[Page] [Page] A DISCOVRSE Against Painting and Tincturing of WOMEN.

Wherein the abo­minable sinnes of Murther and Poysoning, Pride and Ambition, Adultery and Witchcraft, are set foorth & discouered.


Whereunto is added the Picture of a Picture, or, The Character of a Painted Woman.

¶ Imprinted at London for Edward Marchant. 1616.


Against Murther and Poysoning: Pride and Ambition: Adulterie and Witchcraft.

AND THE ROOTE OF ALL THESE, Disobedience to the Ministery of the Word.

WHEREVNTO IS ADDED The picture of a picture, or, the Character of a Painted Woman.

By THOMAS TVKE, Minister of Gods Word at Saint Giles in the Fields.

ROM. 6. The wages of sinne is death.

Quot vitia, tot venena. A deceitfull heart hath deceiued them: they consider not that a lie is in their face.

LONDON, Printed by Tho. Creed, and Barn. Allsope, for Edward Merchant dwelling in Pauls Church-yard, neere the Crosse. 1616.

AD NIGELLAM MAGIS RVBICVNDAM, QVAM verecundam summo can­dore.

CRassa dies. Nec enim vergentis vespera saecli
Splendidius passa est emicuisse iubar.
Ergo quòd vmbra sumus, nihil est, fratres, sed & vmbrae
Vmbra est. Tum sequitur, quod sumus, vmbra sumus.
Scilicet hoc mirum: tibi derubuisserubore
Frontem, sic frontem, faemina, habes, nec hahes.
Tincta extinctaiacent, minioquerubentia sordent
Lumina, labrae, genae, quae nec habes, & habes.
Sola auris superest, audi, corrumpere noli,
Vt probior fias, & quod habes, habeas.

Curiosus & Curiaesus.

GEntlemen and Yeomen, in my opinion,
From the Latin Miniū, comes our English Miniō.
Who fearing lest the Prouerb shold proue good,
Still wear's two faces, but has left the hood.
And trust me la, her word's not worth two chips:
For shee's a woman of polluted lips.

To women that paint themselues.

A Lome wall and painted face are one;
For th'beauty of them both is quickly gone.
When the lome is fallen of, then lathes appeare,
So wrinkles in that face fro th'eye to th'eare.
The chastest of your sex contemne these arts,
And many that vse them, haue rid in carts.
QUe pictas geritis facies, vos iure potestis
Dicere cum Flacco, puluis & vmbra sumus.
lib. 1. epigram. 90.
ENcretata timet Fabulla nimbum
Cerussatatimet Sabella Solem.
lib. 2. epig. 41.


CLaudia de pictis olim Rufina Britannis,
Gestabat pictas non tamen ipsa genas;
Claudia non pictos tam nacta Britanna parentes,
Picta suum perimit quâ fonet arte, decus.
Sic maribus quondam fuerat quae insania turmis,
Faemineum vexat iam furibunda chorum.

To painted women.

STay women-Gallants, cast an eye aside,
See where a mirrour represents your pride.
Not that your fardingales fill too much roome,
Nor that your loftie tires you misbecome:
Nor paps embossed layed forth to mens view:
(Though that be vaine too, if wise men say true)
But that ye haue renounc'd your natiue face,
Vnder a colour that paint adds a grace,
To your intising lookes. But ist no sinne,
When Vermeil blushes to belie your skinne?
Alas what comfort can your looking glasse
Yeeld you, fond creatures, when it comes to passe
[Page] That o're the paint is blurd, which makes you fret,
Or yee see nought else but a counterfet,
A shadow of your selfe? Why should you seeme
Fairer then women? Men oft misesteeme
Your sweetest beauties: for because they know
Some of you are lesse beauteous, then they show.
And who would willingly her beauty saint,
Whose face ill-colour'd is clouded o're with paint?
If ye be faire, what need of new complexion?
If blacke, or wrinckled, learne what a confection
The first, that was a Moralist doth learne you;
Be vertuous, a bad face will nothing yerne you.
Who would be vgly in heauens piercing sight,
To seeme faire to some mortall partiall wight?
Yet none so partiall, but he needes must see
Vpon your brow folly and vanitie
In their owne colours: and 'tis hard to find
A painted face sort with a single mind.

In fucum.

Natalem saciem pigmentis faemina tingit,
Emendare petens, quod Deus ipse dedit.
Faemina fucatâ facie pictura videtur:
Nescis an haec mulier sit, vel imago sui.
Uix puto dicatur facies fucata pudica;
Non fucus mendaxora pudicategit.

Ad delicatiores faeminas pigmentis vtentes.

MAtronae (modò sint piae, pudicae)
Utuntur proprijs, sine arte, formis:
Qui verò color est adulterinus,
It verè color est adulterarum.
[Page] Quarum si numero pudet referri,
Quid tempus studio preciosum iuant
Pingendi teritis? Quidora (Magni
Iehouae fabrieam) renuntiantes
Diuinae sapientiae, scelestae
Tanto corrigitis labore, sumptu?
Tandem desinite his studere nugis,
Quarum vos pretium hoc habetis duum,
Vt pictae meretriculae audiatis.

Offace and haire-deceits.

THey that leaue truth, do leaue the Lord:
For God is truth, and all accord.
So saith Latimer in a certaine sermon.
But th'natiue colour of face and haire,
Is true and right, altho not faire.
But's false and wrong, that's died by art,
Worke of a lying, wanton hart.
Then 'tis a bad conclusion,
That followes this illusion.
FVcus is paint, and fucus is deceit,
And fucus they vse, that doe meane to cheat.
Me thinks the very name should stirre vp shame,
And make it hatefull to each modest Dame.
Sure none, but such, as take delight in guile,
Would please themselues with such a garish wile.
If truth the inwards held, and gouerned,
Falshood could not so shine in white and red.

De fuco.

GEllia habet faciem, facies Pallantidos ortae
Cui cedit, cedunt lilia mista rosis.
Sanguine Sythonij quae nimbi vellera mista,
Quae Tyrio tinctum murice ebur.
Cur talem persona tegit? cur inuidet ora
Spectanda, optaret quae Venus esse sua?
O simplex animi! quam non sit Gellia simplex
Cernis, personâ quae tegitur duplici?
Primam si tollas personam, erit alterafucus
Non facies, vultus non erit, vlcus erit.
Lecythum habent malae; rugas oblimat aniles
Lomento, tragicâfece peruncta genas.
Creta, timet nimbum, solem cerussa. Secundam
Deme hanc personam; Tertia, larua mera est.
Larua, poetarum superat quae monstra, Chimaeras,
Empusas, Furias, Gorgonas, Harpyias.
Quae verò faciem medicamine adulterat: illi
Mens & adultem erit. Frons animi indicium est.

Ad Librum.

VAde, valéqueliber, soboles libertaparentis,
Ingenui proles ingenij, & genij.
Exis, mentiri & blandirinescius exis.
Sic Domino liber es par, similisque tuo.
Euge liber, fuci expers, dilne fucum.
Fucus eat, pereat, téque vigente cadat.
Horrescas obelis, in te omnis saeuiat vnguis,
Faemineâque licet dilacerêre manu.
Quicquiderit, linguae viris, virusùé malignae:
Sorstua verae simplicitatis erit.
Persta, insta, damna in faciem vsque atque fucum,
Quos stringis, stringunt ista, probiqué probant.

De fucaiis.

Non homopictus homo est, nec faemina faemina picta:
Anglum se pingas, illico Pictus erit.

A painted woman to her loue, being about to go abroad for two or three daies from her.

Certe equo quae fueram, te discedente, puella,
Nempe reuersuror facta videbor anus.

Of the originall of painting the face.

DEscribe what is faire painting of the face,
It is a thing proceedes from want of grace:
Which thing deformitie did first beget,
And is on earth the greatest counterfet.
De fuco.
FOrmosam cerussa facit, tamen indicat esso
Deformem; rugas improba larua regit.
Ad fucatam.
O quàm te fieri puella vellem
Formosam minus, aut magis pudicam.

Of tincturing the face.

To what may I a painted wench compare?
Shee's one disguized, when her face is bare.
[Page] She is a sickly woman alwaies dying.
Her color's gone, but more she is a buying.
She is a rainebow, colours altogether,
She makes faire shew, and beares vs all faire weather:
And like a bow: shee's flexible to bend,
And is led in a string by any friend.
She is Medea, who by likelihood
Can change old Aeson into younger blood,
Which can old age in youthfull colours bury,
And make Proserpine of an hagge, or furie,
Shee's a Physitian well skild in complexions,
The sicke will soone looke well by her confections.
Shee's a false coyner, who on brazen face,
Or coper nose can set a guilded grace.
And though she doth an hood, like Ladies weare,
She beares two faces vnder't I dare sweare.
When hosts of women walke into the field,
She must the Ancient be, we all must yeeld.
For she doth beare the colours all men know,
And flourisheth with them, and makes a show.
And to conclude, shee'le please men in all places:
For shee's a Mimique, and can make good faces.

Ad fucatam.

Tufacieque malâ, & mente es, fucata, malignâ,
Aut pudet, aut fucus posse pudere vetat.

I haue thought it not vnmeet to set downe here what Du Bar­tas hath written of Iezebel to painted Dames in his fourth Booke of the 4. daies worke of the second weeke, turned into English by I. Syluester.

But besides all her sumptuous equipage,
Much fitter for her state, then for her age,
[Page] Close in her closet with her best complexions,
Shee mends her faces wrinkle-full defections
Her cheeke she cherries, and her eye she cheeres,
And faines her fond as wench of fifteene yeeres,
Whether she thought to snare the Dukes affection,
Or dazle with her pompous prides reflection
His daring eyes, as fowlers with a glasse
Make mounting larkes come downe to death apace:
Or were it that in death she would be seene
As t'were interd in Tyrian pompe a Queene.
Chaste Lady maides here must I speake to you,
That with vile painting spoile your natiue hue.
Not to inflame younglings with wanton thirst,
But to keepe fashion with these times accurst.
When one new tane in your seeme beauties snare,
That day and night to Hymen makes his prayer:
At length he espies (as who is it, but espies)
Your painted breasts, your painted cheeks, and eyes:
His cake is dough, God dild you, he will none:
He leaues his suit, and thus he saith anon:
What should I doe with such a wanton wife,
Which night and day would cruciate my life
With Ieloux pangs? sith euery way shee sets
Her borowed snares, not her owne haires, for nets,
To catch her cuckows with loose, light attires,
Opens the doore vnto all leaud desires,
And with vile drugs adultering her face,
Closely allures the adulterers imbrace.
But iudge the best, suppose (saith he) I finde
My Lady chaste in body and in minde;
As sure I thinke): yet will she me respect,
That dares disgrace the eternall Architect?
That in her pride presumes his worke to tax.
Of imperfection, to amend his tracts;
To helpe the colours, which his hand hath laid,
With her fraile fingers with foule durt be raid?
[Page] Shall I take her, that will spend all I haue,
And all her time in pranking proudly braue?
How did I dote? the golde vpon her head,
The lillies of her breast, the Rosie red
In either cheeke, and all her other riches,
Wherewith she bleareth sight, and sense bewitches,
Is none of hers: it is but borrowed stuffe,
Or stolne, or bought, plaine counterfeit in proofe.
My glorious idoll, I did so adore,
Is but a vizard newly varnished ore
With spauling rheumes, hot fumes, and ceruses,
Fo, fy, such poisons one would lothe to kisse,
I wed, at least I ween, I wed a lasse,
Young, fresh, and faire: but in a yeere and lesse,
Or two at most, my louely, liuely bride,
Is turn'd a hagge, a fury by my side,
With hollow yellow teeth, or none perhaps,
With stinking breath, swart cheeks, & hanging chaps,
With wrinkled neck, and stooping, as she goes,
With driueling mouth, and with a sniueling nose.

The Inuectiue of Doctor Andreas de Laguna, a Spaniard and Physition to Pope Iulios the third, against the painting of women, in his Annotations vpon Dioscorides, li. 5. cap. 62.

THe Ceruse or white Lead, wherewith women vse to paint themselues was, without doubt, brought in vse by the diuell, the capitall enemie of nature, therwith to transforme humane creatures, of faire, ma­king them vgly, enormious and abominable. For cer­tainly it is not to be beleeued, that any simple women [Page] without a great inducement and instigation of the di­uel, would euer leaue their natural and gracefull coun­tenances, to seeke others that are suppositions and counterfeits, and should goe vp and downe whited and sised ouer with paintings laied one vpon another, in such sort: that a man might easily cut off a curd or cheese-cake from either of their cheekes. Amongst which vnhappie creatures, there are many, who haue so betard their faces with these mixtures and slubber­sauces, that they haue made their faces of a thousand colours: that is to say: some as yellow as the mari­gold, others a darke greene, others blunket colour, o­thers as of a deepe red died in the wooll. O desperate madnesse; O hellish inuention, O diuelish custome: can there be any greater dotage or sottishnesse in the world, then for a woman in contempt of nature, (who like a kinde mother giueth to euery creature whatsoe­uer is necessarie to it in its kind) to couer her naturall face, and that pure complexion which shee hath recei­ued, with stench of plaisters & cataplasmes. What shal God say to such in the last Iudgement, when they shal appeare thus masked before him with these antifaces: Friends, I know you not, neither do I hold you for my creatures: for these are not the faces that I formed. Thus the vse of this ceruse, besides the rotting of the teeth, and the vnsauourie breath which it causeth, be­ing ministred in paintings, doth turne faire creatures into infernall Furies. Wherefore let all gentlewomen & honorable matrons, that make price of their honesty and beauty, leaue these base arts to the commō strum­pets, of whom thy are fittest to be vsed, that by that fil­thines they may be known and noted. Yet do I not al­together mislike, that honest women should wash themselues, and seeke to make their faces smooth, but that they should vse the barly water, or the water of Lupines, or the iuyce of Lymons, and infinite other things, which Dioscorides prescribes as cleanely, and de­licate [Page] to cleare the face, and not goe continually with ranke smelles of ointments and plaisters about them. Howbeit that you may not thinke that this vnhappie trade and pra­ctise of painting is altogether new and of late brought into the world, I will recount vnto you a story, which Gallen al­leageth in that little booke of his, which he intituleth, An exhortation to good arts. Phryne a famous harlot of Athens be­ing present at a great feast or banquet, where euery one of the guests might by turnes command what he pleased to the rest there inuited, she seeing many women there that were painted with ceruse, inioyned that they should execute her command very seuerely, which was, that they should bring a boule full of warme water, and that they should all wash their faces therein, which was done without gaine-saying, for that was the Law of the feast. Whereupon the faces of all the women there present appeared foulely deformed and stained ouer, the painting running downe their cheekes to their vtter shame and confusion, and the horror of all that stood by, to whom they seemed and appeared as horrible monsters, onely Phryne appeared much more beautifull and faire then before: for albeit her life were not free from blame, yet was her beautie and comely grace, pure, naturall and without artifice, but God be thanked, saith he, our La­dies of Spaine are so faire of themselues, that they haue no neede of any thing to cleere their complexions, but onely a little Orpin, and Soliman, or Mercury sublimate.

Now that you may know that hee flouteth his country-women, heare what he saith of this Soliman in his Annota­tion vpon the 69. chapter. The excellencie of this Mercu­rie sublimate (saith he) is such, that the women, who often paint themselues with it, though they be very young, they presently turne old with withered and wrinkeled faces like an Ape, and before age come vpon them, they tremble (poore wretches) as if they were sicke of the staggers, ree­ling, and sull of quick-siluer, for so are they: for the Soli­man and quicke-siluer differ onely in this, that the Soliman is the more corosiue and byting; insomuch that being ap­plied to the face, it is true, that it eateth out the spots and [Page] staines of the face, but so, that with all, it drieth vp, and con­sumeth the flesh that is vnderneath, so that of force the poore skin shrinketh, as they speake of the famous pantofle of an ancient squire called Petro Capata, which being often besmeared ouer to make it blacke, and to giue it luster, it shrunke and wrinkled, and became too short for his foote. This harmē and inconuenience (although it be great, yet it might well be dissembled, if others greater then this did not accompany it; such as are, a stinking breath, the blacknesse & corruption of the teeth which this Soliman ingendreth. For if quick siluer alone, applied onely to the soles of the feete, once or twise, and that in a smal quantitie, doth marre and destroy the teeth; what can be expected from the Soli­man, which is without comparison more powerfull and pe­niuatiue, and is applied more often, and in greater quantity to the very lips and cheekes? So that the infamous in con­ueniencies which result from this Mercurie Sublimate, might be somewhat the more tollerable, if they did sticke and stay onely in them who vse it, and did not descend to their of spring. For this infamy is like to originall sinne, and goes from generation to generation, when as the child borne of them, before it be able to goe, doth shed his teeth one after another, as being corrupted and rotten, not through his fault, but by reason of the vitiousnesse and taint of the mother that painted her selfe, who, if shee loath and abhorre to heare this, let her forbeare to do the other.


