The second part of Youths behavior, or, Decency in conversation amongst women containing excellent directions for the education of young ladies, gentlewomen and other persons, and rules of advice how at the first to deport themselves and afterwards govern the affairs of a family / by the same hand that translated the last volume of Caussin's Holy court ; whereunto is added a collection of select proverbs and wise sentences out of severall languages usefull in discourse and the government of life, many of them never in print in any language, by the same author ; together with severall letters profitable and delightful according to the nature of the subject.

The Letter of one Lady to another, condemn∣ing in her own Judgement the common practise of embelling the Complexion of the Face with the helps of Art, and gi∣ving many Reasons for it.

Madam,

I Must confess I do much honour you, and you be∣ing as absolute in the Indowments of your Mind, as in the perfections of your Body, I must confess I have much Reason for it. I often have had the Experience of your Love, I must desire you now to excuse my Rudeness, which would press upon your Goodness so far, as to give me an Experience of your Wit; I know there is none more able to perform it than your self, which as it should give Courage to you to undertake it, so it doth increase my Importunity to desire it. It is concerning a Borrowed Beauty from Art, and whether it may be lawfully used in points of Con∣science in Religion, I must confess my own Judg∣ment is much unsetled in it; nevertheless, I have been informed by many Reverend and God∣ly Persons, that without all Controversie it is a great Sin, and Inconsistent with the profession of a Christian, and a good Conscience. I have un∣derstood that your Ladiship hath been heard to speak much in the Vindication of these Artificial Helps, which makes me more earnest to desire your Answer, that so I might satisfie my self whether they be lawfull in any kind, at any time, or by any Person that pretends to Piety. I do find that Washing and Painting is condemned in the Scriptures, as the practise of loose, and licenti∣ous Women, who with the deforming of their Souls, and polluting of their Consciences, do use the Art for the heightning of their Complexions.

I do read in the New Testament, that we can∣not make one Hair of our Head white or black; and if we have neither the liberty, nor are to as∣sume the Power to alter the Complexion of our Hairs, much less the Complexion of our Cheeks, and Faces. It argues besides an unsanctified Mind, when we go about to amend what GOD hath made, and are not satisfied with his plea∣sure. It is the true sign of a wilfull, and Contumacious Spirit, to remove, or to hide, that which GOD seems fit to allot unto us.

I do find in the New Testament, that S^t Paul and S^t Peter did perscribe to Women to be cloath∣ed with Modesty, shamefacedness, and Sobriety, and not with gorgeous Apparrel, or with braid∣ed Hair, or Gold, or Pearls; and if these things were forbidden, how much more is Washing or Painting the Face, which is suitable (some think) to none but to bold, and light Spirits, to such who are not yet redeemed from the vanity of their Conversation. So that this Artificiall Beauty may appear to be divinely forbidden, as an Enemy to TRUTH, which needeth none but its own Native Complexion, and is so far from being beholding to Art for any Addition to enliven her Colour, or to put a blush upon it, that she con∣verteth even Deformities and Decays, into Ad∣vantages, and Perfections.

Moreover it may be argued, that this adding of Colour, and Complexion, doth proceed from Pride; and though it reflecteth not on Wanton∣ness, yet it doth on Arrogance, to borrow, and challenge that Beauty to be ours, which indeed is not, but only by an adventitious stealth. And this self-Conceit is an Enemy to Humility, and all Grace, and would by degrees overtop all Vertue.

But grant it were not scandalous, nor sinfull; nay grant it were not absolutely unlawfull, yet the offence it giveth to pious Men is a sufficient Argu∣ment

that it ought not to be practised. Is it not much safer to want a little Complexion in the Cheek, than to grieve the Heart of any tender Christian. Although many things may be permit∣ted in themselves, yet they become evil and are to be sorborn when others are offended at them. And this (as I am often told) should be Argu∣ment enough to deter all modest and good Wo∣men from laying any new Complexion on their Faces.

Neither is this All, for the very Name of a painted Face doth destroy the Reputation of her that useth it, and doth expose Her to all manner of Reproaches. It ought therefore altogether to be eschewed, not only as an offence, and as a thing of evil Report to others, but to our own private use. We are taught to follow things of a good Report, that we may not only be good, but that in all things we may preserve the Reputation of a good Name; and most sure it is, that the Art and practise of imbellishing the Face with any borrowed Complexion, doth labour with a bad Report, and is not so much an advantage to the Beauties of Ladies, as it is a disadvantage to their Reputation. If the light of Scripture were not so clear and full against all Artificiall Beauty, and painting of the Face, yet the light of Nature doth seem to discover an uncomeliness in it. There is no Person but may conclude, that if GOD threatens to punish strange Apparrel, he will not spare to punish strange Faces, which pretend to handsomeness, and do make that to appear which indeed is not. Madam, I have thus adventured to torment you with the length of my Letters, not out of any disaffection which I bear unto your La∣diship, but out of a grounded Confidence, that if any in the world can in these particulars give a full satisfaction to them, it is your Ladiship only. In a labouring expectation I attend your Answer, by

which you shall most infinitely oblige her who is

Madam,

Your most humble and most affectionate Servant, R. S.