Works, Chapter 27
CHAP. XXVII. Concerning Ornament in Apparel: Wherein three Queſtions are reſolved.
3 Ornament.THE third and laſt Civil uſe of Garments is Ornament; Where conſider two or three Queſtions.
Queſt. 1. Whether bee Ornaments Lawful to bee uſed, ſeeing the Apoſtle commands women that their Apparel bee not outward, with broydered hair, and gold, nor pearls, nor coſtly Apparel, which hee oppoſeth to comely Apparel? 1 Pet. 3.3. 1 Tim. 2.9.
Anſw. They are; For the Apoſtle ſimply condemneth not the things themſelves, which are the good creatures of God, nor all uſe of them in Ornament, which Rebeccah and Joſeph being advanced, and all the Iſraelitiſh women, ware in Ear-rings and Bracelets, which was not their ſin. Deut. 32.But hee condemns in them,
1 The over-common and unſeaſonable uſe; for Ornaments are not fit for all perſons and times, but muſt bee uſed ſparingly, not commonly, having reſpect to times and ſolemnity. They bee for great, not for common men, neither for thoſe every day: The rich man in the Goſpel is condemned for going in fine purple every day.
2 Hee condemns the affected and exceſſive uſe of them; for they more affected the adorning of the body, than of the minde, to which the Apoſtle in both places calleth them: Whereas a Chriſtian muſt chiefly provide for the adorning of the minde inwardly.
3 Hee condemns their offenſive uſe of them, who did not uſe them as the ſober and grave Matrons of their years and age; but being newly converted from the Heathens, ſtill retained the Heatheniſh Ornaments, and would not, being Chriſtians, bee put down by the Heathens, but retained the former manner of adorning themſelves.
4 Hee condemns their end in wearing theſe things, which was to ſet forth their bodies, and pride up themſelves with their Ornaments; whereas all Ornaments muſt bee uſed to Gods glory, while wee adorn his Temple, and not to draw mens eyes upon us.
Queſt. 2. May not a man wear long hair for Ornament?
Anſw. The Ornament of a mans head is ſhort hair; long hair is an effeminate Ornament, 1 Cor. 11.14. Doth not nature it ſelf teach, Againſt lock… and long hair in men.that if a man have long hair, it is a ſhame for him? but if a woman have long hair, it is a praiſe to her.
Object. Wee may uſe other things for Ornament, and why not our hair?
Anſw. In Ornament wee muſt look wee bee without offence, and that is, when wee frame our ſelves to the example of the grave and ſober, who amongſt us count the faſhion of flaring Locks, Effeminate, and Ruffian-like.
Again, in Ornament, as in every thing elſe, wee muſt expreſs godlineſs, modeſty, and ſobriety; whereas this faſhion of men, is received as a badge of a ſight minde, and an intemperate perſon.
Object. The Nazarites did nouriſh their hair.
Anſw. That was by the ſpecial Law of their Profeſſion, which Profeſſion and Law, and all is now ceaſed. If thou wilt bee a Nazarite, thou muſt drink no Wine, nor ſtrong Beer; a hard law to many of our Lockſters. That of Abſolom doth not neceſſarily conclude againſt it, that his hair became his halter; yet it is not to bee paſſed lightly: Compare his pride with his fall, and wee may obſerve that God doth ordinarily puniſh us in that wherein wee ſin.
Queſt. …. May not a woman paint her face, and mend her complexion?
Anſw. No, Againſt painting of faces & complexions.every one ought to be content with their own feature and complexion, and to deviſe artificial forms and favours to ſet upon their bodies or faces, is a moſt abominable practice.
For firſt, They are not content with their form which God hath given in them either becauſe they are proud, and would not bee inferiour to others in beauty; or becauſe they are unchaſte, and would by Art allure lovers when Nature hath failed them.
2 The form of it is a lye; it is no beauty, but a Picture of it, no ſincerity, no truth in it. They diſſemble themſelves to bee other than God made them. What truth may wee expect within, when a man may read in their faces lying and diſſimulation? How is this to abſtain from the appearance of evil?
3 What a diſhonour is it to God, that a wretched worm ſhould go about to correct and mend his workmanſhip? How would a mean Work-man take it, that a Bungler ſhould offer to correct, or alter his work?
4 What an indignity is it to take the face of that which they ſay is a member of Chriſt, and make it the face of an Harlot? Wee read but of one in the Scripture that painted her face, 2 King. 9.30.and that was Jezabel, an arrant Strumpet, and called The Mother of Fornication. How much more unſeemly was it in that Vicar of Chriſt Pope Paul the ſecond, as Platina writes?
5 Our Saviour plainly tells us, Matth. 5. That wee cannot make one hair white or black, that is, wee have not power of our hair to make it, no not to colour it; and yet theſe will make as many white and black as they liſt.
6 If thou bee aſhamed of that face which God hath made thee, hee will on a day bee aſhamed of that face thou haſt made thy ſelf. And dare a Chriſtian carry a face in his life time, which neither God made at firſt, nor hee dares appear withall in the Reſurrection?
Object. But I muſt pleaſe my Huſband, and hold his heart to mee.
Anſw. Will it not pleaſe him to behold the face that God made? or canſt thou pleaſe him in bringing a ſtrange beauty to couzen him withall, that hee knows is not thine own? or if he take thee for beautiful when thou art deformed, wouldeſt thou bee thus deceived in a Husband, for a fair woman to marry a painted Husband?
Object. but I may cover a deformity in my body.
Anſw. Yes, but not by ſetting a new form upon thy face, nor by diſſembling.
Object. Doth not the Apoſtle ſay, 1 Cor. 12. Wee put covers on the members that are leaſt honourable?
Anſw. 1. The Apoſtle ſpeaks of not contemning the pooreſt Chriſtian, under that ſimilitude.
2 Wee cover uncomely parts, but with what? with cloaths to hide them, not with painting, ſtibium, white lead, purpuriſſe, or cheek-varniſh.
3 If thy external form bee not ſo beautiful, beautifie it with grace, humility, the fear of God, and other Chriſtian vertues. The Churches beauty is within, which God and his Angels, and good men reſpect in the perſon that is moſt deformed and contemptible.