The Christian Warfare Part 2, Book 1 · Chapter 13
CHAP. XIII.
That beautie is to bee contemned in respect of spirituall graces, or heauenly excellencies.
ANd thus much concerning the tentations of§. Sect. 1. That beautie is good, as being the gift of God. worldly prosperity, arising from the faculties and properties of the mind. In the next place wee are to intreate of such, as hauehave their beginning and growth from the properties and qualities of the bodie; as for example, from beautie, strength, and health. For howsoeuer these are all good in themselues, as I shall particularly shew, yet they are abused through the malice of the diuell, and our owne corruption, as baites to allure, and draw vsus vntounto sinne. ConcerningPulchritudo corporis est congruentia partium, cum quadam coloris s…auitate. August. ad Nebridium. the first; Beautie (as Austin defineth it) is a proportionable cōgruity, and fit agreement of all the parts of the body, ioined with a certaine sweetnesse of colour and countenance. The which in it owne nature is good, as being a gift of God, the which hee bestowed in greatest measure vponupon our first parents in their creation, and farre aboue any of their posteritie, whom sinne defaced and deformed, as wel in their body as in their soule; and reserueth a far most excellent degree and portion thereof for the glorified Saints of heauen. And this is acknowledged both by Heathens and Christians; for euen the Ethnicke Poet could say that, Beautie is the gift of God. AndForma dei munus. Ouid. with him agree the Ancients of the Church. One saith, that beautie is a part of the bodies felicitie, a bountifull aduantage, or Tertul. de cult. foemin. lib. Haec tua sun…, bona sunt, qui… in bonus ista cr…asti, &c. August. de ciuit. dei lib. 15. cap. 22. A…s desit, nullum est crimen decoris, &c. Ambr. lib. 7. epist. 44. Ambr. offic. lib. 1. cap. 19.accession of the diuine creation, and a ciuill and comely garment and ornament of the soule. And another: These gifts O Lord are thine, and are good, because thou the chiefe goodnesse hast created them; and there is nothing in them ours, but our sinne in ouerlouing them; for neglecting al order, we are readie to preferre th… creature, aboue thee who hast created it. And Ambrose saith, that there is no fault in beautie, if it be free from counterfaiting art; and if allurement cease, fauor and the grace of beauty, are to be esteemed innocent and faultles. Yea, it is a fit habitation for vertue, modestie, and shamefastnes to dwel in; and as a good workman vsually worketh best when he hath fit matter, so modestie doth most excell, when it is seated in a beautifull bodie, so that this beautie be not affected, but naturall and simple. Yea, the spirit of God himselfe doth take notice of it, in those vponupon whom it was bestowed, and affordeth vntounto it, due and fit commendations. Thus Sara, Rebeccah, Rahel, Gen. 12. 14. & 24. 16. & 29. 17. &. 39. 6.Ioseph, and many others are said to hauehave bin very faire and beautifull; and when God restored and augmented the prosperitie of Iob, it is specially noted as an extraordinarie blessing, that he had not only many children, but that in all Iob 42. 15.the land were no women found so faire as the daughters of Iob. But we shall not need to say much of this point, seeing by instinct of nature, all men owe a kind of homage to beautie weere they find it, and being much delighted therewith do extraordinarily fauour and respect it. And therefore one beingAristor. apud Stobaeum. asked, why beautifull things were so much loued, answered, that none but a blind man need to aske such a question. But to say nothing of Heathens, euen the Saints and seruants of God hauehave bin mooued thereby to louelove and liking. This made Iacob to preferre Rachel before Leah; this madeGen. 29. 30. Moses mother to fauour and respect him, and in sauing him aliue because he was faire, to hazard her owne life. And holieExod. …. 2. Samuel being affected with Eliab… beautie, concluded hereupon upon that the Lords annointed was before him; yea the Lord1. Sam. 16. 6. himselfe is said to take pleasure in the beautie of his Church;Psalm. 45. 11. vntounto whom nothing agreeth that is euill, not so much as by an allegorie or similitude.
