Was doing a book and found this chapter on Beauty. Maybe it can be of use?
CHAP. XIII. That beauty is to be contemned in respect of spiritual graces, or heavenly excellencies.
And thus much concerning the temptations of worldly prosperity, arising from the faculties and properties of the mind. In the next place we are to entreat of such, as have their beginning and growth from the properties and qualities of the body; as for example, from beauty, strength, and health. For howsoever these are all good in themselves, as I shall particularly show, yet they are abused through the malice of the devil, and our own corruption, as baits to allure, and draw us unto sin. Concerning the first; Beauty (as Austin defineth it) is a proportionable congruity, and fit agreement of all the parts of the body, joined with a certain sweetness of color and countenance. The which in its own nature is good, as being a gift of God, the which he bestowed in greatest measure upon our first parents in their creation, and far above any of their posterity, whom sin defaced and deformed, as well in their body as in their soul; and reserveth a far most excellent degree and portion thereof for the glorified Saints of heaven. And this is acknowledged both by Heathens and Christians; for even the Ethnic Poet could say that, Beauty is the gift of God. And with him agree the Ancients of the Church. One saith, that beauty is a part of the body’s felicity, a bountiful advantage, or accession of the divine creation, and a civil and comely garment and ornament of the soul. And another: These gifts O Lord are thine, and are good, because thou the chief goodness hast created them; and there is nothing in them ours, but our sin in over-loving them; for neglecting all order, we are ready to prefer the creature, above thee who hast created it. And Ambrose saith, that there is no fault in beauty, if it be free from counterfeiting art; and if allurement cease, favor and the grace of beauty, are to be esteemed innocent and faultless. Yea, it is a fit habitation for virtue, modesty, and shamefastness to dwell in; and as a good workman usually worketh best when he hath fit matter, so modesty doth most excel, when it is seated in a beautiful body, so that this beauty be not affected, but natural and simple. Yea, the spirit of God himself doth take notice of it, in those upon whom it was bestowed, and affordeth unto it, due and fit commendations. Thus Sara, Rebekah, Rahel, Joseph, and many others are said to have been very fair and beautiful; and when God restored and augmented the prosperity of Job, it is specially noted as an extraordinary blessing, that he had not only many children, but that in all the land were no women found so fair as the daughters of Job. But we shall not need to say much of this point, seeing by instinct of nature, all men owe a kind of homage to beauty were they find it, and being much delighted therewith do extraordinarily favor and respect it. And therefore one being asked, why beautiful things were so much loved, answered, that none but a blind man need to ask such a question. But to say nothing of Heathens, even the Saints and servants of God have been moved thereby to love and liking. This made Jacob to prefer Rachel before Leah; this made Moses mother to favor and respect him, and in saving him alive because he was fair, to hazard her own life. And holy Samuel being affected with Eliab’s beauty, concluded hereupon upon that the Lord's anointed was before him; yea the Lord himself is said to take pleasure in the beauty of his Church; unto whom nothing agreeth that is evil, not so much as by an allegory or similitude.
Beauty therefore being good may be moderately loved and esteemed, when it is in a good and virtuous subject, the outward beauty of the body, and the inward beauty of the mind being joined together: seeing it helpeth to adorn virtue to the outward sense, and causeth it to be accepted with more applause and liking, when it is sound in a beautiful body, then in one ill-favored and deformed; ever as a precious jewel is more graced when it is kept in a rich cabinet, then in an unseemly box. As also when it is well used by those that have it, that is to say, when first it is not too much affected and unnaturally forced: to which purpose one saith, that as an artisan worketh better when he hath fit matter to work upon; so also modesty doth shine more clearly, when it is in a comely body: yet so, that this beauty of the body be not too much affected, but natural, simple and neglected, rather than over earnestly desired: not supported and helped with over precious and glorious garments, but with such as are ordinary, that so neither anything be wanting to necessity and honest comeliness, nor anything added to cleanly neatness. Secondly, when it is joined with modesty