A DISCOURSE Against Painting and Tincturing of WOMEN.  
Wherein the abominable sins of Murder and Poisoning, Pride and Ambition, Adultery and Witchcraft, are set forth & discovered.  
Whereunto is added the Picture of a Picture, or, The Character of a Painted Woman.  
¶ Imprinted at London for Edward Merchant. 1616.   

A TREATISE AGAINST PAINTNG AND TINCTURING OF MEN AND WOMEN:  
Against Murder and Poisoning: Pride and Ambition: Adultery and Witchcraft.  
AND THE ROOT OF ALL THESE, Disobedience to the Ministry of the Word.  
WHEREUNTO IS ADDED The picture of a picture, or, the Character of a Painted Woman.  
By THOMAS TOOK, Minister of God's Word at Saint Giles in the Fields.  
ROME 6. The wages of sin is death.  
Quot vitia, tot venena. A deceitful heart hath deceived them: they consider not that a lie is in their face.  
LONDON, Printed by Tho. Creed, and Barn. Allsope, for Edward Merchant dwelling in Paul's Churchyard, near the Cross. 1616.   


AD NIGELLAM MAGIS RUBICUNDAM, QVAM verecundam summo candore.  
CRassa dies. Nec enim vergentis vespera saecli  
Splendidius passa est emicuisse iubar.  
Ergo quòd umbra sumus, nihil est, fratres, sed & umbrae  
Vmbra est. Tum sequitur, quod sumus, umbra 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.  Eiusdem.  

Curiosus & Curiaesus.  
GEntlemen and Yeomen, in my opinion,  
From the Latin Minium, comes our English Minion.  
Who fearing lest the Proverb should prove good,  
Still wears two faces, but has left the hood.  
And trust me lafoy, her word's not worth two chips:  
For she's a woman of polluted lips.  Nath. Tuke.  

To women that paint themselves.  

A Lome wall and painted face are one;  
For th'beauty of them both is quickly gone.  
When the lome is fallen of, than lathes appear,  
So wrinkles in that face fro th'eye to th'ear.  
The chastest of your sex contemn these arts,  
And many that use them, have rid in carts.   Arthur Dowton.  


Infucatas.  
QUe pictas geritis facies, vos iure potestis  
Dicere cum Flacco, pulvis & umbra sumus.   johannes Owen 
lib. 1. epigram. 90.   


ENcretata timet Fabulla nimbum  
Cerussatatimet Sabella Solem.   Martialis 
lib. 2. epig. 41.   

Infucatas.  

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.   johan. jefferie.  

To painted women.  

STay women-Gallants, cast an eye aside,  
See where a mirror represents your pride.  
Not that your farthingales fill too much room,  
Nor that your lofty tires you misbecome:  
Nor paps embossed laid forth to men's view:  
(Though that be vain too, if wise men say true)  
But that ye have renounced your native face,  
Under a colour that paint adds a grace,  
To your enticing looks. But ist no sin,  
When Vermilion blushes to bely your skin?  
Alas what comfort can your looking glass  
Yield you, fond creatures, when it comes to pass  
That o'er the paint is blurred, which makes you fret,  
Or ye see nought else but a counterfeit,  
A shadow of yourself? Why should you seem  
Fairer than women? Men oft misesteeme  
Your sweetest beauties: for because they know  
Some of you are less beauteous, than they show.  
And who would willingly her beauty saint,  
Whose face ill-coloured is clouded o'er with paint?  
If ye be fair, what need of new complexion?  
If black, or wrinkled, learn what a confection  
The first, that was a Moralist doth learn you;  
Be virtuous, a bad face will nothing yearn you.  
Who would be ugly in heavens piercing sight,  
To seem fair to some mortal partial wight?  
Yet none so partial, but he needs must see  
Upon your brow folly and vanity  
In their own colours: and 'tis hard to find  
A painted face sort with a single mind.   Ed. Tylman.  

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.   Robertus Hall.  

Ad delicatiores faeminas pigmentis utentes.  

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

Offace and haire-deceits.  

THey that leave truth, do leave the Lord:  
For God is truth, and all accord. 
So saith Latimer in a certain sermon.   
But th'native colour of face and hair,  
Is true and right, although not fair.  
But's false and wrong, that's died by art,  
Work of a lying, wanton heart.  
Then 'tis a bad conclusion,  
That follows this illusion.   

Again:  
FVcus is paint, and fucus is deceit,  
And fucus they use, that do mean to cheat.  
Me thinks the very name should stir up shame,  
And make it hateful to each modest Dame.  
Sure none, but such, as take delight in guile,  
Would please themselves with such a garish wile.  
If truth the inwards held, and governed,  
Falsehood could not so shine in white and red.   T. T.  

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 invidet 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, ulcus erit.  
Lecythum habent malae; rugas oblimat aniles  
Lomento, tragicâfece peruncta genas.  
Creta, timet nimbum, solem cerussa. Secundam  
Demetrius hanc personam; Tertia, larua mera est.  
Larua, poetarum superat quae monstra, chimeras,  
Empusas, Furias, Gorgonas, Harpyias.  
Quae verò faciem medicamine adulterate: illi  
Mens & adultem erit. Frons animi indicium est.   Tho. Farnaby.  

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 saeviat unguis,  
Faemineâque licet dilacerêre manu.  
Quicquiderit, linguae viris, virusùé malignae:  
Sorstua verae simplicitatis erit.  
Persta, insta, damna in faciem usque atque fucum,  
Quos stringis, stringunt ista, probiqué probant.   Aegid. Baden.  

De fucaiis.  

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

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

Certe equo quae fueram, te discedente, puella,  
Nempe reuersuror facta videbor anus.   
Of the original of painting the face.  

DEscribe what is fair painting of the face,  
It is a thing proceeds from want of grace:  
Which thing deformity did first beget,  
And is on earth the greatest counterfeit.   T. Draiton.  


De fuco.  
FOrmosam cerussa facit, tamen indicat esso  
Deformem; rugas improba larua regit.   

Ad fucatam.  
O quam te fieri puella vellem  
Formosam minus, aut magis pudicam.   Ed. Tylman.  

Of tincturing the face.  

To what may I a painted wench compare?  
she's one disguise, when her face is bare.  
She is a sickly woman always dying.  
Her color's gone, but more she is a buying.  
She is a rainbow, colours altogether,  
She makes fair show, and bears us all fair weather:  
And like a bow: she'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 youthful colours bury,  
And make Proserpina of an hag, or fury,  
she's a Physician well skilled in complexions,  
The sick will soon look well by her confections.  
she's a false coiner, who on brazen face,  
Or copper nose can set a guilded grace.  
And though she doth an hood, like Ladies wear,  
She bears two faces under't I dare swear.  
When hosts of women walk into the field,  
She must the Ancient be, we all must yield.  
For she doth bear the colours all men know,  
And flourisheth with them, and makes a show.  
And to conclude, she'll please men in all places:  
For she's a Mimic, and can make good faces.   Tho. Draiton.  

Ad fucatam.  

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

I have thought it not unmeet to set down here what Duke Bartas hath written of jezebel to painted Dames in his fourth Book of the 4. days work of the second week, turned into English by I. Sylvester.  

But besides all her sumptuous equipage,  
Much fitter for her state, then for her age,  
Close in her closet with her best complexions,  
She mends her faces wrinkle-full defections  
Her cheek she cherries, and her eye she cheers,  
And feigns her fond as wench of fifteen years,  
Whether she thought to snare the Duke's affection,  
Or dazzle with her pompous pride's reflection  
His daring eyes, as fowlers with a glass  
Make mounting larks come down to death apace:  
Or were it that in death she would be seen  
As 'twere interred in Tyrian pomp a Queen.  
Chaste Lady maids here must I speak to you,  
That with vile painting spoil your native hue.  
Not to inflame younglings with wanton thirst,  
But to keep fashion with these times accursed.  
When one new ta'en in your seem 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 leaves his suit, and thus he saith anon:  
What should I do with such a wanton wife,  
Which night and day would cruciate my life  
With jeloux pangs? sith every way she sets  
Her borrowed snares, not her own hairs, for nets,  
To catch her cuckoos with loose, light attires,  
Opens the door unto all lewd desires,  
And with vile drugs adultering her face,  
Closely allures the adulterers embrace.  
But judge the best, suppose (saith he) I find  
My Lady chaste in body and in mind;  
As sure I think): yet will she me respect,  
That dares disgrace the eternal Architect?  
That in her pride presumes his work to tax.  
Of imperfection, to amend his tracts;  
To help the colours, which his hand hath laid,  
With her frail fingers with foul dirt be raid?  
Shall I take her, that will spend all I have,  
And all her time in pranking proudly brave?  
How did I dote? the gold upon her head,  
The lilies of her breast, the Rosy red  
In either cheek, and all her other riches,  
Wherewith she bleareth sight, and sense bewitches,  
Is none of hers: it is but borrowed stuff,  
Or stolen, or bought, plain counterfeit in proof.  
My glorious idol, I did so adore,  
Is but a vizard newly varnished over  
With spauling rheums, hot fumes, and cerusses,  
Foyes, fie, such poisons one would loath to kiss,  
I wed, at least I ween, I wed a lass,  
Young, fresh, and fair: but in a year and less,  
Or two at most, my lovely, lively bride,  
Is turned a hag, 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 drivelling mouth, and with a snivelling nose.    

The invective of Doctor Andreas de Laguna, a Spaniard and Physician to Pope julios' the third, against the painting of women, in his Annotations upon Dioscorides, li. 5. cap. 62.  
THe Ceruse or white Lead, wherewith women use to paint themselves was, without doubt, brought in use by the devil, the capital enemy of nature, therewith to transform human creatures, of fair, making them ugly, enormous and abominable. For certainly it is not to be believed, that any simple women without a great inducement and instigation of the devil, would ever leave their natural and graceful countenances, to seek others that are suppositions and counterfeits, and should go up and down whited and sised over with paintings laid one upon another, in such sort: that a man might easily cut off a curd or cheesecake from either of their cheeks. Amongst which unhappy creatures, there are many, who have so betard their faces with these mixtures and slubbersauces, that they have made their faces of a thousand colours: that is to say: some as yellow as the marigold, others a dark green, others blunket colour, others as of a deep red died in the wool. O desperate madness; O hellish invention, O devilish custom: can there be any greater dotage or sottishness in the world, then for a woman in contempt of nature, (who like a kind mother giveth to every creature whatsoever is necessary to it in its kind) to cover her natural face, and that pure complexion which she hath received, with stench of plasters & cataplasms. What shall God say to such in the last judgement, when they shall appear 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 form. Thus the use of this ceruse, besides the rotting of the teeth, and the unsavoury breath which it causeth, being ministered in paintings, doth turn fair creatures into infernal Furies. Wherefore let all gentlewomen & honourable matrons, that make price of their honesty and beauty, leave these base arts to the common strumpets, of whom thy are fittest to be used, that by that filthiness they may be known and noted. Yet do I not altogether mislike, that honest women should wash themselves, and seek to make their faces smooth, but that they should use the barley water, or the water of lupines, or the juice of Lemons, and infinite other things, which Dioscorides prescribes as cleanly, and delicate to clear the face, and not go continually with rank smells of ointments and plasters about them. Howbeit that you may not think that this unhappy trade and practise of painting is altogether new and of late brought into the world, I will recount unto you a story, which Galen allegeth in that little book of his, which he entituleth, An exhortation to good arts. Phryne a famous harlot of Athens being present at a great feast or banquet, where every one of the guests might by turns command what he pleased to the rest there invited, she seeing many women there that were painted with ceruse, enjoined that they should execute her command very severely, which was, that they should bring a bowl full of warm water, and that they should all wash their faces therein, which was done without gainsaying, for that was the Law of the feast. Whereupon the faces of all the women there present appeared foully deformed and stained over, the painting running down their cheeks to their utter shame and confusion, and the horror of all that stood by, to whom they seemed and appeared as horrible monsters, only Phryne appeared much more beautiful and fair then before: for albeit her life were not free from blame, yet was her beauty and comely grace, pure, natural and without artifice, but God be thanked, saith he, our Ladies of Spain are so fair of themselves, that they have no need of any thing to clear their complexions, but only a little Orpin, and Soliman, or Mercury sublimate.  
Now that you may know that he flouteth his country-women, hear what he saith of this Soliman in his Annotation upon the 69. chapter. The excellency of this Mercury sublimate (saith he) is such, that the women, who often paint themselves with it, though they be very young, they presently turn old with withered and wrinkled faces like an Ape, and before age come upon them, they tremble (poor wretches) as if they were sick of the staggers, reeling, and full of quicksilver, for so are they: for the Soliman and quicksilver differ only in this, that the Soliman is the more corrosive and biting; insomuch that being applied to the face, it is true, that it eateth out the spots and stains of the face, but so, that with all, it drieth up, and consumeth the flesh that is underneath, so that of force the poor skin shrinketh, as they speak of the famous pantofle of an ancient squire called Petro Capata, which being often besmeared over to make it black, and to give it lustre, it shrunk and wrinkled, and became too short for his foot. This harmen and inconvenience (although it be great, yet it might well be dissembled, if others greater than this did not accompany it; such as are, a stinking breath, the blackness & corruption of the teeth which this Soliman engendereth. For if quick silver alone, applied only to the soles of the feet, once or twice, and that in a small quantity, doth mar and destroy the teeth; what can be expected from the Soliman, which is without comparison more powerful and penivative, and is applied more often, and in greater quantity to the very lips and cheeks? So that the infamous in conveniencies which result from this Mercury Sublimate, might be somewhat the more tolerable, if they did stick and stay only in them who use it, and did not descend to their of spring. For this infamy is like to original sin, and goes from generation to generation, when as the child borne of them, before it be able to go, doth shed his teeth one after another, as being corrupted and rotten, not through his fault, but by reason of the viciousness and taint of the mother that painted herself, who, if she loath and abhor to hear this, let her forbear to do the other.  Translated out of Spanish by Mist. Elizabeth Arnold.   