Page 4. Line 2. Reade, Worke of God. p. 12. l. 30. put out to la­bour. p. 15. l. 26. for wast, r. woade. p. 18. l. 8. r. may not lie. p. 23. l. 31. r. to vse all. p. 28. l. 24. r. bring on. p. 32. l. 33. r. And though. p. 34. l. 20. f. promise, r. praise. p. 37. l. 23. f. lie, r lit p. 38. l. 8. f. it, r. lie. p 44. l. 27. f. falsely, r. safely. p. 45. l. 1. r. and Machiuillian at­tempts. p. 47. l. 19. r. in exile. p. 49. l. 1. f fained, r. failed. p. 49. l. pe­nult. r. cannot. p. 52. l. antepenult, r. Arichbertus. p. 53. l. 6. r. Claudius. p. 54. l. 33. f. Cold, r. Coulen. p. 55. l. 18. f. Naxlicus, r. Natholicus. p. 58. l. 5. f. commend, r. mend.

Reliqua vel corrige, vel condona.


THough these times & places, in which we now liue, are stained with fouler faults, then this, of which I haue ta­ken vpon me here to intreate, yet be­cause it was (as I suppose) neuer so common, as it is now amongst vs, and seeing by conuiuence, or silence, it stil dilates it selfe, and now at length findeth some friends, which sticke not in corners either to defend it, or to ex­tenuate the vilenesse of it, I haue therefore singled it out alone from many other vanities, against which many haue bent themselues by word and writing, purposing to declare vnto the world what I am able to say against it, intreating all with iudgement to ponder what I write, and if they shall perceiue my reasons sound and good, to ioyne together with me in the persecution and banishing of this euill from amongst vs, of whom better things are looked for, and desired. And I humbly beseech Almighty God to direct my heart and hand, that I may thinke and write that which shall be pleasing to him, and to prosper and blesse it vnto all that shall reade or heare it, that it may finde friendly entertainment in their hearts, & pro­duce fruits answerable to it in their liues and practise.

Saint Paul inspired with the Spirit of Christ, giues a gol­den precept, to which if we will yeeld obedience, as wee [Page 2] should, we shall willingly abstaine from this artificiall fa­cing. Whatsoeuer things (saith hee) are true, Whatsoeuer Phil. 4. 8. things are ( [...]) venerable, Whatsoeuer things are iust, Whatsoeuer things are ( [...] chast or) pure, Whatsoeuer things are louely, Whatsoeuer things are of good report: if there be any vertue, and if there be any praise, thinke on these things. These things hee would haue vs to delight in, and to doe: the contrary he would haue vs decline, and abandon. But a painted face is a false face, a true falshood, not a true face. Illa pictura, saith S. Ambrose, That picture, (or painting) is of corruption, and not comely, that painting is deceitfull, and Amb. Hera­meron. lib. 6. cap. 8. not of simplicitie, that painting lasteth but a while, it is wiped off either with raine or sweat: that painting deceiueth and begui­leth, that it can neither please him, whom thou desirest to please, who perceiueth this pleasing beauty to be none of thine, but bor­rowed: and thou doest also displease thy maker, who seeth his worke to be defaced.

Or is this painting venerable, or venerous and abomina­ble rather? Do men of worth and iudgement respect and fauour it, as a thing honest, and worthy to be esteemed? Did euer Patriarke, Prophet, Apostle, or Father of the Church approue it? Hath it not beene euer scorned of sage and graue men? A painted face is not much vnlike an Idoll; it is not that, it would be taken for: and they, that make it, are like vnto it, and so are all they that doe delight therein, and worship it.

Shall we say the painting of haire or face is iust? Doth the law of God require or fauour it? Or doth reason vn­corrupted teach it? Or haue the lawes of any wise and vnderstanding heads endured or enioyned it? Or rather is it not altogether iniurious? Sure there is a wrong done to God, whose workmanship they would seeme to mend, Hieron. cont. Heluid. Cited by P. Mar. loc. com. class. 2. cap. 11. being discontented with it: S. Hierome saith, Haec ad spe­culum pingitur, &c. Shee paints her selfe by a glasse, and to the contumely of her Creator laboureth to be fayrer, then shee was borne. And in an Epistle to Laeta concerning the institu­tion [Page 3] of her Daughter, where hee relateth a storie of a certaine woman grieuously smitten for painting of her daughter, he calleth those that doe such things, violaters of the Temple of Christ. Saint Origen likewise taxeth pain­ted women by sundry places of Scripture amongst other Orig. tom. 2. hom. 4. things, for dawbing their liuing face with dead colours, and affirmeth, that they doe these things in contumeliam Creatoris, to the disgrace of their Creator. Saint Am­brose also thus writeth to the same effect: Thou art painted, Amb. Hex. l. 5. c. 8. Pictus esô homo, &c. O man, and painted of the Lord thy God. Thou hast a good Ar­tizan and Painter: doe not deface that good picture (non fuco, sed veritate fulgentem) shining not with deceitfull stuffe, but but with true colours. O woman, thou defacest the picture, if thou dawbest thy countenance with materiall whitenesse, or a bor­rowed red. Tell me, if after one workman hath done, thou vsest the helpe of another to ouer-lay the worke of the former with his new deuises, doth he not take it in ill part, who sees his worke to be disguised? Doe not take away Gods picturing, and assume the picture of an harlot, because it is written, Shall I take the mem­bers of Christ, and make them the members of an harlot? 1. Cor. 6. 15. God forbid. If any men adulterate the worke of God, he com­mitteth a grieuous offence. For it is an hainous crime to thinke that man can paint thee better then God. It is a grieuous thing that God should say of thee, I see not the image, I see not the coun­tenance, which my selfe haue formed, I reiect that, which is not mine. Seeke him that hath painted thee, deale with him, take grace of him to whom thou hast giuen a reward. What answere wilt thou make him? Of the same minde also is Tertuilian, who saith, that they sinne against the Lord, which be spot their Tertul. de habitu muli­ebri. ca. 5. In illum delin­quunt, &c. cheekes with red colours, and die their eyes. The workmanship of God surely doth displease them. They blame and finde fault with the worke-maister of all things in themselues. For they repre­hend him, because they mend his worke, because they put vnto it, taking these additions from the aduersarie Craftes-man, that is, the diuell. To all these auncient Doctors of the Church, I will adde the iudgement of a moderne Writer by name [Page 4] Danaeus, who saith, that fucus faciei, the painting of the face is Danaeus. E­thic. Christ. lib. 2. cap. 14 a deforming of the very worke in vs, and damnable. God then is iniured by this kinde of painting: now let vs see if man also be not wronged by it. Doubtlesse these Painters are iniurious to themselues and others. Saint Ambrose, who tearmes these deuises torments rather then ornaments, thus somewhere writeth: Whiles she studies to please another, shee displeases her selfe. O woman, what truer Iudge of thy defor­mity Ambros. de Uirginibus, lib. 1. Dum alij studet placere, &c. doe wee require, then thy selfe, who fearest to be seene? If thou beest faire, why art thou hidden? Ifill-fauoured, why doest thou counterfet beauty, hauing no regard of thine owne consci­ence, nor of another bodies errour? For he loues another, and thou wouldst please another. And thou wilt be angry, if he should loue another, who yet doth learne by thee to commit adulterie. Mala magistraes iniuriae tuae, Thou art an euill teacher of thine owne wrong. It is iniustice with saigned shewes to endea­uour to cousin others, labouring to make them thinke they be that they are not. S. Austine doth not sticke to Aug. Ep. ad Possidium. In foeminà non potest non esse vitiosū, quod virum decipiat. say it is vicious. And if it be not iust to deceiue men with counterfet wares, much lesse lawfull is it to deceiue them with a disguised countenance. Besides, this borrowed beautie doth sometimes steale away the praise from that that is naturall. Yea, and because this euill craft is so much in vse, it comes to passe sometimes, that they that vse it not, are suspected and said to meddle with it. And whereas euery one should be carefull of their name, they doe much wrong themselues herein, that vse such Arts, causing thereby their modestie, humility, wisedome, and continencie to bee called into question, and suspected. And what wrong doe they to themselues in prouoking God against them, to punish them for their pride and va­nity? Sir Thomas More, one not meanely learned, was wont to say of such, that there were very many, which * S. Tho. More. purchased hell vnto themselues in this life with that la­bour, with the one halfe whereof they might haue gay­ned heauen. Clemens Alexandrinus saith, They are not once, [Page 5] but thrice worthy to perish, which dawbe their browes, and weare their chcekes with their painted stuffe. Saint Cyprian hath a Clem in Pae­dag l. 3. c. 2. Ter enim, non semel, dignet sunt, quae pereant, &c. notable speech full of sting and terror, where hee thus writeth: If some cunning Painter should set foorth the counte­nāce & shape of a woman, hauing ended his worke, another should take vpon him, as being more skilfull, to reforme and mend it, the first workeman might iustly seeme to be wronged and offen­ded: And dost thou thinke (O woman) to scape vnpunished, presuming with the like audacious rashnesse to offend God? Doth Cyprian. de discipl. & Hab. virgin. Si quis pin­gendi arti­fex, &c. sinceritie and trueth continue, when those things, that are sincere, are polluted with counterfeit colours, and those things which are true, are changed into falshood with deceitfull trickes? The Lord doth say, Thou art not able to make one haire white or blacke: and thou to put downe his saying wouldst thou be stron­ger? By audacious iudeauour, and sacrilegious contempt thou co­lourest Mat. 5. 36 thine haires: with an He means, I thinke, they may iustly feare, that these counterfeit flames, or fire-like & yellowish haires, shall be punish­ed with the true flames of hell fire. ill presage of future things thou be­ginst with flaming haire, and offendest in thine head, that is, in the better part of thy body. Oh detestable act! fearest thou not I pray thee, who art thus disguized, lest the workeman that made thee, should not acknowledge thee; and lest hee should say, This is not my work, this is none of our image, thou hast polluted thy skin with deceitfull art, thou hast changed thine haire with a coumterfeit colour, thy face is falsisied, thy shape is defiled, thy countenance is borrowed. Thou canst not see God, hauing not the eyes that God hath made, but which the diuell hath marred. Thou hast followed him, thou hast imitated the red-shining and painted eyes of the Serpent, being trimmed vp in thine enemies fashion, thou art to burne also in like manner with him. Ought not these things, I pray thee, to be considered of the seruants of God? Are they not to bee dreaded alwayes, both day and night? But to procced, What­soeuer things are pure, or chast, saith Saint Paul.

Is that pure, or to bee deemed the fruite of a chaste minde which is so common amongst the impurest of women, and altogether contemned of those that Tertul. de habitu muli­ebri. ca. 8. are most graue and pious? Allthose things, saith Tertullian, are refused as idle, and enemies to chastitie. Vbi Deus [Page 6] est, ibi pudicitia: Where God is, there is chastitie, there is grauitie, the helper and companion of it. How then shall we pra­ctise chastitie without the instrument thereof, that is, without grauitie? And how shall we vse grauitie for the seruice of chasti­tie, if there be not a certaine seuerenesse both in the face, and in ap­parell, and in the whole man round about? Saint Hierome like­wise thus writeth, Quid facit in facie Christianae pur­purissus, Hieron. ad Furiam de viduit. sor­uand. tom. 1. &c. What makes this purple and white stuffe in the face of a Christian women, the inflamers of youth, the nourishers of lust, impudicae mentis indicia, and tokens of an vnchast soule? Clemens Alexandrinus makes this painting a signe of a sicke soule: For as he (saith Clemens) that hath some salue Clem. Alex. in suo Paeda­gogo, li. 3. c. 2. Quemadmo­dum enim, &c. applied to him, or his eies annointed doth by the very sight, giue cause to suspect that he is diseased: so paintings, tinctures, and af­fected dressings do signifie, that the soule is sicke within. S. Am­brose saith boldly, that (De adulterio vultus meditantur adul­terium castitatis) by the adulterating of the countenance, they me­ditate the adulterating of chastity. But I may not pretermit an Ito fuci, &c. Ambros. de Virginibus, lib. 1. other speech of Clemens, in yt place quoted already, where he saith, that the Egyptian Temples were faire and sump­tuous: but in stead of God, who was not to be found with in them, there was a Cat, a Crocodile, or some serpent of Clem. Alex. in Paed. l. 3. cap. 2. the country, or some other beast, beseeming a coue or hole, or the mudde, and not a Temple; So (saith he) the women, which are exercised in frizling their haire, in annointing Apnd Ae­gyptios tem­pla, &c. their chcekes, in painting their eyes, and dying their haire, and fol­lowing other wantonnesse with vnlawfull artes, doe seeme to me to draw on vnhappy louers: but if any man shall open the vaile of the Temple, I meane their dressing, colouring, dying, and those things, that are plaistered on them, thinking to find true beautie, I wot well he will grow into a lothing and detestation. For he shall not find the image of God dwelling within: but instead thereof, a foraicatresse and adultresse occupy the temple of the soule: he shall discerne a painted Ape; and that seducing Serpent, through [...] desire of glorie, doth possesse the soule, in stead of an hole, transfor­ming women into whores, discharging the office of a bawd. And [Page 7] that renowned and holy Bishop of Millaine, whom be­fore we cited, calleth this painting, which of women is so Ambros. Hex. l. 6. c. 8. much vsurped, Picturam Meretricis, the picture of an har­lot. Plutarch also sheweth, that Lycurgus banished tin­cture out of Sparta, as a flatterer of the sense, and forbad Plutar. La­con. Apotl. eg. the City, to al that vsed the arts of painting, and tricking the body, because euill arts corrupted mens maners. And the said Author writeth, that women were at that time so chast, and so farre from the lightnesse of those that followed after, that the crime of adulterie with them, was counted a thing incredible. Plutar. vhi supra. And as one said to his ghest, How could there be an adulterer in Sparta, where luxurie and painting (luxus & fucus) are dec­med ignominious, and where shamefastnesse, modestie and obedi­ence domineere?

But Saint Paul proceedeth; Whatsoeuer things (saith he) are louelie. Doth a painted face procure loue, or lothing Ambros. de offic. lib. 1. cap. 18. rather, if it bee perceiued? Nihil fucatum placet, Nothing counterfaited doth afford contentment, as Saint Ambrose speaketh. Who is pleased with counterfet mony, with counterfet friendship, with counterfet stuffe? Who loues hypocrisie in religion? And what is a woman painted, but a certaine kinde of hypocrite, resembling that in shew, which she is not truly? Is dece it and falshood louely? And what is this artificiall facing, but a true deceit, or a de­ceitfull Augustin. ad Possidor. truth? Fucare effigiem figmentis adulterina fallacia est, quâ non dubito ipsos maritos se nolle decipi. To colour the face with artificiall deuises, to make it look more red or loue­ly, is a counterfet and base deceit, saith Saint Austen, with which I am perswaded, husbands would not bee decei­ued. And another saith, Quùm facies adulterino colore fu­catur, os abomina bili faetore corrumpitur: when the face is Iun. de vilit. condit. hu­manae. painted with a false colour, it becomes an abomination. And if Lenocinia formarum, the painting of the face, and borrowing of complection ((non nisi prostitutis & impudicis Cypr. dedisc. & hab. virg. foeminis congruunt) beseeme none (as Saint Cyprian saith) but whores and dishonest women, why should any one [Page 8] delight therein, as in things pleasing, or worthy loue? Or if it be such a louely thing, what reason had Saint Hierome to say, Erubescat mulier Christiana, &c. Let a Christian wo­man blush for shame, if she force fauour, if shee take care of the Hieron. ad Marceliam de exitu Leae. flesh vnto concupiscence, in which they, which are, cannot please God; as the Apostle speaketh? Or why should he say, that dressings void of curiosities, became Christian matrons, and forbid Laeta to colour her daughters haire, and to be­gin Rom. 8. 8. Matronas Christianas decet negle­cta mundi­ties. Hie­ron. 16. in her any thing of the flames of hell? No, no, these arts and actions are not to bee loued, but hated rather. Doubtlesse nature and art are both good, and to be belo­ued: but the abuse of both, or either, is euill, is of the di­uell. And is not art abused, when it is made an organ and slaue to pride, wantonnesse, and vanitie? And that I may speake a little by digression to her, that exercises her selfe in these vnlawfull and vnlouely arts; Tell me, how canst thou desire, that another should not lothe thee, see­ing thou lothest thine owne selfe? For as Peter Martyr speakes out of Saint Ambrose, They that seek by these de­uices Martyr. loc. com. clas. 2. cap. 11. to please others, do testifie, that they haue disliked themselues first. For had they not disliked themselues, and de­sired something in themselues, Nonquaesiuissent suas facies melio­res fucis reddere, They would not haue sought to haue mended their faces with painting. Their very brauerie, wher­in they glory, bewraies their wants. Or dost thou loue thy selfe artificiall, and like an Idoll, and loth or dislike thy selfe naturall, and in thy natiue colours? O woman, great is thy pride and folly, foolish pride and proud folly. What folly is it to fall in loue with a picture? Quanta amentia est effigiem mutare naturae, picturam quaerere? What madnesse is it (saith a forenamed Father) to change natures shape, and to seeke a picture? Doubtlesse thou deseruest to be lothed of others, because thou dost loth thy selfe, and be­ing displeased with the pleasure of God, doest please thy selfe in that, that is displeasing to him.

