The Christian Warfare Part 2, Book 1 · Chapter 14
CHAP. XIIII.
Of the vanity and wickednesse of painting the face.
ANd thus hauehave I shewed that worldly beauty is§. Sect. 1. That the diuell was the inuenter of this art of painting. to be contemned of Christians, and the reasons which may induce them to despise it: I will adde something of the counterfeit thereof, painting and colouring of the face, commonly vsed by vaine women, that hereby they may get the praise of beauty by their art, which nature hath denied vntounto them. The which is not like the other, euill onelyonly in regard of abuse, but vtterly vnlawfull, wicked and abominable in it owne nature, and in the generall practise thereof; as offending not only against the law of God, but also the light of nature; seeing they who hauehave not a dram of grace, nor a sparke of true knowledge, doe brand it with the note of ignominie and reproach wheresoeuer it is discouered; yea euen those who practise it doe condemne it in their owne consciences, and would be much ashamed (if long custome hath not made them impudent) to be taken with the fact. But that all Christians may be moued to detest and abhorre this wicked practise; let them consider that God is not the author of this beauty, but the diuell himselfe, who bringethHaec non sunt membra quae Deus fecit, sed quae diabolus infecit. Cyprian. de Velan. Virgin. lib. the works of God into disgrace, not only by counterfeiting them, but by labouring to excell them. With this accordeth the iudgement of that godly Father, and blessed martyr Cyprian, who thinketh that when the wicked angels (professing …oue to lewde women that they might destroy them) abused their bodies to filthinesse, for the hire and wages of their wickednesse, they taught and instructed them in this art of painting; and thereof inferreth, that these painted parts are not of Gods making, but of the diuels staining and corrupting; now what impietie is this in those who professe Christianity, that being formed by God, they should seek to be reformed and perfected by the diuell? To the same purpose Tertullian saith, that the diuell hath certainely deuised these Ille indubit… tè huiusmodi ingenia concinnauit, vt in nobis quodam modo manus deo inferret. De cult. foemin. pag. 514.arts, that he might in vsus oppose himselfe against God. And affirmeth that to be Gods worke which is borne, and that the diuels which is counterfeited: and what hellish wickednesse is this, to ad vntounto Gods workes the diuels arts and ornaments? our seruants borrow not from our foes, the souldier desireth nothing from the enemies of his chiefe commander; and shall a Christian desire helpe of that wicked one, who is Gods and their professed enemie?
Againe, let them consider, that as it hath an euill author,§. Sect. 2. Painting, both the effect and cause of sinne. so it is in it selfe euill, as springing from the roote of sinne, and bringing foorth abundance of these cursed fruits. The roote from which it springeth, is sometimes pride, which moueth them, when they cannot match others in naturall beautie, to vse these artificiall helps, that thereby they may excell them in that which is counterfait. And sometime it springeth from lust, and the inward vncleannesse of the hart, which moueth them to vse these inueigling arts, that by seeming more beautifull then they are, they may ensnare the affections of those who looke vponupon them. And as it is bred of these cursed parents, so it self is exceeding fruitful in bringing foorth the impious off-spring of manifold sinnes committed both against God, their neighbour and themselues. Against God they offend; by presuming to adulterate his worke, and by taking vponupon them to amend that, which, (as they suppose) he hath made amisse; for they secretly reprehend the workman, when they are displeased with his work, and seeme to taske him for want of wisdome and cunning, when they take vponupon them to correct and make better that which he hath left vnperfected. To this purpose is that ofCyprian: tract. 2. de habit. virg. pag. 109. Cyprian: God saith, Let vsus make man according to our image and similitude, and dare any presume to change and alter that which God hath made? In so doing, they offer violence to God, when as they striue to reforme, and transforme that which hee hath formed; for that which is borne, is the work of God, and that which is changed, the worke of the diuell. If a skilfull painter, hauing cunninglie limb'd the portrature of a mans bodie, and seeing another take vponupon him to mend his workemanship, would be mooued to anger, and thinke himselfe much iniured; doest thou thinke to goe vnpunished for thy rash boldnesse, in presuming to amend the worke of God?
