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 http://www.archive.org/details/anatomieofabusesOOstub 
 

 Temp. Eliz. & Jac. I. 
 
INTKODUCTION. 
 
 We liave here exactly reproduced tlie first edition of perhaps 
 the most celebrated puritanical work of the reign of Elizabeth : 
 only two copies of that impression are known, and one of those, 
 we believe, is not quite complete. It came to a second, and 
 altogether different, impression in the middle of August, after its 
 earliest appearance in May ; but as in vol. ii, p. 393, of a " Biblio- 
 graphical Account," &c., a full statement is given of the particulars 
 belonging to the several editions of the "Anatomy of Abuses," 
 it is hardly necessary to repeat it here. 
 
 There is no work in our language, or, perhaps, in any language, 
 that gives so minute, and so amusing a view of the manners of 
 all classes at the period when it was published. In 1836 a re- 
 print was issued at Edinburgh of i\\e fifth edition of 1585 (mis- 
 called on the title-page the third), which is valuable not only for 
 its general accuracy, but as it proves the number and character 
 of the additions made by Stubbes in the course of the two years 
 between May 1583 and October 1585: our first edition is, how- 
 ever, a curiosity from its rarity, and on account of the remark- 
 able passages, and even chapters, it contains, which the author 
 thought fit first to insert, and afterwards to exclude. 
 
 We hear of Stubbes as a writer only between 1580 and lo\)o ; 
 
 a 
 
and we may presume, from various circurastance?, that he was 
 carried off by the plague, whicJi raged in 15l>2, and did not abate 
 until the winter of the succeeding year : he had then returned to 
 London, after a jouiniey he had made into the countr}-, some 
 particulars of which he lived to publish in a unique volume, 
 called "A Motive to Good Works," now before us. 
 
 We have been so tlesirous of preserving every word and letter 
 of the original edition of " The Anatomj' of Abuses," that we 
 have even inserted the Author's list of errata, as it stands in a 
 peculiar form upon his last page. We have not even altered the 
 original refei'ences, and in a few instances we have given the 
 trifling mistakes to which they refer, leaving the reader to deal 
 with them as he thinks proper. Our reprint is literally a repro- 
 duction. 
 
 J. P. C. 
 
•THE ANATOMIE 
 
 OF ABUSES: 
 
 containing 
 
 A Discoverie, or briefe Siimmarie, of 
 
 fuch Notable Vices and Imperfe6lions, as now 
 raigne in many Chriftian Countreyes of the 
 Worlde, but (cfpcciallie) in a veric famous Ilandc called 
 Ailtjna : Together with mofh fearefuU Examples of 
 Gods Judgementes, executed upon the wicked for the 
 fame, afwell in Ailgna of late, as in other places elfe- 
 where. 
 
 ^Itxiz gotJl^ to ht reals of all true €I)rijstiani5 
 
 everic zchcrc, but vwst nccdcfiill to be rcoardcd 
 ill Englande. 
 
 Made dialogue-wife by Phillip Stubbes. 
 Scene and allowed, according to order. 
 
 Math. 3, ver. 2. Repent, for the kingdome of God is at hande. 
 
 Luc. 13, ver. 5. I fay unto you (faith Chrifl) except you repent, 
 
 you Ihall all perifli. 
 
 Printed at London, by Ricliard 
 Jones. I. Maij. 1583. 
 
sq3aft 
 
 TO run RIGHT HONORABLE, PHILLIP 
 
 Earle of Ariindell : Phillip Stubbes widieth 
 
 helth of body & foiile, favour of God, in- 
 
 creaf'e of Godly honour, reward of laudable 
 
 vertue, and ctcniall felicitie in tlie 
 
 Heavens, by Jcfas Chrift. 
 
 Nobilitas Patrice Dccus. 
 
 nPHE Lord our God (ri^ht honorable) having by the 
 power of his word, created Heaven and Earth, with 
 all thinges what foever, for the comfort and ufe of Man, the 
 laft of all other (even the fixt daye) made Man, after his 
 owne fimilitude and likeneffe, that in him he might be glo- 
 rified above all other creatures. And therfore, wheras in 
 making of other thinges he ufed onely this woord, FiaJit, 
 be they made or let them be made, when he came to make 
 Man, as it weare advyfmg himfelfe and afking councell 
 at his wifdome, he faid Faciamns Hoiuiuan, let us make 
 Man ; that is, a wonderful creature : and therfore is called 
 in greek Microcofuios, a litle world in himfelf And truely 
 he is no Icffe, whether we confider his fpirituall foule, or 
 his humaine body. For what creature is theare uppon the 
 face of the earth comparable to man, eitlier in body or in 
 mind .'' what creature hath a foule immortall inherent in 
 his body, but onely Man .'' what creature can forfee things 
 to come, remember things paft, or judg of things prefent, 
 but onely man .-' what creature bcareth the ymage of God 
 about him, but man ? what creature is made ^o erecl to 
 
 4GG1C0 
 
IV 
 
 bchould the heavens as man ? what creature may be 
 hkened to man, either in proportion of body, or gifts of 
 the foule ? And (finally) what creature hath the promife 
 of the rcfurre6lion and glorification of their bodies, and of 
 eternal! life, but onely man ? Than, feeing the Lorde hath 
 made man thus glorious, and preferred him in every de- 
 gree before al other creatures (the angelicall creatures fet 
 a part) it is manifeft he hath done it to fome end and 
 purpofe, namely, that he might be glorified in him, 
 and by him above all other his works, according to the 
 mcafure of his integritie, excellency and perfe6lion. And 
 hereby we may learn that it is the will of God, that we 
 bend all our force to the advauncing of his glorious name, 
 the edification of his people, and the building up of his 
 Church, which he hath redemed with the bloud of his 
 deare Sonne. 
 
 Which thing (mee think) is notably figured foorth unto 
 us in the 25 of Exodus, wher the Lord commaunded 
 Moyfes to build him a tabernacle, or howfe of prayer, to 
 this end and purpofe (doubtles) that therin his lawe might 
 be read, his ceremonies practifed, facrifices, victimates and 
 holocauftes ofi"red, and his glorious name called uppon and 
 obeyed. To the ere6lion wherof every one conferred fome 
 what, fome bringing gold, fome filver and fome braffe, lead 
 and tinne ; other brought filk, purple, fl-zarlet, and other 
 ornaments, and the meaneft brought fome what ; namely, 
 flvins, heare and lyme, morter, wood, ftone, and fuch like. 
 Even fo (right honorable) would the Lord have every one 
 to conferre fome what, even fuch as he hath, to the building 
 of his fpirituall howfe, the Church, purchafed with the 
 bloud of Chrifl. Wherfore feeing it is fo, that every one is 
 to further this fpirituall building to his poffible power, I 
 
have rather chofcn, with the fimplcft and meanefl fort, to 
 bring, though but hayrc, fand, flvins, lyme, morter, wood, or 
 ftoiies, tlian altogether to contribute nothing. 
 
 Not doubting, but that the chief Maifter and Builder of 
 this howfe, Chrifh Jefus, will not diflikc, but accept of my 
 poore contribution, no Icffe than he did of the poore 
 wydowes mite, to whom was imputed that flie had cafl 
 more in Gazophilatium Templi, into the treafury of the 
 Temple, than all the reft ; for what fhe wanted in efife6l that 
 file fupplyed in afife6l. And for that, alfo, the Lord our God 
 committing his talents to every one, whether more or leffe, 
 not onely requireth of us the fame againe fimply, but alfo, 
 as a ftraight computift, demaundeth interefb and gaine of 
 every one of us : and for that not only he is a murtherer 
 and a homicide before God who flayeth or killeth a man 
 with materiall fword, but he alfo who may prevent the fame, 
 and will not. And not onely he is guiltie of haynous tranf- 
 greffion that committeth any evill really, but alfo he that 
 confcnteth to it, as he doth, who holdeth his peace, or he 
 who by any means might avoid it, and either for neglicencc 
 wil not, or, for fearc of the world dare not. Therfore, albe 
 it, that I have received but one poore talent, or rather the 
 fliadow of one, yet leaft I might be reproved (with that un- 
 profitable fervaunt) for hydyng my fmall talent in the earth, 
 not profiting therwith at all, cither myfelf or others, I have 
 adventured the making of this litle treatife, (intituled The 
 Anatomy of Abufes) hoping that the fame (by divyne af- 
 fiftance) fluill fomewhat conduce to the building of this 
 fpirituall howfe of the Lord. 
 
 And although I be one (mofl honorable Lord) that can 
 do leaft in this Godly courfe of life (palpable barbarifme 
 forbiddinij" nice fo much as once to enter into w\'fdomes 
 
 466100 
 
VI 
 
 fchool), yet for that fome will not, for feare of lofing worldly 
 promotion (though in the nieane tyme they lofe the King- 
 dome of Heaven), other fome dare not for difpleafing the 
 world : I fay for thefe, and femblable caufes, together with 
 the zeale and good will I beare unto my countrey, and fer- 
 vent defire of their converfion and amendment, I have taken 
 uponn me the contryving of this book ; which God graunt 
 may be with like plaufible alacritie received, as with paines 
 and good will I have publillied it for the benefit of my 
 cuntrey, the pleafure of the godly and the amendment of 
 the wicked. And I doubt not that as none but the wicked 
 and perverfe, whofe gawld backes are tutched, will repyne 
 againft mee, fo the godly and vertuous will accept of this 
 my labour and travaile herein, whofe gentle favour and 
 goodwill lliall counterpoyfe (and farre furmount with mee) 
 the maligne fhomacks and fbearn countenances of the other. 
 After that I had (right honorable) fully perfe61ed this 
 booke, I was minded, notwithltanding, both in regard of the 
 ftraungenes of the matter it intreateth of, and alfo in refpeft 
 of the rudeneffe of my penne, to have fuppreffed it for ever, 
 for diverfe and fundry caufes, and never to have ofifred it to 
 the viewe of the world, but, notwithftanding, being over- 
 come by the importunat requeft, and infatigable defire of 
 my freinds, I graunted to publilh the fame, as you now fee 
 is extant. 
 
 But when I had once graunted to imprinte the fame, I 
 w'as in greatter doubt than before, fearinge towhome I might 
 dedicate the fame fo rude and impoliflied a worke. And 
 withall I was not ignorant, how hard a thing it is in thefe 
 daies to finde a patrone of fuch books as this, which flieweth 
 to every one his fm, and difcovereth every mans wicked 
 waies, which indeed the ungodh- can not at an}- hand abyde, 
 
but, as it were, mad-men difi^oiging their (iomacks {cum 
 in AutJiorcm fuin in codiccm plcnis biiixis ct dciitihiis pluf- 
 quain caiiiuis rabidh fcnintnr) they rage, they fume, and 
 rayle both againft the author and his booke. Thus {vacil- 
 lante aniuio) my minde wandering too and fro, and refting, 
 as it wcare, in extafie of defpairc, at laft I called to mind 
 your honorable Lordfliip, whofe prayfes have pearced the 
 fl<yes, and whofe laudable vertues are blowen not over the 
 realme of England onely, but even to the furtheft cofts and 
 parts of the world. 
 
 All whofe vertues and condigne prayfes, if I fliould take 
 uppon mee to recounte, I might as well number the ftarres 
 of the fky, or graffe of the earth. 
 
 For, for godly wyfdome, and zeale to the truth, is not 
 your good Lordfliip (without offence be it fpoken) compara- 
 ble with the beft ? For fobrietie, afifabilitie, and gentle cur- 
 tefie to every one, farre excelling many. 
 
 For your great devotion and compaffion to the poore op- 
 preffed, in all places famous: for godly fidelitie to }'our 
 Soveraigne, love to the cuntrey, and vertues in generall, 
 everie where moft renowmed. 
 
 But leaft I might obfcure your worthie commendations 
 with my unlearned penne (lytic or no thing at all emphati- 
 call) I will rather furceafe than further to proceed, content- 
 ing my fclfe rather to have given a fliadowe of them, than 
 to have ciphered them foorth. which indeed are both infmit 
 and inexplicable. 
 
 In confideration whereof, not witliftanding that my Booke 
 be fimpler, bafer, and meaner than that it may (without 
 blufliing) prefent it felf to your good Lordfhip (being farre 
 unworthie of fuch an honorable perfonage) yet, accordinge 
 to your acculb^med clemenc)', I mofl humbl}' befeache yovw 
 
good LordHiip to receive the fame into your honours 
 patrociny and protection, accepting it as an infaUiblc token 
 of my faithful! heart, fervice, and good will towardcs your 
 honourable Lordship : for proofe whereof, would God it 
 might once come to paffe, that if not otherwyfe, }'et with 
 my humble fervice, I might shewe foorth the faithfull and 
 ever willing heart I beare in breft to your Lordeship, protefl- 
 ing before Heaven and earth, that though power want, yet 
 shall fidelitie and faithful nes faile never. 
 
 And becaufe this my booke is fubje6l (my verie good 
 Lord) to as many reproches, tauntes and reproofes as ever 
 was any litle book (for that few can abyde to have their fms 
 dete6led) therfore I have the greater care to commit the 
 fame to the guidance and defence of your honour, rather than 
 to manie others, not onely for that God hath made your 
 honour a lamp of light unto the world of true nobilitie and 
 of al integritie and perfe61:ion, but alfo hath made )'ou his 
 fubftitute, or viceregent, to reforme vices, punish abufes, and 
 corre6le fmne. 
 
 And as in mercie he hath given you this power and au- 
 thoritie, fo hath he given you a hungrie deflre to accomplish 
 the fame according to his will : which zeal in your facred 
 breft the Lord increafe for ever. 
 
 And as your Lordship knoweth, reformation of maners 
 and amendement of lyfe was never more needfull, for was 
 pride (the chiefeft argument of this booke) ever fo rypc ? 
 Do not both men and women (for the moft part) every one 
 in generall go attyred in filks, velvets, damafks, fatins, and 
 what not ? which are attyre onely for the nobilitie and 
 gentrie, and not for the other at anie hand .'' Are not un- 
 lawfull games, playes, and enterluds, and the like every 
 
where iifed ? Is not whoredomc, covctoufncs, iifuric, and the 
 like, daylic praftifed without all punishment of lawc ? 
 
 But hereof I fay no more, referring the confideration, both 
 of thefe and the reft, to your godly wyfdome. Befeaching 
 your good Lordship to pardon my prefumption in fpeaking 
 thus much, for (zdiis doiiiiui Jiur adcgit nic) the zeal of my 
 God hath dryven me heather. 
 
 Knowledge that tlie Lord hath ordeined you to himfelfe, 
 a chofen veffell of honour, to purge his Church of thefe 
 abufes and corruptions, which, as in a table, are depainted 
 and fet foorth in this litle booke. 
 
 Thus I ceafe to moleft your facred eares any further with 
 my rude fpeaches, moft humbly befeaching your good 
 Lordship, not onely to admit this my book into your 
 honours patronage and defence, but alfo to perfift the juft 
 defender thereof againft the fwynish crew of rayling Zoilus 
 and flowting Momus, with their complices ; to whome it is 
 eafier to deprave all things, than to amend any thing them 
 felves : which if I shall perceive to be accepted of your 
 honour, befides that I shal not care for a thoufand others 
 dilliking the fame, I shall not only think my felf to have re- 
 ceived a fufficient guerdon for my paines, and shalbe therby 
 greatly incoraged (if God permit) hereafter to take in hand 
 fome memorable thing to your immortall prayfe, honour and 
 renowne ; but alfo shall daylie pray to God for your good 
 Lordship long to continue, to his good pleafure and your 
 harts defire, with increafe of godly honour, reward of lauda- 
 blevertue,and eternall felicitie in the Heavens byJcfusCiirift. 
 Col inn na glorice vert us. 
 
 Your Honors to commaund, 
 Piiii.i.ir Stubbes. 
 
