The common places of the most famous and renowmed diuine Doctor Peter Martyr diuided into foure principall parts: with a large addition of manie theologicall and necessarie discourses, some neuer extant before. Translated and partlie gathered by Anthonie Marten, one of the sewers of hir Maiesties most honourable chamber.

Of Counterfet, Fuke, or false colouring.

59 Now it shall be verie méete to dispute somewhat of fuke, or false colouring, * 1.1 whether the same be lawfull or no. First, we will begin with the name; * 1.2 afterward we will treat of the mat∣ter 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, * 1.3 Fucus (among the Latins) is a Dorre or Drone, much like vnto 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 haue but the face and shew of men: who, not∣withstanding that they shunne all labour them∣selues, yet doo they eate and drinke abundant∣lie; in so much as some thought, that the word was deducted of this word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is, To eate and consume. For this harme sake, the bées driue them from their hiue. Wherefore Vir∣gil 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 haue it in the first lawe of the Code, Quae res vendi non possunt. In which lawe, Gratian, Valentinian, and Theodo∣sius doo decrée, that vpon 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 counter∣feit colour, which is a medicine or colour, where∣with 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 alte∣red; séeing they appéere to be farre otherwise than nature hath appointed. By a generall word they are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ornaments of the face; bicause they serue for the ornament and decking of women. They call it also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; wher∣of (as I thinke) the Latines deriued Fucum; and not of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as I alledged before out of other mens opinion. And they call Cerussa, or white lead, particularlie by the name of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, * 1.4 the which we call Stibium. And Purpurisse they name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is a red painting. These things also haue an other name, whereof Plinie maketh mention in his 23. booke, the 4. chapter: and Tertullian, in his booke De cultu foe∣minarum; namelie, Calliblepharum, so called, bi∣cause they make the eie lids and browes more beautifull to behold. And thus much touching the names. Now let vs come to the matter it selfe, which cannot be better knowne, than by the proper causes of the same.

* 1.5 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 co∣lours, 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 marue∣lous craft deceiue them. Héereof commeth that, which we haue in common talke; namelie, that A man casteth a colour vpon anie thing, when he deceiueth. And it is woont to be vttered in bar∣gains, 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, * 1.6 the which sometime is stirred vp by pride, and sometime by lust. By pride, bi∣cause they will not haue 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 di∣uell was the inuenter of such maner of trim∣ming. For when (as he thinketh) the euill angels had burned in the desire of women, and had a∣bused their bodies; they, for a reward of the li∣centious pleasures permitted vnto them, made demonstration of these artes and shamefull or∣naments. Wherfore Cyprian writeth, that these be not the ornaments, which GOD made; but those which the diuell deuised. Touching the cause efficient we haue spoken enough.

But the matter is nothing else in a maner, * 1.7 but 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 poi∣sons are mingled; so that they, with their coun∣terfeit colours, doo not onelie wound the minds of the beholders, but doo also hurt their bodies. Of the forme I haue nothing to saie; bicause these things be tempered an infinite number of waies. And looke how manie counterfeited wo∣men 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 de∣forme them. It is also said, that this vice is grea∣ter charge to women, than to men: bicause a woman, through hir defiled and corrupt na∣ture, is desirous of beautie, and (as the Gréekes saie) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, desirous to be trimme. Howbeit, Paulus the second of that name Pope of Rome, * 1.8 (as Platina writeth) at such time as he should come abroad, absteined not from false co∣louring; euen to the intent he might séeme of the more beautifull countenance, as he was ve∣rie tall of stature. But how shamefull a thing it was for the vicar of Christ, as he challenged him∣selfe to be, let other men iudge. Certeinlie, the Ethnike poet pronounced; that It best becom∣meth men to be carelesse of their beautie. And againe; Farre from vs may such yong men be,

which are curiouslie trimmed like women. For Iulius Caesar was desirous to couer his baldnes. * 1.9 Wherefore, bicause of the honors (which were ve∣rie manie that the citie had bestowed vpon him) he most willinglie receiued the laurall crowne, which for this cause he ware in a maner alwaie. And Ierom writeth, * 1.10 that Maximilla the prophe∣tesse of Montanus vsed Stibium: which may note vnto vs, by what spirit she was led.

