Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	good_a	great_a	people_n	3,792	5	4.4298	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85852	A discourse of auxiliary beauty. Or artificiall hansomenesse. In point of conscience between two ladies.	Gauden, John, 1605-1662.; Taylor, Jeremy, 1613-1667,; Walker, Obadiah, 1616-1699,	1656 (1656)	Wing G355; Thomason E1594_1; ESTC R202122	94,239	212

all your neighbours poor that they may the more value set off and admire your riches There may be greater pride in the want of charity and in severe censuring of others for pride in that which they use as from God so in his fear and to his glory It is good to look to the became in our own eyes of rashnesse and censoriousnesse which is an high arrogating of Gods judiciall power and ascending up to his Throne or Tribunall before we quarrell too earnestly with the mote in an others eye § Why should any be judged of Pride for that wherein he ownes and venerates God praysing him for his bounty and keeping within his bounds Since Gods eye hath been good to poor mortals not onely in native gifts but in artificiall and adventitious supplyes why should any Christians eyes be evill Repining at or disdayning anothers benefit who want what God hath not denyed which is as if one should grudge them a plank to save themselves who have made shipwrack T is possible for Diogenes his Cynicall slovenlinesse to trample on Platoes splendid garments with more pride than Plato wore them Nor is it any strange effect of pride to deny others that which may make them any way our peers or rivalls in handsomenesse which is as strong a leaven to puffe the mind as any thing and no lesse fermentive when naturall than when artificiall And indeed artificiall helps of beauty carry with them their own antidote while they are monitors of our wants and infirmities which like the swallowing down the stone keep us from surfeiting of the cherries we eat We read no where in Scripture that the beauty and bravery of colours is either forbidden or reproved unlesse unseasonably worn when God calls for sackcloth and blacknesse of faces Lydia a seller of purple whose dy or finer tincture was of more worth than the substance or stuffe it self yet is not forbidden when she was converted to be a Christian either to dy or to sell any more of that rich and orient colour Since other diseases or distempers incident to our faces are industriously to be cured without any thought or blame of pride as flushings rednesse inflammations pimples freckles ruggednesse tanning and the like what hinders that palenesse sadnesse and deadnesse may not be remedied since God hath given to mankind not onely bread to strengthen and wine to cheer mans heart but also oyle and other things proper to make him a serene and cheerfull countenance And where oyle is not used other things may be according to that virtue and property is in them to such an end Against which honest liberty I see nothing wars so much as prejudice and a kind of wontednesse to think the contrary because they never knew how innocent as well as convenient the use of such helps is to sober minds and more pallid looks But good Madame although you may safely contend with my weaknesse of understanding and want of memory which are prone to betray the strength of a good cause Yet I beseech you beware how you dash against that great rock which I confesse gives me such terror as I dare not touch it any more than the people or beasts might Mount Sinai I mean the uniforme judgement and concurrent Testimony of very many learned and godly men both the holy Fathers of old and the most reformed Ministers of later times who as I am informed almost with one voice absolutely cry down and even damne to hell all painting or colouring the face in order to advance the beauty of it as a sin not small and disputable but of the first magnitude Which dreadfull censure my self have read not without some horror as in others of our English Divines so especially in Mr. Downams Christian warfare the first book and 14th Chapter where from the Fathers sense he calls painting of the face The Devils invention absolutely a sin not only in the abuse but the very use In the nature of the thing and not onely in the intention of the doer That it is utterly wicked and abominable against the law of God The light of nature Against self-shame and conviction A reproach of God a perverting of his works in nature A cheat of others a lure and bait to sin a fruit of pride and vanity poysonous to the body and pernicious to the soul That it is the proper practise of harlots and lewd women That it is inconsistent with a Christian profession and a good conscience He brings Tertullian arguing against it as the Devils counterfeiting and mocking of God by seeking to mend his works as if God needed his enemies help to compleat his creatures So he cites S. Cyprian telling the vailed virgins that the devil by these arts doth but distort and poyson what God hath made handsome and wholesome He might have added many more as I find other where in our English Authors who produce the