But I haue digressed; The Apostle addeth, Whatsoeuer [Page 9] things are of good report. And in another place he saith, Prouide things honest in the sight of all men. Say now, is this painting of good report? Doe all, or the wisest, and Rom. 12. 17 honestest of all account it honest? Diuers of the Fa­thers, as wee haue seene, haue condemned it in that name. It was ignominious in the daies of Lycurgus. Peter Martyr out of Saint Chrysostome saith, Magna vo­luptas est, &c. It is very pleasing to see such a face, as Pet. Mart. vbi supra. God created: whereas on the contrarie, a countenance (rubricâ & cerussâ plenus) full of red and white colours, otherwise then naturall, is disallowed. Deformitie is no point of dishonestie, Fucatio verò deprehensaignominiâ semper notatur, but painting being discerned and knowne, is branded alwaies with reproch and infamie. Saint Hierome to Marcella saith, that those women are matter of scandall to Christian eies, Quaepurpurisso & quibusdam fucis ora, oculosque depingunt, which doe paint Hieron. de exitu Leae. their faces and eyes with certaine artificiall colours, Whose faces (saith he) being plaistered and deformed with too much brightnesse, are counterfeits of Idols. And such old women as vse those, and the like vani­ties, he calles in mocking, Trementes Uirgunculas, trem­bling girles. And vnto Furia hee saith, that this furni­ture Hieron. ad Fur. de vid. ser. tom. 1. Ornatus iste non Domini est. is not the Lords, this couering is of Antichrist, Uelamen istud Antichristi. Sure it is not for Christ, but rather against Christ, and ill beseemes chast and godly Christians, suting fitter with the fauourites and louers of that Mother of harlots, araied in purple and scarlet colours, and full of allurements. Platina writeth, that Reu. 17. 4. 5. Paulus Secundus, Bishop of Rome, vsed to paint him­selfe; a thing not much to be found fault with in such a friend vnto the Whore, tho very ill beseeming one, that counts himselfe the Vicar of Christ. It seemes the Churches Head hath been once a painted one. But to returne, the Apostle would haue vs delight and thinke on those things, that are of good account, and hee will [Page 10] haue vs doe it in the sight of all men, according as our Sauior saies, Let your light so shine before men, that they may see your good works. It is not enough to be good, but she Mat. 5. 16. that is good, must seeme good: she that is chast, must seeme chast: shee that is humble, must seeme humble: shee that is modest, must seeme to bee so, and not plaister her face, that she cannot blush vpō any occasiō (tho she would) so as to be discerned of another. It is Tertul. de hab. mulieb. cap. 13. very pat, which Tertullian writeth; pudicit. Christianae sat. non est esse, ver. & videri: It is not enough for Christian chastitie that it be, but that it be also seene. And good counsell, which he giues to Christian women, Prodite vos, &c. Come forth now furnished with the medica­ments and ornaments of the Apostles, taking from simplicitie brightnes, and from chastity rednesse, your eyes painted with modestie, for an earing hauing the word of God, and the yoke of Christ for a chaine vnto your neeks. Subiect your head vnto your husbands, and yee shall make shew good enough. Aray your selues with the silke of honestie, the fine linnen of san­ctitie, with the purple of chastitie. Taliter pigmentatae Deum habebitis amatorem, Being so painted and tricked vp, ye shall haue God your louer.

But Saint Paul hath not yet ended his speech, If (saith he) there be any vertue. But dare any say it is a ver­tue, or act of vertue, to paint the face or haire? S. Am­brose Ambr. Hex­am. l. 6. ca 8. Gem Pae­dag. lib. 2. cap. 10. saith, Illa pictura vitij est, this painting is of vice, or vicious. And Clemens Alexandrinus commends one Caeus, who fitly described vertue and vice in two ima­ges. For, he made vertue standing simplie clothed with a white-shining garment, and pure, adorned onely with bashful­nesse: but vice with superfluous and changeable apparell, alie­no colore exultantem; and glorying in borrowed colors. But that it may appeare plainely that this kind of pain­ting and colouring is vicious, let vs inquire into the Tertul. de hab. mulieb. cap. 5. causes of it. Tertullian saith expresly, it's from the di­uell. [Page 11] For who (saith he) would teach to change the body, but he, that hath changed the soule of man through malice? Hee out of doubt hath stirred vp such wits, that so he might after a sort vs lay hands on God. That, which is naturall, is the worke of God; therefore that, which is counterfet, is of the di­uell. Saint Cyprian likewise saith as much in effect, af­firming, that the Apostaticall Angels taught women Cypr. de dis­ciplina & hab. Virg. to paint their eyes and checkes, and to alter their haire with counterfet colours, and as he saith, Expugnare om­nem oris & capitis veritatem, to driue out all the truth of their face and head. If these things be of the diuell, God is little beholding to those that vse them. What a wickednesse is it (saith Tertullian) to bring in Satans deuises after Gods worke? Our seruants borrow nothing of our ene­mies: Tertul ab. Souldiers ask nothing of the enemie of their commander. And shal a Christiā receiue help of that euil one? I wot not whe­ther this name (Christian) should belong any longer to him. Erit enim eius, de cuius doctrinis instrui concupiscit: For he shall be his, with whose instructions he longs to be instructed.

And as the exterior Author of these deuises is euill, euen no other then the diuell: so the interior grounds thereof are also euill, as pride, wantonnesse, and lacke of iudgement, or else rebellion of affections against iudgement. What a pride it is, that thou canst not bee content to appeare in thine owne likenesse, and to seeme that to others, which thou art in thy selfe? The bird appeares in her owne feathers, the Peacocke shewes himselfe in his owne colours, the sheepe is seene in her owne fleece and likenesse, white or black; the tree hath her owne rinde, appeares in her owne blossomes and fruits; and shall it be horrible to a wo­man to seeme to be, as she is indeed, displeasing to her to appeare in her owne likenesse, her owne haire, her owne complexion? She was borne in her owne, na­ture would shew it self in her proper colours: she was not borne painted in this world (vnlesse perhaps so, as [Page 12] is expressed in the Prophet) neither shall she rise pain­ted in the next world, and I thinke she would be loth Ezeck. 6. die painted, why then should shee liue painted, why should she loue it? Vtinam miserrimus ego, &c. I would I poore wretch (saith Tertullian) might see in that day of Christian exultation (An cum cerussà, & purpurisso, & croco, & cum illo ambitu capitis resurgatis) Whether yee Tertul. de hab. mul. c. 7 shall rise againe with your white, red, and yellowish paintings, and those strang dressings of your head, and whether the Angels shall lift you vp so pictured, to meet Christ. Hodie vos Deus, &c. O ye women, let God see you such now, as he shall see yee then. Is not this al­so a point of pride by such deceitful shifts to gaine the praises of men, and to desire to bee reputed fairer, or younger, or better fauoured, then one is indeed? And doth not God hate pride, and reward humilitie? Doth he not resist the proud, and giue grace to the humble? What a contempt of God is this, to preferre the worke of thine owne finger to the worke of God? What impietie is it to goe about to haue that thought Iames 4. 6. Gods, which is thine owne? What iniustice to con­ceale his worke, and ostent thine owne, and indeed to spoile his with thine owne? Innocentius saith, An arti­ficiall forme is drawne ouer, and the naturall face is painted, as Inn. vbi sup. if the artifice of man exceeded the art of God. And is not this a tricke of a wanton, to vse these arts to procure and tie the eies of people to thee, or to gaine some vnfortu­nate seruant? Is it not a foolish wilinesse, and a certaine wily kind of folly by these lime-twiggs, these painted lime-twiggs, to labour to thinke or labour to catch a Wood-cocke, or a Wild-goose? Are these deuises al­lowed, as stales, or snares, to take men in them? Dost thou deeme men as simple, as those birds, that were deceiued by the Painters artifice, flying to grapes, that were but painted? Because Lycoris pleases her selfe being painted, being otherwise as blacke, as an ouer­ripe [Page 13] Mulberry, doth she therefore thinke to gaine an husband, who knowes an ill face wel painted, is but as Martial. l. 1. epig. 73. Ce­russata sibi placet lyce­ris, quae ni­grior est ca­dente more. a peece of counterfeit siluer, or as a faire carpet ouer an vnhandsome table? Tell me, Are all men borne rich, or noble (Though all these are borne men, yet all men are not borne these. Now shall hee, that is base and needie, and not yet promoued, nor made wealthie, make fare as if he were some noble or rich man? It were intolerable vanitie. Say, Is euery man truely vertuous and religious? No, no more then euery Angell is good and holy. Now shall he, that is profane and impious, make shew of pietie and true deuotion? Were it not damnable hypocrisie in him? If he be not, let him not seeme to be. For not being, his very seeming is a sinne vnto him. And dost thou thinke it lawfull for thee to make shewes of fauour and beauty, or of another com­plexion and temper, then thou art of, by thy dawbing, painting and borrowing, God and Nature, which is his Handmaid, hauing withheld beautie, or a louely com­plexion from thee? Vertue is one gift of God, and beautie is another: now as a man may not counterfeit vertue, being vicious: so he may not counterfeit beau­tie, being destitute of it. Doubtlesse vnthankfulnesse to God, hath a great stroke in this vngodly exercise. For were we thankfull to God, as indeed wee should be, would we loth and despise his worke vpon vs, and loue our owne? Would we not care how wee corrupt and mangle his with ours? If we were thankful to him for our complexions and fauour, how meane so euer, we would humble our selues before him, and not goe about to cozen the world with our borrowed fea­thers, or shew our selues altogether vnpatient of his handy-worke, yea, wee would labour to supply the want of good outward parts by inward vertues, and by the offices of pietie, charitie, and humilitie; things, which (I feare me) are sildome and little thought of a­mongst [Page 14] the Painters, who, if we may beleeue the spee­ches of the world (and they say, Market-men vse to speake as the market goes) are too many of them, not much vn­like ill cloth of a good die; or to a Letter fairely writ­ten, and with good inke, but not without some false English, or ill contents.

But let vs see how the Apostle ends his exhortati­on. If there be any praise (saith he) thinke on these things. Now is a painted face worthy to be praised? Is a bor­rowed beautie, or fresh-coloured haire with womens skill to be commended? Shall we bestow our praises, on what we may not spend our loue? Shall wee laude that, that is not worthy one good looke? Shall that be praised that is vile, and vaine? Quidvanius, qhàm tinge­regenas, vugerefaciem, &c. What more vaine, saith Inno­centius, Inn. ib. then to die the cheekes, and annoint the face? True it is, that God hath giuen a man oyle to make him haue a cheerefull countenance: but this is by re­freshing Psa. 104. 15 and cheering the blood, and not by daubing or dying the countenance, which is to be discommen­ded in all that vse it, what euer they be. Fucation (saith Saint Chrysostome) being espied, is euer markt with ignominy. More ornament is not to be giuen to the bodie, then is profita­ble Chrysost. t. 2. hom. 31. in, Matth. for the soule, saith Saint Basil the great; For to a gene­rous man, and one truly worthie of this name, it were no lesse reproch to be want only decked, or to take superfluous care of Basil. de le­gend. li. Gen­tilium. the bodie, then to be affected with some other note of disgrace, and euill affection through slothfulnesse. Consider also the iudgement of Heathen men. Chius, a certaine old man, came vpon some businesse of state to Lacedemon, and hauing died his gray haires, he came before Archida­mus, Aelian. lib. 8 de Var. hist. the Lacedemonian King, who seeing the old man disguised, rose vp, and said, Quid hic sani diceret, cuius non solùm animus, verùm etiam caput fucis contaminatum est? What good thing can this fellow say, whose not onely the heart, but head also is stained with deceit? [Page 15] And so exploded, whatsoeuer he said, reprehending his disposition by the deceit, he vsed with his haire. Que­stionlesse there is lacke of truth in the heart, when false haire is worne for deceit. Doubtlesse falshood is in his or her heart, whose face or haire is falsified to deceit. Falshood vttered in the face, or haire, is first conceiued and coined in the heart. Wantonnes, pride and vanity are conceiued inwardly, before they are ex­pressed outwardly. The hand doth but what the hart bids it. Of the abundance of the heart the mouth spea­keth, and the hand worketh. King Philip of Macedo­nie made one of Antipaters friends a Iudge; but vnder­standing Plutarch. in Apotheg. that hee vsed to colour the haire of his head and beard, he displaced him, saying, He which would not be true in his haires, was not worthy to bee trusted in an office. Hee vsed deceit in dying his haire, whereof no great lucre could arise, doubtlesse he will be much more de­ceitfull in the affaires of his office, where deceit some­times is very gainefull. The naturall forme and colour is not laid to a mans charge, but only that which is counterfet and ascitious.

Vtnatura dedit sic omnis recta figura:
Propert. Eleg. 19.
Turpis Romano Belgicus ore color.