Beautie therefore being good may be moderately loued§. Sect. 2. What is required to make beauty good vntounto vsus. Gratior & pulchro veniens in corpore virtus, adi…uat. Ʋirg. Ae…e…d. lib. 5. and esteemed, when it is in a good and vertuous subiect, the outward beautie of the bodie, and the inward beautie of the mind being ioyned together: seeing it helpeth to adorne vertue to the outward sense, and causeth it to be accepted with more applause and liking, when it is sound in a beautifull bodie, then in one il-fauoured and deformed; euer▪ as a precious iewell is more graced when it is kept in a rich cabinet, then in an vnseemely box. As also when it is well vsed by those that hauehave it, that is to say, when first it is not too much affected and vnnaturally forced: to which purpose one saith, that as an artisan worketh better when he hath fit matter▪ Bernard. lib. de ordin… vitae.to worke vponupon; so also modestie doth shine more clearely, when it is in a comely bodie: yet so, that this beautie of the bodie be not too much affected, but naturall, simple and neglected, rather then ouer earnestly desired: not supported and helped with ouer pretious and glorious garments, but with such as are ordinarie, that so neither any thing be wanting to necessitie and honest comlinesse, nor any thing added to cleanely neatnesse. Secondly, when it is ioyned with modestie and shamefastnes; for nothing is more opposed to vertuous beautie, then immodestie and bold impudencie. Thirdly, if the beautie of the bodie be an effectuall reason to moue them that hauehave it, to a more diligent care of adorning their minds with vertue and true piety, and to keep a vigilant watch ouer all their actions, that they do not commit any thing foule and faulty, misbeseeming such a beauty.Lucius Apul…ius de Magia. lib. 1. And thus the wise Socrates is said to hauehave perswaded his scholers, that they should often looke themselues in their glasses, that he who was pleased & delighted with his beautie, might earnestly indeuour not to disgrace the dignitie and comlinesse of his bodie with euill conditions; and that he who found himselfe il-fauoured should striue to couer his deformities with his vertues and good manners. To which purpose also an ancient Father demandeth, Art thou (saith he) of excellent beautie? why then let it moue thee to this care, E…imia forma est? id agat, vt animi pulchritudo, corporis pulchritudini splendore respondeat. Nazianzen in Maximum.that the beautie of thy mind may be of answerable brightnesse to the beautie of thy bodie. Finally, this beautie is vsed aright, when as we do not rest in it as being fraile and momentanie, but vse it as a little streame to conduct and bring vsus to God the fountaine of all beautie and goodnesse; and be mooued thereby to this meditation, that if a sparke of this beautie imparted to the creature, worke such louelove and admiration; then how much more is that infinite flame of beautie in our Creator, from which this is deriued, to be admired and loued! If this heauenly Sun reflect a shadow so full of brightnesse vponupon earth and clay, then how infinitly glorious is he in his owne nature and perfections! Finally, if we esteeme it a part of our earthly happinesse to hauehave our selues and neerest friends adorned with this beautie; then how much more happie shall wee bee, when being in those heauenly ioyes, we shall not only our selues exceed the Sun in the firmament in beautie and brightnes; but also shall hauehave the vision and fruition of our gratious and glorious God, in comparison of whose purity the heauens are filthy and vncleane, and in regard of whose infinit beautie and glorie, the Sunne it selfe is grosse darknesse, and the most excelling beautie in heauen or earth but meere deformitie?
And thus hauehave I shewed that beautie in it owne nature is§. Sect. 3. Beautie of the bodie without the beautie of the mind is of no worth. Leu. 21. 19. 20. good, and a gift and blessing of God to those who hauehave also a right vse of it: euen as contrariwise deformity is in it owne nature euill, as being a fruit of sin; and therefore such as were crooked, lame, or blemished, are by God forbidden to offer his sacrifices. But if we consider it as it is in our nature corrupted with sin, it is not absolutely good, but to be numbred among things indifferent, the which (as all other the benefits of prosperitie) is more often abused, then well vsed, and so becommeth vntounto vsus, through the malice of our spirituall enemies an inducement vntounto sinne, and the ground of many dangerous tentatiōs. And thus this gift of God is abused, when as we rest in it alone, and content our selues with this shadow neglecting the substance, vertue and true godlinesse, and thinking it enough to hauehave beautifull bodies, though in the meane time our minds and soules be vglie and deformed: for the inward beautie of the mind ought not to be seuered from the outward beautie of the bodie, seeing (asPlutarch. Amator. Tom. 2. pag. 452. Enripid. in …dipo. one saith) beautie is the flower which springeth from the root of vertue, and therefore being parted from it, it must needs wither and come to nought: to which purpose another saith, that the mind is more to be regarded then the bodie; for the outward beautie profiteth not, when a good mind is not ioyned with it: neither is that to be esteemed a perfect beautie, but lame and most vnperfect, which consisteth in the outward colour of the skin; when the mind and soule is vglie and deformed: for what is this better then a faire cabinet full of filth and rubbish, and a goodly sepuchre full of stench and rottennes? which is not indeed truly beautifull, but only seemeth so, through the imperfection of ourAristot. apud Boëtium de Consol. lib. 3. pros. 8. sight; for if (as one saith) our eies like the Linxes could pierce into the inward parts; or rather if we could see as God seeth, the secrets of the heart and reines, then should wee more loathe and abhorre them for their inward vglinesse and filthinesse, then admire or like them for their outward feature: and therefore it is not their owne naturall excellency, which intitleth them to the name of beautie, but the weakenesse of our sight which can pierce no deeper then the outside of the skin: and therefore of such it is said, not absolutely that they were beautifull, but only that they were faire to looke vponupon, 2. Sam. 14. 27. Let none then content themselues with thisIam. 1. 10. 11. painted scabard, which hath in it but a woodden or leaden dagger, nor take delight in this flower which hath a faire colour, but no sweetnesse: but seeing we are all as the flowers of the field, let vsus labour to become roses in Gods garden, hauing the beautie of colour ioyned with the sweetnes of vertue, that so when the outward complexion is faded, the odour and perfume of a godly life may still remaine.
