Common Places, Part 2 · Chapter 11 · Section 10
Of Counterfet, Fuke, or falſe colouring.
59 Now it ſhall be verie méete to diſpute ſomewhat of fuke, or falſe colouring, In 2. King. 9, at the endwhether the ſame be lawfull or no. Firſt, we will begin with the name; A diuiſion of the treatiſe of fuke.afterward we will treat of the matter it ſelfe; further, we will bring the reaſons, whereby ſome indeuour to allow the vſe of this kind of medicine; ſhortlie after, the contrarie ſhall both be affirmed and prooued; laſtlie ſhall be diſcuſſed the reaſons at the firſt alledged. As concerning the firſt, An interpretation of the word fuke.Fucus (among the Latins) is a Dorre or Drone, much like vntounto a bée; yea and of ſome it is thought to be a bée vnperfect, & not fullie abſolute: it wanteth a ſting, neither dooth it worke honie, but gréedilie eateth vp the bées honie. And ſo by tranſlation, they, which be idle and ſlothfull men, be called Fuci, or ſuch as hauehave but the face and ſhew of men: who, notwithſtanding that they ſhunne all labour themſelues, yet doo they eate and drinke abundantlie; in ſo much as ſome thought, that the word was deducted of this word foreign, which is, To eate and conſume. For this harme ſake, the bées driue them from their hiue. Wherefore Virgil in his Georgiks ſaith,
Ignauum fucos pecus à praeſepibus arcent;
that is,
The honnie-making bees doo driue
The drones an idle beaſt from hiue.
Alſo Fucus is taken for the colour, wherewith cloth and wooll is died. As we hauehave it in the firſt lawe of the Code, Quae res vendi non poſſunt. In which lawe, Gratian, Valentinian, and Theodoſius doo decrée, that vponupon paine of death, none ſhould ſell cloth or wooll died in purple; bicauſe the emperour would be clothed therewith alone. But we héere intreate of that kind of counterfeit colour, which is a medicine or colour, wherewith the face is painted, that it might ſéeme the more beautifull. Of the Hebrues it is called Puc, of the verbe Haphac, which is, To change or turne the right forme. And certeinlie, it is a true and apt etymologie; for by ſuch maner of paintings, countenances and faces are turned and altered; ſéeing they appéere to be farre otherwiſe than nature hath appointed. By a generall word they are called foreign, ornaments of the face; bicauſe they ſerue for the ornament and decking of women. They call it alſo foreign; wherof (as I thinke) the Latines deriued Fucum; and not of foreign, as I alledged before out of other mens opinion. And they call Ceruſſa, or white lead, particularlie by the name of foreign and foreign, Stibium is a white ſtone in the ſiluer mines.the which we call Stibium. And Purpuriſſe they name foreign, which is a red painting. Theſe things alſo hauehave an other name, whereof Plinie maketh mention in his 23. booke, the 4. chapter: and Tertullian, in his booke De cultu foeminarum; namelie, Calliblepharum, ſo called, bicauſe they make the eie lids and browes more beautifull to behold. And thus much touching the names. Now let vsus come to the matter it ſelfe, which cannot be better knowne, than by the proper cauſes of the ſame.
The end of ſuch curious trimming.60 The end of ſuch curious trimming is, to procure beautie, & to alter the face; whereby one may appéere the trimmer, and blemiſhes may be hidden; or elſe to bring in a better fauour than nature hath wrought. And the chéefe colours, which the fine dooers of theſe things doo practiſe; is either whiteneſſe, which is doone with white lead; or redneſſe, which is brought to paſſe by Purpuriſſe; or elſe blackeneſſe, vſed by the meanes of the ſtone Stibium. Alſo they colour their haire, ſometime with ſafforne, and ſo they beguile the beholders of them, and with maruelous craft deceiue them. Héereof commeth that, which we hauehave in common talke; namelie, that A man caſteth a colour vponupon anie thing, when he deceiueth. And it is woont to be vttered in bargains, in couenants, and agréements; Without colour or counterfeiting; that is, Fréelie, in good faith, abſolutelie, and plainlie. Theſe things of the end.
The efficient and proper cauſe is the naughtie deſire of pleaſing, The efficient cauſe.the which ſometime is ſtirred vp by pride, and ſometime by luſt. By pride, bicauſe they will not hauehave anie to ſurpaſſe them in beautie, but will make a ſhew to be farre more beautifull than others. By luſt, for that they would ſéeme to be beautifull more and more, than the meaſure of their owne naturall fauour hath appointed, and ſo to allure men to ſatiſfie their luſt. I am not ignorant, that the moſt ancient fathers (eſpeciallie Cyprian in his booke De velandis virginibus) teach; that The diuell was the inuenter of ſuch maner of trimming. For when (as he thinketh) the euill angels had burned in the deſire of women, and had abuſed their bodies; they, for a reward of the licentious pleaſures permitted vntounto them, made demonſtration of theſe artes and ſhamefull ornaments. Wherfore Cyprian writeth, that theſe be not the ornaments, which GOD made; but thoſe which the diuell deuiſed. Touching the cauſe efficient we hauehave ſpoken enough.
But the matter is nothing elſe in a maner, The matterbut filth; to wit, ſmoke, ſoot, fome, and ſpittle, and ſuch things for the moſt part, as would loath a man to touch them. Yea, and ſometimes poiſons are mingled; ſo that they, with their counterfeit colours, doo not onelie wound the minds of the beholders, but doo alſo hurt their bodies. Of the forme I hauehave nothing to ſaie; bicauſe theſe things be tempered an infinite number of waies. And looke how manie counterfeited women there are, almoſt ſo manie kinds of falſe colours there be. They are ſaid alſo to die their faces, and that is, both to colour them, and to deforme them. It is alſo ſaid, that this vice is greater charge to women, than to men: bicauſe a woman, through hir defiled and corrupt nature, is deſirous of beautie, and (as the Gréekes ſaie) foreign, that is, deſirous to be trimme. Howbeit, Paulus the ſecond of that name Pope of Rome, Pope Paul the ſecond vſed to paint his face.(as Platina writeth) at ſuch time as he ſhould come abroad, abſteined not from falſe colouring; euen to the intent he might ſéeme of the more beautifull countenance, as he was verie tall of ſtature. But how ſhamefull a thing it was for the vicar of Chriſt, as he challenged himſelfe to be, let other men iudge. Certeinlie, the Ethnike poet pronounced; that It beſt becommeth men to be careleſſe of their beautie. And againe; Farre from vsus may ſuch yong men be, which are curiouſlie trimmed like women. For Iulius Caeſar was deſirous to couer his baldnes. Iulius Caeſar.Wherefore, bicauſe of the honors (which were verie manie that the citie had beſtowed vponupon him) he moſt willinglie receiued the laurall crowne, which for this cauſe he ware in a maner alwaie. And Ierom writeth, Maximilla.that Maximilla the propheteſſe of Montanus vſed Stibium: which may note vntounto vsus, by what ſpirit ſhe was led.