Errata.  
Page 4. Line 2. Read, Work of God. p. 12. l. 30. put out to labour. p. 15. l. 26. for waist, r. woad. p. 18. l. 8. r. may not lie. p. 23. l. 31. r. to use 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 Machiavellian attempts. p. 47. l. 19 r. in exile. p. 49. l. 1. f feigned, 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.   

OF PAINTING THE FACE.  
THough these times & places, in which we now live, are stained with fouler faults, than this, of which I have taken upon me here to entreat, yet because it was (as I suppose) never so common, as it is now amongst us, and seeing by convivence, or silence, it still dilates itself, and now at length findeth some friends, which stick not in corners either to defend it, or to extenuate the vileness of it, I have therefore singled it out alone from many other vanities, against which many have bend themselves by word and writing, purposing to declare unto the world what I am able to say against it, entreating all with judgement to ponder what I write, and if they shall perceive my reasons sound and good, to join together with me in the persecution and banishing of this evil from amongst us, of whom better things are looked for, and desired. And I humbly beseech Almighty God to direct my heart and hand, that I may think and write that which shall be pleasing to him, and to prosper and bless it unto all that shall read or hear it, that it may find friendly entertainment in their hearts, & produce fruits answerable to it in their lives and practice.  
Saint Paul inspired with the Spirit of Christ, gives a golden precept, to which if we will yield obedience, as we should, we shall willingly abstain from this artificial facing. Whatsoever things (saith he) are true, Whatsoever 
Phil. 4. 8.  things are (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) venerable, Whatsoever things are just, Whatsoever things are (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chaste or) pure, Whatsoever things are lovely, Whatsoever things are of good report: if there be any virtue, and if there be any praise, think on these things. These things he would have us to delight in, and to do: the contrary he would have us decline, and abandon. But a painted face is a false face, a true falsehood, not a true face. Illa pictura, saith S. Ambrose, That picture, (or painting) is of corruption, and not comely, that painting is deceitful, and 
Amb. Herameron. lib. 6. cap. 8.  not of simplicity, that painting lasteth but a while, it is wiped off either with rain or sweat: that painting deceiveth and beguileth, that it can neither please him, whom thou desirest to please, who perceiveth this pleasing beauty to be none of thine, but borrowed: and thou dost also displease thy maker, who seeth his work to be defaced.  
Or is this painting venerable, or venerous and abominable rather? Do men of worth and judgement respect and favour it, as a thing honest, and worthy to be esteemed? Did ever Patriarch, Prophet, Apostle, or Father of the Church approve it? Hath it not been ever scorned of sage and grave men? A painted face is not much unlike an Idol; it is not that, it would be taken for: and they, that make it, are like unto it, and so are all they that do delight therein, and worship it.  
Shall we say the painting of hair or face is just? Doth the law of God require or favour it? Or doth reason uncorrupted teach it? Or have the laws of any wise and understanding heads endured or enjoined it? Or rather is it not altogether injurious? Sure there is a wrong done to God, whose workmanship they would seem to mend, 
Hieron. cont. Heluid. Cited by P. Mar. loc. come. class. 2. cap. 11.  being discontented with it: S. Hierome saith, Haec ad speculum pingitur, etc. She paints herself by a glass, and to the contumely of her Creator laboureth to be fairer, than she was borne. And in an Epistle to Laeta concerning the institution of her Daughter, where he relateth a story of a certain woman grievously smitten for painting of her daughter, he calleth those that do 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 daubing their living face with dead colours, and affirmeth, that they do 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, etc.  O man, and painted of the Lord thy God. Thou hast a good Artisan and Painter: do not deface that good picture (non fuco, sed veritate fulgentem) shining not with deceitful stuff, but but with true colours. O woman, thou defacest the picture, if thou dawbest thy countenance with material whiteness, or a borrowed red. Tell me, if after one workman hath done, thou usest the help of another to over-lay the work of the former with his new devices, doth he not take it in ill part, who sees his work to be disguised? Do 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 work of God, he committeth a grievous offence. For it is an heinous crime to think that man can paint thee better than God. It is a grievous thing that God should say of thee, I see not the image, I see not the countenance, which myself have form, I reject that, which is not mine. Seek him that hath painted thee, deal with him, take grace of him to whom thou hast given a reward. What answer wilt thou make him? Of the same mind also is Tertuilian, who saith, that they sin against the Lord, which be spot their 
Tertul. de habitu muliebri. ca 5. In illum delinquunt, etc.  cheeks with red colours, and die their eyes. The workmanship of God surely doth displease them. They blame and find fault with the workmaster of all things in themselves. For they reprehend him, because they mend his work, because they put unto it, taking these additions from the adversary Craftesman, that is, the devil. To all these ancient Doctors of the Church, I will add the judgement of a modern Writer by name Danaeus, who saith, that fucus faciei, the painting of the face is 
Danaeus. Ethic. Christ. lib. 2. cap. 14  a deforming of the very work in us, and damnable. God then is injured by this kind of painting: now let us see if man also be not wronged by it. Doubtless these Painters are injurious to themselves and others. Saint Ambrose, who terms these devices torments rather than ornaments, thus somewhere writeth: Whiles she studies to please another, she displeases herself. O woman, what truer judge of thy deformity 
Ambros. de Uirginibus, lib. 1. Dum alij studet placere, etc.  do we require, than thyself, who fearest to be seen? If thou be'st fair, why art thou hidden? Ifill-favoured, why dost thou counterfeit beauty, having no regard of thine own conscience, nor of another body's error? For he loves another, and thou wouldst please another. And thou wilt be angry, if he should love another, who yet doth learn by thee to commit adultery. Mala magistraes iniuriae tuae, Thou art an evil teacher of thine own wrong. It is injustice with saigned shows to endeavour to cousin others, labouring to make them think they be that they are not. S. Austin doth not stick to 
Aug. Ep. ad Possidium. In foeminà non potest non esse vitiosum, quod virum decipiat.  say it is vicious. And if it be not just to deceive men with counterfeit wares, much less lawful is it to deceive them with a disguised countenance. Besides, this borrowed beauty doth sometimes steal away the praise from that that is natural. Yea, and because this evil craft is so much in use, it comes to pass sometimes, that they that use it not, are suspected and said to meddle with it. And whereas every one should be careful of their name, they do much wrong themselves herein, that use such Arts, causing thereby their modesty, humility, wisdom, and continency to be called into question, and suspected. And what wrong do they to themselves in provoking God against them, to punish them for their pride and vanity? Sir Thomas More, one not meanly learned, was wont to say of such, that there were very many, which 
* S. Tho. More.  purchased hell unto themselves in this life with that labour, with the one half whereof they might have gained heaven. Clemens Alexandrinus saith, They are not once, but thrice worthy to perish, which daub their brows, and wear their chcekes with their painted stuff. Saint Cyprian hath a 
Clem in Paedag l. 3. c. 2. Ter enim, non semel, dignet sunt, quae pereant, etc.  notable speech full of sting and terror, where he thus writeth: If some cunning Painter should set forth the countenance & shape of a woman, 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 wronged and offended: And dost thou think (O woman) to scape unpunished, presuming with the like audacious rashness to offend God? Doth 
Cyprian. de discipl. & Hab. virgin. Si quis pingendi artifex, etc.  sincerity and truth continue, when those things, that are sincere, are polluted with counterfeit colours, and those things which are true, are changed into falsehood with deceitful tricks? The Lord doth say, Thou art not able to make one hair white or black: and thou to put down his saying wouldst thou be stronger? By audacious iudeavour, and sacrilegious contempt thou colourest 
Mat. 5. 36  thine hairs: with an 
* He means, I think, they may justly fear, that these counterfeit flames, or firelike & yellowish hairs, shall be punished with the true flames of hell fire.  ill presage of future things thou beginst with flaming hair, 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 disguise, 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 thine hair with a coumterfeit 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 marred. Thou hast followed him, thou hast imitated the red-shining and painted eyes of the Serpent, being trimmed up in thine enemy's fashion, thou art to burn also in like manner with him. Ought not these things, I pray thee, to be considered of the servants of God? Are they not to be dreaded always, both day and night? But to proceed, Whatsoever things are pure, or chaste, saith Saint Paul.  
Is that pure, or to be deemed the fruit of a chaste mind which is so common amongst the impurest of women, and altogether contemned of those that 
Tertul. de habitu muliebri. ca 8.  are most grave and pious? Allthose things, saith Tertullian, are refused as idle, and enemies to chastity. Vbi Deus est, ibi pudicitia: Where God is, there is chastity, there is gravity, the helper and companion of it. How then shall we practise chastity without the instrument thereof, that is, without gravity? And how shall we use gravity for the service of chastity, if there be not a certain severeness both in the face, and in apparel, and in the whole man round about? Saint Hierome likewise thus writeth, Quid facit in fancy Christianae purpurissus, 
Hieron. ad Furiam de viduit. soruand. tom. 1.  etc. What makes this purple and white stuff in the face of a Christian women, the inflamers of youth, the nourishers of lust, impudicae mentis indicia, and tokens of an unchaste soul? Clemens Alexandrinus makes this painting a sign of a sick soul: For as he (saith Clemens) that hath some salve 
Clem. Alex. in suo Paedagogo, li. 3. c. 2. Quemadmodum enim, etc.  applied to him, or his eyes anointed doth by the very sight, give cause to suspect that he is diseased: so paintings, tinctures, and affected dress do signify, that the soul is sick 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, etc. Ambros. de Virginibus, lib. 1.  other speech of Clemens, in that place quoted already, where he saith, that the Egyptian Temples were fair 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 cove or hole, or the mud, and not a Temple; So (saith he) the women, which are exercised in frizling their hair, in anointing 
Apnd Aegyptios templa, etc.  their chcekes, in painting their eyes, and dying their hair, and following other wantonness with unlawful arts, do seem to me to draw on unhappy lovers: but if any man shall open the vail of the Temple, I mean their dressing, colouring, dying, and those things, that are plastered on them, thinking to find true beauty, I wot well he will grow into a loathing and detestation. For he shall not find the image of God dwelling within: but instead thereof, a foraicatresse and adulteress occupy the temple of the soul: he shall discern a painted Ape; and that seducing Serpent, through 〈◊〉 desire of glory, doth possess the soul, in stead of an hole, transforming women into whores, discharging the office of a bawd. And that renowned and holy Bishop of Milan, whom before we cited, calleth this painting, which of women is so 
Ambros. Hex. l. 6. c. 8.  much usurped, Picturam Meretricis, the picture of an harlot. Plutarch also showeth, that Lycurgus' banished tincture out of Sparta, as a flatterer of the sense, and forbade 
Plutar. Lacon. Apotl. eg.  the City, to all that used the arts of painting, and tricking the body, because evil arts corrupted men's manners. And the said Author writeth, that women were at that time so chaste, and so far from the lightness of those that followed after, that the crime of adultery with them, was counted a thing incredible. 
Plutar. uhi supra.  And as one said to his guest, How could there be an adulterer in Sparta, where luxury and painting (luxus & fucus) are decmed ignominious, and where shamefastness, modesty and obedience domineer?  
But Saint Paul proceedeth; Whatsoever things (saith he) are lovely. Doth a painted face procure love, or loathing 
Ambros. de office lib. 1. cap. 18.  rather, if it be perceived? Nihil fucatum placet, Nothing counterfeited doth afford contentment, as Saint Ambrose speaketh. Who is pleased with counterfeit money, with counterfeit friendship, with counterfeit stuff? Who loves hypocrisy in religion? And what is a woman painted, but a certain kind of hypocrite, resembling that in show, which she is not truly? Is dece it and falsehood lovely? And what is this artificial facing, but a true deceit, or a deceitful 
Augustin. ad Possidor.  truth? Fucare effigiem figmentis adulterina fallacia est, quâ non dubito ipsos maritos se nolle decipi. To colour the face with artificial devices, to make it look more red or lovely, is a counterfeit and base deceit, saith Saint Austen, with which I am persuaded, husbands would not be deceived. And another saith, Quùm facies adulterino colore fucatur, os abominabili faetore corrumpitur: when the face is 
jun. de vilit. conduit. humanae.  painted with a false colour, it becomes an abomination. And if Lenocinia formarum, the painting of the face, and borrowing of complexion ((non nisi prostitutis & impudicis 
Cypr. dedisc. & hab. virg.  foeminis congruunt) beseem none (as Saint Cyprian saith) but whores and dishonest women, why should any one delight therein, as in things pleasing, or worthy love? Or if it be such a lovely thing, what reason had Saint Hierome to say, Erubescat mulier Christiana, etc. Let a Christian woman blush for shame, if she force favour, if she take care of the 
Hieron. ad Marceliam de exitu Leae.  flesh unto concupiscence, in which they, which are, cannot please God; as the Apostle speaketh? Or why should he say, that dress void of curiosities, became Christian matrons, and forbid Laeta to colour her daughter's hair, 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 be loved, but hated rather. Doubtless nature and art are both good, and to be beloved: but the abuse of both, or either, is evil, is of the devil. And is not art abused, when it is made an organ and slave to pride, wantonness, and vanity? And that I may speak a little by digression to her, that exercises herself in these unlawful and unlovely arts; Tell me, how canst thou desire, that another should not loath thee, seeing thou loathest thine own self? For as Peter Martyr speaks out of Saint Ambrose, They that seek by these devices 
Martyr. loc. come. clas. 2. cap. 11.  to please others, do testify, that they have disliked themselves first. For had they not disliked themselves, and desired something in themselves, Nonquaesivissent suas facies meliores fucis reddere, They would not have sought to have mended their faces with painting. Their very bravery, wherein they glory, bewrays their wants. Or dost thou love thyself artificial, and like an Idol, and loath or dislike thyself natural, and in thy native colours? O woman, great is thy pride and folly, foolish pride and proud folly. What folly is it to fall in love with a picture? Quanta amentia est effigiem mutare naturae, picturam quaerere? What madness is it (saith a forenamed Father) to change nature's shape, and to seek a picture? Doubtless thou deservest to be loathed of others, because thou dost loath thyself, and being displeased with the pleasure of God, dost please thyself in that, that is displeasing to him.  
But I have digressed; The Apostle addeth, Whatsoever things are of good report. And in another place he saith, Provide things honest in the sight of all men. Say now, is this painting of good report? Do all, or the wisest, and 
Rom. 12. 17  honestest of all account it honest? divers of the Fathers, as we have seen, have condemned it in that name. It was ignominious in the days of Lycurgus. Peter Martyr out of Saint Chrysostome saith, Magna voluptas est, etc. It is very pleasing to see such a face, as 
Pet. Mart. ubi supra.  God created: whereas on the contrary, a countenance (rubricâ & cerussâ plenus) full of red and white colours, otherwise then natural, is disallowed. Deformity is no point of dishonesty, Fucatio verò deprehensaignominiâ semper notatur, but painting being discerned and known, is branded always with reproach and infamy. Saint Hierome to Marcelia saith, that those women are matter of scandal to Christian eyes, Quaepurpurisso & quibusdam fucis ora, oculosque depingunt, which do paint 
Hieron. de exitu Leae.  their faces and eyes with certain artificial colours, Whose faces (saith he) being plastered and deformed with too much brightness, are counterfeits of Idols. And such old women as use those, and the like vanities, he calls in mocking, Trementes Uirgunculas, trembling girls. And unto Furia he saith, that this furniture 
Hieron. ad Fur. de vid. ser. tom. 1. Ornatus iste non Domini est.  is not the Lords, this covering is of Antichrist, Uelamen istud Antichristi. Sure it is not for Christ, but rather against Christ, and ill beseems chaste and godly Christians, suiting fitter with the favourites and lovers of that Mother of harlots, arrayed in purple and scarlet colours, and full of allurements. Platina writeth, that 
Reu. 17. 4. 5.  Paulus Secundus, Bishop of Rome, used to paint himself; a thing not much to be found fault with in such a friend unto the Whore, though very ill beseeming one, that counts himself the Vicar of Christ. It seems the Church's Head hath been once a painted one. But to return, the Apostle would have us delight and think on those things, that are of good account, and he will have us do it in the sight of all men, according as our Saviour says, 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 seem good: she that is chaste, must seem chaste: she that is humble, must seem humble: she that is modest, must seem to be so, and not plaster her face, that she cannot blush upon any occasion (though 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 chastity that it be, but that it be also seen. And good counsel, which he gives to Christian women, Prodite vos, etc. Come forth now furnished with the medicaments and ornaments of the Apostles, taking from simplicity brightness, and from chastity redness, your eyes painted with modesty, for an ear-ring having the word of God, and the yoke of Christ for a chain unto your necks. Subject your head unto your husbands, and ye shall make show good enough. Array yourselves with the silk of honesty, the fine linen of sanctity, with the purple of chastity. Taliter pigmentatae Deum habebitis amatorem, Being so painted and tricked up, ye shall have God your lover.  
But Saint Paul hath not yet ended his speech, If (saith he) there be any virtue. But dare any say it is a virtue, or act of virtue, to paint the face or hair? 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 virtue and vice in two images. For, he made virtue standing simply clothed with a white-shining garment, and pure, adorned only with bashfulness: but vice with superfluous and changeable apparel, alieno colore exultantem; and glorying in borrowed colours. But that it may appear plainly that this kind of painting and colouring is vicious, let us inquire into the 
Tertul. de hab. mulieb. cap. 5.  causes of it. Tertullian saith expressly, it's from the devil. For who (saith he) would teach to change the body, but he, that hath changed the soul of man through malice? He out of doubt hath stirred up such wits, that so he might after a sort us lay hands on God. That, which is natural, is the work of God; therefore that, which is counterfeit, is of the devil. Saint Cyprian likewise saith as much in effect, affirming, that the Apostatical Angels taught women 
Cypr. de disciplina & hab. Virg.  to paint their eyes and checks, and to alter their hair with counterfeit colours, and as he saith, Expugnare omnem oris & capitis veritatem, to drive out all the truth of their face and head. If these things be of the devil, God is little beholding to those that use them. What a wickedness is it (saith Tertullian) to bring in Satan's devices after God's work? Our servants borrow nothing of our enemies: 
Tertul ab.  Soldiers ask nothing of the enemy of their commander. And shall a Christian receive help of that evil 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 devices is evil, even no other than the devil: so the interior grounds thereof are also evil, as pride, wantonness, and lack of judgement, or else rebellion of affections against judgement. What a pride it is, that thou canst not be content to appear in thine own likeness, and to seem that to others, which thou art in thyself? The bird appears in her own feathers, the Peacock shows himself in his own colours, the sheep is seen in her own fleece and likeness, white or black; the tree hath her own rind, appears in her own blossoms and fruits; and shall it be horrible to a woman to seem to be, as she is indeed, displeasing to her to appear in her own likeness, her own hair, her own complexion? She was borne in her own, nature would show itself in her proper colours: she was not borne painted in this world (unless perhaps so, as is expressed in the Prophet) neither shall she rise painted in the next world, and I think she would be loath 
Ezeck. 6.  die painted, why then should she live painted, why should she love it? utinam miserrimus ego, etc. I would I poor wretch (saith Tertullian) might see in that day of Christian exultation (An cum cerussà, & purpurisso, & croco, & cum illo ambitu capitis resurgatis) Whether ye 
Tertul. de hab. mul. c. 7  shall rise again with your white, red, and yellowish paintings, and those strange dress of your head, and whether the Angels shall lift you up so pictured, to meet Christ. hody vos Deus, etc. O ye women, let God see you such now, as he shall see ye then. Is not this also a point of pride by such deceitful shifts to gain the praises of men, and to desire to be reputed fairer, or younger, or better favoured, than one is indeed? And doth not God hate pride, and reward humility? Doth he not resist the proud, and give grace to the humble? What a contempt of God is this, to prefer the work of thine own finger to the work of God? What impiety is it to go about to have that thought 
james 4. 6.  Gods, which is thine own? What injustice to conceal his work, and ostent thine own, and indeed to spoil his with thine own? Innocentius saith, An artificial form is drawn over, and the natural face is painted, as 
Inn. ubi sup.  if the artifice of man exceeded the art of God. And is not this a trick of a wanton, to use these arts to procure and tie the eyes of people to thee, or to gain some unfortunate servant? Is it not a foolish wiliness, and a certain wily kind of folly by these limetwiggs, these painted limetwiggs, to labour to think or labour to catch a Woodcock, or a Wild-goose? Are these devices allowed, as stales, or snares, to take men in them? Dost thou deem men as simple, as those birds, that were deceived by the Painter's artifice, flying to grapes, that were but painted? Because Lycoris pleases herself being painted, being otherwise as black, as an over-ripe Mulberry, doth she therefore think to gain an husband, who knows an ill face well painted, is but as 
Martial. l. 1. epig. 73. Cerussata sibi placet lyceris, quae nigrior est cadente more.  a piece of counterfeit silver, or as a fair carpet over an unhandsome 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 he, that is base and needy, and not yet promoved, nor made wealthy, make fare as if he were some noble or rich man? It were intolerable vanity. Say, Is every man truly virtuous and religious? No, no more than every Angel is good and holy. Now shall he, that is profane and impious, make show of piety and true devotion? Were it not damnable hypocrisy in him? If he be not, let him not seem to be. For not being, his very seeming is a sin unto him. And dost thou think it lawful for thee to make shows of favour and beauty, or of another complexion and temper, than thou art of, by thy daubing, painting and borrowing, God and Nature, which is his Handmaid, having withheld beauty, or a lovely complexion from thee? Virtue is one gift of God, and beauty is another: now as a man may not counterfeit virtue, being vicious: so he may not counterfeit beauty, being destitute of it. Doubtless unthankfulness to God, hath a great stroke in this ungodly exercise. For were we thankful to God, as indeed we should be, would we loath and despise his work upon us, and love our own? Would we not care how we corrupt and mangle his with ours? If we were thankful to him for our complexions and favour, how mean so ever, we would humble ourselves before him, and not go about to cozen the world with our borrowed feathers, or show ourselves altogether unpatient of his handiwork, yea, we would labour to supply the want of good outward parts by inward virtues, and by the offices of piety, charity, and humility; things, which (I fear me) are seldom and little thought of amongst the Painters, who, if we may believe the speeches of the world (and they say, Market-men use to speak as the market goes) are too many of them, not much unlike ill cloth of a good die; or to a Letter fairly written, and with good ink, but not without some false English, or ill contents.  
But let us see how the Apostle ends his exhortation. If there be any praise (saith he) think on these things. Now is a painted face worthy to be praised? Is a borrowed beauty, or fresh-coloured hair with women's skill to be commended? Shall we bestow our praises, on what we may not spend our love? Shall we laud that, that is not worthy one good look? Shall that be praised that is vile, and vain? Quidvanius, qhàm tingeregenas, vugerefaciem, etc. What more vain, saith Innocentius, 
Inn. ib.  then to die the cheeks, and anoint the face? True it is, that God hath given a man oil to make him have a cheerful 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 use it, what ever they be. Fucation (saith Saint Chrysostome) being espied, is ever marked with ignominy. More ornament is not to be given to the body, then is profitable 
Chrysost. t. 2. hom. 31. in, Matth.  for the soul, saith Saint Basil the great; For to a generous man, and one truly worthy of this name, it were no less reproach to be want only decked, or to take superfluous care of 
Basil. de legend. li. Gentilium.  the body, then to be affected with some other note of disgrace, and evil affection through slothfulness. Consider also the judgement of Heathen men. Chius, a certain old man, came upon some business of state to Lacedaemon, and having died his grey hairs, he came before Archidamus, 
Aelian. lib. 8 de Var. hist..  the Lacedaemonian King, who seeing the old man disguised, rose up, 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 only the heart, but head also is stained with deceit? And so exploded, whatsoever he said, reprehending his disposition by the deceit, he used with his hair. Questionless there is lack of truth in the heart, when false hair is worn for deceit. Doubtless falsehood is in his or her heart, whose face or hair is falsified to deceit. falsehood uttered in the face, or hair, is first conceived and coined in the heart. Wantonness, pride and vanity are conceived inwardly, before they are expressed outwardly. The hand doth but what the heart bids it. Of the abundance of the heart the mouth speaketh, and the hand worketh. King Philip of Macedon made one of Antipater's friends a judge; but understanding 