Againe, this beautie is abused, when as in conceit thereof§. Sect. 4. Beautie becommeth euill when w… are proud of it, or set our hearts vponupon it. those that hauehave it are puffed vp with pride, and so forget God who gaue it, and all dutie which they owe vntounto him, and despise their neighbours, as comming farre short of their excellencies; for howsoeuer this beautie be vaine and of small worth, momentanie, and oftentimes but of a daies continuance; yet there are many so destitute of all goodnesse, that for want of better matter in them, they are proud of this vaine shadow; and being void of vertue, by their beautie alone do seeme vntounto themselues glorious. Moreouer, it is thus abused, whenas we do too much affect & set our harts vponupon it, and spend ouer much time and labour either in getting, preseruing, or increasing it, neglecting in the meane time things of more necessitie and greater value: vntounto which abuse vaine worldlings, (especially of the weaker sex) are much addicted, who superstitiously abstaine from those things which they most louelove; and are content to vse those things which they loathe, to get or recouer this vanity; thinking no paines too much, no punishment which they take on themselues too great, nor their precious health too deare, to giuegive for the purchase of this fading trifle; and spending more time in the combing and curling of their haire, in washing, sweating and bathing, dressing and trimming, and in many other their hidden mysteries, (of which wilfull ignorance is no sinne, and thereof I am not ashamed herein of my simplicitie) then in all their spirituall deuotions towards God, or their duties of Christianitie towards their neighbours; so that no bodie that is wise would enuie vntounto them their supposed happinesse, consisting in this vaine beautie, if he did but consider at what deare rates it is bought, and how much more excellent things they do in the meane time lose, whilest they are procuring or preseruing this trifling vanitie. Finally, those abuse it vntounto sinne who ouer value it in themselues or others, preferring it before the gifts of the mind, vertue, Gods sanctifying graces, and the meanes of their saluation; yea more esteeming of this perishing fauour, then of the eternall fauour and louelove of God, for howsoeuer this gift of beautie be good as proceeding from God; yet it is incomparison of the former of no excellencie, being a good temporall, carnall, and of the meanest and lowest degree, and therefore it is impiously loued (as one saith) when in respect August. de Ciuit. Dei. lib. 15. cap. 22.thereof, the eternall God, our internall and sempiternall goodnes is neglected; but as righteousnesse is forsaken, and gold loued of couetous man, not through the fault of the gold, but of the man, so is it in this. Now lest any should thinke that but few fall into this follie, let them know, that as many are guiltie of it, as vse greater care and labour, and spend more time in procuring, or preseruing this fading beautie, then in attaining Gods fauour, the graces of his spirit, or in vsing the meanes of their owne saluation; for as we preferre our ends, so also the meanes accordingly which leade vntounto them.
And thus hauehave I shewed how this gift of God is abused§. Sect. 5. Beautie is but a gift, common with the brutish creatures. vntounto euill, and becommeth the ground of diuers tentations, wherby Satan and the world, through the corruption of our flesh, allureth vsus to sinne; against which, that we may be armed, let vsus not, if we want it, immoderately desire it, and if we hauehave it, let vsus take heed that wee be not ouertaken with pride, nor set our hearts and affections vponupon it, preferring it before spirituall and sauing graces, and the meanes of our owne saluation. Yea, when it commeth in comparison with these, let vsus learne to despise and contemne, lothe and abhorre it, as becomming through abuse, a snare of the diuell; whereby he bindereth vsus from going forward in the way of saluation. But because the most that hauehave it, doe thus abuse it, and in stead of being made better, and more thankfull vntounto God, become more vain and proud, wanton and wicked, let such know, that whatsoeuer beautie is in it owne nature, to them it is of no worth or excellencie, altogether vnprofitable; yea, very hurtfull and pernicious, both to themselues and others. And first that it is of no value, or excellencie, being seuered from vertue and true godlinesse; it may appeare, in that it is common to man with the brutish creatures; and what excellencie is in that, in which the horse and greyhound, the peacocke and swan, doe also excell as well as he? yea, of what worth is it, seeing euen the flowers of the field, as the rose and lilie, doe in the beautie of colours goe farre beyond him? and therefore mans excellencie is not in this, wherein he is exceeded by such meane creatures, but in the right vse of sanctified reason, and in the hidden vertuesNibil in best ijs plus reperias quam quod videtur, in homine nihil est inferius. Ambros. de Institut. virg. cap. 3. tom. 1. of the mind. For as there is nothing more excellent in beasts, then that which is outwardly seene and discerned, so in man there is nothing inferiour to that which lieth open to the view, and is subiect to the senses; for whereas he consisteth of soule and bodie, the bodie which is seene doth serue and obey, and the soule which is not seene doth beare rule and gouerne; and therefore man is not to be so admired for his beautie and outward parts, as for his secret vertues, and hidden operations of his mind. Neither in truth doth the excellencie of the outward parts, which doe chiefly intitle a beautie, consist herein that they are beautifull, which is onelyonly their ornament, but in their seuerallChrysost. in 1. Tim. 1. Homil. 4. in Mor. offices and functions, for which they were ordained: as for example, this is not the excellencie of the eies, that they are gray or black, glancing or rolling, but that they excell in the acutenes and vigour of seeing; it is not the excellencie of the nose or eare, that they are of this, or that colour or fashion, but in their perfection of hearing and smelling; nor of the hand that it hath a fine proportion, or white colour, but in that it is a readie and expert instrument of all our actions; nor of the teeth to be white and euen, but that they be fit to prepare conuenient nourishment for the stomacke; in all which excellencies, the deformed and beautifull exceed not one another, but are both equall.
But the worthlesnesse of this beautie which is seuered§. Sect. 6. The vanitie of beautie prooued by testimonies. from vertue and true wisedome, may more plainely appeare both by testimonies and reasons. The wisest among the sons of men saith, that fauour is deceitfull and beautie is vanitie, but a woman that feareth the Lord, she shall be praised. And such ill harmonie he thinketh to be betweene beautie and folly, thatProu. 31. 30. Prou. 11. 22. Diogenes apud Laertium devit. & mo. rib. Philos. Isocrates. Now pu…chritudinem corporis, honestatem. mentis requir…, &c. Chrysost. in Psalm. 50. Homil. 1. he iudgeth it as absurd and ridiculous, to see a faire woman lacking discretion, as a iewell of gold in a swines snout. Another compareth a beautifull bodie with euill conditions to a faire house, and a bad inhabitant; and another, to a good ship that hath a bad pilot. To which purpose also Chrysostom saith, that he doth not so much require the beautie of the bodie, as the honestie of the mind. For what (saith he) is a beautifull woman? a painted sepulcher, vnlesse she be sober, chast and modest; and beautie without these vertues, is an open gulph, and a poison compounded for fooles to drinke, &c. And therefore if thou seest a man or woman beautifull, doe not admire them; for the loftie and strong okes, although they be thicke with faire greene leaues, and tall in stature, yet they beare no fruit fit for men, but only meate to feed hogges: whereas the vine creeping on the earth bringeth foorth pleasant grapes.