They offend also against men, by deceiuing and abusing§. Sect. 3. That these painters deceiue and abuse others. Fucum facere, id est, decipere. Absque fu…o, id est, candidè & apertè. them, making them to admire a painted picture, in stead of the worke of God; and so notable is this cousenage, that in the Latin phrase, they are said to colour or paint, who by their words or actions deceiue another, and to vse no painting or colouring, who deale ingenuouslie, truly, and in simplicitie. But much more doe they sinne against them, whilest by these diuellish arts counterfeiting beautie, they inflame the hearts of those, who behold them, with filthie and vnlawfull lusts; the which was (as I take it) the chiefe cause why Satan inuented it, and wicked women practise it. And hence it is, that one calleth this painting, and counterfeit beautie, the fire of youth, the fuell of lust, and the signe which Hiero…ym.sheweth where an vnchast heart dwelleth.
But most of al do they, who vse this art, wrong themselues,§. Sect. 4. That they most of all offend against themselues: in being ashamed of their owne person. and sinne against their owne bodies and soules: for if they offer great iniurie to their friends, who when they come into companie, are ashamed of them; then much more do they thus offend, who are ashamed of themselues? and therefore being displeased with their owne colour and countenance, like players, they come disguised in the similitude of other persons, and for want of a better, they act their part in the habit of an harlot. Now what is this but vnnaturally to denie themselues, and to thrust (as it were) another into their owne place? what is it but to make themselues counterfeit idols, that vntounto them lust may offer the sacrifices of vncleannesse? what is it, but to expose themselues to the scorne and laughter of those, who hauing seene their glorious beautie which they counterfeited, shall afterwards happen to see them in their owne complexion and naturall foulenesse; like a Player, who hauing acted a kingly part, and put off all his gorgeous ornaments, doth now appeare in his owne person and attire; sauing that herein it is much more absurd, in that they professe this disguising, and these dissemble it, desiring that it should be taken in good earnest, which the other doe in iest to make sport.
Againe, whilest they labour to attaine vntounto this counterfeit§. Sect. 5. That they destroy their naturall beautie, and disgrace their names. complexion, they lose that true beautie which they hauehave by nature; for with their medicines and minerals which they vse to this purpose, they make their colour pale and wan, they wrinckle the face, yea, oftentimes poison the skin, and dimme the eiesight, and so ouergreedily seeking false beautie, they get true deformitie, and make themselues loathsome indeed, that they may appeare beautifull in shew. And yet this is but the least part of their losse: for as they blemish their skinne, so they blot and disgrace their names, whilest following the practise of harlots, they deseruedly gaine for all their labour, their reputation; and to bee ranged and esteemed in their fellowship, whose maners they imitate. For this outward painting of these earthly houses, maketh men thinke that they are to be let; and by hanging out this signe of lust, they seeme to inuite customers, and to offer their honestie to the sale at easie rates. Of which fault, though some may be free, (as falling into this follie by the example of others, and through the corruption of the times) yet few or none escape iust iealousie and suspition; (and Christians should auoid not onelyonly euill, but the appearance thereof) for who▪ would buy this vaine beautie with the hazard of their soules, but they, who mind to sell that which they hauehave thus dearely bought, when they hauehave fit occasion? Neither in truth is it likely that theyDe adulterio vultus meditantur adul… rium Castitatis. Ambros. de virginib. lib. §. Sect. 6. will long stand firmely vponupon this slipperie ground; but vsing the meanes, will come to the end, and (as one saith) hauing adulterated their face, they will soone after thinke of adultering their chastitie, and defiling their bodies.