* 1.11 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 haue not the woorthi∣nesse of beautie, they counterfet the same as they can. And we will not omit, that there be di∣uerse, which haue 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: * 1.12 as it is written of the Brittons, who di∣ed their faces with a kind of hearbe like vnto 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 pre∣tious stones, and that as well in the forehead as in the chéekes. These things shall suffice for de∣claring the nature of false colours. Now remai∣neth to be said, whether it be lawfull to vse the same. * 1.13 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 cer∣teine testimonies of the holie scriptures, which at the first vew séeme to be of their side. Second∣lie, they labour to prooue the same by reasons.

[ 1] 61 Out of the holie scriptures they alledge that, which is written in the first to the Corinthi∣ans, the seuenth chapter; * 1.14 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, where∣by 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. [ 2] And fur∣ther, vnto this purpose they drawe that, which is written in the first of Timothie, the second chap∣ter, * 1.15 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, In trim & come∣lie apparell. And they saie, that the apostle spake this, when he gaue precepts touching women. [ 3] Moreouer, they declare, that in the first epistle vnto the Corinthians, the twelfe chapter it is written; * 1.16 that Vpon those parts of the bodie, which are lesse honourable, put we more honour on; and our vncomelie parts haue more come∣linesse 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 vnto them, that men by these paintings and counterfet colours are prouoked vnto lust; they haue inuented certeine craftie and subtill shifts, that with them they might shadowe and colour their error.

[ 1] 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, vnto that which is absolute. * 1.17 For séeing all things that stir men vnto lust are sin, we thinke that all things, which prouoke men vnto concupiscence, are to be condemned. [ 2] That the case dooth not so stand, * 1.18 they also bring an in∣stance 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. [ 3] 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 in∣tent 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 beau∣tie: then (saie they) that euill créepeth in by acci∣dentall meanes, and not by the nature of the counterfetted colour. Wherefore they affirme, that there be two sorts of prouocations vnto wantonnesse; namelie, that either it commeth according vnto 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 ad∣mit not that there is sinne, by the naturall con∣dition of the counterfet colour.

[ 4] And they saie moreouer, that the effect is to be considered all alike, whether it procéed from na∣ture, 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. * 1.19 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 hu∣mors; or else, if the same, hauing béene distem∣pered, is restored by the art of physicians. [ 5] More∣ouer, 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 vnto 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 co∣ueting 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 oc∣casion of wicked concupiscence. Wherefore let vs reiect (saie they) the things that come by acci∣dentall meanes, and those things which be occa∣sions; and let vs onelie haue respect vnto them, which be causes both iust and by themselues. And let vs remooue corrupt nature, and naughtie concupiscence, as vice and sinne, which be the true causes of vnhonest loues, and raging lusts: and let vs not blame either feigned colours, or else naturall beautie. [ 6] Lastlie they saie, that we cannot denie, but that God hath made the na∣ture of colours and painting: and that we can∣not 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.

* 1.20 [ 1] 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: * 1.21 the which they verie often∣times obiected against him. But he answered; If I would please men, I should not be Christs seruant. By the which saieng he giueth vs to vn∣derstand, that we must not greatlie striue to be well liked of men. But those women, which set a false colour vpon themselues, doo labour all the waies they can, to please men. If it were not lawfull for Paule to please men in the ceremo∣nies, 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? [ 2] Further, it is chéefelie com∣mended to the Christians, that they should im∣brace sinceritie and truth: for we ought to ban∣ket in the vnleauened bread of sinceritie and truth, as Paule verie well admonished vs; * 1.22 but in feigned colours, neither sinceritie nor truth can take place. And Christ saith in the fift of Mat∣thew, that * 1.23 Men cannot make, no not one haire of their head white or blacke. [ 3] 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. [ 4] Also Paule, in his epistle to Ti∣mothie, * 1.24 forbad, that women should dresse them∣selues with curled haire, with gold, and pretious stones.