The reasons why wee should esteeme it base, and of no§. Sect. 7. The worthlesnes of beautie prooued by reasons: first, because God esteemeth it not. worth without vertue, or in comparison of spirituall graces, are, first, because God doth so esteeme it; for he looketh not to the outward shape and countenance, but principally regardeth the heart, and the inward beautie of the mind. And this the Lord shewed to Samuel, when he was so much in louelove with Eliabs beautie, and goodly personage; willing him not to looke on his countenance, nor on the height of his 1. Sam. 16. 7.stature, seeing he had refused him: because God seeth not as man seeth; for man looketh to the outward appearance, but the Lord beholdeth the heart. But how little the Lord valueth his gifts of beautie and outward shape, may appeare by his manner of bestowing them; for he reserueth them not, as special and chiefe iewels for his owne children and seruants, but as trifles of small value, he maketh them common to the wicked and reprobate, who are but slaues and enemies. And thus he inriched Saul with a large portion thereof, of whom it is said, that he was a goodly young man and a faire, so that among 1. Sam. 9. 2.the children of Israel, there was none goodlier then he: so Adoniah had this gift in great measure, who is said to hauehave bin1. King. 1. 6. a very goodly man. And Absolon, though hee had not the birthright, nor the blessing; yet in this had a double portion, for in all Israel, there was none to bee so much praised for beautie 2. Sam. 14. 25.as he; from the sole of his foote to the top of his head, there was no blemish in him. From whence it appeareth, of how smallPulchritudo corporis bonum quidem dei donum, est: sed propterea id largitur etiam malis ne magnum bonum videatur bonis. August. de ciui…. dei. lib. 15. cap. 22. worth in comparison, this beautie is, seeing it hath bin so plentifully bestowed on such worthlesse men: to which purpose one saith, that the beautie of the bodie is indeed the gift of God, but hee hath therefore bestowed it on the euill also, l…st it might seeme to the good, to be of any great value. Yea, hee hath bestowed it on the brute creatures, as well as men; and therfore howsoeuer it be good, yet it exceedeth not a brutish excellencie. To this purpose one demandeth: art thou (saith he) faire and beautifull? why, this is the glory of dawes, and not of men. Thou art not fairer then the peacock or the swan; and oftentimes Chrysost. ad pop. hom. 40. tom. 4.base boies and girles, harlots and effeminat mē, hauehave had a great share in this glorie. And is this therefore of such worth, that for it thou shouldest be exalted and extolled? Seeing therefore Gods estimate, which being grounded on infinit wisdome and iustice, crieth downe the value of this vaine beautie, which is raised vp by carnall men to such high rates, let vsus learne to conforme our iudgements vntounto his, slightly accounting of this outward forme and colour, to which mans vaine opinion hath giuen it chiefe excellencie, and highly valuing the inward beauties of the mind, the vertues and sanctifying graces of Gods spirit, which, how vnhandsom soeuer we seeme before men in our outward feature, wil make vsus to appeare beautifull in the sight of God, and of our husband Iesus Christ, whom if wee please, it little skilleth, though we be vnpleasing in the eies of men.
Againe, the worthlesnesse of beautie may hereby appeare,§. Sect. 8. Beautie is good rather to those that see it, then to those that hauehave it. in that if it bring any delight, it is rather to those who see it, then to those that hauehave it; or if at all it be pleasing to the owners, it is in regard of the liking and admiration of the lookers on, hauing nothing in themselues to rest vponupon for their contentment, but depending vponupon the iudgement and censure of others, either to be extolled by their commendations, or to be abased by their dispraises; and what worth is in that, which riseth and falleth at eueryevery ones deuotion? or how cannot that be esteemed vain, which hath it being and subsistence in the vaine breath of the vulgar multitude? Neither in truth would they at all admire it, or though they should, yet would not their idle breath puffe vsus vp with the wind of pride, if either they or we did but consider, what loathsome matter lieth hid vnderunder this faire skinne. For if our eies cannot pearce any deeper then the outside only, yet looke what filthie excrements issue out of the nose, cares, pores and other passages, and iudge what the fountaine it selfe is, from which proceed such loathsome streames: consider what wee were before our birth, and what afterwards, then placed in the middest of excrements, and now made the receptacles of dir… and filth. And therefore when the beautie of the skinne doth most exalt vsus, we should be sufficiently humbled, if we would but consider the vgly loathsomnes of that which it containeth.