Plutarch. in Apotheg.  that he used to colour the hair of his head and beard, he displaced him, saying, He which would not be true in his hairs, was not worthy to be trusted in an office. He used deceit in dying his hair, whereof no great lucre could arise, doubtless he will be much more deceitful in the affairs of his office, where deceit sometimes is very gainful. The natural form and colour is not laid to a man's charge, but only that which is counterfeit and ascitious.  
Vtnatura dedit sic omnis recta figura: 
Propert. Eleg. 19   
Turpis Romano Belgicus o'er colour.  
Nature's form and favour is right and good:  
But Belgic colours becomes no Roman blood: that is to say: The waste of France, and such painting stuff, are disgraceful in an Italian. If an old woman painted herself, they used to say, Lecythum habet in malis, which is a certain enigmatical and biting byword used against old wives, that they cloaked their wrinkles with their artificial daubings. Festus Pompeius saith, that common and base whores, called Schoenicole, used daubing of themselves, though with the vilest stuff. Diogenes said to one that had anointed his hairs, Caue ne capitis 
Laërt. lib. 6.  suave ölentia vitae maleolentiam adducat, Beware thy sweet head make not thy life stink; so may it well be said to those, that buy and borrow their favour and their colour: beware lest this borrowed grace bring ye not into disgrace both with God and his children, and that the counterfeiting of form do not deform 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.  wantonness and vanities. And may it not be said of these painted faces, as the Lord said of that people, The show of their countenance do witness against them? Doubtless this kind of favour finds no favour, no one word of praise in all the word of God. In jesabel, 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 seeks these 
Hieron. in jer. 4. 80. Sub figurâ mulieris adulterae loquitur. Calvin. in jer. 4. 30.  helps. Let us in the mean while, consider the impudency of a wicked woman, who being in extreme danger, yet shows no token of repentance, Imo vacat fuco, yea, she bestows her time in painting of her face. And on the Prophet jeremy, where mention is made of painting the face, or eyes, Saint Hierome in his Comments saith, He speaketh under the figure of an adulterous woman. In like manner, Calvin 
Hieron. in Eze. 23. 40. Omnem adulterae habitum implesti super eyes, etc. Maldonatus in hunc locum idem ait; Sicut meretrices, amatoribus suis. Clem. Alexander. 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 entice 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 upon 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 have heard before) a work of Satan, there is no reason at all why Christian women should be addicted to it. I would think women should beware of the Serpent (who hath an oar in this boat, as Clemens showeth) seeing their mother was beguiled with him of old, and that they all fare the worse for him still. Neither do I read, that ever any grave and discreet woman used these deceits. Some write of some barbarous people, which delight in painting their skin. Saint Hierome writes, that Maximilla, Montanus his Prophatisse, a woman divell-driven, did use to paint. And there is also mention, in the Ecclesiastical history, made of one Prisca, who practised the same arts. Caesar likewise writes, that the Britanes 
Caesar. lib. 5. belli Gallici.  used to colour their faces with their Woad: but this was not out of pride, or wantonness, but to strike a terror in their enemies, with whom they were to fight. But me thinks Christians should not only be, but seem so: the children of wisdom should not only be such, but seem such: they that profess modesty and humility, or which have promised it in their Baptism, should not only be modest and humble, but appear to be so by their shows. And to use 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. come. class. 2. c. 11. 1. Cor. 7.  there should be a difference between the handmaidens of Christ, and the handmaids of the devil. The handmaids of the devil, because they are unchaste, do use these pictures: wherefore the handmaids of Christ should fly from them, that they might show themselves to be unlike to them. In good-sooth if Christian women will so colour and paint themselves, I pray you what doth a matron differ from an harlot? I remember 
Amb. lib. 1. de ossic. c. 18. Est etiam in ipso, etc.  Saint Ambrose saith, that Inipso motu, gestu, incessu tenenda verecundia, modesty is to be kept even 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 behaviour of the body. Without doubt then a deceitful and effeminate face, is the ensign of a deceitful and effeminate heart. Ne dicalis vos habere animos pudicos, si habcatis oculosimpuaicos: Say not (saint 
August. de Christiana side.  Saint Austin) that you have modest and chaste affections, if ye have unchaste and wanton eyes: so I say, say not that thou hast the heart of a chaste and humble woman, if thou hast the face and favour of a proud dame, or wanton minion. And to use the words of Tertullian, How far from our disciplines and professions, how unworthy 
Tertul. de hab. mulieb. cap. 5. Quantulum etc.  the name of Christian is it, to have a feigned face, to whom all simplicity is commended; to lie with the countenance, who may lie with their tongue; to desire that, which is not granted, who should abstain from that, which is not theirs; and to practise the making of shows and faces, whose study is to be chaste and modest? These arts make those that use them, too like the devils, who though they be Angels of darkness, yet to work some feat, they will now and then transform themselves into Angels of light: they are one thing, but to deceive, they will seem another. And in truth I wonder how they dare pray to God with such impure faces? How shall they look up to God with a face, which he doth not own? How can they beg 
Some kind of painting makes them look always alike. Hieron. ad Fur. de vid. ser. tom. 1. Quomodo flere potest pro pecc. Psa. 66. 18. john 9 31. Calum. in 1. Pet. 3.  pardon, when their sin cleaves unto their faces, and * when they are not able for to blush? How can she weep for her sins, saith Saint Hierom, when herteares will make furrows in her face? With what confidence doth she list up her countenances to heaven, which her Maker acknowledges not? Youth is in vain pretended, and girlish age alleged for excuse: What hope is there that God will hear, whilst her heart is set on vanity and pride, on wantonness and deceit. David saith, If I regard iniquity in mine heart, the Lord will not hear me: We know (saith one in the Gospel) God heareth not sinners: but if any man be a worshipper of God and doth his will, him he heareth. Doubtless these curiosities are not things indifferent, as some imagine them to be. It is well said by Calvin somewhere, Too much fineness and superfluous brightness, and finally, all excess ariseth out of the corruption of the heart. Moreover, ambition, pride, luxury, affectation, and such like, are not (saith he) res mediae, things indifferent. But what need I throw water into the sea, or set up a candle in the Sun? But by the doctrine and judgement of Saint Paul, as is observed by Peter Martyr, men must beware not only of evil, but abstain from all appearance 
1. Thes. 5. 22 Pet. Mart. loc. come. clas. 2. c. 11.  of evil. In fucis autem adeò perspicua est malispecies, ut negari non possit. But in these painting practices, the show of evil is so perspicuous, as it cannot be denied. Truly (saith he) in God's Book, this painting (stibium) is never taken in good part. And the greater the persons be, that use these arts, the worse it is. For, Omne animi vitium tantò conspectius in 
juvenal.  se crimen habet, quanto maior, qui peccat habetur. The greater the man is, that sins, the greater is his sin. It is more scandalous and hurtful. And the more, that any man hath received of God, the more he owes unto God. The higher a man is, the more humble he 
I am. 4. & 1. Pet. 5. & Luke 18.  should be. The greater he is, the better he should be. When high trees and steeples fall, there is much looking. And be men never so higher, yet there is one high, before whom, and under whom they must humble themselves, and bewail their pride and vanities, or else they must not look to be exalted of him. And if these borrowed faces, and painted locks be ridiculous and odious in a woman, that is poor and base, as in a Kitchenwench, or such like, how much more discommendable is it in such, as God hath advanced? What poor thanks do they pay him for those benefits of wealth and greatness, which without their merit, he hath conferred and cast upon them? Even a little stain is noted in fine Lawn, a little blot or blur is discerned in white paper. Honourable and rich persons stand as upon hills; all men's eyes are on them: they should be patterns of piety, ensamples of virtue. For by their examples, they do either much good, or much hurt. If it would please them to consider what the Apostle saith unto the Corinth's, I am persuaded they would not meddle with these vanities. Read and weigh what is said in 1. Cor. 7. 29. 30. 31. Surely they that abuse the world, that abuse their greatness, that abuse their wealth and wit, they lose a blessing of the world, of their greatness, wealth and wit. These things are theirs, whilst well used: but being abused, they are not theirs, but their enemies rather: they make not for them, but against them. Oh, how happy had it been for them, if they had not known what wit, what wealth, what the world, what greatness meant! A man must be poor in riches, little in greatness, humble in honour, virtuous in beauty, meek in authority, modest and not selfe-conceited self-conceited in all his ornaments, else all is nothing, and he is nothing, or a certain Something, worse than nothing. Think we not that all Christian women, how great soever, are bound to those two speeches of their Apostle Saint Paul? Whatsoever ye do, do all to the glory of God. And again: 
1. Cor. 10. 31. 32.  Give none offence, neither to the jews, nor to the Gentiles, nor to the Church of God. But do they paint their faces, or die their hair to the glory of God? Is God honoured by these exercises, or disgraced rather, as we have seen before? Saint Cyprian saith, Foeminae manus Deo inferunt, etc. Women lay hands on God, when they seek (by such counterfeit devices) to reform and transfigure that, 
Cypr. lib. de hab. Virg.  which he hath form: Nescientes quòdopus Dei est omne, quod nascitur, Diaboli quodcunque mutatur: None knowing that that is God's work, which is borne and the devils, whatsoever is changed. And do they think, that this their painting is offensive unto none. Some they displease and grieve: others they poison by this ill ensample, which is as a match to give fire to them that are as capable of it, as tinder, flax, or gunpowder: and beside, they give the enemy occasion to disgrace the Church, and that Gospel of jesus, which we profess and boast of. Let us all therefore remember that golden rule, which the Apostle there doth give us, Which (as Hemingius speaketh) Whosoever doth willingly and wittingly 
Heming. in 1. Co. 10. 31.  violate, he without doubt dishonoureth God, and is made guilty of eternal anger, until he shall repent. But if the respect of men cannot prevail, whose eyes are offended with such vanities, yet let the reverence of God's holy Angels, that tend upon you, dissuade you from them. For they cannot but be offended, as oft as they shall see men pervert nature itself, and the order that God 
Bullinger. in 1. Cor. 11.  hath appointed, and contumaciously to tread it under foot. And is not this the Ordinance of God, that every man should appear in his own likeness, every woman be seen in her own face? Is not this an inversion of nature, to dissemble and hide the natural visage with an artificial, 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 hair, as any man can endure a sluttish face, or nitty locks? And why should a man be so fond on beauty? Amplasatis forma pudicitia: Modesty is sufficient 
Propertius.  beauty. Truly virtue is the best beauty, which is indeed so beautiful and bright, that were it to be sere with eyes, it would draw and hold all men's eyes unto it. A virtuous woman needs no borrowed, no bought complexion, none of these poisons; for so Victor calls them, when he saith, Quid agunt incorpope casto cerussa, 
Uictar ad Salmonem.  & minium, centumque venena colorum? What do this white and red paint, and an hundred other poisons of colours in an honest body? the time, labour and cost, which thou wastest on these superfluities, bestow and spend in getting, keeping, and exercising virtue, which is even beauty's beauty: which (as Saint Ambrose speaketh) no age shall extinguish, no death can take away, 
Ambros. de Virgin. l. 1.  no sickness can corrupt. But this borrowed beauty is a vanishing beauty, or beautiful vanity; a little wet, a little sweat, a little breath will mar it. Perhaps thou 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 pomp of gold or garments, but good 
Aug. ep. 73. ad Possid. Uerus ornatus Christianorum, etc. Stob. Ser. 72 Stob. 16. Nazianz. cont. mul. Immodicè comptas.  manners. An ornament (saith Crates) is that, which doth adorn: and that adorneth, which makes a woman more honest: (Tale vero praestant, non coceus) but painting (either of face or hair) performs not this: but those things, which show gravity, moderation, and shamefastness. Democritus likewise said, that sparingness of speech adorned a woman, and that the parcitie even of an ornament is an ornament to her. I may not omit what Saint Gregory Nazianzen hath written of the true ornaments of women, where he saith: Anthos hen esti, etc. There is saith he) one flower to be loved of women, a good red, which is shamefastness. This our Painter painteth. We will give thee, if thou desirest, a second: thou mayest draw a paleness unto thy beauty, spent with the labours of Christ with prayers, sighs, and restless night and day. These are the medicines both of unmarried and married people. Ho tropos esti gun, etc. To tarry much at home, to confer of God's word, to set the maids their tasks, to be delighted only in their husband, to bind up their lips, and not to stir forth a doors, these manners are precious things for women. So the prime of the Apostles, Paul and Peter, having shown their dislike of some things, which by 
1. Tim. 2. 1. Pet. 3.  some foolish women are made even idols of, show that the true ornaments of Christian women, young and old, high and low, are shamefastness, modesty, and good works, together with the incorruption of a meek and quiet spirit, which is of great account with God. On the contrary, painting of the face, colouring of the brows, litting of the hair, and such superfluous curiosities, are abominations in his eyes. But thou wilt say, that the Apostle forbids not painting of the cheeks 
Theophylact. In ep. 1. ad Tim. cap. 2.  or hair. It is true by name he doth not: but in effect he doth; and as Theophylactus speaketh, If the Apostle forbid those things that belong to wealth, then much more those things, which with a certain unnecessary care and study, are composed only for vain trimming, as the daubing of the cheeks and face, and some ointments put to the etes to make them beautiful, and the rest of this rabble. But tell me one thing; for food and raiment, for strength and health, for natural favour, form and beauty, a man is bound to praise the Lord, and a good man will not forget to do it: hut dare any wanton thank God for her coloured hair, her borrowed beauty, her artificial facing (I remember Saint Paul saith, In every thing give thanks. Now I demand of thee, If thou wilt give thanks 
1. The. 5. 18  in this thing (I demand again, Why wilt thou live in that state, in which thou wouldst not die? Surely they forget death and those days of darkness, that are dead alive in these toys and vanities. A serious and sad remembrance 
2. Cor. 5.  of death and of the judgement, wherein every one must receive of the Lord according to that, he hath done in his body, whether it be good or evil, would deter and keep us from these abuses, and vain expense of time (which is not ours, if we do abuse it) and would make us think of better things, than these. It is worth the noting, which Isidorus Clarius a most eloquent Preacher, as Stapleton calls him, saith in this argument; If some man (saith he) should promise a woman, that, if she would leave of her painting and bodily 
Isid. Clar. t. 1. orat. 53. Si quis mulieri cupiam polliceretur, etc.  bravery for a year, she should appear for an hundred years after the most beautiful of all women, that ever should be, without doubt she would most willingly accept the condition. Again, if it should be told her that she hath leave for one years space to allkinds' of painting and colouring, and all manner of ornaments; but with that condition, that she should be the ugliest of all women all her life long after: there is no question, but that she would refuse the offer of that years bravery for fear of ensuing deformity. But all these things shall oome to pass, and those things, which are of so much the more 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 pass, that those women, which in this life have lived modestly, and without paintings, and idle ornaments, shall have bodies bright as the Sun, and that for ever: but such as would needs appear conspicuous and beautiful (by borrowed bravery) here, shall possess eternal deformity with the Devil and his Angels. Calvin writing on these words of Hoseah, Tollat seortationes suas a fancy suàs: that is, Let her take away her whoredoms from her face, and her adulteries 
Hoshea 2.  from between her breasts, saith, What meaneth this? for women play not the whores with their face, nor breasts. It is well known (saith he) that the Prophet alludes to the dressing of harlots: because Whores, that they may alluremen, dress themselves up more costly, and paint their faces curiously, and garnish their breasts. Immodesty therefore is seen as well in the face, as in the breasts. Tremelius also and junius commenting upon the said Scripture, understand thereby in like manner, Adulterinos' fucos, paintings, and such counterfeit devices, by the which, (as one hath well observed) 
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 natural favour.  
Master Tho. Hudson writing of a Painted woman, saith accordingly,  
She surely keeps her fault of sex and nation,  
And best alloweth still the last translation.  
Much good time lost, she rests her faces debtor:  
For sh'as made it worse, striving to make it better.  
Holinshed in his description of Scotland, tells, how the Picts used to paint over their bodies: and some write, that Medea a notable Sorceress devised these arts: and sure it is, that the Heathen and Infidels did first and most usurp them: seeing therefore we have cast off 
1. Cor. 6. 19  their Barbarism & Infidelity, let us also lay aside their other vanities and adulterous devices. But if for very shame, let not these heathenish images be brought into the houses of God. They do 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 God's house, not to show vanity, but to learn humility; not to draw down wanton eyes to themselves, but to lift up their eyes and hearts unto God; not to deal with vain and idle people, but with jesus Christ, whose holy eyes are offended with such sights. Master Barnabee Rich his complaint may here not unfitly be 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 allowed they are so bepainted, so beperriwigd, so bepowdered, so be perfumed, so be starched, so belaced, so be embroidered, that I cannot tell what mental virtue they may have, that they do keep inwardly to themselves: but I am sure to the outward show, it is a hard matter in the Church itself to distinguish between a good woman and a bad. I would to God our painters would consider what Saint Jerome writes (as Eustoch. Epitaph. Paulae. ep. 27.) of Paula, who when he prayed her to spare her eyes for the reading of the Gospel, which she marred with weeping for her sins, returned this answer to the holy Father: Turpandaest fancies, quam contra Dei praeceptum purpurisso, & cerussa, & stibio saepè depinxi: That face is to be fouled, which I have often painted against God's commandment. I must afflict my body, which I have pampered with many pleasures: long laughing must be recompensed with continual weeping.  
I will end this present Treatise with the words of that golden-mouthed Teacher of the Greek Church, I mean Saint Chrysostome, who writeth much about this argument I have in hand. His words, as many as concern our purpose, I will turn as faithfully as I can, which yet by turning will lose some grace, as wine being turned out of one vessel into another. Thou hast (saith he) a wife too much loving the bravery of the body, 
Chrysost. l. 2 hom. 31. in Mat. p. 228 Uxorem habes ornatum corporis, etc. Chrysostome excuseth his speech against women. Greater faults in men commonly, then in women.  painted, wantonizing daily in delights, given to babbling. For though all these things cannot befall one woman, yet in our speech we will feign, that they have all met together. But thou wilt say, Woy was it your pleasure to speak of women rather, then of men? Doubtless there are men corrupter, than such a woman. But because government is granted unto men by nature, therefore we have described a woman & not because more faults may be found in women, then in men. For you shall often find among men many, which women never, or but very seldom do commit; as are murder, the eversion of sepulchres, and unprofitable fight with wild beasts, and the like. Do not therefore think that we do these things in contempt of the sex (let this be far 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 have described, and her husband would reform her by all his care and industry. By what means then shall he effect it? Namely, if he do not command all things to her at once, but the more easy things, and those things first, 
How the husband is to redress his wife. Painting of the face is an evil bravery.  which she doth seem to care less for. For if thou wouldst mend all at first, thou shalt do nothing. Thou shalt not therefore buy and buy deprive her of her golden ornaments. Let her have them a time, and use them. For that seems to be a lesser evil, than a painted and counterfeitface. First therefore take away her painting, and do not that with terror and threats, but with a gentle and sweet persuasion. Let her ever and anon hear 
The husband should show his delike of this painting.  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. Allege also the judgement of others, that are of thy mind: and tell her that that gear uses to mar them, that are comely without it, that by this means thou mightest weed this evil out of her. In the mean while as yet, speak not a word of hell, or heaven: but make her believe 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 artificial reds and whites is commonly disliked amongst good men. After thou hast wrought her with these words, then speak to her also of hell and heaven. Be not slack to discourse of these things, not once, but again, and again; not spitefully or in anger, but with love and pleasantness; sometimes speaking fair, and sometimes turning away thine eyes with dislike, and sometimes again making much of her. Dost thou not see that painters, when they go about to make a fair picture, do 
Husband's should use all good means to reform their wives.  now apply these colours, and then others, wiping out the former? Be not thou more unskilful than painters. They being to paint the shape of the body on tables, do use so great pains and care; and is it not meet that we should try all conclusions, use all means, when we desire to make souls better! Si paulatim sie animum uxoris tuae formaveris, etc. If by degrees thou shalt thus reform thy wives mind, thou shalt be the best painter, a faithful servant, an honest husbandman. With these 
How an husband may prove a very good picturer. Holy ancient women used not to paint themselves. though they were not fair, yet they did not paint their faces. Painting of the face an invention of Satan. Helps against these vanities. Painting is deformity. Christ delights not in painted faces.  also, make often mention of illustrious women, which either have excelled for beauty, or which have not been so fair, as of Sarah, Rebecca, and the like. All which it is certain have condemned such vanity, which may appear, in that Leah, the wife of the Patriarch jacob, though she was not fair, nor so well loved of her husband. And beside bred among the Gentiles, did yet devise no such trick, nor altered her natural complexion, but constantly kept the lineaments of nature uncorrupted. And wilt thou, whose head is Christ, who art a believer, wilt thou allow of the inventions of Satan? wilt thou not remember that water, that was sprinkled upon thy face, nor the Sacrament, which beautified thy lips, nor the blood, which made red thy tongue? All which things if thou wouldst keep in memory, though thou lovedst bravery very well, thou wouldst not dare, thou couldst not endure to put any powder, or paint upon thy face. Remember that thou art made fit for Christ, and thou wilt abominate this deformity. For he joys not in these colours, but requireth a more noble branch, to wit, of the soul, which also he loveth greatly, and which is to be greatly esteemed, as the Prophet showeth, where he saith, and the King shall greatly desire thy beauty. Let us not therefore 
Psal. 45. 11. Painting a superfluity.  put any idle and superfluous thing upon us. For there is nothing wanting unto any of the works of God, neither is there aught, which needs thy mending. No man presumeth to put any thing to the image, which 
A Simile showing this painting to be a wrong to God. Painters neglect their souls.  is made according to the similitude of a King: and if he shall presume, yet he shall not scape unpunished. Thou addest therefore nothing to the workmanship of men; and dost thou strive to amend that, which God hath wrougth? Neither dost thou think of hell-fire, nor fearest the desolation of thy soul, which then lies altogether neglected, when thou settest all thy mind, care and study on thy body. Why say I the soul is neglected, seeing that it falls out otherwise with the body, than thou wishedst. Which hence appeareth. Because whereas thou studiest by this thing to seem fair, in truth with this thou appearest deformed: by this thou thinkest to please thy husband, 
It falls out otherwise with these painters, than they think. Painting mars the colour.  which in truth causeth him no little sorrow: neither doth he only, but others also blame thee. wouldst thou seem a young woman? But that artifice doth bring an oldness. Through this thou imaginest, that thou mayest glory, as being fair: but it works thee no small disgrace. Thou mayst 
* It may better translate it, be ashamed: for a painted face cannot blush. Painting an offence of God. The bellows of jealousy. The imitation of whores.  blush, when thou seest not only thine equals and friends, but thy maids and servants, that are privy to it, and much more, when thou seest thyself in a glass. But why do I heap up so many of these things, passing by those greater things? To wit, that thou offendest God, overthrowest modesty, kindlest the stame of jealousy, and imitatest prostituted harlots. All which considering, contemn these devilish dress, and unprofitable arts, and leaving this beauty, indeed deformity, get ye that beauty in your hearts, which the Angels desire, which God doth love, which pleaseth your husbands, that having lived here honourably, ye may also obtain future glory. Unto the which I would we might come by the grace and mercy of our Lord jesus Christ. Amen. Thus far Chrysostome.  
Trin-vni Deo Gloria.   