[ 5] And euen thereof dooth Peter, in his epistle, * 1.25 giue 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 haue Augustine for my warrant, in his epistle to Possidius. I haue also Chrysostome, in the 31. homilie vpon Mat∣thew. 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. [ 6] Also it is read in Deu∣teronomie, the 22. chapter, * 1.26 that God comman∣ded 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 dissimulati∣on 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? [ 7] To these things adde, that Paule did forbid Christi∣an women to go with their heads vncouered, * 1.27 least in verie déed by the comlinesse of their long haire, they might be an occasion of offense vnto 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 beau∣tie, whereof they be destitute by nature?

[ 8] 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 vnto yong men, who are beholders thereof? Where is the obseruing of that commandement; Thou shalt loue thy neighbours as thy selfe? [ 9] Paule, when he had in manie words preached vnto the Corinthi∣ans, touching fornication, in the end concluded; * 1.28 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. [ 10] Further then this, let vs 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 co∣uered, not with purple or silke, but with a most

plaine garment of skins. Whereby may be per∣ceiued, that superfluous ornaments did not pro∣céed from God.

[ 11] Againe, let vs consider, that by false colorings, the picture of God is put awaie, and the picture of an harlot taken on. But Paule said; * 1.29 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? [ 12] So likewise Christ re∣prooued the hypocrites, * 1.30 bicause they obscured their faces, and deformed their visages, to ap∣péere 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 vnto dishonestie? [ 13] Also in the third chapter of Esaie, * 1.31 God dooth earnestlie reprooue the daughters of Sion, for their superfluous ornaments; and threateneth them, that they should be most grée∣uouslie punished, in such sort, as all those things should be turned into their great reproch. [ 14] Last∣lie, it is not the part of christians to glorie in the flesh. But these, what doo they else séeke by pain∣ting 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 vnto the minds that be godlie, and not obstinate. * 1.32 Now will I bring in probable arguments, whereof least I should séeme altogither to be the author, I will declare what the fathers haue written touching this matter.

* 1.33 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 haue béene shut. Moreouer, he reprooueth pain∣ted 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 vnto 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 haue séene these things, which ye haue in∣uented; but he gaue them not, bicause they dis∣pleased him. Doubtlesse Tertullian persuadeth not, that a woman should go altogither vnhand∣somlie 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 mode∣stie and humilitie: but these kind of ornaments haue altogither respect vnto pride. Also he saith; that There cannot be shewed anie godlie wo∣man, 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, * 1.34 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 handmai∣dens of the diuell. The handmaidens of the di∣uell, séeing they be vnchast, doo vse these pain∣tings. Wherefore the handmaidens of Christ ought to eschew those things; that they may shew themselues the more vnlike vnto the o∣ther. 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 suf∣fice vnto christian chastitie, that the same be as∣suredlie kept and had; but that it is also requi∣red, 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 vnto the habit or coun∣tenance 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, * 1.35 in his second Tome, and fourth homilie of sundrie places of the scriptures, among other things reprooueth women, which haue forged colors set vpon 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, * 1.36 and in his booke De habi•…•… virginum. He imitated Tertullian, from whence also he tooke manie things word for word: al∣though it should appéere, that he wrote vpon an∣other purpose; for he speaketh onelie of the holie virgins, but Tertullian spake generallie; to wit, of womens attire, and of the habit of all wo∣men. This father, in reproouing of this vice, brought a verie elegant similitude deducted from a painter. A painter, * 1.37 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 haue 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 ve∣hement, 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 haue a continent and chaste mind, * 1.38 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 vnto them the poison and liquor of death, and laiest it before mens eies to be droonke. Further, there be other such like sai∣engs in Cyprian, which for breuitie sake I mind to passe ouer.