The generall word.The generall word of this vice is feigning, and alſo leaſing: ſith they feigne a countenance to themſelues as they liſt, and they counterfet beautie. Neither is wantonneſſe far from it; for when by nature they hauehave not the woorthineſſe of beautie, they counterfet the ſame as they can. And we will not omit, that there be diuerſe, which hauehave ſometime painted their faces: not to the intent they might appéere the better fauoured and fairer; but bicauſe they would ſéeme to be more cruell, fierce, and horrible to behold: The Brittons died their faces to ſeeme terrible.as it is written of the Brittons, who died their faces with a kind of hearbe like vntounto plantine, as Caeſar reporteth in his fift booke of his Commentaries. And in India, where is no ſmall plentie of pretious ſtones, they are woont to make hollowe places in their owne fleſh, that in the hollowneſſe thereof they may cloſe in pretious ſtones, and that as well in the forehead as in the chéekes. Theſe things ſhall ſuffice for declaring the nature of falſe colours. Now remaineth to be ſaid, whether it be lawfull to vſe the ſame. Arguments whereby ſome would prooue it lawfull to vſe falſe colouring.Some affirme that it is lawfull, of whom there be manie Schoole-men, who rather fauour and make much of vices, than purſue them, and ſéeke to wéed them out. Firſt they alledge certeine teſtimonies of the holie ſcriptures, which at the firſt vew ſéeme to be of their ſide. Secondlie, they labour to prooue the ſame by reaſons.
61 Out of the holie ſcriptures they alledge that, which is written in the firſt to the Corinthians, the ſeuenth chapter; verſe. 34.He that is not married, careth for the things of the Lord, how he may pleaſe the Lord; but he that hath married a wife, is carefull for thoſe things that be of the world, and how he may pleaſe his wife. The vnmarried woman careth for the things of the Lord, that ſhe may be holie, both in bodie and in ſpirit: but the married woman careth for thoſe things that be of the world, and how ſhe may pleaſe hir husband, It is lawfull therefore for women to indeuour to pleaſe their owne huſbands, whereby they may reteine them ſtill to be content with their owne wife. For if they ſhould deſpiſe them, they might eaſilie incline to whooredome and adulterie. Wherfore (ſaie they) there is ſome good vſe euen of counterfet colouring. And further, vntounto this purpoſe they drawe that, which is written in the firſt of Timothie, the ſecond chapter, verſe. 9.foreign, that is, In trim & comelie apparell. And they ſaie, that the apoſtle ſpake this, when he gaue precepts touching women. Moreouer, they declare, that in the firſt epiſtle vntounto the Corinthians, the twelfe chapter it is written; verſe. 23.that VponUpon thoſe parts of the bodie, which are leſſe honourable, put we more honour on; and our vncomelie parts hauehave more comelineſſe on. And that therefore, if anie deformitie be either in the countenance, or in the eies, it is conuenient that we ſhould decke them more coſtlie. And bicauſe they be not ſo verie blind and blockiſh, but that they ſée this to be a great ſtop vntounto them, that men by theſe paintings and counterfet colours are prouoked vntounto luſt; they hauehave inuented certeine craftie and ſubtill ſhifts, that with them they might ſhadowe and colour their error.
62 Firſt they ſaie, that we fall into the falſe argument [which is called] A ſecundum quid ad ſimpliciter, that is to ſaie, From that, which is in ſome reſpect, vntounto that which is abſolute. By what reſons they that defend this practiſe, reſiſt them that cōdemne it.For ſéeing all things that ſtir men vntounto luſt are ſin, we thinke that all things, which prouoke men vntounto concupiſcence, are to be condemned. That the caſe dooth not ſo ſtand, A ſimilitude.they alſo bring an inſtance of naturall beautie, the which out of doubt kindleth naughtie concupiſcence with the ſight of the ſame: yet none will ſaie, that the naturall appéerance of beautie is to be defamed as a ſin. Some grant, that ſinne may happen thereby; howbeit, not through the nature of the thing it ſelfe, but by the circumſtances adioined; that is, if they go about to paint their face, to the intent they would be vnhoneſtlie loued of thoſe, which behold them. Or elſe, if they be ſo proud and hautie, as by ſuch meanes they indeuour, and are deſirous to excell other women in beautie: then (ſaie they) that euill créepeth in by accidentall meanes, and not by the nature of the counterfetted colour. Wherefore they affirme, that there be two ſorts of prouocations vntounto wantonneſſe; namelie, that either it commeth according vntounto the naturall condition, or elſe through a lewdneſſe of the intent and luſt. And in theſe they grant ſinne to be, in reſpect of the corrupt will and vnhoneſt deſire: but they admit not that there is ſinne, by the naturall condition of the counterfet colour.
And they ſaie moreouer, that the effect is to be conſidered all alike, whether it procéed from nature, or come by art. Whereby they indeuour to prooue, that if the fault be not in the naturall beautie, no more is it in the artificiall beautie. A ſimilitude.They bring a ſimilitude of the health, that it is all after one nature and maner, whether it grow by temperature, and naturall equalitie of humors; or elſe, if the ſame, hauing béene diſtempered, is reſtored by the art of phyſicians. Moreouer, they put a difference betwéene cauſe and occaſion. And they ſaie, that coloured faces be not cauſes of the ruine and offenſe taking of the beholders, but are onelie an occaſion: and that things muſt not be iudged by the occaſion, but by their owne proper nature; otherwiſe we ſhould in a maner doo nothing, but we might be accuſed of ſinne. For euen the verie beſt things may be occaſions of falling vntounto ſinne: and that it ſhould not be lawfull for anie man to ſhew either gold, or ſiluer, or pretious ſtones; bicauſe there would be an occaſion giuen of coueting them. And that by this meanes it would followe, that a beautifull woman ought neuer to ſtep out of hir houſe, leaſt ſhe ſhould be an occaſion of wicked concupiſcence. Wherefore let vsus reiect (ſaie they) the things that come by accidentall meanes, and thoſe things which be occaſions; and let vsus onelie hauehave reſpect vntounto them, which be cauſes both iuſt and by themſelues. And let vsus remooue corrupt nature, and naughtie concupiſcence, as vice and ſinne, which be the true cauſes of vnhoneſt loues, and raging luſts: and let vsus not blame either feigned colours, or elſe naturall beautie. Laſtlie they ſaie, that we cannot denie, but that God hath made the nature of colours and painting: and that we cannot but grant euerie creature of God to be good, and that therefore it followeth, that Chriſtian women may vſe them fréelie. Theſe are the things which be alledged by theſe men. But we, on the other part, iudge that they be not lawfull; the which we will prooue, as well by the ſcripture, as by verie likelie arguments.
