A WONDER of WONDERS: OR, A Metamorphosis of Fair FACES voluntarily transformed into foul VISAGES.  
Or, an Invective against Black-spotted Faces: By a Well-willer to modest Matrons and Virgins, MISO-SPILUS, i. Qui maculas odit.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euripid.  
Published by R. SMITH, Gent.  
Non est ornamentum corporis quod corpus fucata specie adumbrat, sed quod suo exornat munere; quodque non in voluptatis lenocini●, said in virtutis & doctrinae consistit obsequio.  H. Farnesius, de sui cognition, Quaest. 13. 
LONDON, Printed by J. G. for Richard Royston, Bookseller in Ivy-lane. 1662.   

To the young Ladies and Gentlewomen of the Society of Black-spotted Faces, newly taken into the Fellowship of the Company of Painter-Stainers, Miso-Spilus wisheth more Wisdom and less Wilfulness.  
Ladies and Gentlewomen,  
IT was an old custom of Writers to dedicate their Works newly set forth to such persons as were likely to approve of the same: but, contrary to this rule, I have dedicated this Tract to you, from whom I expect no approbation nor acceptance of my pains; for I conceive that the subject of the Discourse will not please your fancies, it being averse to your manners and conditions, which being faulty and blame-worthy (in my opinion) cannot endure reprehension: but how can I forbear you, who having naturally comely, yea angelical complexions, which God hath given you, yet not content therewith, out of your own fantastic humours, make yourselves resemble infernal Daemons, and impudently presume to amend and correct Gods work which he thought most fit for you, by your black-spotting your otherwise fair and wellfavoured Visages with ugly black spots and loathsome patches or plasters (most proper to cover sores and scabs, for which purpose they are useful) pretending thereby against common sense and reason to reduce your complexions to a better lustre than God gave them: But see your error; Whereas you suppose that by applying such spots and patches to your faces ye beautify and adorn them, ye indeed make them visibly deformed and abominable in the eyes of all beholders, especially of the more judicious people, and therewithal also you bring your good name and reputations, yea your Religion also (if you have any) into suspicion; levity breeding jealousy; your defect of wisdom also herein is not inconsiderable.  
The use of painting and adulterating of women's faces is no new thing (and how much the older and more common, so much the worse.) It hath been observed in former times by most of the religious and learned holy Fathers of the Primitive Church, and by other learned and judicious Doctors and Clerks of later days (against whom no just exception can be taken) that to the scandal and reproach of Christians such painting and tincturing hath been publicly practised by women (especially by such who were esteemed to have been lewd and of no good name or report) and condemned not only as a foolish and ridiculous custom, but likewise as scandalous, impious and profane, not alone for the adulterating and counterfeiting of God's Image in their visages, but principally for the Pride, Lasciviousness, impudence, and other Vices, which usually accompany it. All which I have essayed to make apparent unto you in this short Discourse, for no advantage to myself, but only for your own good, for your own fames and reputations. And think not yourselves exempted from the censure pronounced against painted Faces, pretending a difference between painting and spotting, which I leave to the judgement of your own Company of Painter-Stainers, best skilled therein, to determine; for it will appear that ye are likewise concerned and included intentionally therein, your conditions being both alike in most things concerning this dissembling Art.  
If you are offended that here and there I brand you with some unp easing names and epithets, inferior (as you may take it) to your qualities; know ye, that they are no other than such as are suitable and agreeable to some of your conditions, wherein giving you but your own I do you no wrong; for if you think it not much, to your own shame, to speckle your fair faces with foul spots, you may, as they say, Lege talionis, by the same Law allow me to speckle your foul manners with like marks; neither can ye justly deem me a railer (as perhaps some of you may) for telling you your faults so plainly: but you being conscious to yourselves, that my aim herein in rebuking you is only to reform your defects where need is, may rather more truly say of him that does the like, 
Non est rix vor, potius probitatis amator:  
He a railer cannot be, that lover is of honesty.   
But, Ladies, I would not have you think that in this Discourse I do include the Ladies of Honour, or of Noble rank, in taxing them with those crimes I charge you withal, for that I see no cause to censure them as Delinquents, who by their noble birth and breeding are not of so degenerous a spirit as to undervalue their worths, in dishonouring themselves by the foolish and fantastic use and application of such ignoble arts and fashions as do please you, wherewith if I should have blemished them, I should have us justly defamed them; not knowing any one of them guilty thereof.  
Neither doth my pen reflect upon any barbarous Nations that are not Christians, who hold themselves not tied to Christian Principles; nor yet upon the Spanish, Italian, or any other Foreign Christian Nation; no not upon the Venetian Courtesans (the most impudent Harlots of all other, as I am informed) for I have heard, that among these Nations by long custom (the fostermother of Vices) the art or craft of painting or tincturing of women's faces is ordinarily used, without any sense of evil in it; for, peradventure, they having never heard it censured as a crime, nor having ever been taught or instructed otherwise, might see nothing in it blamewo thy, and so by long continuance may ignorantly take up and practise that fashion with impunity (it being either not for bidden or connived thereat) so that they may think it no offence to use that for which they were never reprehended, and being not prohibited might be accounted lawful; howsoever the example of these strangers (being all out of our lash) cannot patronze your actions.  
And whereas I have in this Tract produced principally the testimonies of the ancient Fathers of the Church to prove the unlawfulness of this use of painting of women's faces; perhaps you give no credit to such testimonies, because, as some of you say, those old Fathers always poring on their books, had no experience or knowledge of these youthful delights, and so not competent judges, & thereupon ye presume to prefer your own erroneous opinions before their sound and solid reasons: If so, than the question will be, whether ye (filly and ignorant creatures in comparison to them) in your own case, or those religious and learned men, so well experienced in religious affairs by their studies of long continuance (your reasons being weighed in an equal balance) ought rather to be credited; surely either ye or they must be fools, in not discerning the true state of the Question. Now which of you are most likely to apprehend the truth, I leave to any reasonable men to judge, yea to yourselves, if ye were not partial.  
Lastly, if ye wonder why I style this Discourse A Wonder of Wonders, you may take notice, that it is a wonder that any creature should presume to correct the work of his Creator; but that any Christian should delight to deform the lively Image of his Creator written in his forehead, as you do (being an offence coming near to the nature of High Treason) it may properly be styled A Wonder of Wonders.  
To conclude, Albeit Ladies I have justly blamed you for your defects, yet will I not wholly justify myself from all blame neither, for I acknowledge my weakness herein, that I have not sufficiently painted our your weakness according to your defects, for want of experience in that Art wherein you are so well versed; and likewise if the pious and prudent Fathers of the Church have played the fools in their zealous reprehensions of your fooleries, I cannot deny but that I also following their footsteps have also eried with them: But had rather insipere cum sapied ibus, then sapere cum insipientibus; and such is my case, wherein I rest, and so rest,  
Your Friend, if you please, MISO. SPILUS.   

Some witty Poems made by some witty and worthy persons in derision and deserved infamy of Black-spotted Faces.  
On Painted and Black-spotted Faces.  

Fantastic Madams, that are not content  
With God's design, but think to ornament  
Yourselves with borrowed Foils of Patch and Paint,  
(Whereby you show more of the Witch than Saint)  
Striving to charm fond wantoness with your looks,  
To hang their fancies on their sable-hooks;  
You much mistake, for your pied hue affrights  
More honest eyes then amorous Gulls invites.  
Those characters but speak your Face a Spell,  
A Conjurer's book, that summons Sprights from Hell:  
Your Paint resembleth you to Posts and Signs,  
Under such Visors Thiefs obscure their crimes:  
The Breast shop-windows open, and patched skin,  
Are Signs hung out to sell the Wares within.  
Your spots are Pluto's marks, who much do please  
To send such tokens to his friends as these;  
But none of the good Shepherds ear-mark this,  
This Spot (saith he) none of my children's :  
If you be Sheep at all, these speckling tricks,  
Like jacob's Ewes, show where you love to mix.   

And yet the figures emblematic are,  
Which our She-wantons so delight to wear;  
The Coach and Horses, with the hurrying wheels,  
Show both their giddy brains and gadding heels;  
The Cross and Crosslets in your face combined,  
Demonstrate the cross humours of their mind;  
The bias of the Bowls doth let us see,  
They'll play a Rubbers, and the Mistress be;  
The Rings do in them the Black Art display,  
That Spirits in their Circles raise and lay:  
But oh, the sable Stars that you descry  
Benights their day, and speaks their darkened sky;  
The several Moons that in their faces range,  
Eclipse fond Proteus in his various change;  
The long Slash and the short, report the scars  
Their skirmishes have gained in Cupid's wars.  
For those that into Patches clip the Crown,  
'Tis time to take such Pride and Treason down.   

