Of the reconciliation of man and wife after adulterie committed.

39 The ciuill lawes are verie much against the reconciliation of the husband and the wife, ²⁴⁰ after adulterie is committed. ²⁴¹ For in the Code Ad legem Iuliam de adulterijs, in the lawe that beginneth Castitati nostrorum temporum, it is ⟨…⟩ecréed; that If a man shall bring home againe his wife, being condemned of adulterie, he dooth incur the crime of brothelrie. ²⁴² And in the title of the lawe Crimen, we read, that he which shall reteine in matrimonie his wife being an adulteresse, he may not accuse hir of adulterie. Notwithstanding, it was afterward, by a new lawe otherwise prouided. Neither was it a light matter for one to be condemned of brothelrie: but it was euen as heinous, as if a man should be condemned of adulterie. Yea, and if so be that a man reteine with him a woman condemned of adulterie, he himselfe without an accuser maie be condemned of adulterie. And if a man shall bring hir home againe, whom he hath put away, he cannot accuse hir of the adulterie, which she had before committed. But of an other adulterie he may; sith in bringing of hir home againe, it séemeth that he allowed of hir conditions. And if anie woman be condemned of adulterie, none may take hir to his wife. Wherefore the ciuill lawes doo vtterlie mislike of reconciliation after adulterie committed; so that it be conuicted and condemned. For if there should be but onelie a suspicion thereof, it may be lawfull for the husband to reteine hir with him, and to accuse hir being suspected. And if he shall afterward perceiue that he was led with vaine suspicion to accuse hir, he may desist from his purpose: so that he first obteine a discharge from the iudge.

Ierom, vpon the 19. chapter of Matthew, may séeme to hold with the ciuill lawes: for he writeth, that she, which hath diuided one flesh to an other man, or other men, must not be reteined; least the husband become vnder the cursse. For as it is written in the 28. chap. of the Prouerbs; He that keepeth an adulteresse with him, ²⁴³ is vngodlie and foolish. So indéed the 70. interpretors did expound it: but the truth of the Hebrue text hath it not. The same Ierom saith: If there happen anie sinne to be, it dooth not staine matrimonie; but if adulterie happen, now is not the wife lawfull. And in the 32. cause, question the 1. the words of Chrysostome are recited; If a man haue the companie of an adulterous wife let him repent. The same father, vpon the 26. chapter of Matthew: Euen as he is vniust, which accuseth an innocent; so he is a foole, which reteineth an adulteresse. And the verie same saieng we haue in the Decretals De adulterijs, in the chapter Si vir sciens, and it is the Councell of Arles; A man which reteineth an adulteresse, is partaker of the crime. Also: If a woman, being put awaie, should be married to an other, although hir latter husband be dead; she may not returne to the first, for she is now become vncleane vnto him; as we haue it in the 24. chapter of Deuteronomie. ²⁴⁴

²⁴⁵ 40 But now passe we ouer these things, and let vs sée the reasons, which make for reconciliation. That most mightie and excellent God of ours would be the spouse of his church, and that not onelie in this our age, but also in the daies of the fathers. Howbeit, the church, speciallie in old time, did oftentimes decline vnto idolatrie, and plaid the harlot with the gods of the Gentils; as we may read in sundrie places, in the booke of Iudges, and in the historie of the Kings, and in the Prophets. ²⁴⁶ Yet neuerthelesse, Ieremie, in the name of God called hir home, that she might returne againe to hir husband. And euen so did the prophet Ose, and that with manie spéeches. ²⁴⁷ And if God be readie to receiue his adulterous wife, man ought also to be reconciled vnto his wife; especiallie, if she fall from hir error, and repent. For how manie so euer be Christians, they professe the following of God. There is extant an example of Dauid, ²⁴⁸ which brought home againe his wife Michol; although she had béene bestowed by the father to an other man. ²⁴⁹ Iustinian also in his Authentiks, when he commandeth an adulteresse to be beaten, and closed vp in a monasterie; yet dooth he giue leaue vnto the husband to take hir vnto him againe, if he will, within the space of two yeares; and so dooth most manifestlie allow of reconciliation.

Augustine, in his second booke vnto Pollentius, ²⁵⁰ laboureth verie much in this, to haue them reconciled. For in his time there were manie, which would not take their adulterous wiues, as they which were now spotted and polluted. Wherevpon he wrote; But doost thou thinke hir to be polluted, whom baptisme and repentance hath purged, and whom God hath made cleane? She ought not to séeme polluted vnto thée. And if that she be alreadie reconciled by the keies of the church, and admitted into the kingdome of heauen; by what right maist thou repell hir from thée? In the 32. cause, question 1. these words also are written; If she be fallen, thou maist knowe, that to fall is common among men: and mercie ought to be shewed to hir, if she be risen againe. For the same would we haue doone vnto vs. And extreame lawe is extreame iniurie. In the Decretals De adulterijs & stupris, in the chapter Si vir sciens, we read out of the Councell of Arles; An adulteresse, if she be penitent, ought to be receiued. The Glosse in that place asketh, by what lawe or right she should be receiued? It answereth: Not of necessitie; bicause the man cannot be compelled whether he will or no to take hir. Wherfore he ought by the lawe of honestie to bring hir home againe.

But I would aske the question; Ought he not to take hir home, by the dutie of godlinesse, and precept of God, when as Paule saith vnto the Philippians; Doo whatsouer things be honest & iust? ²⁵¹ And so the necessitie of the co~mandement taketh place therein. Howbeit, the Glosse ment there, of the outward lawe of pleading; whereby no man may be constreined to take an adulteresse againe. But in the Canon now cited, is added; Not often: for if she fall often into adulterie, she should not be receiued. The Glosse there obiecteth Christ against himselfe, who being demanded, How oft a man should forgiue his brother, when he sinneth against him, answereth; Not seuen times onelie, ²⁵² but seuentie times seuen times. Vnto this he saith, that the words of the canon must be vnderstood; that when the adulteresse dooth so often straie, the church shall make no intercession for reconciliation; partlie, bicause there would be a windowe opened vnto wickednesse; and partlie, for that it is thought to be but a feined and counterfet kind of repentance. Also there is added another answer; namelie, that it is spoken for terror sake, that the people might not sinne too boldlie and licentiouslie. Hereby it is gathered, that the church ought to make intercession for repentance, to the intent there might be a reconciliation. Wherefore, the adulteresse either sheweth tokens of repentance, or else sheweth none: if she shew anie, the church ought to make intercession for hir, that there may be a reconciliation; but if she shew none, intercession of the church shall not be vsed: otherwise it might be thought to be a supporter of sinnes.

²⁵³ 41 Now must we make answer vnto the arguments, which séemed to be a let vnto reconciliation. As concerning the ciuill lawes, they must be amended by the word of God. Ierom and Chrysostome speake of the adulteresse, which will not repent. And this is plainelie perceiued by the Councell of Arles. For so it is there: ²⁵⁴ A man, which reteineth an adulteresse, is partaker of the crime; yet neuerthelesse, if she repent, let hir be receiued. But why the lawe of Moses would not suffer, ²⁵⁵ that a wife, being once put awaie, should returne to hir first husband after the death of the second, the cause may easilie be shewed. For if he had permitted this, diuorsements would soone haue béen admitted; in hope that the wife should at one time or other recouer hir husband againe. God would, that she, which was once put awaie, might not returne anie more; least she should be put awaie vpon small occasion. There might also haue béene lieng in wait for the latter husband; that the wife, when the latter were taken awaie, might returne againe to the first. Wherefore the lawe of God was most equall, which perteineth not vnto adulteresses, whom by the commandement of God, it behooued to stone vnto death. By these things now it appéereth, that it is lawfull for the husband to returne againe into fauour with his wife, that hath béene an adulteresse; so that she be penitent: who neuerthelesse ought to accuse his wife of adulterie, if the crime be openlie knowne; or if she doo perseuere in wickednesse, or else if the issue be borne by adulterie, least the lawfull heires should be defrauded. For vnlesse that accusation should be a remedie, a man might not disherit his child borne in adulterie. Further, the church may make intercession, and deale with the husband, for to bring home his penitent wife againe. So as our Leuit must not be blamed, for receiuing of his adulterous wife into fauour; if so be that she did repent hir of hir adulterie.

Of VVine and Droonkennesse.