But though this beautie were of some excellencie whilest§. Sect. 9. Beautie is momentanie and mutable. Prou. 31. 30. Anceps forma bonum mortalibus exiguum do…um, breui temporis momento capitur▪ &c. Senec. in Hippoly to. 1. 760. it continueth, yet is it to bee esteemed of little worth, in regard that it is so momentanie and so mutable. In respect whereof the Wise man saith, that it is not only vaine, but deceitfull also, giuing men the slip when they thinke that they hold it fastest, like a shadow that vanisheth whilest one thinketh to embrace it: for if man himselfe be so momentanie, what shall we thinke of beautie which is but an accident of this subiect, and commonly vanisheth, the substance still remaining? if he be but a flower of the field, which is but of a day or weekes continuance; then how fraile and fading is the colour of this flower which often fadeth a great while, of this small time, before the flower dieth? If man bee but a cloude, then surely beautie, may bee fitly resembled to the bright lightning which issueth out of it, and vanisheth in the twinckling of an eye. Whereof it is that the kingdome of beautie is said to be a tyrannie, which is violent for the time,Socrates vocabat formam modici temporis tyrannidem. Bruson. lib. 2. cap. 44. Hieron. Epist. ad Cyprian. Tom. 3. Et repentè d…m nescit, incanescit caput, rugatur facies, &c. but of short continuance. To this purpose one saith, that as the hearbe springing with his beautifull flowers, doth delight the eye, and by little and little fading loseth his beautie, and is turned into hay; so all the beautie of men buddeth in the spring of childhood, flowreth and florisheth in the summer of youth, and perfect age, and suddenly when the winter of age commeth, the head vnwittingly groweth gray, the face wrinkled, the skinne writhled, and so farre is he now from beautie, that hee hath scarce the vse of his limmes for the slowest and weakest motion. But as it is momentany, so also is it mutable, and vncertain to continue this short time; for this flower of beautie is subiect to be blasted with innumerable accidents, a little scratch impaireth it, and a greater wound doth quite deforme it; a daies sicknes much abateth it, and if it bee but of a weekes continuance, doth quite deface it, yea so fading it is that a little sunshine robbeth vsus of it, this earthly beautie being not able to endure that heauenly brightnesse. Or though it be preserued from the violence of extraordinarie accidents, yet time, which by little and little brought it vntounto vsus, till attained to the heightFlorem decoris siaguli carpunt d…. Senec. in Octauia. of it perfection, doth then as stealingly take it away; neither is it more possible to preuent this decay of beautie, then to stop the course of time; for euen whilest it is admired and praised, it secretly fadeth & declineth. And though (through the strength of art and nature conspiring together) it were possible to preserue this beautie vntounto old age; yet then behold the vtter ruine of this faire building; for when age commeth it ploweth deepe furrowes in the most beautifull visage, it changeth the colour, rotteth the teeth, tainteth the breath, wrinkleth the brow, bleereth and dimmeth the eyes, crookneth the backe, writhleth the hands, stifneth and lameth the ioynts, deaffeneth the eares, and maketh the voyce hoarse and vnpleasant, which before was sweete and tunable. In a word, it worketh such a change and alteration, that if after some long distance of time, a man should behold his visage in a glasse, he would seeme a stranger to himselfe, and scarce acknowledge that he is still the owner of the same bodie wherewith formerly he was delighted. Or let it bee imagined that through the extraordinarie vigour of nature, there doth a kinde of comely beautie remaine euen in the elder age; yet remember what will become of it in the next houre that death hath seazed vponupon it, and hath thrust the soule out of her possession, till his lease also be expired. Call to minde that the most amiable face and countenance after two or three daies buriall, will bee so vgly and deformed, that none would now more loath it, then those who before did most admire it; and were it not priuiledged with that only benefit of senselesnes, and want of vnderstanding, selfehorrour would make it breake open the prison of the graue, and cause it to striue by flight to escape and auoide it owneIob 17. 14. companie.
And thus hauehave I shewed the worthlesse vanitie and vnprofitablenes§. Sect. 10. That contemning this outward beautie, we must afflict the inward beautie of the minde. of worldly beautie; which ought to moue vsus to despise and contemne it, as being of no value, when as it is seuered from true godlinesse. And because naturally wee are affected with beautie, let vsus turne the edge of our louelove from this earthly trash, to spirituall and heauenly treasure, setting our hearts on that inward beautie of the mind whichPulchrius est pul…hrum fieri quam nasci… illud enim casus, hoc st…dij est. Petrarch. consisteth in vertue, and the sanctifying gifts of Gods Spirit, and on that glorious beautie, which shall adorne our bodies and soules in the kingdome of God; for as this beautie is in it selfe ten thousand times more excellent then the other, so shall it be of euerlasting continuance; for old age can neuer make any wrinckles in the face of vertue, sicknesse cannot hurt it, violence cannot deface it, griefe and sorrow cannot impaire it, yea death it selfe cannot blemish or disgrace it, yea rather it shal be a meanes to crowne this beauty of grace with the beautie of glory, which as it shal be full of vnspeakable excellencie, so shall it be free from all outward iniurie, and from all inward causes of decay, and consequently vnchangeable and euerlasting.
But if this will not weane our hearts from the louelove of§. Sect. 11. Beauty to… much affected doth make the bodie tender▪ soft and sickly. worldly beautie, because it doth not profit vsus: let vsus further consider yt it doth also bring much hurt both vntounto our selues and also vntounto our neighbours: it hurteth our selues both in our bodies, soules and names; our bodies thereby are made more tender, soft and effeminate, yea also more weake and sickely, and that not onelyonly through the vse of vnwholesome medicines, and the neglect of wholesome food, both which are ordinarie with those who ouermuch affect the praise of beautie, but also because they neglect that conuenient labor and exercise which preserueth health & increaseth strength, and giuegive themselues ouer to sloth & daintines, the ordinarie enemies & impairers of thē both: and this needeth no other proofe but common experience, and by comparing the ordinarie sort, who feed wholesomely, and diligently imploy themselues in the duties of their calling, with the gentilitie of the land, who no more exceed the cōmon people in forme and beautie, then these surpasse them, in health and strength.
