IT is an old saying, and (as we find by sad ex­perience) not more old then true, Consuetude peccandi tollit sensum peccati, The Custome of Sinning taketh away the Sense of Sinne: Which bad Custome is in nothing more veri­fied then by the frequent use and constant pra­ctice in these our dayes of some, yea of too many of the weak­er sort of the Female Sex, both young and old, principally of the vulgar and ignoble rank, in their Painting and usual Tinctu­ring of their Faces with adulterate and counterfeit Colours; who disliking their own Naturall complexions, which the wise God hath given them, thinking that they are not so well­favoured as they desire to be, pretend by such Fucus to make themselves seem more fair and comely then ever God made them; preserring herein their own artificial Craft and Inven­tion before the Syncere and uncorrupt Workmanship of their [Page 2]Creator. And yet they are perswaded, that they are not blame-worthy herein, for that (as they conceive) such coun­terfeit Colours do make them more lovely and amiable, and consequently more respected of all sorts of people with whom they may converse: For Beauty it self (say they, ex­cluding Pride) is commendable, and as the gift of God ought not to be defamed; and therefore, such Tincture as may set forth such Beauty (where it is wanting) without Pride or other ill concommitants may be excusable, and more especially in them whose complexions are foul or otherwise faulty, then in such as are otherwise fair, comely and well-favoured; so that, say they, our use of Painting our Faces in such case (if not approved) is yet more tolerable, then in those whose fa­vours and complexions are naturally comely and amicable. But although this Pride and folly (from whence this bad Cu­stome of Painting Faces proceedeth) be coudemned by the Holy Fathers of the Primitive Church, and by other sober and learned Writers severally, as an impudent and wicked practice, offensive to God and man; yet such is their Impudence or Ig­norance, as that they prefer their own private opinion; in such cases before all the solid and invincible Reasons and Ar­guments of those pious and learned men to the contrary; and so confident and resolute are they in the lawfulness (as they suppose) of their actions, and so far from listening to, or en­tertaining any good Counsel or Instruction of wise and sober men that crosseth their humours, as that they will rather pre­sume to teach their Teachers, and censure them of Ignorance, then submit unto their advice; even like unto some Subjects, who censure the Lawes under which they live, if they be not according to their minds, as unjust Lawes: And albeit they cannot but perceive, that their counterfeit Painting and adul­terate Complexions be unpleasing to all good people; yet such is their Impudence, as that they are not ashamed thereof, and to blush thereat is in vain; for that Symptom of Mode­sty being hidden by their Paiuting is invisible. But leaving these painted Chamaeleons to themselves, I shall proceed with another sort of disfigured Faces of a later growth, who differ onely in their colours, and in their kinds of Fucus, and in the [Page 3]application of them to their Faces; in all other respects, like Samson's Foxes, they agree together, and at these later ones, as the most foolish and pernicious, the main scope of this my discourse doth principally aim: To begin with them there­fore, listen to the Miracle.

THERE is now of late in this brazen-fac'd Age of ours, star­ted up a foolish fantastical Generation of young Lasses (yea of some old Crones also) who having good complexions of their own, out of an Apish humour of following all Fashions (though never so ridiculous) without regard of their own Cre­dit, or of the good Advice or Counsel of the most sober and discreet sort of people, under pretence of making themselves more lovely then God hath made them, foolishly blemish and deform their otherwise comely visages, with uncomely and loathsome Black Spots and Patches; the ugly looks whereof although they cannot chuse but perceive, yet so blind and stupid & so obstinate are they, as that nevertheless they account them and so term them Beauty Spots; And whereas we might suppose, that common sense, when they behold with their eye in a looking-glass the loath somness of such black Spots and Patches, might move them to abhor and detest them, and to be ashamed to use them, they are so far from acknowleding their Errour, as they impudently maintain it, and tell them that reprove them, and who wonder at their folly, that they are in an Errour who make this a Wonder, which, say they, is none at all; confidently affirming, that this their Device (or rather Vice) is not onely Blameless, but Commendable.

These pretty Things think themselves witty in the use of this new Art of Spotting and Patching fair Faces, which, say they (to their own shame be it spoken) is a rare Invention of their own, unheard-of &unknown in former Ages, hereby con­futing the opinion of those who hold, That nothing is now done, which was not done before, and that whatsoever is now done, is but actum agere, To do that which is already done: But we, say they, to our eternal fame (or infamy rather) have disproved that false Tenet, having found out of our selves (such is their supposed ingenuity) a way to set forth and illustrate the fa­vours and complexions of Ladies and Gentlewomen (though [Page 4]otherwise comely and beautiful) by Patching only & speckling their Faces, with Black Spots and Patches, seeming perhaps at first strange, as all new fashions are, but afterwards admirable; in such a manner as never yet was known (no nor could ever enter into the heart of any wise man to conceive.) Which wor­thy and laudable Invention, say they, we are now ready and able to justifie: For where, we pray you, say they, is the blame? Is it in the Colour, Deformity, or Unlawfulness of it? But no fault can be found with the colour it self that we use, which is Black; for that colour is without offence usually worn by the better sort and degrees of men, by Divines, Physicians, Law­yers, chief Magistrates and Citizens, (though not in their Fa­ces) in their usual garments; it is their ordinary habit, and by all sorts of people likewise, of any quality, in their Mourning weeds; and if that colour be tolerable in them (as it cannot be denied to be) why not likewise in us, the use thereof and our intent therein being not through pride or wantonness to make our faces seem the more fair and beautiful, to allure and deceive the beholders, but onely (as we conccive) to set a more lustre and grace upon them; for our visages being of themselves fair and white, and not wholly hidden or covered by the Spots or black Patches we affix on them, by applying those black colours, and intermixing them with our fair skins, we make them the more lovely and commendable; for the old Maxime is, Contraria inter se posita magis illucescunt, Con­traries placed near one to another do the more illustrate themselves; which indeed may be granted to be true in this sense, Black Spots in white Faces make their ugliness more appear. Again, say they, this kind of painting or spotting of our Skins is no novell custome, for that many hundred years past, before Christian Religion was professed in these our Native Countreys, the ancient Britains and Picts, men and women, who here inhabited, used this Art of Painting and Spotting their outward skins, and thought it no blemish or disgrace to their persons; and therefore, say they, we do no more herein then what we derive by ancient custom from our Ancestors: But herein I must tell these Historians, they are deceived in their application of the Painting and Tincture used by these war­like [Page 5]Nations of old, unto their now painting and spotting of their Faces; for the ancient Histories will tell them, that the use which those Heathen Britains and Picts (of whom Julius Caesar among others makes mention) made of such painting and figuring of their Bodies, was not out of any Pride or Wan­tonness to allure others to love or admire them, as these our Mag-pies now do, but rather to make them look more terrible in the Wars, as Caesar conceived; For the custome of the old Britains and Picts in those times was (as Tacitus and venera­ble Bede observe) that they made no difference of sex for the Soveraign command, yea and they used to war under the con­duct of women; and this we may find to be so by the exam­ple of Buiduica Queen of the Iceni, a noble British Lady of those times, who like another Penthesilea furens, dreaded not to encounter the valiant Romans with an Army of 230000. Bri­tains, having before slain of the Romans 70000. in the City of Verulam: And these undaunted Viragoes are usually pictured as well as the men in their war-like habits, who also used to paint themselves with the heads of Tygers, Griffins, and such other fierce Beasts, as the men did, to strike a terrour also into their enemies, for to make themselves seem fair had been ra­ther to encourage then affright them; The Virgins also did onely paint themselves, not for terrour, but for pleasure, with green herbs and pleasant flowers to adorn them, not with black Spots to deform them. Again, say they, this use or art of Spot­ting & Patching of Faces is not generally taken up by all sorts of women only, (& so is no Epidemical disease) but is reserved onely for the better sort, as of Ladies and Gentlewomen, for di­stinction sake; for we hold it unfitting, say they, that ever Kit­chin-stuff wench, or the like, should presume to use such Fucus and Tincture as others of greater rank &quality appropriate to themselves; for if such mean people might be tolerated to use such fashions as their betters use, there would then be no difference between any degrees of persons whatsoever: But this argument is frivolous to excuse themselves, and blown off with this other Maxime, Omne animi vitium tanto conspectius in se crimen habet, quanto major qui peccat, habetur, The greater that the person be, His fault more clearly we may see: But if this fashi­on [Page 6]of spotting and patching be comely (and not too costly) why is it more tolerable in a Gentlewoman then in a Kitchin­stuff wench? I see no reason; But albeit that this kind of black-spotting and patching of Faces he not commendable, yet we must grant, that in some sort it may prove availeable and advantageous unto them, namely, that when they have a desire to go unto any Brothel-houses, or other infamous pla­ces, these Anticks may with these disguised Faces and disfi­gured favours more freely and securely prostitute themselves and take their pleasure, unknown and undiscovered, desiring perhaps that their Names and Qualities might for their repu­tation (though it be little) be concealed. And this priviledge also they may peradventure say, jestingly, that they may enjoy hereafter, to wit, that when their appearance shall be, after their life ended in another world, before their black Prince (being conscious to themselves that he is to be their Soveraign, whom they have chiefly obeyed in this world) they may be taken for his Natural children, they so much resembling him in their black hue; and thereby to their comfort may be the more fa­voured, as the Devils darlings; If that be their expectation and reward in earnest or in jest (and such it may be in good earnest, they having little or no Religion) I say no more; but let them, as they like it, enjoy it; I will not envy them this priviledge, this happiness.