Proofes on the contrarie part.63 Paule, when he went about to teach, that the ceremonies of Moſes were not neceſſarie to ſaluation, was ill reported of by the Iewes, and by the falſe apoſtles: Gal. 1, 10.the which they verie oftentimes obiected againſt him. But he anſwered; If I would pleaſe men, I ſhould not be Chriſts ſeruant. By the which ſaieng he giueth vsus to vnderſtand, that we muſt not greatlie ſtriue to be well liked of men. But thoſe women, which ſet a falſe colour vponupon themſelues, doo labour all the waies they can, to pleaſe men. If it were not lawfull for Paule to pleaſe men in the ceremonies, which were not mens inuentions, but had their beginning from the word of GOD; how much leſſe muſt we yéeld to theſe men, in the thing which procéedeth from the follie of man, from naughtie luſt, and (as Cyprian ſaith) from the diuell himſelfe? Further, it is chéefelie commended to the Chriſtians, that they ſhould imbrace ſinceritie and truth: for we ought to banket in the vnleauened bread of ſinceritie and truth, as Paule verie well admoniſhed vsus; 1. Cor. 5, 8.but in feigned colours, neither ſinceritie nor truth can take place. And Chriſt ſaith in the fift of Matthew, that verſe. 36.Men cannot make, no not one haire of their head white or blacke. But they, which practiſe feigned colours, indeuour by their art to impugne that ſentence; when as they die their face and their haire with colours, at their owne pleaſure. Alſo Paule, in his epiſtle to Timothie, 1. Tim. 2, 9.forbad, that women ſhould dreſſe themſelues with curled haire, with gold, and pretious ſtones.
And euen thereof dooth Peter, in his epiſtle, 1. Pet. 3, 3.giuegive warning. Wherefore the part of Chriſtians is to obeie ſo great maſters of the church. And if ſo be thou wilt ſaie, that they made no mention of counterfeiting or colouring: I anſwer, that there is leſſe naughtineſſe in gold, ſiluer, and pretious ſtone, than in falſe colours. Which I alone doo not ſpeake, but I hauehave Auguſtine for my warrant, in his epiſtle to Poſſidius. I hauehave alſo Chryſoſtome, in the 31. homilie vponupon Matthew. Now, for ſo much as the apoſtles forbad that which is the leſſe euill, we muſt conſider, that they alſo remooued that which is counted for the more gréeuous fault. Alſo it is read in Deuteronomie, the 22. chapter, verſe. 5.that God commanded that men ſhould not be clothed in womens apparell, nor women in mens: for bicauſe that is to hide the ſex giuen by nature, and to ſhew themſelues to be of an other ſort, than God did create them. Séeing therefore this diſſimulation is forbidden to be doone in garments, whie ſhall it be granted, that we may feigne and alter the forme and fauour of our countenance? To theſe things adde, that Paule did forbid Chriſtian women to go with their heads vncouered, 1. Cor. 11, 6.leaſt in verie déed by the comlineſſe of their long haire, they might be an occaſion of offenſe vntounto men. Wherfore, ſéeing he forbad, that they ſhould laie before mens eies the beautie of their haire, how much rather muſt we vnderſtand, that he forbad them to make that oſtentation of beautie, whereof they be deſtitute by nature?
And whereas we, by the diuine Oracles, are commanded, not onelie to prouide for our owne ſaluation; but for other mens alſo, how may there be ſafelie vſed anie feigned colours, which be ſwords, poiſons, and firie flames vntounto yong men, who are beholders thereof? Where is the obſeruing of that commandement; Thou ſhalt louelove thy neighbours as thy ſelfe? Paule, when he had in manie words preached vntounto the Corinthians, touching fornication, in the end concluded; 1. Cor. 6, 20.Magnifie or glorifie ye God in your bodies. And GOD is magnified in our bodies, not onelie through chaſtitie, but euen by the verie habit or diſpoſition of chaſtitie. Further then this, let vsus conſider the maner of our creation. God at the beginning made men trimmed onelie in their naturall attire, ſo as they went altogither naked: but after ſin was cōmitted, they put on couerings of leaues, whom afterward God couered, not with purple or ſilke, but with a moſt plaine garment of ſkins. Whereby may be perceiued, that ſuperfluous ornaments did not procéed from God.
Againe, let vsus conſider, that by falſe colorings, the picture of God is put awaie, and the picture of an harlot taken on. But Paule ſaid; Ibidem. 15.Shall I take the member of Chriſt, and make thereof the member of an harlot? And ſo we may infer; Shall I take the face, figure, and lineaments of God, and bring in the lineaments, colours, and ſhew of an harlot? So likewiſe Chriſt reprooued the hypocrites, Matth. 5, 16bicauſe they obſcured their faces, and deformed their viſages, to appéere that they had faſted; when neuertheleſſe the faſting, which they did feigne, might in his kind be an honeſt & iuſt thing. How much leſſe can it be allowed, that theſe women ſhould alter their faces; to the intent they may allure vntounto diſhoneſtie? Alſo in the third chapter of Eſaie, verſe. 16.God dooth earneſtlie reprooue the daughters of Sion, for their ſuperfluous ornaments; and threateneth them, that they ſhould be moſt gréeuouſlie puniſhed, in ſuch ſort, as all thoſe things ſhould be turned into their great reproch. Laſtlie, it is not the part of chriſtians to glorie in the fleſh. But theſe, what doo they elſe ſéeke by painting of themſelues, but the pleaſure and glorie of the fleſh? I might alledge verie manie other teſtimonies out of the holie ſcriptures; but theſe I take to be ſufficient vntounto the minds that be godlie, and not obſtinate. Other arguments out of the fathers againſt fuke.Now will I bring in probable arguments, whereof leaſt I ſhould ſéeme altogither to be the author, I will declare what the fathers hauehave written touching this matter.