* 1.39 Ambrose, in his booke De virginibus, when he reprooueth this vice; saith, That through counter∣feting 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. After∣ward he added (me thinketh) a certeine hyperbo∣licall 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 adul∣teries 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 garni∣sheth hir selfe on this sort, contenteth not hir hus∣band, who knoweth that the same is counterfet, and not his wiues owne.

* 1.40 66 And Chrysostome, in his 31. homilie vp∣on Matthew, exhorteth the husband to terrifie his wife from this vice; by shewing vnto 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 pain∣tings, is rather to deface the well-fauourednesse of women, than to beautifie them. And moreo∣uer 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 disorde∣red 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 whi∣ted sepulchre. But if so be a man will saie, that some women be so foule, as without counterfet colours, they haue 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 coun∣terfetted colouring, being perceiued, is conti∣nuallie noted with infamie.

It is written in the eleuenth chapter of Ec∣clesiasticus; * 1.41 Despise thou not a man in his out∣ward 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 discom∣modities 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 loue women, which be in such wise counterfetted; they shall not allure them to themselues, but rather set them forward vnto harlots, who are cunninglie instructed in such arts. He writeth, that women, * 1.42 which paint their faces, doo euen as if they should sprinkle a gold image with mire and slime. Vndoubtedlie, the forme, which is like vnto God, cannot be expres∣sed in counterfet paintings, and outward co∣lours: 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 counter∣fet 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 haue bought hir; if afterward he perceiue she was deflowred, the bargaine is void; and an action is granted a∣gainst 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 beau∣tifull women; when they take deformed wiues?

67 Ierom against Heluid; writeth; * 1.43 This

woman is painted out by a glasse, and to the re∣proch of the Creator she indeuoureth to be fai∣rer 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 wo∣man, 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 Counterfet∣ting of the face with colours, is an enimie vnto repentance, wherevnto christians ought to ap∣plie themselues all their life long. And he brin∣geth an example of the woman being a sinner, who with hir teares flowing abundantlie, wash∣ed 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. More∣ouer, he calleth white lead, and the red painting called Purpurissa; The fires of yoong men, the nourishments of lusts, and the tokens of an vn∣chast mind.

* 1.44 But to Augustine I come, who purposelie treated of this matter in his epistle to Possidius. He had propounded a question vnto him; Whe∣ther all kind of ornaments should be forbidden vnto women? He answereth, that he would not that he should haue too forward a iudgement, touching the ornaments of gold and of pretious apparell; to wit, that he should forbid them vn∣to 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. Her∣by we easilie gather, that it is not lawfull for to vse such paintings, séeing they be counterfet deceits; and not onelie counterfet, but also per∣nicious: 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 mani∣fest a shew of euill, as it cannot be denied. Vn∣doubtedlie, in the holie scriptures, the colouring with Stibium is neuer taken in good part. In the fourth chapter of Ieremie, * 1.45 and in the 23. of Eze∣chiel, 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 whoore∣dome with them.

Séeing therefore the scriptures beare record, that these colours are procured for whooredome sake, we must not giue eare vnto fond painted women, which protest, that they haue a chast hart and mind. * 1.46 Now that we haue brought testimo∣nies enow out of the word of God, and plen∣tie and sufficient reasons out of the fathers; what must we then conclude? Not that euerie orna∣ment should be vtterlie taken awaie from wo∣men. Let them (in Gods name) indeuour to please their owne husbands honestlie; let them not be altogither vnhandsome, and foulie atti∣red; 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 co∣lours. For that is to put on vizards, and to plaie the maskers, to beguile, to deceiue, and also to stir vp lusts. * 1.47 But what my iudgement is con∣cerning gold, iewels, & sumptuous garments, I did not purpose at this time to haue disputed; howbeit, bicause they are things néere agréeing togither, I will bréeflie intreat somewhat of them. By the saieng of Augustine euen now al∣ledged, 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: vnto whom after a sort those ornaments be ne∣cessarie.