and shamefastness; for nothing is more opposed to virtuous beauty, then immodesty and bold impudency. Thirdly, if the beauty of the body be an effectual reason to move them that have it, to a more diligent care of adorning their minds with virtue and true piety, and to keep a vigilant watch over all their actions, that they do not commit anything foul and faulty, misbeseeming such a beauty. And thus the wise Socrates is said to have persuaded his scholars, that they should often look themselves in their glasses, that he who was pleased and delighted with his beauty, might earnestly endeavor not to disgrace the dignity and comeliness of his body with evil conditions; and that he who found himself ill-favored should strive to cover his deformities with his virtues and good manners. To which purpose also an ancient Father demandeth, Art thou (saith he) of excellent beauty? Why then let it move thee to this care, that the beauty of thy mind may be of answerable brightness to the beauty of thy body. Finally, this beauty is used aright, when as we do not rest in it as being frail and momentary, but use it as a little stream to conduct and bring us to God the fountain of all beauty and goodness; and be moved thereby to this meditation, that if a spark of this beauty imparted to the creature, work such love and admiration; then how much more is that infinite flame of beauty in our Creator, from which this is derived, to be admired and loved! If this heavenly Sun reflect a shadow so full of brightness upon earth and clay, then how infinitely glorious is he in his own nature and perfections! Finally, if we esteem it a part of our earthly happiness to have ourselves and nearest friends adorned with this beauty; then how much more happy shall we be, when being in those heavenly joys, we shall not only ourselves exceed the Sun in the firmament in beauty and brightness; but also shall have the vision and fruition of our gracious and glorious God, in comparison of whose purity the heavens are filthy and unclean, and in regard of whose infinite beauty and glory, the Sun itself is gross darkness, and the most excelling beauty in heaven or earth but mere deformity?
And thus have I shown that beauty in its own nature is good, and a gift and blessing of God to those who have also a right use of it: even as contrariwise deformity is in its own nature evil, 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 numbered among things indifferent, the which (as all other the benefits of prosperity) is more often abused, then well used, and so becometh unto us, through the malice of our spiritual enemies an inducement unto sin, and the ground of many dangerous temptations. And thus this gift of God is abused, when as we rest in it alone, and content ourselves with this shadow neglecting the substance, virtue and true godliness, and thinking it enough to have beautiful bodies, though in the meantime our minds and souls be ugly and deformed: for the inward beauty of the mind ought not to be severed from the outward beauty of the body, seeing (as one saith) beauty is the flower which springeth from the root of virtue, and therefore being parted from it, it must needs wither and come to naught: to which purpose another saith, that the mind is more to be regarded then the body; for the outward beauty profiteth not, when a good mind is not joined with it: neither is that to be esteemed a perfect beauty, but lame and most imperfect, which consisteth in the outward color of the skin; when the mind and soul is ugly and deformed: for what is this better than a fair cabinet full of filth and rubbish, and a goodly sepulcher full of stench and rottenness? Which is not indeed truly beautiful, but only seemeth so, through the imperfection of our sight; for if (as one saith) our eyes like the Lynxes could pierce into the inward parts; or rather if we could see as God seeth, the secrets of the heart and reins, then should we more loathe and abhor them for their inward ugliness and filthiness, then admire or like them for their outward feature: and therefore it is not their own natural excellency, which entitleth them to the name of beauty, but the weakness of our sight which can pierce no deeper than the outside of the skin: and therefore of such it is said, not absolutely that they were beautiful, but only that they were fair to look upon, 2 Sam. 14:27. Let none then content themselves with this painted scabbard, which hath in it but a wooden or leaden dagger, nor take delight in this flower which hath a fair color, but no sweetness: but seeing we are all as the flowers of the field, let us labor to become roses in God's garden, having the beauty of color joined with the sweetness of virtue, that so when the outward complexion is faded, the odor and perfume of a godly life may still remain.