But howsoeuer this worldly beautie doth much hurt the§. Sect. 12. Beautie hinder…th vertue, and furthereth vice. body, yet nothing in comparison of that hurt which it bringeth vntounto the soule, which it much hindreth in the course of vertue, and also plungeth into many vices: in both which respects this tentation of worldly beauty hath ouercome the most that hauehave had it, whom it hath first effeminated and made wantonly delicate, so as they could not endure the paines of climing the high hill of vertue, nor of trauelling in the strait and afflicted way of true godlinesse, but rather desire to go downe the easie-declining hill of vice, and to walk in the plaine and faire way that leadeth to destruction: and those whom it hath not ouercome, it hath thoroughly exercised all their strength in making resistance; and very valiantly hauehave they behaued themselues in this conflict, if they hauehave not had in the way of vertue many rubs, and receiued many foiles. To this purpose one fitly saith, that they who hau… beautie, Petrarch. de remed. lib. 1. dial. 2. …hauehave a couer for their eyes, a snare for their feet, and birdlime for their wings; so as they cannot easily discerne the truth, nor follow vertue, nor flie à loft in heauenly meditations: and many hath it made barren in the duties of pietie, stopped in the course of vertue, and turned aside into the by-paths of vice: in respect of which vnfruitfulnesse in goodnesse, the beautifull person is compared to the tall faire oake, which bringeth only acornes for hogs; and they who want it, and are indued with the beautie of the mind, are likened to the vine,Chrysost. in Psal. 50. homil. which being deformed in shape, bringeth grapes and wine fit for kings.
The truth whereof wil more clearely appeare in some particulars:§. Sect. 13. Beautie and chastitie seldome meele together. Rara est ad… concordia formae, at{que} pudicitiae. luuenal. Satyr. 10. Cum pertculo magno custoditur quod multis pla…t. for if wee take a view of former times and of our owne daies, we shall find that beautie and chastitie are often at oddes, and do seldome dwell together, not because those who are beautifull may not be in their owne nature and inclination as chast as others, if (as I said before) they doe not mollifie and effeminat their minds with sloth and daintines, and so grow light and wanton in their desires; but because they are more exposed to the tentations & assaults of worldly wicked men, who are set on fire with their brightnes, and allured to lust with the bait of their beautie. Now that is most hardly preserued, which is of so many loued and desired, especially when it cannot be hidden, but is subiect to open view, like vntounto a rich treasure which is carried vncoueredDepredari desiderat, qui th… s…urum p…blice in vid portat. Gregor. by the high way side, which offereth a kind of violence to their desires that see it, and causeth them to offer violence to the owners, and to seaze vponupon by force, that which had first seazed on their concupiscence. And thus the beautie of Bethsabe 2. Sam. 11. 2. and 13. …. 2. Gen. 12. and 20. and 39. 7.betrayed her chastitie vntounto Dauid, and Thamars vntounto Amnon, and thus also did it endanger Saraes vntounto Pharaoh and Abimel…ch, and Iosephs vntounto his mistresse. And therefore one saith, that although beautie be not to be accused, as being the Tertull. de cultu foeminarum lib.felicitie of th… bodie, &c. yet it is to be feared in respect of the iniurie and violence of the beholders; as it also caused Abraham, the father of the faithfull, to feare, because of the beautie of his wife, and faining that Sara was his sister, redeemed his safetie with a reproch. Whereas contrariwise wee shall finde them who want this beautie, easily freed from many impediments; for th…se Chrysost. in 1. Tim. 1. Hom. 4faulkners for beautie are not very earnest in bringing them to their lure of lust, but like the simple lambe they feed in quiet and in silence, in the presence of their shepheard, there being no wolfe to disturbe their peace. And thus it appeareth true which one saith, that beautie hath made many adulterers, but neuer any Multos forma fecit adulteros, castum nullum. Petrach. de Remed. lib. 2. dial. 1.chast; and hath been often the bawd and bai…e which hath betraied chastitie, but neuer a patrone to defend it. And though there be some that hauehave been innocent of this fault, and hauehave been rich in beautie and in chastitie too, yet few of them hauehave with all their skill and innocencie kept their names vnblemished, and free from the spots of suspition and iealousie. For whereas (as one saith) those who are not Chrysost. in 1. Tim. 4. Homil. 4.adorned with this beautie, are not only free from fault, but also from suspition; the beautifull woman, vnlesse she vse great care, and much modestie and honestie, though she be innocent in fact, yet will easily make way to an ill opinion. Let vsus therefore not so much affect this earthly beautie, which oftentimes is an occasion of sinne, and seldome freed from the suspition thereof; but rather set our hearts and affections on vertue and spirituall graces which adorne the minde with inward beautie, which is not only free from danger of sinne, but also preserueth vsus from the least suspition and ielousie of euill; and place all our louelove on that heauenly beautie and diuine glorie, of which wee shall hauehave the sight and fruition after our dissolution; which (as one saith) is not burthensome to Tertul. de cultu foemin.the owners, nor pernicious to them that louelove and affect it, nor dangerous to those who are neere vntounto vsus, nor exposed to tentations, nor compassed with scandales; but bringeth much ioy to them that behold it, and endlesse happinesse to them that hauehave it.