They may perhaps say also to me, Now, Sir, you take your self by the nose;Turpe est docto­ri cum culpa redarguit ip­sum. For why do you condemn us so much for spotting our faces with black, when as you your self in this your own writing, spot your white paper with black spots or letters? and why may not we in like manner spot our white fa­ces with black spots? If it be ugly in us, then by the same reason your writing is also ugly. To this I answer; the ap­plication makes the difference, for,

Moreover, say they, This spotting of Faces which you thus censure, is not justified by our selves alone, but we can pro­duce [Page 7]the approbation thereof by great Scholars and learned Clerks: For instance, Lessius, a learned Jesuit, thus writeth thereof,Lessius de justitia & jure, l. 4. c. 4. Si Maritus jubeat, ut uxor inter alias magis decora appareat, sine peccato utatur, If the husband, saith he, commands his wife to appear among other wives more comely, this painting of the Face (for that he speaks of) may be used without sinne; And Pet. Alagora compend. Ma­nual. Navar. c. 23. Num. 2? Petrus Alagora saith also, Fingere majorem pulchritudinem ornatu & fuco, licet sit mendacium operis, non est peccatum mortale, To counterfeit a greater Beauty in adorning and painting the Face, although it be a dissembling work, yet it is no mortall sinne. So these Jesuits. But these testimonies will not justifie their do­ings; for if the action be unlawful, howsoever it may be countenanced in some sort by the approbation of some learn­ed men, it cannot be therefore absolutely justified; especial­ly when as others more learned then they shall be found to be of another opinion; and therefore I think, that if they desire the state of the Question to be decided by indifferent Judges, they should make choice of such, against whom no just exce­ptions can be taken, who without partiality have delivered their opinions in this case, such as are the ancient Orthodox Fathers of the Primitive Church, and other learned Divines, and sound Expositors of the Sacred Scriptures, whose testimo­nies in this behalf I shall afterwards produce: I say their so­lid judgements and determinations are rather to be relied upon then the private opinions of some few others, who may per­haps not rightly apprehend the true state of the Case, and therein be deceived: But they perhaps will say, that these testimonies of the ancient Fathers and other learned Writers against painted Faces concern their spotted Faces not at all, for that the dislike which those learned men had of painted Faces was, for that by painting their Faces all over they did not onely totally transfigure and hide their true Naturall complexions, but by the ruddy and beautifull colours and tin­ctures did allure and intice young men to lewdness, pretend­ing those counterfeit Faces to be their Natural complexions; but we, say they, who mark our Faces with black Spots and Patches, have no such intent to deceive or allure any young Gallants to lewdness or dishonesty, for that our faces and com­plexions [Page 8]are not in such manner covered or hid with our Spots and Patches, but that our Natural complexions may easily be discerned; and therefore those testimonies are unjustly pro­duced against us: And if we should admit, say they, that we were also concerned therein, yet their testimonies, as we con­ceive, are not so much to be credited in this case; for that those good old Fathers were unacquainted with the nature and condition of these youthfull delights, and therefore might therein be deceived; and therefore, say they, those testimo­nies are misapplied to us, and as unvalid, not to be much re­garded: Hereunto I answer, Those testimonies of those Or­thodox Fathers, and other pious and learned men before all ed­ged, against painting the Faces and counterfeiting the Com­plexions of Ladies and other Gentlewomen in their times, are and may be also properly applied to the spotting and patch­ing of Faces used by the like Ladies and Gentlewomen now in our dayes, though such spotting and patching be not named, which was then unknown, as being not then used, yet by in­ference these are as much concerned therein as the other; for if we consider what was the principal cause that moved them then to distaste such painting and tincture of Faces as they write against, we shall find it chiefly to be, the counterfeiting, altering and disfiguring of their own Naturall favours with such adulterate tinctures, and their folly and lasciviousness, lewdnesse and dishonesty many times accompanying the same: If so, doth not then spotting and patching of Faces now used concur with such painting of Faces in the same respects? Are not their complexions quite altered from what they were be­fore? are not these as foolish, proud, lascivious, and oft­times lewd and dishonest as the others? It cannot be denied; yea this spotted Generation deserves more to be blarned and censured then those of the painted sort, for that those that painted themselves, having for the most part hard favours, aimed chiefly to correct their deformi­ties, in setting themselves out in such lovely and beau­tifull colours; but these spotted Ladies having usually fair and comely visages naturally, have no need to correct them; but yet because they would be doing something, they deform [Page 9]their natural beauty with their ugly spots and patches, without any reason or any advantage to themselves from thence ac­crewing, making themselves foul to seem fair; a strong Pa­radox, more suitable to the condition of a Bedlam then of any rationall creature: Therefore such irrationall Animals deserve rather to be sent to the Anticyra to gather Hellebore to recover their wits, then to be confuted with reason, of which they are uncapable; so that the censure so as above pronounced against painted Faces by such pious and learned men may fitly be applied to spotted Faces, as well as to painted: And the judgement of these holy and learned men (as is foolishly supposed) cannot be justly questioned, in respect of their Old years, or Religious life, but for those causes to be the more approved; for long Experience gaineth Knowledge, and what pleaseth or displeaseth God is best known to godly men; so that Objection is frivolous. To proceed with their Objections:

They may perhaps say, There is no Law of God forbids painting or spotting of Faces, therefore it may lawfully be used, there being no sin in it, and not being prohibited either by the Law of God or man, why may it not without offence be used? I answer, That painting of Faces is censured and condemned in the holy Scriptures, if not in express words, yet implicitely, and by necessary consequence; for first, such painting and disfiguring of that naturall favour, which God hath made, by false and adulterate tinctures and colours, doth proceed either from foolish pride of the heart, which is a sin, or from some lascivious and wanton humour, against the Precept of the Almighty, that requires holiness and chastity, and pro­hibits all Fornication and Adultery, even in the thought of the heart; from which thought these creatures can hardly be free, for that a principal cause of their painting and spotting is to make themselves (in their opinion) seem fair or comely in the eyes of young Gallants abroad, or at home, for otherwise there would be no use of their spotting, if none but themselves beheld it; and they must needs be proud thereof in thinking themselves to be so admirably beautifull or comely above others by these impostures: And it is also scandalous and of [Page 10]evil report, being offensive to all sober and discreet people, who beholding their vanity cannot chuse but be jealous of their integrity, and all things of this nature offensive to others (if as they would have them, they are things in their own nature indifferent) are prohibited by Gods Word, as tending to the breach of Christian Peace and Charity. Moreover, we read in the second Book of Kings, Qu. Jezebel. 2 Kings 9.30. ch. 9. v. 30. That Jezebel, that wicked Queen, painted her face and eyes with Stibium, (or some other Fucus) after which her painting she was eaten up with Dogs, and that by Gods just judgement, saith Archbi­shop Ʋshor in his large Catechism upon the Seventh Comman­dement:Cyprian de oper. & eleemosynz. And St. Cyprian alluding hereunto thus writeth, Inunge oculos tues non Stibio Diabolico, sed collyrio Christs, Anoint thine eyes not with Diabolicall Stibium, but with the eye-salve of Christ. Ezek. 23.40. Jetem. 4.30. So also Ezek. 23.40. and Jeremiah 4.30. where Painting is numbered among other proud Ornaments and Dressings, and therefore not approved; so you see the use of Painting is not exempt from censure in the holy Scri­ptures.

Now to prove spotting and patching of Fair Faces to be deformed, they assume themselves to be Judges; but they be­ing themselves concerned herein, must needs be partiall Jud­ges, and therefore the decision hereof resteth in the judgement of others more indifferent; And who is there old or young that beholding their sported and patched faces (especially having before seen their fair naturall complexions) but will adjudge them deformed, being so speckled with such black and loath­some Spots and Patches? Again, they may perhaps have this wanton conceit in blacking themselves, that having heard talk of a good Woman compared to a black Swan, they might de­sire to make themselves like to that rare Bird called a Black Swan; if so, let them conform their manners as well as their faces to the condition of such a woman as is compared to a black Swan, which is a rare, Bird, as the Poet saith, ‘Rara avis in terris, nigroque simillima cygno;’

A rare Bird in the world, most like to a black Swan: And so they may make recompence for their Deformity.

Moreover they will say, What do we more in altering or [Page 11]counterfeiting our naturall complexions, by painting and spot­ting our Faces, then Dyers doe, in dying white Silk, Wooll, or Thred into any other colour? This is usuall and lawfull, without derogation to God's workmanship, why may not we then do the like, to please our selves in mending our defects? I answer, The Dyers intent in dying white or other naturall colours into other colours, makes the difference between you and them; for their intent is onely for a civil and lawfull re­spect to dye their commodities into severall colours for the use of such as may desire them, who likewise wear them with­out pride or wantonnesse, as comely and decent colours; but your intent of painting and spotting your faces is not out of any civil or decent respect, but out of the foolish pride and fantastical opinion of handsomnesse (whatsoever you pretend) to please your Paramours, and from your lascivious and wan­ton dispositions thereupon following, and for necessary use, benefit or advantage which may accrew from thence, and which is displeasing to all sober and discreet men: All which qualities being not in dying, your comparison will not hold. Yet I grant that there may be perhaps some more moderate women of the more noble rank, who may use such painting or spotting their faces, not out of any proud or lascivious dispo­sition, which they abhor, but onely to follow the fashions of the times in imitation of others, and for no other respect; and these, although they are not so much to be blamed as the others, yet are they not wholly to be excused, for the danger of infection of others, by their example; who perceiving wo­men of worth and of civil conversation without pride or wan­tonnesse to use it in imitation of them, using it heedlesly, may be drawn lasciviously to abuse it, adding sin unto folly; and therefore such also should be wary in the using of it: but my invective is not against the infirmity of such virtuous La­dies, but against the impudent onely.

Now howsoever to correct or cure any deformity or ble­mish in Nature by lawfull means, not accompanied with sin­full actions, is tolerable; yet the deforming and defacing of comely and handsome naturall fair faces with unnecessary and undecent Tincture, Spots and Patches, is intolerable; so the [Page 12]evil proceeding from painting and spotting comely visages, is the chief thing to be avoyded, and is principally condem­ned.

They will say, peradventure, that they thus paint or spot themselves to be the better esteemed of others; I partly be­lieve them, that their intent is chiefly to please others, and in pleasing them to enjoy more freely their lascivious embrace­ments; and this is very likely; for if they did it not to shew themselves to others, what need they to trouble themselves privately at home, where none take notice of their bravery? And they that seek to please others by altering their owne complexions do first dislike themselves; for had they not dis­liked themselves, they would not have sought to amend that which they could not dislike: But what madnesse is it, saith an ancient Father, to change Nature's shape, and to seek a Picture? doubtlesse thou deservest to be loathed of others, because thou dost loath thy self, and being displeased with the pleasure of God, dost please thy self in that that is displeasing to him.

Having now done with their Allegations in defence of their painting and spotting the faces, I shall for a more full confu­tation of these vanities proceed in my discourse as followeth; And first, touching the colour of black, which they so much extoll above others.

Albeit I grant the colour of Black in it self be not condern­ned, unlesse abused, yet in all respects it is not so highly to be magnified as to be preferred before all others, as an Ornament to set out the lustre and beauty of fair Ladies; and no lesse are Spot, and Patches in their visages, in all respects, to be estee­med; for example sake, Death it self (more terrible then any thing else) hath the Epithite of Atra Mors, black Death; Conjurers, the Devils prime Agents here on earth, are called Necromancers, and their art Necromancy, that is, the Black Art; the Progeny of cursed Cham, are held to be the Black-mores; the most dangerous disease of the Jaundies is called Atra Bilis, the Black Jaundies: and no mercy or pardon is to be expected when the black Flag or Ensign is hung out; yea, the Devil himself is called the Prince of Darknesse, and black Pluto hath [Page 13]his Palace in a dark Dungeon, and his Family the black Fiends of Hell, unto whom our black-fac'd Girles make themselves as like as may be, as the old saying is, Like to like, quoth the Devil to the Collier.

These black-patched faces are also dreadfull to young chil­dren, being naturally affrighted at their unnaturall hellish looks, taking them for Bug-beares, Devils, or Infernall Spi­rits, having been told, that such Fiends appear in that like­nesse; and loathsome they are to those of riper yeares, inso­much as their nauseous stomacks are turned (especially at meals) when casting their eyes on their black Patches, they are put in mind of those filthy scabs and purulent sores, unto which such plaisters are commonly and properly applied, the noysome smell wereof is oft-times reported to have been so offensive, that for prevention for the future they have found a way by perfuming their Plaisters and Patches, as I have been informed.