Firſt out of Tertullian.64 Tertullian wrote two little bookes, the one was of decking, the other of womens attire. And in the firſt he writeth, that men, by feigned colours, are allured to luſt; and that a waie to temptations is opened, the which ſhould rather hauehave béene ſhut. Moreouer, he reprooueth painted women for their follie; bicauſe the more that fouleneſſe is hidden, the more it is diſcouered. And when he teſtifieth, that God did not at the firſt create men, either painted, or with feigned colour; he demandeth, whether they ſhall at the latter daie riſe vp from the dead with theſe counterfet and painted colours? Which being a matter incredible, he aduiſeth them to refraine from the ſame; ſéeing ſuch things are neither agréeable vntounto the reſurrection, nor yet to the firſt creation. Were theſe kind of ornaments (ſaith he) forgotten by God, in that he gaue them not at the time of creation? Certeinelie he might hauehave ſéene theſe things, which ye hauehave inuented; but he gaue them not, bicauſe they diſpleaſed him. Doubtleſſe Tertullian perſuadeth not, that a woman ſhould go altogither vnhandſomlie trimmed, and to be vncleanlie; but he teacheth, that the trimming vp of women muſt conſiſt in a plaine and ſimple cleanlineſſe. And aſſuredlie (ſaith he) chriſtians doo profeſſe modeſtie and humilitie: but theſe kind of ornaments hauehave altogither reſpect vntounto pride. Alſo he ſaith; that There cannot be ſhewed anie godlie woman, and which hath béene commended in the holie ſcriptures, that hath decked hir ſelfe on this maner: wherfore it followeth, that the ſame is a vice, which cannot be defended by anie good example.
And as Paule ſaid, 1. Cor. 7, 34.that There is a difference betweene a married woman, and a virgine: ſo we may ſaie, that there is a difference betwéene the handmaidens of Chriſt, and the handmaidens of the diuell. The handmaidens of the diuell, ſéeing they be vnchaſt, doo vſe theſe paintings. Wherefore the handmaidens of Chriſt ought to eſchew thoſe things; that they may ſhew themſelues the more vnlike vntounto the other. Vndoubtedlie, if chriſtian women would ſo colour and counterfet themſelues; wherein (I beſéech you) ſhould matrones differ from harlots? For euen they doo chéeflie ſet foorth their owne beautie with theſe feignings and lies. He teacheth moreouer, that it dooth not ſuffice vntounto chriſtian chaſtitie, that the ſame be aſſuredlie kept and had; but that it is alſo required, that it may appéere and breake forth in their attire and countenance: and that the power of faith ought to be ſo great, as the ſame may breake out from the hart vntounto the habit or countenance of the bodie. And he ſaith, that chriſtian women are therefore fallen into colours, and counterfet deckings; bicauſe faith is become weake and féeble in them. Origin, The ſecond out of Origin.in his ſecond Tome, and fourth homilie of ſundrie places of the ſcriptures, among other things reprooueth women, which hauehave forged colors ſet vponupon them; eſpeciallie alledging againſt them, that they paint their liuelie faces with dead colours: and he affirmeth, that they doo theſe things in reproch of the Creator.
65 Cyprian alſo writeth of this matter in his fift ſermon De lapſis, The third out of Cyprian.and in his booke De habi… virginum. He imitated Tertullian, from whence alſo he tooke manie things word for word: although it ſhould appéere, that he wrote vponupon another purpoſe; for he ſpeaketh onelie of the holie virgins, but Tertullian ſpake generallie; to wit, of womens attire, and of the habit of all women. This father, in reproouing of this vice, brought a verie elegant ſimilitude deducted from a painter. A painter, A ſimilitude.if he ſhall earneſtlie drawe anie ſigne, and another man come after him, and adde other colours and lines thereto, he perceiuing this, will take it to be doone in great diſdaine: euen ſo (ſaith he) ſéeing God hath faſhioned our bodies after his owne mind, he deteſteth and cannot abide counterfet & ſtrange colours, which are brought in by men, ouer and beſides that which he hath doone; ſith theſe things may ſéeme to hauehave a reſpect of mending his worke, or rather an impugning of the ſame. With blacke poulder (ſaith he) dooeſt thou paint out the lineaments of thine eies, whereas God made thée otherwiſe. And that which is more vehement, he addeth; Which women, if they on this wiſe paint themſelues, cannot put on Chriſt: for he maketh them to be alienated from ſaluation, when he ſeparateth them from the holie vnction of Chriſt. And againſt thoſe, which make a ſhew of themſelues, to hauehave a continent and chaſte mind, A ſimilitude.he writeth: And if thou knoweſt a drinke or meate to be poiſoned, and ſhouldeſt ſée anie man endeuour to eate or drinke of the ſame; couldeſt thou hold thy peace, and ſinne not? Naie verelie, thou not onelie holdeſt thy peace; but thou drinkeſt vntounto them the poiſon and liquor of death, and laieſt it before mens eies to be droonke. Further, there be other ſuch like ſaiengs in Cyprian, which for breuitie ſake I mind to paſſe ouer.
The fourth out of Ambroſe.Ambroſe, in his booke De virginibus, when he reprooueth this vice; ſaith, That through counterfeting of the countenance, they deuiſe how to corrupt their chaſtitie. Alſo he reprooueth their madneſſe, when he addeth; While they ſtand in feare, how their huſbands will iudge of them, they bewraie their owne iudgement of them ſelues: and they, which indeuor to pleaſe others, firſt diſpleaſe themſelues. For vnleſſe they had diſpleaſed themſelues, and had béene deſirous of ſome thing in themſelues, they had not deſired to better their faces with feigned colours. Afterward he added (me thinketh) a certeine hyperbolicall ſpéech; ſith as the words ſound, it is not true. For he ſaith, that outward adulteries; to wit, of the bodie, are more tollerable than adulteries of the countenance: bicauſe chaſtitie is corrupted in this, but nature in the other. And in the ſixt booke he writeth; It is a painting of vice, not of comelineſſe; of fraud, not of ſimplicitie; it beguileth and deceiueth. And ſhe that garniſheth hir ſelfe on this ſort, contenteth not hir huſband, who knoweth that the ſame is counterfet, and not his wiues owne.