42 Now, bicause there be verie manie intemperate men, which being blamed for their droonkennesse, are woont to excuse their sinne, otherwise most shamefull, saieng; that They abuse not wine, forsomuch as they vse it to that end, for the which it was appointed and ordeined by God; to wit, that mortall men might thereby make themselues merrie. For this cause I thought it good to reprooue their impudencie. Wherefore, I will first declare the true vse of wine. Afterward I will shew the abuse thereof, ²⁵⁶ teaching it to be against the lawe of God. Then will I bring examples, manifestlie to open, that the abuse of it is as well damnable, as fowle and detestable. After this I will rehearse the horrible effects of this euill. And lastlie I will answer to those ciuillations and sophisticall arguments, whereby droonkennesse and abuse of wine is defended by the Epicures.

²⁵⁷ As touching the first, I denie not, but that wine hath excellent properties: for it quencheth the thirst, which might also be doone with water; howbeit, not so commodiouslie. Bicause wine, in quenching thirst, maketh a man strong, and quickeneth the spirits, whereby nature is verie much refreshed. Further, it is medicinable for cold and weakenesse, both of the stomach, and also of the powers, which serue for the life of man. Wherevpon Paule writeth vnto Timothie, ²⁵⁸ that he should vse wine for the stomach, and often diseases thereof. It is occupied sometimes also, & not vnprofitablie for wounds. For which cause in the tenth of Luke it is written, ²⁵⁹ that the Samaritane bound vp the wounds of him, whom he found halfe dead, and powred wine and oile into them. Moreouer, wine maketh merrie, and helpeth not a little to driue awaie sadnesse and heauinesse of mind. And therefore Salomon, in his Prouerbes, the 31. chapter, writeth; ²⁶⁰ Giue strong drinke to them that are heauie, and wine to the sorrowfull of hart, let them drinke and forget their pouertie, and remember their sorrowe no more. And we read in the 104. psalme; ²⁶¹ Wine reioiseth the hart of man.

For so great hath béene the goodnesse of God towards man, that he would giue vnto them, ²⁶² not onlie things necessarie for their sustenance, but he also bestowed large deinties vpon them. For properlie and of himselfe he delighteth not in the languishing, sadnesse, and heauinesse of men; but desireth to haue them liue in godlie and honest merinesse of the hart. Wherefore he hath granted vnto them, not onelie the vse of wine, but also of oile, and most fragrant smels; flesh likewise, and also diuerse and manifold kinds of meats. Assuredlie, the vse of wine now and then is profitable for them, which are recouered from diseases, and must be restored to their former health; and (as a certeine Philosopher shewed) the heauinesse and certeine bitternesse of old men is thereby mitigated and asswaged: as hops, which otherwise are most bitter, become swéete being stéeped in water. ²⁶³ But we must take héed, that we kéepe a measure; otherwise, the reioising that is atteined by wine, is soone turned into verie great heauinesse. For the vntemperatnesse of wine, dooth easilie loose his vtilitie; yea, and if men come to droonkennesse, the vse of wine is most lamentable and hurtfull. So then it is necessarie to put a difference betwéene the vse and abuse thereof.

²⁶⁴ 43 Héerewithall we saie, that to haue too much drinke, or to be droonke, may two waies be taken; either properlie, or metaphoricallie. This difference did Marsilius Ficinus plainelie teach, in the argument of his second dialog De iusto; and he maketh one kind of droonkennesse aboue the moone, or a celesticall droonkennesse, stirred vp by drinking of heauenlie drinke; wherby the mind, being set without it selfe, and aboue it selfe, forgetteth all mortall diseases, and onelie considereth things diuine: by the brightnesse whereof, first it waxeth dimme, but after that it tasteth the sauour of the same, it is by a new heat changed from his first habit or qualitie, whereby within a while it cléerelie beholdeth spirituall things; and while it sauourlie tasteth them, it is fruitfullie nourished. Wherefore it is written in the psalme; ²⁶⁵ We shall be made droonken with the fruitfulnesse of thy house. Yea and Musaeus an ancient Poet saith, ²⁶⁶ that the reward of vertue is perpetuall droonkennesse. ²⁶⁷ And Orpheus, before Musaeus, said, that the same was signified by the ceremonies and holie seruices of Dionysius.

The other kind of droonkennesse he saith is vnder the moone, and is worldlie; which is stirred vp of drinke, taken out of the fountaine Lethes, that is, carnall drinke, whereby the mind being set without it selfe, and vnder it selfe, forgetteth diuine things, and doteth. Neither is it to be doubted, but that this kind of droonkennesse is vtterlie to be auoided. Of the first kind of droonkennesse, which is metaphoricall, there is plaine mention made in the Prouerbes of Salomon: ²⁶⁸ where wisdome stirreth vp men to drinke wine, which she hath set foorth vpon hir table plentifullie and abundantlie. ²⁶⁹ Yea and Christ our sauiour, which is the true wisdome, promiseth vs such wine in the kingdome of heauen. By translation also is described the wine of compunction and furie, which God will giue vnto the wicked to drinke; whereby they shall become mad, and for their deserts be turned into starke furie. But setting aside these metaphors, let vs returne vnto droonkennesse, properlie taken, whereof we now intreate.

And let vs declare by testimonies of the holie scriptures, that such abuse of wine is forbidden, ²⁷⁰ and the contrarie inioined vs. To the Ephesians Paule saith; Be yee not made droonken with wine, wherein is intemperance; but be ye filled with the spirit, speaking to your selues by psalms hymnes, and spirituall songs. Vpon which place Ierom saith; We cannot at one time be filled with wine, and with the holie Ghost. For the apostle placeth these things as contraries; euen as we cannot serue two maisters. He that is filled with the spirit, hath wisdome, méekenesse, shamefastnesse, and chastitie: and he which is filled with wine, hath foolishnesse, furiousnesse, malapertnesse, and shamefull lust. They which be not filled with wine, can easilie sing psalmes, hymmes, and spirituall songs: which they cannot doo, that haue filled their gorge with wine. The like also Paule writeth; ²⁷¹ Care ye not for the flesh, to fulfill the lusts thereof. But Christ, by expresse words, said vnto his disciples; ²⁷² Take heed that your harts be not ouercome with surfetting and droonkennesse. And in the old testament, in the Prouerbs, the 31. chapter, it is written; ²⁷³ Giue not wine vnto kings. And in the 23. chapter; Looke not vpon the wine, when it is red, and when it sheweth his colour in the cup, and goeth downe plesantlie.

And in the second chapter of Ecclesiastes, ²⁷⁴ Salomon saith, that he thought to giue his heart to wine and pleasant things, and at the length he found this studie and purpose to be méere vanitie; I tooke laughter (saith he) to be error, and I said vnto ioie; Why doost thou in vaine deceiue? This mirth of wine, and pleasant things, ought not to be often vsed by godlie men: for so much as Christ hath taught, ²⁷⁵ that They are blessed which moorne, they (saith he in Matthew) shall receiue consolation. But in Luke, ²⁷⁶ the sixt chapter it is added; that they shall laugh. And it is best for vs, that we doo want some ioie in this present life, that we may perpetuallie laugh. In the fift of Esaie, it is written; Wo be vnto you, ²⁷⁷ which rise vp earlie to followe droonkennes, and to drinke euen till night, to be inflamed with wine. The violl, timbrell, pipe, and wine, are in your feasts, &c. And againe in the same chapter; Wo be to you that are mightie to drinke wine, ²⁷⁸ and are strong men to mingle droonkennesse. Besides, Ioel in the first chapter writeth; ²⁷⁹ Awake ye vp that are droonken with wine.

And this we must not passe ouer, that in Leuiticus, ²⁸⁰ Aaron and his sonnes are commanded not to drinke wine, vntill they came to sacrifice before the Lord. ²⁸¹ And twise Paule commanded, that the ministers of the church should not be giuen to ouer-much wine. And when he counselled his Timothie to vse wine for the stomach and diseases, ²⁸² he addeth, that it should be but a little; least he should giue licence vnto droonkennesse. ²⁸³ In the old lawe also the vse of wine was forbidden vnto the Nazarites. And the Rechabites in Ieremie are commended, ²⁸⁴ bicause at their fathers commandement, they absteined from wine: at which time neuerthelesse they knew that those things were written, which in the historie of Iudges wée haue concerning wine; namelie, that with it, both God and men are made merrie. And that also, which is written in the 104. psalme; ²⁸⁵ that Wine maketh merrie the harts of men. And so we may gather, that these are not contrarie; and that we may vse wine temperatelie and moderatelie; and that it is giuen to vs by God, to make vs merrie in due time by a right vse thereof.