And howsoever the black and speckled colours please them above all others, yet the colour it self is not above all others so amiable, as that it should entice them meerly to delight therein; if we will give credit to learned Authors, whose Te­stimonies I have collected as followeth.

Anthonius Thylesius, a learned Author, thus writeth thereof;Ant. Thy'esius de Coloribus. c. 3. Ater color est tristis, visu injucundus, lugentibus accommodatus; Black, faith he, is a sad colour, unpleasant to look on, and fit for mourners. And again, Colores maculosi sunt equorum & ca­num, Idem. c. 13. Spotted colours belong to horses and dogs: (He does not say, to fair faces.)

Joannes Imperialis thus writeth of spotted colours,Imperialis in musaeo l. 3. c. 6. Color pu­rus est sine maculis, quae ingenium non designant, quoniam sunt impu­ritatis exustionum bilis, vel flavae vel atrae sequentes, ex quibus durus, incredulus, asper, obstinatus, vipereus fit homo; refert enim vipera­rum corium hujusmedi maculis conspersum: It is a pure colour, saith Imperialis, which is without spots, which spots declare no ingenuity, because they are the consequent impurities of the inflammation of the Yellow or Black Jaundise, by which a man becomes hard, incredulous, rough, obstinate, viperous; for it resembles the Vipers skin speckled with such spots. [Page 14]What the nature of a Viper is,S. Amb. Hexam. To. 1. l. 5. c. 1. you may hear St. Ambrose thus describe. The Viper is a Beast, saith he, more vile then the vi­lest, poysonous by nature, and spiteful, odious to look on and hateful; a spotted Serpent it is, so poysonous and deadly, that it causeth present death to any that it seizeth on, as may appear by the Viper which fastned on St. Paul as he was warm­ing him by the fire in the Isle of Malta; from whose danger God miraculously delivered him, insomuch as the barbarous people then seeing his marvellous delivery, took St. Paul to be a God,Ambros. To. 4. Hexam. l. 5. c. 7. Acts 28.6. St. Ambrose moreover thus writeth of the poysonous spotted Viper: Viperae os siquis calcaverit recens dun­taxat mortuae, gravius quàm venenum nocere perhibetur, & immedi­cabile vulnus serpere, If any one saith he, spurn the mouth of a Viper though newly dead, it is reported to be more dangerous then the poyson, and that an incurable wound follows there­upon.

Christ calls the wicked Jews of his time a Generation of Vi­pers, Matth. 3.7. and 12.34. It seems he could not liken them to a worse creature.

Toads also, Snakes and other Serpents, and divers savage Beasts, as Leopards, Tygers, Wild-Cats and the like, are partly of a poysonous, and partly of a fierce and cruel nature and disposition; and all of them speckled like our black-fac'd Ladies, yet they would not be likened to them.

Josephus Laurentius in his Philosophica, thus writeth of this black colour:Juseph. Lauren­tius Philosophi­ca. Rei se deturpabant ad misericordiam captandam, condemned persons were wont to foul themselves (speaking of the black colour) that they might be pityed; so it seems this was esteemed a doleful colour of no delight. Again, un­lucky dayes saith Laurentius, are called Atri Dies, black dayes, and were Carbone notati, marked with a biack coal (not doubt­lesse for any comelinesse or beauty in that colour) and fortu­nate dayes were called Dies candidi, white dayes, and marked with Creta, white Chalk: If then these Black-birds desire to be fortunate, they should by this Rule make themselves Candidae, and not Nigrae or Atrae, white ones, not black.

Besides these testimonies of Learned Writers before pro­duced touching Spots and black colours, (that nothing may [Page 15]be wanting conducible hereunto) hear what the sacred Scri­ptures write both concerning Spots, as also touching black co­lours and blacknesse. And first how Spots have generally been taken throughout the Scriptures for faults and deformi­ties both in the Body and Mind internally and externally; and never mentioned as Ornaments to set forth or illustrate the inward or outward parts of Man or Woman, to which pur­pose our black patched Ladies pretend to use them: And then observe also what formidable Expressions the holy Word of God hath left us concerning Blackness or Darkness, able to de­ter any from using that which represents the same, in which co­lour notwithstanding our spotted Ladies do now delight. And first to begin with such Texts of the Scripture as write of Spots, and then in order to proceed with the other.

That Spots are blemishes appears Numb. 19.2. in these words,Num. 19.2. A red heyfer without spot wherein is no blemish shall be burnt, &c. And Numb. 28.3.Numb. 28.3. Ye shall offer unto the Lord two lambs of the first year without spot. Again, Numb. 28.11.Numb. 28.11. Ye shall offer seven lambs without spot. And Numb. 29.17.Numb. 29.17. Ye shall offer fourteen lambs without spot.

Ye see that in all these places of holy Scripture spotted Lambs are forbidden to be offered unto the Lord: for no Beasts were to be offer'd but such as were Immaculate, without spot; so it seems Spots were not then in such request as they are now with our spotted Faces.

Also Job. 11.15. Zophar said unto Job, Job 11.15. Thou shalt lift up thy face without spot. Which our now speckled faces cannot do.

Also Cantic. 4.7. Thou art all fair, my Love, Cantic. 4.7. there is no spot in thee: speaking of the Church, which should be without spot.

So Ephes. 5.27. the Church is there termed A glorious Church, Ephes. 5.17. not having spot or wrinkle, nor any such thing, but holy and without blemish. So hereby is inferred, That a Spot is a blemish.

Also 1 Tim. 6.14. Keep the Commandment without spot, that is, 1 Tim. 6.14. without stain or blemish. So let me advise our Wantons to keep their faces and fames.

Again, Heb. 9.14. Christ offered himself without spot to God. Hebr. 9.14. The original Greek word [...] signifies inculpatum, imma­culatism, maculae expers, without fault, immaculate, having no spot.

[Page 16] Also 1 Pet. 1.19. Christ, 1 Pet. 1.19. a Lamb, without blemish and without spot. From hence a Spot may be taken for a Blemish.

And 2 Pet. 2.13. The Apostle terms wicked persons Spots and Blemishes.2 Pet. 2.13.

Again,2 Pet. 3.14. 2 Pet. 3.14. The Apostle admonisheth his beloved ones, That they be found by Christ in peace without spot or blemish; So that to be spotted is blame-worthy.

Jude also in his Epistle,Jude ver. 12. v. 12. saith, Wicked seducers are spots in the feasts of charity, feeding themselves without fear. Even so our spotted ones without shame or fear frequent Feasts and Meetings (though of another sort) but being spotted their society ought not to be admitted. Again, the same Apostle, Iude v. 13. compares these spotted ones to the raging waves of the Sea, Jude ver. 13. foaming out their own shame; and unto wandering starres, to whom is reserved the blacknesse of darknesse for ever; suitable to our now spotted faces, haunters of Feasts, and wan­derers or gadders from place to place to get customers.