Again, this beauty is abused, when as in conceit thereof those that have it are puffed up with pride, and so forget God who gave it, and all duty which they owe unto him, and despise their neighbors, as coming far short of their excellencies; for howsoever this beauty be vain and of small worth, momentary, and oftentimes but of a day’s continuance; yet there are many so destitute of all goodness, that for want of better matter in them, they are proud of this vain shadow; and being void of virtue, by their beauty alone do seem unto themselves glorious. Moreover, it is thus abused, whenas we do too much affect and set our hearts upon it, and spend over much time and labor either in getting, preserving, or increasing it, neglecting in the meantime things of more necessity and greater value: unto which abuse vain worldlings, (especially of the weaker sex) are much addicted, who superstitiously abstain from those things which they most love; and are content to use those things which they loathe, to get or recover this vanity; thinking no pains too much, no punishment which they take on themselves too great, nor their precious health too dear, to give for the purchase of this fading trifle; and spending more time in the combing and curling of their hair, in washing, sweating and bathing, dressing and trimming, and in many other their hidden mysteries, (of which willful ignorance is no sin, and thereof I am not ashamed herein of my simplicity) then in all their spiritual devotions towards God, or their duties of Christianity towards their neighbors; so that nobody that is wise would envy unto them their supposed happiness, consisting in this vain beauty, if he did but consider at what dear rates it is bought, and how much more excellent things they do in the meantime lose, whilst they are procuring or preserving this trifling vanity. Finally, those abuse it unto sin who over value it in themselves or others, preferring it before the gifts of the mind, virtue, God's sanctifying graces, and the means of their salvation; yea more esteeming of this perishing favor, then of the eternal favor and love of God, for howsoever this gift of beauty be good as proceeding from God; yet it is in comparison of the former of no excellency, being a good temporal, carnal, and of the meanest and lowest degree, and therefore it is impiously loved (as one saith) when in respect thereof, the eternal God, our internal and sempiternal goodness is neglected; but as righteousness is forsaken, and gold loved of covetous man, not through the fault of the gold, but of the man, so is it in this. Now lest any should think that but few fall into this folly, let them know, that as many are guilty of it, as use greater care and labor, and spend more time in procuring, or preserving this fading beauty, then in attaining God's favor, the graces of his spirit, or in using the means of their own salvation; for as we prefer our ends, so also the means accordingly which lead unto them.
And thus have I shown how this gift of God is abused unto evil, and becometh the ground of diverse temptations, whereby Satan and the world, through the corruption of our flesh, allureth us to sin; against which, that we may be armed, let us not, if we want it, immoderately desire it, and if we have it, let us take heed that we be not overtaken with pride, nor set our hearts and affections upon it, preferring it before spiritual and saving graces, and the means of our own salvation. Yea, when it cometh in comparison with these, let us learn to despise and contemn, loath and abhor it, as becoming through abuse, a snare of the devil; whereby he bindereth us from going forward in the way of salvation. But because the most that have it, do thus abuse it, and instead of being made better, and more thankful unto God, become more vain and proud, wanton and wicked, let such know, that whatsoever beauty is in its own nature, to them it is of no worth or excellency, altogether unprofitable; yea, very hurtful and pernicious, both to themselves and others. And first that it is of no value, or excellency, being severed from virtue and true godliness; it may appear, in that it is common to man with the brutish creatures; and what excellency is in that, in which the horse and greyhound, the peacock and swan, do also excel as well as he? Yea, of what worth is it, seeing even the flowers of the field, as the rose and lily, do in the beauty of colors go far beyond him? And therefore man's excellency is not in this, wherein he is exceeded by such mean creatures, but in the right use of sanctified reason, and in the hidden virtues of the mind. For as there is nothing more excellent in beasts, then that which is outwardly seen and discerned, so in man there is nothing inferior to that which lieth open to the view, and is subject to the senses; for whereas he consisteth of soul and body, the body which is seen doth serve and obey, and the soul which is not seen doth bear rule and govern; and therefore man is not to be so admired for his beauty and outward parts, as for his secret virtues, and hidden operations of his mind. Neither in truth doth the excellency of the outward parts, which do chiefly entitle a beauty, consist herein that they are beautiful, which is only their ornament, but in their several offices and functions, for which they were ordained: as for example, this is not the excellency of the eyes, that they are gray or black, glancing or rolling, but that they excel in the acuteness and vigor of seeing; it is not the excellency of the nose or ear, that they are of this, or that color or fashion, but in their perfection of hearing and smelling; nor of the hand that it hath a fine proportion, or white color, but in that it is a ready and expert instrument of all our actions; nor of the teeth to be white and even, but that they be fit to prepare convenient nourishment for the stomach; in all which excellencies, the deformed and beautiful exceed not one another, but are both equal.
But the worthlessness of this beauty which is severed from virtue and true wisdom, may more plainly appear both by testimonies and reasons. The wisest among the sons of men saith, that favor is deceitful and beauty is vanity, but a woman that feareth the Lord, she shall be praised. And such ill harmony he thinketh to be between beauty and folly, that he judgeth it as absurd and ridiculous, to see a fair woman lacking discretion, as a jewel of gold in a swine's snout. Another compareth a beautiful body with evil conditions to a fair 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 beauty of the body, as the honesty of the mind. For what (saith he) is a beautiful woman? A painted sepulcher, unless she be sober, chaste and modest; and beauty without these virtues, is an open gulf, and a poison compounded for fools to drink, &c. And therefore if thou seest a man or woman beautiful, do not admire them; for the lofty and strong oaks, although they be thick with fair green leaves, and tall in stature, yet they bear no fruit fit for men, but only meat to feed hogs: whereas the vine creeping on the earth bringeth forth pleasant grapes.