Thus by their patching and their daubing task  
They make the dancing world an Anti-mask;  
While their Religion suiting well their Face  
Is made up of a patched and painted grace;  
While nicknamed confidence all check controls,  
Shows spotted faces have but spotted souls.  
These Arts, how dare they Paul and Peter name,  
When both so sharply reprehend the same?  
How can they blush like a converted Saint,  
Through such a cloud of gross immodest Paint?  
How can they weep for sin, while they so fear  
A spot should be washed off with every tear?  
And happy were they, if it so might prove,  
That Magdalen's great grief might gain such love,  
Yet thus much of Repentance they begin,  
That in their foreheads you may read their Sin;  
Which oh that real sorrow might so blot,  
That both parts be presented without spot.  
E. S.    

Others on the same.  

YOu particoloured faces, not content  
With Nature's Skin, nor Dresse's ornament,  
But borrowed tinctures crave, your fancy's such,  
What, can no Paintings please you but the smutch  
Of Vulcan's Forge, or steam of Stygian Lake?  
Such colours Beauty lends not; (you mistake)  
Much less doth Virtue, her's the snowy white  
Of Innocency, black its opposite.  
The Maiden's blush shows Grace, but sable spot  
Betrays proud shameless vice that blushes not;  
The white and red did Eve in Eden wear,  
But now (God's Image lost) black Fiends appear:  
Complexion speaks you Mongrels, and your Blood  
Part Europe, part America, mixed brood;  
From Britain's and from Negroes sprung, your cheeks  
Display both colours, each their own there seeks.  
Some plasters draw corruptions to an head,  
But these yet more corrupt infections spread:  
Some Plasters heal, but these abominations  
But scar your honours, wound your reputations.  
To see your  so patched (which yet at best  
But Silkworms web) how would your scorns detest?  
And can you view your Glasses, and not shame  
To patch those faces God himself did frame?  
His work seems to distaste you (your Creation)  
Take heed yours tempt him not with alteration:  
How dare you supplicate the Throne of Grace  
To blot your sins, yet still show blotted face?  
You wear Death's badge, each patch but mourning weed,  
Foretelling in its room the worm shall feed;  
Then ere that time surprise, discard the Spot,  
Lest he that made you say, I know you not.  
Let tears succeed them, and repent this sin,  
Heaven's gates may open, you spotless enter in.  
E. Westyield.    

Others on the same.  

YOu daubed Ladies, if you needs must show  
Your nakedness, I pray why spotted so?  
Hath Beauty, think you, lustre from those Spots?  
Is paper whiter when it stands in blots?   

What, have you cut your Masks up into Sippets,  
Like wanton girls, to make you Spots and Tippets?  
Pride is a Plague, sure these are the Sores,  
I will write LORD HAVE MERCY on your doors.   

Devils are black, who doubts it? yet some writ  
That there are Devils likewise that are white.  
Well, I have found a third sort, which are neither,  
They be pied Devils, black and white togther.    

A Wonder of Wonders: OR, A strange Metamorphosis of Fair Faces, voluntarily deformed, to make them seem more amiable.  
IT is an old saying, and (as we find by sad experience) not more old than true, Consuetude peccandi tollit sensum peccati, The Custom of Sinning taketh away the Sense of Sin: Which bad Custom is in nothing more verified then by the frequent use and constant practice in these our days of some, yea of too many of the weaker sort of the Female Sex, both young and old, principally of the vulgar and ignoble rank, in their Painting and usual Tincturing of their Faces with adulterate and counterfeit Colours; who disliking their own Natural complexions, which the wise God hath given them, thinking that they are not so wellfavoured as they desire to be, pretend by such Fucus to make themselves seem more fair and comely then ever God made them; preferring herein their own artificial Craft and Invention before the Sincere and uncorrupt Workmanship of their Creator. And yet they are persuaded, that they are not blame-worthy herein, for that (as they conceive) such counterfeit Colours do make them more lovely and amiable, and consequently more respected of all sorts of people with whom they may converse: For Beauty itself (say they, excluding Pride) is commendable, and as the gift of God ought not to be defamed; and therefore, such Tincture as may set forth such Beauty (where it is wanting) without Pride or other ill concommitants may be excusable, and more especially in them whose complexions are foul or otherwise faulty, then in such as are otherwise fair, comely and wellfavoured; so that, say they, our use of Painting our Faces in such case (if not approved) is yet more tolerable, then in those whose favours and complexions are naturally comely and amicable. But although this Pride and folly (from whence this bad Custom of Painting Faces proceedeth) be coudemned by the Holy Fathers of the Primitive Church, and by other sober and learned Writers severally, as an impudent and wicked practice, offensive to God and man; yet such is their Impudence or Ignorance, as that they prefer their own private opinion; in such cases before all the solid and invincible Reasons and Arguments of those pious and learned men to the contrary; and so confident and resolute are they in the lawfulness (as they suppose) of their actions, and so far from listening to, or entertaining any good Counsel or Instruction of wise and sober men that crosseth their humours, as that they will rather presume to teach their Teachers, and censure them of Ignorance, then submit unto their advice; even like unto some Subjects, who censure the Laws under which they live, if they be not according to their minds, as unjust Laws: And albeit they cannot but perceive, that their counterfeit Painting and adulterate Complexions be unpleasing to all good people; yet such is their Impudence, as that they are not ashamed thereof, and to blush thereat is in vain; for that Symptom of Modesty being hidden by their Paiuting is invisible. But leaving these painted Chamaeleons to themselves, I shall proceed with another sort of disfigured Faces of a later growth, who differ only in their colours, and in their kinds of Fucus, and in the application of them to their Faces; in all other respects, like Samson's Foxes, they agree together, and at these later ones, as the most foolish and pernicious, the main scope of this my discourse doth principally aim: To begin with them therefore, listen to the Miracle.  
THERE is now of late in this brazenfaced Age of ours, started up a foolish fantastical Generation of young Lasses (yea of some old Crones also) who having good complexions of their own, out of an Apish humour of following all Fashions (though never so ridiculous) without regard of their own Credit, or of the good Advice or Counsel of the most sober and discreet sort of people, under pretence of making themselves more lovely than God hath made them, foolishly blemish and deform their otherwise comely visages, with uncomely and loathsome Black Spots and Patches; the ugly looks whereof although they cannot choose but perceive, yet so blind and stupid & so obstinate are they, as that nevertheless they account them and so term them Beauty Spots; And whereas we might suppose, that common sense, when they behold with their eye in a looking-glass the loath somness of such black Spots and Patches, might move them to abhor and detest them, and to be ashamed to use them, they are so far from acknowledging their Error, as they impudently maintain it, and tell them that reprove them, and who wonder at their folly, that they are in an Error who make this a Wonder, which, say they, is none at all; confidently affirming, that this their Device (or rather Vice) is not only Blameless, but Commendable.  