Thus much concerning Spots spirituall and corporall out of the holy Scriptures. Now you shall hear next what we have collected out of the same Sacred written Word concerning blacknesse or darknesse, and the black colour correspondent thereunto, as followeth;

Iob 3. v. 4,Job cap. 3. ver. 4, 5, 6. 5, 6. The holy man Iob being terribly afflicted by the permission of God, for triall of his integrity, useth these execrations, Let the day perish wherein I was born, &c. Let that day, saith he, be darknesse, let not God regard it from above, neither let the light shine upon it; let darknesse and the shadoow of death stain it, let a cloud dwell upon it; let the blacknesse of the day terrifie it, and for that night let darknesse seize vpon it, &c.

Here you see how holy Iob in his anguish and terrible grief wisneth this darknesse or blacknesse to be sent by God on the earth, so that the day of his birth had never been: And there­fore no such colour of Black can be from hence desired, but rather detested.

Again,Job 30.30. this holy man Job, in his lamentable affliction, cry­eth out thus, My skin, saith he, is black upon me, and my bines are burnt with heat. Our foolish black-patch Girles may here observe how holy Job crieth out of the blacknesse of his skin, as [Page 17]one of his punishments, and yet they think that their black fa­ces are an ornament to them; but let them learn of Job how to esteem it rightly.

Isaiah 5.3. The Prophet here saith,Isaiah 5.3. God cloatheth the heavens with blacknesse. Here notice is to be taken, That blacknesse of the heavens is here set down as a Punishment, not as a Blessing from Almighty God; and therefore such resemblances ought rather to terrifie then to delight us.

Cant. 1.5, 6. I am black, but comely. Cant. 1.5, 6. Here the Church of Christ calls her self black, not (as some may think) for any comelinesse in that colour, for Black is there distinguished from Comely in these very words, I am black, but comely; but she calls her self Black, because she was brought into such a sorrowful and doleful condition by the tribulations and affli­ctions she lay under by her persecutors, who obscured & deni­grated her glory and renown, and made her as it were seem black and contemptible, (for so learned Expositors interpret it) and therefore confessing her deformity, signified by her black colour, she willeth her flock, v. 6. not to look upon her; Look not upon me, saith she, because I am black, meaning defor­med outwardly (accounting externall Black a deformity) but internally comely. Let our black-spotted faces then, whose visages are not made black against their wills (as the Churches was) but who voluntarily black themselves, consider that they are not, and ought not to be honoured or esteemed for their black faces, but rather to be esteemed as deformed, and there­fore ought to forbear so to disfigure themselves, and likewise to perswade others (as the Church here doth) not to behold them; for the Church here, as is expounded by the Text, con­fesseth her deformity in being black, oppressed and dejected by her persecutors,

Jerem. 4.28. The Prophet saith,Jerem. 4.28. That God for the sins of his people, among other his heavy judgements denounced against them, That the heavens above should be black; whereby it appears that Black is a dreadfull colour, and yet our wantons are in love therewith.

Again, Jerem. 8.3. The Prophet saith,Jerem. 8.3. For the hurt of the daughter of my people I am hurt, I am black. Here to be black, [Page 18]is to be afflicted, not to be desired, as our black ones would have it.

Jerem. 14.2. Iudah mourneth, Jer. 14.2. the gates thereof languish, they are black unto the ground. Here blackness noteth the sad condition of the people in a great Famine; no pattern for our Black­birds to cheer up themselves with their colours.

Lam. 4.18. Sion bewailing her pitiful estate,Lam. 4.18. thus bewaileth them, Their visage is blacker then a coale, or, according to the Hebrew, darker then blackness; so then black visages are sent as a judgement of Gods wrath, not as an ornament.

Lam. 5.10. Sion in her Prayer to God,Lam. 5.10. saith, Our skin was black like an oven, because of the terrible famine. Our black ones would be loath their skins should be compared to an Oven, or be a signe of Famine; they like Feasting better then Fa­sting.

Zeeh. 6.2. Mention is is there made of a Vision,Zech. 6.2. wherein was a Chariot of black Horses; haply our black Wenches (if they use to read the Bible) from this place took their pattern of their Coach and black Horses pictured in their faces.

Ioel 2.6. All faces shall gather blacknesse, Joel 2.6. or, as Pagnin out of the Hebrew interprets it, blacknesse as a pot. This is denoun­ced as one of Gods terrible judgements; at which though some of our black ones are not troubled, yet it would trouble them more to have theit black Faces compared to a black Pot, a word of disgrace.

Nah. 2.10. The Prophet there shewing what judgments were pronounced against the great city of Nineveh; Nah. 2.10. among others saith, The faces of them all gather blacknesse. Here observe, that black faces are mentioned among Gods punishments; so then to be dreaded, not beloved.

Lastly,Rev. 7.17. Rev. 7.17. A multitude of all nations not to be numbred stood before the throne, and before the lamb, cloathed in white robes: So if our black Ladies expect to appear before the Throne of God in Heaven, it must not be in black, but in white robes.

Rev. 6.13. The Sun became black, Rev. 6.12. which was in the great day of Gods wrath. Note that this was a dreadfull signe of Gods [Page 19]displeasure, set forth under the colour of Black.

By these places of the holy Scriptures we may learn, that black colours and blackness it self oft-times have been hideous signs and tokens of Gods heavy displeasure, and therefore not alwayes without exception are they generally to be approved or commended, nor fit in such respect to be imitated, but ra­ther to be dreaded, so often as we call to remembrance the terrible effects of such dreadful colours: yet I grant, that black colours used civilly in many other things, not abused or mis-applied, are not onely tolerable, but commendable al­so, and usefull, and may be used without offence, without dis­grace, as black haire, and a black eye in man or woman, is a lively and graceful colour; from whence I guess, that once il­lustrious and famous Prince of Wales, Edward, Son and Heir of King Edward the third, was called The Black Prince, a name of no disparagement, but rather of terrour to his ene­mies, of which the French were sensible: black Garments worn usually by Divines, Physicians, Lawyers, Citizens and Mourners (as above) being the most proper colour for the most sober and civil sort of men; a black colour in painting Walls, Houses, or Tables, or in any curious Works weaved, or of Needle-work, mixt or checquer'd with other colours for variety-sake, oft-times adorneth and setteth forth the work; and all black colours in Beasts, Fowl, or other living crea­tures, being natural, are in their kinds commendable, being such as God hath ordained for them; likewise the natural black complexions of Black-Moors is more respected by them then the White, for the abuse and not the good use of colours is condemned; for colours fitly applied is a grace, and unfit­ly applied turn to the disgrace of the subject, unto which they are applied; even as black Patches also being applied to the face to cover and cure scabs and sores, are very usefull and to­lerable; but otherwise worn, as an ornament to the face, are useless and disgraceful; but the painting, spotting and pat­ching of faces is the deforming of comely faces and good complexions, which is here justly reprehended, and cannot be excused, notwithstanding any foolish fashion which apishly they imitate, which being undecent, ought to be out of fashi­on, [Page 20]when it makes the wearers thereof to be of no good fashi­on; so that Black is not here censured, but the disfiguring of Gods Image by Black.

But the folly and vanity of these uncouth fashions is not onely to be censured as ridiculous, ugly and nauseous, but the pride, lasciviousness, and other vices that accompany their im­pudence, wherewith God is offended, and good men displea­sed, is principally to be reprehended; but lest these wantons should not believe these their foolish actions in painting, patching and spotting their faces (which are all one, but spot­ting the worse, because of its greater deformity) to be sinful or displeasing to God; let them hear the judgement of the holy Fathers of the Primitive times, and of other learned Doctors and Scholars in this point, unto whom they must grant, that more credit ought to be given then to their private fantastick humours, or to any the abettors of them: for against these learned and pious men no just exception can be taken: I will first begin with Origen, and so proceed.