AN APPENDIX.  
ALL painting or colouring of the face is not of one kind, nor by one mean. The more artificial and sumptuous is by tincture, the skin being died and stained with artificial colours. This the wealthier sort perform by the help of pearl. Were it not much better to bestow this cost on the poor, which are creatures and images of God, then on such idle images and works of their own creation? O what thankfulness do they show unto him, that misspend his gifts on things, he scorns to look on! Vt quid die ligitis vanitatem, & quaeritis mendatium? Why love they vanity, and seek after lies? for a painted face is a vanity, and very lie.  
It is a point of pride to desire by false devices, to be reputed of others more excellent, than one is indeed. They therefore that paint or die their faces (as the manner is) are not able to clear themselves of pride, and the practice of it, which is a thing most odious to God and man.  
Pride may show itself in rich apparel, but it doth singularly appear in a painted face; because they that paint, would have that, which is artificial and borrowed, taken to be natural 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 think that God, who is the Lord of our time, doth allow us to spend one hour of all our time on such a vanity. And if he allow it not, we steal it, if we take it.  
This art is often used upon Sunday, which is the Lords day: and so by this means that holy day is profaned, and God dishonoured.  
They that practise these arts, do often hear them reproved by the Ministers of Christ, who have authority 
Heb. 13, 17.  over them in the Lord, neither can they (I think) be ignorant how the Fathers and Doctors of the Church have writ against these vanities. Now what is this but gross irreverence, and disobedience, when women, and wanton wags resist and contemn their judgement and monitions; or else, to make themselves wiser than their masters, and to be wise in their own eyes, as if forsooth they knew better what were good, and what were evil, what became, and what misbecame Christian men and women, than the Church or the most holy and learned Pastors and Teachers, Priests and Bishops, that have been, and are therein? But, Woe unto those, that are wise intheir own eyes, and prudent in their own sight. 
Isaiah 5. 21.   
They that paint or die their hair and faces, their neck and breasts, do either judge they do well, and sin not; or else they know they do evil, and yet do it, being transported by the corruption of their wills and affections; or otherwise they do well, and sin not; or otherwise they do it out of ignorance, not knowing that they do evil. For the first, if they think and deem it good, and not evil to use these arts, as the fashion is, they receive an error, or false ground into their minds. And how shall they repent of that, which they think is lawful? How will they beg pardon of that, wherein they glory, and which they think is good and not evil? And if they shall judge that good, which indeed is evil, how shall they not also speak good of evil? And how are they safe then (specially if they shall despise instruction) seeing the Lord denounceth, Woe unto those, that speak good of evil, and evil of good, which put darkness for light, and light for darkness? Now without all question the grounds of this colouring are pride, or wantonness, or deceit, or something that is sinful. And that, that is of the flesh, is flesh.  
For the second, if they know they do ill to paint, and yet use it, the greater is their sin; if they know they do well not to paint, why then do they not forbear? To him that knoweth to do good, and doth it not, to him it is sin, saith S. james. 
james 4. 17  He that sins wittingly, sins more willingly, and therefore sins more heinously: and (as Saint Austen speaketh) The precept is violated with so much the more injustice, 
Aug. lib. 14. the civit. dei c. 12.  by how much the more easily it might have been observed. But he that knows his duty, may more easily do it, than he that knows it not. And if he know it, and address not himself to do it, he shall be beaten 
Luke 12. 47  with many stripes.  
For the third, if they use these arts, as not knowing that they do evil, they are not yet wholly excused. For even this ignorance is a sin, and deserveth punishment in itself. But what if it be wilful and affected ignorance? Have they not heard? Have they no means of knowing it to be a sin? So they not consider, that the wisest and holiest of either sex contemn and condemn such vanities? Or are they not able to find out the reasons, why they do use them? See they not that pride, vainglory, adulterous affections, and such like, are the very motives, that make them use them? Affected ignorance of that, which a man ought to know, is a two fold evil; one, that it is ignorance; the other, that it is affected. And the simple and unaffected ignorance of such things be not so grievous, yet in one respect it is more dangerous than when one sins of knowledge. For he that sins of ignorance, is farther of from repentance, than he that sins of knowledge. For he that knows his duty, may more easily repent and leave it, then either he that doth evil, and knows not that he doth evil, or then he also that thinks he doth good, when he doth an evil, and so is so far from repenting of it, that he rather glories in it.  
They that use these arts, do judge it better, safer, and more laudable, either not to paint and die themselves, or to paint and die themselves. If they hold the former, why cleave they to the practice of such arts? Why choose they not the better? If they maintain the latter, why are they loath to depart out of the world in that kind of bravery? Why do they not condemn those, that altogether abstain from such arts? Or what be their reasons of their opinion? For my part, I think none to be so gross, as to think it better, or so good.  
There are some, whose leaders seem greatly to respect the ancient Fathers and Doctors of the Church, and the Conflitutions called Apostolical: but the Fathers, as may appear by their writings, quoted in this Treatise, are altogether set against these arts and actions: and amongst those Canons, this rule is given, Noli depingere os tuum, quod fecit Deus, that is, Do not paint thy face, which God hath made. Why then should any 
Clem. constit. Apostol. l. 1. c. 9  that profess themselves the Disciples of such their guides, as magnify these Ancients, give themselves to such forbidden practices? But it is to be noted, that though among women, and men too, of sundry opinions in matters of religion, there are many differences and much discord, yet in the practice of pride and vanity, there is great consent and concord. The devil is a most politic and pestilent enemy of man: He cares not much, though the manners of a man be good, if his faith be nought; nor though his faith be good, if his manners he wicked. And he knows, that as pride shut him out of heaven, so pride likewise will shut men up in hell. Erasmus tells a pretty tale of a company of 
Eras. Apot-Variè mixed. lib. 6. Vid. Galen. in exhortatione ad bonas arts.  gallants, that were met at a banquet, all of them having their faces painted, unless one Phryne, the fairest of them. It was thus; Their manner was at their feasts to make certain sports or jests, and that whatsoever any of them began to do, the rest must all of them follow. Now Phryne washed her face in a basin of water: and because her natural beauty was good, and her years fresh and flourishing, she looked nothing the worse, but the better rather for it: whereas the rest doing the like, because they were all painted, they were all disgraced. But (they say) some are now adays both more cunning & more costly, then that their art should be washed away with a little water. This is to trifle away and devour time, not to redeem it. This is not to buy time, but to sell it for nought. This art is worse than ignorance: this curiosity is more to be blamed; then carelessness. And of them that use it, it may be said, They love the praise of men more, than the promise of God, who delights in plainness, not in deceitfulness; in verity, not in hypocrisy. The eye of purity and justice cannot abide falsehood and counterfeiting, as not counterfeit money, counterfeit men, counterfeit friends, counterfeit wares, counterfeit zeal, counterfeit devotion, so not counterfeit greatness, counterfeit wealth, counterfeit beauty. I would fain know what a man would have counterfeit, or what counterfeit and base thing, he would have put upon him, as true, natural and proper. A friend, a wife, a child, a father, an horse or dog, fire, water, meat, money? What, nothing, nothing? Why then beauty? would any be deceived with art in stead of nature? No why then should any deceive another, if he would not be deceived by another Or why should any study to get the praise of another by that, for the which, if he did espy it, he would not beslow his praise upon another? And how ill is a man beholding to himself, when he takes pains, and is at cost to bring an ill name upon himself? For were he not vain and deceitful within, he would not express and show it without. And he that is false and deceitful in trifles, how can he be trusted in matters of greater importance? But it is not enough for these dyars and painters to do evil, but they will also defend it, and to this purpose they bring the Psalmist upon the stage, as if he taught or allowed these arts. But whereas the Psalmist saith, that God gave men oil 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 himself) but some other way. For oil is wholesome to eat, it cheereth the heart, & a cheerful heart causeth a cheerful countenance. Besides, oil is used for lights or lamps, which illuminate the eyes, and so some expound it. And again, if the face be rubbed or anointed with it, it helpeth the natural colour, because it heateth and cheereth the blood. Euseb. saith, that oil is phaidropoiòn, making the face of those that are anointed with it, diathgête, càilampràn, bright & shining. With the 
Euseb. lib. 4. demonstrat. Euangel. jacob. jansenius, in Psal. 103. 17. Amb. de Eliâ, & iniu. cap. 10. Mat. 6. 17. johan. Wolp. in Psal. 104. 15. hom. 34. Muscul. in Psa. 104. 15 Bellarm. in Psal. 103. 17  anointing of oil, wherewith the men of old time anointed their heads (saith janssonius) they did procure unto themselves, and demonstrate gladness of mind: wherefore also the Lord, as witnesseth Ambrose, inviting those that fast, to a cheerfulness of spirit, saith, Anoint thine head with oil. Wholphius likewise saith, It is the nature of oil to warm the body, and to defend it against colds, & to refresh the members. Muscul. writeth, that oil was given to make the body bright and cheerful, the use whereof was fitter for hot countries, then cold: & that God prepared the mitigation of oil against the outward labefactation of the body: by the use whereof not only the clearness of the skin might be preserved or repaired, but also other burts and annoyances cured. Bellar. thus also writeth, That he might cheer up the face with oil, i. that man might make his face cheerful with oil brought forth by thee: for he gave wine to cheer up the heart: and he also gave oil, either to anoint and clear the face, or else to eat, as Theodoretus teacheth, to wit, that being mingled among herbs and pulse, it might make the meat more pleasing, and that man might make his face cheerful in tasting of that meat; or that God might make the face of man cheerful with oil, whilst he giveth him meat seasoned with oil. For the face appeareth clearer, when a man is nourished with those things, that have a good relish or savour. 
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, cheer up; his face, that is, his mind; with oil, that is, with some grace of the holy Spirit, by which he is made to be gracious with others. Mollerus, and divers 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 than oil. But whatsoever the interpreters speak here of oil, I find in them no one syllable for fucation or painting, which 
Chrys. hom. 31. in Mat. * The horn of Stibium, which is a black and fuliginous medicine of the eyes. Pined. in job 42. Merlinus, Mercer. & Piscator on this place of job. Abr. Scultetu. in cap. 3. & 4. jesaiae p. 68 69.  Saint Chrysostome saith is a deformity, a superfluity, and an invention of the devil. That which Diogenes sometimes said to a certain youth too curiously dressed, may be fitly applied to any of our youths, that use these curious arts, If thou goest to men, all this is but in vain, if unto women, it is wicked.  
They are ill beholding to their wits, that would maintain this kind of tincture lawful, because one of jobs fair daughters was called Keren-happuk, * Conustiby: whereby was signified, not that she was painted (for her natural beauty was so perfect, that she needed not): but that she had, as Pineda with others noteth, not only very fair eyes, but whatsoever also other women are wont to procure unto themselves by painting and medicines: who also showeth, it is not the least praise of women, or commendation of their beauty, that they use not such artificial trimming of their bodies. Where the Hebrew. in the 3. of Esay hath wandering, or rolling eyes, a man both learned, and godly, saith, that the German Interpreter hath Facie cerussatâ, a painted face, to upbraid women with their painting or dying, wherewith they sergeant redness of their cheeks and lips, endeavouring to the contumely of God their maker, to be fairer than they were borne. But they will thus plead, saith he, What evil is it, if by these arts I shall entice an husband 
Scultet. ubi supra. Ans. 1 ovid. 2.  to like me? To whom he answereth two things. First: Non pellicies nisi stolidum & vecordem, Thou shalt allure none, but a fool and dizzard. For what wise man will be wooed or won by pictures? Who that rightly feareth God, and is not miserably transported by a spiritual fury, will bestow his affection upon the device of a foolish woman; which belongs indeed to the work of the most wise Creator? But native beauty is his work: but a scitious and adusterine is her own, or his rather, that taught her first to sin. Ovid speaking 
Fast. Forma placet, etc.  of Lucretia saith, That form and beauty pleaseth, which is made by no art; it is indeed pleasing both to God and man. Artificial favour and beauty becomes only artificial creatures, as statues, images, & the like But if the heart were well sifted, as it is indeed seem 
jer. 17. 10. Pruden. an Hamariigen.  to God, who doth search the heart, and try the reins, I fear it will be found, that our married Listers lie and paint themselves to content themselves, their Flesh, being discontented with that, they have, and are. Nec 
Cypr. de Bono Pudicitiae.  enim content a decore ingenuo mentitur faemina formam, saith Prudentius: that is, they counterfeit beauty by their their arts, because thy are not content with their own beauty, which they have by nature. Now this solicitude (and unquietness) about beauty is an argument (saith Saint Cyprian) of an ill mind, and of deformity. She is always miserable, that pleases not herself, as she is. Why is the colour of the hair changed? What means this suffusoation of her eyes? Wherefore is the face by art altered into another form? And after all this, why doth she consult with her looking glass, but because she is afraid, lest she should be she, which she is indeed?  
But be it, saith the said learned Writer; thou mayest allure and draw on another, that is no fool, into the 
Ans. 2. Scult. ib.  net: but when he shall see himself deceived, and that there is nothing but a fair counterfeit outside (non fuci praemium iurgia feres, & c?) shall not thy painting and litting be rewarded with chiding and unkindness? Assuredly the gains, that such deceivers get, being once discovered, (and lies it not long) they may put in their eyes, and see never a whit less.  
But howsoever some may pretend they use these arts to get them husbands, with whom they mean to live honestly in lawful wedlock, as they would make us believe (though not the least evil should be done that the greatest good might come thereof) yet are there a number, whom the earth is weary any longer to bear, which use these arts of purpose to win men to commit folly with them for lust, or lucre sake: whom we may rightly call the devils Fair-ones, to whom belongeth the blackness of darkness for ever, which in this estate they cannot possibly escape. Either they must repent, and burn these bellows of concupiscence, and cast away these matches of carnality, these instruments of Just and vanity, or themselves must burn for ever in that lake, that burneth with fire and brimstone, being utterly cast out of the sight of God, and for ever.  
And all ye that are the daughters of God, and handmaidens of your Lord and Saviour, that true-virginman, and eternal God, Christ jesus, please your Father, do his will, and not the devils: and follow your Lord, who hath gone before you in humility, modesty, chastity and all godly simplicity. Have before your eyes his blessed mother, and a certain convert of her sex, and name and time: and think on Sarah, the mother of faithful women: who served God their Father in all sincerity, wore their own hair, appeared both at home and abroad in their own colours, and abhorred all these immodest, wanton, proud and vain deceits, the inventions of idle brains, and exercises of idle people, that are never less idle, then when they be most idle. Read, and read again the sayings of Bathshebah, and the exhortations of Saint Paul, & Saint Peter. And for ever remember what was threatened to the 
Pro. 31. 1. Tim. 2. 1. Pet. 3. Sal. Gesner. In Esa. c. 3. Doct. 1.  proud wantoness of your sex in Israel by the Lord himself in Esay. On which a certain learned German Doctor, sometime principal Professor of Theology in the University of Wittenberg, commenting thus writeth, Obseruent hîc mulieres, etc. Let women here learn not to prank it with their hair and painted face, and allure men unto lust. And let them have in their sight the painted face of jezabel, and her head curiously and immodestly dressed, the which dogs did deveure. Remember ye not, that are married, how he, that married you to your husbands, in the day and hour of your marriage prayed unto God for you in the prayers of the Church, unto which ye said, Amen, that ye might be followers of godly & holy matrons? who (I am sure) all unto one detest and despise these arts & actions, as abominations, as unbeseeming women professing sincerity and godly pureness; and becoming only light skirts, and proud & idlewomen that delight in nothing more than pride, and pranking and pleasing of their flesh. Now what ye prayed for then, labour to perform always after. Ye pray but ill, except ye be careful to practise well. Desires are not respected, when deeds are altogether neglected. Men and women too, will keep state, and stand upon their points; why then should Christian men & women neglect their state, and admit of things, that misbecome their calling? But as S. Jerome saith, Nec affectatae sordes, nec exquisitae munditiae conveniunt Christiano, i. Neither affected slutterie, nor exquisite bravery become a Christian, whose true inward glory is but il matched with a false outward glass.  
But a woman, that useth these arts, will say, if I were certain that to paint or die my skin or hair were a sin, I would not do it for all the world.  
I answer, art thou sure it is not a sin? Wilt thou do a thing, that thou art not certain thou mayest do? 
Sol.  The rule prescribed thee is this, Linque incertum, leave that, whereof thou art not certain. Dost thou stand in doubt of this painting? Then forbear it, leave it, use it not. Use not that, for which thou hast no faith, no ground for thy belief. Thou art sure it is no sin not to paint, of this thou art out of all doubt, as thou hast just cause indeed. Then paint not thyself, but abstain, and so thou shalt do 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 sin, it is the transgression of the Law: but what Law doth it transgress? 
Ob.   
I answer, it is against the Law and order of nature, 
Sol.  which produceth and appointeth every creature to appear in his own personal form, favour, hair, 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 humility. Secondly, when an whorish or lascivious humour doth produce it, it transgresseth the precept, which requires holiness and chastity, and forbiddeth fornication, adultery, and all uncleanness. Thirdly, because it is scandalous, and of ill report. therefore it is against the laws, that forbid offences, and enjoin the meditation and pursuit of those things, that are of a good report with men of understanding, and of the best report and repute in the Church of God. Fourthly, because it is against the practice and preaching of the gravest and soundest Doctors and Fathers of the Church, that either are now, or have been heretofore, it is against the fifth Commandment, that saith, Honour thy father and thy mother; and against that speech of the Apostle Saint Paul to the Hebrews, saying, Obey them 
Heb. 13. 17.  that have the rule over you, and submit yourselves. fifthly, because they that use these arts, misspend their time which God hath but lentthen, and that for no such purposes; they are thieves, sinning against that precept, that saith, Thou shalt not steal. Sixthly, because silly women and foolish youths, make themselves wiser and more subtle, than their teachers, that would persuade them to leave such vanities (yea, these very same) refusing to be instructed by them, they sin against God, who saith, Be not wise in thine own eyes. And again, The Priest's lips shall preserve knowledge: and they, that is, the people, shall seek the Law at his mouth, 
Prou. 3. 7. Mal. 2. 7.  and not out of their own brains. For he (and not they) is the messenger of the Lord of hosts. Seventhly, when people paint and die themselves to deceive their neighbours, or to entice a man or woman, to love them, and marry them, or to gain their praises to their counterfeit beauty, as if it were true and natural, this is against the law, that commands upright dealing, and forbids deceit and falsehood. Yea finally, he loves not God with all his heart, that would have that affection or commendation, given to a picture, or piece of art, which is due to the work of God, and his handmaid Nature, and which no man of understanding, and true devotion would give, if he do perceive the fraud. Neither doth he love his neighbour, as himself, nor do to his neighbour, as he would have his neighbour do to him, that goes about to deceive and beguile his neighbour, making him believe by vain flourishes and outward shows that that is, which is not, and that that is not, which is indeed. These things we have touched already, and therefore thus I end mine answer.  
Yea, but me thinks, I hear some Spaniard say, that Lessius, and other Theatines, his Fathers-Confessors, and the great Proctors of the Romish religion, do hold 
Fieri potest ut faeminae pigmentis sine peccato utantur 1. causâ tegendae alicuius maculae. 2. Si maritus iuleat ut vxorinter alias magis decora appareat. Lessius de justitia & iure, l. 4 cap. 4. fol. 802. Fingere maiorem pulchritudinem ornatu & fuco, licet sit mendacium operis, nonest peccatum mortale. Pet. Alagora in Compendio Manuales Navarri, cap. 23. Numb. 19 full. 257.  it lawful, that in Spain, where the Sun beam doth swart their women; it should be permitted to them to paint, as a conciliation of love between them and their husbands, and therefore he will require it of her to give contentment, and to win herself favour in other company.  
Surely it is a doctrine that doth well enough become the Jesuits, who as they are the great Masters 
Sol.  of lying, equivocation, and mental reservation, so do 
See Master Perkins in his Refora med Catholic. chap. 21. Perkabid.  they make no difficulty, to teach that it is lawful to bely the face, and the complexion. Secondly, it well enough beseems the Church of Rome, who as she is the Mother of spiritual fornications, magic, sorcery and witchcraft. so hath God given her over to defile herself with corporal pollutions and fornications, not only to give allowance to public Stews and Brothelhouses, but that the Mass itself (which is the master piece of the Papacy) should be made the bawd 
Hen. Steph. in Apolog. pro Herod. c. 15. fo. 179.  to much uncleanness, as is well known by their Masses at midnight, & their morning Matins before day. And therefore this old Romish jesabel, as she hath painted her own face with the fair show 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 tolerate the abuses of her children. Thirdly, to husbands that require this obedience from their wives, we oppose the Apostles rule, who requireth children, servants, and generally all inferiors, to obey them, to whom they are in subjection only in the Lord, that is, in those things wherein 
Colos. 3. 18. Ephes. 6. 1.  the laws of God and Nature may not be violated and infringed. And lastly, whereas they require it of their wives out of a carnal respect and sensuality, the Apostle biddeth them to dwell with their wives according to knowledge: and what greater point of prudence discretion 
Pet. 3. 7.  and moderate affection can there be, then for a man so to cohabit with his wife, as to have a respectful care of the children that are to be borne of them, whose health, and strength, and comlinasse of body, is by means of this painting greatly endangered and endamaged, the contagious effects which it breedeth in the mother, hereditarily descending upon her child, and therefore is well compared by Doct. de Saguna, to original sin, which propagateth itself by generation, to whose testimony I refer you, set down here in the beginning of this book, a sone who out of his great experience, and the grounds of his art of Physic laboureth to dehort his country women of Spain from this pargeting and rough-casting of their faces by painting.  
Now because this sin goeth not alone, but as itself is used to a provocation and incitement to lust, so lust that it may accomplish its desire, will not stick to stoop to practise lovepotions by charms and socerie, yea rather than fail, will make its way by blood; let me therefore touch a little upon these neighbour sins. As unto the bodies of men diseases are very dangerous, especially if they be let run, and not withstood in time, even so are sins unto their souls. And as by obedience unto God, and a virtuous conversation among men, peace and all good blessings from heaven may be looked for for godliness (as the Apostle teacheth) is profitable unto all things, having promise of the life, that now is, and of that which is to come: so by disobedience and wicked sinning against God, his wrath was kindled, good things are hindered, and his judgements, which are fearful and intolerable, are most justly procured. Upon the wicked (saith David) he shall rain suaires, fire and brimstone, and an horrible 
Psal. 11. 6.  tempest; this shall be the portion of their cup. But as some diseased are more noxius and offensive to the body, then others: so some sins are more foul and heinous than others, and will not let the Lord alone, but are ever crying in his ears for vengeance; and therefore should be prevented with greater care, and purged with greater sorrow and deprecation. It is that we are fallen into those perilous times (prophesied of by Saint Paul) in which men shall be proud, unthankful, unholy, traitors, ambitious, incontinent, 
2. Tim. 3. 1.  bloody, despisers of those that are good, lovers of pleasures more than of God, having the form of godliness, but denying the power thereof. And with our eyes we see that true, which Esay speaketh; Let favour 
Isai. 26. 10.  (saith he) be showed to the wicked, yet will he not learn righteousness: in the land of uprightness will be deal unjustly, and will not behold the majesty of the Lord. See we not what the Lord hath done for this Nation, how he hath planted his Church among us, and given us peace on all sides round about us? See we not how he hath given us his Gospel and all his ordinances of salvation, and leave to use them freely, openly, & falsely in all tranquillity? See we not how he hath blest us with two such noble and virtuous Princes, one most happily succeeding another, such as in truth the whole world since the beginning of their reigns (which is now near 60. years) is not able to match in either sex in all their Royal and Christian endowments, and how he hath protected them to this very day (someties in a manner miraculously) against the many, barbarous and devilish treacheries, and traitorous machivelions and attempts of their wicked adversaries? See we not with what ease and clemency their Governments have continued, and what floods of temporal favours have streamed from the heavens by them unto us; so as that we may say with David: The Lord is with us: he hath prepared a table before us, in the presence of our enemies: he hath anointed our heads with oil, and our cuprunneth over? Psalm. 23. 4. 5. And yet for all this, the wicked will not amend. but most horrible and transcendent villainies, most grievous and foul enormities break out among us, to the dishonour of God, the disgrace of Religion, the shame of their Country, the grief of their King, and of all good Christian hearts, in so much, that if there were not amongst us those, that mourned for these evils, which ungodly men rejoice to commit, and but that (thanks be to God for it) there is an exact and just proceeding against all such enormous persons, we might well have feared some notable and fearful judgement had been near unto us. Now all sins deserve ill with God, but some there are, that for their heinousness are said to cry in the ears of the Lord, such as is the sin of murder, as appears by the speech of God to Cain, after he had murdered his brother Abel. What hast thou done, saith God? The voice of thy brother's blood crieth unto me from the ground: Genesis 4. 10. This sin was so fearful to David, as that with a careful and pensive heart he prayed against it unto God, Deliver me from blood guiltiness, O God, thou God of my salvation: Psalm. 51. 14. And speaking of bloody people, he saith, The Lord will abhor the bloody and deceitful man: Psalm. 5. 6. And again: The bloody and deceitful man shall not live out half his days: Genesis 9 5. And indeed the blood of the life of a man is so precious in God's eye, as that he tells Noah and his sons, that he will require the blood of man at the hand both of man and beast. And to stay us from this so unnatural a sin, besides his commandment, that forbids it, he shows that even the prayers of murderers shall find no favour with him, so long as their sin cleaves unto them. When ye spread forth your hands, saith he, I will hide mine eyes from you: yea, when ye make many prayers, I will not hear: your 
Isaiah 1. 15.  hands are full of blood. And if we mark the dealings of God with murders, it will appear that very seldom, or never, they scape unpunished, but by one means or other, he finds them out, and meets with them, though it be by suffering them to murder themselves. The first murderer in the world, Cain was not indeed killed by God: but he was suffered to live such a life, in such torments of conscience and frightings, as if he had had an hell within him, wandering up and down like a vagabond upon the earth, that whosoever saw him, and was acquainted with the curse of God, that went along with him, could not but be terrified from committing murder. Abimelech out of ambition murdered 70. of his brethren, but after had his brainpan cracked by a woman, and was killed outright by one of 
judges 9  his own men at his own command. Cambyses, the son of Cyrus shot a noble man's son to the heart with an arrow wittingly, and made his own brother to be murdered privily, and slew his sister for reproving him for that deed: but at last as he was riding, he fell down upon the point of his sword, which had fallen out of the scabbard, and so was slain. Cassius and Brutus, that had helped to murder julius Caesar in the Senate, was afterwards murdered by themselves. Phocas, that had like a barbarous traitor murdered Mauricius the Emperor his Master, was at last taken and put to a most cruel death. Hemichild murdered his Lord Albenius a King of Lombardie, as he was in bed. Rosimund his Queen having her hand in the said murder: but the Lord was even with them both. For she thinking to have poisoned him after, made him drink half her poison, which he feeling in his veins presently stayed his draft, and made her drink up the remainder, and so they died both together. Ethelbert King of the Eastangles unjustly and deceitfully murdered at the persuasion of Offa (the King of Mercia) his Queen; which Queen lived not a quarter of a year after, and in her death was so tormented, that she bither tongue (which she had abused to the causing of that murder) in pieces with her teeth. Selimus, a Turkish Emperor murdered his father Bajazet by poison: but not many years after, God took him into his hands, and smote him with a most loathsome and stinking disease, which spread over all his body, and at length killed him. Calippus that slew Diana, his familiar friend, and committed many other murders, afterwards lived an exile, and great necessities, and at length was killed himself. And 
2. Sa. 10. 10,  for David himself, whose hand had been defiled with blood, the Lord (notwithstanding his great repentance) did severely chasten him. The Lord had threatened him saying, The sword shall never depart from thine house: Behold, I will raise up evil against thee out of thine own house; and so indeed it came to pass. For one of his sons killed another, and by his own child he had liked to have lost his kingdom. And as the Almighty God is just in punishing of murders: so likewise his providence watcheth to discover them, that murderers seldom or never lie hid, but first or last they are discovered. It is strange to consider, how murders have been detected, sometimes by dogs, as that of Lothbroke the Dane, of hesiod the Poet, and a certain soldier of King Pyrrus, from whose dead body his dog could not be won, but fawning upon the King, as desirous of his aid, the King commanded all his soldiers to come along by him by two and two in a rank, till at length the murderers came, on whom the dog flew, as if he would have killed them, and turning to the King ran again upon them, whereupon they were examined, and forth with they confessed the fact, and received their punishment. Sometimes they have been discovered by birds, as Bessus (who had murdered his father) by Swallows; whom when he heard to chatter, his guilty conscience wrought him to think that they said in their gibberish, that Bessus had killed his father: So that now no longer able to contain himself, he confessed his villainy, and was put to death for it. The murder of the Poet Ibycus was discovered by Cranes: and Luther speaks of the murder of a certain German, which was detected by Crows: who also with Melancton saw a notable discovery of a murder made by a young fellow at Isenacum, who having killed his host, and took from him all his money, began to make hast away: but by the judgement of God, and terrors of his own conscience, he was so frighted and amazed, that he was not able to stir one foot before he was taken. A certain Merchant traveling to Paris, was in the way murdered by his man: now as the murder was a doing, a blind man being led by his dog passed by, and hearing one groan, asked who it was? To whom the murderer answered, It was a sickman going to ease himself. 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 murderer, and twenty men were caused to speak one after another, and still the blind man was asked, if he knew their voices: at last when the murderer had spoken, he knew his voice, & said, This is the man, which answered me on the mountain. This course was often used, and still the blind man named the same, and never feigned. Whereupon the Court condemned him to death, and before he died, he confessed the fact. But what need we go so far for examples, even this very year in Lancashire was there a villainous murder strangely discovered by a young boy: which story, I hope, will by some that exactly know it, hereafter be declared and published. In like manner also the murder of Sir Tho. Ouerburie in the Tower, though it lay hid some time, yet at length by the providence of heaven it is discovered. divers that have been found guilty of that cruel and most merciless murder, have been condemned to death for the same and hanged; who though they would fain have shifted of the fault, and pleaded, Not guilty, as though they had been innocent, yet it pleased God still before their deaths to touch their hearts, that they did ingeniously confess their fault, and did beg of God the pardon of it. This sin of murder is so grievous, that it cries aloud and shrill, and will not leave the Lord, till he have disclosed it: many and admirable are the ways, whereby God hath discovered it: some I have already set down, and many other might be named, but that I mean not to be large. All which should teach us to detest and decline this sin, which shuts men's prayers out of heaven, and pulls down the judgements of God upon them. And the greatest mercy, that God uses to show to Murderers, which repent, is this, That he saves them as it were by death, and preserves their souls from hell by delivering up their bodies into the hands of Magistrates, his Ministers, to take away their lives from them by law, as they have taken away the lives of others against law. But among all the devices of murderers, which are many, these Italian devices by poisoning are most vile and devilish, and they say, An Englishman Italianated is a devil incarnated. If these arts should come in once amongst us, who shall be secure? Here can a man see who hurts him, & how shall a man prevent the blow, if he see not the arm that strikes him? Yea here a man shall be made away under the pretext of friendship, yea, he shall perhaps thank a man for that, that is made to destroy him, which hath death leapt up in it, which thinks is sent or given him as a tokan of love unto him. God deliver us from these evils, and strengthen the hearts and hands of our Magistrates, to cut off all such offenders without respect of persons. But besides this sin of blood, there are divers others, which are accessaries thereunto; the very stain of religion, and the bane of human society, as pride, ambition, witchcraft, whoredom, and the mother and nurse of all disobedience to the ministery of the Word. Against every of which I will speak a little showing some notable judgements of God upon sundry persons, that have therein offended.  