The fift out of Chryſoſtome.66 And Chryſoſtome, in his 31. homilie vponupon Matthew, exhorteth the huſband to terrifie his wife from this vice; by ſhewing vntounto hir, after a courteous manner, that coloured faces pleaſe not him, but that he is an vtter enimie to them: bicauſe the propertie of ſuch kind of paintings, is rather to deface the well-fauouredneſſe of women, than to beautifie them. And moreouer he ſaith; that It is a great delight, to ſée the face to be ſuch a one, as GOD hath created it; when as on the contrarie part, a viſage diſordered from his owne nature, with red chalke and white lead, is miſliked. And he ſheweth, that that deformitie commeth by this meanes; namelie, when the lips be died with purple, they reſemble the cruell grinning of a beare; if the ouerbrows be made blacke, they will ſéeme as if they had béene rubbed againſt a pot in the kitchin; the chéekes whited, will ſhew like the wall of a whited ſepulchre. But if ſo be a man will ſaie, that ſome women be ſo foule, as without counterfet colours, they hauehave no audacitie to come abroad; he anſwereth, that in vaine they doo vſe thoſe things; bicauſe nature beareth rule ouer art. And if they be foule of fauour, they cannot bring to paſſe by painting, but that they will be knowne at length what they be. Furthermore, deformitie it ſelfe is void of rebuke: but counterfetted colouring, being perceiued, is continuallie noted with infamie.
It is written in the eleuenth chapter of Eccleſiaſticus; verſe. 2,Deſpiſe thou not a man in his outward appeerance, neither commend thou a man in his beautie. Wherefore a blemiſh or fouleneſſe of the face, is not ſo greatlie to be abhorred. For (as he ſaith;) If that a faire and a foule woman were both weighed in a balance, and the diſcommodities weighed, as well of the one as of the other; we ſhould not eaſilie perceiue, that the foule woman hath more diſcommodities than the faire woman. Moreouer, if they can teach huſbands to louelove women, which be in ſuch wiſe counterfetted; they ſhall not allure them to themſelues, but rather ſet them forward vntounto harlots, who are cunninglie inſtructed in ſuch arts. He writeth, that women, A ſimilitude.which paint their faces, doo euen as if they ſhould ſprinkle a gold image with mire and ſlime. Vndoubtedlie, the forme, which is like vntounto God, cannot be expreſſed in counterfet paintings, and outward colours: which colours aſſuredlie are to be taken of no other thing, but of the ſtone called Stibiu…s, or of white lead, or of the red painting called Purpuriſſe. Séeing it is not lawfull to counterfet the wares, which men buy and ſell: how much leſſe to counterfet the viſage [which God hath framed?] And if ſo be, that when fault is found [with ware] after it is bought; the bargaine is broken, and the ſeller compelled by action at lawe to take his ware againe: no doubt, but if anie man buy a virgine, meaning, if ſhe had béene no virgine, he would not hauehave bought hir; if afterward he perceiue ſhe was deflowred, the bargaine is void; and an action is granted againſt the ſeller, for the taking of hir againe. But doo theſe women thinke to ſcape vnpuniſhed, for deceiuing of men, who being beguiled through counterfet colours, thinke they marrie beautifull women; when they take deformed wiues?
67 Ierom againſt Heluid; writeth; The ſixt out of Ierom.This woman is painted out by a glaſſe, and to the reproch of the Creator ſhe indeuoureth to be fairer than ſhe was by birth. And in his epiſtle to Laeta, touching the bringing vp of hir daughter, wherin he, reciting the hiſtorie of a certeine woman, that was ſore ſtriken for annointing hir daughter with painting colours, calleth them which vſe ſuch things, Violaters of the temple of Chriſt. And in his epiſtle to Furia, of the kéeping of widowehood, he ſheweth; that Counterfetting of the face with colours, is an enimie vntounto repentance, wherevnto chriſtians ought to applie themſelues all their life long. And he bringeth an example of the woman being a ſinner, who with hir teares flowing abundantlie, waſhed the féet of the Lord, and wiped them with the haire of hir head. She had them not (ſaith he) burniſhed with the ſtone called Stibium. Moreouer, he calleth white lead, and the red painting called Purpuriſſa; The fires of yoong men, the nouriſhments of luſts, and the tokens of an vnchaſt mind.
The ſeuenth out of Auguſtine.But to Auguſtine I come, who purpoſelie treated of this matter in his epiſtle to Poſſidius. He had propounded a queſtion vntounto him; Whether all kind of ornaments ſhould be forbidden vntounto women? He anſwereth, that he would not that he ſhould hauehave too forward a iudgement, touching the ornaments of gold and of pretious apparell; to wit, that he ſhould forbid them vntounto all women. But he ſaith; To be coloured with paintings, whereby a woman may appéere either whiter or redder, is an adulterous and craftie deceit, whereby I doubt not, but that the huſbands themſelues will not be deceiued. Herby we eaſilie gather, that it is not lawfull for to vſe ſuch paintings, ſéeing they be counterfet deceits; and not onelie counterfet, but alſo pernicious: bicauſe they be ſet foorth to deceiue the beholders. Moreouer, it muſt néeds be a vicious thing in a woman, that ſhe would beguile a man. Thus much Auguſtine. Wherevnto I adde, by the iudgement of Paule; that We muſt not onelie eſchew euill, but alſo the verie ſhew of euill. But in falſe colouring, there is ſo manifeſt a ſhew of euill, as it cannot be denied. Vndoubtedlie, in the holie ſcriptures, the colouring with Stibium is neuer taken in good part. In the fourth chapter of Ieremie, verſe. 30. verſe. 40.and in the 23. of Ezechiel, when GOD bringeth the idolatrie of the Iewes into hatred, he vſeth the metaphor of whooredome, and ſaith; that He will bring the enimies againſt that people, who for their ſakes had before painted their faces with Stibium; to the intent they might commit ſhamefull whooredome with them.
Séeing therefore the ſcriptures beare record, that theſe colours are procured for whooredome ſake, we muſt not giuegive eare vntounto fond painted women, which proteſt, that they hauehave a chaſt hart and mind. A concluſion of this queſtion, and what ornaments women may vſe.Now that we hauehave brought teſtimonies enow out of the word of God, and plentie and ſufficient reaſons out of the fathers; what muſt we then conclude? Not that euerie ornament ſhould be vtterlie taken awaie from women. Let them (in Gods name) indeuour to pleaſe their owne huſbands honeſtlie; let them not be altogither vnhandſome, and foulie attired; let them waſh awaie vncleanlineſſe; let them cleanſe awaie filth: but let them not be painted with white lead, with Purpuriſſe, with Stibium, and finallie with anie counterfet colours. For that is to put on vizards, and to plaie the maſkers, to beguile, to deceiue, and alſo to ſtir vp luſts. What is to be iudged concerning gold, ornaments and iewels.But what my iudgement is concerning gold, iewels, & ſumptuous garments, I did not purpoſe at this time to hauehave diſputed; howbeit, bicauſe they are things néere agréeing togither, I will bréeflie intreat ſomewhat of them. By the ſaieng of Auguſtine euen now alledged, it appéereth, that thoſe ornaments are not raſhlie to be condemned, and vtterlie to be taken awaie. For there be diuers degrées, and ſundrie ſtates of men. There be in the world not onelie common people, and ſuch as are not in honour; but there be alſo Emperours, Caeſars, Kings, Quéenes, Princes, Lords, and Ladies: vntounto whom after a ſort thoſe ornaments be neceſſarie.