The reasons why we should esteem it base, and of no worth without virtue, or in comparison of spiritual graces, are, first, because God doth so esteem it; for he looketh not to the outward shape and countenance, but principally regardeth the heart, and the inward beauty of the mind. And this the Lord shown to Samuel, when he was so much in love with Eliab’s beauty, and goodly personage; willing him not to look on his countenance, nor on the height of his 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 beauty and outward shape, may appear by his manner of bestowing them; for he reserveth them not, as special and chief jewels for his own children and servants, but as trifles of small value, he maketh them common to the wicked and reprobate, who are but slaves and enemies. And thus he enriched Saul with a large portion thereof, of whom it is said, that he was a goodly young man and a fair, so that among the children of Israel, there was none goodlier then he: so Adonijah had this gift in great measure, who is said to have been a very goodly man. And Absalom, though he had not the birthright, nor the blessing; yet in this had a double portion, for in all Israel, there was none to be so much praised for beauty as he; from the sole of his foot to the top of his head, there was no blemish in him. From whence it appeareth, of how small worth in comparison, this beauty is, seeing it hath been so plentifully bestowed on such worthless men: to which purpose one saith, that the beauty of the body is indeed the gift of God, but he hath therefore bestowed it on the evil also, lest it might seem to the good, to be of any great value. Yea, he hath bestowed it on the brute creatures, as well as men; and therefore howsoever it be good, yet it exceedeth not a brutish excellency. To this purpose one demandeth: art thou (saith he) fair and beautiful? Why, this is the glory of dawes, and not of men. Thou art not fairer than the peacock or the swan; and oftentimes base boys and girls, harlots and effeminate men, have had a great share in this glory. And is this therefore of such worth, that for it thou shouldest be exalted and extolled? Seeing therefore God's estimate, which being grounded on infinite wisdom and justice, crieth down the value of this vain beauty, which is raised up by carnal men to such high rates, let us learn to conform our judgments unto his, slightly accounting of this outward form and color, to which man's vain opinion hath given it chief excellency, and highly valuing the inward beauties of the mind, the virtues and sanctifying graces of God's spirit, which, how unhandsome soever we seem before men in our outward feature, will make us to appear beautiful in the sight of God, and of our husband Jesus Christ, whom if we please, it little skilleth, though we be unpleasing in the eyes of men.
Again, the worthlessness of beauty may hereby appear, in that if it bring any delight, it is rather to those who see it, then to those that have it; or if at all it be pleasing to the owners, it is in regard of the liking and admiration of the lookers on, having nothing in themselves to rest upon for their contentment, but depending upon the judgment 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 every ones devotion? Or how cannot that be esteemed vain, which hath it being and subsistence in the vain breath of the vulgar multitude? Neither in truth would they at all admire it, or though they should, yet would not their idle breath puff us up with the wind of pride, if either they or we did but consider, what loathsome matter lieth hid under this fair skin. For if our eyes cannot pierce any deeper than the outside only, yet look what filthy excrements issue out of the nose, cares, pores and other passages, and judge what the fountain itself is, from which proceed such loathsome streams: consider what we were before our birth, and what afterwards, then placed in the midst of excrements, and now made the receptacles of dirt and filth. And therefore when the beauty of the skin doth most exalt us, we should be sufficiently humbled, if we would but consider the ugly loathsomeness of that which it containeth.