Natures forme and fauour is right and good:

But Belgick colours becoms no Roman blood: that is to say: The waste of France, and such painting stuffe, are disgracefull in an Italian. If an old woman painted her self, they vsed to say, Lecythum habet in malis, which is a certaine enigmaticall and biting by-word vsed a­gainst old wiues, that they cloked their wrinkles with their artificiall dawbings. Festus Pompeius saith, that common and base whores, called Schoenicole, vsed dau­bing of themselues, tho with the vilest stuffe. Diogenes said to one that had annointed his haires, Caue ne capi­tis Laërt. lib. 6. suaue ölentia vitae maleolentiam adducat, Beware thy sweet head make not thy life stinke; so may it well be [Page 16] said to those, that buy and borrow their fauour and their colour: beware lest this borrowed grace bring yee not into disgrace both with God and his children, and that the counterfetting of forme doe not deforme you. Surely the Lord did most terribly threaten the proud and wanton Dames of Israel for their pride, Isaiah. 3. 16 Isaiah 3. 9. Piscat. in 2. Reg. cap. 9 vers. 30. Pet. Mart. in 2. Reg. 9. 30. wantonnesse and vanities. And may it not be said of these painted faces, as the Lord said of that people, The shew of their countenance doe witnesse against them? Doubtlesse this kind of fauour finds no fauour, no one word of praise in all the word of God. In Iesabel, who painted her eyes is propounded (saith Piscator) an ensample of a proud woman. Nec bona est eafacies, quaeista quaerit adiu­menta. It is no good face (saith Martyr) which seekes these Hieron. in Ier. 4. 80. Sub figurâ mulieris a­dulterae lo­quitur. Cal­uin. in Ier. 4. 30. helpes. Let vs in the meane while, consider the impudencie of a wicked woman, who being in extreame danger, yet shewes no token of repentance, Imo vacat fuco, yea, shee bestowes her time in painting of her face. And on the Prophet Ieremie, where mention is made of painting the face, or eyes, Saint Hierome in his Comments saith, He speaketh vn­der the figure of an adulterous woman. In like manner, Cal­uin Hieron. in Eze. 23. 40. Omnem a­dulterae ha­bitum imple­sti super eis, &c. Maldo­natus in hunc locum idem ait; Sicut meretrices, amatori­bus suis. Clem. Alex­andr. Paed. l. 3. c. 2. thus writing on the said place, saith, that the Pro­phet hath respect to the furniture of whores, Because the people was like an adulterous woman. And whores (saith he) to intise adulterers, are wont to paint their faces, and by such allurements to entangle and catch men. And where as Ezekiel also doth once make mention of this painting. Saint Hierome (others likewise consen­ting with him) saith vpon the same place, Thou hast ful­filled all the habit of an adulterous woman. This painting therefore being no better entertained in the word of of God, and being (as we haue heard before) a worke of Satan, there is no reason at all why Christian wo­men should be addicted to it. I would thinke wo­men should beware of the Serpent (who hath an oare in this boat, as Clemens sheweth) seeing their mother [Page 17] was beguiled with him of old, and that they al fare the worse for him still. Neither doe I reade, that euer any graue and discreet woman vsed these deceits. Some write of some barbarous people, which delight in painting their skinne. Saint Hierome writes, that Max­imilla, Montanus his Prophatisse, a woman diuell-dri­uen, did vse to paint. And there is also mention, in the Ecclesiasticall historie, made of one Prisca, who practi­sed the same arts. Caesar likewise writes, that the Bri­tanes Caesar. lib. 5. belli Gallici. vsed to colour their faces with their Woad: but this was not out of pride, or wantounesse, but to strike a terror in their enemies, with whom they were to fight. But me thinks Christians should not onely bee, but seeme so: the children of wisedome should not on­ly be such, but seeme such: they that professe modesty and humilitie, or which haue promisde it in their Bap­tisme, should not onely bee modest and humble, but appeare to be so by their shewes. And to vse the words, I find in Peter Martyr: As Paul said, There is a diffe­rence betwixt a married woman and a virgin: so may we say, Pet. Mart. loc. com. class. 2. c. 11. 1. Cor. 7. there should bee a difference betweene the handmaidens of Christ, and the handmaides of the diuell. The handmaids of the diuell, because they are vnchast, doe vse these pictures: wherefore the handmaids of Christ should flie from them, that they might shew themselues to be vnlike to them. In goodsooth if Christian women will so colour and paint themselues, I pray you what doth a matrone differ from an harlot? I remem­ber Amb. lib. 1. de ossic. c. 18. Est etiam in ipso, &c. Saint Ambrose saith, that Inipso motu, gestu, incessu te­nenda verecundia, modestie is to bee kept euen in the motion, gesture, and gate: and shall it be banished out of the face? Habitus enim mentis in corporis statu cernitur, For (saith he) the condition of the mind is discerned in the state and behauior of the body. Without doubt then a deceitfull and effeminate face, is the ensigne of a deceitfull and effeminate heart. Ne dicalis vos habere animos pudicos, si habcatis oculosimpuaicos: Say not (saint August. de Christiana side. [Page 18] Saint Austin) that you haue modest and chast affecti­ons, if ye haue vnchast and wanton eyes: so I say, say not that thou hast the heart of a chast and humble wo­man, if thou hast the face and fauour of a proud dame, or wanton minion. And to vse the words of Tertullian, How farre from our disciplines and professions, how vnworthy Tertul. de hab. mulieb. cap. 5. Quantulum &c. the name of Christian is it, to haue a fained face, to whom all simplicitie is commended; to lie with the countenance, who may lie with their tongue; to desire that, which is not granted, who should abstaine from that, which is not theirs; and to practise the making of shewes and faces, whose studie is to be chast and modest? These artes make those that vse them, too like the diuels, who though they bee Angels of darknesse, yet to worke some feate, they will now and then trans­forme themselues into Angels of light: they are one thing, but to deceiue, they will seeme another. And in truth I wonder how they dare pray to God with such impure faces? How shall they looke vp to God with a face, which he doth not owne? How can they begge Some kind of painting makes thē looke al­waies a­like. Hieron. ad Fur. de vid. ser. tom. 1. Quomodo flere potest pro pecc. Psa. 66. 18. Iohn 9. 31. Calum. in 1. Pet. 3. pardon, when their sinne cleaues vnto their faces, and * when they are not able for to blush? How can shee weepe for her sinnes, saith Saint Hierom, when herteares will make furrowes in her face? With what confidence doth she list vp her countenances to heauen, which her Maker acknowled­ges not? Youth is in vaine pretended, and girlish age alleaged for excuse: What hope is there that God will heare, whilest her hart is set on vanitie and pride, on wanton­nesse and deceit. Dauid saith, If I regard iniquitie in mine heart, the Lord wil not heare me: We know (saith one in the Gospell) God heareth not sinners: but if any man be a wor­shipper of God and doth his will, him he heareth. Doubtlesse these curiosities are not things indifferent, as some imagine them to bee. It is well said by Caluin some­where, Too much finenesse and superfluous brightnesse, and finally, all excesse ariseth out of the corruption of the heart. Moreouer, ambition, pride, luxurie, affectation, and such like, [Page 19] are not (saith he) res mediae, things indifferent. But what need I throw water into the sea, or set vp a candle in the Sunne? But by the doctrine and iudgement of Saint Paul, as is obserued by Peter Martyr, men must beware not onely of euill, but abstaine from all appearance 1. Thes. 5. 22 Pet. Mart. loc. com. clas. 2. c. 11. of euill. In fucis autem adeò perspicua est malispecies, vt ne­gari non possit. But in these painting practises, the shew of euil is so perspicuous, as it cannot be denied. Truly (saith he) in Gods Booke, this painting (stibium) is neuer taken in good part. And the greater the persons be, that vse these arts, the worse it is. For, Omne animi vitium tantò conspectius in Iuvenal. se crimen habet, quanto maior, qui peccat habetur. The grea­ter the man is, that sinnes, the greater is his sinne. It is more scandalous and hurtfull. And the more, that any man hath receiued of God, the more he owes vnto God. The higher a man is, the more humble hee I am. 4. & 1. Pet. 5. & Luke 18. should bee. The greater hee is, the better hee should bee. When high trees and steeples fall, there is much looking. And be men neuer so higher, yet there is one high, before whom, and vnder whom they must humble themselues, and bewaile their pride and vanities, or else they must not looke to bee exalted of him. And if these borrowed faces, and painted locks bee ridiculous and odious in a woman, that is poore and base, as in a Kitchin-wench, or such like, how much more discommendable is it in such, as God hath ad­uanced? What poore thanks doe they pay him for those benefits of wealth and greatnesse, which with­out their merit, he hath conferred and cast vpon them? Euen a little staine is noted in fine Lawne, a little blot or blurre is discerned in white paper. Honourable and rich persons stand as vpon hilles; all mens eies are on them: they should be patterns of pietie, ensamples of vertue. For by their examples, they doe either much good, or much hurt. If it would please them to consi­der what the Apostle saith vnto the Corinthes, I am [Page 20] perswaded they would not meddle with these vani­ties. Reade and weigh what is said in 1. Cor. 7. 29. 30. 31. Surely they that abuse the world, that abuse their greatnesse, that abuse their wealth and wit, they lose a blessing of the world, of their greatnesse, wealth and wit. These things are theirs, whilest well vsed: but being abused, they are not theirs, but their enemies ra­ther: they make not for them, but against them. Oh, how happy had it bin for them, if they had not known what wit, what wealth, what the world, what greatnes meant! A man must be poore in riches, little in great­nesse, humble in honour, vertuous in beautie, meeke in authority, modest and not selfe-conceited in all his or­naments, else all is nothing, and he is nothing, or a cer­taine Some-thing, worse then nothing. Thinke wee not that all Christian women, how great soeuer, are bound to those two speeches of their Apostle Saint Paul? Whatsoeuer yee doe, doe all to the glorie of God. And againe: 1. Cor. 10. 31. 32. Giue none offence, neither to the Iewes, nor to the Gentiles, nor to the Church of God. But doe they paint their faces, or die their haire to the glory of God? Is God honoured by these exercises, or disgraced rather, as wee haue seene before? Saint Cyprian saith, Foeminae manus Deo inferunt, &c. Women lay hands on God, when they seeke (by such counterfet deuises) to reforme and transfigure that, Cypr. lib. de hab. Virg. which he hath formed: Nescientes quòdopus Dei est omne, quod nascitur, Diaboli quodcunque mutatur: None knowing that that is Gods worke, which is borne and the diuels, whatso­euer is changed. And doe they thinke, that this their painting is offensiue vnto none. Some they displease and grieue: others they poison by this ill ensample, which is as a match to giue fire to them that are as capable of it, as tinder, flax, or gun-powder: and be­sides, they giue the enemie occasion to disgrace the Church, and that Gospell of Iesus, which wee professe and boast of. Let vs all therefore remember that gol­den [Page 21] rule, which the Apostle there doth giue vs, Which (as Hemingius speaketh) Whosoeuer doth willingly and wit­tingly Heming. in 1. Co. 10. 31. violate, he without doubt dishonoreth God, and is made guiltie of eternall anger, vntill he shall repent. But if the re­spect of men cannot preuaile, whose eyes are offended with such vanities, yet let the reuerence of Gods holy Angels, that tend vpon you, disswade you from them. For they cannot but be offended, as oft as they shal see men peruert nature it selfe, and the order that God Bullinger. in 1. Cor. 11. hath appointed, and contumaciously to tread it vnder foot. And is not this the Ordinance of God, that eue­ry man should appeare in his owne likenes, euery wo­man be seene in her owne face? Is not this an inuersi­on of nature, to dissemble and hide the naturall visage with an artificiall, and to offer one for another? Now shall we offend our good Angels, our keepers, our pro­tectors, who can as ill endure a painted face, and coun­terfeit haire, as any man can endure a sluttish face, or nittie locks? And why should a man be so fond on beautie? Amplasatis forma pudicitia: Modestie is suffici­ent Propertius. beautie. Truly vertue is the best beautie, which is indeed so beautiful and bright, that were it to be seere with eies, it would draw and hold all mens eyes vnto it. A vertuous woman needs no borrowed, no bought complexion, none of these poysons; for so Uictor cals them, when he saith, Quid agunt incorpope casto cerussa, Uictar ad Salmonem. & minium, centumque venena colorum? What doe this white and red paint, and an hundred other poisons of colours in an honest body? the time, labor and cost, which thou wastest on these superfluities, bestow and spend in getting, keeping, and exercising vertue, which is euen beauties beautie: which (as Saint Am­brose speaketh) no age shall extinguish, no death can take a­way, Ambros. de Virgin. l. 1. no sicknesse can corrupt. But this borrowed beauty is a vanishing beauty, or beautifull vanity; a little wet, a little swet, a little breath will marre it. Perhaps thou [Page 22] wilt say, it is an ornament. An ornament? A torment it is, saith the said Father: The true ornaments of Christians (saith Saint Austin) are not only no counterfeit & lying pain­ting, no nor so much as the pompe of gold or garments, but good Aug. ep. 73. ad Possid. Uerus orna­tus Christia­norum, &c. Stob. Ser. 72 Stob. 16. Nazianz. cont. mul. Immodicè comptas. manners. An ornament (saith Crates) is that, which doth a­dorne: and that adorneth, which makes a woman more honest: (Tale vero praestant, non coceus) but painting (either of face or haire) performes not this: but those things, which shew grauitie, moderation, and shamefastnesse. Democritus like­wise said, that sparingnesse of speech adorned a woman, and that the parcitie euen of an ornament is an ornament to her. I may not omit what Saint Gregorie Nazianzene hath written of the true ornaments of women, where hee saith: Anthos hen esti, &c. There is saith he) one flower to be loued of women, a good red, which is shamefastnesse. This our Painter painteth. We will giue thee, if thou desirest, a se­cond: thou maiest draw a palenes vnto thy beautie, spent with the labours of Christ with prayers, sighes, and restlesse night and day. These are the medicines both of vnmarried and mar­ried people. Ho tropos esti gun, &c. To tarry much at home, to conferre of Gods word, to set the maides their taskes, to bee delighted onely in their husband, to bind vp their lips, and not to stirre foorth a doores, these manners are precious things for women. So the prime of the Apostles, Paul and Peter, ha­uing shewne their dislike of some things, which by 1. Tim. 2. 1. Pet. 3. some foolish women are made euen idols of, shew that the true ornaments of Christian women, young and old, high and low, are shamefastnesse, modestie, and good workes, together with the incorruption of a meeke and quiet spirit, which is of great account with God. On the contrarie, painting of the face, colouring of the browes, litting of the haire, and such superfluous curi­osities, are abominations in his eyes. But thou wilt say, that the Apostle forbids not painting of the cheekes Theophylact. In ep. 1. ad Tim. cap. 2. or haire. It is true by name he doth not: but in effect he doth; and as Theophylactus speaketh, If the Apostle for­bid [Page 23] those things that belong to wealth, then much more those things, which with a certaine vnnecessarie care and study, are composed onely for vaine trimming, as the dawbing of the cheekes and face, and some ointments put to the etes to make them beautifull, and the rest of this rabble. But tell me one thing; for food and raiment, for strength and health, for naturall fauour, forme and beautie, a man is bound to praise the Lord, and a good man will not forget to doe it: hut dare any wanton thanke God for her co­loured haire, her borrowed beautie, her artificiall fa­cing (I remember Saint Paul saith, In euery thing giue thanks. Now I demand of thee, If thou wilt giue thanks 1. The. 5. 18 in this thing (I demand againe, Why wilt thou liue in that state, in which thou wouldest not die? Surely they forget death and those daies of darknes, that are dead aliue in these toyes and vanities. A serious and sad re­membrance 2. Cor. 5. of death and of the iudgement, wherein euery one must receiue of the Lord according to that, he hath done in his body, whether it be good or euill, would deterre and keepe vs from these abuses, and vaine expense of time (which is not ours, if we doe a­buse it) and would make vs thinke of better things, then these. It is worth the noting, which Isidorus Cla­rius a most eloquent Preacher, as Stapleton calles him, saith in this argument; If some man (saith he) should pro­mise a woman, that, if she would leaue of her painting and bo­dily Isid. Clar. t. 1. orat. 53. Si quis mu­lieri cupiam polliceretur, &c. brauerie for a yeere, shee should appeare for an hundred yeeres after the most beautifull of all women, that euer should be, without doubt she would most willingly accept the conditi­on. Againe, if it should be told her that she hath leaue for one yeeres space to allkinds of painting and colouring, and all man­ner of ornaments; but with that condition, that she should bee the vgliest of all women all her life long after: there is no que­stion, but that she would refuse the offer of that yeeres braue­rie for feare of ensuing deformitie. But all these things shall oome to passe, and those things, which are of so much the more [Page 24] moment, by how much eternitte surpasseth a little time, and yet so sluggish are they in a matter of so great importance. For it shall come to passe, that those women, which in this life haue liued modestly, and without paintings, and idle ornaments, shall haue bodies bright as the Sunne, and that for euer: but such as would needs appeare conspicuous and beautifull (by bor­rowed brauerie) here, shall possesse eternall deformitie with the Diuell and his Angels. Caluin writing on these words of Hoseah, Tollat seortationes suas a facie suàs: that is, Let her take away her whoredomes from her face, and her adulte­ries Hoshea 2. from betweene her breasts, saith, What meaneth this? for women play not the whores with their face, nor breasts. It is well knowne (saith he) that the Prophet alludes to the dres­sing of harlots: because Whores, that they may alluremen, dres themselues vp more costly, and paint their faces curiously, and garnish their breasts. Immodesty therefore is seene as well in the face, as in the breasts. Tremelius also and Iunius commenting vpon the said Scripture, vnderstand ther­by in like manner, Adulterinos fucos, paintings, and such counterfeit deuises, by the which, (as one hath wel ob­serued) Vid. Dictio­nar. Pauper. a Pet. Rodol. editum. p. 76 a woman doth not become more beautiful, sed potius naturalis pulchritudinis aliquid subtrahit, but rather takes away somewhat from naturall fauour.

