Maid by all the advice counsel or perswasion that could be used to her be drawn from the Scaffold ever and anon beckoning to the Eâ—ecutioner to perform his office for otherwise he was an Enemy â—o the State and the Emperours profest â—oe Nor could shâ— be without much force haled from the Scaffold till his corps was removed But as Vertue receives her proper station in the Meane so all Extreams decline from that Mark. Those only deserve approvement who can so season their Affections with discretion as neither too much coyness taxe them of coldness nor too much easiness brand them of forwardness in the ordering of their Affection This closeth fitly with those Posies of two cursory wits writ in a window by way of answer one to another She she for me and none bâ— she That 's neither forâ— aâ—d nor tâ—â— free Which was answered in this manner in a paralel way to the former That wench I vow shall be my joy That 's neither forward nor too coy But thus much may suffice for instances of this kind Seminaries The first English one beyond the Seaâ— was erected at Doway in Flanders aâ—no 1 6 by Dr. Allen afterwards Cardinal Allen and R. Briâ—â—â—â— Anotâ—er was sâ—t up at Rhemes in Fraâ—â—â— 1577. and another at Roâ—â— 1573. Sybils Sybils were Twelve Prophetesses The first was call'd sambreta or Persâ—â—â— from the Name of Persia where she was born She prophesi'd Christ coming and being boâ—â— of a Virgin pronounc'd him the Saviour of the Gentiles Sybil the second was of Lâ—â—â—â—â— and thence called Libica â—â—â— amongst other Prophecies â—â—liver'd this viz. That the â—â—â— should come wherein men sâ—â—â—â—â— see the King of all living thiâ—â—â— upon the Earth and Virgin Lady of the World should hold him in her Lap. Sybil the third of these was of Themis surnamed Delphica from Delphos the place of her birth where she prophecy'd That a Prophet should be born of a Virgin Sybil the fourth was Cumean born at Cimeria a City of Campania in Italy amongst other things she prophecy'd That God should be born of a Virgin and have Residence and Conversation among sinners Sybil the fifth was called Erythrea being born at Babylon she prophecy'd much of the coming of Christ and the Glory of the Christian Religion insomuch that divers of the ancient Fathers of the Church have taken great notice of her predictions as St. Eusebius St. Austin and others and that the first Letters of certain Prophetick Verses of hers foretelling many strange Events as the world 's being at last consumed with fire the Resurrection of the Just c. make these words viz. Jesus Christ Son of God Saviâ—â—r And indeed though she was long before the birth of Christ yet foretold a great deal of the Substance of the Christian Religion and what wonders would be wrought Sybil the sixth was born in the Isle of Samos and from thence called Samia she prophecying of our Saviour says he being Rich shall be born of a poor Virgin the Creatures of the Earth shall adore him and praise him for ever Sybil the seventh was called Cumana because she lived and prophecied in a Cave which Cave is now to be seen near where ancient Câ—mâ—â— stood once a Famous Town in Campania in Italy and in it to this day are strange Noises heard like the hissing of Serpents and Toads c. She prophecv'd many things of the Roman Government which flourish'd in her Time which Exactly came to pass in their Civil and Foreign Wars as also of Christ saying he should come from heaven and remain here inpoverty That he should rule in silence and be born of a Virgin She is hel to write Nine books of Prophecies which were brought to Tarquinius Superbus but he refusing to give her her unreasonable demands for them she burnt six before his Face and yet obliged him to give as much for the Three as she asked for all and then vanish'd Which books were afterwards held in wonderful Esteem and highly credited by the people Amongst other things they contained a Prophecy of the coming of Christ Kingdom his Name Birth and Death but these three books were afterwards maliciously burnt by the Traitor Stilico and most of the Phophecies by that means lost Those remaining being taken out of others works who had carefully quoted and inserted them before the books were so unhappily destroy'd Sybil the Eight called Hellesponâ—ica born at Maâ—misâ—a in the Troâ—an Territories she Prophecy'd that the Saviour of the World should be of the Tribe of Judah born of one Mary a Jew and that she being a pute Virgin should bring forth the Son of God and his Name should be called Iâ—sus and so be both God and â—n fâ—lfilling the Laws of the Jews and should and his Law thereinto and his Kingdom should remain for ever Sybil the Ninth prophecy'd at the Town of