But though this beauty were of some excellency whilst it continueth, yet is it to be esteemed of little worth, in regard that it is so momentary and so mutable. In respect whereof the Wise man saith, that it is not only vain, but deceitful also, giving men the slip when they think that they hold it fastest, like a shadow that vanisheth whilst one thinketh to embrace it: for if man himself be so momentary, what shall we think of beauty which is but an accident of this subject, and commonly vanisheth, the substance still remaining? If he be but a flower of the field, which is but of a day or weeks continuance; then how frail and fading is the color of this flower which often fadeth a great while, of this small time, before the flower dieth? If man be but a cloud, then surely beauty, may be fitly resembled to the bright lightning which issueth out of it, and vanisheth in the twinkling of an eye. Whereof it is that the kingdom of beauty is said to be a tyranny, which is violent for the time, but of short continuance. To this purpose one saith, that as the herb springing with his beautiful flowers, doth delight the eye, and by little and little fading loseth his beauty, and is turned into hay; so all the beauty of men buddeth in the spring of childhood, flowreth and flourisheth in the summer of youth, and perfect age, and suddenly when the winter of age cometh, the head unwittingly groweth gray, the face wrinkled, the skin writhled, and so far is he now from beauty, that he hath scarce the use of his limbs for the slowest and weakest motion. But as it is momentary, so also is it mutable, and uncertain to continue this short time; for this flower of beauty is subject to be blasted with innumerable accidents, a little scratch impaireth it, and a greater wound doth quite deform it; a days sickness much abateth it, and if it be but of a weeks continuance, doth quite deface it, yea so fading it is that a little sunshine robbeth us of it, this earthly beauty being not able to endure that heavenly brightness. Or though it be preserved from the violence of extraordinary accidents, yet time, which by little and little brought it unto us, till we attained to the height of its perfection, doth then as stealingly take it away; neither is it more possible to prevent this decay of beauty, then to stop the course of time; for even whilst it is admired and praised, it secretly fadeth and declineth. And though (through the strength of art and nature conspiring together) it were possible to preserve this beauty unto old age; yet then behold the utter ruin of this fair building; for when age cometh it ploweth deep furrows in the most beautiful visage, it changeth the color, rotteth the teeth, tainteth the breath, wrinkleth the brow, bleareth and dimmeth the eyes, crookneth the back, writhleth the hands, stiffeneth and lameth the joints, deaffeneth the ears, and maketh the voice hoarse and unpleasant, which before was sweet 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 glass, he would seem a stranger to himself, and scarce acknowledge that he is still the owner of the same body wherewith formerly he was delighted. Or let it be imagined that through the extraordinary vigor of nature, there doth a kind of comely beauty remain even in the elder age; yet remember what will become of it in the next hour that death hath seized upon it, and hath thrust the soul out of her possession, till his lease also be expired. Call to mind that the most amiable face and countenance after two or three days burial, will be so ugly and deformed, that none would now more loath it, then those who before did most admire it; and were it not privileged with that only benefit of senselessness, and want of understanding, self-horror would make it break open the prison of the grave, and cause it to strive by flight to escape and avoid its own company.
And thus have I shown the worthless vanity and unprofitableness of worldly beauty; which ought to move us to despise and contemn it, as being of no value, when as it is severed from true godliness. And because naturally we are affected with beauty, let us turn the edge of our love from this earthly trash, to spiritual and heavenly treasure, setting our hearts on that inward beauty of the mind which consisteth in virtue, and the sanctifying gifts of God's Spirit, and on that glorious beauty, which shall adorn our bodies and souls in the kingdom of God; for as this beauty is in itself ten thousand times more excellent then the other, so shall it be of everlasting continuance; for old age can never make any wrinkles in the face of virtue, sickness cannot hurt it, violence cannot deface it, grief and sorrow cannot impair it, yea death itself cannot blemish or disgrace it, yea rather it shall be a means to crown this beauty of grace with the beauty of glory, which as it shall be full of unspeakable excellency, so shall it be free from all outward injury, and from all inward causes of decay, and consequently unchangeable and everlasting.
But if this will not wean our hearts from the love of worldly beauty, because it doth not profit us: let us further consider that it doth also bring much hurt both unto ourselves and also unto our neighbors: it hurteth ourselves both in our bodies, souls and names; our bodies thereby are made more tender, soft and effeminate, yea also more weak and sickly, and that not only through the use of unwholesome medicines, and the neglect of wholesome food, both which are ordinary with those who overmuch affect the praise of beauty, but also because they neglect that convenient labor and exercise which preserveth health and increaseth strength, and give themselves over to sloth and daintiness, the ordinary enemies and impairers of them both: and this needeth no other proof but common experience, and by comparing the ordinary sort, who feed wholesomely, and diligently employ themselves in the duties of their calling, with the gentility of the land, who no more exceed the common people in form and beauty, then these surpass them, in health and strength.