²⁸⁶ 44 And we must not be ignorant, that some such times doo chance, wherein it is not méet for christians and godlie men to giue themselues to mirth. We must moorne, in the meane time, for sinnes committed. And sometimes we are troubled with verie gréeuous miseries; and when we be vnder the rod of Gods hand, we must praie the more earnestlie: wherto fastings & chastenings of the bodie doo much helpe. And this dooth Paule declare in his first epistle to the Corinthians, ²⁸⁷ when he saith; that It is lawfull sometimes for the husband and wife to depart one from another for a season. But yet with mutuall consent to lie asunder for a time, that they may giue themselues to fasting and praier: although we must not for such abstinence appoint anie certeine memoriall and yéere daies; but leaue the time to the wisedome of the spirit. Howbeit, this reason maketh much against those, which affirme, that they must be alwaie bibbing, and that they must not be without mirth at anie time. Yea and the same apostle said of himselfe; ²⁸⁸ I chastise my bodie, and bring it into bondage. By which saieng he admonished the Corinthians, through his example, to bridle their lusts.

There might be manie more examples rehearsed out of the holie scriptures, manifestlie to declare, that both droonkennesse, and also too much vse of wine are forbidden: but these shall be sufficient at this time. ²⁸⁹ And this onlie I will adde, that the Ethniks were also of the same mind. Plato, in his seuenth booke De legibus, toward the end, writeth, that Minos by his lawes, forbad the Cretenses, that they shuld not drinke togither vnto droonkennesse. ²⁹⁰ And Seneca saith in his 84. epistle, that Droonkennesse is nothing else but a voluntarie madnesse: and straitwaie after; The qualitie of droonkennesse continuing manie daies is furiousnesse. Moreouer, they, which contend in drinking, although they haue the victorie of others in taking of much wine, yet will they, or nill they, the cup ouercommeth them. And it is shamefull for a man to take in more, than he is able to receiue, & not to knowe how to measure his stomach.

45 Hitherto we haue sufficientlie declared, that the abuse of wine is both against the word of God, and also against humane reason. Now let vs prooue the same by examples, that they, which will not beleeue the saiengs before alledged, may yet at the least-wise be taught by examples. Noah, a mightie man, iust, ²⁹¹ and acceptable before GOD, ²⁹² who sawe two states of the world (for he liued both before and after the floud) is set before vs, as an example for the vtter auoiding of droonkennesse; séeing that he, ²⁹³ hauing droonken more wine than was méet, laie in his tabernacle most shamefullie naked; and the secret parts of his bodie, which were woont to be hidden, he left bare and vncouered. And he, which was woont to be a schoolemaister of vertues, became a great offense vnto his children. Cham mocked him, his other two sonnes were of a better and more holie disposition, and were sorie and ashamed to sée the shame of their father. By this act it is sufficientlie declared, that shame, derision, and offense followe droonkennesse.

But of this sinne we haue a notable example in Lot, ²⁹⁴ who vndoubtedlie droonke not out of measure, ²⁹⁵ to the end he would abuse his daughters, and commit incest; but to put awaie cares and gréefes, which he had taken, ²⁹⁶ for the ouerthrowe of the fiue cities, for the losse of his déere wife, and also of his substance. He would also comfort his daughters, that they should not take too much thought; especiallie for the losse of their mother: but he should haue deuised another waie of comforting. Howbeit, I speake this onelie, bicause none should thinke that he, of a purposed will, did drinke too much; to the intent he might pollute himselfe with most shamefull lusts. Yet for all that, too great abundance of drinke was the cause of his most vile incest, otherwise being a man in yéeres, at a verie vnfit time; when the iudgements of GOD were shewed against the lewd lust of the ⟨…⟩iue cities. Yea and this is to be woondered at, that wine so alienated Lot from himselfe, that he vnderstood not with what women he had kept vnlawfull companie. Wherefore rightlie (saith Seneca in his 84. epistle before alledged; ²⁹⁷ ) They which are droonke, doo manie things, which afterward, when they be sober, they be ashamed of. Lot sought to make himselfe merrie by wine, and he incurred a perpetuall sadnesse.

Let them therefore, which séeke to be made merie with ouermuch wine, remember, that they put themselues into a verie present danger; and by that meanes may easilie throwe themselues headlong into most gréeuous sinnes. Neither is there anie cause why anie man should excuse, that such euents be vncerteine; so that a man cannot tell for a certeintie, whether he, which drinketh too much, shall fall into these shamefull matters; for so much as the thing is so certeinlie knowne, that euen the daughters of Lot, being yet virgins, vnderstood it; namelie, that the old man by wine might be driuen to naughtie lusts, and be so deceiued, as he might haue ill companie euen with his owne daughters. Who will therefore saie, that he knoweth not that which they vnderstood? Lot was deceiued and snared by his owne daughters. But they which loue too much mirth; to wit, droonken men, doo allure themselues, ²⁹⁸ and doo fight openlie against themselues: neither thinke they or call to remembrance, that God, with most gréeuous punishments, taketh vengeance of droonkennesse, and suffereth not the abuse of his most pretious gift, to be long vnpunished.

These bibbers are woont sometimes to bring foorth Lot, as a patrone of their intemperance. Neither doo they marke, ²⁹⁹ that the holie scripture setteth foorth the storie of him, as an horrible, and almost a tragicall example. God did not lightlie punish the droonkennesse of that man: for he being coupled with his daughters, they conceiued by him, and the thing could not be dissembled. Incestuous children were borne, Ammon and Moab; of whom came the nations of the Ammonits and Moabits, which were both hated of God, and enimies to the Israelits. Lot himselfe (as it is to be thought) was alwaies in gréeuous sorrowe for the crime which he had committed: he became a by-woord among men. And séeing the testimonie of the holie scriptures is extant, and shall remaine vnto the end of the world; how often so euer they be read, so often is his infamie noted, & spred abroad. If so be God spared not a m⟨…⟩n, otherwise holie, the nephew of Abraham, & harborer of angels; what will he do to those gluttons and swine, whom no vertue can persuade, either from sitting or lieng droonken both daie and night? That which we read happened once to Lot, these men haue euerie daie in exercise.

³⁰⁰ 46 But looke what our droonkards alledge of Lot, the Romans in old time alledged of Cato; bicause he, being so verie a graue man, sometimes in the night recreated his mind: doubtlesse not in bolling and bibbing immoderatlie, but in sipping and drinking a little, adding therwith much honest talke. Neither considered they, that the same man was sober all the whole daie, and laboured much in determining and iudging of causes, in consulting with other Senators concerning the publike weale, in hauing affaires with the people, in executing the office of a magistrate, in reading and in writing. Such good and honest indeuours ought these men to haue imitated. But let vs procéed in rehearsing of examples. Amnon, ³⁰¹ Dauids sonne was slaine by Absalom: verelie not in his sober mood, but when in a banket he was more merrie than was méet, by drinking of too much wine. And (as it is declared in the latter end of the first booke of the Machabeis) Simon the high priest was (with his two sonnes Mattathias and Iudas slaine by his sonne in lawe; ³⁰² when in a feast they were in a maner droonken, by swilling in of much wine.

And the historie of Iudith (although it be not found in the Canon of the Iewes) sheweth, ³⁰³ that Holofernes, otherwise a verie féerce generall of an armie, was so ouerwhelmed with wine, that without much a doo he was beheaded by a ⟨…⟩ilie woman. I might adde how Sisera, ³⁰⁴ being droonken, was slaine by Iahel; although his drinke was milke, and not wine. And if beside these, we will read ouer the stories of the Ethniks, we shall find manie and notable examples of them, which were most gréeuouslie hurt by droonkennesse. Alexander of Macedonia, ³⁰⁵ the conqueror of the world, was most shamefullie ouercome with wine, and being droonke, slue Clytus his most valiant and faithfull fréend, whose diligence, industrie, labour, prudence, & strength, he had long time vsed in the wars, to his great commoditie. So, when he had slept his fill, till he was sober againe, and had remembred with himselfe the act which he had committed, he was so sorrie and ashamed, that he wished himselfe dead. But yet he amended not his vice of droonkennesse; naie rather, he droonke so much wine in one night, as he fell into a feuer; and bicause he would not temper himselfe from wine, he (within a while after) died. Wherefore Seneca, in his 84. epistle alreadie alledged, writeth, that Alexander, which had escaped so manie dangers, and ouercome the hardest enterprises, perished through intemperance of drinking, and by the fatall cup of Hercules.