Ancire in Phrygia and was named Phrygia from the Country she foretold That the highest should come from heaven and should confirm the Council in heaven and a Virgin should be shâ—â—ed in the Valley of the Dâ—sâ—rts Sybil the Tenth was called Albenea and surnamed Tybertina from her being born on the banks of the River Tyber about 19 miles from Rome she prophecy'd That the Word Invisible should be born of a Virgin to have Conversation among sinners and to be dâ—â—â—â—ed of them and as St. Austin gives an accounts she foretold all the manner of his Passion and Sufferings and his rising again from the Grave at the End of three days Giving a tolerable Relation likewise of his Miracles and many other things that come Exactly to pass Sybil the Eleventh was called Epiroâ—ica Many have
anâ— such others or those of a Lower Station the Art Oâ—conomy and household managery that being a very proper femiâ—ine busâ—ness from which we think it no affront to say either wealth or greatness can totally absolve the Sex and a little management in the Houses of their Parents though Modesty in the Theory would much eslist them towards the prâ—ctice when they come â—o 〈◊〉 â—wn We do not so severely 〈◊〉 many have done condemn gameing when it is kept within the bounds of Moderate Recreation but when it passes and is set up for a Calling we know not whence it derives its License especially to Virgins and when that time may be better employed is squandered away in it even to a toil for extraordinary desire of it Avarice or other ends we must reject it Romances and Love Stories are by many counted harmless Recreations and so when there is nothing obscure in them they have passed amongst many god Companions but we wish we could believe them so in all respects since those Amorous passions which are there Painted to the Life We are apt to conceive may insinuate themselves into the breasts and good likeings of the unwary Readers and by an unhappy inversion a Coppy may produce an original when a Young Virgin shall read the Passages of some Triumphant Beauty that captivate imaginary Knights and makes them fall prostrate at her Feet and have an exact obedience to all her commands How difficult or severe soever observing diligently and obeying her winks her Nods her Smiles why may not she begin to consult her Glass and by degrees posses her self with an opinion that for ought she knows having never seen this Queen of Fairy-land her Beauty may be as Charming and that she has lost time because she has not produced so many Hearts or at least made no progreess towards such a Conquest Câ—sar when he saw the State of Alexander the great being then at the Age that Greecian Prince was when he dyed could not forbear envying him that he had Conquered so many Nations And himself had then done so little which spurred him on to Push his Sword at last into the Bleeding Body of his own Country This may make her Emulous and then her business will be to spread her Neâ—s and expand her Alurements that she may have the like advantages to Triumph when perhaps her self may be more fatally ensâ—aâ—eâ— for when she has in sensibly wounded her self into an Amour Those subtil Authors as strange sort of Casuists for all difficult cases will be putting her upon the necessary Artifice of deluding her Parents and Friends escapeing out of the inchanted Castle she supposes her self to be bound up with the Chains of her obedience to the Command of her Parents and so throw her self into the Arms of her Knight-Errant who waits to receive her or by desperately falling Sick for Love compells them out of a Natural tenderness to give her up to her ruine for that saving that Life whch she pretends can be prolonged by no other means than granting her Marriage with her admirable Don Quixot or some famous Hero of his order Pardon us Ladies if you think we are now writing to Nuns â—o we design not to conâ—ine you to a Cloisler but leave you all manner of Civil freedom yet would have it turn to your injury or disadvantage for those that are desirous of Marriage may by Modest and reserved ways sooner procure it to their happiness than by any other means whatsoever and indeed a great deal sooner â—o their content and satisfaction for Vertue is a Load-stone to draw on Love that is pure the Beauty of the mind takes with the best of Men more than that of the Body be it never so damask'd and Gay in its primest Bloom Virgins ought we must conâ—ess wean themselves from immoderate desires to be wandring abroad and not wreck and torment themselves if any thing Extraordinary is to be seen and they cannot be at it for such wandering was fatal to Dianab and such meetings often very hurtful to young Ladies if they