68 Howbeit, thou wilt ſaie, 1. Tim. 2, 9. 1. Pet. 3, 3.that Peter and alſo Paule doo ſeeme to hauehave forbidden theſe things: but what their meaning was, that are we to conſider of. The ſcope of the apoſtles in reproouing the pride of women.Their mind was to withdrawe chriſtian women from vanitie, pride, ſuperfluitie, and too much ſumptuouſneſſe; and to lead them awaie from that opinion, wherein they iudged theſe things to be the proper, true, and principall ornaments of women. So that they being adorned on this wiſe, thought that no other thing ſhould be ſought for: as though in theſe ornaments conſiſteth the whole ſumme and effect of all. Wherefore they forbid theſe things, not abſolutelie; but by waie of compariſon. In like maner, as when the ſame Paule ſaith; Epheſ. 6, 12.that Our ſtriuing is not againſt fleſh and bloud; denieth not, but that we muſt alſo ſtriue againſt theſe things: but he ſheweth that theſe ſtriuings are verie ſmall, in compariſon of the powers of our aduerſaries, which continuallie aſſault vsus. And euen as when Chriſt, in talking of Iohn, ſaid; Matth. 11, …that They which are clothed in ſoft garments, be in kings houſes, tooke not ſoft and pretious garments out of the world, but ſhewed for whom they were méet. Moreouer, we muſt conſider vntounto whom the apoſtles wrote; namelie, vntounto them of ſmall eſtimation, to the common ſort, to thoſe which were obſcure and abiects: ſéeing the church for the moſt part at that time conſiſted of ſuch. Wherefore Paule ſaid in the firſt epiſtle to the Corinthians; 1. Cor. 1, 26.Brethren, hauehave an eie vntounto your calling, not manie noble men, &c. To the intent therefore that Chriſtian women ſhould auoid ſuperfluitie, and too much ſumptuouſneſſe, and not vſe ſuch ornaments for things indifferent, and thinke that they might vſe them as they liſt; they call them backe from thoſe things, that leauing their affection towards them, they ſhould ſéeke for better: the which would be ouerlong now to recite. For they are eaſie to be found in the verie writings of the apoſtles, and almoſt in the whole ſcripture beſides. Theſe things being on this wiſe ordered, we will anſwer the arguments brought out of the ſcriptures by our aduerſaries.
A confutation of their arguments which allow women to paint their faces.69 Firſt, out of the firſt epiſtle to the Corinthians, the firſt chapter, verſe. 34.it was alledged; that married women doo care for thoſe things that be of the world, to the intent they may pleaſe their huſbands. But this we denie not: let them hauehave a care to pleaſe their huſbands, ſo they doo it without diſſimulation and lieng. And let them thinke of themſelues, whether they would be ſo deceiued and beguiled, as in ſtéed of a comlie and well fauoured man, they ſhould marrie him that were foule and deformed. They ſaid alſo, that if men ſhould be alienated from their wiues, for deformitie ſake, they might eaſilie fall into adulteries. Héerevnto I anſwer, that honeſt huſbands, by falſe paintings, are rather alienated than woonne vntounto their wiues. Moreouer, if they abſteine not from adulteries, for the feare that they hauehave of God, and are vrged by the authoritie of his word; neither yet be mooued by the lawes of men, and terrified with gréeuous perils: much leſſe will they ſtaie for ſuch counterfet painting. And whereas it was alledged out of the epiſtle vntounto Timothie, 1. Tim. 2, 9.that it is lawfull for women to go in comelie apparell, it is not rightlie expounded by our aduerſaries: bicauſe foreign in that place is modeſt and honeſt: which the word following dooth declare, for it is afterward added; In ſhamefaſtneſſe. But in feigned colours there is no ſhamefaſtneſſe, naie rather, there is intollerable impudencie.
Furthermore, there was a place brought out of the firſt to the Corinthians; 1. Co. 12, 23that VponUpon thoſe parts, which be moſt vnhoneſt, put we more honeſtie on: wherevpon it was concluded, that if anie blemiſh be in the bodie, or in the countenance, it is lawfull to adorne and to colour the ſame. Firſt let vsus conſider what mind the apoſtle had, when he wrote theſe things. In verie déed he ment nothing elſe, but that the weaker ſort in the church, which ſéeme to be the vnworthier and obſcure members of Chriſt, ſhould not be reiected and troden vnderunder féet; but rather cheriſhed and adorned: the ſimilitude being drawne from hence, to wit, that it hath béene ſo vſed in the outward bodie. And whereas the apoſtle ſpeaketh of honour to be put vponupon thoſe parts which are leſſe honeſt; it cannot apperteine vntounto counterfet colours: for they are no ornaments, but rather feigned deuiſes and deceits. I praie you moreouer, what honour is there giuen vntounto the parts that be leſſe honeſt? Euen to couer them: for we prouide that they ſhould not be ſéene or open vntounto others. So then let them couer their face, if they thinke it to be foule or leſſe decent. But they will ſaie, that it is not the cuſtome in all countries, that women ſhould go with their faces couered. If this maie not be, let them abide the fouleneſſe and indecencie laid vponupon them by God. What if ſo be they had béene borne lame, or with a crooked backe? Certeinlie they might not hauehave amended theſe things; but ſhould hauehave ſuffered them. Let them therefore, which be deformed by nature, endeuour to make themſelues commendable and approoued for their vertue and honeſt conditions. Thus much for anſwer vntounto the places of the ſcripture alledged by them. Now muſt we confute their ſubtilties.