68 Howbeit, thou wilt saie, * 1.48 that Peter and also Paule doo seeme to haue forbidden these things: but what their meaning was, that are we to consider of. * 1.49 Their mind was to with∣drawe christian women from vanitie, pride, su∣perfluitie, 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 compari∣son. In like maner, as when the same Paule saith; * 1.50 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 vs. And euen as when Christ, in talking of Iohn, said; * 1.51 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 vnto whom the apostles wrote; name∣lie, vnto them of small estimation, to the com∣mon sort, to those which were obscure and ab∣iects: séeing the church for the most part at that

time consisted of such. Wherefore Paule said in the first epistle to the Corinthians; * 1.52 Brethren, haue an eie vnto 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 to∣wards 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 be∣sides. These things being on this wise ordered, we will answer the arguments brought out of the scriptures by our aduersaries.

[ 1] * 1.53 69 First, out of the first epistle to the Corin∣thians, the first chapter, * 1.54 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 haue 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 com∣lie and well fauoured man, they should marrie him that were foule and deformed. [ 2] They said al∣so, 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 ra∣ther alienated than woonne vnto their wiues. Moreouer, if they absteine not from adulteries, for the feare that they haue of God, and are vr∣ged 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. [ 3] And whereas it was alledged out of the epistle vnto Timothie, * 1.55 that it is lawfull for women to go in comelie apparell, it is not rightlie expounded by our aduersaries: bicause 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in that place is modest and ho∣nest: which the word following dooth declare, for it is afterward added; In shamefastnesse. But in feigned colours there is no shamefast∣nesse, naie rather, there is intollerable impu∣dencie.

[ 4] Furthermore, there was a place brought out of the first to the Corinthians; * 1.56 that Vpon those parts, which be most vnhonest, put we more ho∣nestie on: wherevpon it was concluded, that if anie blemish be in the bodie, or in the counte∣nance, it is lawfull to adorne and to colour the same. First let vs consider what mind the apo∣stle 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 vnworthi∣er and obscure members of Christ, should not be reiected and troden vnder féet; but rather cheri∣shed 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 vpon those parts which are lesse honest; it cannot apperteine vnto counterfet colours: for they are no ornaments, but rather feigned deuises and deceits. I praie you moreouer, what honour is there giuen vnto the parts that be lesse honest? Euen to couer them: for we prouide that they should not be séene or open vnto others. So then let them co∣uer their face, if they thinke it to be foule or lesse decent. But they will saie, that it is not the cu∣stome in all countries, that women should go with their faces couered. If this maie not be, let them abide the foulenesse and indecencie laid vpon them by God. What if so be they had béene borne lame, or with a crooked backe? Certeinlie they might not haue amended these things; but should haue 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 vnto the places of the scripture alled∣ged by them. Now must we confute their sub∣tilties.

* 1.57 [ 1] 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 abso∣lute. 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 concu∣piscences. [ 2] But this they affirme to be false, and bring an instance of naturall beautie, which in∣flameth 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 con∣sideration is not to be had of beautie naturall, and of that which is counterfet. Bicause natu∣rall beautie cannot be accused of sinne, séeing it is the worke of God. Againe, she that is beauti∣full 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. [ 3] Furthermore, they said, that we vse a false syl∣logisme 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 a∣bout the matter, and happen therevnto. * 1.58 Héere∣vnto it is said, that whereas of accidencies or circumstances there be two kinds; one com∣mon, (bicause either for the most part, or now and then it is separated from the thing) and o∣thers so fixed and constant, as they be not disse∣uered:

by these of this second kind, mens acti∣ons are iustlie and vpon good cause allowed or disallowed. Euen as, for that it is a thing neces∣sarilie incident vnto surfetting, to ouercharge the hart; therefore it is condemned as sinne. Droonkennesse also, * 1.59 bicause it taketh awaie the hart of man, prouoketh him to lust; and other∣while also stirreth vp vnto furie: therefore it is accounted sinne.