Finally, this worldly beautie much hurteth those that hauehave§. Sect. 14. Beautie maketh proud, and causeth those that hauehave it to neglect all holy duties. Fastus in est pulchris, sequitur superb a formā. Ouid. 1. Fast. it, by making them proud and insolent, and consequently forgetfull of God and of all good duties which they owe vntounto him; neither is there any thing so vaine that maketh so proud, of so small worth, that doth cause the heart to swell more in loftines of conceit, or doth more fill it with selfe louelove and admiration of their owne excellencie; nothing of such slight importance that causeth greater negligence in the duties of Gods seruice, seeing it vsually hindreth those that hauehave it, or that desire to hauehave it, from comming to the exercises of religion, their time being wholly taken vp in decking and adorning of their bodies, that so their beauties may be set out to the shew; and also much distracteth them when they come, carrying away their thoughts from the exercises of …eligion, and fixing them vponupon that which they hauehave made their idoll: for when they looke vponupon others, they either view their forme and beautie, disdaining those who are inferiour, vying with those who are equall, and enuying those who being superiour, seeme to robbe them of the title of excellencie; or else they obserue their habites and attires, that out of this glasse of vanitie they may learne to deck themselues more curiously against their next comming. And as it maketh them proudly to neglect all dutie to God, so also insolent towards men, as appeareth in the example of Vashti, who being puffed vp with pride, because the King was so rauished with her beautie, that hee desiredHest. 1. 11. 12. to make shew of it to his Princes, refused to yeeld obedience vntounto his commandement, making no question but that her beautie would hauehave made peace betweene them at the next parley. Whereby it appeareth, that as nothing more then it adorneth the bodie in the eyes of men▪ so nothing more deformeth the soule in the sight of God, seeing it spotteth and polluteth it with this filthie leprosie of pride, which of all other vices he most loatheth and abhorreth. Whereof it is that the Lord denieth vntounto them his sanctifying graces, which he vouchsafeth only vntounto the humble, and opposeth himselfe against them, punishing them oftentimes in that wherein they glorie, and catching them in their owne inueigling nets, which they spred ou… for others; like Absalon who was hanged with his own haire, that wherein he chiefly gloried, being made by God the instrument of his ruine.
But as this worldly beautie is hurtfull to them that hauehave§. Sect. 15. Beautie deceiueth and allureth vntounto sinne. it, so also to others that behold it: for first, it serueth for nothing being seuered from vertue and true godlinesse, but for a curious vaile to hide vnderunder it all sinne, and to make wickednesse it self, when it is disguised with it, to passe vnsuspected. And this was that vizard wherewith that notable hypocrite Saul was so adorned, that hee deceiued both good Samuel, and all the people, causing him to extoll him, as not being to be matched among all the rest, and mouing them1. Sam. 10. 24. to shoute for ioy, and to crie aloude, God saue the King. But much more doth it hurt, as it is vsed by the diuell and the world for a baite to allure men vntounto sinne; and as a shining flame to set their hearts on fire with vnlawfull lusts. In which respect a beautifull woman without vertue, is compared toFormosa meretrix dulce v… nenum. Vultus veneris, habet ictum scorpionis. a sweete poyson which killeth with delight, and their glancing lookes to the stroke of Scorpions, or the sting of Vipers, which bringeth death in a sweete slumber; or else to a burning coale, which being it selfe first kindled, inflameth those also that are neere vntounto it; or as Salomon compareth it, to a sword, which, whilest it glittereth, woundeth, yea a two edged sword, the one hurting those that hauehave it, with pride,Prou. 5. 4. the other those which behold it, with lust and wantonnes. And thus were the sonnes of God wounded, whilest they beheld the beautie of the daughters of men; thus was Putiphars Gen. 6. 1. 2. Gen. 39. 2. 2. Sam. 13. 1. 2.wife inflamed with the sight of Ioseph; thus was Amnon sick of lust, hauing suffered his eyes to drinke their fill of this sweete poyson; yea and with this snare was holy Dauid 1. Sam. 11. 2.caught, whilest his eyes wantonly wandred and beheld the beautie of his seruants wife. And hence it is that Salomon seeking to preserue his youthfull scholler from the sinne of vncleannes, thinketh it not enough to hauehave him so farre off from the beautiful harlot, that he cannot heare the bewitchingProu. 5. 24. 25. eloquence of her flattering tongue, but also that he stand aloofe, and keepe himselfe as it were out of the gunshot of her deadly wounding eyes. The consideration wherof madeIn quaest. ex vtro{que} mixtin…. 115. the beautifull Thuscan (as Augustine recordeth) to deforme his ouer-louelie face with grieflie wounds, lest it should become a snare to intangle the beholders with vnlawfull lusts; being herein, as I take it, as blind in zeale, as he was bright in beautie; seeing it might hauehave sufficed to hauehave couered it with the chast vaile of a sober and graue countenance, which by taking away al hope of obtaining, would also hauehave quenched the heate of wanton desires; neither ought he to hauehave kept others from abuse, by abusing it himselfe, nor to hauehave reiected Gods gift which to him was good, for feare lest others should abuse it vntounto euill. But as we are not to ioyne with him in this extreame, so let vsus as carefully auoid the other: and hauing beautie, let vsus not wantonly discouer it as though we brought it to the market; or being in others, let vsus either with Iob turne away our eyes, that we do not behold it, or at least let vsus looke vponupon it through the glasse of modestie, chastity and sobrietie, and so this Cockatrice shall neuer hurt vsus. And this counsell the Sonne of Syrach giueth vsus: Turne away (saith he) thine eye from a beautifull woman, and looke not on others beautie, seeing many hauehave perished by the beauty of women, for through it louelove is kindled as a fire. To whichBasil. Admonit. ad filium spirit. accordeth the admonition of another: Let vsus shun (saith he) these pernicious beauties, lest they inioyne vsus to commit all manner of euill, &c. Take heed my sonne of viewing those formes, by which thou seest many hauehave perished; do not drinke, I pray thee, of that cup wherewith so many hauehave been poysoned, feed not of that meat whereon such multitudes hauehave surfetted, rush not vponupon that rocke, whereupon so many hauehave suffered shipwracke, and carefully auoid those hidden snares wherein thou hast seene so many taken.