A PRE FA CE 
 
 to the Reader. 
 
 T THOUGHT it convenient (good reader, who focver thou 
 art that fhalt read thefe my poore laboures) to admo- 
 nifh thee (leaft haply thou mighteft take my woords other- 
 wife than I meant them) of this one thing : that wheras in 
 the proceffe of this my booke, I have intreated of certen 
 exercyfes ufually practifed amongeft us, as namely of 
 playes and enterludes, of dauncing, gaming and fuch other 
 like, I would not have thee fo to take mee, as though my 
 fpeaches tended to the overthrowe and utter difliking of all 
 kynd of exercyfes in generall : that is nothing my fimplc 
 meaning. But the particulare abufes which are crept into 
 every one of thefe fevcrall exercyfes is the onely thing 
 which I think worthie of reprehenfion. 
 
 For otherwife (all abufes cut away) who fecth not that 
 fome kind of playes, tragedies and enterludes, in their own 
 nature are not onely of great ancientie, but alfo very 
 honeil: and very commendable exercyfes, being ufed and 
 practifed in moft Chriftian common weales, as which 
 containe matter (fuch they may be) both of doctrine, eru- 
 dition, good example, and wholfome inftru6lion ; and may 
 be ufed, in tyme and place convenient, as conducible to 
 example of life and reformation of maners. For fuch is 
 our groffe and dull nature, that what tiling we fee oppofite 
 
before our eyes, do pearce further and printe deeper in our 
 harts and minds, than that thing which is hard onely with 
 the eares, as Horace, the hethen poet, can witneffc : Srg-- 
 uius irritant aiiiiuuin diiiiiffa per aiircs, quani qiue funt Jio- 
 viinnm occulis objccla. So that when honeft and chaft 
 playcs, tragedies and enterluds are ufed to tlicfe ends, for 
 the godly recreation of the mind, for the good example of 
 life, for the avoyding of that which is evill, and learning of 
 that which is good, than are they very tollerable exercyfes. 
 But being ufed (as now commonly they be) to the pro- 
 phanation of the Lord his fabaoth, to the alluring and in- 
 vegling of the people from the bleffed word of God preached 
 to theaters and unclean affemblies, to ydlencs, unthriftines, 
 whordome, wantonnes,drunkennes,and what not ; and which 
 is more, when they are ufed to this end, to maintaine a great 
 fort of ydle perfons, doing nothing but playing and loytring, 
 having their lyvings of the fweat of other mens browes, much 
 like unto dronets devouring the fweet honie of the poore 
 labouring bees, than arc they exercyfes (at no hand) 
 fufferable. 
 
 But being ufed to the ends that I have faid, they are not 
 to be difliked of any fober and wife Chriltian. 
 
 And as concerning dauncing, I wold not have thee (good 
 reader) to think that I condemne the exercyfe it felf alto- 
 gether; for I know the wifcft fages, and the godlieft fathers 
 and patriarches that ever lived, have now and than ufed the 
 fame, as David, Salomon, and many others : but my woords 
 doo touch and concerne the abufes thereof onely. As be- 
 ing ufed uppon the fabaoth day, from morning untill 
 night, in publiquc affemblies and frequencies of people, 
 men and women together, with pyping, fluting, dromming, 
 
XII 
 
 and fiich like inticcments to wantonneffe and fin, together 
 with their leapinges, fkippings, and other unchaft gcfture.s, 
 not a few : being ufed, or rather abnfed, in this fort, I utterly 
 difcommend it. 
 
 But uppon the other fide, being ufed in a mans privat- 
 chamber, or howfe, for his godly folace and recreation in 
 the feare of God ; or otherwife abroad, with refpeft had to 
 the time, place and perfons, it is in no refpe6l to be 
 difalowed. 
 
 And wheras I fpeake of gaming, my meaning is not that 
 it is an exercife altogether unlawful. For I know that one 
 Chriflian may play with another at any kind of godly, 
 honeft, civile game, or exercife, for the mutuall recreation 
 one of the other, fo that they be not inflamed with covey- 
 toufnes, or defire of unlawfuU gaine ; for the commaund- 
 ment faith, thou flialt not covet : wherfore, if any be voide 
 of thefe afife6lions, playing rather for his godly recreation, 
 than for defire of filthie lucre, he may ufe the fame in the 
 feare of God : yet fo as the ufe therof be not a let or hinder- 
 ancc unto him to any other godly exploit. 
 
 But if a man make (as it weare) an occupation of it, 
 fpending both his tyme and goods therein, frequenting 
 gaming houfes, bowling allyes, and fuch other places, for 
 greedineffe of lucre, to him it is an exercife altogether dif- 
 commendable and unlawfull. Wherfore, as thefe be ex- 
 ercyfes lawfull to them that know how to ufe them in the 
 feare of God, fo are they pra6lifes at no hand fufferable to 
 them that abufe them, as I have fliewed. But take away 
 the abufes, the thinges in themfelves are not evill, being 
 ufed as inftruments to godlynes, not made as fpurres unto 
 vice. There is nothing fo good but it may be abufed, yet 
 
Xlll 
 
 bccaufc of the abufes, I am not fo Uriel that I wold have 
 the things themfelves remooved, no more than I wold meat 
 and drinke, becaufe it is abufed, utterly to be taken away. 
 
 And wheras alfo I have fpoken of the exceffe in apparell, 
 and of the abufe of the fame, as wel in men as in women 
 generally, I wold not be fo underftood, as though my fpeaches 
 extended to any, either noble, honorable, or worfliipful ; for 
 I am farre from once thinking that any kind of fumptuous 
 or gorgeous attire is not to be worn of any of them, as I 
 fuppofe them rather ornaments in them, than otherwife. 
 
 And that they both may, and, for fome refpe6ls ought, to 
 were fuch attire (their birthes, callings, fun6lions, and cftats 
 requiring the fame) for caufes in this my booke laid downe, 
 as may appeare; and for the diftinftion of them from the 
 infcriour forte it is provable, both by the Word of God, 
 ancient writers, and common practife of all ages, people 
 and nations from the beginning of the world to this day. 
 
 And therfore, when I fpeake generally of the exceffe of 
 ai)parell, my meaning is of the infcriour forte onely, who 
 for the mofb parte do farre furpaffe either noble, honorable, 
 or worfliipfull, ruffling in filks, velvets, fatens, damafks, 
 taffeties, gold, filver, and what not, with their fwoords, 
 daggers, and rapiers guiltc and rcguilte, burniflied, and coftly 
 engraven, with al things els that any noble, honorable, or 
 worlhipfull man doth, or may weare, fo as the one cannot 
 cafily be difccrncd from the other. 
 
 Thefe be the abufes that I fpeake of, thefe be the evills 
 that I lament, and thefe be the perfons that my words doo 
 concerne, as the tenure of my Booke, confideratly wayed, 
 to any indifferent reader doth purport. 
 
 This much T thouglit good (gentle Reader) to informe 
 
XIV 
 
 thee of, for thy better inftruction, as well in thefe few points, 
 
 as in all other the like, wherfoever they fliall chaunce to 
 
 occurre in my booke ; befeaching thee to conftruc al 
 
 things to the beft, to beare with the rudenes thcrof, and 
 
 to give the fame thy good-woord and gentle 
 
 acceptaunce. And thus in the 
 
 Lord I bid thee 
 
 farewell. 
 
 Th)-ne to ufe in the Lord, 
 
 THILLI? Stubbes. 
 
PHfLLIPPUS STUB BUS 
 
 candido lectori. 
 
 Offendit nimia tc garriilitate libcllus 
 
 forte mcus, Lc6lor miror id ipfc nihil. 
 
 Obfitus eft etenim vcrborum colluvionc 
 plusquam vandalica, rebus et infipidis. 
 
 Quare fi fapias opcrani ne perdito poft hac 
 noftra Icgcndo, legas utiliora, vale. 
 
 Idcvi in Zoiluvi. 
 Zoile cum tanta rabia exardcfcis in omncs, 
 
 noil aliter rabidus, quam folct ipfc canis : 
 Dcnte Theonino rodens alios, calamoque, 
 
 inceffens hos, qui nil nocuere tibi : 
 Vipeream in cunctos vibrans O Zoilc linguam, 
 
 linguam quam inficiunt toxica dira tuam : 
 Cum Dcbacchandi finis fit Zoile nullus, 
 
 hora quieta tibi nullaque praetcreat : 
 Cum tumeas veluti ventrofus Zoilc bufo, 
 
 demiror medius quod minus ipfe crepes. 
 
 A liud ill cundcvi. 
 Diemoncs ad tetrum defcendat Zoilus antrum, 
 
 hunc laccrent furiae, Cerborus ore voret. 
 Imprccor at mifero quid pa;nas, cui fatis intus } 
 
 da^mona circumfert peftore namquc fuo. 
 
 Ejnfdcm alind. 
 Si tibi prolixus nimium liber iftc vidctur 
 pauca legas, poterit fie liber <:{{c brex-is. 
 
XVI 
 
 A. D. IN COMMENDATION OF THE AUTHOR 
 AND HIS BOOKE. 
 
 If niortall-man may challenge prayfe 
 
 For any thing done in this lyfe, 
 Than may our Stubbes, at all affayes, 
 
 Injoy the fame withouten ftryfe : 
 Not onely for his godly zeale, 
 
 And Chriftian life accordinglie, 
 But alfo for this booke in falc, 
 
 Heare prefent, now before thine eye. 
 Herein the abufes of thefe dayes, 
 
 As in a glaffe thou mayeft behold : 
 Oh ! buy it than ; hear what he fayes, 
 
 And o-ive him thankes an hundred fold. 
 
 o 
 
 I. F. IN COMMENDATION OF THE AUTHOR 
 AND HIS BOOKE. 
 
 Shall men prophane, who toyes have writ, 
 
 And wanton pamphlets ftore, 
 Which onely tend to noorifli vice, 
 
 And wickednes the more, 
 Deferve their praife, and for the fame 
 
 Accepted be of all, 
 And fliall not this our author than 
 
 Receive the lawrell pall .-' 
 Who for goodwill in facred breft 
 
 He bcares to native foyle. 
 Hath publiflied this godly booke 
 
 With mickle payne and toyle. 
 
Wherein, as in a niirrour pure, 
 
 Thou niayeft behold and fee 
 The vices of the world difplayed 
 
 Apparent to thy eye. 
 He flattereth none, as moil men do, 
 
 In hope to gaine a price ; 
 ]3ut fliewes to all their wicked ncffe, 
 
 And Gods divyne juftice. 
 A godlyer booke was never made, 
 
 Nor meeter for thefe dayes : 
 Oh ! read it than, thank God for it ; 
 
 Let th' Autor have his praife. 
 
 The Author and his Booke. 
 
 Now having- made thee, feelie booke, 
 and brought thee to this frame, 
 
 Full loth I am to publifli thee, 
 left thou impaire my name. 
 
 The Booke. 
 Why fo, good maifter .'' what's the caufe 
 
 wh)' you fo loth fiiould be 
 To fend mc foorth into the world, 
 
 my fortune for to trye .'' 
 
 The A Htlior. 
 This is the caufe ; for that I know 
 
 the wicked thou wilt move ; 
 And eke bccaufc thy ignorance 
 
 is fuch as none can love. 
 
The Bookc. 
 ] doubt not but all godly men 
 
 will love and like mec well ; 
 And for the other I care not, 
 
 in pride although the\^ fwell. 
 
 TJic A ntJior. 
 Thou art alfo no leffc in thrall, 
 
 and fubje6l every wa}' 
 To Momus and to Zoilus crew, 
 
 who'le dayly at thee bay, 
 
 TJic Bookc. 
 Though Momus rage and Zoilus carpe, 
 
 I feare them not at all ; 
 The Lord my God, in whom I truft, 
 
 (liall foone caufe them to fall. 
 
 The A uthor. 
 Well, fith thou wouldeft fo faine be gone, 
 
 I can thee not withhold ; 
 Adieu, therfore ; God be thy fpeade. 
 
 And bleffe thee a hundred fold. 
 
 The Booke. 
 And you alfo, good maifter mine, 
 
 God bleffe you with his grace ; 
 Preferve you ftill, and graunt to you 
 
 In Hea\'en a dwelling place. 
 
THE anatomip: of the abuses 
 
 IN AILGNA. 
 
 G 
 
 111!'; INTERLOCUTORS, OR STKAKIJ-IS. 
 Spudcus, Philoponus. 
 
 1.0D geve you good morrow, Maiftcr Philoponus. 
 Pliilo. And you alfo, good brother Spudcus. 
 
 Spud. I am glad to fee you in good health, for it was Flying fame 
 brutcd abroad every where in our countrey (by reafon of o'i^"^i"''^s 
 your difcontinuance, I thinke) that you were dead long 
 agoe. 
 
 Philo. In deede, I have fpent fome tyme abroad, els where 
 than in my native countrey (I muft needs confeffe), but 
 how falfe that report is (by whom foever it was firft ru- 
 mored, or how farre fo ever it be difperfed) your prefent 
 eyes can witneffe. 
 
 Spud. I pray you, what courfe of lyfe have you lead in 
 )-our longe abfence foorth of your owne country ? 
 
 Pliilo. Truely (brother) I have lead the life of a poore 
 travayler in a certaine famous ilande, once named Aiuabla, 
 after Ainatirb, l)ut now prefently called Ail<j;iia, wherin 1 The place 
 have lived thefc feven winters and more, travailing from ^y^ere the Au- 
 
 » thouiliatli tra- 
 
 place to place, even all the land over indifferently. vayled. 
 
 Spud. That was to your no litle charges, I am fure. 
 Pliilo. It was fo, but w hat than ? T thank God I have 
 
20 The anatomic of 
 
 'l"ir''i"f atchieved it, and by his dyvine affiftance profperoiifly ac- 
 compliflied it, his glorious name (worthie of all magnifi- 
 cence) bee eternally prayfed therefore. 
 
 Spiid. And to what ende did you take in hand this great 
 travayle ? if I may be fo bould as to afke. 
 The causes Pliilo. Truel}', to fee fafliions, to acquainte m}-felfe with 
 
 that moved the natures, qualities, properties, and conditions of all men, 
 
 the Author to , , , ^ , ^ , 1,1 11 
 
 take this tra- to breake my lelie to the world, to learne nurture, good de- 
 
 vaile in hand, meanour, and cyvill behaviour ; to fee the goodly fituation 
 
 of citties, townes, and countryes, with their profpe6ls and 
 
 commodities; and finally to learne the ftate of all thinges in 
 
 generall : all which I could never have learned in one place. 
 
 For who fo fitteth at home, ever commorante or abiding in 
 
 one place, knoweth nothinge in refpe6le of him that travayl- 
 
 eth abroade : and hee that knoweth nothing is like a brute 
 
 beafte ; but hee that knoweth all thinges (which thinge none 
 
 doeth but God alone) hee is a God amongft men. And 
 
 feeing there is a perfection in knowledge as in every thing 
 
 els, every man ought to defire that perfection ; for in my 
 
 judgement there is as much difference (almoft) betwixt a 
 
 The difteience Hiau that hath travayled much, and him that hath dwelt 
 
 betwixt a man ever in one place, (in refpect of knowledge and fcience of 
 
 thai hath tra- . . 
 
 vayled, and a things) as is between a man lyvinge, and one dead in grave ; 
 not' ^^^^^ ''''* ^'"^^ therfore 1 have had a great felicytie in travayling 
 abroade. 
 
 Spud. Seing that by divyne providence we are heare met 
 together, let us (untill we come to the end of our purpofed 
 jorney) ufe fome conference of the ftate of the world now at 
 this daie, as well to recreate our rninds, as to cut of the 
 tedyoufnes of oure jorneye. 
 