But howsoever this worldly beauty doth much hurt the body, yet nothing in comparison of that hurt which it bringeth unto the soul, which it much hindereth in the course of virtue, and also plungeth into many vices: in both which respects this temptation of worldly beauty hath overcome the most that have had it, whom it hath first effeminated and made wantonly delicate, so as they could not endure the pains of climbing the high hill of virtue, nor of traveling in the strait and afflicted way of true godliness, but rather desire to go down the easy-declining hill of vice, and to walk in the plain and fair way that leadeth to destruction: and those whom it hath not overcome, it hath thoroughly exercised all their strength in making resistance; and very valiantly have they behaved themselves in this conflict, if they have not had in the way of virtue many rubs, and received many foils. To this purpose one fitly saith, that they who have beauty, have a cover for their eyes, a snare for their feet, and birdlime for their wings; so as they cannot easily discern the truth, nor follow virtue, nor fly a loft in heavenly meditations: and many hath it made barren in the duties of piety, stopped in the course of virtue, and turned aside into the by-paths of vice: in respect of which unfruitfulness in goodness, the beautiful person is compared to the tall fair oak, which bringeth only acorns for hogs; and they who want it, and are endued with the beauty of the mind, are likened to the vine, which being deformed in shape, bringeth grapes and wine fit for kings.
The truth whereof will more clearly appear in some particulars: for if we take a view of former times and of our own days, we shall find that beauty and chastity are often at odds, and do seldom dwell together, not because those who are beautiful may not be in their own nature and inclination as chaste as others, if (as I said before) they do not mollify and effeminate their minds with sloth and daintiness, and so grow light and wanton in their desires; but because they are more exposed to the temptations and assaults of worldly wicked men, who are set on fire with their brightness, and allured to lust with the bait of their beauty. Now that is most hardly preserved, which is of so many loved and desired, especially when it cannot be hidden, but is subject to open view, like unto a rich treasure which is carried uncovered 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 seize upon by force, that which had first seized on their concupiscence. And thus the beauty of Bethsabe betrayed her chastity unto David, and Thamar’s unto Amnon, and thus also did it endanger Saraes unto Pharaoh and Abimelech, and Joseph's unto his mistress. And therefore one saith, that although beauty be not to be accused, as being the felicity of the body, &c. yet it is to be feared in respect of the injury and violence of the beholders; as it also caused Abraham, the father of the faithful, to fear, because of the beauty of his wife, and feigning that Sara was his sister, redeemed his safety with a reproach. Whereas contrariwise we shall find them who want this beauty, easily freed from many impediments; for these faulkners for beauty are not very earnest in bringing them to their lure of lust, but like the simple lamb they feed in quiet and in silence, in the presence of their shepherd, there being no wolf to disturb their peace. And thus it appeareth true which one saith, that beauty hath made many adulterers, but never any chaste; and hath been often the bawd and bait which hath betrayed chastity, but never a patron to defend it. And though there be some that have been innocent of this fault, and have been rich in beauty and in chastity too, yet few of them have with all their skill and innocence kept their names unblemished, and free from the spots of suspicion and jealousy. For whereas (as one saith) those who are not adorned with this beauty, are not only free from fault, but also from suspicion; the beautiful woman, unless she use great care, and much modesty and honesty, though she be innocent in fact, yet will easily make way to an ill opinion. Let us therefore not so much affect this earthly beauty, which oftentimes is an occasion of sin, and seldom freed from the suspicion thereof; but rather set our hearts and affections on virtue and spiritual graces which adorn the mind with inward beauty, which is not only free from danger of sin, but also preserveth us from the least suspicion and jealousy of evil; and place all our love on that heavenly beauty and divine glory, of which we shall have the sight and fruition after our dissolution; which (as one saith) is not burthensome to the owners, nor pernicious to them that love and affect it, nor dangerous to those who are near unto us, nor exposed to temptations, nor compassed with scandals; but bringeth much joy to them that behold it, and endless happiness to them that have it.