Marcus Antonius, ³⁰⁶ otherwise a stout and valiant grand capteine, and a conqueror in manie battels, so laded himselfe sometimes with wine; that euen in a morning, in the tribunall seat, before the people of Rome, whilest he sat to giue iudgement, he was compelled to vomit. And in Aegypt he vsed much drinking, by reason whereof he could doo nothing honourablie, but was most shamefullie put to flight by Octauius. What the Poets write of the feast of the Lapiths and Centaurs, it is better knowne, than should be néedfull for me to recite at this time. And I thinke I haue now brought examples sufficient, which being diligentlie considered, serue much for the auoiding of droonkennesse.

47 But they, which are not terrified from the filthinesse thereof by the word of God, which we haue first and foremost shewed, and doo not abhor the same, being persuaded by those examples now alledged; ³⁰⁷ shall perhaps be woone and led from it, by considering those euils, which doo spring of the abuse of wine. It is expedient, that the trée be knowne by his fruits. And assuredlie, droonkennesse is to be counted such a thing, as the fruits, which spring thereof, be knowne to be. Howbeit, that we may speake orderlie, we will diuide the euils by their subiects: for it hurteth the bodie, vexeth also the mind, wasteth the goods, ³⁰⁸ and is hatefull to our neighbours. As touching the bodie, by droonkennesse come oftentimes sudden deaths, the dissolution of the parts of mens bodie, the falling sicknesse; and sundrie such miserable chances. For the smooth and plaine ground vnto droonkards is a pit; sith they fall, breake their legs, their arms, and somtime their necks, and are burnt when they fall into the fire. The liuer is inflamed with too much drinke, the head aketh, the members are made weake, and doo tremble, the senses are corrupted, the naturall heate is ouercome by ouermuch wine; the stomach is annoied with crudities and intollerable gréefs, whiles it is stuffed and farsed aboue measure: the whole bodie is in a maner inflamed, and the thirst is augmented. Droonkards lie groueling like blocks, and so are béereued of their strength, that neither head nor foot can doo their office.

Wherefore it is written in the 23. chapter of the Prouerbs; ³⁰⁹ To whom is wo? To whom is sorrowe? To whom is strife? To whom is sighing? And to whom are wounds without cause? Or to whom is the blearenesse of the eies? Euen to them that tarrie long at the wine, and to them which go and seeke mixed wine. Looke not vpon the wine, when it is red, and when it sheweth his colour in the cup, and goeth downe pleasantlie, in the end it will bite like a serpent, and put out his sting like a cockatrice. Thine eies shall looke vpon strange women, & thine hart shall speake lewd things; and thou shalt be like one that sleepeth in the middest of the sea, and as he which sleepeth in the top of the mast of a ship. They haue striken me, and it pained me not; they haue brused me, and I felt it not. When I awake, I will seeke it againe, &c. And behold how manie punishments God bringeth vpon droonkards. Esaie, ³¹⁰ in his fift chapter, agréeth with Salomon. For he also saith; Wo vnto those, which are mightie and strong to drinke wine. And in the same chapter he saith; that Droonkards regard not the works of the Lord, neither consider the worke of his hands. Moreouer, to such men belongeth wo; ³¹¹ bicause (as Ierom vpon that place writeth) they are most vnhappie, who being occupied in droonkennesse, gluttonie, and sundrie pleasures, from morning to night, vnderstand not the works of the Lord in themselues; neither considering wherefore they themselues are created, doo in a maner sléepe out their whole life. Wherefore Ioel cried out vnto them; ³¹² Awake vp ye droonkards, weepe and howle all ye that drinke wine. But droonkards are not wakened by these cries: for they doo not onelie sléepe, but séeme to be in a maner buried. ³¹³ Wherefore Virgil aptlie said of the citie of Troie, that it was buried in wine and sléepe.

48 But now must we sée how much the soule it selfe or mind is hurt with droonkennesse. ³¹⁴ Droonkards are ofttimes striken with the spirit of astonishment, and after a sort are turned into madnesse: they become like brute beasts, so that there séemeth to remaine in them no vnderstanding. It is a gréeuous thing for a man to wound himselfe, or to depriue himselfe of anie member: but to take awaie his owne mind from himselfe, without compulsion, it is an euill intollerable. In the fourth chapter of the prophet Ose it is iustlie written; ³¹⁵ that Wine and droonkennesse take awaie the hart. And we read in the 19. chapter of Ecclesiasticus; ³¹⁶ that Wine and women make wise men to flie from their profession, so that they are no more their owne men: for they be withdrawne from their office and vertue, and doo also fall from the right trade of life. And in the same booke, in the 31. chapter, ³¹⁷ it is written; that Wine droonken with excesse ingendereth bitternesse of mind, with chidings and despites. Droonkennesse increaseth the courage of a foole, till he offend, but it diminisheth his strength. In these words there is an elegant Antithesis, or contrarie comparison; namelie, that wine increaseth the courage and spirits, and causeth greater audacitie; but it diminisheth and weakeneth the strength. Wherefore Plato, in his sixt dialog De iusto, ³¹⁸ at the beginning; A droonkard (saith he) hath a tyrannicall hart, for he would rule all men as he list, and not by anie reason and lawe.

Droonkennesse also causeth men to forget both lawe and right. Wherefore Salomon saith in the Prouerbs; ³¹⁹ that Wine must not be giuen vnto kings, least peraduenture they drinke, and forget the lawe that is made, and alter the iudgment of all the children of the poore. ³²⁰ Plato also writeth in his third booke De Republica; that Droonkennesse may be suffered in anie man, rather than in a magistrate. For a droonken man knoweth not the ground whereon he standeth. If the magistrate be droonken, then hath the kéeper néed of a kéeper. This moreouer is to be added, that nothing is kept secret, where droonkennesse reigneth; bicause it discouereth, not onelie the secret parts of the bodie, but also of the mind. And in drinking, there be powred out words vnshamefast, foolish, vnapt, and wicked: so that Horace, ³²¹ describing the effects of droonkennesse, saith; What is it that droonkennesse committeth not? It discloseth things secret, it establisheth hope, it thrusteth forward the vnarmed man to battell, it taketh awaie the burden from carefull minds, it teacheth arts. Whom haue not full cups made eloquent? And whom haue they not in extreame pouertie made carelesse?

³²² And Plato, in his first booke De legibus, toward the end, saith thus; When a man drinketh wine, at the first it maketh him more chéerefull; afterward, the more he drinketh, the greater and better hope he is in, and féeleth himselfe strong: then, as though he were wise, the man is filled with that confidence, libertie, and audacitie, that without feare he both saith and doth whatsoeuer pleaseth him. ³²³ The same Plato, in his sixt dialog De legibus, saith; He which is filled with wine, is stirred vp with a madnesse, as well of the mind as of the bodie; and both draweth others, and is drawne euerie where himselfe. And a droonkard is like a man out of his wit. Seneca, in his second booke of naturall questions, ³²⁴ the 20. chapter, saith; that Droonkennesse, till it be dried vp, is madnesse; and by too much heauinesse is brought asléepe. And in his 60. epistle to Lucillus, toward the end; The droonkennesse of one houre; dooth recompense his dissolute madnesse with the tediousnesse of a long time after. And in the 84. epistle; Droonkennesse draweth out all vice, and both kindleth it, and discouereth it; it putteth awaie all shamefastnesse, whose propertie is to resist euill indeuours. Where too much power of wine possesseth the mind, what euill so euer laie hidden, bursteth out. Droonkennesse maketh not vices, but bringeth them to light.