 PJiilo. I am very well contente fo to doe, being not a litle 
 
tJic abuses in A ilgna. 2 1 
 
 glad of your good companic; for comes facnndus in via, pro o/^^^o^o^com- 
 I'chiciilo eji, a good companion too travaylc withall is in- panion to tra- 
 fteade of a wagon or chariot. For as the one doth cafe the ^^^ ^ ^^^ 
 painfuhies of the way, fo doth the other alleviat the yrk- 
 fomncs of the journey intended. 
 
 Spud. But before I enter combat with you (becaufe I am 
 a country man, rude and unlearned, and you, a cyvilian in- 
 dued with great wifdome, knowledge, and experience,) I 
 moft humbly befeech }-ou that you wyl not be offended avokloffence. 
 with mc, though I talke with you fomw^hat grofly, without 
 eyther poliflied wordes, or fyled fpeeches, which your wif- 
 dom doth require, and my infufficiencie and inabylitie is 
 not of power to affoorde. 
 
 P/ii/. Your fpeeches (T put you out of doubt) fliall not be 
 offenfive to mee, if they be not ofifenfive to God firft. 
 
 Spud. I pray you \\hat maner of countrey is that Ailgna, 
 Avhere you fay you have travailed fo much ? 
 
 Philo. A pleafant and famous iland, immured about by Ailgna a 
 the fea, as it were with a wall, wherein the aire is verie 
 temperate, the ground fertile, and abounding with all 
 things, either neceffary to man or ncedefull for beaft. 
 
 Spiid. What kinde of people are they that inhabite 
 there ? 
 
 Pliilo. A ftrong kinde of people, audacious, bold, puiffant. The people of 
 and hcroycal; of great mag"nanimitie,valiauncie, and prowes, 
 of an incomparable feature, of an excellente complexion, 
 and in all humanitie inferiour to none under the funne. 
 
 Spud. This people, whome God hath thus bleffed, muft 
 needes bee a very godly people, eyther els they be meere 
 ingrate to God, the author of all grace, and of thefe their 
 blefllnges efpecially. 
 
 goodly cuntiy. 
 
 Aikma. 
 
22 The auatoviic of 
 
 Philo. It greeveth me to remember their lives, or to make 
 
 The lives of niciition of their wayes ; for, notwithftanding that the 
 
 the people of Lorde hath bleffed that lande with the knowledge of his 
 
 " " truth above all other landes in the worlde, yet is there not 
 
 a people more abrupte, wicked, or perverfe, living upon the 
 
 face of the earth. 
 
 SpiLci. From whence fpring all thefe evills in man ? for we 
 fee everie one is inclined to fm naturally, and there is no 
 flefh which liveth and fmneth not. 
 
 Philo. All wickednes, mifchiefe,and fmne (doubte you not, 
 
 From whence brother Spud.) fpringeth of our auncient enemie the devill, 
 
 spring in\iian ^^^ inveterate corruption of our nature, and the inteftine 
 
 malice of our owne hearts, as from the originals of all un- 
 
 cleannes and impuritie whatfoever. But w^e are now newe 
 
 creatures, and adoptive children, created in Chrifl: Jefus to 
 
 doe good woorkes, which God hath prepared us to walke in. 
 
 We ought to Wherefore wee ought to ha\'e no fellowfliip with the worlces 
 
 have no deal- .,,-., r i- i r^i -n 
 
 ing with the of darkueffe, but to put on the armour of light, Chrilt 
 
 workesofthe j^^f^g^ to walke in the newneffe of life, and to worke our 
 
 falvation in feare and trembling, as the apoftle faith ; and 
 
 our Saviour Chrift biddeth us fo work as our workes may 
 
 glorifie our heavenlye Father. But (alas !) the contrarie is 
 
 moft true ; for there is no finne that was ever broached in 
 
 any age, which florifheth not nowe. And therfore the feare- 
 
 full daie of the Lord cannot be farre of; at which day all 
 
 the world fliall ftand in flalliing fier, and then fliall Chrift 
 
 our Saviour come marching in the clowdes of heaven, with 
 
 The day of his taratantara founding in each nians eare, Arife you dead, 
 
 garded. ^ud come to judgement ! and than lliall the Lord reward 
 
 every man after liis own workes. But how little this is 
 
 efteemcd of, and how fmally regarded, to confider it greeveth 
 
 me to the \cr\" harte, and there is almoft no life in nice. 
 
tJic abuses 111 Ailgiia, 23 
 
 Spud. It is but a follic to grecvc at them who forowe not 
 
 for them felvcs. Let them finck in their owne finne ; lyvc 
 
 well your felfe, and you fiiall not anfvveare for them, nor Every man 
 
 they for you. Is it not written, unufqitifque portabit fiiuui "^"^t answer 
 •' '^ J 1 J 1 r J for him selfe. 
 
 onus? Every one fliall bcare his owne burden. Aniina quce 
 peccaverit, ipfa morietur : the foulc that fmneth fhall dy. 
 Wherfore furceafe to forow or greeve any more for them, for 
 they are fuch as the Lord hath caft of [f] into a rcprobat 
 fence, and prejudicat opinion, and preordinat to deftrudlion, 
 that his power, his glorie, and jufticc may appeare to all 
 the world. 
 
 PJiilo. Oh, brother ! ther is no Chriftian man in whofe hart 
 fliineth fcintillida aliqiia pietatis, any fparke of God his 
 grace, which will not greeve to fee his brethren and fifters 
 in the Lord, members of the fame body, coheyres, of the 
 fame kingdom, and purchafed with one and the fame in- 
 eftimablc price of Chrift his bloud, to runnc thus defpcratlie 
 into the gulphe of deftru6lion and laberinth of perdition. 
 If the Icaft and meaneft member of the whole body be hurt, 
 wounded, cicatriced, or brufed, doth not the hart and everie 
 member of thy body feele the anguiih and paine of the 
 grieved parte, feking and endevouring them felves, every The mutual 
 one in his office and calling, to repaire the fame, and never ^^^ member 
 joying untill that he reftored again to his former integritie ^^'^'^^ another, 
 and perfection .-* Which thinge, in the balance of Chriftian 
 charity, confideratly weighed, may moove any good man to 
 mourn for their defe6lion, and to affay by all poffible means 
 to reduce them home again, that their foules male be faved 
 in the daye of the Lord. And the apoftle commandeth us, 
 that we be {alter alterius einoliiinentd) an ayde and helpe 
 one to an other. And that we do good to all men, dum 
 
24 ^/^<' ciiiatouiic of 
 
 tcDipus ]iabci)ius, vvhylcft we have t)'me. To weepe with 
 them that wcepc, to mourne with them that mourne, and 
 to be of Hke affeftion one towardes an other. And common 
 reafon advertifeth us, that wee are not borne for our fclves 
 oneHe ; for ortus nojlri partem patria, partem amici, partem 
 parcntes vcndicant : our country challengcth a part of our 
 No man born byrth, our brethren and frcndes require an other parte, 
 and our parentes (and that Optimo jure) doe vendicate a 
 third parte : wherefore I will affay to doe them good (if I 
 can) in difcovering their abufes, and laying open their inor- 
 mities, that they, feeing the greevoufnes of their maladies, 
 and daunger of theyr difeafes, may in time feeke to the 
 true phifition and expert chirurgion of their foules, Chrift 
 Jefus, of whome onele commeth all health and grace, and 
 fo eternally be faved. 
 
 Spud. Seeing that fo many and fo haynous finnes do 
 raigne and rage in Ailgna, as your words import, and 
 which moove you to fuch inteftine forrowe and griefe of 
 minde, I pray you defcribe unto me more perticularly 
 fome of thofe capitall crimes, and chiefc abufes which are 
 there frequented, and w'hich difhonour the majeflie of God 
 the moft, as you fuppofe. 
 
 A particular defcription of Pride, the principall 
 
 Abufe ; and how manifold it is 
 
 in Ailofna. 
 
 PJiilopoiuis. 
 You do well to rcquefl me to cipher foorth unto you 
 parte of thofe great abufes (and cardinall vices) ufed in 
 
the abuses in A ilgiia. 
 
 25 
 
 Ailgna, for no man in anic catalogue, how proHxe foever, is 
 able to comprehend the fumme of all abufes there in praclife. 
 And whereas you would have mee to fpeake of thofe capitall The number of 
 
 ■' ^ '■ abuses innnite. 
 
 or chiefe abufes, which are both deadly in their owne nature, 
 
 and which ofifende the majcftie of God mofte, mee thinke you 
 
 fliake hands with the fworne enemies of God, the Papiftes, 
 
 who fay there are two kindes of finne, the one veniall, the 
 
 other lethall or deadly. But you mufb underftand that there 
 
 is not the Icaft finne, that is committed, eyther in thought, 
 
 woorde or deede (yea, Vce nnivej'fee jujlitice nq/ircE, fi re- 
 
 mota niifericordia judicetiir : Wo be to all our rigteoufnes, Allsinne in its 
 
 ■> ■' . . owne nature is 
 
 if, mercy put away, they fliould bee judged) but it is mortall. 
 
 damnable, dempta niifericordia Dei, if the mercic of God be 
 
 not extended. And againe ; there is no fmne fo greevous, 
 
 which the grace and mercy of God is not able to counter- 
 
 vaile withal, and if it bee his pleafure to blot it out for 
 
 ever. So that you fee now, there is no finn fo venial, but 
 
 if the mercie of God be not ftretched out, it is damnable; 
 
 nor yet anie finne fo mortall, which by the grace and 
 
 mercie of God may not be done away. And therfore as 
 
 we are not to prefume of the one, fo we are not to defpaire 
 
 of the other. But to returne againe to the fatisfying of 
 
 your requeft. The greateft abufe, which both ofifcndcth The greatest 
 _ , _ , . , 1- ,, 1 1 • .1 abuse which 
 
 God mofte, and is there not a little advaunced, is the exe- offendeth God 
 crable finne of pride, and exceffe in apparell, which is there most is pride. 
 fo ripe, as the filthie fruits thereof have long fince prefented 
 themfelves before the throne of the majeftic of God, calling 
 and crying for vengeance day and nighte inccffantl)-. 
 
 Spud. Wherfore have you intended to fpeak of pride the 
 firft of all, gcving unto it the firft place in your tractation } 
 
 4 
 
26 The auatoDiic of 
 
 Bccaufe it is cvill in it felfe, and the efficiente caufe of 
 evill, or for fomc other purpofe ? 
 „ . , ,, , Philo. For no other caufc but for that I thinkc it to bee 
 
 1 ride tlie be- 
 
 gyning of all not onely CLiill and damnable in its owne nature, but alfo 
 the verie efficient caufe of all evills. And therfore the wife 
 man was bolde to call it Initium ouininm Jiia/onnn, the be- 
 Eccles. lo. ginning and welfpringof al evils. For as from the roote all na- 
 tural thinges doe grow, and take their beginning, fo from the 
 curfed roote of peftiferous pride do all other evilles fproute, 
 and thereof are ingenerate. Therfore may pride be called not 
 improperl}% Matcrcnla ct origo omnium vitioruni, the mother 
 and nurfe of al mifchief : for what thyng fo haynous, what 
 What is it but crime fo flagitious, what deed fo perillous, what attempt fo 
 attemnt^it'^^ venterous, what enterprife fo pernitious, or what thing fo 
 offenfive to God or hurtful to man in all the world, which 
 man (of himfclfe a very Sathanas), to maintain his pride 
 withall, wil not willingly atchieve ? hereof wee have too 
 muche experience everye day, more is the pittie. 
 
 Spud. How manyfold is this fin of pride, whereby the 
 glorie of God is defaced, and his majeftie fo greevoufly 
 offended ! 
 
 PJiilo. Pride is tripartite; namel}', the pryde of the hart, 
 
 the pride of the mouth, and the pryde of apparell, which 
 
 {unles I bee deceived) cfifendeth God more then the other 
 
 Pride is three- two. For as the pride of the heart and mouth is not oppo- 
 
 fold: pride of ^jj.^ ^^ ^|^g ^^^ vifiblc to the fight, and therefor intice 
 
 the hart, pride -^ ' & ' 
 
 of the mouth, not Others to vanitie and fin (notwithftanding they bee 
 apparelL ^ greevous finncs in the fight of God) fo the pride of apparel, 
 
 remaining in fight, as an exemplarie of evill, induceth the 
 
 whole man to wickednes and finne. 
 
 Spud. How is the pride of the hart committed ? 
 
the abuses in Ailgua. 27 
 
 PJiilo. Pride of the hart is perpetrate when as a man 
 h'fting him felfe on highe, thinketh of himfelf above that 
 which he is of himfelfe, dreaming a perfection of liimfclfe, 
 when he is nothing leffe ; and in refpect of himfelfe con- 
 temneth, vilifieth, and reproacheth all men, thinking none 
 comparable to him felfe, whofe righteoufnes, notwithftand- 
 ing, is like to the polluted cloth of a menftruous woman. 
 Therfore the pryde of the heart may bee faide too bee a 
 rebellious elation, or lyftynge uppe of the mynde agaj'nfte What pride of 
 the lawe of God, attrybutynge and afcrybynge that unto 
 himfelfe whiche is proper to God onely. And altliough it 
 bee the Lorde, Qui opcratiir in nobis velle ct poffc, who 
 worketh in us both the wil and power to do good, ne gloria- 
 retnr oninis caro, leafte anie fleflie fhould bofbe of his owne 
 power and ftrength, yet pride, with his cofm germa}ui 
 Philautia, which is felfe love, perfwadeth him that he hath rhilautia. 
 neede of no mans helpe but his owne ; that he ftandeth by 
 his own proper ftrength and power, and by no mans els, and 
 that he is al in all ; yea, fo perfect and good as no more 
 can be exacted of hym. 
 
 Spud. How is pride of wordes, or pride of mouth, com- 
 mitted ? 
 
 PJiilo. Pride of mouth, or of wordes, is when we boaft, 
 bragge, or glorie, eyther of ourfelves, our kinred, confan- How pride of 
 
 ■•11 1 r 1 1-1 1 wordes or of 
 
 guynitie, byrth, parentage, and luche like: or when we mouth is com- 
 extol our felves for any vertue, fan6timonie of lyfe, fmcerytie i"'"e<-l- 
 of godlynes, which eyther is in us, or which we pretend to 
 be in us. In this kinde of pride (as in the other) almoft 
 every one ofifendeth ; for flial you not have all (in a maner) 
 boaft and vaunt themfelves of their auncetors and pro- 
 genitors .'' Saying and crying with open mouth, I am a 
 
28 TIic anatomic of 
 
 gentleman, I am worfliipful, I am honouroble, I am noble, 
 and I can not tell what : my father was this, my father 
 was that : I am come of this houfe, and I am come of that. 
 Wheras, dame Nature br\'ngeth us all into the worlde after 
 one forte, and receiveth all againe into the wombe of our 
 mother, I meane the bowelles of the earth, al in one and the 
 fame order and manner, without any difference or diverfitie 
 at all ; wherof more hereafter flialbe fpoken. 
 Spud. How is pride of apparell committed ? 
 PJiilo. By wearyng of apparell more gorgeous, fumptuous, 
 liow pride of ^nd prccious than our ftate, callyng, or condition of lyfe re- 
 petrateand quireth ; wlierby we are puffed up into pride, and inforced 
 committed. ^^ thinke of our felves more than we ought, beyng but vile 
 earth, and miferable Tinners. And this fmne of apparell (as 
 I have fayde before) hurteth more then the other two ; for 
 the finne of the heart hurteth none but the author in whom 
 it breedeth, fo long as it burfteth not foorth into exteriour 
 action : and the pride of the mouth (whiche confifteth, as 
 I have fayd, in ortenting and braggyng of fome fingular 
 vertue, eyther in himfelfe or fome other of his kinred, and 
 which he arrogateth to himfelfe (by hereditarie poffeffion or 
 lineall diffent) though it be meere ungodly in it owne 
 nature ; yet it is not permanent (for wordes fly into the aire, 
 not leaving any print or chara6ler behinde them to offend 
 the eyes) but^this fmne of exceffe of apparelle remayneth 
 as an example of evyll before our eyes, and as a provocative 
 to fmne, as experience daylye fheweth. 
 