authority of S. Ambrose S. Austin S. Chrysostome and S. Jerome against all additionall beauties Thus I perceive English Divines for the most part are as Boanerges sons of Thunder against these Complexionary Arts Nor do I find any almost that are Barnabasses or sons of comfort as to the use of it in any kind at any time or by any person that pretends to piety Which makes me wonder how your LaP Ladyship hath the courage and confidence to encounter such an host of Worthies men of renown or whence you are furnished with such Armes both offensive and defensive in this contest beyond what I have heard or read from any one in defence of Auxiliary beauty which must not seem to me any beauty since to so many pure eyes it appears deformity so that a painted Lady is to be looked upon rather as some Specter or Empusa than as an handsome woman THis black and ponderous cloud of witnesses which your LaP Ladyship produceth against all artificiall beauty from the suffrages of ancient and later Divines did I confesse a long time so scare me that I feared a Deluge of divine wrath in no case to be more unavoydably powred forth upon the soul than in this of giving any assistance to the face and complexion So terrible presages of stormes did the thunder and lightning give both from the presse and pulpits of grave and godly men No soul was more shaken than I was in the minority of my judgement when I had more of traditionall superstition than of judicious religion and valued more the number of mens names than the weight of their reasons § But at length finding by my greater experience in the world that many if not most women of more polished breeding every way virtuous and most commendable for all worthy qualities yet did use more or lesse privately and it may be lesse discernibly to vulgar eyes something of art to retard age and wrinckles to preserve or recover a good complexion to quicken that colour which is the life of the face and

Religion That the Devils or wicked Mens usurpation is no prejudice to Gods dominion or donation nor to that right use and end of all things which he hath graunted to mankind throughout the whole latitude and empire of his visible works If all things are therefore vaine sinfull and unlawfull which vaine and wicked minds have or do abuse what I pray will there be left for sober and virtuous persons to use or injoy They must neither eat nor drink nor clothe nor dresse themselves to any decency sweetness costliness or delight Tamar an harlot will dress her self with a vaile of modesty as well as chast Rebekah The wanton and cunning woman whom Salomon describes so to the life decketh her self to all externe advantages applyeth with all amorous civilities perfumeth her bed and chamber pretendeth great love offereth her holy festivities and peace-offerings at last wipeth her mouth with great demurenesse and sobriety Yet may we not think all these actions are hereby made scandalous and unlawfull to sober women to chast and loving wifes We may as well forbid the use of a staffe and a signet to honest men because Judah in his blind and extravagant desires pawns them as pledges of his love to a woman whom he took and used as an harlot not common but incestuous Youth riches honor beauty strength policy and cloquence might be all arraigned and condemned before such unjust and unjudicious Judges who would cry down all use of things because of some abuses which flow not from the nature of the things abused which are good but from the malice of the persons or minds abusing that native good which God diffused to every creature Nabals churlish covetousnesse Absaloms beautifull rebellion Achitophels politick treachery Ioabs valiant cruelty Iehus zealous ambition Tertullus his eloquent malice are all carried upon the wings or wheels of Gods gifts and framing Who sees not that the corrupt hearts of men oft turn Gods streams to drive the devils mill What Truth so glorious which hath not been sometime sullied and eclipsed by the smoke of the bottomtess pit the prejudices or scandalous imputations of some black or foul mouthes On the other side what Error is so rotten and putrid which some Oratorious varnish hath not sought to colour over with shewes of Truth and Piety It is a great part of calme and sober wisdome to resolve all things into their rationall and pure principles of which this is one That what ever is in nature is good in its kind That the goodnesse of all things in nature is reducible to a good end in reason and religion That no person is abridged in a right and holy use of things by an others abuse of them That the just use of things may be restrained though the abuse cals for reformation and the excesse for moderation That since God doth not annihilate what he hath made as all good in nature because of mans abuse of things no more have we any cause to annull or deny our sober use of any thing for others petulancy and abuse What things vice or vanity are most prone to usurp as to the most sweet fair and inviting delights of life no doubt virtue and modesty may lawfully challenge and vindicate to their propriety We must