In droonkennesse, to the proud man, pride increaseth; to the cruell man, crueltie; to the enuious man, malice; and all vices are discouered and shew themselues. By it a man forgetteth himselfe, speaketh doubtfull and stammering woords. It causeth vnconstant eies, a réeling pace, dizinesse in the head, and to séeme that the house goeth round about, torments in the stomach when the wine boileth; and it maketh the bowels to swell. Crueltie, for the most part, followeth droonkennesse: for Marcus Antonius woonderfullie reioised at the heads & members of the condemned men, which were brought him at a feast. Also, in the 20. chapter of the Prouerbs, it is written; ³²⁵ Wine maketh a mocker, and strong drinke a troublesome fellow; whosoeuer erreth therein, shall neuer be wise. But bicause there be some, which boast, that they can drinke a great deale of wine, and be still sober, and of a sound iudgement; I desire them to hearken vnto Seneca, in the epistle now alledged, who saith; Let such men also saie, that by drinking of poison they shall not die; and by taking of poppie they shall not sléepe, and that by drinking of helleborus, they shall not cast foorth and purge out, what so euer is in the inward parts.

49 The discommodities of wine, when it is excessiuelie droonken, the which we haue hitherto declared, perteine both vnto the bodie, and vnto the mind. But now we must adde, ³²⁶ how it bringeth hurt to our substance and goods. In the Prouerbs, the 21. chapter it is written; He which loueth wine, and fat things, waxeth not rich. And in the same booke, the 23. chapter, it is thus written; Be not thou among the wine-bibbers, ³²⁷ and with them which deuour flesh: for the bibber and the glutton shall be brought to pouertie; and he, which giueth himselfe to much sleeping, shall weare a torne cote. ³²⁸ And how troublesome droonkards are vnto their neighbours, it may easilie be perceiued. They are iniurious, and raile vpon those whom they méet: and when in their furie they fall into shamefull lusts, they be readie to pollute other mens spouses and wiues, and by horrible meanes they rage against the families of their neighbours. They be an euill example, yea and an offense vnto other citizens. And whilest they consume their substance vpon wine and droonkennesse, they haue no regard to prouide things necessarie for their owne house. Naie rather, while they be in their mad furie, they ill intreate their innocent wiues and children, and defraud the poore of their almes; which, by liuing more thriftilie, they might be able to bestowe vpon them. They make themselues vnprofitable for the publike weale: séeing that droonkards can neither execute the office of a magistrate, nor yet well shew obedience to their elders. They trouble also and infame the church, wherefore they are seperated from the same. For Paule, in the first to the Corinths, the fift chapter, ³²⁹ numbreth droonkards among those, with whom we ought not so much as to eate. And there is scarse anie euill remaining, to be added vnto the pernicious effects of droonkennesse.

50 But to conclude the matter, first we grant vnto those, which doo excuse the vice of droonkennesse, by the excellencie and vse of wine, that it is lawfull to vse wine for necessitie sake, for medicine, and also for mirth; yet so neuerthelesse, as it must be tempered with sobrietie, and that it excéed not a meane: yea and it must agrée with time, place, degrée, age, and kind. After this maner let holie men reioise before their God; namelie, with giuing of thanks, & celebrating with diuine praises. ³³⁰ And Salomon, in the 23. of the Prouerbs, saith not; Wo vnto those that drinke wine, but; Wo vnto those, which consume their time therein, which giue themselues vnto nothing but to drinking, contending who can drinke most, prouoking one another, and compelling others to drinke. These men be reprooued, and not other, which modestlie vse the gifts of God. Let men so make themselues merrie with wine, that afterward they may be more chéerfull to obeie God; and to suffer aduersities, if néed shall require: and let men beware, that they forget not themselues, that they ouerwhelme not their senses, and choke vp their strength. Neither must the holie scripture be vngodlie and violentlie drawne vnto the licence of the flesh: yea, we ought so to be prepared, that we obeie the apostle, ³³¹ which said; It is good, not to eate flesh, nor to drinke wine, if it should turne to the offending of the weake brethren. Let vs also remember, that The kingdome of God is not meate and drinke. Neither are they commended of God, which can drinke more wine than the rest. The words of God defend not droonkennesse, but detest the same.

We will therefore conclude against these men, with the doctrine of Ecclesiasticus, the 31. chapter, where it is said; Shew not thy selfe a man in wine, that is; Shew not thy strength in drinking. For there be some, which trie themselues how strong and mightie they be in this intemperance; and also, which with ouer-much drinking of wine doo oppresse all the powers both of the bodie and of the mind. The Wise man goeth forward, and saith; For wine hath destroied manie a man. As the fornace trieth the hardnesse of the sword in tempering, so dooth wine the hearts of the proud when they are droonke. Wine moderatelie droonken is profitable for the life of man. What life hath he that is ouercome with wine? But it was created to make men merrie. Wine, measurablie droonken, bringeth gladnesse and chéerfulnesse of the mind, &c. These things may easilie be taught and answered vnto those men, which vnder the pretence to make themselues merrie, labour to defend and mainteine droonkennesse. Let them consider with themselues, that the gifts of God ought neuer to be separated from the rule of moderation and temperance. Let them not forget, that the apostle, in his epistle to the Galathians, reckoned Droonkennesse among the works of the flesh. ³³² He also admonished the Romans Not to be conuersant in chambering, ³³³ in gluttonie, and droonkennesse. And to the Thessalonians he sheweth the shamefulnesse of this vice, ³³⁴ when he said; It perteineth vnto the night: they which are droonke (saith he) are droonke in the night. As though he would affirme it, as a thing vnwoorthie to be séene by the light of the daie.

Of Danses.

52 Chorea, which signifieth a danse, ³³⁵ is so called (as Plato saith) of this word ⟨…⟩, which signifieth ioie: for that it is a certeine testification of ioie. And Seruius (when he interpreteth this verse of Virgil, Omnis quam chorus, & socij comitantur ouantes; that is, Whom all the danse and fellowes in triumph wise did followe) saith; that Chorus is the singing and dansing of such as be of like age. ³³⁶ But from whence danses had their beginning, there be sundrie opinions. Some thinke that men, when they beheld the sundrie motions of wandering and fixed stars, inuented dansing, whereby the varietie of motions might be represented. Other thinke, that danses rather came of religion; bicause among the old Ethniks there were in a maner no holie seruices, wherein was not hopping and dansing. For they led their danses from the left part of the altar to the right, whereby they might resemble the motion of heauen from the east vnto the west. Afterward they returned from the right to the left, ³³⁷ to expresse the course of the wandering starres. Which perhaps Virgil signified, when he said, Instaurántque choros, mixt ique altaria circum; that is, And they being mixed togither, renewed their danses, compassing about the altars. Yea and the dansing priests of Mars, ³³⁸ were had in great honour among the Romans. Some there be also, which refer the beginning of dansing to Hiero, a tyrant of Sicilia. ³³⁹ For they saie, that he, to establish his tyrannie, forbad the people to speake one to another. Wherefore men in Sicilia began to expresse their meanings and thoughts, by becks and gestures of the bodie. And that afterward did turne to an vse and custome.

But whatsoeuer this thing was, dansings in the old time were not against religion, although afterward they were applied to publike mirth. Besides, there was another kind of dansing, whereby yoong men were trained in warlike affaires. For they were commanded to make gestures, and to leape, hauing their armour vpon them, that afterward they might be the more nimble to fight for the publike weale, when néed should require. This kind of dansing was called Saltatio Pyrrhica; and bicause it was exercised in armour, it was called ⟨…⟩. Of this dansing is mention in the ciuill lawes; namelie, in the Digests De poenis, in the lawe Ad damnum. And sometime yoong men, when they had offended, were not straitwaie put to death; but were condemned either to hunt vpon a stage, or else to danse in armor: and they were called Pyrrhicarij. Also there was an other kind of dansing, which was instituted onelie for pleasure and wantonnesse sake: ³⁴⁰ and that was called of the Graecians ⟨…⟩. But of those danses, which by gestures of the bodie, expressed the senses of the mind, writeth Lucianus in his booke ⟨…⟩: ³⁴¹ and so dooth Athenaeus.