Master Tho. Hudson writing of a Painted woman, saith accordingly,

She surely keepes her fault of sex and nation,
And best alloweth still the last translation.
Much good time lost, she rests her faces detter:
For sh'as made it worse, striuing to make it better.

Holinshed in his description of Scotland, tells, how the Picts vsed to paint ouer their bodies: and some write, that Medea a notable Sorceresse deuised these arts: and sure it is, that the Heathen and Infidels did first and most vsurp them: seeing therefore we haue cast off 1. Cor. 6. 19. their Barbarisme & Infidelity, let vs also lay aside their other vanities and adulterous deuises. But if for very [Page 25] shame, let not these heathenish images be brought in­to the houses of God. They doe ill become the bodies of Saints which are the Temples of the holy Ghost, but 1. Cor. 6. 19 the Congregation of Saints worse, who are assembled in Gods house, not to shew vanitie, but to learne humili­tie; not to draw down wanton eyes to themselues, but to lift vp their eyes and harts vnto God; not to deale with vain and idle people, but with Iesus Christ, whose holy eyes are offended with such sights. Master Bar­nabee Rich his complaint may heere not vnfitly bee in­serted, who thus somewhere writeth: You shall see (saith he) some women go so attired to the Church, that I am asha­med to tell it alloud they are so bepainted, so beperriwigd, so be­powdered, so be perfumed, so be starched, so belaced, so be im­brodered, that I cannot tel what mental vertue they may haue, that they doe keepe inwardly to themselues: but I am sure to the outward shew, it is a hard matter in the Church it selfe to distinguish betweene a good woman and a bad. I would to God our painters would consider what Saint Ierome writes (as Eustoch. Epitaph. Paulae. ep. 27.) of Paula, who when he prayed her to spare her eies for the reading of the Gospell, which shee marr'd with weeping for her sinnes, returned this answere to the holy Father: Tur­pandaest facies, quam contra Dei praeceptum purpurisso, & cerussa, & stibio saepè depinxi: That face is to be fouled, which I haue often painted against Gods commandement. I must af­flict my body, which I haue pampered with many pleasures: long laughing must bee recompensed with continuall wee­ping.

I will end this present Treatise with the words of that golden-mouthed Teacher of the Greek Church, I meane Saint Chrysostome, who writeth much about this argument I haue in hand. His words, as many as con­cerne our purpose, I will turne as faithfully as I can, which yet by turning will loose some grace, as wine being turned out of one vessell into another. Thou hast [Page 26] (saith he) a wife too much louing the brauerie of the bodie, Chrysost. l. 2 hom. 31. in Mat. p. 228 Uxorem ha­bes ornatum corporis, &c. Chrysostome excuseth his speech against women. Greater faults in men com­monly, then in wo­men. painted, wantonizing daily in delights, giuen to babling. For though al these things cannot befall one woman, yet in our speech we will faigne, that they haue all met together. But thou wilt say, Woy was it your pleasure to speake of women rather, then of men? Doubtlesse there are men corrupter, then such a wo­man. But because gouernment is granted vnto men by nature, therfore we haue described a woman & not because moe faults may be found in women, then in men. For you shall often finde among men many, which women neuer, or but very sildome doe commit; as are murder, the euersion of sepulchres, and vnpro­fitable fighting with wild beasts, and the like. Doe not there­fore thinke that we doe these things in contempt of the sex (let this be farre from me) but because it is now more commodious to make our description after this manner. Be it therefore, there is such a woman, as we haue described, and her husband would reforme her by al his care and industry. By what meanes then shall he effect it? Namely, if he doe not command all things to her at once, but the more easie things, and those things first, How the husband is to redresse his wife. Painting of the face is an euil bra­uerie. which she doth seeme to care lesse for. For if thou wouldst mend all at first, thou shalt do nothing. Thou shalt not therefore bie and bie depriue her of her golden ornaments. Let her haue them a time, and vse them. For that seemes to be a lesser euill, then a painted and counterfeitface. First therefore take away her painting, and do not that with terror and threats, but with a gentle and sweet perswasion. Let her euer and anon heare The hus­band shold shew his delike of this pain­ting. thee say, that the painted faces of women doe displease thee, and that they cause such a lothing in thee, that thou canst not indure them. Alleage also the iudgement of others, that are of thy mind: and tell her that that geare vses to marre them, that are comely without it, that by this meanes thou mightest weede this euill out of her. In the meane while as yet, speake not a word of hell, or heauen: but make her beleeue that it will glad A painted face dis­pleaseth good men. thine heart to see her with such a face, as God hath made: but that a face corrupted and altered from it nature, and filled with artificiall reds and whites is commonly disliked amongst [Page 27] good men. After thou hast wrought her with these words, then speake to her also of hell and heauen. Be not slacke to discourse of these things, not once, but againe, and againe; not spitefullie or in anger, but with loue and pleasantnesse; sometimes spea­king faire, and sometimes turning away thine eyes with dislike, and sometimes againe making much of her. Dost thou not see that painters, when they goe about to make a faire picture, doe Husbands should vse all good meanes to reforme their wiues. now apply these colours, and then others, wiping out the former? Be not thou more vnskilfull then painters. They being to paint the shape of the bodie on tables, do vse so great paines and care; and is it not meet that wee should trie all conclusions, vse all meanes, when we desire to make soules better! Si paulatim sie animum vxoris tuae formaueris, &c. If by degrees thou shalt thus reforme thy wiues mind, thou shalt be the best painter, a faithfull seruant, an honest husbandman. With these How an husband may proue a very good pi­cturer. Holy anci­ent women vsed not to paint thē ­selues. Tho they were not faire, yet they did not paint their fa­ces. Painting of the face an inuention of Satan. Helpes against these vanities. Painting is deformi­tie. Christ delightes not in painted faces. also, make often mention of illustrious women, which either haue excelled for beautie, or which haue not been so faire, as of Sarah, Rebecca, and the like. All which it is certaine haue condemned such vanitie, which may appeare, in that Leah, the wife of the Patriarch Iacob, though she was not faire, nor so well loued of her husband. And besides bred among the Gen­tiles, did yet deuise no such tricke, nor altered her naturall com­plexion, but constantly kept the lineaments of nature vncor­rupted. And wilt thou, whose head is Christ, who art a belee­uer, wilt thou allow of the inuentions of Satan? wilt thou not remember that water, that was sprinkled vpon thy face, nor the Sacrament, which beautified thy lips, nor the blood, which made red thy tongue? All which things if thou wouldest keepe in memorie, though thou louedst brauerie very well, thou woul­dest not dare, thou couldst not indure to put any powder, or paint vpon thy face. Remember that thou art made fit for Christ, and thou wilt abominate this deformitie. For he ioyes not in these colours, but requireth a more noble branch, to wit, [Page 28] of the soule, which also he loueth greatly, and which is to bee greatly esteemed, as the Prophet sheweth, where he saith, and the King shall greatly desire thy beautie. Let vs not therefore Psal. 45. 11. Painting a superfluity. put any idle and superfluous thing vpon vs. For there is nothing wanting vnto any of the workes of God, neither is there ought, which needes thy mending. No man presumeth to put any thing to the image, which A Simile shewing this pain­ting to be a wrong to God. Painters neglect their soules. is made according to the similitude of a King: and if hee shall presume, yet hee shall not scape vnpunish­ed. Thou addest therefore nothing to the workeman­ship of men; and dost thou striue to amend that, which God hath wrougth? Neither dost thou thinke of hell­fire, nor fearest the desolation of thy soule, which then lies altogether neglected, when thou settest all thy minde, care and studie on thy bodie. Why say I the soule is neglected, seeing that it falles out otherwise with the bodie, then thou wishedst. Which hence ap­peareth. Because whereas thou studiest by this thing to seeme faire, in truth with this thou appearest de­formed: by this thou thinkest to please thy husband, It falles out otherwise with these painters, then they thinke. Painting marres the colour. which in truth causeth him no little sorrow: neither doth hee onely, but others also blame thee. Woul­dest thou seeme a young woman? But that artifice doth bring an oldnesse. Through this thou imaginest, that thou mayest glorie, as being faire: but it workes thee no small disgrace. Thou maist It may better tran­slate it, be ashamed: for a pain­ted face cā ­not blush. Painting an offence of God. The Bellowes of iea­lousie. The imitation of whores. blush, when thou seest not onelie thine equals and friends, but thy maides and seruants, that are priuie to it, and much more, when thou seest thy selfe in a glasse. But why doe I heape vp so many of these things, passing by those greater things? To wit, that thou offendest God, ouerthrowest modestie, kindlest the stame of iealousie, and imitatest prostituted harlots. All [Page 29] which considering, contemne these diuelish dressings, and vn­profitable arts, and leauing this beautie, indeed deformi­tie, get yee that beautie in your harts, which the Angels desire, which God doth loue, which pleaseth your husbands, that hauing liued here honourablie, yee may also obtaine fu­ture glorie. Unto the which I would we might come by the grace and mercie of our Lord Iesus Christ. Amen. Thus farre Chrysostome.

Trin-vni Deo Gloria.


ALL painting or colouring of the face is not of one kind, nor by one meane. The more artificiall and sumptuous is by tincture, the skinne being died and stained with artificiall colours. This the weal­thier sort performe by the helpe of pearle. Were it not much better to bestow this cost on the poore, which are creatures and images of God, then on such idle images and workes of their owne creation? O what thankfulnesse doe they shew vnto him, that mispend his gifts on things, he skornes to looke on! Vt quid die ligitis vanitatem, & quaeritis mendatium? Why loue they vanitie, and seeke after lies? for a painted face is a vani­tie, and very lie.

It is a point of pride to desire by false deuises, to be reputed of others more excellent, then one is indeed. They therefore that paint or die their faces (as the ma­ner is) are not able to cleare themselues of pride, and the practise of it, which is a thing most odious to God and man.

Pride may shew it selfe in rich apparell, but it doth singularly appeare in a painted face; because they that paint, would haue that, which is artificiall and borrowed, taken to be naturall and proper.

A painted face is a superfluous face: it were well, if the world were well rid of all such superfluous crea­tures. I cannot thinke that God, who is the Lord of our time, doth allow vs to spend one houre of all our [Page 31] time on such a vanitie. And if he allow it not, we steale it, if we take it.

This art is often vsed vpon Sunday, which is the Lords day: and so by this meanes that holy day is pro­faned, and God dishonoured.

They that practise these arts, doe often heare them reprooued by the Ministers of Christ, who haue au­thoritie Heb. 13, 17. ouer them in the Lord, neither can they (I thinke) be ignorant how the Fathers and Doctors of the Church haue writ against these vanities. Now what is this but grosse irreuerence, and disobedience, when women, and wanton wagges resist and con­temne their iudgement and monitions; or else, to make themselues wiser then their masters, and to bee wise in their owne eies, as if forsooth they knew bet­ter what were good, and what were euill, what be­came, and what mis-became Christian men and wo­men, then the Church or the most holy and learned Pastors and Teachers, Priests and Bishops, that haue been, and are therein? But, Woe vnto those, that are wise intheir owne eyes, and prudent in their owne sight. Isaiah 5. 21.

They that paint or die their haire and faces, their necke and breasts, doe either iudge they do well, and sinne not; or else they know they doe euill, and yet do it, being transported by the corruption of their willes and affections; or otherwise they doe well, and sinne not; or otherwise they doe it out of ignorance, not knowing that they doe euill. For the first, if they think and deeme it good, and not euill to vse these arts, as the fashion is, they receiue an errour, or false ground into their mindes. And how shall they repent of that, which they thinke is lawfull? How will they beg pardon of that, wherin they glorie, and which they think is good and not euil? And if they shal iudge that good, which indeed is euill, how shall they not also speake good of euill? And how are they safe then (specially [Page 32] if they shall despise instruction) seeing the Lord de­nounceth, Woe vnto those, that speake good of euill, and euill of good, which put darknesse for light, and light for darknesse? Now without all question the grounds of this colou­ring are pride, or wantonnesse, or deceit, or something that is sinfull. And that, that is of the flesh, is flesh.

For the second, if they know they doe ill to paint, and yet vse it, the greater is their sinne; if they know they doe well not to paint, why then doe they not forbeare? To him that knoweth to doe good, and doth it not, to him it is sinne, saith S. Iames. Iames 4. 17 He that sinnes wittingly, sinnes more willingly, and therefore sinnes more heinously: and (as Saint Austen speaketh) The precept is violated with so much the more in­iustice, Aug. lib. 14. de ciuit. dei c. 12. by how much the more easily it might haue been obser­ued. But he that knowes his dutie, may more easily doe it, then he that knowes it not. And if he know it, and addresse not himselfe to doe it, he shall be beaten Luke 12. 47 with many stripes.

For the third, if they vse these arts, as not knowing that they doe euill, they are not yet wholly excused. For euen this ignorance is a sinne, and deserueth pu­nishment in it selfe. But what if it be wilfull and affe­cted ignorance? Haue they not heard? Haue they no meanes of knowing it to be a sinne? So they not con­sider, that the wisest and holiest of either sex contemne and condemne such vanities? Or are they not able to find out the reasons, why they doe vse them? See they not that pride, vaine-glorie, adulterous affections, and such like, are the very motiues, that make them vse them? Affected ignorance of that, which a man ought to know, is a two fold euill; one, that it is ignorance; the other, that it is affected. And the simple and vnaffected ignorance of such things bee not so grieuous, yet in one respect it is more dangerous then when one sins of knowledge. For he that sinnes of ignorance, is far­ther [Page 33] of frō repentance, then he that sins of knowledge. For he that knowes his dutie, may more easily repent and leaue it, then either he that doth euill, and knowes not that he doth euill, or then he also that thinkes hee doth good, when he doth an euill, and so is so far from repenting of it, that he rather glories in it.

They that vse these arts, doe iudge it better, safer, and more laudable, either not to paint and die them­selues, or to paint and die themselues. If they hold the former, why cleaue they to the practise of such arts? Why chuse they not the better? If they maintaine the latter, why are they loth to depart out of the world in that kind of brauery? Why doe they not condemne those, that altogether abstaine from such arts? Or what be their reasons of their opinion? For my part, I thinke none to be so grosse, as to thinke it better, or so good.