These pretty Things think themselves witty in the use of this new Art of Spotting and Patching fair Faces, which, say they (to their own shame be it spoken) is a rare Invention of their own, unheardof & unknown in former Ages, hereby confuting the opinion of those who hold, That nothing is now done, which was not done before, and that whatsoever is now done, is but actum agere, To do that which is already done: But we, say they, to our eternal fame (or infamy rather) have disproved that false Tenet, having found out of ourselves (such is their supposed ingenuity) a way to set forth and illustrate the favours and complexions of Ladies and Gentlewomen (though otherwise comely and beautiful) by Patching only & speckling their Faces, with Black Spots and Patches, seeming perhaps at first strange, as all new fashions are, but afterwards admirable; in such a manner as never yet was known (not nor could ever enter into the heart of any wise man to conceive.) Which worthy and laudable Invention, say they, we are now ready and able to justify: For where, we pray you, say they, is the blame? Is it in the Colour, Deformity, or Unlawfulness of it? But no fault can be found with the colour itself that we use, which is Black; for that colour is without offence usually worn by the better sort and degrees of men, by Divines, Physicians, Lawyers, chief Magistrates and Citizens, (though not in their Faces) in their usual garments; it is their ordinary habit, and by all sorts of people likewise, of any quality, in their Mourning weeds; and if that colour be tolerable in them (as it cannot be denied to be) why not likewise in us, the use thereof and our intent therein being not through pride or wantonness to make our faces seem the more fair and beautiful, to allure and deceive the beholders, but only (as we conccive) to set a more lustre and grace upon them; for our visages being of themselves fair and white, and not wholly hidden or covered by the Spots or black Patches we affix on them, by applying those black colours, and intermixing them with our fair skins, we make them the more lovely and commendable; for the old Maxim is, Contraria inter se posita magis illucescunt, Contraries placed near one to another do the more illustrate themselves; which indeed may be granted to be true in this sense, Black Spots in white Faces make their ugliness more appear. Again, say they, this kind of painting or spotting of our Skins is no novel custom, for that many hundred years past, before Christian Religion was professed in these our Native Countries, the ancient Britain's and Picts, men and women, who here inhabited, used this Art of Painting and Spotting their outward skins, and thought it no blemish or disgrace to their persons; and therefore, say they, we do no more herein than what we derive by ancient custom from our Ancestors: But herein I must tell these Historians, they are deceived in their application of the Painting and Tincture used by these warlike Nations of old, unto their now painting and spotting of their Faces; for the ancient Histories will tell them, that the use which those Heathen Britain's and Picts (of whom Julius Caesar among others makes mention) made of such painting and figuring of their Bodies, was not out of any Pride or Wantonness to allure others to love or admire them, as these our Magpies now do, but rather to make them look more terrible in the Wars, as Caesar conceived; For the custom of the old Britain's and Picts in those times was (as Tacitus and venerable Bede observe) that they made no difference of sex for the Sovereign command, yea and they used to war under the conduct of women; and this we may find to be so by the example of Buiduica Queen of the Iceni, a noble British Lady of those times, who like another Penthesilea furens, dreaded not to encounter the valiant Romans with an Army of 230000. Britain's, having before slain of the Romans 70000. in the City of Verulam: And these undaunted Viragoes are usually pictured as well as the men in their warlike habits, who also used to paint themselves with the heads of Tigers, Griffins, and such other fierce Beasts, as the men did, to strike a terror also into their enemies, for to make themselves seem fair had been rather to encourage then affright them; The Virgins also did only paint themselves, not for terror, but for pleasure, with green herbs and pleasant flowers to adorn them, not with black Spots to deform them. Again, say they, this use or art of Spotting & Patching of Faces is not generally taken up by all sorts of women only, (& so is no Epidemical disease) but is reserved only for the better sort, as of Ladies and Gentlewomen, for distinction sake; for we hold it unfitting, say they, that ever Kitchenstuff wench, or the like, should presume to use such Fucus and Tincture as others of greater rank & quality appropriate to themselves; for if such mean people might be tolerated to use such fashions as their betters use, there would then be no difference between any degrees of persons whatsoever: But this argument is frivolous to excuse themselves, and blown off with this other Maxim, Omne animi vitium tanto conspectius in se crimen habet, quanto major qui peccat, habetur, The greater that the person be, His fault more clearly we may see: But if this fashion of spotting and patching be comely (and not too costly) why is it more tolerable in a Gentlewoman then in a Kitchenstuff wench? I see no reason; But albeit that this kind of black-spotting and patching of Faces he not commendable, yet we must grant, that in some sort it may prove available and advantageous unto them, namely, that when they have a desire to go unto any Brothel-houses, or other infamous places, these Antics may with these disguised Faces and disfigured favours more freely and securely prostitute themselves and take their pleasure, unknown and undiscovered, desiring perhaps that their Names and Qualities might for their reputation (though it be little) be concealed. And this privilege also they may peradventure say, jestingly, that they may enjoy hereafter, to wit, that when their appearance shall be, after their life ended in another world, before their black Prince (being conscious to themselves that he is to be their Sovereign, whom they have chief obeyed in this world) they may be taken for his Natural children, they so much resembling him in their black hue; and thereby to their comfort may be the more favoured, as the Devils darlings; If that be their expectation and reward in earnest or in jest (and such it may be in good earnest, they having little or no Religion) I say no more; but let them, as they like it, enjoy it; I will not envy them this privilege, this happiness.  
They may perhaps say also to me, Now, Sir, you take yourself by the nose; 
Turpe est doctori cum culpa redarguit ipsum.  For why do you condemn us so much for spotting our faces with black, when as you yourself in this your own writing, spot your white paper with black spots or letters? and why may not we in like manner spot our white faces with black spots? If it be ugly in us, then by the same reason your writing is also ugly. To this I answer; the application makes the difference, for, 
If your spots to no worse use than ours were applied,  
I know not why by any man your spots should be denied:   
Moreover, say they, This spotting of Faces which you thus censure, is not justified by ourselves alone, but we can produce the approbation thereof by great Scholars and learned Clerks: For instance, Lessius, a learned Jesuit, thus writeth thereof, 
(a) Lessius de justitia & jure, l. 4. c. 4.  Si Maritus jubeat, ut uxor inter alias magis decora appareat, sine peccato utatur, If the husband, saith he, commands his wife to appear among other wives more comely, this painting of the Face (for that he speaks of) may be used without sin; And 
(b) Pet. Alagora compend. Manual. Navar. c. 23. Num. 2?  Petrus Alagora saith also, Fingere majorem pulchritudinem ornatu & fuco, licet sit mendacium operis, non est peccatum mortale, To counterfeit a greater Beauty in adorning and painting the Face, although it be a dissembling work, yet it is no mortal sin. So these Jesuits. But these testimonies will not justify their do; for if the action be unlawful, howsoever it may be countenanced in some sort by the approbation of some learned men, it cannot be therefore absolutely justified; especially when as others more learned than they shall be found to be of another opinion; and therefore I think, that if they desire the state of the Question to be decided by indifferent Judges, they should make choice of such, against whom no just exceptions can be taken, who without partiality have delivered their opinions in this case, such as are the ancient Orthodox Fathers of the Primitive Church, and other learned Divines, and sound Expositors of the Sacred Scriptures, whose testimonies in this behalf I shall afterwards produce: I say their solid judgements and determinations are rather to be relied upon then the private opinions of some few others, who may perhaps not rightly apprehend the true state of the Case, and therein be deceived: But they perhaps will say, that these testimonies of the ancient Fathers and other learned Writers against painted Faces concern their spotted Faces not at all, for that the dislike which those learned men had of painted Faces was, for that by painting their Faces all over they did not only totally transfigure and hid their true Natural complexions, but by the ruddy and beautiful colours and tinctures did allure and entice young men to lewdness, pretending those counterfeit Faces to be their Natural complexions; but we, say they, who mark our Faces with black Spots and Patches, have no such intent to deceive or allure any young Gallants to lewdness or dishonesty, for that our faces and complexions are not in such manner covered or hid with our Spots and Patches, but that our Natural complexions may easily be discerned; and therefore those testimonies are unjustly produced against us: And if we should admit, say they, that we were also concerned therein, yet their testimonies, as we conceive, are not so much to be credited in this case; for that those good old Fathers were unacquainted with the nature and condition of these youthful delights, and therefore might therein be deceived; and therefore, say they, those testimonies are misapplied to us, and as unvalid, not to be much regarded: Hereunto I answer, Those testimonies of those Orthodox Fathers, and other pious and learned men before all edged, against painting the Faces and counterfeiting the Complexions of Ladies and other Gentlewomen in their times, are and may be also properly applied to the spotting and patching of Faces used by the like Ladies and Gentlewomen now in our days, though such spotting and patching be not named, which was then unknown, as being not then used, yet by inference these are as much concerned therein as the other; for if we consider what was the principal cause that moved them then to distaste such painting and tincture of Faces as they writ against, we shall find it chief to be, the counterfeiting, altering and disfiguring of their own Natural favours with such adulterate tinctures, and their folly and lasciviousness, lewdness and dishonesty many times accompanying the same: If so, doth not then spotting and patching of Faces now used concur with such painting of Faces in the same respects? Are not their complexions quite altered from what they were before? are not these as foolish, proud, lascivious, and ofttimes lewd and dishonest as the others? It cannot be denied; yea this spotted Generation deserves more to be blarned and censured then those of the painted sort, for that those that painted themselves, having for the most part hard favours, aimed chief to correct their deformities, in setting themselves out in such lovely and beautiful colours; but these spotted Ladies having usually fair and comely visages naturally, have no need to correct them; but yet because they would be doing something, they deform their natural beauty with their ugly spots and patches, without any reason or any advantage to themselves from thence accrueing, making themselves foul to seem fair; a strong Paradox, more suitable to the condition of a Bedlam then of any rational creature: Therefore such irrational Animals deserve rather to be sent to the Anticyra to gather Hellebore to recover their wits, then to be confuted with reason, of which they are uncapable; so that the censure so as above pronounced against painted Faces by such pious and learned men may fitly be applied to spotted Faces, as well as to painted: And the judgement of these holy and learned men (as is foolishly supposed) cannot be justly questioned, in respect of their Old years, or Religious life, but for those causes to be the more approved; for long Experience gaineth Knowledge, and what pleaseth or displeaseth God is best known to godly men; so that Objection is frivolous. To proceed with their Objections:  
They may perhaps say, There is no Law of God forbids painting or spotting of Faces, therefore it may lawfully be used, there being no sin in it, and not being prohibited either by the Law of God or man, why may it not without offence be used? I answer, That painting of Faces is censured and condemned in the holy Scriptures, if not in express words, yet implicitly, and by necessary consequence; for first, such painting and disfiguring of that natural favour, which God hath made, by false and adulterate tinctures and colours, doth proceed either from foolish pride of the heart, which is a sin, or from some lascivious and wanton humour, against the Precept of the Almighty, that requires holiness and chastity, and prohibits all Fornication and Adultery, even in the thought of the heart; from which thought these creatures can hardly be free, for that a principal cause of their painting and spotting is to make themselves (in their opinion) seem fair or comely in the eyes of young Gallants abroad, or at home, for otherwise there would be no use of their spotting, if none but themselves beheld it; and they must needs be proud thereof in thinking themselves to be so admirably beautiful or comely above others by these impostures: And it is also scandalous and of evil report, being offensive to all sober and discreet people, who beholding their vanity cannot choose but be jealous of their integrity, and all things of this nature offensive to others (if as they would have them, they are things in their own nature indifferent) are prohibited by God's Word, as tending to the breach of Christian Peace and Charity. Moreover, we read in the second Book of Kings, 
Qu. Jezebel. 2 Kings 9.30.  ch. 9 v. 30. That Jezebel, that wicked Queen, painted her face and eyes with Stibium, (or some other Fucus) after which her painting she was eaten up with Dogs, and that by God's just judgement, saith Archbishop Vshor in his large Catechism upon the Seventh Commandment: 
Cyprian de oper. & eleemosynz.  And St. Cyprian alluding hereunto thus writeth, Inunge oculos tues non Stibio Diabolico, sed collyrio Christ's, Anoint thine eyes not with Diabolical Stibium, but with the eyesalve of Christ. 