In this kind, men so preuailed at the length, that when at Rome, Demetrius Cynicus derided the danse called M nnica saltatio, (calling it a thing vaine and nothing woorth) a noble danser, which then was had in honour at Rome, desired him, that he would onelie once behold him, while he dansed, and afterward to iudge and speake his fansie whatsoeuer he would. He came vnto the stage, the danser called Saltator Mimicus began by gestures to resemble the common fable of Mars, taken in adulterie with Venus; wherein he so expressed the Sunne, shewing the fact, and Vulcane knitting his nets, and Venus ouercome with shame, and Mars humblie desiring pardon, ³⁴² that Demetrius being astonished, cried out; ⟨…⟩: that is; I héere O man, the things that thou dooest, I doo not onelie sée them, for by these thy hands thou seemest to me to speake. About the same time by chance came to Rome the king of Pontus, and when he had séene this danser make his gestures vpon a stage, being afterward willed by Nero to aske what he most desired to haue giuen him, he desired to haue the same Mimus. Nero maruelled, (séeing he might haue asked other things of much greater price,) and asked him the cause of that his request? He answered; Bicause I haue sundrie nations subiect vnto me, which without an interpretour I cannot vnderstand. And oftentimes it happeneth, that the interpretours doo not faithfullie enough tell them what I saie; nor againe, what they saie vnto me: but this fellowe, with his gestures, will expresse all things verie faithfullie.

53 Plato, in his third booke De legibus, maketh two kinds of dansings; the one called ⟨…⟩, that is, warlike, which before we haue called Pyrrhicum, the other ⟨…⟩, that is, peaceable, which he calleth ⟨…⟩. I omit to speake of the shamefull kind of dansing, bicause it is openlie condemned by the lawes. The pyrrhicall dansing, and that which is doone by gestures, may serue to some vses in the publike weale: but they perteine not to our purpose. Wherefore we must héere speake of that which is called ⟨…⟩, how farre it is lawfull: for so much as it is exercised for mirth sake. ³⁴³ I thinke assuredlie, that this kind of dansing is not of his owne nature vicious or forbidden; bicause nimblenesse and agilitie of bodie is the gift of GOD: and if there be added anie art; namelie, that the bodie be mooued in order, aptlie, in number, with comelinesse and decencie, I doo not sée whie it ought to be reprooued, so that it be doone in time, moderatlie, and without offense. For, euen as it is lawfull to sing, & we may vse singing, to giue thanks vnto God, and to celebrate his praises: so likewise, by a moderate dansing, we may testifie the ioie and mirth of the mind. For Dauid dansed openlie before the arke of the Lord, ³⁴⁴ and the maidens with danses and songs celebrated his victorie against Goliah. Marie also the sister of Moses, ³⁴⁵ when Pharao was ouerthrowne and slaine, led danses with other women, and soong a song of victorie. Wherfore séeing godlie men, and chast women, haue vsed danses; we cannot saie, that of their owne nature they be vicious.

But as it is vsed in these daies, ³⁴⁶ that men should danse mixed togither among women, it ought not to be suffered; bicause these things are nourishments and prouocations vnto lusts and wantonnesse. Marie the sister of Moses dansed not with yong men, but apart by hir selfe among women. Neither did Dauid danse with women. And the maidens, which celebrated his victorie, dansed among themselues, and not with men. And now they which loue God with all their heart, and with all their strength, ought not onelie to obserue his commandements; but also to cut off all occasions, whereby the obseruing of them might be letten. ³⁴⁷ But our danses are most euident occasions of transgressing the lawes of GOD: they be snares and offenses, not onelie vnto the dansers, but also to the beholders. For they stirre vp and inflame the hearts of men, which otherwise be euill enough euen from their beginning; and that, which ought with great studie and indeuour be kept vnder, is stirred vp by the wanton intisements of dansing. Vndoubtedlie, if a man will examine his owne selfe, or haue an eie, either vnto experience or reason; he shall perceiue, that in such spectacles, the lusts of the mind are greatlie kindled and inflamed: and he shall note, that men returne home from those danses with lesse vertue; and the women with lesse chastitie. Further, dangers must rather be auoided than nourished: for (as Salomon saith, ³⁴⁸ ) He which loueth danger, shall fall therein.

54 But some will obiect, that whereas danses be so against maners, and doo kindle lust; that commeth rashlie and by chance: but euerie thing must be iudged, not according to those things which happen by chance, but according to those things which be in them of their owne nature. There be some so chast, and vncorrupt, that they can behold these spectacles with a perfect and chast mind. I grant, that this may somtime happen. ³⁴⁹ But I adde, that all accidents are not of one and the selfe-same kind: for there be some, which happen verie seldome; other some are called ⟨…⟩, that is, which by their nature may as well be present with, as absent from anie thing. And there be some, which are called ⟨…⟩, that is, such as are woont to happen oftentimes, and for the most part. These last accidents ought in euerie thing to be considered, and most diligentlie weighed. Neither must we note what may be doone, but what is woont to be doone. ³⁵⁰ Aristippus dansed in purple, and being reprooued, he made an excuse, that he was made neuer a whit the woorse for that dansing; but might in that delicacie kéepe still his philosophers mind. Howbeit, there must be no eare giuen to such words. ³⁵¹ For (as Demosthenes saith, and the same is cited by the lawiers;) We must not regard what some one man dooth at one time, but what is woont to be doone for the most part. Admit we, that there is some one man so chast, as he is nothing at all mooued with such intisements: how in the meane time is the people and multitude prouided for? Shall we, for the perfectnesse and integritie of one or two, suffer all the rest to be in danger? But so (a man will saie) take awaie heare the word of God, and manie eate and drinke the holie mysteries to their owne condemnation.

³⁵² Here must we vnderstand, that certeine things are profitable to the saluation of men, and are commanded by the word of God: and these ought by no meanes to be taken awaie. And certeine things be indifferent, which if we perceiue that they tend to destruction, they must not be suffered. We haue the lawe of God for hearing of sermons, and receiuing of the sacraments; but for dansing there is no commandement giuen. Wherefore, these things must not be compared togither. But by meanes of dansings and leapings, some saie, that verie manie honest matrimonies are brought to passe. It may sometimes be so: but I was neuer of the opinion, that I would haue matrimonies to be contracted by these arts, wherein a regard is onlie had to the agilitie and handsomnesse of the bodie. There be other means much more honest, let vs vse them, and leaue these, as being shamefull and vnchast. Let vs remember, that although honest matrimonies are sometimes brought to passe by dansings; yet much more often are adulteries and fornications woont to followe of these spectacles. ³⁵³ We ought to followe the example of the godlie fathers, who now and then vsed dansings: but yet such as were moderate and chast; so that, the men dansed by themselues, and the women apart by themselues. By such kind of danses, they shewed foorth the gladnesse of their minds, they sang praises vnto GOD, and gaue him thanks for some notable benefit, which they had receiued. But we read not in the holie scriptures, of mingled danses of men and women togither.

But our men saie; Who can danse after that sort? In saieng so, they discouer themselues what they séeke for in dansing. Further, let vs marke the effects of dansing. It is written in Matthew, ³⁵⁴ that the daughter of Herodias dansed at a banket which the king made, and the king tooke a pleasure in hir, whom without shame he could not openlie behold: sith she was a manifest testimonie of his vnlawfull matrimonie, and of his adulterie. ³⁵⁵ For Herod had married the mother of that maiden, being his brothers wife. Through that dansing it came to passe, that Iohns head was smitten off. Manie be offended with vs, bicause we crie against dansings, as against things, which are of their owne nature euill and forbidden. On the other side, we saie; that things are not alwaies to be weighed by their owne nature; but by the disposition and abuse of our flesh. We cannot denie, but that wine of his owne nature is good; which neuerthelesse is not giuen to one that is in an ague: not that the wine is euill, but bicause it agréeth not with a bodie, which is in that wise affected. When the Iews had made themselues a calfe to worship, they sat down, they did eat, they dranke, ³⁵⁶ and rose vp to plaie. In which place it séemeth, that to plaie was nothing else but to danse.