 Spud. Would you not have men to obferve a decencie, 
 
 b^etbTeXl.^° a comlineffe, and a decorum in their ufuall attyre t Doeth 
 
 not the worde of God commaund us to do all things dtxcnter 
 
 ct fccnuduni ordincm civiUm, decently and after a cyvile 
 
 maner .' 
 
iJic abuses in Ailj^jia. 29 
 
 Philo. I would wifli that a decencie, a comly order, and, 
 as you fay, a decorum were obfervcd, as well in attyrc as in 
 all things els : but would God the contrarie were not true ; 
 for moft of our novell inventions and new fanglcd falliions 
 rather deforme us then adorne us, difguife us then become Ouranparcll 
 us, makyng us rather to refemble favadge beaftes and ftearnc rather dcform- 
 monfters, then continent, fober, and chafte Chriftians. adorncth us. 
 
 Spud. Hathe this contagious infc6lion of pride in apparell 
 infefted and poyfoned any other countrey befide Ailgna, 
 fuppofe you ? 
 
 Philo. No doubt but this poyfon hath flied foorlh his 
 influence, and powred foorth his ftinking dregges over all 
 the face of the earth ; but yet I am fure there is not any 
 people under the zodiacke of heaven, how clownifli, rurall, 
 or brutilh foever, that is fo poifoned with this arfnecke of 
 pride, or hath drunke fo deepe of the dregges of this cup 
 as Ailgna hath ; with griefe of confcience I fpeake it, with 
 forow I fee it, and with teares I lament it. 
 
 Spud. But I have heard them faye that other nations 
 paffe them for exquifite bravery in apparell : as the Italians, j^-g cuntrev so 
 the Athenians, the Spaniards, the Caldeans, Helvetians, drunken with 
 Zuitzers, Venetians, Mufcovians, and fuch lyke : now, Ai[<Tna. 
 M'hither this be true or not I greatly deflre to knowe. 
 
 Philo. This is but a vifour, or cloke, to hide their fodom- 
 etrie withall ; onelye fpoken, not prooved ; forged in the 
 deceiptfull mint of their owne braynes ; for (if credit may 
 be given to ancient writers) the Egyptians are faid never to 
 have changed their fafliion, or altered the forme of their firft 
 attire from the beginning to this day: as Jacobus Stupcrius, 
 lib. de diverts nojlrcc cctatis habilibus, pag. 1 6, affirmeth. The 
 Grecians are faidc to ufe but <.)nc k)-ndc of a[)parell without 
 
30 ^ /^t' anatomic of 
 
 any chaunge : that is, to wit, a longe gowne reaching downc 
 to the grounde. 
 
 The Germaynes are thought to be fo precife in obferving 
 one uniforme fafliion in apparell, as they have never receeded 
 from their firft origina ; as the faid Stuperius fayth in thcfc 
 \vordes : Non cnini mores Icvitcr niutare vetujlas, Gcrmauus 
 jinquam confitcvit incola : whiche in Englyfli vcrfe is thus 
 muche in effe6l ; 
 
 TJie Gcrmaynic people never life 
 
 liglitly to chop and chaunge 
 Their enfiomcs olde, or els attyre, 
 
 zuhcrin abroade they range. 
 
 The Mufcovians, Athenians, ItaHans, Brafdians, Affricans. 
 Afianes, Cantabrians, Hungarians, Ethiopians, or els what 
 nation foever under the funne, are fo farre behinde the 
 people of Ailgna in exquifitneffe of apparell, as in effeft 
 they efteeme it litle or nothyng at all, fo it repell the colde 
 and cover their fliame ; yea, fome of them are fo fmally 
 addi6led therto, that, fetting apart all honeftie and Hianie, 
 they go cleane naked. Other fome meanly apparelled, 
 fome in beafts fkinnes, fome in haire, and what ever 
 they can get : fome in one thing, fome in another, no- 
 thing regarding eyther hofen, flioes, bands, ruffes, fhirts, 
 or any thing els. And the civileft nations that are bee 
 fo farre eftraunged from the pride of apparell, that they 
 efteme him as bravelye attyred that is clothed in our 
 carzies, frizes, ruggs, and other kinds of cloth, as we do him 
 that is clad all over in filkes, velvets, fatens, damafks, gro- 
 grains, taffeties, and fuch like. So that herby you fee that 
 they fpeak untruly, that fay that other nations exceede them 
 
the abuses in A i/g/ia. 3 1 
 
 in bravcric of apparcll. For it is manifcft that all other 
 
 nations under the fun, how ftrangc, how new, how fine, or 
 
 how comly foever they think their fafliions to be, when they 
 
 be compared with the dyverfe fadiions and fundrie formes 
 
 of apparell in Ailgna, are mofb unhandfome, brutifli, and 
 
 monftroLife. And herby it appeareth that no people in the 
 
 world is fo cnrioufe in new fangles as they of Ailgna be. 
 
 Ikit graunte it were fo, and admit that others excelled them 
 
 (which is falfe), fhall we do evill becaufe they do fo ? fhall 
 
 their wickedneffe excufe us of finne, if we commit the like 
 
 and worfe ? fliall not the foule that finneth dye ? Wherforc 
 
 let us not finne of prefujiiption with the multitude, becaufe 
 
 they do fo, leaft we be plagued with them becaufe we doe 
 
 the like. Moreover, thofe cuntreyes are rich and welthie of 
 
 them felves, abounding with all kind of precioufe ornaments Other coun- 
 
 and riche attyre, as filks, velvets, fatens, damafks, farcenet, be bbmed 
 
 taftetie, chamlet, and fuch like (for al thefe are made in though they 
 
 \ r r ■ \ 1 1 r T 1 i go in silkes, 
 
 thole lorame cuntreyes), and theriore it they weare them velvets, and 
 
 they are not muche to be blamed, as not having anie other ^^'^^y- 
 kind of cloathing to cover themfelves withall. So if wee 
 would contente ourfelves with fuch kinde of attire as our 
 owne countrey doeth minifter unto us, it were much toller- 
 able. But wee are fo furprifed in pride, that if it come not Other coun- 
 _ ^ tries estenie 
 
 from beyond the feas, it is not worth a ftraw. And thus not so muche 
 
 we impoverifli our felves in buying their trifling merchan- ^^e'do ^*^^^' 
 
 dizes, more plefant than neceffarie, and inrich them, who 
 
 rather laugh at us in their fleeves than otherwife, to fee our 
 
 great follie in affe6ling of trifles, and departing with good 
 
 merchandizes for it. And howe litle they cftecme of filkes, 
 
 \elvets, fatens, damafl<s, and fuch like, wee may eafcly fee, 
 
 in that the\' fell them to us for wolles, frizes, ruggs, carzies, 
 
32 The attatornic of 
 
 and the l)'ke, whiche they coulde never doe if they efteemed 
 of them as much as we doe. So that you fee they are 
 forced of neceffytye to wcare fuch riche attyre, wanting 
 other things (whereof we have ftore) to inveft themfelves 
 withall. But who feeth not (excepte wilfullie blynde) that 
 no neceffitie compelleth us to weare them, having abund- 
 ance of other things to attire our felves with, both hanfomer, 
 warmer, and as comhe as they in everie refpe6le ? But 
 farre fetched and deare bought is good for ladyes they fay. 
 
 Spud. Doe you thinke it not permitted to any, havinge 
 ftore of other neceffary clothing, to weare filkes, velvets, 
 taffeties, and other fuche riche attyre, of what calling foever 
 they be of.'' 
 
 Ph. I doubt not but it is lawfull for the poteftates, the 
 Every man nobilitie, the gentrie, yeomanrie, and for everve private 
 
 may weare ' t> ' / ' j i 
 
 apparel ac- fubjc6le els to weare attyre every one in his degree, accord- 
 
 callinge. i^tJ^ ^-^ ^''^s Calling and condition of life requireth ; yet a 
 
 meanc is to be keept, for ouinc cxtreviuni vertitur in vitium, 
 
 every extreme is turned into vice. The nobilitye (though 
 
 The nobihty j-jigy \-^^yQ ftore of other attyre) and the gentrie (no doubte) 
 
 may weare , •' ' & \ / 
 
 gorgiouse at- ma)' ufe a rich and precoufe k}-nd of apparell (in the feare 
 tire, and why. ^|- q^j^ j.^ innoble, garniflie, and fet forthe their byrthes, dig- 
 nities, functions, and callings; but for no other refpecte they 
 they may not in any maner of wyfe. The majeftrats alfo 
 and officers in the weale publique, by what tytle foever they 
 be called (accordinge to their abylities), may weare (if the 
 prince or fuperintendent do godly commaund) coftlic orna- 
 ments and riche attyre, to dignifie their callings, and to 
 Majestrats demonftrat and fliewe forth the excelency and worthines of 
 sumpTuouse *^^^'^^' o^^cs and functions, therby to ftrike a terroure and 
 attyre, and feare into the harts of the people to offend againft the 
 
 why. 
 
the abuses in Ailgiia. 33 
 
 niajcfty of their callings : but yet would I vvifli that what is 
 
 fuperfluous or overmuche, cither in the one or in the other, 
 
 fliold be diftributcd to the helpe of the pore members of 
 
 Chriit Jefus, of whom an infynite number daylie do pcrifli 
 
 thorowe want of neceffare refection and due fuftentation to 
 
 their bodies. And as for the privat fubjects, it is not at any 
 
 hand lawful that they fhould weare filks, velvets, fatens, 
 
 damaflvs, gould, filver, and what they lift (though they be 
 
 never fo able to maintain it), except they, being in fome 
 
 kinde of office in the common wealth, do ufe it for the dig- Notlawfull 
 
 nifying and innobhng of the fame. But now there is fuch subjectes \o 
 
 a confufe mingle mangle of apparell in Ailgna, and fuch weare sump- 
 
 n rr \ r • • i tUOUS attyrC. 
 
 prepolterous excelle theroi, as every one is permitted to 
 
 flaunt it out in what apparell he luft himfelfe, or can get by 
 
 anie kind of meanes. So that it is verie hard to knowe who 
 
 is noble, who is worfliipfull, who is a gentleman, who is not : 
 
 for you shall have thofe which are neither of the nobylitie, 
 
 gentilitie, nor yeomanry ; no, nor yet anie magiftrat, or 
 
 officer in the common welth go daylie in filkes, velvets. Hard to know 
 
 fatens, damaflvs, tafifeties, and fuch like, notwithftanding f,om"another 
 
 that they be both bafe by byrthe, meane by eftate, and ^^y apparell. 
 
 fervyle by calling. This is a great confufion, and a generall 
 
 diforder, God be mercifull unto us ! 
 
 Spud. If it be not lawfull for every one to weare filks, 
 velvets, fatens, damaflvS, taffeties, gold, filver, precioufe 
 ftones, and what not, wherfore did the Lord make and 
 ordein them } 
 
 PJiilo. I denie not but they may be worne of them who 
 
 want other things to cloth them withal, or of the nobylit}', wherefore the 
 
 gentilytie, or mawiftery, for the caufes abovefaid, but not of ^^}^ "^^'''^ 
 ^ •''•=' -^ ' nche orna- 
 
 c\-er}- proud fixnet indiffcrcntlic, that ha\-e ftore of other ments. 
 
34 
 
 The aitatomic of 
 
 att}Tc iiiougli. And yet did not the Lord ordeane tlicTe riche 
 
 ornaments and gorgioufe veftments to be worne of all men, 
 
 or of anic, fo muclie as to garnish, bewtifie, and fet forth the 
 
 majefty and glorie of this his earthly kingdome : for as cloth 
 
 of gold, arafe, tapeftrie, and fuch other riche ornaments, 
 
 pendices, and hangings in a houfe of eftate ferve not onely 
 
 Wherto riche to manuall iifes and fervile occupations, but alfo to decorate, 
 
 serve. to bewtifie, and become the houfe, and to showe the riche 
 
 eftate and glorie of the owner; fo thefe riche ornaments, 
 
 and fumpteoufe veftments of the earthly territory of this 
 
 world, do not onehe ferve to be worn of them, to whome it 
 
 doth appertaine (as before) but alfo to shew forth the power, 
 
 welth, dignity, riches, and glorie of the Lord, the author of 
 
 all goodneffe. And here in the providence and mercy of 
 
 God appeareth moft plainelye ; for wher there is ftore of 
 
 other clothing, there hath he given leffe ftore of filks, velvets, 
 
 fatens, damaflvs, and fuch like : and wher there is plenty of 
 
 them there is no clothing els almoft ; and thus the Lord did 
 
 deale for that every cuntrey ought to contente themfelves 
 
 with their owne kind of attyre ; except neceffytie force the 
 
 contrarie, for than we are to ufe our libertie, in the feare of 
 
 God. 
 
 Spud. I praye you, let mee intreate you to fliewe mewhere- 
 
 fore our apparell was given us, and by whome ? 
 
 Philo. Your requefte is both diffufe and intricate, and 
 
 When, where, jiiQi-g than my weake and infirme knowledge is able to 
 and for what ■^ ... 
 
 cause our comprehend; yet leaft I might bee adjudged unwilling to 
 
 doe good, I will affay to doe the beft I can. 
 
 When the Lord our God, a fpiritual, intelle6lible under- 
 
 ftanding fubftance, incomprehenfible, immenfurable, and in- 
 
 acccffible, had, by his woord and heavenly wifdome, Chrift 
 
 apparell was 
 geven us. 
 
the abuses in Aili^iia. 35 
 
 Jefus, created and made the world and all things therin 
 contayned, the fixte day he created man after his own 
 fimilitude and likcncs, in innocencie, holines, righteoufnes, 
 and all kind of perfcflion, he placed him in Paradife teref- 
 trial, commaunding him to tyl and manure the fame. Than, 
 the devil, an old maligner of mankind, who before was an 
 angel in heaven, and through fm of pride in arrogating to 
 himfelfe the feate and throne of Gods majefty, caft down 
 into the lake of hell, envying mans glorious eflate, which he 
 than had loft, came unto man in Paradife, and inticed him 
 (oh, torteoufe ferpent !) to eat of the forbidden fruitc, wherof 
 the Lorde God had forbidden him to taft on pain of his The fall of 
 
 ^ man by the 
 
 life: notvvithftanding Adam, condefcending to his wife her malice of the 
 
 perfwafions, or rather to the ferpent, having buzzed his ^^' ' 
 
 venemous fuggeftions into their eares, tooke of the apple 
 
 and did eat, contrarie to the expreffe commandement of 
 
 his God. This done, their eyes were opened, thei faw their 
 
 nakednes, and were not a litle ashamed ; (and yet before fm 
 
 was committed, they, being both naked, were not ashamed; 
 
 but fin once committed they became uncleane, filthie, loth- 
 
 fome, and deformed,) and fewed them garments of fig leaves 
 
 together, to cover their shame withall. Than the Lord, 
 
 pittying their miferieand loathing their deformity, gave thein 
 
 pelts and felles of beafts to make them garments withall, to 
 
 the end that their shamefull parts might leffe appeare ; yet 
 
 fome are fo brafen faced and fo impudent that, to make the Imp«d<int 
 
 r • 1 beasts, 
 
 devill and his members fport, will not ftickc to make open 
 
 shew of thofe parts which God commaundeth to be covered, 
 nature willeth to be hid, and honeft}' is ashamd once to be- 
 hold or looke upon. 
 