not pull out our eyes because some mens and womens are as S. Peter says full of adultery not think sight and light unlawfull to be enjoyed because some imploy them onely to objects of sin and vanity But we must the more cautiously set holy bounds to all our thoughts desires and actions which may have their occasion and fewell from the ministry of the eyes but their kindling and flames are from the inward inordinacy of the Heart where sin is as our Saviour tells us first conceived and brought forth before it is nourished suckled or swadled in the gifts of God either naturall or artificiall Heal that root and fountain there is no doubt but the branches or streames flowing either from or to will soon be pure and healthfull What ever Gods indulgence offers us in art or nature ought to put us in mind to ask that grace of God the giver which may give us the right use of all his sensible gifts so as not to hinder us of his spirituall and eternall gifts Thus have I good Madam with all plainnesse freedome and integrity furthest from any thing of fallacy and sophistry answered as I could what you were pleased to urge from Scripture-instances which obviously mention painting or colouring the eyes among other customary ornaments of those times and places but with no token of Gods dislike as to that particular more then of other wonted adornings of the head face and the rest of the body whereof your La p makes no scruple as to any sin So that what ever frown may seem to be in the face of the words do fall only on the abuse of that as other things to sinfull excesses and inordinate satisfactions beyond the bounds of civility modesty and honesty But this doth not amount to the force of any positive command forbidding the use of that and other helps to handsomenesse Nor doth it import any dislike of outward comelinesse when joyned with humility and holinesse conforme to the divine mind or will which must be the onely touchstone of sin and test of Conscience wherein no great curiosity is necessary to discern Gods meaning as to things importing sin or duty § Which are I think alwayes set forth in the holy Scriptures not by dubious reflexions oblique and obscure intimations but by such clear direct precepts and autoritative sanctions in some place or other as becomes the majesty of the king of heaven and is most proportionate to the dimness and infirmity of humane understanding Who shall never be charged for that as a sin which he could not either by innate principles of morall light or by Scripture-prescripts evidently see to be such Nor is there almost any thing of grosse impiety which doth not discover to us its offensivenesse against God by that check regret and disgust which it oft gives to our selfes either before in or after the sin done which I beliefe this never did or doth to any modest and judicious users of it unlesse they be more scared and guided by the ignis fatuus of popular superstition than the clear and constant light of true religion which moves not by Fancie and Opinion as puppets do with gimmers but by Reason and divine revelation as the Body doth by its living Soule BUt Madam I have been informed by some Divines and other godly Christians that all painting the face or adding to our hand somenesse in point of Complexion is directly against the 7th Commandment which forbidding to commit adultery with others as the highest ascent or degree of sin in that kind doth also forbid all means and occasions either necessarily tending or studiously intending that evil End All leading others or exposing

in things lawfull At which no wise person will be nor good body ought to be offended And in cases of so private and retired use of such things as these are by which women preserve or advance the handsomenesse of their looks wherewith none are acquainted and of which none can be assured unlesse they list who use them as I see no cause to own the use of any such thing to them whom I find not to have judgement or charity sufficient to interpret or bear such things well so nor have I any reason to ask their leave nor more to be shaken with these scandals which are needlessely taken by them not willingly given by me Though others rather out of obstinacy than sorupulosity out of peevishnesse more than tendernesse do pretend scandall more than they prove it yet my care must be in the use of such things seriously to assert my own freedome as to my conscience by being rightly perswaded both of the Lawfulnesse of the thing and looking to the innocency of my own intentions in the use of it Thus the Apostle tels us Some Christians lawfully might observe a day to the Lord and eate meats offered to Idols as to their private practise notwithstanding others doubted and would be offended if they were acquainted with their so doing Which yet was no hinderance to anothers private liberty grounded on Gods grand charter and donation which is The earth is the Lords and the fulnesse thereof Nor is any thing in nature denyed us where the use of it falls under the regulation of reason grace and virtue which in these things of artificiall beauty as