55 But least I should séeme to speake and to iudge these things of my selfe, I will adde certeine testimonies of the fathers. ³⁵⁷ Augustine against Petilianus, the sixt chapter, saith; that The bishops were woont alwaies to restreine idle and wanton dansings. But now a daies there are some bishops, which be present at danses, and danse togither with women: so far off are they from restreining this vice. The same Augustine, vpon the 32. psalme (when he expoundeth these words; Vpon an instrument of ten strings I will sing vnto thee ) maketh those ten strings, the ten commandements. And when he had spoken somewhat of euerie one of them, at the last he commeth to the sabboth, whereof it is written; ³⁵⁸ Remember that thou keepe holie the sabboth daie. I saie not (saith he) to liue delicatelie, as the Iewes were woont to doo. For it is better to dig all the whole daie, than to danse on the sabboth daie. Chrysostome, ³⁵⁹ in his 56. homilie vpon Genesis, when he intreateth of the marriage of Iacob; Ye haue heard (saith he) of marriage, but not of dansing, which in that place he calleth diuelish: and euen there he hath manie things which make for our purpose. And among other he writeth, that the bridegrome and bride are corrupted by dansing, and the whole familie is defiled. Againe, in the 48. homilie; Thou séest (saith he) marriages, but thou séest not danses: for at that time, they were not so lasciuious as now a daies they be. And he hath manie things more vpon the 14. chapter of Matthew, ³⁶⁰ where he spake to the people of the dansing of the daughter of Herodias. And among other things he saith; At this daie the Christians deliuer to destruction, not halfe their kingdome, not an other mans head; but euen their owne soules. And he addeth; that Where wanton dansing is, there the diuell danseth togither with them. In the councell of Laodicea it is written; ³⁶¹ It is not méet for Christian men to danse at their marriage. Let them dine and sup grauelie and moderatelie, giuing thanks vnto God for the benefit of marriage. We read also in the same Councell; Let not the Clergie come vnto shewes, either vpon the stage, or at weddings. They may indéed be present at marriages: but afterward, when there come in ⟨…⟩, that is, singers or plaiers vpon instruments, which serue for dansing, let them rise and go their waies; least by their presence, they should séeme to allow that wantonnesse.

³⁶² In the Ilerden Councell, which was held vnder the Popes Symmachus, and Hormisda, and vnder Theodoricus the king, the same is decréed; namelie, that Christians should not danse at marriages. ³⁶³ In the Alliciodoren Councell which was held vnder Pope Deus dedit, this restraint séemeth to be made for the Clergie. For there it is forbidden, that anie of the Clergie, should at a feast, either sing or danse; as though in a sort that might be lawfull for others. ³⁶⁴ Of the same opinion are certeine Schoole-diuines, vpon the third booke of sentences, distinct 37. who referre these prohibitions onelie vnto the holie daies. Richardus De media villa saith; that To danse on the holie daies, is a sinne most gréeuous, as though on other daies it might be permitted. But the opinion of the fathers and sound councels is farre more seuere than the opinion of these men; who perniciouslie leaue those things at libertie, which should be restrained; séeing therewith is ioined a danger vnto soules, and not a danger onelie, but offenses gréeuouslie to be lamented. Howbeit, it séemeth, that these men borrowed this their doctrine (wherein they forbid dansing on the holie daies) out of the ciuill lawes. For in the Code, in the title De ferijs, in the lawe Dies festos; In déed we release idlenes on the feast daies, but we will not haue men giue themselues vnto voluptuousnesse. Wherefore it shall not be lawfull on the feast daies to vse dansings; whether they be doone for lusts sake, or for pleasure.

56 But let vs sée what opinion the Ethniks had of this matter. Aemilius Probus, ³⁶⁵ in the life of Epaminondas, saith; that To sing and danse was not verie honourable among the Romans, when as the Graecians had it in estimation. ³⁶⁶ Salust, in his oration against Catiline, wrote; that Sempronia, a certeine lasciuious and vnchast woman, was taught to sing and danse more delicatelie than became an honest matrone. And there, he calleth those two things, the instruments of lecherie. Cicero, ³⁶⁷ in his third booke of Offices, writeth; that An honest and good man will not danse in the market place, although by that meanes he might atteine to great possessions. And in his oration, which he made after his returne into the senate, he in reproch calleth Aulus Gabinius his enimie, Saltatorem calamistratum; that is, A dansing dizard. It was obiected to L. Muraena for a fault; bicause he had dansed in Asia. And euen this also was obiected against king Deiotarus. Cicero answereth for Muraena; No man being sober danseth either in the wildernesse, or at an honest and moderate banket, vnlesse perhaps he be out of his wits. The same Cicero, in his Philippiks, among other vices, vpbraideth Anthonie with dansing. But it appeareth, that the nature and disposition of the men of the East and of the West parts, was not all one. They are chéerfull of mind, and nimble of bodie, and for that cause delight in dansings. ³⁶⁸ For (to omit other examples) Dauid the king dansed publikelie. And they, which come now vnto vs out of Syria, doo affirme, that the Christians, which liue in those regions, doo vpon the resurrection daie, and also vpon other famous feast daies, come into the temple with harps & viols, & sing psalms among themselues, & danse togither. For their spirits are verie light, and ours more sad & heauie. Howbeit, they saie, they danse soberlie and modestlie, the men apart by themselues, and the women by themselues.

Of Garments and Apparell.

57 We sée that the Lord did first giue vnto men, decent and thriftie garments; ³⁶⁹ such as haue respect vnto a vse, and not vnto a delicatenesse, and prodigalitie. And séeing that in all men, iustice, comelinesse, and modestie ought to be obserued; we be taught héere to vse the same in our garments, the end whereof is profit and honestie. This must be obserued, that therein we passe not our bounds, either as touching the stuffe, or as touching the maner and fashion. That these limits are appointed for garments, it appeareth, in that Adam first made himselfe bréeches, for he was ashamed of his nakednesse. Therefore, an honestie [must be regarded.] God for this cause apparelled man; for that he would cast him out of the distemperature of the weather; therefore vtilitie is to be respected. The Iewes had their frindges, and the priests their proper kind of garments. Further, herein it is conuenient, that there be a diligent consideration had, of the custome, age, and sex, that there be no rash alteration from the maner of the countrie. And what custome must be obserued, the sundrie garments, which were appointed vnto priests, doo declare: and in that the prophets were clothed after another maner, than the common people. The sex also must be considered: ³⁷⁰ for a woman must not weare the apparell of a man, nor the man of a woman. Touching age, the youth must go after one sort, and the elder people after another. The vse of the countrie must be regarded: for the Iewes ware frindges on their garments.

³⁷¹ How greatlie men doo sinne by wearing of wanton apparell, we may gesse by the apostles Peter and Paule, ³⁷² who forbad women to weare pretious garments, and superfluous decking of their haire, that should be trimmed or braided with gold or pearle, who neuerthelesse haue a colourable excuse; namelie, to please their husbands. Wherefore, how much more must these things be reprooued in men? ³⁷³ If then the vse of garments was deuised to withstand the prouocation vnto wantonnesse, whereof a shamefastnesse was giuen vs by God; they are greatlie to be blamed, which prouoke the same euill by the curious fashion, finenesse, and nicenesse, or vanitie of apparell. Also, let all superstitiousnesse be auoided, neither let there be anie vertue or holinesse attributed vnto garments. And let here the goodnesse of GOD be considered, who to helpe man (that by his owne default was made subiect vnto the vntemperatenesse of the aire, to cold and to raine) hath clothed him with garments.

¶ Of the apparell of ministers, looke the epistles to certeine English men, at the end of this booke.

³⁷⁴ 58 And where it is written; that She, which is married, dooth care to please hir husband: some refer the meaning thereof vnto decking and apparelling of themselues; ³⁷⁵ the which, no doubt, being kept within the bounds, that it be not (as the apostles said) in curled haire, in golden iewels, or pretious garments, is not against the word of God. ³⁷⁶ And the thing in his owne nature is neither good nor euill: for we may both vse the same well and ill. It is verie oftentimes good, and to be vsed, not for it selfe sake, but by the fault of the other married parties. ³⁷⁷ Those husbands be somwhat inconstant, which will neither loue their wife, if she be not trimlie decked, nor yet will be content with hir alone. ³⁷⁸ Hester garnished hir selfe, and is not reprooued in the scriptures: she did not those things, through hir owne vanitie, or vaine desire of pleasing; but by reason of the vnperfectnesse of hir husband. ³⁷⁹ So likewise a mother, when hir child will not leaue crieng; oftentimes singeth, and otherwhile danseth; not bicause these things as they be in themselues doo like hir, but that she séeth they must be vsed by reason of the childs fault.