 Spud. I gather b\- }-our words three fpeciall jooynts. P^irfl:, 
 
36 TJie anatomic of 
 
 that fin was the caufe why our apparell was given us ; 
 fecondly, that God is the author and giver therof ; thirdly, 
 that it was gi\'en us to cover our flianie withall, and not to 
 feed the infatiable defires of mens wanton and luxurious 
 eies. 
 
 Philo. Your colle6lion is very true. Than, feeing that our 
 apparel was given us of God to cover our fliame, to keep 
 our bodies from cold, and to be as pricks in our eies to put 
 Wherfor our us in mind of our miferies, frailties, imperfections, and fm, 
 geven us. of our backeflyding from the comrnaundements of God and 
 
 obedience of the higheft, and to excite us the rather to con- 
 trition and compun6lion of the fpirit, to bewayle our mifery, 
 and to crave mercy at the mercifull hands of God, let us be 
 thankfuU to God for them, be forie for our fmnes (which 
 weare the caufe therof,) and ufe them to the glory of our 
 God, and the benefyte of our bodies and foules, againft the 
 great day of the Lord appeare. But (alas) thefe good 
 creatures which the Lord our God gave us for the refpe6ls 
 before rehearfed, we have fo perverted as now they ferve, 
 in ftead of the devills nettes, to catche poore foules in ; for 
 every one now adaies (almoft) covet to deck and painte 
 their Hving fepulchres, or earthly graves (their bodies I 
 meane) with all kind of braverie, what foever can be devifed. 
 Mens bodies to delight the eyes of the unchaft behoulders, wherby God 
 
 livin<T sepulr 
 
 chres! is difhonored, offence is encreafed, and much fuine daylie 
 
 committed, as in further difcourfe fliall plainly appeare. 
 
 Spud. Did the Lord cloth our firft parents in leather, as 
 not having any thing more precioufe to attyre them withall, 
 or for that it might be a permanent rule, or patern, unto us 
 « (his pofterity) for ever, wherafter we are of force to make all 
 
 our garments, fo as it is not now lawfull to go in richer 
 arraye, without ofifendinge his majeftie .' 
 
the abuses in Ailgiia. 37 
 
 PJiilo. Although the Lord did not cloth them fo meanly, 
 
 for that he had nothing els more precioufe to attyre them 
 
 withall, (for Domini eft terra, ct plcnitndo ejus, the earth is 
 
 the Lords and the fulneffe therof, faith the Lord by his 
 
 pfalmift ; and by his proi^het, Gold is myne, filver is myne, 
 
 and all the riches of the world is my own,) yet, no doubt, 
 
 but he would that this their meane and bafe attyre fliould 
 
 be as a rule, or pedagogic, unto us, to teach us that \vc ought 
 
 rather to walke meanelye and fimplye, than gorgioufly or In our appa- 
 
 pompoufly ; rather ferving prefent neceffitye, than regarding ratheAo"obey 
 
 the wanton appetits of our lafcivioufe mindes. Not with- necessity than 
 r ,. -t r r ii-i i •/- ,,^0 feed vanity. 
 
 Itandnige, i luppole not that his heavenlye majefty would 
 
 that thofe garments of lether iliould ftand as a rule or 
 
 pattern of neceffytie unto us, wherafter we lliold be bound 
 
 to Ihape all our apparell for ev'cr, or els greevouflye to 
 
 ofifende ; but yet by this we may fee his bleffed will is, that 
 
 we fliould rather go an ace beneth our degree, than a jote 
 
 above. And that any fimple covering pleafeth the godl}', 
 
 fo that it repell the colde and cover the fliame, it is more 
 
 than manifeft, as well by the legends both of prophane 
 
 hiftoryographers, chronologers, and other writers, as alfo by 
 
 the cenfures, examples, and lyves of all godly fince the 
 
 beginning of the world. And if the Lord would not that 
 
 the att}'re of Adam fliould have beene a figne or patterne Adam his 
 
 of mediocritie unto us, he both in mercy would and, in his ^ttir 
 
 ire was a 
 
 almighty power, could have mvefted them in filks, velvctii, signof medio- 
 
 r • 1 1 /-I 11 HIT, ciiiyuiitous 
 
 latens, grograins, gold, nlver, and what not. Init tlie Lord in ourappa- 
 our God forcfawe that if he had clothed man in rich and ^^^^' 
 gorgioufe attyre (fuch is our proclyvitye to finne) he wold 
 have bene proude therof, as we fee it is come to paffe at this 
 day (God amend it), and tlierby purchafe to himfelfe, his 
 bodv and foule, eternall damnation. 
 
38 ^ l^(^ anatomic of 
 
 Spud. Than, it fecineth a tliingc niateriall, and of great 
 
 importance, that we refemble our firft parents in aufterity 
 
 and fimpHcity of apparell, fo much as may be poffible, doth 
 
 it not ? 
 
 No religion PJiUo. I put no religion in goinge, or not goinge, in the 
 
 reposed in |jj_.g fn^ipje attyre of oui parents Adam and Eva (as our 
 apparell. r ^ 1 \ 
 
 Papifts, Papiftes ? no, Sorbonifts, Sorbonifts ? no, Atheifts 
 
 Atheifts ? no, plaine Sathanifts do, placing all their religion 
 in hethen garments and Romifh raggs) fo that we observe 
 a meane and exceade not in pride. But notwithftanding, 
 if we approched a litle nearer them in godly fimplicitie 
 and chriftian fobrietie, both of apparell and maner of 
 lyvinge, we fhould not onely pleafe God a great deale the 
 more, and enritche our cuntrey, but alfo avoyd many fcan- 
 dals and offences which grow daily by our cxccffive ryot, 
 and ryotoufe exceffe in apparell. Por doth not the appa- 
 rell ftyrre uppe the heart to pride } doth it not intice 
 pride "^"'^^ others to fmne .'' and doth not fm purchafe hell, the 
 guerdon of pride } 
 
 Spud. But the)' fay they pleafe God, rather than offend 
 
 him, in wearing this gorgioufe attyre, for therby the glory 
 
 of his workmanfliip in them doth more appeare. Befides 
 
 that, it maketh a man to be accepted and efteemed of in 
 
 every place ; wheras othtrwife they fliould be nothing leffe. 
 
 The Lord ac- Pliilo. To think that the Lorde our God is delighted in 
 
 man'^after'his ^^^^ fi)lendente fliew of outward apparell, or that it fetteth 
 
 apparell. forth the glory of his creatures, and the majefty of his 
 
 kingdom, I fuppofe there is no man (at leaft no perfecl 
 
 chriftian man) fo bewitched or affotted : for that weare as 
 
 much as to fay, that ftinking pride and filthie fmne tended 
 
 to the glory of God ; fo that the more we fyn, the more we 
 
tlic abuses in A ili:;iin. 39 
 
 incrcafc liis prc-u'fc and gloryc. But the Lord ourc God is 
 fo farrc from dclightiny;e in finnc, that he adjudgeth them 
 to ctcrnall death and damnation that committe the fame. 
 Than, who is he that will take pleafure in vayne apparell, 
 which, if it be worne but a \\h)-le will fall to ragges, and if 
 it be not worne will foone rotte or els be eaten with 
 mothes. His wayes are not cure wayes, his judgements not 
 our judgements, as he fayth by his Prophet: and wheras 
 they holde that apparell fetteth foorth the glorie of his 
 majeftie in his creatures, makynge them to appeare fairer, 
 than other wyfe they would of themfelves, it is blafphem- 
 oufly fpoken, and much derogateth from the excellency Noattyrecan 
 
 11 r ^ ■ T-/--1 ^111- 1 make the crea- 
 
 and glory 01 his name, ror laith not (jrod by his prophet tureofOod 
 Mo>-fes, that after he had made all creatures, he beheld '^^""^ ^^>''^''- 
 them all, and behould they weare (and efpccially man, the 
 cxcellentcft of all other his creatures, whom he made after 
 his own fimilitude and likneffe) excedinge good .^ And were 
 all creatures good and perfeft, and only man not perfect, 
 nor faire inough .'' If thefe their fpeeches were true (which 
 in the fulneffe of their blafphemie they fliame not to fpeake) 
 than might we eafily convince the Lord of untrue fpcaking, 
 who in his facred word informcth us, that man is the per- 
 fecteft creature, and the fayreft of al others, that ever he 
 made (excepting the hevenly fpirits, and angelical crea- 
 tures) after his own likeneffe, as before. O man ! who arte 
 thou, that reafoneft with thy Creator } fhall the clay fay 
 unto the potter, why haft thou made me thus .■' or can the Every one is 
 clay make himfelfe better favored than the potter, who i"",JJ°lfe wkh 
 
 gave him his firft ftamp and proportion .'' Shall we think his creation, 
 ,,-..,. ., 1,1 1 r\ ■ r^i ^"d SO accuse 
 
 that Itmking pride can make the workmanlhippe ot the oodofit. 
 Lord to feeme fayrcr ? Than, why did the Lord cloth us fo 
 
40 TJic anatomic of 
 
 at the firft ? or at leaft, why gave he not commaundcment 
 in his will and teftament, Avhich he fealed with the price of 
 the bloud of his fonne, to cloth our felfes in riche and gor- 
 gioLife apparel to fet forth his glory the more ? But away 
 with thefe dogs and hellifli haggs, who retaine this opinion, 
 that curfcd pride glorifieth God, and fetteth forth or bewti- 
 fieth his workmanfliippe in his creatures ! In vain is it for 
 me to expoftulat with them, for doubtles none hould this, 
 but fuch as be mifcreants (or devills incarnate) and men 
 The Lord our caft of into a reprobate fence, whom I befeech the Lord, in 
 
 God is a con- ,,,-,. . , ^ , , , 
 
 Sliming fire to the bowels ot his mercy, either ipeedely to convert that 
 destroy all they perifh not, or els confounde, that they hurte not, that 
 
 impenitent ^ ^ / _ 
 
 sinners. peace may be uppon Ifrael. Thus, having fufificiently (I 
 
 truft) refelled their falfe pofitions, I leave them to the 
 Lord, befeechinge them (as they tender their own falvation) 
 lingiias conipefccre digitis, to ftoppe their facrilegioufe 
 mouthes with their fingers, and not to fpit againfb heaven, 
 or kicke againft the pricke, as they do, anie longer : for the 
 Lord our God is a confuming fier, and upon obftinate fin- 
 ners flial raine down fire and brimfton, and confume them 
 in his wrath. This is our portion acquired by finne. 
 
 Spud. But what fay you to the other branch of their 
 conclufion, namely, that apparell maketh them to be ac- 
 cepted, and well taken in every place .'' 
 
 Philo. Amongeft the wicked and ignorante pezants, I 
 muft needes confeffe, they are the more eftemed in refpe6l 
 of their apparell, but nothing at all the more, but rather the 
 leffe, amongeft the godly wyfe. So farre of [f] will all wyfe 
 men be from accepting of any for his gay apparell onely, 
 that be he never fo gallantly painted or curioufly plumed 
 in the deceiptfull fethers of pride) they wil rather contemne 
 
iJic abuses in Ai/^i^iia, 41 
 
 him a great deale the more, taking him to be a man puffed 
 
 up with pride and vaine glorie, a thing both odioufc, and 
 
 deteftable to God and good men. And feeing it cannot The wise will 
 
 ftand with the rule of God his juflice, to accept, or not to ""t accept of 
 
 •" ^ any after 
 
 accept, any man for his apparell, or any other externe (hew apparell. 
 
 of deceiptfuU vanytie, it is manifeft, that man, doinge the 
 
 contrarie, is a Judas to the truth, a tray tor to juftice, and 
 
 an enemy to the Lord : wherfore farre be that from al good 
 
 Chriftians ; and if thofe that go fo richely clothed Ihould be 
 
 efteemed the rather for their rich apparel than a contrario, 
 
 muft thofe that go in meane and bafe attire be the more 
 
 contemned, and defpifed for their povertie. And than, 
 
 fliould Chrift Jefus, our great Ambaffador from the king of 
 
 heaven, and only Saviour, be contemned, for he came in 
 
 poore and mean array : but Chrifl Jefus is bleffed in his 
 
 pore raggs, and all others are contemned in their rich and 
 
 precious attyre. Under a fimple cote many tymes l}'eth 
 
 hid great wifdom and knovvledg; and contrarely, under 
 
 brave attyre fomtime is covered great ydiotacy and folly. 
 
 Hereof every dales fucceffe ofifreth proofe fufificient, more is 
 
 the pytie. 
 
 Spud. Wherfore would you have men accepted, if not Wisdom not 
 
 PJiiIo. If any be fo foolifli to ymagin that he flialbe apparell. 
 worfliipped, reverenced, or accepted the rather for his appa- 
 rell, he is not fo wyfe as I pray God make me. For furely, Reverence 
 for my part, I will rather worfliippe and accept of a pore no^ to auyre^.' 
 man (in his clowtes and pore raggs) having the gifts and 
 ornaments of the mind, than I will do him that roifteth and 
 plaunteth daylie and howrely in his filks, velvets, fatens, 
 damafks, gold or fdver, what foever, without the induments 
 
 6 
 
42 
 
 TJtc aiiatoiiiic of 
 
 Wherefore 
 man is to be 
 worshipped 
 and had in 
 reverence. 
 
 Gentilitie 
 without vertue 
 is not genti- 
 litie. 
 
 of \'crtiic, whcrto only al reverence is due. And therfore 
 as any man is indued, or not indued, with vertue, and true 
 godlyneffe, fo will I reverence, or not reverence, accept or 
 not accept of him : wherfore if any gape after reverence, 
 worfliip or acceptation, let them thirft after vertue, as 
 namely, wifdome, knowledge, difcretion, modeftie, fobrietie, 
 affability, gentleneffe and fiiche like ; than can they be 
 without reverence or acceptation no more than the fonne 
 can be without light, the fire without heat, or the water 
 without his naturall mo}'ftin'e. 
 
 Sp. Than I gather, you would have men accepted for 
 vertue and true godlines, wold you not } 
 
 r/i. I would not only have men to be accepted and re- 
 verenced for their virtue (though the chiefeft reverence is 
 onely to be attributed to him, whofe facred breft fraught 
 with vertue, as it may well be called the Promptuanc or 
 Rcccptoric of true wifdome and godlines, but alfo (in parte) 
 for theyr byrthes fake, parentage and confanguinitie ; and 
 not only that, but alfo in refpcct of their callings, offices 
 and funftions, whether it be m the temporall magiftery, or 
 ecclefiafticall presbitery (fo long as they governe godly and 
 well) : for the Apoflle fayth, that thofe elders which governe 
 wel amongft us are worthie of double honor. But yet the 
 man whom God hath bleffed with vertue and true godlynes, 
 thoughe he be neyther of great byrth nor callynge, nor yet 
 any magiftrate whatfoever, is worthie of more reverence 
 and eftimation then any other without the ornaments of the 
 minde, and gifts of vertue abovefaid. For what prevayieth 
 it to be borne of worfhipfuU progenie, and to be deftitute of 
 all vertue, which deferveth true worfhip .-' what is it els then 
 to carie a golden fwoorde in a leaden fcabbarde .' Is it any 
 
tlic abuses ill Ai/^ita. 43 
 
 thing els then a g-oldcn cofifyn or painted fepulchre, makyng 
 a fayre fliowe outwardly, but inwardly is full of ftinche and 
 lothfomnes? I remember once I red acertaineftorieof one, a 
 gentleman by byrth and parentage, who greatly reproched, 
 and withall difdayned an other, for that he was come to great 
 authoritie onely by vertue, being but a poore mans child by 
 byrthe : What ! faith the gentleman by birth, arte thou fo 
 luftie ? Thou arte but a coblers fonne, and wilt thou com- 
 pare with me, being a gentleman b\' l))Tth and calling ? 
 To whom the other anfweared, thou arte no gentleman, for 
 thy gentilitie endeth in thee, and I am a gentleman, in that 
 my gentilitie beginncth in me : meaning (unlefb I be de- 
 ceived) that the wante of virtue in him was the decay of his 
 
 The exordium 
 gentility, and his vertue was the beginnmg of true gen- ofvimie is the 
 
 tilitie in him felfe : for virtue thcrfore, and not for appa- ^g°[f,'i"^a°n(j 
 rell, is everye one to be accepted ; for if we fliould accept of worship, and 
 men after apparell onely, refpefting nothing els, than fliold on"is°the^ 
 it come to paffe, that we might more efteme of one, both decay of tiie 
 meane by birth, bafe without virtue, ferv)'le b)- calling, 
 and poore in eftate, more than of fome by birthe noble, by 
 virtue honorable, and bycallinge laudable. And the reafon 
 is becaufe everyone, taggeand ragge, go braver, or at Icaft 
 as brave as thofe that be both noble, honorable and wor- 
 shipful 1. 
 