The aduerſaries ſophiſmes confuted.70 Firſt they ſaie, that we offend by a falſe argument, A ſecundum quid ad ſimpliciter, from that which is after a ſort, to that which is abſolute. For ſéeing there be manie things found, which prouoke luſts, which cannot be denied to be ſinne; therefore that we iudge all things to be vicious, which mooue or ſtirre our euill concupiſcences. But this they affirme to be falſe, and bring an inſtance of naturall beautie, which inflameth thoſe that looke therevpon, and yet will none ſaie that there is fault therein. To this falſe ſurmiſe we anſwer, that one and the like conſideration is not to be had of beautie naturall, and of that which is counterfet. Bicauſe naturall beautie cannot be accuſed of ſinne, ſéeing it is the worke of God. Againe, ſhe that is beautifull by nature, indeuoured not to obteine this gift: but they, which paint their faces, ſéeke it as much as they can; that being not beautifull, yet at the leaſt wiſe they may ſéeme to be ſuch, and therewithall diſcouer their owne corrupt mind, and ſhew ſignes of a naughtie concupiſcence. Furthermore, they ſaid, that we vſe a falſe ſyllogiſme of the accident, in that we iudge of the action, not according to the nature thereof, but according to the accident which followeth the ſame; that is, by the circumſtances which are about the matter, and happen therevnto. Two kinds of circumſtances.Héerevnto it is ſaid, that whereas of accidencies or circumſtances there be two kinds; one common, (bicauſe either for the moſt part, or now and then it is ſeparated from the thing) and others ſo fixed and conſtant, as they be not diſſeuered: by theſe of this ſecond kind, mens actions are iuſtlie and vponupon good cauſe allowed or diſallowed. Euen as, for that it is a thing neceſſarilie incident vntounto ſurfetting, to ouercharge the hart; therefore it is condemned as ſinne. Droonkenneſſe alſo, Droonkenneſſe.bicauſe it taketh awaie the hart of man, prouoketh him to luſt; and otherwhile alſo ſtirreth vp vntounto furie: therefore it is accounted ſinne.
This in like maner they hauehave alledged, that ſinne is in things, An vncerteine rule.either by a naturall condition, or elſe by an affection of thoſe perſons, which vſe them: but that in counterfet colour, there is no euil by a naturall condition; but that ſinne dooth onelie happen, through the corrupt will of them that practiſe theſe things. Howbeit, if we ſhould followe this as a continuall and certeine rule, we ſhould defend manie acts wickedlie doone, to be things indifferent: which neuertheleſſe, by the ſcriptures, and by the iudgement of ſound men, are condemned. For in adulterie, if thou hauehave reſpect vntounto the condition of nature; what elſe (I praie you) is there but a coniunction of man and woman? Shall we therefore ſaie, that ſuch a coniunction is not ſinne? Naie verelie, it is a moſt gréeuous wickedneſſe: bicauſe men are not there coupled with their owne, but with other mens. The which condition is ſo annexed vntounto adulterie, as without the ſame, it cannot be committed. Theft alſo, if thou looke vponupon the naturall action, is to carrie awaie a thing from place to place, and to tranſlate it from ſome one perſon vntounto another. But in theſe actions, theft is not committed; vnleſſe the goods belong to another man, and be taken awaie againſt the will of the owner. Wherefore the circumſtances, or fixed accidents are of ſo great importance, as in them that which is doon, is iudged to be ſinne: yea and in them it reſteth oftentimes, that the forme of ſinne is changed. For if that, which belongeth to another man, be taken awaie from the owner, againſt his will, theft is committed; but if thou take awaie a holie thing, or remooue it from a holie place; now it is not theft, but ſacrilege.
71 Moreouer, they tooke it as granted, that a thing, whether it procéed of nature, or of art, is all of one ſort: and therfore, when there is both a naturall beautie giuen, and an artificiall, ſéeing the one cannot be reprooued as a ſinne, neither ought the other to be diſallowed. And that the things naturall and artificiall hauehave one and the ſelfe-ſame reſpect: A ſimilitude.hereby they prooue, bicauſe the health, which is naturall, and that which phyſicians reſtore by their art, A difference betweene things naturall and artificiall.be both of one condition and propertie. But in arguing in that ſort they are deceiued: for it is not true, that things naturall and artificiall are both of one condition. And the ſimilitude brought dooth prooue nothing: for the health, which is reſtored by phyſicians, is not artificiall, but naturall. It is nature it ſelfe that bringeth foorth the ſame, being aided by medicins and phyſicke. Wherefore the phyſician is called the miniſter of nature. And if ſo be that nature doo ſo faint, and be vtterlie deſtitute of ſtrength, the phyſician can bring nothing to paſſe. But bicauſe I will not ſéeme to cauill, admit we them to be of one condition, then will I aſke; Bicauſe naturall beautie dooth prouoke vntounto luſts, therefore muſt we ſtudie to doo it more vehementlie by painting and colouring? Further, it is not true, that ſemblable effects are brought foorth in them both: for naturall temperature maketh true beautie; but counterfet colours and painting doo make it diſſembled, feigned, and counterfet.
They contended, that the true cauſe ought to be diſtinguiſhed and ſeparated from the occaſion. This will we eaſilie grant, denieng neuertheleſſe that, which they affirme; to wit, that we ſhould not iudge of the actions, according to the occaſions. For although it ſo happen ſometime, yet is it not alwaies true; forſomuch as occaſions hauehave a great force, and (according to their difference) manie things are allowed, and alſo diſpraiſed. How great force occaſions be of.So great reſpect had God vntounto occaſions, as for them he made manie lawes. Wherfore would he hauehave his people of Iſrael to méet togither all in one place, to ſacrifice and to worſhip? Aſſuredlie, euen bicauſe there ſhould be no occaſion giuen of ſchiſme in religion, if men had aſſembled togither in diuers places at their owne pleaſure. For in ſundrie places, euerie man would hauehave ſerued GOD after his owne mind, and not by the preſcript lawe of GOD. Neither did he, for anie other cauſe, permit a diuorſement; but to take awaie the occaſion from cruell huſbands, of murthering their wiues. He alſo forbad matrimonie with idolaters & ſtrangers, for feare of corrupting ſound religion.