Ezek. 23.40. Jetem. 4.30.  So also Ezek. 23.40. and Jeremiah 4.30. where Painting is numbered among other proud Ornaments and Dress, and therefore not approved; so you see the use of Painting is not exempt from censure in the holy Scriptures.  
Now to prove spotting and patching of Fair Faces to be deformed, they assume themselves to be Judges; but they being themselves concerned herein, must needs be partial Judges, and therefore the decision hereof resteth in the judgement of others more indifferent; And who is there old or young that beholding their sported and patched faces (especially having before seen their fair natural complexions) but will adjudge them deformed, being so speckled with such black and loathsome Spots and Patches? Again, they may perhaps have this wanton conceit in blacking themselves, that having heard talk of a good Woman compared to a black Swan, they might desire to make themselves like to that rare Bird called a Black Swan; if so, let them conform their manners as well as their faces to the condition of such a woman as is compared to a black Swan, which is a rare, Bird, as the Poet saith, Rara avis in terris, nigroque simillima cygno;  
A rare Bird in the world, most like to a black Swan: And so they may make recompense for their Deformity.  
Moreover they will say, What do we more in altering or counterfeiting our natural complexions, by painting and spotting our Faces, than Dyers do, in dying white Silk, Wool, or Thread into any other colour? This is usual and lawful, without derogation to God's workmanship, why may not we then do the like, to please ourselves in mending our defects? I answer, The Dyers intent in dying white or other natural colours into other colours, makes the difference between you and them; for their intent is only for a civil and lawful respect to die their commodities into several colours for the use of such as may desire them, who likewise wear them without pride or wantonness, as comely and decent colours; but your intent of painting and spotting your faces is not out of any civil or decent respect, but out of the foolish pride and fantastical opinion of handsomeness (whatsoever you pretend) to please your Paramours, and from your lascivious and wanton dispositions thereupon following, and for necessary use, benefit or advantage which may accrue from thence, and which is displeasing to all sober and discreet men: All which qualities being not in dying, your comparison will not hold. Yet I grant that there may be perhaps some more moderate women of the more noble rank, who may use such painting or spotting their faces, not out of any proud or lascivious disposition, which they abhor, but only to follow the fashions of the times in imitation of others, and for no other respect; and these, although they are not so much to be blamed as the others, yet are they not wholly to be excused, for the danger of infection of others, by their example; who perceiving women of worth and of civil conversation without pride or wantonness to use it in imitation of them, using it heedlessly, may be drawn lasciviously to abuse it, adding sin unto folly; and therefore such also should be wary in the using of it: but my invective is not against the infirmity of such virtuous Ladies, but against the impudent only.  
Now howsoever to correct or cure any deformity or blemish in Nature by lawful means, not accompanied with sinful actions, is tolerable; yet the deforming and defacing of comely and handsome natural fair faces with unnecessary and undecent Tincture, Spots and Patches, is intolerable; so the evil proceeding from painting and spotting comely visages, is the chief thing to be avoided, and is principally condemned.  
They will say, peradventure, that they thus paint or spot themselves to be the better esteemed of others; I partly believe them, that their intent is chief to please others, and in pleasing them to enjoy more freely their lascivious embracements; and this is very likely; for if they did it not to show themselves to others, what need they to trouble themselves privately at home, where none take notice of their bravery? And they that seek to please others by altering their own complexions do first dislike themselves; for had they not disliked themselves, they would not have sought to amend that which they could not dislike: But what madness is it, saith an ancient 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.  
Having now done with their Allegations in defence of their painting and spotting the faces, I shall for a more full confutation of these vanities proceed in my discourse as followeth; And first, touching the colour of black, which they so much extol above others.  
Albeit I grant the colour of Black in itself be not condernned, unless abused, yet in all respects it is not so highly to be magnified as to be preferred before all others, as an Ornament to set out the lustre and beauty of fair Ladies; and no less are Spot, and Patches in their visages, in all respects, to be esteemed; for example sake, Death itself (more terrible than any thing else) hath the Epithet of Atra Mors, black Death; Conjurers, the Devils prime Agents here on earth, are called Necromancers, and their art Necromancy, that is, the Black Art; the Progeny of cursed Cham, are held to be the Blackamoors; the most dangerous disease of the Jaundice is called Atra Bilis, the Black Jaundice: and no mercy or pardon is to be expected when the black Flag or Ensign is hung out; yea, the Devil himself is called the Prince of Darkness, and black Pluto hath his Palace in a dark Dungeon, and his Family the black Fiends of Hell, unto whom our black-faced Girls make themselves as like as may be, as the old saying is, Like to like, quoth the Devil to the Collier.  
These black-patched faces are also dreadful to young children, being naturally affrighted at their unnatural hellish looks, taking them for Bugbears, Devils, or Infernal Spirits, having been told, that such Fiends appear in that likeness; and loathsome they are to those of riper years, insomuch as their nauseous stomaches are turned (especially at meals) when casting their eyes on their black Patches, they are put in mind of those filthy scabs and purulent sores, unto which such plasters are commonly and properly applied, the noisome smell whereof is ofttimes reported to have been so offensive, that for prevention for the future they have found a way by perfuming their Plasters and Patches, as I have been informed.  
And howsoever the black and speckled colours please them above all others, yet the colour itself is not above all others so amiable, as that it should entice them merely to delight therein; if we will give credit to learned Authors, whose Testimonies I have collected as followeth.  
Antonius' Thylesius, a learned Author, thus writeth thereof; 
Ant. Thy'esius de Coloribus. c. 3.  Ater colour est tristis, visu injucundus, lugentibus accommodatus; Black, faith he, is a sad colour, unpleasant to look on, and fit for mourners. And again, Colores maculosi sunt equorum & canum, 
Idem. c. 13.  Spotted colours belong to horses and dogs: (He does not say, to fair faces.)  
Joannes Imperialis thus writeth of spotted colours, 
Imperialis in musaeo l. 3. c. 6.  Color purus est sine maculis, quae ingenium non designant, quoniam sunt impuritatis exustionum bilis, vel flavae vel atrae sequentes, ex quibus durus, incredulus, asper, obstinatus, vipereus fit homo; refert enim viperarum corium hujusmedi maculis conspersum: It is a pure colour, saith Imperialis, which is without spots, which spots declare no ingenuity, because they are the consequent impurities of the inflammation of the Yellow or Black Jaundice, by which a man becomes hard, incredulous, rough, obstinate, viperous; for it resembles the Viper's skin speckled with such spots. What the nature of a Viper is, 
S. Amb. Hexam. To. 1. l. 5. c. 1.  you may hear St. Ambrose thus describe. The Viper is a Beast, saith he, more vile than the vilest, poisonous by nature, and spiteful, odious to look on and hateful; a spotted Serpent it is, so poisonous and deadly, that it causeth present death to any that it seizeth on, as may appear by the Viper which fastened on St. Paul as he was warming him by the fire in the Isle of Malta; from whose danger God miraculously delivered him, insomuch as the barbarous people then seeing his marvellous delivery, took St. Paul to be a God, 
Ambros. To. 4. Hexam. l. 5. c. 7.  Acts 28.6. St. Ambrose moreover thus writeth of the poisonous spotted Viper: Viperae os siquis calcaverit recens duntaxat mortuae, gravius quàm venenum nocere perhibetur, & immedicabile vulnus serpere, If any one saith he, spurn the mouth of a Viper though newly dead, it is reported to be more dangerous than the poison, and that an incurable wound follows thereupon.  