 Spud. But I have hard fay, there is mure hol)'ncffe in 
 fome kynd of apparell than in otherfome; which makes them 
 fo much to afifeft var}'tie of fafliions, I thinke. 
 
 Philo. Indeed, I fuppofc that the fumme of their religion 
 doth confirte in apparell. And, to fpeake my confcience, 1 
 thinke there is more, or as much, holyneffe in the aj^parell. 
 as in them ; that is, juft none at all. But admit that there 
 
44 J^J^<-' anatomic of 
 
 No holynes in be hol)ncrfe ill apparall (as ^\'ho is fo infatuat to beleve it) 
 appare . ^|^^^^ .j_ f^jj|y^yjr>|-i-, \\-^2X the holynes pretended is not in them, 
 
 and fo be they plaine hypocrits to make fhew of that which 
 they have not. And if the hoHnes by there attire prefaged 
 be in them felves, than is it not in the garments; and why do 
 they than attribute that to the garments whiche is neither 
 adherente to the one, nor yet inherent in the other ? Or if 
 it wer fo, why do they glory of it to the world ? But I leave 
 them to their follie, haftinge to other matters more profit- 
 able to intreate of 
 
 Spud. But I have hard them reafon thus : That which is 
 good in it own nature cannot hurt ; apparell is good, and 
 the good creature of God : ergo no kynde of apparall can 
 The argument hurte And if there be anie abufe in it, the apparell knowethe 
 tryve'd " ^^ "°^ ' thcrfore take away the abufe, and let the apparell 
 remaine ftill, for fo it ma)-e (fay they) without anie hurte 
 at all. 
 
 PJiilo. Thefe be well feafoned reafons, and fubftanciall 
 affeverations in deed ; but if they have no better argu- 
 ments to leane unto than thefe, their kingdome of pride 
 will fliortlie fall without all hope of recoverie againe. The 
 apparell in it owne nature is good, and the good creature 
 of God (I will not denie) and cannot hurte, except it be 
 thorowe ouer owne wickedneffe abufed. And therfore wo 
 be to them that make the good creatures of God inftru- 
 ments of dampnation to them felves, by not ufing them, 
 but abufing them. And yet, not withftanding, it maye be 
 faid to hurte, or not to hurte, as it is abufed or not abufed ; 
 and wheras they would have the abufe of apparell (if any 
 be) taken away, and the apparell to remain ftill, it is im- 
 poffible to fupplant the one, without the extirpation of the 
 
the abuses in A ilgna. 45 
 
 other alfo. For it is truclyc faid, fiiblata caiifa, tollitur 
 
 cffecliis ; but not fitbrepto cjfeetu tollitur can fa ; take away 
 
 the caufe and the cffe6lc fallcth, but not contrarylye, take 
 
 away the effc6l and the caufe falleth. The cfficiente caufe Unpossible to 
 
 of pride is Qor";ioufe attire ; the effect is pride it felfe in- ^''^'^f ^^^^^ , 
 
 •t^ ^ ^ ' i pride, except 
 
 generate by attire: but to begin to plucke awaie the efifecle sumptuous 
 (to wit, pride) and not to take awaye the caufe fnil (naniehe taken*^away 
 funiptuoufe att}'re) is as if a man, intending to fupplant a ^I'^o- 
 tree by the rootes, fliould begin to pull the fruite and 
 braunches onel}'e; or, to pull downe heaven, fliould dig in the 
 carthe, workinge altogether prepofterouflie and indyreclye. 
 And the reafoa is, thefe two collaterall cofins, apparell 
 and pride (the mother and daughter of mifchiefe) are fo 
 combinate together, and incorporate the one in the other, as Apparell and 
 
 pride combin- 
 
 the one can hardlie be dyvorced from the other, without the ed together as 
 
 diftruaion of them both. To the accomplilbmente wherof 7°^^^\' ^"'^ 
 
 ^ _ daughter. 
 
 God graunte that thofe holfome laws, fan6lions, and ftatuts, 
 which, by our moft gracious and ferene princeffe (whome 
 Jefus preferve for ever) and her noble and renowmed pro- 
 genitors, have beene promulgate and ena6led hertofore, may 
 be put in execution. For, in my opinion, it is as impoffible 
 for a man to were precioufe apparell and gorgioufe attyre, 
 and not to be proude therof (for if he be not proud therof, 
 why doth he weare fuche riche attire, whereas meaner is both 
 better cheape, eafier to be had, as warme to the bodie and 
 as decent and comly to any chaft Chriftians eye) as it is impossible not 
 
 for a man to cary fire in his bofome and not to burne. Ther- ^^^^ proud of 
 
 ^ rich attire, 
 
 fore, would God every man might be compelled to weare 
 
 apparell according to his degree, eftat, and condition of life; 
 
 which, if it were brought to paffe, I feare leaft fomc who 
 
 ruffle now in filks, velvets, fatens, damafks, gold, filver, and 
 
46 
 
 Tlic anatomic of 
 
 The godly 
 have ever de- 
 tested pride of 
 apparell. 
 
 The very 
 hethen have 
 contemned 
 sumptuouse 
 apparell. 
 
 Testimony of 
 hethen people 
 who derided 
 
 what not, fliold be glad to wcare frize cotes, and glad if 
 they might get them. 
 
 Spud. What is your opinion .'' Did the people of the 
 former world fo much cfteeme of apparell as we doe at this 
 prefent day, without refpect had either to fex, kind, order, 
 degree, eftat, or callinge .' 
 
 PJiilo. No doubt but in all ages they had their imper- 
 fections and faults, for Hoininis eft errarc, labi et dccipi ; it 
 is incident to man to err, to fall, and to be deceived. But, 
 notwithftandinge, as the wicked have ahvayes affected not 
 onelie pride in apparell, but alfo all other vices whatfoever, 
 fo the chafte, godly, and fober Chriftians have ever efchewed 
 this exceffe of apparell, ha\'ing a fpeciall regard to weare 
 fuche attyre as might neyther offend the majiftie of God, 
 provoke them felves to pride, nor yet offend any of their 
 brethren in an}' refpecte. But (as I have faid) not onely 
 the godly have detefted and hated this vaine fuperfluet}'e of 
 apparell in all tymes fmce the beginning of the worlde, but 
 alfo the verie panims, the heathen philofophers, who knew 
 not God (though otherwife wyfe fages and great clarks), 
 have contemned it as a peftiferous evill ; in fo muche as 
 they have writ (almoft) whole volumes againft the fame, as 
 is to be feene in moft of their books yet extant. 
 
 Spud. Are you able to prove that ? 
 
 PJiilo. That I am, verie eafelye; but of an infinyte number, 
 take a tafte of thefe few. Democrates beeing demaunded, 
 wherin the bewtie and comlie feature of man, or woman, 
 confffted .' aunfwered. In fewnes of fpeaches well tempered 
 together in virtue, in integrity of life, and fuche like. So- 
 phocles, feinge one weare gorgeoufe apparell, faid to him, 
 Thou foolc ! thy apparell is no ornamente to the, but a 
 
tJic abuses ill A i/i^iia. 47 
 
 maiiifeft (licwe of thy follie. Socrates, beini^ afl<ed what 
 
 was the orcatteft ornamente in a woman, anfwercd, That 
 
 whicli nioft (lieweth her chaftitie, and good demeanourc of 
 
 body and mind, and not fumptuoufe attyre, which rather 
 
 (heweth her adulterate hfe. Ariftotle is fo diftrict in this 
 
 point, that he would have men to ufe meaner apparell 
 
 than arc permitted them by the lawe. The wife of Philo, ,, 
 
 ^ •' V ertue is the 
 
 the philofopher, being uppon a tyme demaunded why flie comiyest oma- 
 ware not gold, filver and precioufe garments, faid, flie "^^""^ ^ ^ • 
 thought the vertues of her husband fufficient ornaments for 
 her. Dionifius, the king, fente the richeft garments of all 
 his wardrobe to the noble women of the Lacedemonians, 
 who returned them from whence they came, fayinge, they 
 would be a greatter Iliame to them than honore. Kinge 
 Pirrus fent riche attyre to the matrones of Rome, who ab- 
 horred them as menftruous clowtes. The conceived opinion 
 amongell the Grecians to this day is, that it is neither gold 
 nor gorgioLife attyre that adorneth either man or woman, Diogenes his 
 but vertuous conditions, and fuch like. Diogines fo much ^^^^""'>- 
 contemned fumptuous att}-re, that he chofe rather to dwell 
 in wilderneffe amongefl brute beafts all his lyfe longe, than 
 in the pompoufe courts of mightie kings one da}'e to be 
 commorante. For he thought, if he had the ornaments of 
 the minde, that he was faire ynoughe, and fine inough alfo, 
 not needing any more. A certen other philofopiier ad- 
 dreffed himfelfe towards a kings courte in his philofophers 
 attyre, that is, in meane, bafe and poore aray ; but fo fone 
 as the officers efpied him, they cried, Awaie with that 
 rogue! what dothe he fo nie the kinges majefties courte ? 
 The poore philofopher, fcing it lighten fo faft, retyred 
 back for fcare of their thundcr-clapi)cs, and rcpa\Tinge 
 
48 The anatomic of 
 
 home, appaireled himfelfe in riche attyre, and came againe 
 marchinge towards the court : he was no fooner in fight, but 
 every one received him plaufibhe, and with great fubmiffion 
 and reverence. When he came in prefence of the kinge, 
 and other mightie potentats, he kneled down, and ceafed 
 not to kiffe his garments. The king and nobles mar- 
 ve}'Hnge not a litle therat, afked him, wherfore he did fo } 
 The example \\'ho aunfwcred, O noble kinge! it is no mar\-e}'le ; for 
 of a philo^o- that whiche my vertue and knowledge could not doe, my 
 
 pner deriding ■' ° -' 
 
 the pompe of apparcll hath brought to pa ffe : for I, comminge to thy 
 gates in my philofophers weede, was repelled ; but having 
 put upon me this riche attyre, I was brought to thy pre- 
 fence with as great veneration and worfliip as could be. 
 Wherby is to be feene in what deteftation he had the 
 ftinkinge pride of apparell, takeing this occafion to give the 
 king to underftand the inormious abufe thereof, and fo re- 
 move the fame as a peftilent evill out of his whole dominion 
 and kingdome, I read of a certen other philofopher that 
 The example came before a king, who, at the fame tyme, had invited his 
 pher^wiio^spat nobles to a feast or banquet : the philofopher comming in 
 in the kings ^nd feinge no place to fpit in (for every place was hanged 
 with cloth of gold, cloth of filver, tinfell, arrace, tapeftrie, 
 and what not) came to the king and fpat in his face, faying, 
 It is meet (O king !) that I fpit in the fowleft place. This 
 good philofopher (as we may gather) went about to with- 
 draw the king from taking pleafure or delight in the vaine 
 gliftering fliewe, either of apparell or any thing els, but 
 rather to have confideration of his owne filthynes, miferie 
 and fmne, not ryfmg up into pride, and fpitting againft 
 heaven, as he did, by delighting in prowde attyre and gor- 
 geoufe ornaments. Thus we fee the verie painims and 
 
the abuses in Ail una. 
 
 49 
 
 hcalhcn people have from the beginning dirp)'red tliis ex- 
 ccffe of apparcll, both in them felves and others, whofe ex- 
 amples heerin God graunt we may folowc. 
 
 Spud. But you are not able to prove that any good 
 Chriftians ever fet light by precious attire, but alwayes 
 efteemed it as a fpeciall ornament to the whole man. As 
 for thcfe heathen, they were fooles, neither is it matcriall 
 what they ufed, or ufed not. 
 
 Phi/o. I am able to proovc that even from the biginning 
 of the world, the chofen and peculiar people of God have Piol)ation that 
 contemned proude apparell, as things (not onely) not nc- woildT-uh 
 ceffarie, but alfo as very evilles themfelves, and have gone contemned 
 both meanely and poorely in their uluall attyre. What fay attyre. 
 you to our grandfather Adam, and Eva our mother .^ Were 
 they not clothed in pcltes, and fl<ins of beafts .' Was not 
 this a mcane kinde of apparell thinke you .'' Was it not un- 
 fitting to fee a woman invefted all over in leather } But yet 
 the Lord thought it precious and feemelie ynough for them. 
 What faye you to the noble prophet of the world, Elias.'' Elias, 
 did hee not walke in the folitude of this worlde in a fimplc 
 playne mantell, or gowne, girded to him with a girdle of 
 leather.' Elizeus, the prophet, did he not in a manner the Elizeus. 
 verie fame .' And what fay you to Samuell, the goulden Samuell. 
 mouthed prophet, notwithftanding that hee was an arch- 
 prophet, and a chiefe feer of that time .'' Did he not walkc 
 fo meanel}', as Saul, feking his fathers affes, could not know 
 him from the refte, but afkcd him, where was the feers 
 houfe } This muft needs argue that he went not richer then 
 the common fort of people in his time .' The children of The children 
 Ifraell, beeing the chofen people of God, did thc\' not wcare ""^ I'^racll. 
 their father's attire fortie yeeres togither in the uildcrncs .'' 
 
50 TJtc anatomic of 
 
 Tohn Baptist. Was not John the Baptift clothed with a garment of camei'.s 
 hcare, girded with a thong of the fl<in of the fame, in fted of 
 
 Teter. a girdle or furcinctorie about his loines ? Peter, the deere 
 
 ai^oftle of our Saviour, was not diftinft from the reft of 
 his felowes, apoflles, by any kinde of rich apparel, for 
 then the maid would not have faid, I know thee by thy 
 tung, but rather, by thy apparel. The apoftle Paul, 
 writing to the Hebrues, faith that the perfecuted Church, 
 bothe in his time and before his dayes, were clothed fome 
 in sheep fkinnes, and fome in gote fkinnes, fome in camels 
 heare, fome in this, and fome in that, and fome in what- 
 foever they coulde get ; for if it would hide their shame- 
 ful parts, and kept them from the colde, they thought 
 it fufificient, they required no more. But, to fpeake in one 
 word for all : did not our Saviour Jefus Chrift wearc the 
 very fame fashion of apparell that his countrey-mcn ufed, 
 that is a cote without a feame, either knit or weaved } 
 
 The humility i^yj^i j^ fashions the Paleftynians ufe there yet to this day, 
 
 and poverty ot •' J j '> 
 
 Christe iippon without any alteration, or chaunge, as it is thought. This 
 his attyre was not very hanfome (one would think) : at the 
 leafl it was not curious, or new fangled, as ours is ; but, as 
 the poet well faid, nitiiiinr in vctituni, Jcnipcr cnpivuifqnc 
 ncgata, we defire things forbid, and covet thinges denied us. 
 We lothe the fimplicitie of Chrifte, and abhorring the 
 chriftian povertie, and godly mediocritie of our forefathers in 
 apparel, are never content except wee have fundry futes of 
 apparel, one divers from an other, fo as our preffes crack 
 withall, our cofers bruft, and our backs fweat with the 
 cariage therof : we muft have one fute for the forenoone, 
 another for the afternoone, one for the day, another for the 
 night ; one for the workeday, another for the holiday, one 
 
t/iL- ab/iscs ill .liii^iia. 51 
 
 for fommcr, another for w inter ; one of the newe fashion, 
 another of the olde, one of this colour, another of that, one 
 CLitte, an other whole, one laced, another without, one of 
 o-olde, and other of filver, one of filkes and velvets, and Supeinuitie of 
 
 , . . , y apparell with 
 
 another of clothe, with more difterence and A'arietie than 1 diversitie of 
 can expreffe. God be merciful unto us, and haflen his king- '"a'^i'o'is- 
 dome, that all imperfections may be doon awa)' ! 
 