There are some, whose leaders seeme greatly to re­spect the ancient Fathers and Doctors of the Church, and the Conflitutions called Apostolicall: but the Fa­thers, as may appeare by their writings, quoted in this Treatise, are altogether set against these arts and acti­ons: and amongst those Canons, this rule is giuen, Noli depingere os tuum, quod fecit Deus, that is, Doe not paint thy face, which God hath made. Why then should a­ny Clem. con­stit. Apostol. l. 1. c. 9. that professe themselues the Disciples of such their guides, as magnifie these Ancients, giue themselues to such forbidden practises? But it is to be noted, that though among women, and men too, of sundrie opi­nions in matters of religion, there are many differences and much discord, yet in the practise of pride and va­nitie, there is great consent and concord. The diuell is a most politicke and pestilent enemie of man: Hee cares not much, tho the manners of a man be good, if his faith be nought; nor though his faith bee good, if his manners he wicked. And he knowes, that as pride [Page 34] shut him out of heauen, so pride likewise will shut men vp in hell. Erasmus telles a prittie tale of a company of Eras. Apot-Variè mixt. lib. 6. Vid. Galen. in exhortati­one ad bonas artes. gallants, that were met at a banquet, al of them hauing their faces painted, vnlesse one Phryne, the fairest of thē. It was thus; Their maner was at their feasts to make certaine sports or ieasts, and that whatsoeuer any of them began to doe, the rest must all of them follow. Now Phryne washt her face in a basin of water: and be­cause her natural beauty was good, and her yeres fresh and flourishing, she lookt nothing the worser, but the better rather for it: whereas the rest doing the like, be­cause they were al painted, they were al disgraced. But (they say) some are now adaies both more cunning & more costly, then that their art should be washt away with a little water. This is to trifle away and deuoure time, not to redeeme it. This is not to buy time, but to sell it for nought. This art is worse then ignorance: this curiosity is more to be blamed; then carelesnes. And of them that vse it, it may be said, They loue the praise of men more, then the promise of God, who delights in plainnesse, not in deceitfulnes; in verity, not in hypocrisie. The eie of purity and iustice cannot abide falshood and coun­terfeiting, as not counterfet money, counterfet men, counterfet friends, counterfet wares, counterfet zeale, counterfet deuotion, so not counterfet greatnes, coun­terfet wealth, counterfet beautie. I would faine know what a man would haue counterfet, or what counter­fet and base thing, hee would haue put vpon him, as true, naturall and proper. A friend, a wife, a child, a fa­ther, an horse or dog, fire, water, meat, mony? What, no­thing, nothing? Why thē beauty? would any be decei­ued with art in stead of nature? No why then shold any deceiue another, if he wold not be deceiued by another Or why shold any study to get the praise of another by that, for the which, if hee did espie it, he would not be­slow his praise vpon another? And how ill is a man be­holding [Page 35] to himselfe, when hee takes paines, and is at cost to bring an ill name vpon himselfe? For were he not vaine and deceitful within, he would not expresse and shew it without. And he that is false and deceitful in trifles, how can he bee trusted in matters of greater importance? But it is not enough for these dyars and painters to do euil, but they will also defend it, and to this purpose they bring the Psalmist vpon the stage, as if he taught or allowed these arts. But wheras the Psal­mist saith, that God gaue men oyle to make the face shine, without doubt he meant it not by tincture or dy­ing (for we may not make the holy Ghost to war with himselfe) but some other way. For oyle is wholesome to eate, it cheereth the hart, & a chearefull hart causeth a cheareful countenance. Besides, oile is vsed for lights or lampes, which illuminate the eies, and so some ex­pound it. And again, if the face be rubbed or annointed with it, it helpeth the natural color, because it heateth and cheereth the bloud. Euseb. saith, that oyle is phai­dropoiòn, making the face of those that are annointed with it, diathgête, càilampràn, bright & shining. With the Euseb. lib. 4. demonstrat. Euangel. Iacob. Ianse­nius, in Psal. 103. 17. Amb. de E­liâ, & iniu. cap. 10. Mat. 6. 17. Iohan. Wolp. in Psal. 104. 15. hom. 34. Muscul. in Psa. 104. 15 Bellarm. in Psal. 103. 17 anointing of oyle, wherwith the men of old time annointed their heads (saith Ianssonius) they did procure vnto themselues, and demonstrate gladnes of mind: wherefore also the Lord, as wit­nesseth Ambrose, inuiting those that fast, to a cheerefulnesse of spirit, saith, Annoint thine head with oyle. Wholphius likewise saith, It is the nature of oyle to warme the body, and to defend it against colds, & to refresh the mēbers. Muscul. writeth, that oyle was giuen to make the body bright and cheerefull, the vse wherof was fitter for hot countries, then cold: & that God pre­pared the mitigation of oyle against the outward labefactation of the body: by the vse whereof not only the clearenes of the skin might be preserued or repaired, but also other burts and annoi­ances cured. Bellar. thus also writeth, That he might cheere vp the face with oyle, i. that mā might make his face cheerfull with oile brought forth by thee: for he gaue wine to cheer vp the [Page 36] heart: and he also gaue oyle, either to annoint and cleare the face, or else to eate, as Theodoretus teacheth, to wit, that be­ing mingled among hearbes and pulse, it might make the meat more pleasing, and that man might make his face cheere­full in tasting of that meate; or that God might make the face of man cheerefull with oyle, whilest he giueth him meate seasoned with oyle. For the face appeareth clearer, when a man is nourished with those things, that haue a good relish or sauor. Pet. Lumb. in Psal. 103 17. Mol. in Psa. 104, 15 Lombard according to S. Austin expounds it thus: That man might exbilarate, that is, cheere vp; his face, that is, his minde; with oyle, that is, with some grace of the holy Spirit, by which he is made to be gracious with others. Mollerus, and diuers others also not altogether disliking, maketh the words to sound thus, And wine, that maketh glad the heart of man, and his face to shine more then oyle. But what­soeuer the interpreters speake here of oyle, I finde in them no one sillable for fucation or painting, which Chrys. hom. 31. in Mat. * The horne of Stibium, which is a blacke and fuliginous medicine of the eies. Pined. in Iob 42. Merlinus, Mercer. & Piscator on this place of Iob. Abr. Sculte­tu. in cap. 3. & 4. Iesaiae p. 68. 69. Saint Chrysostome saith is a deformitie, a superfluitie, and an inuention of the diuell. That which Diogenes sometimes said to a certaine youth too curiously drest, may bee fitly applied to any of our youths, that vse these curious arts, If thou goest to men, all this is but in vaine, if vnto women, it is wicked.

They are ill beholding to their wits, that would maintaine this kind of tincture lawfull, because one of Iobs faire daughters was called Keren-happuk, * Conu­stiby: whereby was signified, not that she was painted (for her naturall beautie was so perfect, that shee nee­ded not): but that she had, as Pineda with others no­teth, not onely very faire eyes, but whatsoeuer also o­ther women are wont to procure vnto themselues by painting and medicines: who also sheweth, it is not the least praise of women, or commendation of their beautie, that they vse not such artificiall trimming of their bodies. Where the Hebrew. in the 3. of Esay hath wandring, or rolling eyes, a man both learned, and godly, [Page 37] saith, thas the Germane Interpreter hath Facie cerussa­tâ, a painted face, to vpbraid women with their painting or dying, wherewith they counterfeit rednesse of their cheekes and lips, indeuouring to the contumely of God their maker, to be fairer then they were borne. But they will thus pleade, saith he, What euill is it, if by these arts I shall intice an hus­band Scultet. vbi supra. Ans. 1 Ouid. 2. to like me? To whom hee answereth two things. First: Non pellicies nisi stolidum & vecordem, Thou shalt allure none, but a foole and dizzard. For what wise man will be wooed or wonne by pictures? Who that right­ly feareth God, and is not miserably transported by a spirituall furie, will bestow his affection vpon the di­uise of a foolish woman; which belongs indeed to the worke of the most wise Creator? But natiue beautie is his worke: but a scitious and adusterine is her owne, or his rather, that taught her first to sinne. Ouid spea­king Fast. Forma placet, &c. of Lucretia saith, That forme and beautie pleaseth, which is made by no art; it is indeed pleasing both to God and man. Artificiall fauour and beautie becomes only artificial creatures, as statues, images, & the like But if the heart were wel sifted, as it is indeed seeme Ier. 17. 10. Pruden. an Hamariigen. to God, who doth search the heart, and trie the reines, I feare it will be found, that our married Listers lie and paint themselues to content themselues, their Flesh, be­ing discontented with that, they haue, and are. Nec Cypr. de Bo­no Pudici­tiae. enim content a decore ingenuo mentitur faemina formam, saith Prudentius: that is, they counterfet beautie by their their arts, because thy are not content with their own beautie, which they haue by nature. Now this sollici­tude (and vnquietnesse) about beautie is an argument (saith Saint Cyprian) of an ill mind, and of deformitie. She is alway miserable, that pleases not her selfe, as she is. Why is the colour of the haire changed? What means this suffusoation of her eies? Wherefore is the face by art altered into another forme? And after al this, why doth she consult with her looking glasse, but because she is afraid, lest she should be she, which she is indeed?

[Page 38] But be it, saith the said learned Writer; thou maiest allure and draw on another, that is no foole, into the Ans. 2. Scult. ib. net: but when he shall see himselfe deceiued, and that there is nothing but a faire counterfet out-side (non fu­ci praemium iurgia feres, &c?) shall not thy painting and lit­ting be rewarded with chiding and vnkindnesse? Assuredly the gaines, that such deceiuers get, being once disco­uered, (and lies it not long) they may put in their eyes, and see neuer a whit lesse.

But howsoeuer some may pretend they vse these arts to get them husbands, with whom they meane to liue honestly in lawful wedlock, as they would make vs be­leeue (tho not the least euill should bee done that the greatest good might come thereof) yet are there a number, whom the earth is weary any longer to beare, which vse these arts of purpose to win men to commit folly with them for lust, or lucre sake: whom wee may rightly call the Diuils Faire-ones, to whom belongeth the blacknesse of darknes for euer, which in this estate they cannot possibly escape. Either they must repent, and burne these bellowes of concupiscence, and cast away these matches of carnalitie, these instruments of Just and vanitie, or themselues must burne for euer in that lake, that burneth with fire and brimstone, being vtterly cast out of the sight of God, and for euer.

And all ye that are the daughters of God, and hand­maidens of your Lord and Sauiour, that true-virgin­man, and eternal God, Christ Iesus, please your Father, doe his will, and not the diuels: and follow your Lord, who hath gone before you in humilitie, modestie, cha­stity and all godly simplicitie. Haue before your eyes his blessed mother, and a certaine conuert of her sex, and name and time: and think on Sarah, the mother of faithful women: who serued God their Father in al sin­ceritie, wore their owne haire, appeared both at home and abroad in their owne colours, and abhorred all these immodest, wanton, proud and vaine deceits, the [Page 39] inuentions of idle braines, and exercises of idle peo­ple, that are neuer lesse idle, then when they bee most idle. Reade, and reade againe the sayings of Bathshe­bah, and the exhortations of Saint Paul, & Saint Peter. And for euer remember what was threatned to the Pro. 31. 1. Tim. 2. 1. Pet. 3. Sal. Gesner. In Esa. c. 3. Doct. 1. proud wantons of your sex in Israel by the Lord him­selfe in Esay. On which a certaine learned Germane Doctor, sometime principall Professor of Theology in the Vniuersitie of Wittenberg, commenting thus wri­teth, Obseruent hîc mulieres, &c. Let women here learne not to pranke it with their haire and painted face, and allure men vnto lust. And let them haue in their sight the painted face of Iezabel, and her head curiously and immodestly dressed, the which dogges did deueure. Remember ye not, that are married, how he, that married you to your husbands, in the day and houre of your marriage prayed vnto God for you in the prayers of the Church, vnto which yee said, Amen, that ye might be followers of godly & holy ma­trons? who (I am sure) all vnto one detest and despise these arts & actions, as abominations, as vnbeseeming women professing sinceritie and godly purenesse; and becomming only light skirts, and proud & idlewomen that delight in nothing more then pride, and pranking and pleasing of their flesh. Now what ye praied for then, labour to performe alwaies after. Ye pray but ill, except ye be carefull to practise well. Desires are not respected, when deeds are altogether neglected. Men and women too, will keepe state, and stand vpon their points; why then should Christian men & women neg­lect their state, and admit of things, that misbecome their calling? But as S. Ierome saith, Nec affectatae sordes, nec exquisitae munditiae conueniunt Christiano, i. Neither affe­cted slutterie, nor exquisit brauery become a Christian, whose true inward glory is but il matched with a false outward glasse.

But a woman, that vseth these arts, will say, if I were certaine that to paint or die my skin or haire were a sinne, I would not doe it for all the world.

[Page 40] I answere, art thou sure it is not a sinne? Wilt thou doe a thing, that thou art not certaine thou mayest do? Sol. The rule prescribed thee is this, Linque incertum, leaue that, whereof thou art not certaine. Dost thou stand in doubt of this painting? Then forbeare it, leaue it, vse it not. Vse not that, for which thou hast no faith, no ground for thy beliefe. Thou art sure it is no sinne not to paint, of this thou art out of all doubt, as thou hast iust cause indeed. Then paint not thy selfe, but ab­staine, and so thou shalt doe well, and shalt find peace in thine heart. Adherre to this, thou art sure of: and hold of thine hand from that, thou art not sure of.

Yea, but thou wilt say, If it be a sinne, it is the trans­gression of the Law: but what Law doth it trans­gresse? Ob.

I answer, it is against the Law and order of nature, Sol. which produceth and appointeth euery creature to appeare in his owne personall forme, fauor, haire, skin and colour. And it is a manifest transgression of the word of God, which is the Law and light of a godly man. For first, when pride of heart doth cause it, it is against that law, that forbids pride, and commands humilitie. Secondly, when an whorish or lasciuious humour doth produce it, it transgresseth the precept, which requires holinesse and chastitie, and forbiddeth fornication, adulterie, and all vncleannesse. Thirdly, because it is scandalous, and of ill report. therefore it is against the lawes, that forbid offences, and inioyne the meditation and pursuit of those things, that are of a good report with men of vnderstanding, and of the best report and repute in the Church of God. Fourthly, because it is against the practise and preaching of the grauest and soundest Doctors and Fathers of the Church, that either are now, or haue been heretofore, it is against the fifth Commandement, that saith, Honor [Page 41] thy father and thy mother; and against that speech of the Apostle Saint Paul to the Hebrewes, saying, Obey them Heb. 13. 17. that haue the rule ouer you, and submit your selues. Fifth­lie, because they that vse these arts, mispend their time which God hath but lentthē, and that for no such pur­poses; they are theeues, sinning against that precept, that saith, Thou shalt not steale. Sixthly, because sillie women and foolish youthes, make themselues wiser and more subtill, then their teachers, that would per­swade them to leaue such vanities (yea, these very same) refusing to be instructed by them, they sinne a­gainst God, who saith, Be not wise in thine owne eyes. And againe, The Priests lippes shall preserue knowledge: and they, that is, the people, shall seeke the Law at his mouth, Prou. 3. 7. Mal. 2. 7. and not out of their owne braines. For he (and not they) is the messenger of the Lord of hosts. Seuenthly, when people paint and die themselues to deceiue their neighbors, or to intise a man or woman, to loue them, and marrie them, or to gaine their praises to their counterfeit beautie, as if it were true and natu­rall, this is against the law, that commaunds vp­right dealing, and forbids deceit and falshood. Yea finally, hee loues not God with all his heart, that would haue that affection or commendation, giuen to a picture, or peece of art, which is due to the worke of God, and his handmaide Nature, and which no man of vnderstanding, and true deuotion would giue, if hee doe perceiue the fraud. Neither doth hee loue his neighbour, as himselfe, nor do to his neighbour, as he would haue his neighbour doe to him, that goes about to deceiue and beguile his neigh­bour, making him beleeue by vaine flourishes and outward shewes that that is, which is not, and that that is not, which is indeed. These things wee haue toucht already, and therefore thus I end mine answer.

Yea, but mee thinkes, I heare some Spaniard say, that [Page 42] Lessius, and other Theatines, his Fathers-Confessors, and the great Proctors of the Romish religion, do hold Fieri potest vt faeminae pigmentis sine peccato vtantur 1. causâ tegen­dae alicuius maculae. 2. Si maritus iu­leat vt vxorinter alias magis decora appareat. Lessius de iustitia & iure, l. 4 cap. 4. fol. 802. Fingere maiorem pulchritudinem ornatu & fuco, licet sit mendacium operis, nonest peccatum mortale. Pet. Alagora in Compendio Manuales Nauarri, cap. 23. Numb. 19. ful. 257. it lawfull, that in Spaine, where the Sunne beame doth swart their women; it should be permitted to them to paint, as a conciliation of loue between them and their husbands, and therefore hee will require it of her to giue contentment, and to winne her selfe fauour in o­ther companie.

Surely it is a doctrine that doth well enough be­come the Iesuites, who as they are the great Masters Sol. of lying, equiuocation, and mentall reseruation, so doe See Master Perkins in his Refora med Ca­tholike. chap. 21. Perkabid. they make no difficultie, to teach that it is lawfull to belie the face, and the complexion. Secondly, it well enough beseemes the Church of Rome, who as shee is the Mother of spiritual fornications, magicke, sorcerie and witchcraft. so hath God giuen her ouer to defile her selfe with corporall polutions and fornications, not onely to giue allowance to publike Stewes and Brothel-houses, but that the Masse it self (which is the master peece of the Papacie) should be made the baude Hen. Steph. in Apolog. pro Herod. c. 15. fo. 179. to much vncleannesse, as is well knowne by their Mas­ses at midnight, & their morning Matins before day. And therfore this old Romish Iesabel, as she hath pain­ted her owne face with the faire shew of many goodly ceremonies, of antiquity and succession, and multitude of her professors, thereby to set the world at a gaze, so in this particular also she doth tollerate the abuses of her children. Thirdly, to husbands that require this obedience from their wiues, wee oppose the Apostles rule, who requireth children, seruants, and generally al [Page 43] inferiours, to obey them, to whom they are in subiecti­on onely in the Lord, that is, in those things wherein Colos. 3. 18. Ephes. 6. 1. the lawes of God and Nature may not be violated and infringed. And lastly, whereas they require it of their wiues out of a carnall respect and sensualitie, the Apo­stle biddeth them to dwell with their wiues according to knowledge: and what greater point of prudence discre­tion Pet. 3. 7. and moderate affection can there bee, then for a man so to cohabite with his wife, as to haue a respect­full care of the children that are to bee borne of them, whose health, and strength, and comlinasse of body, is by meanes of this painting greatly indangered and endamaged, the contagious effects which it breedeth in the mother, hereditarily descending vpon her child, and therefore is well compared by Doct. de Saguna, to originall sinne, which propagateth it selfe by generati­on, to whose testimony I referre you, set downe heere in the beginning of this booke, a sone who out of his great experience, and the grounds of his art of Phisick laboureth to dehort his countrie women of Spaine from this pargetting and rough-casting of their faces by painting.