But as this worldly beautie is hurtfull to strangers, so oftentimes§. Sect. 16. Beautie oftentimes hurtfull to the friends of those who excell in it. to neerest friends; for it is a common occasion, and the vsuall fuell, wherewith the consuming fire of iealousie is kindled, whilest the husband beholding his wiues beautie with the eye of louelove, groweth in feare of riuals, and considereth the great difficultie of appropriating that to his owne vse, which is of so many affected and desired; the which feare making him fit to entertaine all suspitions, and many suspitions seruing to his iealous mind for an euident demonstration, do make way for rage against his wife, the ouerflowing of louelove turning into the gaule of furie, for enuie and hatred against his supposed riuall, and for torment and vexation to his owne soule. Againe, this worldly beautie seuered from vertue doth often expose neerest friends to many dangers, as sometimes to secret poysons, and sometimes to open violence, because they stand in the way, and hinder those who are intangled with it, from satisfying their lusts, and enioying their wanton and lasciuious desires. For if this beautie had these dangerous and deadly effects in Sara, who thereby vnwillingly exposed Abraham to the hazard of his life; & in Bethsabe, whose beautie was the cause of her husbands ruine, both which notwithstanding were vertuous women, and feared God: how much more pernicious is it in those who are destitute of vertue, modestie and sobrietie, who are not only occasions, but also accessaries and helpers forward of these mischifes, being allured hereunto by their wicked louers?
Seeing then this worldly beautie hath in it no worth or§. Sect. 17. That we should fixe our louelove on diuine beautie. excellencie, but is altogether vnprofitable, yea hurtfull and pernicious, both to them that excell in it, and to those that are neere vntounto them: let vsus weane our hearts from the louelove of this vanitie, and learne to contemne and despise it both in our selues and others; and if we will needs be inamored with beautifull obiects, let vsus fixe our hearts vponupon God, who is not only beautifull, but beautie it selfe, and so infinit in this and all other perfections, that all the beautie of all the creatures in heauen and earth is but as a small sparke in comparison of the glorious brightnesse of this Sunne: and therefore let the beautie of the creatures serue but as a scale, whereby our meditations may ascend to contemplate the infinite beautie of the Creator: for neglect of which vse of the creatures excellencies, the Author of the booke of Wisdome condemneth men: Surely (saith he) all men are vaine by nature, and are ignorant of God, and could not know him that is, by the good things that are seene, neither consider by the workes the worke-master, &c. though they had such pleasure in their beautie, &c. yet should they hauehave knowne, how much more excellēt he is that made them; for the first author of beautie hath created these things.
And if we will needs be in louelove with any thing in our§. Sect. 18. That the beauty of the soule is much more excellent then the beautie of the bodie. Chrysost. in Matth. 10. homil. 35. selues, let vsus place our chiefe affection next vntounto God vponupon our soule, as being in it selfe much more excellent in beautie then our bodies, & the cause also of all bodily beautie; for according as the soule is affected, so is the beauty of the body encreased or abated: if the mind be merrie, the face is beautified with a cheerefull countenance; if touched with griefe and sorrow, presently all outward beauty vanisheth: if the mind be terrified and affrighted, presently this astonishment appeareth in the gastly palenes of the visage; if it be in peace and quietnesse, then the face also is pleasant and amiable; if the mind bee affected with enuie, it maketh the body and face leane and wan; if with louelove which is honest and moderate, it maketh the face also to looke with a louely sweetnes; if the mind be inraged, the looke also is furious, if well pleased, contentment appeareth in the very countenance; if the soule be adorned with modestie, it will shew it selfe in the bashfulnesse of the looke, but if it be impudent, the face also is bold and shamelesse: so that the chiefe beauty of the body is deriued from the soule, and hereof it is that many hauehave no gracefulnesse in their countenance, who hauehave no blemish in their face, nor imperfection in their fauour; and contrariwise, that many who hauehave little excellencie either in their fauour or complexion, doe neuerthelesse exceed in a louely gracefulnesse, which they hauehave not from the bodie, but from some secret operation of the soule: but most clearely this appeareth in the vnion and separation of the soule and bodie; for whilest they are ioyned together their beauty also flourisheth and continueth; but no sooner are they diuided, and the bodie parted from the soule, then the beauty also is parted from the body, so that that face which not an houre ago was admired and loued for beauty and excellencie, is now abhorred and loathed forvglines and deformitie. And therefore seeing the body hath nothing but what it borroweth, and only yeeldeth a place or roome wherein the soule may shew forth his excellencies: let vsus not dote vponupon this bodily beauty, but set our hearts and affections on the inward beauty of the soule, labouring more and more to adorne it with vertue and Gods sanctifying graces, which will not fade and perish, that so also we may attaine vntounto the fruition of that eternall beautie and goodnesse, which will bring with it fulnesse of ioy and happinesse, that shall endure for euermore.