 A perticuler Difcription of apparell in Ailgna 
 by degrees. 
 
 l^Spitd.^ You have borne me in hand of many and greev- 
 ous abufes reigning in Ailgna, but now (fetting aparte thefe 
 ambagies and fuperfluous vagaries) I pray you defcribe unto 
 me more particularly the fundrie abufes in apparell there 
 ufed ; running over by degrees the whole ftate thereof, that 
 I maye fee, as it were, the perfe6l anatoniie of that nation 
 in apparell, whiche thinge I greatlye defire to knowe. 
 
 Philo. Your requeft feemeth both intricate and harde, 
 confidering there bee Tot tan fa nicoyadces invcntioiumi, fo 
 manie and fo fonde fafliions, and inventions of apparell e\XM'ie 
 day. But yet, left I might be judged unwilling to fliewe 
 you what pleafure I can, I will affay {pro virili iiica, omnibus 
 ncrvulis undiquc cxtoifis), \\\\\\ all the might and force I can, 
 to fatisfie your defire. Wherefore to begin fnft with their 
 hattes. 
 
 Sometimes the}' were them fliarp on the crowne, pearking 
 up like a fphere, or fliafte of a fteeple, ftanding a quarter of 
 a yarde above the crowne of their heades; fome more, fome The diverfity 
 leffe, as pleafe the phantafies of their mindes. Otherfome Ailgna. 
 be flat and broad on the crowne, like the battlements of a 
 
52 The anatomic of * 
 
 lioufc. An other fort have round crowncs, fooietimes with 
 one kinde of bande, fometime with an other ; nowe blacke, 
 now white, now ruffet, now red, now greene, now yellowe, 
 now this, nowe that, never content with one colour or fafliion 
 two dayes to an ende. And thus in vanitie they fpende the 
 Lorde his treafure, confuming their golden yeares and 
 filver dayes in wickednes and fni. And as the fafliions bee 
 rare and ftraunge, fo are the thinges wherof their hattes be 
 The fundrye made diverfe alfo ; for fome are of filke, fome of velvet, 
 things wherof {q,^^ q{ taffetie, fome of farcenet, fome of wooll ; and which 
 
 liattes be > > i 
 
 made. is more curious, fome of a certaine kinde of fine haire, far 
 
 fetched and deare bought, you maye bee fure ; and fo com- 
 mon a thinge it is, that everie fervingman, countrcyman, or 
 other, even all indifferently, do weare of thcfe hattes. For 
 he is of no account or eftimation amongft men, if hee have 
 not a velvet or a taffatie hatte, and that mufte bee pincked 
 and cunningly carved of the befte fafhion ; and good pro- 
 fitable hattes bee they, for the longer you weare them the 
 fewer holes they have. Befides this, of late there is a new 
 fafliionofwearing their hattes fprung upamongfl them, which 
 they father upon the Frenchmen, namely to weare them 
 Wering of without bandes ; but how unfeemelie (I will not fay how 
 hattes without affy) a fafliion that is, let the wife judge. Notwithftandihg, 
 
 bandes. . . ,., -ii, ^• r ^ r 
 
 howe ever it bee, if it pleafe them, it shall not difpleafe me. 
 Another fort (as phantailicall as the reft) are content with 
 no kind of hatt without a great bundle of feathers of diverfe 
 and fondrie colours, peaking on toppe of their heades, not 
 unlyke (I dare not fay) cockfcombes, but as fternes of pride 
 and enfigns of vanitie ; and thefe flutteringfayles and fethered 
 flags of defiance to vertue (for fo they are) are fo advaunced 
 in Ailgna, that every childe hath them in his hat or cap : 
 
the abuses in A i/giia. 5 3 
 
 many get good living by dying and felling of them, and 
 not a fewe proovc them felves more then fooles in wearing 
 of them. 
 
 S/^iid. Thefe fethers argue the lightnes of their fond im- 
 aginations, and plainly convince them of inftabilitie and 
 folly ; for fure I am, hanfome they cannot be, therefore 
 badges of pride they muft needs be, which I think none wil 
 weare, but fuch as be like them felves. But to }'our in- 
 tended difcourfe. 
 
 PJiilo. They have great and monfterous ruffes, made either 
 
 of cambrick, holland, lawn, or els fome other the fincft cloth Great ruffes 
 
 that can be got for mony, wherof fome be a quarter of a [n (^"^red^" 
 
 yarde deep, yea, fome more, very {q.\n leffe ; fo that they 
 
 ftand a full quarter of a yarde (and more) from their necks, 
 
 hanging over their shoulder poynts, infted of a vaile. But 
 
 if Aeolus with her blafts, or Neptune with his ftormes 
 
 chaunce to hit uppon the crafie bark of their brufed ruffes, 
 
 then they goe flip flap in the winde, like rags flying abroad, 
 
 and l}'e upon their shoulders like the dishecloute of a flut. 
 
 But wot you what ? the devil, as he in the fulnes of his 
 
 malice, firft invented thefe great ruffes, fo hath hee now 
 
 found out alfo two great ftayes to beare up and maintaine 
 
 this his kingdome of e^reat ruffes (for the devil is king and Two arches or 
 
 1W1 1 -f , r • , , 1 M, pillersioun- 
 
 prmce over all the children of pride) : the one arcli or piUer der proppe the 
 
 wherby his kingdome of i-reat ruffes is underi)ro])i)ed. is a l^'"L'^lo"l.of 
 
 J & s. Ill great ruffes 
 
 certaine kinde of liquide matter which they call ftarch, wherin withall, vide- 
 the devill liath willed them to wash and di\e his ruffes wel, ^s' ^"0^'^" 
 which, when they be dry, wil then ftand ftiffe and inflexible starch, 
 about their necks. The other piller is a certain device made 
 of wyers, crefted for the purpofe, whipi)ed over either w ith 
 gold thred, filver or filk, and this he calleth a fnp[).)rtaffe. 
 
54 i 1^^' aiioJouiic of 
 
 or underpropper. This is to be applyed round about their 
 necks under the ruffe, upon the outfide of the band, to 
 beare up the whole frame and body of the ruffe from faUing 
 and hanging down. 
 
 Spud. This is a device paffmg all the devices that ever I 
 faw or heard of. Then I perceive the devill not onely in- 
 venteth mifchief, but alfo ordaincth inftrumentall meanes 
 to continue the fame. Thefe bands are fo chargeable (as I 
 fuppofe) that but fewe have of them : if they have, they are 
 better mon}-ed then I am. 
 
 Pliilo. So few have them, as almoft none is without 
 
 them ; for every one, how meane or fimple foever they be 
 
 Every pesaiit otherwife, will have of them three or foure apeece for fayl- 
 
 bands ai?d'^'^ ing. And as though camericke, holland, lawne, and the 
 
 monsteroiise fineft clotli that may bee got an}' where for money, were 
 
 costly foever "^^ good inough, they have them wrought all over with 
 
 they bee. filke woorke, and peradventure laced with golde and filver, 
 
 or other coftly lace of no fmall price. And whether they 
 
 have argente to mayntayne this geare M'ithall, or not, it 
 
 forceth not muche, for they have it by one meane or 
 
 other, or els they will eyther fell or morgage their landes 
 
 (as they have good ftore) on Suters hill and Stangate hole, 
 
 with loffe of their l}'ves at Tiburne in a rope. 
 
 Spud. The ftate and condition of that land muft needes 
 be miferable, and in tyme growe to great fcarcitie and 
 dearth, where is fuch vaj'ue prodigalitie, and exceffe of all 
 thynges ufed. 
 The shirts PJiilo. Their fiiirtes, which all in a manner doe weare (for 
 
 if the nobilitie and gentrie onely did weare them, it were 
 fomedeal more tollerable) are eyther of camericke, holland, 
 lawne, or els of the fineft cloth that maye bee got. And all 
 
 uscdin Ail^na. 
 
///(■ ah uses in Ai/i^?/^. 55 
 
 thcfc kindcs of fliirts everie 011c now doth wcarc alike : fo 
 as it may be thoght our foref;ithei's have made their bandes 
 and rutles (if they had any at all) of groffer cloth and bafer 
 ftuffe then the worft of our lliirtes are made of now a dayes. 
 And thefe fliurts (fometimes it happeneth) are wrought 
 through out with nedle work of filke, and fuche like, and 
 curiouflie ftitched with open feame, and many other knackes 
 befydes, mo then I can defcribe. 
 
 Spttd. Thefe be goodly flnirts indeed, and fuch yet as will 
 not chafe their tender fkinnes, nor ulcerat their lillye white 
 bodyes ; or if they do, it wil not be much to their greev- 
 ances, I dare be bound. Is it anie marvel!, fi criflas cri- 
 gant ct cornua atollant, if they ftand uppon their pantofles, 
 and ho}fe up their fayles on highe, havinge thefe dyamond 
 Ihurts on their delicate bodies : but how foever it is, I 
 gather by your words that this muft needs be a nice and 
 curious people, \\\\o are thus nuffeled up in fuch daintie 
 attyre. 
 
 Pliilo. It is very true, for this their curiofity, and nicenes 
 in apparell (as it were) tranfnatureth them, makingc them Nicenes of 
 weake, tender and infirme, not able to abide fuch fliarp etlnhe body ' 
 conflicts and bluftering ftormes as many other people, both tender, 
 abroade farre from them, and in their confines nie to them, 
 do daylie fuftaine. I have hard my father, with other wyfe 
 fages affirme, that in his tyme, within the compaffe of foure 
 or fyve fcore yeeres, when men went clothed in black or 
 white frize coates, in hofen of hufwives carzie of the fame 
 colore, that the fheep bore them (the want of making and 
 w cring of which clothe, together with the exceffive wcring 
 of filks, velvets, fatens, damaflvs, tafifeties, and fuch like, 
 hath and doth make nian\- a tlioufand in Ailgna as poore 
 
56 The anatomic of 
 
 mendicants to beg£^c their bread) vvherof fome wearc ftrait 
 
 to the thigh, otherfome htle bigger : and when they ware 
 
 fluirts of hempe or flax (but now thefe are to groffe, our 
 
 fonl waHiHre ' tender ftomacks cannot eafilye difgeft fuch roughe and 
 
 meaner appa- crude meats) men weare ftronger than we, helthfuller, fayrer 
 
 rell were , o • 11 1 • 1 r n 
 
 ftronge[r] than complectioned, longer lyvinge, and nnallye, ten tymes 
 
 ^^' harder than we, and able to beare out any forowe or paynes 
 
 whatfoever. For be fure, this pampering of our bodies 
 makes them weker, tenderer and neflier, than otherw}-fe 
 they would be, if they were ufed to hardneffe, and more fub- 
 je6l to receiv^e anye kind of infe61;ion or maladie ; and 
 rather abbreviat our dayes by manye yeres, than extenuate 
 our hves one minut of an houre. 
 
 Spud. I thinke no leffe ; for how ftronge men were in 
 t}'mes paft, how long they lyved, and how helthfuU they 
 weare before fuche nicenes, and vayne pamperinge curiofitie 
 was invented, we may reade, and many that lyve at this 
 daye can teftifie. But now, through our fond toyes and 
 nice inventions, we have brought our felves into fuch pufil- 
 lanimitie and effeminat condition, as we may feeme rather 
 nice dames and yonge gyrles than puifQmte agents or man- 
 lie men, as our forefathers have bene. 
 
 Pliilo. Their dublettes are noe leffe monftrous than the 
 refte ; for now the fafliion is to have them hang downe to 
 The monftrous the middeft of their theighes, or at leaft to their privie 
 AilLma '" members, beeing fo harde-quilted, and ftuffed, bombafted 
 
 and fewed, as they can verie hardly eyther ftoupe downe, or 
 decline them felves to the grounde, foe ftyffe and fturdy 
 they ftand about them. 
 
 Now, what handfomnes can be in thefe dubblettes whiche 
 ftand on their bellies like, or muche bigger than, a mans 
 
tJic abuses in A ilgiia. 5 7 
 
 codpeece (fo as their bellies are thicker than all their bo- 
 dyes befydc) let wyfe men judge ; for for my parte hand- 
 fomnes in them I fee none, and muche lefs profytc. And to 
 be plaine, I never faw any vveare them, but I fuppofed him to 
 be a man inclined to gourmandice, gluttonie, and fuche like. Great bellied 
 
 For what may thefe great bellies fignifie els than either gJJ^ ourmand-' 
 they are fuche, or els are afife6led that way ? This is the ice, gluttonie, 
 trueft fignification that I could ever prefage or divyne of 
 them. And this may everye one judge of them that feeth 
 them ; for certaine I am there never was any kinde of appa- 
 rell ever invented that could more difproportion the body 
 of man than thefe dublets with great bellies, hanging down 
 beneath their pudenda (as I have faid), and ftufifed with 
 foure, five or fix pound of bombaft at the leaft. I fay no- Dubieties of 
 thing of what their dublets be made, fome of faten, taffatie, ^^'^"^ '■^"''°"- 
 filk, grogram, chamlet, gold, filver, and what not ; flafhed, 
 jagged, cut, carved, pinched and laced with all kinde of 
 coftly lace of divers and fundry colours, for if I flioulde 
 ftand upon thefe particularities, rather time then matter 
 would be wanting. 
 
 Spud. Thefe be the ftrangeft doublets that ever I heard 
 of; and the furdeft from hanfomnes in every refpect, unleffe 
 I be deceived. 
 
 Pliilo. Then have they hofen, which as they be of divers 
 fafliions, fo are they of fundry names. Some be called Hofen of 
 French-hofe, fome gally-hofe, and fome Venitians. The jJln^ry fa'fh- 
 French-hofe are of two divers makings, for the common ions. 
 French-hofe (as they lift to call them) contayneth length 
 and breadth, and fidenes fufficient, and is made very round. 
 The other contayneth neither length, breadth nor fidenes 
 (beeing not paft a quarter of a yarde fide) wherof fome be 
 
 8 
 
5(S The ana lout ic of 
 
 paiicd, cut and drawne out with coftly ornaments, with 
 canions annexed reaching down beneath the knees. 
 
 The n"all}'-horen are made very large and wide, reaching 
 downe to their knees onel}', with three or foure guardes a 
 peece laid down along either hofe. And the Venetian 
 hofen, they reach beneath the knee to the gartering place 
 of the leg, where they are tyed finely with filk points, or 
 fome fuch like, and laied on alfo with rewes of lace, or 
 gardes as the other before. And yet notwithftanding all 
 this is not fufificient, except they be made of filk, velvet, 
 faten, damafk, and other fuch precious things befide : yea, 
 every one, fervingman and other inferiour to them, in every 
 condition wil not fticke to flaunte it out in thefe kinde of 
 hofen, with all other their apparel futable therunto. 
 The great ex- j times paft kings (as olde hiftoriograpers in their 
 
 ceffe iifed in ^ ^> \ & r ^ 
 
 hofen. bookes yct extant doe recorde) would not difdaine to weare 
 
 a paire of hofen of a noble, tenne fliillinges, or a marke 
 price, with all the reft of their apparel after the fame rate ; 
 but now it is a fmall matter to beftowe twentie nobles, ten 
 pound, twentie pound, fortie pound, yea, a hundred pound 
 of one paire of breeches. (God be mercifull unto us !) 
 