Now because this sinne goeth not alone, but as it selfe is vsed to a prouocation and incitement to lust, so lust that it may accomplish its desire, will not sticke to stoope to practise loue-potions by charmes and so­cerie, yea rather then faile, wil make its way by bloud; let me therefore touch a little vpon these neighbour sinnes. As vnto the bodies of men diseases are very dangerous, especially if they be let run, and not with­stood in time, euen so are sinnes vnto their soules. And as by obedience vnto God, and a vertuous conuersati­on among men, peace and al good blessings from hea­uen may bee lookt for for godlinesse (as the Apostle teacheth) is profitable vnto all things, hauing promise of the life, that now is, and of that which is to come: [Page 44] so by disobedience and wicked sinning against God, his wrath was kindled, good things are hindred, and his iudgements, which are fearefull and intollerable, are most iustly procured. Vpon the wicked (saith Da­uid) hee shall raine suaires, fire and brimstone, and an horri­ble Psal. 11. 6. tempest; this shall bee the portion of their cup. But as some diseased are more noxius and offensiue to the body, then others: so some sinnes are more foule and hainous then others, and will not let the Lord alone, but are euer crying in his eares for vengeance; and therefore should be preuented with greater care, and purged with greater sorrow and deprecation. It is that we are fallen into those perillous times (prophe­cied of by Saint Paul) in which men shal be proud, vn­thankfull, vnholy, traytors, ambitious, incontinent, 2. Tim. 3. 1. bloodie, despisers of those that are good, louers of pleasures more then of God, hauing the forme of god­linesse, but denying the power thereof. And with our eyes we see that true, which Esay speaketh; Let fauour Isai. 26. 10. (saith he) bee shewed to the wicked, yet will hee not learne righteousnesse: in the land of vprightuesse will be deale vn­iustly, and will not behold the maiestie of the Lord. See wee not what the Lord hath done for this Nation, how hee hath planted his Church among vs, and giuen vs peace on all sides round about vs? See we not how hee hath giuen vs his Gospell and all his ordinances of saluati­on, and leaue to vse them freely, openly, & falsely in all tranquilitie? See we not how hee hath blest vs with two such noble and vertuous Princes, one most hap­pily succeeding another, such as in truth the whole world since the beginning of their reignes (which is now neere 60. yeeres) is not able to match in either sex in all their Royall and Christian indowments, and how hee hath protected them to this very day (someties in a manner miraculously) against the ma­ny, barbarous and diuellish treacheries, and trayte­rous [Page 45] machiuelions and attempts of their wicked ad­uersaries? See wee not with what ease and cle­mency their Gouernments haue continued, and what flouds of temporall fauours haue streamed from the heauens by them vnto vs; so as that we may say with Dauid: The Lord is with vs: he hath prepared a table before vs, in the presence of our enemies: hee hath annointed our heads with oyle, and our cuprunneth ouer? Psalm. 23. 4. 5. And yet for all this, the wicked will not amend. but most horrible and transcendent villanies, most grieuous and foule enormities breake out among vs, to the dishonour of God, the disgrace of Religion, the shame of their Countrie, the griefe of their King, and of all good Christian hearts, in so much, that if there were not amongst vs those, that mourned for these euils, which vngodly men reioyce to com­mit, and but that (thankes bee to God for it) there is an exact and iust proceeding against ali such enor­mious persons, wee might well haue feared some no­table and fearefull iudgement had been neere vnto vs. Now all sinnes deserue ill with God, but some there are, that for their heinousnesse are said to crie in the eares of the Lord, such as is the sinne of mur­der, as appeares by the speech of God to Caine, after he had murdered his brother Abel. What hast thou done, saith God? The voyce of thy brothers blood crieth vn­to mee from the ground: Genesis 4. 10. This sinne was so fearefull to Dauid, as that with a carefull and pen­siue heart he prayed against it vnto God, Deliuer mee from bloud guiltinesse, O God, thou God of my saluation: Psalm. 51. 14. And speaking of bloody people, he saith, The Lord will abborre the bloody and deceitfull man: Psalm. 5. 6. And againe: The bloodie and deceitfull man shall not liue out halfe his dayes: Genesis 9. 5. And indeede the blood of the life of a man is so precious in Gods eye, as that hee telles Noah [Page 46] and his sonnes, that he will require the bloud of man at the hand both of man and beast. And to stay vs from this so vnnaturall a sinne, besides his commandement, that forbids it, he shewes that euen the praiers of mur­derers shall find no fauour with him, so long as their sinne cleaues vnto them. When ye spread forth your hands, saith he, I will hide mine eyes from you: yea, when yee make many prayers, I will not heare: your Isaiah 1. 15. hands are full of blood. And if we marke the dealings of God with murders, it wil appeare that very seldom, or neuer, they scape vnpunished, but by one meanes or other, he finds them out, and meets with them, though it be by suffering them to murder themselues. The first murderer in the world, Caine was not indeed kild by God: but hee was suffered to liue such a life, in such torments of conscience and frightings, as if he had had an hell within him, wandring vp and downe like a va­gabond vpon the earth, that whosoeuer saw him, and was acquainted with the curse of God, that went a­long with him, could not but bee terrified from com­mitting murder. Abimelech out of ambition murde­red 70. of his brethren, but after had his braine-pan crackt by a woman, and was kild out-right by one of Iudges 9. his owne men at his owne command. Cambyses, the son of Cyrus shot a noble mans sonne to the heart with an arrow wittingly, and made his owne brother to bee murdered priuily, and slue his sister for reprouing him for that deede: but at last as hee was riding, hee fell downe vpon the point of his sword, which had fallen out of the scabbard, and so was slaine. Cassius and Bru­tus, that had helpt to murder Iulius Caesar in the Senate, was afterwards murdered by themselues. Phocas, that had like a barbarous traytor murde­red Mauricius the Emperour his Master, was at last taken and put to a most cruell death. Hemichild mur­dered his Lord Albenius a King of Lombardie, as hee [Page 47] was in bed. Rosimund his Queene hauing her hand in the said murder: but the Lord was euen with them both. For shee thinking to haue poisoned him after, made him drinke halfe her poyson, which he feeling in his vaines presently staied his draught, and made her drinke vp the remainder, and so they died both together. Ethelbert King of the East-Angles vn­iustly and deceitfully murdered at the perswasion of Offa (the King of Mercia) his Queene; which Queene liued not a quarter of a yeere after, and in her death was so tormented, that she bither tong (which she had abused to the causing of that murther) in pee­ces with her teeth. Selimus, a Turkish Emperour mur­thered his father Baiazet by poyson: but not many yeeres after, God tooke him into his hands, and smote him with a most lothsome and stinking disease, which spread ouer all his body, and at length kild him. Calip­pus that slue Dian, his familiar friend, and committed many other murders, afterwards liued an exile, and great necessities, and at length was kild himselfe. And 2. Sa. 10. 10, for Dauid himselfe, whose hand had been defiled with blood, the Lord (notwithstanding his great repen­tance) did seuerely chasten him. The Lord had threat­ned him saying, The sword shall neuer depart from thine house: Behold, I wil raise vp euil against thee out of thine own house; and so indeed it came to passe. For one of his sons killd another, and by his owne child hee had liked to haue lost his kingdome. And as the Almightie God is iust in punishing of murders: so likewise his proui­dence watcheth to discouer them, that murderers sil­dome or neuer lie hid, but first or last they are discoue­red. It is strange to consider, how murders haue been detected, sometimes by dogges, as that of Lothbroke the Dane, of Hesiode the Poet, and a certaine souldier of King Pyrrus, from whose dead body his dog could not be wonne, but fawning vpon the King, as desirous [Page 48] of his aide, the King commanded all his souldiers to come along by him by two and two in a ranke, till at length the murderers came, on whom the dog flew, as if hee would haue killed them, and turning to the King ran againe vpon them, whereupon they were ex­amined, and forth with they confest the fact, and recei­ued their punishment. Somtimes they haue bin disco­uered by birds, as Bessus (who had murdered his fa­ther) by Swallowes; whom when he heard to chatter, his guiltie conscience wrought him to think that they said in their gibberish, that Bessus had kild his father: So that now no longer able to containe himselfe, hee confest his villany, and was put to death for it. The murder of the Poet Ibycus was discouered by Cranes: and Luther speakes of the murder of a certaine Ger­mane, which was detected by Crowes: who also with Melancton saw a notable discouerie of a murder made by a young fellow at Isenacum, who hauing kild his host, and took from him all his money, began to make hast away: but by the iudgement of God, and terrors of his owne conscience, hee was so frighted and ama­zed, that he was not able to stirre one foot before hee was taken. A certaine Merchant trauelling to Paris, was in the way murdered by his man: now as the mur­der was a doing, a blind man being led by his dogge passed by, and hearing one grone, asked who it was? To whom the murtherer answered, It was a sickeman go­ing to ease himselfe. But it so fell out after, that this trea­cherous fellow was in question for the murder of his master: but he denied it: the blindman also was heard of, and brought to the murtherer, and twentie men were caused to speake one after another, and still the blind man was askt, if he knew their voyces: at last when the murtherer had spoken, he knew his voice, & said, This is the man, which answered me on the mountaine. This course was often vsed, and still the blind man [Page 49] named the same, and neuer fained. Whereupon the Court condemned him to death, and before he died, he cōfest the fact. But what need we go so far for exam­ples, euen this very yere in Lancashire was there a vil­lanous murder strangely discouered by a young boy: which story, I hope, wil by some that exactly know it, hereafter be declared and published. In like maner also the murder of Sir Tho. Ouerburie in the Tower, though it lay hid some time, yet at length by the prouidence of heauen it is discouered. Diuers that haue been found guiltie of that cruell and most mercilesse murder, haue bin condemned to death for the same and hangd; who though they would faine haue shifted of the fault, and pleaded, Not guiltie, as though they had bin innocent, yet it pleased God still before their deaths to touch their hearts, that they did ingeniously confesse their fault, and did beg of God the pardon of it. This sinne of murder is so grieuous, that it cries aloud and shrill, and will not leaue the Lord, till he haue disclosed it: many and admirable are the waies, wherby God hath discouered it: some I haue already set downe, and many other might be named, but that I meane not to be large. All which should teach vs to detest and de­cline this sinne, which shuts mens prayers out of hea­uen, and puls downe the iudgements of God vpon thē. And the greatest mercy, that God vses to shew to Murderers, which repent, is this, That he saues them as it were by death, and preserues their soules from hell by deliuering vp their bodies into the hands of Magi­strates, his Ministers, to take away their liues from thē by law, as they haue taken away the liues of others a­gainst law. But among all the deuises of murderers, which are many, these Italian deuises by poisoning are most vile and diuelish, and they say, An Englishman Ita­lianated is a diuell incarnated. If these arts should come in once amongst vs, who shal be secure? Here can a mā see who hurts him, & how shal a mā preuent the blow, if he [Page 50] see not the arme that strikes him? Yea here a man shal be made away vnder the pretext of friendship, yea, hee shall perhaps thank a man for that, that is made to de­stroy him, which hath death lapt vp in it, which thinks is sent or giuen him as a tokan of loue vnto him. God deliuer vs from these euils, and strengthen the hearts and hands of our Magistrates, to cut off all such offen­ders without respect of persons. But besides this sinne of blood, there are diuers others, which are accessaries thereunto; the very staine of religion, and the bane of humane society, as pride, ambition, witchcraft, whore­dome, and the mother and nurse of all disobedience to the Ministerie of the Word. Against euery of which I will speake a little shewing some notable iudgements of God vpon sundrie persons, that haue therein offen­ded.

Of Pride and Ambition.

ANd to begin with pride and ambition, sins hate­full before God and man. These things spoiled the Angels of their felicitie, and man of his immorta­litie. They were bred in heauen, but they bring to hel. They were throwne out of heauen, and were neuer so fortunate as to find the way thither againe. They are the spoile of vertues, the source of vices, the roots of euils, the disgraces of religion, by remedies they beget diseases and by medecines maladies. The bountie of the ambitious is shewne to rich men, and their pati­ence is for vanitie. When they are aduanced, they are proud and full of bosting, Non curant prodesse, sed glori­antur praeesse, and they think themselues better, because they see themselues greater, neither are they thankfull for those degrees of honour, they haue attained to, but they are discontented for lacke of those, they would attaine to. For their desire lookes not backe from [Page 51] whence they sprang, but whither they gang. And it often fares with ambitious men, that haue great e­states, as with such, as weare their choates too long, which makes them, if they take not the better heed, to stumble, fall and hurt themselues. But if men would wel weigh with themselues the instabilitie of al earth­ly things, and consider the iudgements of God vpon ambitious and proud people, whom for their very pride hee doth resist, it would doubtlesse abate their swelling spirits, and teach them to bee lowly-min­ded.

Tho. Rogers, Esquire, of the Instabilitie of Fortune, written to the Earle of Hartford.

Boautie is like a faire, but fading flower.
Riches are like a bubble in a sireame.
Great strength is like a fortified Tower.
Honour is like a vaine, but pleasing dreame.
We see the fairest flowers soone fade away.
Bubbles doe quickly vanish like the wind.
Strong Towers are rent, and doe in time decay.
And dreames are but illusions of the mind.

Call but to mind the iudgements of God vpon the proud and ambitious, as on Lucifer and his fellows, our first parents, Abimelecke, Absalon, Haman, Scnacherih, Ne­buchadnezzar, Olofernes, Antiochus, Herod, Alladius, Apry­es, Caligula, Domitian, Alexander, Timotheus the Atheni­an, Aiax, Capaneus: and but marke his dealings with the proud and hautie of the world, that neither know God nor man, neither themselues nor others, and then shalt thou bee forced to confesse, that there is a God that abaseth the proud, which (as Dauid saith. Psalm. 119) are cursed, and erre from Gods commandements.

And here I cannot but magnifie the wisedome, and honourable proceeding of our State, in detecting and [Page 52] pursuing malefactors of these our times, who hauing carried their leaud practises with a great deale of hau­tinesse, of secresie and securitie, thought the world, Fortuna non arte regi, to bee guided by chance, not by any steddy course of diuine prouidence. But their pu­nishment Claudian in Ruffin. hath cleared this doubt, absoluitque deos, hath iustified God in his righteous dealing, so that all the world is ready to say with Dauid, verily there is a re­ward for the righteous: doubtlesse there is a God that iudgeth the earth, Psalm. 58. 10. One of the offenders hauing made a profitable vse of her arraignement and conuiction, did confesse to the glorie of God, being truly humbled by hearty repentance, that shee was hainously guilty of the murther of Sir Thomas Ouerbu­rie, Mistris Turnor exe­cuted at Ti­burne the 14. of No­uemb. 1615 and was iustly condemned for the same, detesting her former life led in poperie, pride and sensualitie, and exhorting the assistants with much earnestnes to leaue off their yellow bands, and of garish fashions, the very inuentions of the diuell. I wish that her words might take impression in those that heard them, and her ex­ample serue others for instruction.

Of Adulterie.