dote upon them by reason of the many occasions they give of being seen in such places which embolden attempts when opportunity gives leave to be made as tryals of their Vertue the Assailants imagining perhaps as too often they do that they come thither to expose their Beauties as Alurements to draw them on to storm the Fort which will make but a slender defence and this will be very troublesome to a Young Lady that would not be troubled with Buffoons and foolish flyes buzing in her Ears or about her habitations who if she but casts her Eyâ—s upon them will take it for a sufficient warrant for an address though she might as well have â—one it upon any thing else and gave it as just a claim and perhaps their Airy whimseys of a conceited expectations may in their Drunken Cabals occasion their Tongues to run on to her prejudice and lavish too largely on her Fame Vain dressing and setting out is one other things to be considered by a Virgin and to be avoided for though rich in a person whose quality may justly claim is very much to be alowed but then that may be so decent that may give no occasion to any to think it is affected many indeed will be seen in the most exact form when â—ver they go abroad especially and aledge that the employment of so setting themselves out does not steal but challenge their time it being by the vogue of this Age the proper business the one Science wherein a yoâ—â—g Ladâ— is to be perâ—ectlâ— Verâ—â— so that in some Sense all vertuous emulation is converâ—ed into this single ambition who shall exceâ—d in this faculty yet this is more excusable in the younger if any â—xcuses may be allowed for it than in thosâ— of Elder Years by reason they designing to marry urge that they ought to give themselves the advantage of decent Ornaments and not by the negligent rudeness of their Dress Belâ—e Nature and render themselves less aimable than she has made them but not to touch you Ladies but with Gentleness in this tenâ—er part least we should offend you whom we 've taken such pains to oblige and then all our Fat will be in the fire we hope to come off with affirming that excesses in apparel by which â—he thought to gain her wish has frequently hindred a Virgins Fortune it has made some who might be well worthy of her stand at an awful distance as not daring to approach her with their addresses others more sober and saving finding her thus gallant and gaudily set out thinks she will always affect it and either it does not please them to have such a tempting Creature able to attract the Eyes of all Spectators by the glittering of her dress or fearing in all things she will require the like costliness dares not never at such a chargeable rate fancâ—ing that whâ—â—t they seek a help
for that the Germans from whom our Ancestors the Saxons usually descended did principally as Tacitus tells us divine and foretell things to come by the Whinnying and Neighing of their Horses Hinitu and Fremitu are his words For the Definition Perkins cap. 1. saith witchraft is an Art serving for the work of Wonders by the Assistance of the Devil so far as God will permit Delrio defines it to be an Art which by the Power of a Contrast entred into with the Devil some wonders are wrought which pass the common Vnderstanding of Men Lib. 1. â— 2. de Mag. Dis. Wittal is a Cuckold that witts all or knows all that is knows himself to be so and is contented with iâ— Witches the Scriptures saith Thou shalt not suffer a Witch to live Bodinus contrary to â—yerius who will scarce believe there be any such accounting all those Judges as condemn them to the Stake or Gallows no better than Executioners and Hangmen he shews divers probable Reasons why they ought not to live The first is Because all Witches renounce God and their Religion now the Law of God â—aith Whosoever shall forsake the God of Heaven and adhere to any other shall be stoned to Death which punishment the Hebrews held to the greatest could be inflicted The second thing is That they plight faith and make covenant with the Devil adore him and sacrifice unto him as Apâ—lâ—ius reâ—tifies of Pampbila Larissana a Witch of Thessaly as likewise a Witch of the Loadunensian Suburbs in the Month of May 1578. Who blushed not to do the like before many witnesses Now the Law saith Who that shall but incline or bow down to Images which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be punished with Death The Hebrew word Tistaveâ— and the Chaldaean Fisgud which all our Latin Interpreters translate Adorare imports as much as to incline or Worship Now these witches do not only incline unto him but invoke and call upon him A Third thing is which many have confessed that they have vowed their Children