But we must beware of the sinnes, which may happen by such kind of trimming; that in costs and charges a meane be not excéeded: least peraduenture, by ill examples we might be led with vaine affection, to cleaue therevnto, and prouoke the lusts of the beholders. And therefore Hester said, ³⁸⁰ that such kind of apparelling was vnto hir as it had béene a defiled cloth. Euen by these words; namelie, To please hir husband: husbands are noted to be verie effeminate, bicause they dote too much on their wiues, and for that cause doo manie times sinne. Wherefore, by Augustine they be called no husbands, ³⁸¹ but ardent louers. Howbeit, we must not thinke, that it should be imputed as a fault vnto husbands; if they giue some place vnto their wiues in honest things, séeing they be commanded in the epistle to the Ephesians; ³⁸² Yee husbands loue your wiues, as Christ loued his church, who gaue himselfe for the same. In like maner it is the wiues part, that she indeuour to doo those things which hir husband commandeth. After which sort, if she couet to please him, she ought not to be rebuked, but to be praised. All that I haue spoken, may be noted in the words of the apostle; to wit, that in matrimonie, the husband and wife must be carefull to please one another. But againe, I giue warning, that these things, by themselues, and of their owne nature, are not agréeable vnto matrimonie, when they shall be abused; but then are they ioined thervnto rashlie, or as they terme it by accidents.

Of Counterfet, Fuke, or false colouring.

59 Now it shall be verie méete to dispute somewhat of fuke, or false colouring, ³⁸³ whether the same be lawfull or no. First, we will begin with the name; ³⁸⁴ 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, ³⁸⁵ 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, 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 ⟨…⟩, 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 haue it in the first lawe of the Code, Quae res vendi non possunt. In which lawe, Gratian, Valentinian, and Theodosius 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 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 ⟨…⟩, ornaments of the face; bicause they serue for the ornament and decking of women. They call it also ⟨…⟩; wherof (as I thinke) the Latines deriued Fucum; and not of ⟨…⟩, as I alledged before out of other mens opinion. And they call Cerussa, or white lead, particularlie by the name of ⟨…⟩ and ⟨…⟩, ³⁸⁶ the which we call Stibium. And Purpurisse they name ⟨…⟩, 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 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 vs come to the matter it selfe, which cannot be better knowne, than by the proper causes of the same.

³⁸⁷ 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 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 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, ³⁸⁸ the which sometime is stirred vp by pride, and sometime by lust. By pride, bicause 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 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 vnto 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 haue spoken enough.

But the matter is nothing else in a maner, ³⁸⁹ 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 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 haue 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) ⟨…⟩, that is, desirous to be trimme. Howbeit, Paulus the second of that name Pope of Rome, ³⁹⁰ (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 vs may such yong men be, which are curiouslie trimmed like women. For Iulius Caesar was desirous to couer his baldnes. ³⁹¹ Wherefore, bicause of the honors (which were verie 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, ³⁹² that Maximilla the prophetesse of Montanus vsed Stibium: which may note vnto vs, by what spirit she was led.

³⁹³ 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 woorthinesse of beautie, they counterfet the same as they can. And we will not omit, that there be diuerse, 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: ³⁹⁴ as it is written of the Brittons, who died 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 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. ³⁹⁵ 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; ³⁹⁶ 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, vnto this purpose they drawe that, which is written in the first of Timothie, the second chapter, ³⁹⁷ ⟨…⟩, 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 vnto the Corinthians, the twelfe chapter it is written; ³⁹⁸ that Vpon those parts of the bodie, which are lesse honourable, put we more honour on; and our vncomelie parts haue 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 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.

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. ³⁹⁹ 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. That the case dooth not so stand, ⁴⁰⁰ 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 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 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. ⁴⁰¹ 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 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 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 vs reiect (saie they) the things that come by accidentall meanes, and those things which be occasions; 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. 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.

⁴⁰² 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: ⁴⁰³ 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 vs to vnderstand, 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 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 vs; ⁴⁰⁴ but in feigned colours, neither sinceritie nor truth can take place. And Christ saith in the fift of Matthew, that ⁴⁰⁵ 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, ⁴⁰⁶ forbad, that women should dresse themselues with curled haire, with gold, and pretious stones.

And euen thereof dooth Peter, in his epistle, ⁴⁰⁷ 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 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, ⁴⁰⁸ 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, ⁴⁰⁹ 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 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 vnto yong men, who are beholders thereof? Where is the obseruing of that commandement; Thou shalt loue thy neighbours as thy selfe? Paule, when he had in manie words preached vnto the Corinthians, touching fornication, in the end concluded; ⁴¹⁰ 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 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 co~mitted, 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 vs consider, that by false colorings, the picture of God is put awaie, and the picture of an harlot taken on. But Paule said; ⁴¹¹ 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, ⁴¹² bicause 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 vnto dishonestie? Also in the third chapter of Esaie, ⁴¹³ 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 vnto the minds that be godlie, and not obstinate. ⁴¹⁴ 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.

⁴¹⁵ 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 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 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 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 haue altogither respect vnto 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, ⁴¹⁶ 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 vnto 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 vnto 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 vnto 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, ⁴¹⁷ 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, ⁴¹⁸ 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 vpon 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, ⁴¹⁹ 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 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 haue a continent and chaste mind, ⁴²⁰ 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 saiengs in Cyprian, which for breuitie sake I mind to passe ouer.

⁴²¹ 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.

⁴²² 66 And Chrysostome, in his 31. homilie vpon 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 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 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 counterfetted colouring, being perceiued, is continuallie noted with infamie.

It is written in the eleuenth chapter of Ecclesiasticus; ⁴²³ 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 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, ⁴²⁴ 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 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 haue 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; ⁴²⁵ 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 vnto 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.

⁴²⁶ But to Augustine I come, who purposelie treated of this matter in his epistle to Possidius. He had propounded a question vnto him; Whether 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 vnto 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, ⁴²⁷ 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 giue eare vnto fond painted women, which protest, that they haue a chast hart and mind. ⁴²⁸ Now that we haue 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. ⁴²⁹ But what my iudgement is concerning 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 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: vnto whom after a sort those ornaments be necessarie.

68 Howbeit, thou wilt saie, ⁴³⁰ that Peter and also Paule doo seeme to haue forbidden these things: but what their meaning was, that are we to consider of. ⁴³¹ 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; ⁴³² 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; ⁴³³ 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; namelie, vnto 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; ⁴³⁴ 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 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.

⁴³⁵ 69 First, out of the first epistle to the Corinthians, the first chapter, ⁴³⁶ 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 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 vnto their wiues. Moreouer, if they absteine not from adulteries, for the feare that they haue 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 vnto Timothie, ⁴³⁷ that it is lawfull for women to go in comelie apparell, it is not rightlie expounded by our aduersaries: bicause ⟨…⟩ 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; ⁴³⁸ that Vpon 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 vs 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 vnder 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 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 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 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 alledged by them. Now must we confute their subtilties.

⁴³⁹ 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. ⁴⁴⁰ 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 vpon good cause allowed or disallowed. Euen as, for that it is a thing necessarilie incident vnto surfetting, to ouercharge the hart; therefore it is condemned as sinne. Droonkennesse also, ⁴⁴¹ bicause it taketh awaie the hart of man, prouoketh him to lust; and otherwhile also stirreth vp vnto furie: therefore it is accounted sinne.

This in like maner they haue alledged, that sinne is in things, ⁴⁴² 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 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 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 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 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 haue one and the selfe-same respect: ⁴⁴³ hereby they prooue, bicause the health, which is naturall, and that which physicians restore by their art, ⁴⁴⁴ 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 vnto 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 haue a great force, and (according to their difference) manie things are allowed, and also dispraised. ⁴⁴⁵ So great respect had God vnto occasions, as for them he made manie lawes. Wherfore would he haue 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 haue 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 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 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 haue doone the harme.

⁴⁴⁶ 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, ⁴⁴⁷ that occasions is of two sorts; namelie, taken and giuen. ⁴⁴⁸ 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 giue 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 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 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 giue occasion and offense: as I haue 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 vpon 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 giue an occasion of naughtie desires. Héerevnto we answer, that it should be verie well doone of faire maidens, ⁴⁴⁹ 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 vnto 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. ⁴⁵⁰ Paule said; All things are lawfull vnto me, but all things are not expedient. For whatsoeuer 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.