Finally, this worldly beauty much hurteth those that have it, by making them proud and insolent, and consequently forgetful of God and of all good duties which they owe unto him; neither is there anything so vain that maketh so proud, of so small worth, that doth cause the heart to swell more in loftiness of conceit, or doth more fill it with self-love and admiration of their own excellency; nothing of such slight importance that causeth greater negligence in the duties of God's service, seeing it usually hindereth those that have it, or that desire to have it, from coming to the exercises of religion, their time being wholly taken up in decking and adorning of their bodies, that so their beauties may be set out to the show; and also much distracteth them when they come, carrying away their thoughts from the exercises of religion, and fixing them upon that which they have made their idol: for when they look upon others, they either view their form and beauty, disdaining those who are inferior, vying with those who are equal, and envying those who being superior, seem to rob them of the title of excellency; or else they observe their habits and attires, that out of this glass of vanity they may learn to deck themselves more curiously against their next coming. And as it maketh them proudly to neglect all duty to God, so also insolent towards men, as appeareth in the example of Vashti, who being puffed up with pride, because the King was so ravished with her beauty, that he desired to make show of it to his Princes, refused to yield obedience unto his commandment, making no question but that her beauty would have made peace between them at the next parley. Whereby it appeareth, that as nothing more than it adorneth the body in the eyes of men, so nothing more deformeth the soul in the sight of God, seeing it spotteth and polluteth it with this filthy leprosy of pride, which of all other vices he most loatheth and abhorreth. Whereof it is that the Lord denieth unto them his sanctifying graces, which he vouchsafeth only unto the humble, and opposeth himself against them, punishing them oftentimes in that wherein they glory, and catching them in their own inveigling nets, which they spread out for others; like Absalom who was hanged with his own hair, that wherein he chiefly gloried, being made by God the instrument of his ruin.
But as this worldly beauty is hurtful to them that have it, so also to others that behold it: for first, it serveth for nothing being severed from virtue and true godliness, but for a curious veil to hide under it all sin, and to make wickedness itself, when it is disguised with it, to pass unsuspected. And this was that vizard wherewith that notable hypocrite Saul was so adorned, that he deceived both good Samuel, and all the people, causing him to extol him, as not being to be matched among all the rest, and moving them to shout for joy, and to cry aloud, God save the King. But much more doth it hurt, as it is used by the devil and the world for a bait to allure men unto sin; and as a shining flame to set their hearts on fire with unlawful lusts. In which respect a beautiful woman without virtue, is compared to a sweet poison which killeth with delight, and their glancing looks to the stroke of Scorpions, or the sting of Vipers, which bringeth death in a sweet slumber; or else to a burning coal, which being itself first kindled, inflameth those also that are near unto it; or as Solomon compareth it, to a sword, which, whilst it glittereth, woundeth, yea a two edged sword, the one hurting those that have it, with pride, the other those which behold it, with lust and wantonness. And thus were the sons of God wounded, whilst they beheld the beauty of the daughters of men; thus was Potiphar’s wife inflamed with the sight of Joseph; thus was Amnon sick of lust, having suffered his eyes to drink their fill of this sweet poison; yea and with this snare was holy David caught, whilst his eyes wantonly wandered and beheld the beauty of his servants wife. And hence it is that Solomon seeking to preserve his youthful scholar from the sin of uncleanness, thinketh it not enough to have him so far off from the beautiful harlot, that he cannot hear the bewitching eloquence of her flattering tongue, but also that he stand aloof, and keep himself as it were out of the gunshot of her deadly wounding eyes. The consideration whereof made the beautiful Thuscan (as Augustine recordeth) to deform his over-lovely face with grisly wounds, lest it should become a snare to entangle the beholders with unlawful lusts; being herein, as I take it, as blind in zeal, as he was bright in beauty; seeing it might have sufficed to have covered it with the chaste veil of a sober and grave countenance, which by taking away all hope of obtaining, would also have quenched the heat of wanton desires; neither ought he to have kept others from abuse, by abusing it himself, nor to have rejected God's gift which to him was good, for fear lest others should abuse it unto evil. But as we are not to join with him in this extreme, so let us as carefully avoid the other: and having beauty, let us not wantonly discover it as though we brought it to the market; or being in others, let us either with Job turn away our eyes, that we do not behold it, or at least let us look upon it through the glass of modesty, chastity and sobriety, and so this Cockatrice shall never hurt us. And this counsel the Son of Sirach giveth us: Turn away (saith he) thine eye from a beautiful woman, and look not on others beauty, seeing many have perished by the beauty of women, for through it love is kindled as a fire. To which accordeth the admonition of another: Let us shun (saith he) these pernicious beauties, lest they enjoin us to commit all manner of evil, &c. Take heed my son of viewing those forms, by which thou seest many have perished; do not drink, I pray thee, of that cup wherewith so many have been poisoned, feed not of that meat whereon such multitudes have surfeited, rush not upon that rock, whereupon so many have suffered shipwreck, and carefully avoid those hidden snares wherein thou hast seen so many taken.