This in like maner they haue alledged, that sinne is in things, * 1.60 either by a naturall conditi∣on, 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 neuerthe∣lesse, by the scriptures, and by the iudgement of sound men, are condemned. For in adulterie, if thou haue respect vnto 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 ve∣relie, it is a most gréeuous wickednesse: bicause men are not there coupled with their owne, but with other mens. The which condition is so an∣nexed vnto adulterie, as without the same, it cannot be committed. Theft also, if thou looke vpon the naturall action, is to carrie awaie a thing from place to place, and to translate it from some one person vnto another. But in these actions, theft is not committed; vnlesse the goods belong to another man, and be taken a∣waie 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 ho∣lie thing, or remooue it from a holie place; now it is not theft, but sacrilege.

[ 4] 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 na∣turall 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 haue one and the selfe-same respect: * 1.61 hereby they prooue, bicause the health, which is naturall, and that which phy∣sicians restore by their art, * 1.62 be both of one condi∣tion 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 conditi∣on. And the similitude brought dooth prooue no∣thing: for the health, which is restored by physi∣cians, is not artificiall, but naturall. It is na∣ture 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 no∣thing 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 vnto lusts, therefore must we studie to doo it more vehementlie by painting and colou∣ring? Further, it is not true, that semblable ef∣fects are brought foorth in them both: for natu∣rall temperature maketh true beautie; but counterfet colours and painting doo make it dis∣sembled, feigned, and counterfet.

[ 5] They contended, that the true cause ought to be distinguished and separated from the occasi∣on. This will we easilie grant, denieng neuer∣thelesse 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 occasi∣ons haue a great force, and (according to their difference) manie things are allowed, and also dispraised. * 1.63 So great respect had God vnto occa∣sions, as for them he made manie lawes. Wher∣fore would he haue his people of Israel to méet togither all in one place, to sacrifice and to wor∣ship? 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 haue serued GOD after his owne mind, and not by the prescript lawe of GOD. Neither did he, for anie other cause, permit a di∣uorsement; but to take awaie the occasion from cruell husbands, of murthering their wiues. He also forbad matrimonie with idolaters & stran∣gers, 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 occa∣sions. 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 a∣gainst occasions, and against those things, which are doone by chance. If a maister shall be ouer∣cruell 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 haue a consideration, that he, knowing his owne infirmitie and want of skill, should not haue taken that charge vpon him. And they that in throwing darts, or shoo∣ting of arrowes in game, happen to kill a ser∣uant passing by the high waie, they be in danger of the lawe Aquilia. Also they, which make pit∣fals for to take wild harts or beares, if men or cattell fall therein by chance, those men be puni∣shed. 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 pu∣nished; 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 haue doone the harme.

* 1.64 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, * 1.65 that occasions is of two sorts; namelie, ta∣ken and giuen. * 1.66 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 enter∣prise, bicause of them which speake euill. But he is said to giue an occasion, which by dooing of e∣uill, 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. Be∣sides, in this degrée are women that paint them∣selues to be reckoned; bicause they offend, and giue offense by their vnhonest dooing; and by not desisting from that, from which they might easilie temper themselues. For whereas it is not vnknowne vnto them, that manie of the be∣holders 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 shew∣eth, 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 giue occasion and offense: as I haue declared.

[ 6] 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 behol∣ders 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 counter∣fet 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 vpon certeine other causes. [ 7] Further, it was ob∣iected, that if the matter should be thus, it might neuer be lawfull for a woman, indued with na∣turall beautie, to step out of hir house; least she should giue an occasion of naughtie desires. Héerevnto we answer, that it should be verie well doone of faire maidens, * 1.67 and comelie ma∣trons, 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 remem∣ber 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 vnto godlie sermons, to comfort the afflicted, and them that be sicke; speciallie if they be of hir kindred. I grant that these be necessa∣rie duties; in the dooing whereof, let women so wiselie behaue themselues, as they brag not of their beautie, but let them rather modestlie dis∣semble it: that if there happen anie euill after∣ward, 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: where∣vpon 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 argu∣ment, 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, iuo∣rie, 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 plea∣sure. * 1.68 Paule said; All things are lawfull vnto me, but all things are not expedient. For whatsoe∣uer we doo, it ought to be a furtherance vnto the glorie of Gods name, and to the edifieng of our neighbours. Let these things suffice for answer, vnto the arguments and sophisticall reasons of our aduersaries.