Christ calls the wicked Jews of his time a Generation of Vipers, Matth. 3.7. and 12.34. It seems he could not liken them to a worse creature.  
Toads also, Snakes and other Serpents, and divers savage Beasts, as Leopards, Tigers, Wild-Cats and the like, are partly of a poisonous, and partly of a fierce and cruel nature and disposition; and all of them speckled like our black-faced Ladies, yet they would not be likened to them.  
Josephus Laurentius in his Philosophica, thus writeth of this black colour: 
Juseph. Laurentius Philosophica.  Rei se deturpabant ad misericordiam captandam, condemned persons were wont to foul themselves (speaking of the black colour) that they might be pitied; so it seems this was esteemed a doleful colour of no delight. Again, unlucky days saith Laurentius, are called Atri Dies, black days, and were Carbone notati, marked with a biack coal (not doubtless for any comeliness or beauty in that colour) and fortunate days were called Dies candidi, white days, and marked with Creta, white Chalk: If then these Blackbirds desire to be fortunate, they should by this Rule make themselves Candidae, and not Nigrae or Atrae, white ones, not black.  
Besides these testimonies of Learned Writers before produced touching Spots and black colours, (that nothing may be wanting conducible hereunto) hear what the sacred Scriptures writ both concerning Spots, as also touching black colours and blackness. And first how Spots have generally been taken throughout the Scriptures for faults and deformities both in the Body and Mind internally and externally; and never mentioned as Ornaments to set forth or illustrate the inward or outward parts of Man or Woman, to which purpose our black patched Ladies pretend to use them: And then observe also what formidable Expressions the holy Word of God hath left us concerning Blackness or Darkness, able to deter any from using that which represents the same, in which colour notwithstanding our spotted Ladies do now delight. And first to begin with such Texts of the Scripture as write of Spots, and then in order to proceed with the other.  
That Spots are blemishes appears Numb. 19.2. in these words, 
(a) Num. 19.2.  A red heifer without spot wherein is no blemish shall be burnt, etc. And Numb. 28.3. 
(b) Numb. 28.3.  Ye shall offer unto the Lord two lambs of the first year without spot. Again, Numb. 28.11. 
(c) Numb. 28.11.  Ye shall offer seven lambs without spot. And Numb. 29.17. 
(d) Numb. 29.17.  Ye shall offer fourteen lambs without spot.  
Ye see that in all these places of holy Scripture spotted Lambs are forbidden to be offered unto the Lord: for no Beasts were to be offered but such as were Immaculate, without spot; so it seems Spots were not then in such request as they are now with our spotted Faces.  
Also Job. 11.15. Zophar said unto Job, 
Job 11.15.  Thou shalt lift up thy face without spot. Which our now speckled faces cannot do.  
Also Cantic. 4.7. Thou art all fair, my Love, 
Cantic. 4.7.  there is no spot in thee: speaking of the Church, which should be without spot.  
So Ephes. 5.27. the Church is there termed A glorious Church, 
Ephes. 5.17.  not having spot or wrinkle, nor any such thing, but holy and without blemish. So hereby is inferred, That a Spot is a blemish.  
Also 1 Tim. 6.14. Keep the Commandment without spot, that is, 
1 Tim. 6.14.  without stain or blemish. So let me advise our Wantoness to keep their faces and fames.  
Again, Heb. 9.14. Christ offered himself without spot to God. 
Hebr. 9.14.  The original Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies inculpatum, immaculatism, maculae expers, without fault, immaculate, having no spot.  
Also 1 Pet. 1.19. Christ, 
1 Pet. 1.19.  a Lamb, without blemish and without spot. From hence a Spot may be taken for a Blemish.  
And 2 Pet. 2.13. The Apostle terms wicked persons Spots and Blemishes. 
2 Pet. 2.13.   
Again, 
2 Pet. 3.14.  2 Pet. 3.14. The Apostle admonisheth his beloved ones, That they be found by Christ in peace without spot or blemish; So that to be spotted is blame-worthy.  
Judas also in his Epistle, 
Judas ver. 12.  v. 12. saith, Wicked seducers are spots in the feasts of charity, feeding themselves without fear. Even so our spotted one's without shame or fear frequent Feasts and Meetings (though of another sort) but being spotted their society ought not to be admitted. Again, the same Apostle, jude v. 13. compares these spotted ones to the raging waves of the Sea, 
Judas ver. 13.  foaming out their own shame; and unto wandering stars, to whom is reserved the blackness of darkness for ever; suitable to our now spotted faces, haunters of Feasts, and wanderers or gadders from place to place to get customers.  
Thus much concerning Spots spiritual and corporal out of the holy Scriptures. Now you shall hear next what we have collected out of the same Sacred written Word concerning blackness or darkness, and the black colour correspondent thereunto, as followeth;  
job 3. v. 4, 
Job cap. 3. ver. 4, 5, 6.  5, 6. The holy man job being terribly afflicted by the permission of God, for trial of his integrity, useth these execrations, Let the day perish wherein I was born, etc. Let that day, saith he, be darkness, let not God regard it from above, neither let the light shine upon it; let darkness and the shadoow of death slain it, let a cloud dwell upon it; let the blackness of the day terrify it, and for that night let darkness seize upon it, etc.  
Here you see how holy job in his anguish and terrible grief wisneth this darkness or blackness to be sent by God on the earth, so that the day of his birth had never been: And therefore no such colour of Black can be from hence desired, but rather detested.  
Again, 
Job 30.30.  this holy man Job, in his lamentable affliction, cryeth out thus, My skin, saith he, is black upon me, and my bines are burnt with heat. Our foolish black-patch Girls may here observe how holy Job crieth out of the blackness of his skin, as one of his punishments, and yet they think that their black faces are an ornament to them; but let them learn of Job how to esteem it rightly.  
Isaiah 5.3. The Prophet here saith, 
Isaiah 5.3.  God clotheth the heavens with blackness. Here notice is to be taken, That blackness of the heavens is here set down as a Punishment, not as a Blessing from Almighty God; and therefore such resemblances ought rather to terrify then to delight us.  
Cant. 1.5, 6. I am black, but comely. 
Cant. 1.5, 6.  Here the Church of Christ calls herself black, not (as some may think) for any comeliness in that colour, for Black is there distinguished from Comely in these very words, I am black, but comely; but she calls herself Black, because she was brought into such a sorrowful and doleful condition by the tribulations and afflictions she lay under by her persecutors, who obscured & denigrated her glory and renown, and made her as it were seem black and contemptible, (for so learned Expositors interpret it) and therefore confessing her deformity, signified by her black colour, she willeth her flock, v. 6. not to look upon her; Look not upon me, saith she, because I am black, meaning deformed outwardly (accounting external Black a deformity) but internally comely. Let our black-spotted faces then, whose visages are not made black against their wills (as the Churches was) but who voluntarily black themselves, consider that they are not, and ought not to be honoured or esteemed for their black faces, but rather to be esteemed as deformed, and therefore aught to forbear so to disfigure themselves, and likewise to persuade others (as the Church here doth) not to behold them; for the Church here, as is expounded by the Text, confesseth her deformity in being black, oppressed and dejected by her persecutors,  
Jerem. 4.28. The Prophet saith, 
Jerem. 4.28.  That God for the sins of his people, among other his heavy judgements denounced against them, That the heavens above should be black; whereby it appears that Black is a dreadful colour, and yet our wantoness are in love therewith.  
Again, Jerem. 8.3. The Prophet saith, 
Jerem. 8.3.  For the hurt of the daughter of my people I am hurt, I am black. Here to be black, is to be afflicted, not to be desired, as our black ones would have it.  
Jerem. 14.2. judah mourneth, 
Jer. 14.2.  the gates thereof languish, they are black unto the ground. Here blackness noteth the sad condition of the people in a great Famine; no pattern for our Blackbirds to cheer up themselves with their colours.  
Lam. 4.18. Zion bewailing her pitiful estate, 
Lam. 4.18.  thus bewaileth them, Their visage is blacker than a coal, or, according to the Hebrew, darker than blackness; so then black visages are sent as a judgement of God's wrath, not as an ornament.  
Lam. 5.10. Zion in her Prayer to God, 
Lam. 5.10.  saith, Our skin was black like an oven, because of the terrible famine. Our black ones would be loath their skins should be compared to an Oven, or be a sign of Famine; they like Feasting better than Fasting.  