But as this worldly beauty is hurtful to strangers, so oftentimes to nearest friends; for it is a common occasion, and the usual fuel, wherewith the consuming fire of jealousy is kindled, whilst the husband beholding his wives beauty with the eye of love, groweth in fear of rivals, and considereth the great difficulty of appropriating that to his own use, which is of so many affected and desired; the which fear making him fit to entertain all suspicions, and many suspicions serving to his jealous mind for an evident demonstration, do make way for rage against his wife, the overflowing of love turning into the gale of fury, for envy and hatred against his supposed rival, and for torment and vexation to his own soul. Again, this worldly beauty severed from virtue doth often expose nearest friends to many dangers, as sometimes to secret poisons, and sometimes to open violence, because they stand in the way, and hinder those who are entangled with it, from satisfying their lusts, and enjoying their wanton and lascivious desires. For if this beauty had these dangerous and deadly effects in Sara, who thereby unwillingly exposed Abraham to the hazard of his life; and in Bethsabe, whose beauty was the cause of her husbands ruin, both which notwithstanding were virtuous women, and feared God: how much more pernicious is it in those who are destitute of virtue, modesty and sobriety, who are not only occasions, but also accessories and helpers forward of these mischiefs, being allured hereunto by their wicked lovers?
Seeing then this worldly beauty hath in it no worth or excellency, but is altogether unprofitable, yea hurtful and pernicious, both to them that excel in it, and to those that are near unto them: let us wean our hearts from the love of this vanity, and learn to contemn and despise it both in ourselves and others; and if we will needs be enamored with beautiful objects, let us fixe our hearts upon God, who is not only beautiful, but beauty it self, and so infinite in this and all other perfections, that all the beauty of all the creatures in heaven and earth is but as a small spark in comparison of the glorious brightness of this Sun: and therefore let the beauty of the creatures serve but as a scale, whereby our meditations may ascend to contemplate the infinite beauty of the Creator: for neglect of which use of the creatures excellencies, the Author of the book of Wisdom condemneth men: Surely (saith he) all men are vain by nature, and are ignorant of God, and could not know him that is, by the good things that are seen, neither consider by the works the work-master, &c. though they had such pleasure in their beauty, &c. yet should they have known, how much more excellent he is that made them; for the first author of beauty hath created these things.
And if we will needs be in love with anything in ourselves, let us place our chief affection next unto God upon our soul, as being in itself much more excellent in beauty then our bodies, and the cause also of all bodily beauty; for according as the soul is affected, so is the beauty of the body increased or abated: if the mind be merry, the face is beautified with a cheerful countenance; if touched with grief and sorrow, presently all outward beauty vanisheth: if the mind be terrified and affrighted, presently this astonishment appeareth in the ghastly paleness of the visage; if it be in peace and quietness, then the face also is pleasant and amiable; if the mind be affected with envy, it maketh the body and face lean and wan; if with love which is honest and moderate, it maketh the face also to look with a lovely sweetness; if the mind be enraged, the look also is furious, if well pleased, contentment appeareth in the very countenance; if the soul be adorned with modesty, it will show itself in the bashfulness of the look, but if it be impudent, the face also is bold and shameless: so that the chief beauty of the body is derived from the soul, and hereof it is that many have no gracefulness in their countenance, who have no blemish in their face, nor imperfection in their favor; and contrariwise, that many who have little excellency either in their favor or complexion, do nevertheless exceed in a lovely gracefulness, which they have not from the body, but from some secret operation of the soul: but most clearly this appeareth in the union and separation of the soul and body; for whilst they are joined together their beauty also flourisheth and continueth; but no sooner are they divided, and the body parted from the soul, then the beauty also is parted from the body, so that that face which not an hour ago was admired and loved for beauty and excellency, is now abhorred and loathed for ugliness and deformity. And therefore seeing the body hath nothing but what it borroweth, and only yieldeth a place or room wherein the soul may show forth his excellencies: let us not dote upon this bodily beauty, but set our hearts and affections on the inward beauty of the soul, laboring more and more to adorn it with virtue and God's sanctifying graces, which will not fade and perish, that so also we may attain unto the fruition of that eternal beauty and goodness, which will bring with it fullness of joy and happiness, that shall endure for evermore.
(The Second Part of The Christian Warfare - Book I - Chapter 13 - John Downame)