Notes

• * 1.1

  In 2. King. 9, at the end
• * 1.2

  A diuision of the trea∣tise of fuke.
• * 1.3

  An inter∣pretation of the word fuke.
• * 1.4

  Stibium is a white stone in the siluer mines.
• * 1.5

  The end of such curi∣ous trim∣ming.
• * 1.6

  The effici∣ent cause.
• * 1.7

  The matter
• * 1.8

  Pope Paul the second vsed to paint his face.
• * 1.9

  Iulius Caesar.
• * 1.10

  Maximilla.
• * 1.11

  The gene∣rall word.
• * 1.12

  The Brit∣tons died their faces to seeme terrible.
• * 1.13

  Arguments whereby some would prooue it lawfull to vse false colouring.
• * 1.14

  verse. 34.
• * 1.15

  verse. 9.
• * 1.16

  verse. 23.
• * 1.17

  By what resons they that defend this prac∣tise, resist them that cōdemne it.
• * 1.18

  A simili∣tude.
• * 1.19

  A simili∣tude.
• * 1.20

  Proofes on the con∣trarie part.
• * 1.21

  Gal. 1, 10.
• * 1.22

  1. Cor. 5, 8.
• * 1.23

  verse. 36.
• * 1.24

  1. Tim. 2, 9.
• * 1.25

  1. Pet. 3, 3.
• * 1.26

  verse. 5.
• * 1.27

  1. Cor. 11, 6.
• * 1.28

  1. Cor. 6, 20.
• * 1.29

  Ibidem. 15.
• * 1.30

  Matth. 5, 16
• * 1.31

  verse. 16.
• * 1.32

  Other ar∣guments out of the fathers a∣gainst fuke.
• * 1.33

  First out of Tertullian.
• * 1.34

  1. Cor. 7, 34.
• * 1.35

  The second out of Ori∣gin.
• * 1.36

  The third out of Cy∣prian.
• * 1.37

  A simili∣tude.
• * 1.38

  A simili∣tude.
• * 1.39

  The fourth out of Am∣brose.
• * 1.40

  The fift out of Chry∣sostome.
• * 1.41

  verse. 2,
• * 1.42

  A simili∣tude.
• * 1.43

  The sixt out of Ierom.
• * 1.44

  The seuenth out of Au∣gustine.
• * 1.45

  verse. 30. verse. 40.
• * 1.46

  A conclusi∣on of this question, and what ornaments women may vse.
• * 1.47

  What is to be iudged concerning gold, orna∣ments and iewels.
• * 1.48

  1. Tim. 2, 9. 1. Pet. 3, 3.
• * 1.49

  The scope of the apo∣stles in re∣proouing the pride of women.
• * 1.50

  Ephes. 6, 12.
• * 1.51

  Matth. 11, ••
• * 1.52

  1. Cor. 1, 26.
• * 1.53

  A confuta∣tion of their arguments which al∣low women to paint their faces.
• * 1.54

  verse. 34.
• * 1.55

  1. Tim. 2, 9.
• * 1.56

  1. Co. 12, 23
• * 1.57

  The aduer∣saries so∣phismes confuted.
• * 1.58

  Two kinds of circum∣stances.
• * 1.59

  Droonken∣nesse.
• * 1.60

  An vncer∣teine rule.
• * 1.61

  A simili∣tude.
• * 1.62

  A diffe∣rence be∣tweene things na∣turall and artificiall.
• * 1.63

  How great force occa∣sions be of.
• * 1.64

  Wherein oc∣casion diffe∣reth from cause.
• * 1.65

  Offense of two sorts.
• * 1.66

  Occasion of two sorts.
• * 1.67

  The part of a beautifull damsell.
• * 1.68

  1. Cor. 6, 12.