Zeeh. 6.2. Mention is is there made of a Vision, 
Zech. 6.2.  wherein was a Chariot of black Horses; haply our black Wenches (if they use to read the Bible) from this place took their pattern of their Coach and black Horses pictured in their faces.  
joel 2.6. All faces shall gather blackness, 
Joel 2.6.  or, as Pagnin out of the Hebrew interprets it, blackness as a pot. This is denounced as one of God's terrible judgements; at which though some of our black ones are not troubled, yet it would trouble them more to have their black Faces compared to a black Pot, a word of disgrace.  
Nah. 2.10. The Prophet there showing what judgements were pronounced against the great city of Nineveh; 
Nah. 2.10.  among others saith, The faces of them all gather blackness. Here observe, that black faces are mentioned among God's punishments; so then to be dreaded, not beloved.  
Lastly, 
Rev. 7.17.  Rev. 7.17. A multitude of all nations not to be numbered stood before the throne, and before the lamb, clothed in white robes: So if our black Ladies expect to appear before the Throne of God in Heaven, it must not be in black, but in white robes.  
Rev. 6.13. The Sun became black, 
Rev. 6.12.  which was in the great day of God's wrath. Note that this was a dreadful sign of God's displeasure, set forth under the colour of Black.  
By these places of the holy Scriptures we may learn, that black colours and blackness itself ofttimes have been hideous signs and tokens of Gods heavy displeasure, and therefore not always without exception are they generally to be approved or commended, nor fit in such respect to be imitated, but rather to be dreaded, so often as we call to remembrance the terrible effects of such dreadful colours: yet I grant, that black colours used civilly in many other things, not abused or mis-applied, are not only tolerable, but commendable also, and useful, and may be used without offence, without disgrace, as black hair, and a black eye in man or woman, is a lively and graceful colour; from whence I guess, that once illustrious and famous Prince of Wales, Edward, Son and Heir of King Edward the third, was called The Black Prince, a name of no disparagement, but rather of terror to his enemies, of which the French were sensible: black Garments worn usually by Divines, Physicians, Lawyers, Citizens and Mourners (as above) being the most proper colour for the most sober and civil sort of men; a black colour in painting Walls, Houses, or Tables, or in any curious Works weaved, or of Needlework, mixed or chequered with other colours for variety-sake, ofttimes adorneth and setteth forth the work; and all black colours in Beasts, Fowl, or other living creatures, being natural, are in their kinds commendable, being such as God hath ordained for them; likewise the natural black complexions of Black-Moors is more respected by them then the White, for the abuse and not the good use of colours is condemned; for colours fitly applied is a grace, and unfitly applied turn to the disgrace of the subject, unto which they are applied; even as black Patches also being applied to the face to cover and cure scabs and sores, are very useful and tolerable; but otherwise worn, as an ornament to the face, are useless and disgraceful; but the painting, spotting and patching of faces is the deforming of comely faces and good complexions, which is here justly reprehended, and cannot be excused, notwithstanding any foolish fashion which apishly they imitate, which being undecent, aught to be out of fashion, when it makes the wearers thereof to be of no good fashion; so that Black is not here censured, but the disfiguring of God's Image by Black.  
But the folly and vanity of these uncouth fashions is not only to be censured as ridiculous, ugly and nauseous, but the pride, lasciviousness, and other vices that accompany their impudence, wherewith God is offended, and good men displeased, is principally to be reprehended; but lest these wantoness should not believe these their foolish actions in painting, patching and spotting their faces (which are all one, but spotting the worse, because of its greater deformity) to be sinful or displeasing to God; let them hear the judgement of the holy Fathers of the Primitive times, and of other learned Doctors and Scholars in this point, unto whom they must grant, that more credit ought to be given then to their private fantastic humours, or to any the abettors of them: for against these learned and pious men no just exception can be taken: I will first begin with Origen, and so proceed.  
Origen. Tom. 2. Hom. 4. thus writeth; 
Origen. To. 2. homil. 4. He was scholar to Clem. Alexand. and lived Anno 226.  They, saith he, that use this painting, do injury to God, whose workmanship they would seem to mend, being discontented with it; Doth the Law of God require or favour it? Doth Reason uncorrupted teach it? or have the Laws of any wise or understanding heads endured or enjoined it? No, they that use these paintings of the face do them in contumeliam Creatoris, to the reproach of their Creator. So Origen.  
Tertullian, 
Tertul. de habitu muliebr. c. 5. A. D. 203.  another ancient Father of the Primitive Church, thus writeth, In illum delinquit, quae cutem medicaminibus ungunt, genas rubore maculant, oculos fuligine collinunt; displicet illis nimirum plastica dei; in ipsis redarguunt, reprehendunt artificem omnium; reprehendunt enim, cum emendant, cum adjiciunt, utique ab adversario artifice sumentes additamenta ista, id est, Diabolo, etc. Quod nascitur opus Dei est, ergo quod fingitur Diaboli negotium est, etc. Hodie Deus vos tales videat, quales tunc videbit, etc. Vbi Deus, ibi pudicitia, ibi gravitas adjutrix & socia ejus. Quo ergo pacto pudicitiam sine instrumento ejus, id est, sine gravitate tractabimus? Quomodo autem gravitatem administrandae pudicitiae adhibemimus, nisi in fancy, & in cultu, & in totius hominis contemplatione, severitas circumferetur. They offend against him who anoint their skin with medicines, who bespot their eyelids with red, and dawb their eyes with foot; for the workmanship of God displeaseth them; therein they reprove and find fault with the maker of all things; for they find fault when they amend, when they add thereto, taking such additions from the adversaryworkman, that is, the Devil, etc. That which is born is the work of God, therefore that which is counterfeit is the business of the Devil, etc. Let God behold you on this day such as he then (to wit, at the Resurrection) shall behold you, etc. Where God is, there is Modesty, there is Gravity her helper and associate: After what manner shall we then use modesty without her instrument, that is, without Gravity? and how shall we apply Gravity to Modesty, unless Severity be observed in the face, and in the attire, and in regarding of the whole man?  
Herein Tertullian doth intimate, that look what Modesty and Gravity women here on earth have put on, in the like shall they appear in their face and ornaments at the day of Judgement: And moreover he makes a doubt, whether the Angels will carry up into Heaven such a painted creature, An cum cerussa & purpurisso & croco expictam, Angeli in nubila sublevent, obviam Christo? Whether, saith he, the Angels will then carry up into the clouds one painted with white Lead, red Cheek-varnish and Saffron, to meet Christ or not? So Tertullian.  
Clemens Alexandrinus saith, 
Clem. Alex. Paedagog. l. 3. c. 2. A. D. 204.  That as a salve applied doth by the very sight give cause to suspect that he that wears it is diseased, so these false Dyes., Tinctures and colours daubed on women's faces, do signify that the soul is sick within. Again, as branded marks make known a Fugitive, so beautiful colours disclose an Harlot; and he that calls them Harlots who make vizards of their faces is not mistaken; for they that take more delight in their faces then in their hearts, set forth themselves to please others: And is it not an absurd thing, that Horses, Birds, and other living creatures, should rise up from the green grass and meadows and fly away, rejoicing in their own natural ornament, mains, colours and plumes, and that a woman, as if she were inferior to beasts, should think herself deformed, that she stands in need of external, saleable, and counterfeit beauty, etc. So Clem. Alex.  
St. Cyprian, 
S. Cyprian. de habitu Virgins. Anno 250.  De habitu Virgins, thus writeth, Ornamentorum insignia & lenocinia fucorun, non gisi prostitutis, & impudicis foeminis congruit, a● nullarum ferè praetiosior cultus est, quàm quarum pudor vilis est; The flags of attire & the alluring provocations of painted faces belong to none but prostituted and shameless women, but the attire of almost no women is more precious then of those whose bashfulness is set out meanly. Again, Qui se pingunt in hoc seculo aliter quam creavit Deus, metuent, ne cum dies resurrectionis venerit, arufex creaturam suam non recognoscat; They who paint themselves in this world otherwise then God made them, let them beware, that when the Resurrection shall come, the Workmaster do not know his workmanship. Again, saith the same Father, If some cunning Painter should set forth the countenance and shape of a woman, and having ended his work another should take upon him, as being more skilful, to reform and mend it, the first workman might justly seem to be injured and offended; And dost thou think, O woman, to escape unpunished, presuming with the like audacious rashness to offend God? Doth Sincerity and Truth continue, when those things that are sincere are polluted with counterfeit colours, and those things which are true are changed into falsehood with deceitful tricks? The Lord saith, Thou art not able to make one hair white or black, Mat. 5.36. and thou to put down his saying, wouldst thou be stronger? By audacious endeavour and sacrilegious attempt thou colourest thy hairs; fearest not thou, I prithee, who art thus disguised, lest the Workman that made thee should not acknowledge thee, and lest he should say, This is not my Work, this is none of our Image? Thou hast polluted thy skin with deceitful Art, thou hast changed thy hair with a counterfeit colour, thy face is falsified, thy shape is defiled, thy countenance is borrowed; thou canst not see God, having not the eyes that God hath made, but which the Devil hath 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 prithee, to be considered of the servants of God? are they not to be dreaded always, both day and night? Thus St. Cyprian.  