I Am now come to speake of whoredome, and to shew some of the iudgements of God against it. True it is, that marriage is honorable in al, and the bed vndefiled: but whoremongers and adulterers God wil iudge. God did se­uerely chastise Dauid for his adultery. For the child so gotten he tooke away, and suffered his daughter Tha­mar to be rauished by his sonne Ammon, and his Con­cubines to be defiled by Absalom his sonne, that was so deare vnto him, Rodoaldus a King of Lombardy was slaine, as he was in the very act of adulterie. Olrichber­tus, eldest sonne to Lotharius, a King of France, died as he was embracing his whore. Luther somwhere speaks [Page 53] of a Noble man so sensuall and whorish, that he slucke not to say, that, If this life of pleasure and harlot-hun­ting would last euer, he would not eare for heauen, or eternall life. But the filthy wretch died among his har­lots, being strucken with a sudden stroke of Gods vengeance. Messelina, the wife of Claudicus the Empe­rour, was a woman of rare in continency. She fell at last in loue with one Silius, a faire young Gentleman, and that she might marrie him (tho the Emperour her hus­band was aliue) she caused his wife Sillana to be diuor­ced, and so married him: for the which after the com­plaint and suite of the Nobles to the Emperour, shee was put to death. This sin of adulterie was odious euen among the Heathen, as appeareth by the slorie of A­bimeleck, Genes. 26. by the practise of the Turkes and Tartars, and of Aurelianus, who for terrour sake, adiud­ged one of his Souldiers to a cruell death for adultera­ting his hostisse; as also by the law of Iulia, by which all adulterers were sentenced to die; and by the words of Queene Hecuba in Euripides, who would haue it made a law, that euery wife should die, that gaue her chastitie to another man. And how vnpleasing this sin is vnto God, any man may see, that reades the Lawes, he gaue vnto his people the Iewes, by the which adul­terers were to bee put to death, or which considers what the Apostle writes in sundry places, in which he sheweth, that Whoremongers and adulterers shall not inhe­rit the Kingdome of God, 1. Cor. 6. Gal. 5.

Of Witchcraft.

BVt there is yet another sin behind, which is very sa­crilegious, and altogether derogatorie to the glory of God, and dishonourable to all Christi­an men, which is Witchcraft, or all those curious arts and deuises, that are wrought by the Diuell, whether it bee superstitious diuination, or iugling, or [Page 54] Incantation, in the doing whereof, euery witch is at a league with the diuell, open or secret, and doth wit­tingly and willingly vse his helpe. This Saint Paul (Gal. 5.) numbers vp among the deeds of the flesh, and threatneth them, that vse it, with the losse of heauen. Almightie God (in Deut. 18. 10.) forbids all kinds of witches and witcheries, as abominations vnto him, and for the which he driue out the Nations out of Ca­naan, and in Leuit. 20. he bids, that a man or woman, that hath a familiar spirit, or that is a wizzard, bee put to death. And he is so bent against this hellish sinne, that he saith expressely (in Leuit. 20. 6.) that the soule, that turneth after such, as haue familiar spirits, and af­ter wizards, to goe a whoring after. I will euen set my face against that soule, and will cut him off from a­mongst my people. But behold some of the iudge­ments of God vpon Magicians and Witches. Platina with others testifie that Pope Ione obtained the papacy by Magique: but after she had been papesse some two yeeres, and a little more, she (being thought an he) fell in trauell of a child in the open streetes, as shee was going to the Church of Lateran, in which shee died? Bladud, the sonne of Lud King of Brittaine, was giuen much to these blacke arts, and wrought wonders by them: at last he made himselfe wings, and assaied to flie, but the diuell forsooke him in his iourney, so that falling downe he broke his necke. Plutarch speakes of a notable witch, called Cleomedes, who being pursued by diuers that had had their children kild by him, hid himselfe in a coffer, which when they came to search vpon notice giuen them, they found not the murde­ring witch in it: for the diuell had carried him quicke away with him. A witch cald Cold in Lorraine would suffer pistols to bee shot at him, and catch the bullets, as they were a comming: but at length one of his ser­uants being angry with him, so shot him with a pistoll, [Page 55] that he kild him? Benedict the 9, a Pope, and a Magitian, was (as some write) strangled to death by the diuell in a Forest, whither he had retired to follow his coniu­ring exercises. Cornelius Aggrippa, a notable Magitian died but basely. Simon Magus likewise perished in his slight, the diuell forsaking him at the word of S. Peter. Simon Pembroke, a figure-caster of Saint Georges parish neere London, was presented for a Coniurer, and be­ing in Saint Sauiours Church, where he was warned to appeare, he was suddēly strucken by the hand of God, and there died, and there being searcht, there were found about him diuers coniuring bookes, with a pi­cture of a man of tinne, and much other trash. And it is reported, that the inuenter of Magicke, Zeorastres, a King of Bactria, was burned to death by the diuel. And I pray you what got Saul by his witch-seeking? Was not his destructiō told him, which accordingly came to passe? And Buchanan telles vs, how Naxlicus, a Sco­tish King, was slaine euen by the man, whom hee had sent vnto a witch, to inquire of the successe of his af­faires, and of the length of his life, the witch hauing a­fore told the fellow, that hee was the man that should slay him▪ By all which we plainely see, that God is of­fended with these diuellish arts, and all that vse them. How is it then to be lamented, that in this cleare light of the Gospell, there should be found amongst vs (to the dishonour of God, and of his Religion, and the in­famie of our Nation) men that haue yeelded them­selues disciples, Students and practicioners in these hollish arts, which Saint Iohn calleth, the deepe things of Satan, Reuel. 1. 24. and haue fearefully prostituted themselues to become base instruments and vassals to act and accomplish the hests and commands of wic­ked ones, vpon whom, though the iustice of the State hath taken hold, as one W [...]ston and Franklin, and hath made them publique spectacles of wrath to the terror [Page 56] of others, yet considering the open signes of their true penitencie, we are to hope charitably of them, and to say of them, as S. Paul doth in another case, 1. Cor. 5. 5. that they were deliuered ouer vnto death, to the de­struction of the flesh, that their spirit might bee saued in the day of the Lord Iesus. And I desire all men by the mercies of God, to abhorre and forsake all such vngodlinesse, and to deucte themselues vnto God a­lone, their Maker and Redeemer, studying to serue him in righteousnesse and holines all the daies of their life. For obedience is better then sacrifice, and to hear­ken then a the fat of Rammes. And the truth is, that all the plagues and iudgements, that euer came vpon the children of Israel, light vpon them for their rebel­lion against God, and their disobedience to his word. And questionlesse it is come to passe by the iust iudge­ment of God that these offenders, we haue spoken of, and haue lately seene cut of, were giuen ouer of God, and left vnto themselues, because they listened not vn­to him, but were disobedient vnto his word. O this disobedience, it is as the sinne of Witchcraft, and Ido­latrie, it is in truth the mother and nurse of all iniqui­tie. God hath two sorts of iudgements; iudgements for men to keepe, and iudgements for men to beare: and God hath two sorts of Ministers; Ministers of his Word, and Ministers of his Sword: now it is iust with God that they, which will not keepe his iudgements; should vndergo his iudgements, and that they that wil not be reformed by his word, should be punished and cut off with the sword, and that such as regard not the power and doctrine of Ministers, should feele to their smart, the authoritie and force of Magistrates.

THe great God of heauen and earth, euen the Father of our Lord and Sauiour Iesus Christ, be mercifull vn­to vs, and forgiue vs our sinnes, all our abominable and [Page 57] crying offences, keepe backe and remoue his iudgements from vs, continue his blessings amongst vs, preserue and prosper our noble King and all his kingdomes, detect and bring vnder all his enemies, and grant vs truth and peace and loue, through Iesus Christ our Lord, Amen.

Trin-vni Deo Gloria.


SHe is a creature, that had need to be twice defined; for she is not that she seemes. And though shee bee the creature of God, as she is a woman, yet is she her owne creatrisse, as a picture. Indeed a plaine woman is but halfe a painted woman, who is both a substantiue and an adiec­tiue, and yet not of the neuter gender: but a feminine as well consorting with a masculiue, as Iuie with an Ash. She loues grace so well, that she will rather die, then lacke it. There is no truth with her to fauour, no blessing to beautie, no conscience to contentment. A good face is her god: and her cheeke well died, is the idoll, she doth so much adore. Too much loue of beau­tie, hath wrought her to loue painting: and her loue of painting hath transformed her into a picture. Now her [Page 58] thoughts, affections, talke, studie, worke, labour, and her very dreames are on it. Yet all this makes her but a cynamon tree, whose barke is better then her bodie; or a peece of guilded copper offered for current gold. She loues a true looking-glasse, but to commend age, wants and wrinkles, because otherwise she cannot see to lay her falshood right. Her body is (I weene) of Gods making: and yet it is a question; for many parts thereof she made her selfe. View her well, and you'ill say her beautie's such, as if shee had bought it with her pennie. And to please her in euery of her toies, would make her maide runne besides her wits, if she had any. Shee's euer amending, as a begger's a peecing, yet is she for all that no good penitent. For she loues not weeping. Teares and mourning would marre her making: and she spends more time in pow­dring, pranking and painting, then in praying. Shee's more in her oyntments a great deale, then in her ori­zons. Her religion is not to liue wel, but die well. Her pietie is not to pray well, but to paint well. She loues confections better a great deale, then confessions, and delights in facing and feasting more, then fasting. Reli­gion is not in so great request with her, as riches: nor wealth so much as worship. She neuer chides so hear­tilie, as when her box is to seeke, her powder's spilt, or her clothes ill set on. A good Bed-friend shee's com­monly, delighting in sheetes more, then in shooes, making long nights, and short daies. All her infections are but to gaine affections; for she had rather die, then liue & not please. Her lips she laies with so fresh a red, as if she sang, Iohn come kisse me now. Yet it's not out of loue, excepting self-loue, that she so seekes to please, but for loue, nor from honesty, but for honor: tis not piety, but praise that spurres her. She studies to please others, but because she wold not be displeas'd her self. And so she may fulfil her own fancy, she cares not who els she doth befoole. A name she preferres to nature, and makes more [Page 59] account of fame, then faith. And though shee do affect singularity, yet she loues plurality of faces. She is nothing like her self, saue in this, that she is not like her self. She sildō goes without a paire of faces, and shes furnisht with stuffe to make more if need be. She saies a good archer must haue 2. strings to his bow, but she hath hers bent both at once: yet you must not say, she weares 2. faces vnder one hood; for that she's left long since to t'hawks, & hath got her headgeare that pleases her better; not because better, but nower. Her own sweet face is the booke she most lookes vpon; this she reads ouer duly euery morning, specially if she be to shew her self abroad that day: & as her eie or chābermaid teaches her, somtimes she blots out pale, & writes red. The face she makes i'th day, she vsually marrs ith' night, & so its to make a new the nexr day. Her haire's sildom her own, or if the sub­stance, then not the shew, & her face likes her not, if not borrowed. And as for her head, thats drest, and hung a­bout with toies & deuises, like the signe of a tauern, to draw on such as see her. And somtimes is writtē on her forhead, as on the Dolfin at Cambridge in capital letters, è pithi, è àpithi, like or look of. Shes marriageable & 15. at a Drinke, or be gone, as the Persi­ans vsed to say at their drinkings, clap, and afterwards she doth not liue, but long. And if she suruiue her husband, his going is the cōming of her teares, and the going of her teares is the comming of a­nother husband. 'Tis but in dock, out nettle. By that time her face is mēded, her sorows ended. Thers no physick, she so loues, as face physick: and but assure her she'st ne're need other, whiles she liues, and shee'l die for ioy. Rather then she'il leaue her yellowbands, and giue ore her pride, she wil not stick to deny that Mistr. Turn. spake against them, whē she died. Her deuotion is fine apparel deere bought, & a fine face lately borrowed, & newly set on. These carry her to Church, and cleere her of Recusancy. Once in she vnpins her mask, and calls for her book, & now she's set. And if she haue any more deuotion, shee lifts vp a certain number of eies towards the Preacher, [Page 60] rises vp, stands a while, and lookes about her: then tur­ning her eyes from beholding vanities (such as she her selfe brings with her) she sits downe, falles a nodding, measures out a nap by the hower-glasse, and awakes to say, Amen. She delights to see, and to be seene: for hee labours, more then halfe lost, if no body should looke vpon her. She takes a iourney now and then to visit a friend, or sea cosin: but she neuer trauels more merrily, then when shees going to London, London, London hath her heart. The Exchange is the Temple of her Idols. In London she buyes her head, her face, her fashion. O London, thou art her Paradise, her Heauen, her All in all! If she be vnmarried, shee desires to bee mistaken, that she may be taken. If married to an Old man, she is rather a Reede and a Racke vnto him, then a Staffe and a Chaire, a trouble rather then a friend, a corrosiue, not a comfort, a consumption, not a counsel­lour. The vtmost reach of her Prouidence is but to be counted Louely, and her greatest Enuy is at a fairer face in her next neighbour; this, if any thing, makes her haue sore eyes. She is little within her selfe, and hath small content of her owne; and therefore is still see­king rather, then enioying. All is her owne, you see, and yet in truth nothing is her owne almost you see; not her head, her haire, her face, her breasts, her sent, nay, not her breath alwaies. She hath purchased lips, haire, hands and beautie more, then nature gaue her, and with these she hopes to purchase loue. For in being beloued consists her life; she is a Fish, that would faine be taken; a Bird, that had rather a great deale be in the hand, then a bush. These purchases, she vses to make, are not of lands, but lookes; not of liues, but loues. Yet vsually the loue, shee meets with, is as changeable as her face, and will not tarry on her, though she die for't She spends more in face-phisicke and trifles, then in fee­ding the poore. And so she may be admired her selfe, [Page 61] she cares not though all her neighbours round about her were counted Kitchinstuffe A good huswife takes not more pleasure in dressing her garden with variety of hearbes and flowers, then in tricking her selfe with toyes and gauds. Here she is costly, if any where. Tis her grace to be gay and gallant. And indeed like an Ostrich, or bird of Paradise; her feathers are more worth then her body. The worst peece about her is in the middest. For the Tailor, and her Chamber-maide, and her owne skill, euen these three, are the chiefest causes of all her perfections. Not truths, but shadowes of truths shee is furnisht with; with seeming truths, and with substantiall lies. Yet with all her faire shewes she is but like a peece. of course cloth with a fine glasse, or fairo die; or as the herbe Molio, which carries a flowes, as white as snow, but is carried vpon a roote as blacke, as inke. Here first care in the morning is to make her a good face, and her last care in the euening is to haue her box, and all her implements ready against the next morning. She is so curious, and full of businesse, that two such in a house would keepe the nimblest-fingered girle in the Parish, shee liues in, from making her selfe one crosse-cloth in a tweluemoneth. She is so deepe in loue with toyes, that without them she is but halfe her selfe: and halfe ones selfe, you know, is not ones selfe. She looses her selfe in her selfe, that she may find her selfe in a Picture. Her trade is tinckturing, and her lu­stre is her life. You kill her, if you will not let her die. The Hyacinth, or Heliotropium, followes not the Sunne more duly, then she Vanitie.. Pride, which is acciden­tall to a woman, and hatefull to a vertuous woman, is essentiall to her. Her godlinesse is not to doe wel, but to goe well. Her care is not to liue well, but to looke well. And yet if she liue well, sheell giue you leaue to chide her, if she looke ill. She so affects the titles of illustrious and gracious, that shee carries them alwaies in print a­bout [Page 62] her. Her imagination is euer stirring, and keepes her mind in continuall motion, as fire doth the pot a playing, or as the weights doe the iacke in her kitchin. Her deuises follow her fansie, as the motion of the Seaes doe the Moone. And nothing pleases her long, but that, which pleases her fansies, with one of which shee driues out another, as boies doe pellets in Elderne gunnes. She thinkes 'tis false to say, that any woman liuing can be damned for these deuises: and it may be true she thinkes. For so long as she liues, she cannot: but if she die in them, there's the question. Shee's euer busie, yet neuer lesse busie, then when she's best busie. Shee's alwaies idle, yet neuer lesse idle, then when she is most idle. Once a yeere at least she would faine see London, tho when she comes there, she hath nothing to doe, but to learne a new fashion, and to buy her a per­wigge, powder, ointments, a feather, or to see a play. One of her best vertues is, that she respects none, that paint: and the reward of her painting, is to be respected of none, that paint not. If she be a Maiden, shee would faine be rid of that charge? If a Widdow, shee's but a counter­fet relique; 'twere too grosse superstition but to kisse or touch her. Old-age still steales vpon her vnawares: which she discernes not by increase of wisedome, but of weakenesse, nor by her long-liuing, but by her need of dying. To conclude, whosoeuer she be, shee's but a Guilded Pill, composde of these two ingredients, defects of nature, and an artificiall seeming of supplie, tempered and made vp by pride and vanitie, and may wel be reck­ned among these creatures, that God neuer made. Her picture is now drawne out, and done.


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