Finally, as they disgrace their names, so also their profession of religion, whilest professing themselues the membersThey that vse it slander their profession of religion. of Christ, they behaue themselues like the limmes of Satan. For what a shame is this, that there should bee no difference betweene a Christian, and a Pagan, a matrone and a strumpet, the spouse of Christ, and a filthie harlot, betweene one that professeth her selfe, bought with the precious blood of Christ, and another, that is sold ouer to worke wickednes, and is branded with ye marke of impiety to acknowledge the sale? but that both alike should vse the same light habit and attire, and the same diuellish arts to commend themselues by a false beautie? The best beautie of a Christian woman is modestie and shamefastnesse, and their best ornament is simplicitie, and humility; but how farre are they1. Cor. 5. 8. from simplicitie and truth, who lie and dissemble, euen when they say nothing▪ speaking in a reall language falshood and dissimulation, euen with their very countenance, to as many as looke vponupon them? vnlesse they thinke that onelyonly verball vntruth is forbidden, and actuall falshood permitted; or that it is a greater fault to dissemble in speeches, then to deceaue in deeds and actions. And how farre are they from this Christian humilitie, who rather then they will not shew their pride, vaunt themselues of a counterfeit beautie, and for want of better matter, grow high in their owne conceit, because they hauehave this false shadow of true beautie, which indeed is it selfe but a shadow, in respect of any substantiall good? How farre are they from that graue decencie, which the Apostle requireth in Christian matrons, seeing they cannot1. Pet. 3. 1. 2. content themselues with gold, pretious iewels, and broidred haire, vnlesse they also adorne their heads with the spoiles of the dead, and grace themselues with a gracelesse and whorish beautie? But let such know, that they deceaue themselues with a title of Christianity, seeing they denie the truth thereof in their liues; and that howsoeuer they adorne themselues with the profession of Christians, yet (as one saith) they can neuer put on the true garment Christ Iesus: Cyprian. de cult… virginum. lib.neither will the oyle of his sanctifying graces, and these beautifying waters, and minerall dust euer mix together.
But heere some will say, that for themselues they take no§. Sect. 7. Their obiection answered who say they vse painting to please their husbands. great delight in these practises, but that they vse them to please their husbands, that by giuing them contentment, they may retaine their louelove and affection; and appropriating it wholly to themselues, may preserue them from the louelove of strange women. For answering whereof, let such know, that they ought not to please men by displeasing God; and therefore though it could be imagined that any man is so sillie and destitute of vnderstanding, that he would hauehave his wife, whom he desires to keepe honest, to vse the qualities and conditions of an harlot, yet she should not giuegive him contentment, by burthening her soule with a knowne sinne. Neither can it be imagined that hereby they can wind themselues into their husbands louelove, or preserue him from vnlawfull lusts; for if neither the feare of God, nor the terrour of his iudgements, death, hell, and condemnation, nor yet the punishment inflicted by humane lawes, and the danger of falling hereby into innumerable euils, will deliuer him from following these courses; nor finally the louelove of God and his sweete promises will allure them to the performance of his dutie; then how can it be imagined, that hee should be inticed with a painted vizard to embrace this coniugall louelove, or be preserued from strange lusts with a false and counterfeit beautie? Yea contrariwise, let them rest assured that they make themselues hereby loathsome to their husbands, when as these artificiall supplies put them in minde of their naturall defects, and this counterfeit beautie, of that reall deformitie which it hideth; like a rotten post which is painted, and gilded ouer to make a shew. And therefore (as one saith) they take a foolish course in seeking to approue themseluesAmbros. de Virgin. lib. to their husbands iudgement, by disapprouing them in their owne; and to thinke to please others, when as being helped with selfe louelove they cannot please themselues; for if they thought nothing wanting, they would not seeke by such meanes to make a supplie; if they did not thinke themselues deformed, they would neuer seeke grace from a false beautie. If then thou wouldest hauehave thy husband esteeme thee, obserue rather a sober grauity, then affect a counterfeit beautie; and deck thy minde with the ornaments of vertue, humilitie,Chrysost. in 1. Tim. 1. Homil. 4. meeknes, coniugall louelove, fidelitie, chastitie, modestie and the rest, which being permanent and vnchangeable, will make his louelove also constant and perpetuall: and teach him not with these deceitfull arts to tie his louelove to the beautie of the face, lest being accustomed for this cause to affect and louelove, he be taken with the beautie of an harlot, when he findeth it more excellent. Whereas if thou inurest him to louelove in thee vertue, good qualities, modestie and sobrietie, he wil not easily be insnared by the adultresse, seeing she hath no such baites to allure his louelove. Finally, doe not teach him to be willingly deceiued, with wanton laughter, and with a nice and affected gate; for so shalt thou but minister vntounto him weapons, the point whereof may be turned against thy selfe; but rather seeke that he may take delight in chastitie, modestie, and sobrietie, and so shall hee hauehave armour of proofe to defend and preserue him from the incounters of an harlot.