Lactantius speaking of these foolish paintings, saith thus, 
Lactantius de falsa sapientia, cap. 29. A. C. 290.  Nihil aliud sunt quam deliramenta inconsideratae levitatis, They are nothing but the dotage of inconsiderate Inconstancy. Thus Lactantius.  
St. Ambrose, de Virg. l. 1. thus writeth hereof, 
S. Ambr. de Virgin. l. 1. A. C. 374. Id Hexam. l. 6. c. 8. A. C 374.  De adulterio vultus meditantur adulterium castitatis, By adulterating the visage they meditate the adulterating their chastity: The same Father also saith in Hexameron. l. 6. this painting is Pictura Mcretricis, the picture of an Harlot. Again, saith the same Father, What a dotage is it to change the natural face which God hath made thee, for a painted face which thou hast made thyself? Thus St. Ambr.  
St. Hierom also thus writeth to the widow Furia, 
S. Hierom To. 1. ad Furiam, de viduitate servanda. A. C. 390.  Quid pulchrius animâ, quae Dei Filia appellatur, & nullos extrinsecus quaerit ornatus? What is there more beautiful than the Soul, that is called the daughter of God, that seeketh not after outward Ornaments? Again, Quanto foedior, tanto pulchrior, quid faciet in fancy Christiana purpurissus & cerussa? quorum alterum ruborem genarum, labiorumque mentitur, alterum candorem Oris & Colli; ignes juvenum, fomenta libidinum, impudica mentis indicia; ornatus iste non Domini est; velam●n istud Antichristi est; Que fiduciâ erigit ad coelum vultus, quos conditor non agnoscit; Frustra obtenditur Adolescentia, & aetas puellaris asseritur: The more beautiful she is, the more filthy she is; what advantage doth the red-cheek colour and the white lead bring to the visage of a Christian woman? the one of them counterfeits the redness of the eyelids and lips, the other the whiteness of the mouth and neck; they are the fire of youth, the foments of lust, the tokens of an unchaste mind. This ornament is not of the Lord; it is the veil of Antichrist; with what confidence doth she lift up those eyes to Heaven which her Maker owns not? Youth and girlish age is in vain alleged for excuse, etc. Thus St. Hierom.  
St. chrysostom disliking the painting of women, 
S. Chrys. To. 2. Hom 31.  gives this advice (amongst others) unto the husband of a painted wife; Let her, saith he, ever and anon hear thee say, That the painted faces of women do displease thee, and that they cause such a loathing in thee that thou canst not endure them: Allege also the judgement of others that are of thy mind, and tell her, that gear doth mar them that are comely without it; make her believe that it will glad thy heart to see her with such a face as God hath made, but that a face corrupted and altered from its nature, and daubed with artificial colours, is commonly disliked amongst good men. Thus Chrysost.  
Ye may here observe how S. chrysostom disliked this art of painting faces, by persuading the husband to dissuade his wife from it.  
S. Augustine also thus saith of the true attire of Christian women, 
S. Augustine ep. 72. ad Possidon. A. C. 400.  The true Ornament of Christians, saith he, are not only no counterfeit or lying Paintings, but good Manners. Thus Saint Aug.  
If women think painting an Ornament, 
Stobaeus, Scrm. 72.  hear what a Philosopher said to that purpose; Democritus a Philosopher (saith Stobaeus) said, That the sparing of speech adorned a woman, and the sparing of an ornament is an ornament unto her.  
But if the setting forth of Beauty be their aim, 
Isidor. Clar. To. 1. O●at. 53.  listen what Isidorus Clarus will tell them touching that point; Such, saith this learned man, as would needs appear conspicuous and beautiful here, shall inherit eternal deformity with the Devil and his Angels.  
Peter Martyr, 
P. Mart. 2. Reg. c. 9.30. Id. loc. come. l. 2. c. 11.  a learned and sound Protestant, 2 Kings 9.30. saith, It is no good face that seeks these helps. Again, Loc. common. l. 2. cap. 11. If Christian women, saith he, will so colour and paint themselves, I pray what doth a Matron differ from an Harlot?  
Jo: 
Calv. Jer. 4.30  Calvin on jerem. 4.30. saith, Harlots to entice Adulterers are wont to paint their faces. You see here painting faces is the trick of an Harlot.  
Mr. Downham, 
Jo: Downham, Christian Warf. c. 14. l. 1.  a Reverend English Divine, in his Christian Warfare, c. 14. l. 1. writing against all painting of the face, thus saith, Painting of the face, the Devil's invention, absolutely a sin, not only in the abuse, but the very use, the nature of the thing; and not only in the intention of the doer; it is utterly wicked and abominable against the law of God, the light of Nature, against self-shame and conviction; a reproach of God, a perverting of his Works in Nature, a cheat of others, a lure and bait to Sin, a fruit of Pride and Vanity, poisonous to the Body, and pernicious to the Soul; it is the proper practice of Harlots and lewd women, and it is inconsistent with a Christian profession and a good conscience. And all this Master Downham taketh out of the holy Fathers; and he brings in also Tertullian arguing against it, 
Tertull.  as the Devils counterfeiting and mocking of God, by seeking to mend his works, as if God needed his enemies help to complete his creatures, etc. Thus Mr. Io: Downham.  
Festus Pompeius, an ancient Roman Writer, 
Sext. Pompeius Festus de verbs signif.  concerning the painting of lewd women, thus writeth, The Schaeniculae, saith he, were common Whores, so called from their using of the Ointment Schoenum, (the worst of all Ointments. 
Plaut. in Nervolaria● ) From Plautus also he calls them Diabolares and Miraculae, or Monsters; so interpreted by Ant. Augustinus in his Anotat. upon Festus; For painted Whores seem more like to Devils and Monsters than Women. From hence we may see that this custom of painting faces was no new invention, but practised by common Strumpets, by Pagan Harlots, at Rome before the Birth of Christ, and condemned then even by the Heathens themselves as a Devilish Custom, comparing them that used it to Devils and Monsters; yet these impudent creatures, in these our days, that profess themselves to be Christians, would be accounted wise and witty in making themselves such ugly Monsters; but herein they are much mistaken, for as a learned man seriously saith of such as delighted in Monsters, 
Balth. Bonifa. h●st. Ludicra. l. 16. c. 14.  Monstrosum profecto videtur, quod sapientia, rerum pulcherrima, monstrorum fuerit amans adeo pertinax ut iis undique circumsepta eorum consuetudine, non secus ac Venus Gratiarum contubernio jucundissime frueretur. Verily (saith Boniface) it seems to be a monstrous thing, that Wisdom, the most beautiful of all things, should be such a wilful lover of Monsters, that being compassed about with them on every side, she should with great joy use their society, as if it were Venus the companion of the Graces: But such a one (saith mine Author) is verily a Monster, though formosum & aspectabile illecebrosum & delectabile; beautiful, amiable to behold, alluring and delectable: And here we see that wisdom belongs not to these creatures who thinking they look like Venus, make themselves Monsters, resembling rather Proserpina, who (as the Poets feign) lived as much in Hell as in Heaven, as I fear these Monsters do, if not more; but Africa breeds Monsters, Tangiers in Africa being ours, why may not then our creatures be Monsters? I grant they may be what indeed they are.  
But these so wise creatures (in their own conceit) do think, that where Nature is defective they may justly correct it; but herein they are deceived, for that which is natural being Gods immediate workmanship is to be preferred before any artificial invention of man, though never so curious; if we believe Solon, one of the wise men of Greece, who being demanded by King Croesus sitting on his Throne in his Royal glorious Robes, 
Solon.  whether ever he saw the like before? Yes, said Solon, the attire of Peacocks and Parrots seem to me more glorious, for that theirs is natural.  
Let then every one submit to Nature, which no man ought to correct, nor can long restrain, but it will soon revert, as the old saying is, Quicquid Natura dedit corrigere nefas est, It is unlawful to correct what Nature hath bestowed. So also, Naturam expellas furca licet usque recurret, Though you force Nature it will return again.  