to the Devil now the Law saith God is inflamed with revenge against all such as shall offer their Children unto Moloch which Josephus interprets Priapus and Philo Satannus But all agree that by Moloch is signified the Devil and malignant spirits A Fourth thing is gathered out of their own confession That they have sacrificed Infants not yet baptised to the Devil and have killed them by thrusting great pins into their Heads Sprangerus testifies that he condemned one to the fire who confessed that she by such means had been the death of one and forty Children A Fifth is That adulterate incests are frequent amongst them for which in all ages they have been infamous and of such detestable criâ—es convicted so that it hath almost grown to Proverb No Magician or Witch but was either begot and born of the Father and Daughter or the Mother or Son A Sixth That they are Homicides and the murtherers of those Infants Sprangerus observes from their own confessions and Baptista Porta the Neapolitan in his Book de Magia Next That they kill Children before their Baptism by which circumstances their offence is made more capital and heinous A Seventh That Witches eat the flesh of Infants and commonly drink their Bloods in which they take much delight If Children be wanting they dig humane bodies from their sepulchers or feed upon them that have been executed To which purpose Lucan writes The Felons strangling cord she nothing fears But with her teeth the fatal Knot she tears The hanging bodies from the Cross she takes And shave the Gallowes of which dust she makes c. Apuleius reports that coming to Larissa in Thessaly he was hired for eight pieces of Gold to watch a Dead Body but one night for fear the Witches for which in â—â—at place there is abundance â—hould gnaw and devour the Flesh of the party deceased even to the very Bones which is often found amongst them A Eighth is That they are the death of Cattel for which Augustanus the Magician suffered Death 1569. A Ninth That they have Carnal consociety with the Devill as it hath been proved by a thousand several confessions Now all that have made any Compact or Covenant with the Devil if not all these yet undoubtedly â—re guilty of many or at least some and therefore consequently not worthy to live Women in Mens Apparel There may be a Case put therein in some exigency it may be Lawful for the Women to wear the Agparel of the Man And Aâ—icrius gives â—one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know Woman says he that Pulled 〈◊〉 Hair and put on Mans 〈◊〉 and that a flower'd Garment too that she might not be â—rated form her dear Husband 〈◊〉 was forced to flye and 〈◊〉 his Head Winefred if Saxon signifies win or get Peace but â—â—me conceive it to be a Brittish word corrupted from 〈◊〉 srewi Prâ—wi was the Saints â—â—me at first but had the 〈◊〉 Ewen which signifies white in the Feminine Gender from the white Circle that remained in her Neck after she was revived by Benno the Priest and Pastor of the Church as the Story goes by joyning her cut off Head to her dead Body For it is a Tradition among the Brittains that in the very place where her Head was cut off by wicked Cradacus there sprung the Well that has to this day continued under the name of St. WinefredsWell in Flintshire esteemed to be the most plentiful and miraculous Spring in the World Wheadle in the Brittish tongue signifies a story whence probably our late word of fancy and signifies to draw one in by far words or subtile insinuation to act any thing of disadvantage or reproofs to tell a pleasant story and there by work ones own ends Waived belongs to a Woman that being sued in Law contemptuously refuseth to appear as the word Outlawed doth to a Man For Women cannot be outlawed because they are not sworn in Lees to the King not to the Law as men are so that a Man is said Out-Lawed or without the Law to which he was sworn and a Woman waived Wife Advice about choosing a good one Having already inserted the Form of Prayer for the Ladies choice of Husbands drawn up by the Athenians I shall here incert the like Assistance which they gave to young Batchelors for choosing Wives which is as follows When you find your Devotion warm with thoughts of this nature you may change the following Character into a Prayer for One whose Piety and Virtue has measured the Chains of Providence and accordingly makes a due Estimate of all Occurences Whose Soul is too great to be crush under the weight of Adverse Storms and yet at the same time of a lost easie affable Temper who is a Stranger to disguise yet not so free and open as to give grounds for contempt One to whom Nature has been liberal in good Features and Proportions of Body but yet