in all externe ornaments and enjoyments are strictly required and being exactly observed do abundantly vindicate both the goodnesse of the things in nature and the lawfulnesse of them as to mine or any others use of them BUt suppose Madam these artificiall helps of womens beauty should not be in the nature and use of them absolutely sinfull so as to violate the conscience yet since it cracks womens credits and exposeth them to reproach which the Apostle cals the snare of the devil It ought to be wholy avoided not only as to others scandall and perception but also as to our own private use Since the Apostles tendernesse bids us not onely provide things honest before all men but also to follow things of good report That we may not onely be good but preserve the fragrancy of a good name which gives a great sweetnesse to goodnesse and is as perfume to a good garment or as incense to the Temple Consequently we ought to avoid those things which are under any cloud of infamy or blasted generally with an ill report Though not so notoriously convicted of immorality I am sure the art and mode of adding any tincture or colour to the face or complexion generally heares ill with us though it shew never so well done and is not so much to the advantage of womens aspects as to the disadvantage of their reputation and honor which is and hath been the sense almost of all people in all times that had any remarque for civility and piety yea the vulgar simplicity is every where severe against those that are but suspected to use any such arts No Lady or Gentlewoman is so commendable for her piety chastity and charity But this comes in as a dead fly in a pretious confection when it is suggested O but she painteth A little false colour though but fancied discolours all her other lustre Because it makes such generally esteemed as the cheats deceivers and impostors of mankind The greatest hypocrites and Jugglers because they use artifice and falsity in that which they pretend not to say or to do but to be What credit can they deserve in other things which are farre inferiour to themselves when they are not upright or sincere as to their very being but by such disguises and dissemblings make themselves a reall and visible though a silent Lye Although their tongues do not speak untruths yet their hands make lyes and their faces proclaime falsehood which is abominable to God yea as the Prophet speaks of other Idolaters Isai 44. 20. So these self Idolaters when they take the fucus or false colours to sacrifice to the Idol of their looks may justly say Is there not a ly in my right hand No person but concludes that if God threaten to punish strange apparell he will not spare strange faces which in spite of God and Nature will pretend to handsomenesse and make that to be which is not Yea the self-guilt of every one that useth such arts though never so soberly and discreetly as you advise is such that they retire and hide themselves from the sight of others while they apply their face-physicks by a strange riddle being ashamed to be seen doing that which they purposely do to make them more worthy to be seen of others if it be a practise of honesty or ingenuity why is it attended with shame and self-guiltinesse which are black shadowes following sin and unworthinesse justly meriting to be entertained by others with reproach and disrepute when they are selfe discountenanced and condemned As worthy actions bring forth honor and are accompanied with a generous boldnesse so also they are followed with good report and clear reputation which attends virtue as light doth the Sun If the light then of Scripture were lesse clear against all painting the face yet the rule of reputation which is common fame the law of honor and light of nature seems to discover the uncomelinesse and dishonor of this practise The voice of people in this and many other cases is as the voice of God which is oft to be learned from the common notions and suffrages or sense of mankind which the Apostle ownes in the case of womens habits and adornings as law and dictate of natures teaching them where Scripture is lesse evident None but persons impudent or foolish will neglect what is generally said of them next our Consciences and our eyes our credit should be most tender especially in our sex who have alwaies a hard rask to play a second or after game at reputation if a woman once dash upon this rock of reproach she hardly ever recrutes her credit as a grave sober and modest person though she should not absolutely shipwrack her conscience with God And truely Madam this sense of common fame and repute hath alwaies in the case of Ladies complexioning arts so overawed me that I neither durst ever use it nor take their parts or excuse those otherwise very good women who did or were but thought to use it yea it seemed a note of godlinesse to me to declaime bitterly against both the thing and the persons suspected or voyced to use it when indeed I had no cause to conclude that any such thing was practised by them further than I heard it from more prying eyes and censorious tongues which as