Dr. john Bulwer hath not long since published a laborious Work, 
Dr. Bulwer in his Man transformed, p. 260.  entitled, Man transformed, or the Artificial Changeling, wherein among divers transfigurations of the outward lineaments of man's Natural body, he hath with great judgement set forth his observations upon this painting and spotting of Faces by our English Ladies, some few whereof I shall here impart to the Reader, leaving the rest (for brevity sake) to be perused by any one who shall desire it out of the Book itself; such as I have collected out of the rest are these which follow. Our Doctor having before set down particularly the common use of painting and branding of Faces, used principally among the Indians, Africans, Americans, and other barbarous Nations, at last proceedeth with the painting and spotting the faces used of late times by our English Ladies in these words following:  
Our English Ladies, saith he, who seem to have borrowed some of their Cosmetical Conceits from barbarous Nations, are seldom known to be contented with a face of Gods making; for they are adding, detracting or altering, continually, having many Fucuses in readiness for the same purpose: Sometimes they think they have too much colour, than they use art to make them look pale and fair; now they have too little colour, than Spanish Paper, red Leather, and other Cosmetical Rubrics must be had: yet for all this it may be the skins of their faces do not please them; off they go to Mercury-water, and so they remain like peeled Ewes, until their faces have recovered a new Epidermis.  
Our Ladies here, saith the Doctor, have lately entertained a vain custom of spotting their faces, out of an affectation of a Mole to set off their beauty, such as Venus had; and it will, if one black Patch will serve to make their faces remarkable; for some fill their visages full of them, varied into all manner of shapes and figures.  
This is as odious and as senseless an affectation as ever was used by any barbarous Nation in the world; and I doubt our Ladies that use them are not well advised of the effect they work; for these Spots in fair Faces advantage not Beauty, as they suppose, because contraries compared and placed near one another show their lustre more plainly, but because it gives Envy satisfaction, which takes pleasure in defects, or by reason it takes away that astonishment which instead of delighting confounds, not that imperfection can make perfect, or that the defect can increase beauty, and therewith delight, for these Spots in a beautiful face add not grace to a visage, nor increase delight; they entertain it because they extinguish and then renew it, etc. A woman the more curious she is about her face, the more careless about her house, the repairing of the one being the ruining of the other, which makes Gusman cry even out, O filthiness above all other filthiness, O affront above all other affronts, that God having given thee one face, thou shouldst abuse his Image and make thyself another! And is it not a wonder (as my Lod Bacon notes) that this corrupt custom of Painting hath so long escaped penal Laws, both of the Church and State, which have been very severe against the excessive vanity of Apparel, and the effeminate trimmiug of hair: and the wonder is the greater how it hath escaped Ecclesiastical censure, since all the Fathers of the Church have strongly inveighed against forced and feigned beauty, and this practice of introducing other hues than the blood naturally affords, etc. God would not (saith a grave and learned Divine) have the face mangled and torn, 
Dr. Donne, Seim. 20.  but then he would not have it varnished with foreign complexions: It is ill when it is not our own blood that appears in our cheeks; it may do some ill offices of blood, it may tempt, but it gives over when it should do a good office of blood, it cannot blush; God would not have us disfigure our face with sad countenances in Fasting and other Discipline, nor would have us go about to mar his work, or to do his last work (which he hath reserved to himself in heaven) here on earth, that is, to glorify our bodies with such additions here, as though we would need no glorification there. Thus Doctor Donne. In the invention of black Patches the French shown their witty pride, which could so cunningly turn Botches into Beauty, and make ugliness handsome; yet in point of phantasticalness we may excuse that Nation, as having taken up the fashion rather for necessity then novelty, inasmuch as those French Pimples have need of a French Plaster. Thur Dr. Bulwer.  
I greatly pity the foolish pride and vanity of these silly women, who voluntarily bring shame on themselves by their peevishness, in flighting the prudent advice and wholesome counsel and solid reasons which the zealous holy Fathers of the Primitive Church, and other learned and pious Divines, have set before them, which if they would duly consider and regard, they would, no doubt, see their own errors, and be persuaded to imitate the fashions of those sober and discreet Ladies and Gentlewomen, who abhor such vain and foolish fashions which these so delight in, and follow such fashions as may tend to their credit and reputations: for nothing more bewitches them, nor allures them to these vain courses, than the fashions of the times, on which they dote in such manner, as that (be they decent or undecent all is one to them) they more affect them then any good counsel whatsoever, which may cross their humours; although they can show no more reason to justify their apish imitations, then can Apes themselves, such is the strength of one ill example once brought to a custom.  
But if there be no remedy but that they will still continue in their old courses, and sit in the seat of Scorners, despising all good admonition, though for their own welfare, I shall not then endeavour to make a Blackmoor white, but must leave them to the care and correction of the Magistrate, who foreseeing the danger of the contagious infection of their disease, that is likely to increase by toleration, if not in time prevented, will doubtless no longer connive thereat, but will speedily take such a course to reduce them to a conformity with civil people, as the strict course of the Law shall prescribe; which I conceive may properly be by way of Indictment of High Treason, for that they having not the fear of God before their eyes, but moved by the instigation of the Devil, did abuse, counterfeit and deface God's Image in their faces, to the evil example of others, and against God's Crown and Dignity; there will need no evidence to convict them, for their crime will appear in their foreheads, and the sentence will be according to their offence, to which I leave them. Herein the diligence of the Magistrate will be expected; for if he should prove negligent, the Delinquent would be impudent, and the Magistrate justly blamed; for Qui non impedit, promovet, He that hindereth not a crime promoteth it; yet if in time these Girls will voluntarily of themselves reform their manners, they may prevent this shame which is likely to fall on them; if not, they must be forced to feel the smart of their obstinacy and contempt.  
There is a witty discourse not long since published of Artificial Beauty, wherein many reasons are strongly urged for toleration of painting women's faces in some sort, where their beautiful complexions are thereby the more illustrated; but those arguments will not serve their turn, who produce them on the behalf of black-spotting Faces, whereby their comely complexions are deformed, the one tending to correct Nature, (which in some sort may be tolerable) the other to destroy Nature (which is in no sort to be admitted;) but although the one may be more tolerable than the other in their several respects, yet neither of them are commendable, being both counterfeits. 
Philo de Gigant.  Therefore Moses (as Philo saith) banished Painting and Statuary Art, because they corrupt the truth with lies, and deceive credulous minds by those representations which are presented to their eyes.  
And now fair Ladies and Gentlewomen, if you think I have been too rigid against your fashions, pardon old Age, which naturally is averse to such vanities, which may bring disgrace, but no commendations to your good names: and though you may be clear from any just censure of light behaviour, yet for your credit-sake you should endeavour to be free also from the very suspicion thereof; 
Plutarch. invit. Jul. Caes.  for as Plutarch writeth, Suspicion only moved julius Caesar to put away his wife Pompeia (a gallant Lady of Noble Birth) because Caefar would not that his wife should not be so much as suspected of incontinency.  
If I have rubbed too hard upon your Sores, you know that foul Spots, especially upon fair Subjects, are not slightly rubbed out, but will require much and hard impression: Remember this, That never any one discreet man praised you for your patched faces, and also think how many daily dispraise you for the same.  
Having thus deciphered this new Mould of spotted Faces, I shall for a Farewell salute these black ones, with a few rude Rhythms, which may peradventure be more acceptable to them then Prose, because commonly such more delight in Rythme then in Reason, and therewithal I shall conclude this discourse.  

On black-spotted Faces.  
PRoud fools with spots their faces patch thinking Gods work to mend,  
But being dead God knows them not, to Pluto they must wend;  
Whose gates stand  to welcome them; they may well know by this,  
That Noctes atque dies pat et atris Janua ditis. 
Atris hic pro atri non impropriè invertitur.   
Hell gate is open day and night for such as in black spots delight,  
If pride their faces spotted make, for pride then hell their souls will take.  
If folly be the cause of it, let simple fools than learn more wit;  
Black Spots and Patches on the face, to sober women bring disgrace;  
Lewd Harlots by such spots are known, let Harlots then enjoy their own.  
So holy Fathers testify, that Whores did chief use  
The practice of Face-painting, in their Brothel-house or Stues. 
Clem. Alex. S. Cypr. S. Ambr. S. Hierom. Besides P. Mar● Jo: Calv. Dr. Downham, etc. as before.   
Pure and unspotted aught to be, such as expect Eternity.  
Who then immaculate would be, of ugly spots he must be free:  
But if where spots condemned are, impurity of mind be meant,  
Then outward spots to face applied, can surely be no ornament.   
Thus I have done with this Metamorphosis of fair Faces, which God hath made, into black Visages, which the Devil hath forged, which being so much applauded by the greater sort of young Gentlewomen (otherwise perhaps of good breeding) and voluntarily with delight used, though to their own shame, cannot improperly be styled A Wonder of Wonders.  
Sic dixit MISO-SPILUS.  
The End.