Origen. Tom. 2. Hom. 4. thus writeth;Origen. To. 2. homil. 4. He was scho­lar to Clem. A­lexand. and li­ved Anno 226. They, saith he, that use this painting, do injury to God, whose workmanship they would seem to mend, being discontented with it; Doth the Law of God require or favour it? Doth Reason uncorrupted teach it? or have the Laws of any wise or understanding heads endured or enjoyned it? No, they that use these paint­ings of the face do them in contumeliam Creatoris, to the re­proach of their Creator. So Origen.

Tertullian, Tertul. de habitu muliebr. c. 5. A. D. 203. another ancient Father of the Primitive Church, thus writeth, In illum delinquit, quae cutem medicaminibus ungunt, genas rubore maculant, oculos fuligine collinunt; displicet illis nimi­rum plastica dei; in ipsis redarguunt, reprehendunt artificem omni­um; reprehendunt enim, cum emendant, cum adjiciunt, utique ab ad­versario artifice sumentes additamenta ista, id est, Diabolo, &c. Quod nascitur opus Dei est, ergo quod fingitur Diaboli negotium est, &c. Hodie Deus vos tales videat, quales tunc videbit, &c. Ʋbi Deus, ibi pudicitia, ibi gravitas adjutrix & socia ejus. Quo ergo pacto pudicitiam sine instrumento ejus, id est, sine gravitate tractabi­mus? Quomodo autem gravitatem administrandae pudicitiae adhibe­mimus, nisi in facie, & in cultu, & in totius hominis contemplatione, [Page 21]severitas circumferetur. They offend against him who anoint their skin with medicines, who bespot their eye-lids with red, and dawb their eyes with foot; for the workmanship of God displeaseth them; therein they reprove and find fault with the maker of all things; for they find fault when they amend, when they adde thereto, taking such additions from the adversary­workman, that is, the Devil, &c. That which is born is the work of God, therefore that which is counterfeit is the busi­nesse of the Devil, &c. Let God behold you on this day such as he then (to wit, at the Resurrection) shall behold you, &c. Where God is, there is Modesty, there is Gravity her helper and associate: After what manner shall we then use modesty without her instrument, that is, without Gravity? and how shall we apply Gravity to Modesty, unless Severity be obser­ved in the face, and in the attire, and in regarding of the whole man?

Herein Tertullian doth intimate, that look what Modesty and Gravity women here on earth have put on, in the like shall they appear in their face and ornaments at the day of Judgement: And moreover he makes a doubt, whether the Angels will carry up into Heaven such a painted creature, An cum cerussa & purpurisso & croco expictam, Angeli in nubila sub­levent, obviam Christo? Whether, saith he, the Angels will then carry up into the clouds one painted with white Lead, red Cheek-varnish and Saffron, to meet Christ or not? So Tertul­lian.

Clemens Alexandrinus saith,Clem. Alex. Pae­dagog. l. 3. c. 2. A. D. 204. That as a salve applied doth by the very sight give cause to suspect that he that weares it is dis­eased, so these false Dyes, Tinctures and colours dawbed on womens faces, do signifie that the soul is sick within. Again, as branded marks make known a Fugitive, so beautiful co­lours disclose an Harlot; and he that calls them Harlots who make vizards of their faces is not mistaken; for they that take more delight in their faces then in their hearts, set forth them­selves to please others: And is it not an absurd thing, that Horses, Birds, and other living creatures, should rise up from the green grass and meadowes and flie away, rejoycing in their own natural ornament, mains, colours and plumes, and that a [Page 22]woman, as if she were inferiour to beasts, should think her self deformed, that she stands in need of externall, saleable, and counterfeit beauty, &c. So Clem. Alex.

St. Cyprian,S. Cyprian. de habitu Virginis. Anno 250. De habitu Virginis, thus writeth, Ornamentorum insignia & lenocinia fucorū, non gisi prostitutis, & impudicis foeminis congruit, a [...] nullarum ferè praetiosior cultus est, quàm quarum pudor vilis est; The flags of attire & the alluring provocations of pain­ted faces belong to none but prostituted and shamelesse wo­men, but the attire of almost no women is more precious then of those whose bashfulnesse is set out meanly. Again, Qui se pingunt in hoc seculo aliter quam creavit Deus, metuent, ne cum dies resurrectionis venerit, arufex creaturam suam non recognoscat; They who paint themselves in this world otherwise then God made them, let them beware, that when the Resurrection shall come, the Workmaster do not know his workmanship. Again, saith the same Father, If some cunning Painter should set forth the countenance and shape of a woman, and having ended his work another should take upon him, as being more skilful, to reform and mend it, the first workman might just­ly seem to be injured and offended; And dost thou think, O woman, to escape unpunished, presuming with the like auda­cious rashness to offend God? Doth Sincerity and Truth con­tinue, when those things that are sincere are polluted with counterfeit colours, and those things which are true are chan­ged into falshood with deceitful tricks? The Lord saith, Thou art not able to make one haire white or black, Mat. 5.36. and thou to put down his saying, wouldst thou be stronger? By audacious endeavour and sacrilegious attempt thou colourest thy haires; fearest not thou, I prethee, who art thus disgui­sed, lest the Workman that made thee should not acknow­ledge thee, and lest he should say, This is not my Work, this is none of our Image? Thou hast polluted thy skin with deceitful Art, thou hast changed thy hair with a counterfeit colour, thy face is falsified, thy shape is defiled, thy countenance is bor­rowed; thou canst not see God, having not the eyes that God hath made, but which the Devil hath marr'd; thou hast fol­lowed him, thou hast imitated the red-shining and painted eyes of the Serpent, being trimm'd up in thine enemies fashi­on; [Page 23]thou art to burn also in like manner with him: Ought not these things, I prethee, to be confidered of the servants of God? are they not to be dreaded alwayes, both day and night? Thus St. Cyprian.

Lactantius speaking of these foolish paintings, saith thus,Lactantius de falsa sapientia, cap. 29. A. C. 290. Nihil aliud sunt quam deliramenta inconsideratae levitatis, They are nothing but the dotage of inconsiderate Inconstancy. Thus Lactantius.

St. Ambrose, de Virg. l. 1. thus writeth hereof,S. Ambr. de Virgin. l. 1. A. C. 374. Id Hexam. l. 6. c. 8. A. C 374. De adulterio vultus meditantur adulterium castitatis, By adulterating the vi­sage they meditate the adulterating their chastity: The same Father also saith in Hexameron. l. 6. this painting is Pictura Mc­retricis, the picture of an Harlot. Again, saith the same Father, What a dotage is it to change the natural face which God hath made thee, for a painted face which thou hast made thy self? Thus St. Ambr.