72 Hereby we may eaſilie ſée, what account God made of occaſions. And it appéereth not to be true, which theſe men ſuppoſe, that we muſt not iudge of mens actions according to the occaſions. Alſo, how we are to eſtéeme of occaſions, the Romane lawes doo teach. For in the booke of the Digeſts, in the title Si quadrupes pauperiem feciſſe dicatur, it is decréed; that The owner of the foure-footed beaſt ſhall either deliuer the ſame beaſt that hath doone the hurt, or elſe paie the value of the harme. And in the title Ad legem Aquiliam, manie puniſhments are prouided againſt occaſions, and againſt thoſe things, which are doone by chance. If a maiſter ſhall be ouercruell to his ſcholer, ſo as afterward he put him in perill of his life, he is in the danger of that lawe; although his mind was to teach, and not to hurt or wound. Alſo the phyſician ſtandeth in danger, if he cut not a ſeruant as he ought to doo; when as there is no doubt made touching his will in the dooing of it. Likewiſe, that man, which ſhall take mules to be handled and gouerned, and afterward, either for his vnſkilfullneſſe, or for his weakeneſſe is not able to reſtraine their violence, whereby there is harme doone, he is puniſhed; when as yet his weakeneſſe and want of ſkill doth after a ſort lighten his offenſe. But the lawes hauehave a conſideration, that he, knowing his owne infirmitie and want of ſkill, ſhould not hauehave taken that charge vponupon him. And they that in throwing darts, or ſhooting of arrowes in game, happen to kill a ſeruant paſſing by the high waie, they be in danger of the lawe Aquilia. Alſo they, which make pitfals for to take wild harts or beares, if men or cattell fall therein by chance, thoſe men be puniſhed. In like maner, if he that is appointed to be the kéeper of a burning fornace, fall aſléepe, and the fier breaking out ſetteth all on fier, he is puniſhed; though he were the occaſion, not the cauſe of the burning. Héereby it appéereth, that euen the occaſions of harmes are iudged to be offenſes. Wherefore it is a common ſaieng, that He that giueth the cauſe, ſéemeth to hauehave doone the harme.
Wherein occaſion differeth from cauſe.But our aduerſaries will ſaie; We reaſon not of the cauſe, but of the occaſion. But (I beſéech you) let theſe men tell me, what is occaſion. The ſame vndoubtedlie is a cauſe alſo, although not ſo full and perfect. For, euen as an offenſe is of two ſorts (giuen I meane and taken) euen ſo we ſaie, Offenſe of two ſorts.that occaſions is of two ſorts; namelie, taken and giuen. Occaſion of two ſorts.It ſhall be called an occaſion taken, in reſpect that when a man indeuoureth to doo well, and (according to the precept of the lawe) others take occaſion of defaming and ſlandering his good purpoſes: in this caſe he that dooth well, is not to be accuſed of ſinne; neither muſt he leaue off from his good enterpriſe, bicauſe of them which ſpeake euill. But he is ſaid to giuegive an occaſion, which by dooing of euill, or by not abſteining from ſuch things as he might; either by his example, or by ſome other meanes, dooth ſtirre vp ſome man to ſinne. Beſides, in this degrée are women that paint themſelues to be reckoned; bicauſe they offend, and giuegive offenſe by their vnhoneſt dooing; and by not deſiſting from that, from which they might eaſilie temper themſelues. For whereas it is not vnknowne vntounto them, that manie of the beholders be inflamed and periſh, through their counterfet colours, yet will they not refraine from them; ſpeciallie, ſéeing that in thoſe things a ſmall fault, yea ſometimes no fault almoſt at all is condemned. Euen as there is no doubt, but that a maiſter, which ſéeth his ſeruant ſtrike or kill an other, is in danger of the law Aquilia: as ſaith Vlpianus in Lege Aquilia, in the Digeſts, in the ſame title. For that the knowledge & ſight is taken for the ſuffering, ſince he did not forbid it, when he might; as Paule the lawier ſheweth, in the lawe following, in the Digeſts, in the ſame title. Therfore it is not true, that theſe men affirme; that we ſhuld neuer iudge by occaſions, ſéeing they ought to auoid all things, which may giuegive occaſion and offenſe: as I hauehave declared.
73 They ſaid moreouer, that in following of our opinion, it might not be lawfull to make ſhew either of gold or of iewels; leaſt the beholders thereof ſhould fall into naughtie deſires, and ſhould wiſh them to be theirs; although it were by wrong meanes. Héervnto we anſwer, that there is great difference betwéene counterfet colours, & naturall beautie; ſuch as is in gold, ſiluer, and pretious ſtones, which ſometimes are neceſſarie to be ſhewed foorth to the eie: as in the crowne of a king, in principall bankets, and vponupon certeine other cauſes. Further, it was obiected, that if the matter ſhould be thus, it might neuer be lawfull for a woman, indued with naturall beautie, to ſtep out of hir houſe; leaſt ſhe ſhould giuegive an occaſion of naughtie deſires. Héerevnto we anſwer, that it ſhould be verie well doone of faire maidens, The part of a beautifull damſell.and comelie matrons, to kéepe at home, ſo much as is poſſible. Wherevpon the ſnaile, among the Ethniks, was an honeſt matrons cognizance; bicauſe that creature dooth continuallie hide it ſelfe in his ſhell. And Paule reprooueth the widowes, which wander from houſe to houſe. Let them remember the ill hap of Dina, which gadded abroad to be acquainted with the maners and qualities of ſtrange women. Salomon alſo ſaith; that The vnchaſt woman is a wanderer vp and downe, but the honeſt woman ſetleth hir ſelfe at home.
But thou wilt ſaie, that ſhe muſt ſometimes go abroad vntounto godlie ſermons, to comfort the afflicted, and them that be ſicke; ſpeciallie if they be of hir kindred. I grant that theſe be neceſſarie duties; in the dooing whereof, let women ſo wiſelie behaue themſelues, as they brag not of their beautie, but let them rather modeſtlie diſſemble it: that if there happen anie euill afterward, they may be excuſed, bicauſe they gaue not their indeuour to anie lewd or forbidden thing. Laſtlie, it was obiected, that theſe things be the creatures of God; & therfore indifferent: wherevpon it was concluded, that we may vſe them. But we replie, that we may vſe them rightlie; but not abuſe them. If this were a ſtrong argument, gluttons & droonkards ſhould be excuſed. For they would ſaie, that bread, & other victuals, & alſo wine, be the works of God; & therefore we take our pleaſure of them. Alſo the workers of idols would pretend, that the marble ſtone, iuorie, gold, ſiluer, and wood, are the creatures of God; and héereby would ſaie, that it ſhould be lawfull for them to vſe them at their owne pleaſure. 1. Cor. 6, 12.Paule ſaid; All things are lawfull vntounto me, but all things are not expedient. For whatſoeuer we doo, it ought to be a furtherance vntounto the glorie of Gods name, and to the edifieng of our neighbours. Let theſe things ſuffice for anſwer, vntounto the arguments and ſophiſticall reaſons of our aduerſaries.