Of Pride and Ambition.  
ANd to begin with pride and ambition, sins hateful before God and man. These things spoiled the Angels of their felicity, and man of his immortality. They were bred in heaven, but they bring to hell. They were thrown out of heaven, and were never so fortunate as to find the way thither again. They are the spoil of virtues, the source of vices, the roots of evils, the disgraces of religion, by remedies they beget diseases and by medicines maladies. The bounty of the ambitious is shown to rich men, and their patience is for vanity. When they are advanced, they are proud and full of boasting, Non curant prodesse, sed gloriantur praeesse, and they think themselves better, because they see themselves greater, neither are they thankful for those degrees of honour, they have attained to, but they are discontented for lack of those, they would attain to. For their desire looks not back from whence they sprang, but whither they gang. And it often fares with ambitious men, that have great estates, as with such, as wear their choates too long, which makes them, if they take not the better heed, to stumble, fall and hurt themselves. But if men would well weigh with themselves the instability of all earthly things, and consider the judgements of God upon ambitious and proud people, whom for their very pride he doth resist, it would doubtless abate their swelling spirits, and teach them to be lowly-minded.  
Tho. Rogers, Esquire, of the Instability of Fortune, written to the Earl of Hartford.  
Boautie is like a fair, but fading flower.  
Riches are like a bubble in a sireame.  
Great strength is like a fortified Tower.  
Honour is like a vain, but pleasing dream.  
We see the fairest flowers soon fade away.  
Bubbles do quickly vanish like the wind.  
Strong Towers are rend, and do in time decay.  
And dreams are but illusions of the mind.  
Call but to mind the judgements of God upon the proud and ambitious, as on Lucifer and his fellows, our first parents, Abimelecke, Absalon, Haman, Scnacherih, Nabuchadnezzar, Olofernes, Antiochus, Herod, Alladius, Apryes, Caligula, Domitian, Alexander, Timotheus the Athenian, Ajax, Capaneus: and but mark his dealings with the proud and haughty of the world, that neither know God nor man, neither themselves nor others, and then shalt thou be forced to confess, that there is a God that abaseth the proud, which (as David saith. Psalm. 119) are cursed, and err from God's commandments.  
And here I cannot but magnify the wisdom, and honourable proceeding of our State, in detecting and pursuing malefactors of these our times, who having carried their lewd practices with a great deal of haughtiness, of secrecy and security, thought the world, Fortuna non arte regi, to be guided by chance, not by any steady course of divine providence. But their punishment 
Claudian in Ruffin.  hath cleared this doubt, absoluitque deos, hath justified God in his righteous dealing, so that all the world is ready to say with David, verily there is a reward for the righteous: doubtless there is a God that judgeth the earth, Psalm. 58. 10. One of the offenders having made a profitable use of her arraignment and conviction, did confess to the glory of God, being truly humbled by hearty repentance, that she was heinously guilty of the murder of Sir Thomas Ouerburie, 
Mistress Turnor executed at Tyburn the 14. of Novemb. 1615  and was justly condemned for the same, detesting her former life led in popery, pride and sensuality, and exhorting the assistants with much earnestness to leave off their yellow bands, and of garish fashions, the very inventions of the devil. I wish that her words might take impression in those that heard them, and her example serve others for instruction.   