St. Hierom also thus writeth to the widow Furia, S. Hierom To. 1. ad Furiam, de viduitate servanda. A. C. 390. Quid pul­chrius animâ, quae Dei Filia appellatur, & nullos extrinsecus quaerit or­natus? What is there more beautifull then the Soul, that is called the daughter of God, that seeketh not after outward Ornaments? Again, Quanto foedior, tanto pulchrior, quid faciet in facie Christiana purpurissus & cerussa? quorum alterum rubo­rem genarum, labiorumque mentitur, alterum candorem Oris & Colli; ignes juvenum, fomenta libidinum, impudica mentis indicia; ornatus iste non Domini est; velam [...]n istud Antichristi est; Que fiduciâ erigit ad coelum vultus, quos conditor non agnoscit; Frustra obtenditur Adolescentia, & aetas puellaris asseritur: The more beautiful she is, the more filthy she is; what advantage doth the red-cheek colour and the white lead bring to the visage of a Christian woman? the one of them counterfeits the redness of the eye-lids and lips, the other the whiteness of the mouth and neck; they are the fire of youth, the foments of lust, the tokens of an unchaste mind. This ornament is not of the Lord; it is the veyle of Antichrist; with what confidence doth she lift up those eyes to Heaven which her Maker ownes not? Youth and girlish age is in vain alledged for excuse, &c. Thus St. Hierom.

St. Chrysostome disliking the painting of women,S. Chrys. To. 2. Hom 31. gives this [Page 24]advice (amongst others) unto the husband of a painted wife; Let her, saith he, ever and anon hear thee say, That the painted faces of women do displease thee, and that they cause such a loathing in thee that thou canst not endure them: Alledge also the judgment of others that are of thy mind, and tell her, that gear doth marre them that are comely without it; make her believe that it will glad thy heart to see her with such a face as God hath made, but that a face corrupted and altered from its nature, and dawbed with artificial colours, is commonly disliked amongst good men. Thus Chrysost.

Ye may here observe how S. Chrysostome disliked this art of painting faces, by perswading the husband to disswade his wife from it.

S. Augustine also thus saith of the true attire of Christian women,S. Augustine ep. 72. ad Possidon. A. C. 400. The true Ornament of Christians, saith he, are not onely no counterfeit or lying Paintings, but good Manners. Thus Saint Aug.

If women think painting an Ornament,Stobaeus, Scrm. 72. hear what a Philo­sopher said to that purpose; Democritus a Philosopher (saith Stobaeus) said, That the sparing of speech adorned a woman, and the sparing of an ornament is an ornament unto her.

But if the setting forth of Beauty be their aim,Isidor. Clar. To. 1. O [...]at. 53. listen what Isidorus Clarus will tell them touching that point; Such, saith this learned man, as would needs appeare conspicuous and beauti­full here, shall inherit eternall deformity with the Devil and his An­gels.

Peter Martyr, P. Mart. 2. Reg. c. 9.30. Id. loc. com. l. 2. c. 11. a learned and sound Protestant, 2 Kings 9.30. saith, It is no good face that seeks these helps. Again, Loc. commun. l. 2. cap. 11. If Christian women, saith he, will so colour and paint themselves, I pray what doth a Matron differ from an Harlot?

Jo: Calv. Jer. 4.30 Calvin on Ierem. 4.30. saith, Harlots to entice Adulterers are wont to paint their faces. You see here painting faces is the trick of an Harlot.

Mr. Downham, Jo: Downham, Christian Warf. c. 14. l. 1. a Reverend English Divine, in his Christian Warfare, c. 14. l. 1. writing against all painting of the face, thus saith, Painting of the face, the Devils invention, absolutely a sin, not onely in the abuse, but the very use, the nature of the thing; and not [Page 25]onely in the intention of the doer; it is utterly wicked and abominable against the law of God, the light of Nature, against self-shame and conviction; a reproach of God, a perverting of his Works in Na­ture, a cheat of others, a lure and bait to Sin, a fruit of Pride and Vanity, poysonous to the Body, and pernicious to the Soul; it is the proper practice of Harlots and lewd women, and it is inconsistent with a Christian profession and a good conscience. And all this Master Downham taketh out of the holy Fathers; and he brings in al­so Tertullian arguing against it,Tertull. as the Devils counterfeiting and mocking of God, by seeking to mend his works, as if God needed his enemies help to compleat his creatures, &c. Thus Mr. Io: Downham.

Festus Pompeius, an ancient Roman Writer,Sext. Pompeius Festus de verbs signif. concerning the painting of lewd women, thus writeth, The Schaeniculae, saith he, were common Whores, so called from their using of the Oynt­ment Schoenum, (the worst of all Oyntments.Plaut. in Nervolaria [...]) From Plautus also he calls them Diabolares and Miraculae, or Monsters; so interpreted by Ant. Augustinus in his Anotat. upon Festus; For painted Whores seem more like to Devils and Monsters then Women. From hence we may see that this custome of painting faces was no new invention, but practiced by common Strumpets, by Pagan Harlots, at Rome before the Birth of Christ, and con­demned then even by the Heathens themselves as a Devilish Custome, comparing them that used it to Devils and Mon­sters; yet these impudent creatures, in these our dayes, that professe themselves to be Christians, would be accounted wise and witty in making themselves such ugly Monsters; but herein they are much mistaken, for as a learned man seriously saith of such as delighted in Monsters,Balth. Bonifa. h [...]st. Ludicra. l. 16. c. 14. Monstrosum profecto vi­detur, quod sapientia, rerum pulcherrima, monstrorum fuerit amans adeo pertinax ut iis undi (que) circumsepta eorum consuetudine, non secus ac Venus Gratiarum contubernio jucundissime frueretur. Ve­rily (saith Boniface) it seems to be a monstrous thing, that Wisdome, the most beautiful of all things, should be such a wilful lover of Monsters, that being compassed about with them on every side, she should with great joy use their society, as if it were Venus the companion of the Graces: But such a one (saith mine Author) is verily a Monster, though formosum & [Page 26]aspectabile illecebrosum & delectabile; beautiful, amiable to be­hold, alluring and delectable: And here we see that wisdom be­longs not to these creatures who thinking they look like Venus, make themselves Monsters, resembling rather Proserpina, who (as the Poets feign) lived as much in Hell as in Heaven, as I fear these Monsters do, if not more; but Africa breeds Mon­sters, Tangiers in Africa being ours, why may not then our creatures be Monsters? I grant they may be what indeed they are.

But these so wise creatures (in their own conceit) do think, that where Nature is defective they may justly correct it; but herein they are deceived, for that which is natural being Gods immediate workmanship is to be preferred before any artifi­cial invention of man, though never so curious; if we believe Solon, one of the wise men of Greece, who being demanded by King Craesus sitting on his Throne in his Royal glorious Robes,Solon. whether ever he saw the like before? Yes, said Solon, the attire of Peacocks and Parrots seem to me more glorious, for that theirs is natural.

Let then every one submit to Nature, which no man ought to correct, nor can long restrain, but it will soon revert, as the old saying is, Quicquid Natura dedit corrigere nefas est, It is unlawful to correct what Nature hath bestowed. So also, Naturam expellas furca licet usque recurret, Though you force Nature it will return again.

Dr. Iohn Bulwer hath not long since published a laborious Work,Dr. Bulwer in his Man trans­formed, p. 260. entituled, Man transformed, or the Artificial Change­ling, wherein among divers transfigurations of the outward li­neaments of mans Natural body, he hath with great judge­ment set forth his observations upon this painting and spot­ting of Faces by our English Ladies, some few whereof I shall here impart to the Reader, leaving the rest (for brevity sake) to be perused by any one who shall desire it out of the Book it self; such as I have collected out of the rest are these which follow. Our Doctor having before set down particu­larly the common use of painting and branding of Faces, used principally among the Indians, Africans, Americans, and other barbarous Nations, at last proceedeth with the painting and [Page 27]spotting the faces used of late times by our English Ladies in these words following:

Our English Ladies, saith he, who seem to have borrowed some of their Cosmetical Conceits from barbarous Nations, are seldome known to be contented with a face of Gods ma­king; for they are adding, detracting or altering, continually, having many Fucusses in readinesse for the same purpose: Sometimes they think they have too much colour, then they use art to make them look pale and fair; now they have too little colour, then Spanish Paper, red Leather, and other Cos­metical Rubricks must be had: yet for all this it may be the skins of their faces do not please them; off they go to Mercu­ry-water, and so they remain like peel'd Ewes, untill their fa­ces have recovered a new Epidermis.