Of Adultery.  
I Am now come to speak of whoredom, and to show some of the judgements of God against it. True it is, that marriage is honourable in all, and the bed undefiled: but whoremongers and adulterers God will judge. God did severely chastise David for his adultery. For the child so gotten he took away, and suffered his daughter Thamar to be ravished by his son Ammon, and his Concubines to be defiled by Absalon his son, that was so dear unto him, Rodoaldus a King of Lombardy was slain, as he was in the very act of adultery. Olrichbertus, eldest son to Lotharius, a King of France, died as he was embracing his whore. Luther somewhere speaks of a Noble man so sensual and whorish, that he slucke not to say, that, If this life of pleasure and harlot-hunting would last ever, he would not ear for heaven, or eternal life. But the filthy wretch died among his harlots, being strucken with a sudden stroke of God's vengeance. Messelina, the wife of Claudicus the Emperor, was a woman of rare in continency. She fell at last in love with one Silius, a fair young Gentleman, and that she might marry him (though the Emperor her husband was alive) she caused his wife Sillana to be divorced, and so married him: for the which after the complaint and suit of the Nobles to the Emperor, she was put to death. This sin of adultery was odious even among the Heathen, as appeareth by the slorie of Abimeleck, Genes. 26. by the practice of the Turks and Tartars, and of Aurelianus, who for terror sake, adjudged one of his Soldiers to a cruel death for adulterating his hostess; as also by the law of julia, by which all adulterers were sentenced to die; and by the words of Queen Hecuba in Euripides, who would have it made a law, that every wife should die, that gave her chastity to another man. And how unpleasing this sin is unto God, any man may see, that reads the Laws, he gave unto his people the jews, by the which adulterers were to be put to death, or which considers what the Apostle writes in sundry places, in which he showeth, that Whoremongers and adulterers shall not inherit the Kingdom of God, 1. Cor. 6. Gal. 5.   

Of Witchcraft.  
But there is yet another sin behind, which is very sacrilegious, and altogether derogatory to the glory of God, and dishonourable to all Christian men, which is Witchcraft, or all those curious arts and devices, that are wrought by the Devil, whether it be superstitious divination, or juggling, or Incantation, in the doing whereof, every witch is at a league with the devil, open or secret, and doth wittingly and willingly use his help. This Saint Paul (Gal. 5.) numbers up among the deeds of the flesh, and threateneth them, that use it, with the loss of heaven. Almighty God (in Deut. 18. 10.) forbids all kinds of witches and witcheries, as abominations unto him, and for the which he drive 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 wizard, be put to death. And he is so bend against this hellish sin, that he saith expressly (in Levit. 20. 6.) that the soul, that turneth after such, as have familiar spirits, and after wizards, to go a whoring after. I will even set my face against that soul, and will cut him off from amongst my people. But behold some of the judgements of God upon Magicians and Witches. Platina with others testify that Pope jone obtained the papacy by Magic: but after she had been papesse some two years, and a little more, she (being thought an he) fell in travel of a child in the open streets, as she was going to the Church of Lateran, in which she died? Bladud, the son of Lud King of Britain, was given much to these black arts, and wrought wonders by them: at last he made himself wings, and assayed to fly, but the devil forsook him in his journey, so that falling down he broke his neck. Plutarch speaks of a notable witch, called Cleomedes, who being pursued by divers that had had their children killed by him, hid himself in a coffer, which when they came to search upon notice given them, they found not the murdering witch in it: for the devil had carried him quick away with him. A witch called Cold in Lorraine would suffer pistols to be shot at him, and catch the bullets, as they were a coming: but at length one of his servants being angry with him, so shot him with a pistol, that he killed him? Benedict the 9, a Pope, and a Magician, was (as some write) strangled to death by the devil in a Forest, whither he had retired to follow his conjuring exercises. Cornelius Aggrippa, a notable Magician died but basely. Simon Magus likewise perished in his slight, the devil forsaking him at the word of S. Peter. Simon Pembroke, a figure-caster of Saint George's parish near London, was presented for a conjuror, and being in Saint saviours Church, where he was warned to appear, he was suddenly strucken by the hand of God, and there died, and there being searched, there were found about him divers conjuring books, with a picture of a man of tin, and much other trash. And it is reported, that the inventor of Magic, Zeorastres, a King of Bactria, was burned to death by the devil. And I pray you what got Saul by his witch-seeking? Was not his destruction told him, which accordingly came to pass? And Buchanan tells us, how Naxlicus, a Scotish King, was slain even by the man, whom he had sent unto a witch, to inquire of the success of his affairs, and of the length of his life, the witch having afore told the fellow, that he was the man that should slay him▪ By all which we plainly see, that God is offended with these devilish arts, and all that use them. How is it then to be lamented, that in this clear light of the Gospel, there should be found amongst us (to the dishonour of God, and of his Religion, and the infamy of our Nation) men that have yielded themselves disciples, Students and practitioners in these hollish arts, which Saint john calleth, the deep things of Satan, Revel. 1. 24. and have fearfully prostituted themselves to become base instruments and vassals to act and accomplish the hests and commands of wicked ones, upon whom, though the justice of the State hath taken hold, as one W●ston and Franklin, and hath made them public spectacles of wrath to the terror of others, yet considering the open signs of their true penitency, 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 delivered over unto death, to the destruction of the flesh, that their spirit might be saved in the day of the Lord jesus. And I desire all men by the mercies of God, to abhor and forsake all such ungodliness, and to deucte themselves unto God alone, their Maker and Redeemer, studying to serve him in righteousness and holiness all the days of their life. For obedience is better than sacrifice, and to hearken then a the fat of Rams. And the truth is, that all the plagues and judgements, that ever came upon the children of Israel, light upon them for their rebellion against God, and their disobedience to his word. And questionless it is come to pass by the just judgement of God that these offenders, we have spoken of, and have lately seen cut of, were given over of God, and left unto themselves, because they listened not unto him, but were disobedient unto his word. O this disobedience, it is as the sin of Witchcraft, and Idolatry, it is in truth the mother and nurse of all iniquity. God hath two sorts of judgements; judgements for men to keep, and judgements for men to bear: and God hath two sorts of Ministers; Ministers of his Word, and Ministers of his Sword: now it is just with God that they, which will not keep his judgements; should undergo his judgements, and that they that will not be reform 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 feel to their smart, the authority and force of Magistrates.  
THe great God of heaven and earth, even the Father of our Lord and Saviour jesus Christ, be merciful unto us, and forgive us our sins, all our abominable and crying offences, keep back and remove his judgements from us, continue his blessings amongst us, preserve and prosper our noble King and all his kingdoms, detect and bring under all his enemies, and grant us truth and peace and love, through jesus Christ our Lord, Amen.  
Trin-vni Deo Gloria.    