Our Ladies here, saith the Doctor, have lately entertained a vain custome of spotting their faces, out of an affectation of a Mole to set off their beauty, such as Venus had; and it will, if one black Patch will serve to make their faces remarkable; for some fill their visages full of them, varied into all manner of shapes and figures.

This is as odious and as senslesse an affectation as ever was used by any barbarous Nation in the world; and I doubt our Ladies that use them are not well advised of the effect they work; for these Spots in fair Faces advantage not Beauty, as they suppose, because contraries compared and placed neare one another shew their lustre more plainly, but because it gives Envy satisfaction, which takes pleasure in defects, or by reason it takes away that astonishment which instead of de­lighting confounds, not that imperfection can make perfect, or that the defect can encrease beauty, and therewith delight, for these Spots in a beautiful face adde not grace to a visage, nor encrease delight; they entertain it because they extin­guish and then renew it, &c. A woman the more curious she is about her face, the more carelesse about her house, the re­pairing of the one being the ruining of the other, which makes Gusman cry even out, O filthiness above all other filthiness, O affront above all other affronts, that God having given thee one face, thou shouldst abuse his Image and make thy self another! And is it not a [Page 28]wonder (as my Lod Bacon notes) that this corrupt custome of Painting hath so long escaped penal Laws, both of the Church and State, which have been very severe against the excessive vanity of Apparel, and the effeminate trimmiug of hair: and the wonder is the greater how it hath escaped Ecclesiastical censure, since all the Fathers of the Church have strongly in­veighed against forced and feigned beauty, and this practice of introducing other hues then the blood naturally affords, &c. God would not (saith a grave and learned Divine) have the face mangled and torne,Dr. Donne, Seim. 20. but then he would not have it varnished with foreign complexions: It is ill when it is not our own blood that appears in our cheeks; it may do some ill offices of blood, it may tempt, but it gives over when it should do a good office of blood, it cannot blush; God would not have us disfigure our face with sad countenances in Fasting and other Discipline, nor would have us go about to marre his work, or to do his last work (which he hath reserved to him­self in heaven) here on earth, that is, to glorifie our bodies with such additions here, as though we would need no glorificati­on there. Thus Doctor Donne. In the invention of black Pat­ches the French shewed their wity pride, which could so cun­ningly turn Botches into Beauty, and make uglinesse hand­some; yet in point of phantasticalnesse we may excuse that Nation, as having taken up the fashion rather for necessity then novelty, inasmuch as those French Pimples have need of a French Plaister. Thur Dr. Bulwer.

I greatly pity the foolish pride and vanity of these silly wo­men, who voluntarily bring shame on themselves by their peevishnesse, in flighting the prudent advice and wholsome counsel and solid reasons which the zealous holy Fathers of the Primitive Church, and other learned and pious Divines, have set before them, which if they would duly consider and re­gard, they would, no doubt, see their own errours, and be per­swaded to imitate the fashions of those sober and discreet La­dies and Gentlewomen, who abhor such vain and foolish fashi­ons which these so delight in, and follow such fashions as may tend to their credit and reputations: for nothing more bewit­ches them, nor allures them to these vain courses, then the fa­shions [Page 29]of the times, on which they dote in such manner, as that (be they decent or undecent all is one to them) they more affect them then any good counsel whatsoever, which may cross their humours; although they can shew no more reason to justifie their apish imitations, then can Apes themselves, such is the strength of one ill example once brought to a custome.

But if there be no remedy but that they will still continue in their old courses, and sit in the seat of Scorners, despising all good admonition, though for their own welfare, I shall not then endeavour to make a Blackmoor white, but must leave them to the care and correction of the Magistrate, who fore­seeing the danger of the contagious infection of their disease, that is likely to encrease by toleration, if not in time prevent­ed, will doubtlesse no longer connive thereat, but will speedi­ly take such a course to reduce them to a conformity with ci­vil people, as the strict course of the Law shall prescribe; which I conceive may properly be by way of Indictment of High Treason, for that they having not the fear of God before their eyes, but moved by the instigation of the Devil, did abuse, counterfeit and deface Gods Image in their faces, to the evil example of others, and against Gods Crown and Dignity; there will need no evidence to convict them, for their crime will appear in their foreheads, and the sentence will be accor­ding to their offence, to which I leave them. Herein the dili­gence of the Magistrate will be expected; for if he should prove negligent, the Delinquent would be impudent, and the Magistrate justly blamed; for Qui non impedit, promovet, He that hindereth not a crime promoteth it; yet if in time these Girles will voluntarily of themselves reform their manners, they may prevent this shame which is likely to fall on them; if not, they must be forced to feel the smart of their obstinacy and contempt.

There is a wity discourse not long since published of Arti­ficiall Beauty, wherein many reasons are strongly urged for to­leration of painting womens faces in some sort, where their beautiful complexions are thereby the more illustrated; but those arguments will not serve their turn, who produce them on the behalf of black-spotting Faces, whereby their comely [Page 30]complexions are deformed, the one tending to correct Nature, (which in some sort may be tolerable) the other to destroy Nature (which is in no sort to be admitted;) but although the one may be more tolerable then the other in their severall respects, yet neither of them are commendable, being both counterfeits.Philo de Gi­gant. Therefore Moses (as Philo saith) banished Painting and Statuary Art, because they corrupt the truth with lies, and deceive credulous minds by those representations which are presented to their eyes.

And now fair Ladies and Gentlewomen, if you think I have been too rigid against your fashions, pardon old Age, which naturally is averse to such vanities, which may bring disgrace, but no commendations to your good names: and though you may be cleare from any just censure of light behaviour, yet for your credit-sake you should endeavour to be free also from the very suspicion thereof;Plutarch. invit. Jul. Caes. for as Plutarch writeth, Su­spicion onely moved Iulius Caesar to put away his wife Pompeia (a gallant Lady of Noble Birth) because Caefar would not that his wife should not be so much as suspected of incontinency.

If I have rubbed too hard upon your Sores, you know that foul Spots, especially upon fair Subjects, are not slightly rub­bed out, but will require much and hard impression: Remem­ber this, That never any one discreet man praised you for your patched faces, and also think how many daily dispraise you for the same.

Having thus decyphered this new Mold of spotted Faces, I shall for a Farewell salute these black ones, with a few rude Rythmes, which may peradventure be more acceptable to them then Prose, because commonly such more delight in Rythme then in Reason, and therewithall I shall conclude this discourse.

Thus I have done with this Metamorphosis of fair Faces, which God hath made, into black Visages, which the Devil hath for­ged, which being so much applauded by the greater sort of young Gentlewomen (otherwise perhaps of good breeding) and voluntarily with delight used, though to their own shame, cannot improperly be styled A Wonder of Wonders.