THE PICTUR OF A PICTUR, OR, THE CHARACTER of a Painted woman.  
SHe is a creature, that had need to be twice defined; for she is not that she seems. And though she be the creature of God, as she is a woman, yet is she her own creatrisse, as a picture. Indeed a plain woman is but half a painted woman, who is both a substantive and an adjective, and yet not of the neuter gender: but a feminine as well consorting with a masculive, as ivy with an Ash. She loves grace so well, that she will rather die, then lack it. There is no truth with her to favour, no blessing to beauty, no conscience to contentment. A good face is her god: and her cheek well died, is the idol, she doth so much adore. Too much love of beauty, hath wrought her to love painting: and her love of painting hath transformed her into a picture. Now her thoughts, affections, talk, study, work, labour, and her very dreams are on it. Yet all this makes her but a cinnamon tree, whose bark is better than her body; or a piece of guilded copper offered for current gold. She loves a true looking-glass, but to commend age, wants and wrinkles, because otherwise she cannot see to lay her falsehood right. Her body is (I ween) of Gods making: and yet it is a question; for many parts thereof she made herself. View her well, and you'ill say her beauty's such, as if she had bought it with her penny. And to please her in every of her toys, would make her maid run besides her wits, if she had any. she's ever amending, as a beggar's a piecing, yet is she for all that no good penitent. For she loves not weeping. Tears and mourning would mar her making: and she spends more time in powdering, pranking and painting, then in praying. she's more in her ointments a great deal, then in her orisons. Her religion is not to live well, but die well. Her piety is not to pray well, but to paint well. She loves confections better a great deal, than 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 never chides so heartily, as when her box is to seek, her powder's spilled, or her clothes ill set on. A good Bed-friend she's commonly, delighting in sheets more, then in shoes, making long nights, and short days. All her infections are but to gain affections; for she had rather die, then live & not please. Her lips she lays with so fresh a red, as if she sang, john come kiss me now. Yet it's not out of love, excepting self-love, that she so seeks to please, but for love, nor from honesty, but for honour: 'tis not piety, but praise that spurs her. She studies to please others, but because she would not be displeased herself. And so she may fulfil her own fancy, she cares not who else she doth befool. A name she prefers to nature, and makes more account of fame, than faith. And though she do affect singularity, yet she loves plurality of faces. She is nothing like herself, save in this, that she is not like herself. She seldom goes without a pair of faces, and she's furnished with stuff to make more if need be. She says a good archer must have 2. strings to his bow, but she hath hers bent both at once: yet you must not say, she wears 2. faces under 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 book she most looks upon; this she reads over duly every morning, specially if she be to show herself abroad that day: & as her eye or chambermaid teaches her, sometimes she blots out pale, & writes red. The face she makes i'th' day, she usually mars i'th' night, & so it's to make a new the next day. Her hair's seldom her own, or if the substance, than not the show, & her face likes her not, if not borrowed. And as for her head, that's dressed, and hung about with toys & devices, like the sign of a tavern, to draw on such as see her. And sometimes is written on her forehead, as on the Dolfin at Cambridge in capital letters, è pithi, è àpithi, like or look of. She's marriageable & 15. at a 
Drink, or be gone, as the Persians used to say at their drink,  clap, and afterwards she doth not live, but long. And if she survive her husband, his going is the coming of her tears, and the going of her tears is the coming of another husband. 'Tis but in dock, out nettle. By that time her face is mended, her sorrows ended. there's no physic, she so loves, as face physic: and but assure her she'st ne'er need other, whiles she lives, and she'll die for joy. Rather than she'il leave her yellowbands, and give over her pride, she will not stick to deny that Mistr. Turn. spoke against them, when she died. Her devotion is fine apparel dear bought, & a fine face lately borrowed, & newly set on. These carry her to Church, and clear her of Recusancy. Once in she unpins her mask, and calls for her book, & now she's set. And if she have any more devotion, she lifts up a certain number of eyes towards the Preacher, rises up, stands a while, and looks about her: then turning her eyes from beholding vanities (such as she herself brings with her) she sits down, falls a nodding, measures out a nap by the hourglass, and awakes to say, Amen. She delights to see, and to be seen: for he labours, more than half lost, if no body should look upon her. She takes a journey now and then to visit a friend, or sea cousin: but she never travels more merrily, then when she's going to London, London, London hath her heart. The Exchange is the Temple of her Idols. In London she buys her head, her face, her fashion. O London, thou art her Paradise, her Heaven, her All in all! If she be unmarried, she desires to be mistaken, that she may be taken. If married to an Old man, she is rather a Reed and a Rack unto him, than a Staff and a Chair, a trouble rather than a friend, a corrosive, not a comfort, a consumption, not a counsellor. The utmost reach of her Providence is but to be counted Lovely, and her greatest Envy is at a fairer face in her next neighbour; this, if any thing, makes her have sore eyes. She is little within herself, and hath small content of her own; and therefore is still seeking rather, then enjoying. All is her own, you see, and yet in truth nothing is her own almost you see; not her head, her hair, her face, her breasts, her scent, nay, not her breath always. She hath purchased lips, hair, hands and beauty more, than nature gave her, and with these she hopes to purchase love. For in being beloved consists her life; she is a Fish, that would fain be taken; a Bird, that had rather a great deal be in the hand, than a bush. These purchases, she uses to make, are not of lands, but looks; not of lives, but loves. Yet usually the love, she 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 poor. And so she may be admired herself, she cares not though all her neighbours round about her were counted Kitchenstuff A good housewife takes not more pleasure in dressing her garden with variety of herbs and flowers, then in tricking herself with toys 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 than her body. The worst piece about her is in the midst. For the Tailor, and her Chambermaid, and her own skill, even these three, are the chiefest causes of all her perfections. Not truths, but shadows of truths she is furnished with; with seeming truths, and with substantial lies. Yet with all her fair shows she is but like a piece. of course cloth with a fine glass, or fairo die; or as the herb Molio, which carries a flows, as white as snow, but is carried upon a root as black, as ink. Here first care in the morning is to make her a good face, and her last care in the evening is to have her box, and all her implements ready against the next morning. She is so curious, and full of business, that two such in a house would keep the nimblest-fingered girl in the Parish, she lives in, from making herself one crosse-cloth in a twelvemonth. She is so deep in love with toys, that without them she is but half herself: and half ones self, you know, is not one's self. She loses herself in herself, that she may find herself 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, follows not the Sun more duly, than she Vanity.. Pride, which is accidental to a woman, and hateful to a virtuous woman, is essential to her. Her godliness is not to do well, but to go well. Her care is not to live well, but to look well. And yet if she live well, she'll give you leave to chide her, if she look ill. She so affects the titles of illustrious and gracious, that she carries them always in print about her. Her imagination is ever stirring, and keeps her mind in continual motion, as fire doth the pot a playing, or as the weights do the jack in her kitchen. Her devices follow her fancy, as the motion of the Seas do the Moon. And nothing pleases her long, but that, which pleases her fancies, with one of which she drives out another, as boys do pellets in Eldern guns. She thinks 'tis false to say, that any woman living can be damned for these devices: and it may be true she thinks. For so long as she lives, she cannot: but if she die in them, there's the question. she's ever busy, yet never less busy, then when she's best busy. she's always idle, yet never less idle, then when she is most idle. Once a year at least she would fain see London, though when she comes there, she hath nothing to do, but to learn a new fashion, and to buy her a perwigge, powder, ointments, a feather, or to see a play. One of her best virtues 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, she would fain be rid of that charge? If a Widow, she's but a counterfeit relic; 'twere too gross superstition but to kiss or touch her. Old-age still steals upon her unawares: which she discerns not by increase of wisdom, but of weakness, nor by her long-living, but by her need of dying. To conclude, whosoever she be, she's but a Guilded Pill, composed of these two ingredients, defects of nature, and an artificial seeming of supply, tempered and made up by pride and vanity, and may well be reckoned among these creatures, that God never made. Her picture is now drawn out, and done.  T. T. 
FINIS.