 Sptid. This is a wunderfull exceffe as ever I hearde of, 
 woorthy with the fwoorde of juftice rather to be puniflied, 
 then with paper and pen to be fo gentlie confuteed. 
 
 Pliilo. Then have they nether-ftocks to thefe gay hofen, 
 
 The diverfity j^q^- ^f ^loth (though never fo fine) for that is thought to 
 
 of neither- \ o / o 
 
 ftocks woine bafe, but of Jarnfey worfted, filk, thred, and fuch like, or els 
 
 in Ailgna. ^^ ^j^^ Xc'sSv of the fineft yarn that can be, and fo curiouflye 
 
 knit with open feam down the leg, with quirks and clocks 
 
 about the ankles, and fometime (haply) interlaced with 
 
 gold or filver threds, as is wunderful to behold. And to 
 
tJu- abuses in A ilgiia. 59 
 
 fuch infolcncy and outrage it is now growen, that e\'cry one 
 (alnioft) though otherwife vcrie poor, having fcarce fortie 
 (hilHngs of wages by the yeer, will be fure to have two or 
 three paire of thefe filke neither-ftocks, or els of the hneft 
 yarne that may be got, though the price of them be a ryall 
 or twentie fhillinges or more, as commonly it is ; for how 
 can they be Icffe, when as the very knitting of them is 
 worth a noble or a royall, and fome much more ? The time 
 hath beene when one might have clothed all his body well 
 for leffe than a pair of thefe neither-fbocks wil coft. 
 
 Spud. I have feldome heard the like : I think verely that Jhe miferie of 
 
 ^ ... thefe dales. 
 
 Sathan, prince of darkncs and father of pride, is let loofe in 
 the land, els it could never rage as it dooth ; for the like 
 pride (I am fully perfwaded) is not ufed under the fonne of 
 any nation or people how barberous fo ever : whcrfore wo 
 be to this age, and thrife accurfed be thefe dayes, which 
 bring foorth fuch fowre frutes; and unhappie are that people 
 whom Sathan hath fo bewitched and captived in fin. The 
 Lord holde his hand of mercy over us ! 
 
 PJiilo. To thefe their nether-ftocks they have corked 
 fliooes, pinfnets, and fine pantofles, which beare them up a ^"iJjJjffJewnd 
 finger or two from the ground ; wherof fome be of w hite pinsnets. 
 leather, fome of black, and fome of red, fome of green, raced, 
 carved, cut, and stitched all over with filk, and laid on with 
 golde, filver,and fuch like: yet, notwithftanding, to what good 
 ufes ferve thefe pantofles, except it be to wear in a private 
 houfe, or in a mans chamber to keepe him warme .'' {for this 
 is the only ufe wherto they beft ferve in my judgement) but 
 to go abroad in them, as they are now ufed al together, is PaiuofHe-s and 
 rather a let or hinderance to a man then otherwife ; for Ihall Ilj^E'Ih'!,^' 
 he not be faine to knock and fpurn at every ftone, wall, or yo .abrodc in 
 
 tliem. 
 
6o 
 
 The aiiafoniic of 
 
 Pantoffles un- 
 eafie to go in. 
 
 The vary lie 
 of coates and 
 jerkins. 
 
 poflc to keep thein on his feet ? Wherfore, to difclofe even 
 the bowels of my judgement unto you, I think the)' be 
 rather worne abrode for nicenes,then either for any eafe which 
 they bring (for the contrary is mofte true), or an)' hanft)mnes 
 which is in them. For how fhould they be eafie, when as 
 the heele hangeth an inch or two over the flipper on the 
 ground .'' Infomuch as I have knowen divers mens legs fwel 
 with the fame. And handfome how fliould they be, when 
 as with their flipping and flapping up and down in the dirte 
 they exaggerate a mountain of mire, and gather a heape of 
 clay and baggage together, loding the wearer with import- 
 able burthen. 
 
 Spud. Thofe kinde of pantoflles can neither be fo hand- 
 fome, nor yet fo warme as other or ufuall commom ihoes be, 
 I think. Therfore the weringe of them abrode rather im- 
 porteth a nicenes (as you fay) in them that weare them 
 than bringeth any other commodytie, unleffe I be de- 
 ceived. 
 
 Philo. Their coates and jerkins, as they be diverfe in 
 colors, fo they be diverfe in fafliions ; for fome be made with 
 colors, fome without, fome clofe to the bodie, fome loofe, 
 covering the whole body downe to the theighe, like baggs 
 or facks that weare drawen over them, hidinge the dimen- 
 fions and proportions of the body : fome are buttened downe 
 the breft, fome under the arme, and fome downe the back ; 
 fome with flappes over the breft, fome without, fome with 
 great fleeves, fome with fmall, and fome with non at all ; 
 fome pleated and crefted behind and curiouflie gathered, 
 fome not fo ; and how many dayes (I might fay houres, or 
 minuts of houres, in the yeare) fo many fortes of apparell 
 fome one man will ha\-e, and thinketh it good provifion in 
 
tlic abuses in A ilgna, 6 T 
 
 faire weather to lay up againfl a ftorme ! But if they would 
 
 confider that their clothes (except thofe that they weare 
 
 uppoii their backs) be non of theirs, but the poores, they 
 
 would not heap up their preffcs and wardrobes as they do. 
 
 Do they think that it is lawfuU fcjr them to have millions of 
 
 fundry fortes of apparell lying rotting by them, when as Tlie poore 
 
 the poore members of Jcfus Chrifte die at their doores for provided for. 
 
 wante of clothinge .-* God commaundeth in his law, that 
 
 there be no miferable poore man, nor begger amongeft us, 
 
 but that every one be provided for and maintained of that Our fmal re- 
 gard to the 
 abundance which God hath bleffed us withal. But we thinke poore. 
 
 it a great matter if we geve them an old ragged coate, 
 dublet, or paire of hofen, or els a penny or two, wheras not 
 withftanding we flow in abundance of all things. Than we 
 thinke we are halfe way to heaven, and we need to do no 
 more. If we geve them a peace of brown bread, a meffe of 
 porredge (nay, the ftocks and prifon, with whippinge cheare 
 now and than, is the beft portion of almes which many 
 gentlemen geve) at our dores, it is counted meritorious, and 
 a worke of fuperogation, when v/e fare full delicatelye oure 
 felves, feeding on many a dainty difli. There is a certen 
 citye in Ailgna called Munidnol, where as the poore lye in 
 the ftreats uppon pallets of ftraw, and well if they have 
 that to[o], or els in the mire and dirt, as commonlie it is feene, 
 having neither houfe to put in their heads, covering to keep to°the^loore. 
 them from the cold, nor yet to hide their fliame withall, 
 penny to buy them fufhenance, nor any thing els, but are 
 permitted to dye in the llreats like dogges, or beafls, with- 
 out anie mercie or compaffion fliewed to them at all. And 
 if anye be ficke of the plague (as they call it) or any other 
 difeafe, their maiflcrs and maiflres arc fo itrpudent (being, 
 
62 
 
 The anatomic oj 
 
 The Turkifli 
 inipietie of 
 fome towards 
 the jionre 
 difeafed. 
 
 The fundry 
 fafliioiis of 
 cloks. 
 
 it fliould feeme, at a league with Sathan, a covenantc with 
 hell, and as it were obli<jed themfelves by obligation to the 
 devil never to have to do with the works of mercy) as ftraight 
 way thei throw them out of their dores, and fo being caricd 
 foortli, either in carts or otherwyfe, and thrown in the ftreats, 
 there they end their dayes moft miferably. Truely, brother, 
 if I had not feen it I would fcarfly have thought that the 
 like Turkish cruelty had bene ufed in all the world. But 
 they fay 7/nus tcjlis occulatns plus valet qiiani viille auriti, 
 one eye witneffe is better to be belyved than a thoufand 
 eare witneffes befydes. But to leave thefe excurfions, and 
 to returne from whence I ha\'e digreffed, I think it the beft ; 
 for I am perfwaded, they will as much refpe6l my words 
 (or amend their maners) as the wicked world did at the 
 preaching of our Saviour Chrifte Jefus ; that is, juft nothing 
 at all. 
 
 Spud. Well then, feeing they are fuche a ftifnecked people, 
 leave them to the Lord; and proceed to your former trac- 
 tation. 
 
 PJiilo. They have clokes there alfo in nothing difcrepante 
 from the reft, of dyv^erfe and fundry colors, white, red, tawnie, 
 black, greene, yellowe, ruffet, purple, violet, and infynite 
 other colors : fome of cloth, fdk, velvet, tafifetie, and fuch 
 lyke, whereof fome be of the Spanish, French, and Dutch 
 fafhion : fome fhort, fcarfely reachinge to the gyrdleftead, 
 or waft, fome to the knee, and otherfome traylinge uppon 
 the ground (almoft) liker gownes than clokes. Thefe clokes 
 muft be garded, laced, and thorowly faced ; and fomtimcs 
 fo lyned as the inner fide ftandeth almoft in as much as the 
 outfide : fome have fleeves, otherfome have none ; fome have 
 hoodes to pull over the head, fome have none ; fome are 
 
the abuses in /li/i^i/a. 63 
 
 lianged with points and taffcls of gold, filver, or filk, fonic 
 w ithout al this But how foever it be, the day hath bene 
 when one might have bought him two clokes for leffe than 
 now he can have one of thefe clokes made for, they have 
 fuch ftore of workmanfliip beftowed uppon them. 
 
 Spud. I am fure they never learned this at the hands of 
 om- Proconful, and chief Provoft, Chrift Jefus, nor of any The counting 
 other that ever lyved godly in the Lord ; but rather out of evni\''[he^ 
 the deceiptfuU forge of their own braines have they drawcn braine. 
 this curfed anatomy to their owne deftru6lion in the end, 
 except the[y] repente. 
 
 Philo. They have alfo boothofe which are to be wondered 
 at ; for they be of the fyneft cloth that may be got, yea, fine '^'j.f ^^'" e^- 
 
 1 ^ rr r, r Ceffe of botC 
 
 inough to make any band, ruffe, or fliurt needful to be hofen. 
 worn : }'et this is bad inough to were next their grefie 
 boots. And would God this weare all : but (oh, phy for 
 flianie !) they muft be wrought all over, from the gartering 
 place upward, with nedle worke, clogged with filk of all 
 colors, with birds, foules, beafts, and antiques purtrayed all 
 over in comlie forte. So that I have knowen the very nedle 
 work of fome one payre of thefe bootehofe to ftand, fome in 
 iiij pound, vi pound, and fome in x pound a peece. Befides 
 this, they are made fo wyde to draw over all, and fo longe 
 to reach up to the wafte, that as little, or leffe, clothe would 
 make one a reafonable large fliurte. But tufli ! this is 
 nothing in comparifon of the refte. 
 
 Spud. I would thinke that boote hofen of groffer lynnen. The vaiitie of 
 or clfe of wollen clothe, weare both warmer to ride in, as faihions con- 
 
 1 1111 r r 1 ^11 vince us of 
 
 comly as the other, though not 10 fine, and a great deal foine. 
 more durable. And as for thofe gcugawfcs wherwith )-ou 
 fay they be blaunched and trimmed, they ferve to no end 
 
64 The aiuitoiiiic of 
 
 but to feadc the wanton eyes of gazing fools, and pla[i]nly 
 argue the vertiginie, and inftabihty of their more than fan- 
 taftical brains. 
 
 Philo. To thefe have they their rapiers, fwoords and 
 Swords and daggers, gilt twifeor thrife over the hilts, with fcaberds and 
 al^d^v^emihed ^^''^''^thes of Velvet or the like; for leather, though it be 
 more profittable and as feemely, yet wil it not carie fuch a 
 porte or countenance like the other. And wil not thefe 
 golden fwoords and daggers almoft apale a man (though 
 otherwife never fo ftout a niartialift) to have any deling 
 with them ? for either to that end they be worne, or els 
 other fwoords, daggers and rapiers of bare yron and fteele 
 were as hanfom as they, and much more conducible to that 
 end whereto fwoords and rapiers fliould ferve, namely, for 
 a mans lawful and godly defence againft his adverfarie in 
 time of neceffitie. But wherfore they be fo clogged with 
 gold and filver I know not, nor yet wherto this exceffe 
 ferveth I fee not ; but certain I am a great fliewe of pride it 
 is, an infallible token of vain glorie, and a greevous offence 
 to God, fo prodigallie and licentiouflie to lavilh foorth his 
 treafure, for which we muft render accounts at the day of 
 judgement, when it (hall be faide to everie one, Rcddc ra- 
 Lucc. 16. tioncni vilicationis tncE. Come, give accounts of thy ftew- 
 
 ardihip. 
 
 A particulare Difcription of the Abufes of Womens 
 apparell in Ailgna. 
 
 Thus havinge geven thee a fuperficiall viewe, or fmall 
 taft (but not difcovered the hundreth part) of the guyfes of 
 Ailgna in mens apparel, and of the abufes contained in the 
 
the abuses in Ailgna. 65 
 
 fame, now I wil, with like cclcritie of matter, impart unto 
 thee the guyfe and feverall abufe.s of the apparell of women 
 there ufed alfo : wherefore, geve attentive eare. 
 
 Sp. My eares be preft to heare : begin when you w il, and 
 truely herin you flial pleafur me much, for I have greatly 
 defired to know thorowly the ftate of the land, even a crc- 
 pundiis (as they fay) from my tender yeres, for the great 
 prayfe I have hard therof Wherfore, I pray you to pro- 
 ceed in the fame, and though I be unable with any benefit 
 to countervail your great pains, yet the Lord, I doubt not, 
 will fupplie my want. 
 
 PJi. The Lord our God is a mercifull God, and a bounti- 
 full rewarder of ever)' one that truileth in him; but yet 
 (fuch is the magnificency and liberalitie of that gentle fex) 
 that I truft I fliall not be unrewarded at their hands, if to 
 be called a thoufand knaves be a fufficient guerdon for my 
 pains. But though it wilbe a corrofive to their hautie 
 ftomacks, and a nippitatnm to their tender brefts to heare 
 their dirtie dregs ript up and cafl in their diamond faces, 
 yet hoping that they, feeing the horrour of their impieties, 
 and tragical! abufes laide open to the world (for now 
 they fleep in the grave of oblivion) wil at lafl:, like good 
 convertes and penitentiaries of Chrifle Jefus, leave of their 
 wickednes, call for mercie at the hands of God, repent and 
 amend. I will proceed to my intended purpofe. 
 
 The women of Ailgna ufe to colour their faces with cer- 
 tain oyles, liquors, unguentes and waters made to that end, Colorin'rof 
 
 whereby they think their beautie is greatly decored : but f^^es with 
 
 1 /- 1 1 , • ^ , . . , /- , oyntments and 
 
 who leethe not that their foules are thereby deformed, and waters. 
 
 they brought deeper into the difpleafure and indignation of 
 
 the Almight}-, at whofc voice the earth dooth tremble, and 
 
66 
 
 The anatomic of 
 
 Adulteration 
 of the Lord 
 his workinan- 
 (hip in his 
 creatures. 
 
 They that 
 colour their 
 faces deny the 
 Lord of glory 
 to bee true 
 God, and fo 
 no God at all. 
 
 at whofe prefence the heavens fliall liquifie and melt away. 
 Uoo they think thus to adulterate the Lord his worknian- 
 fhip, and to be without offence .'' Doo they not know that 
 he is Zdotipiis, a jelous God, and cannot abide any altera- 
 tion of his woorkes, otherwife then he hath comniaunded .'' 
 
 Yf an artificer or craftsman Oioulde make anything be- 
 longing to his art or fcience, and a cobler fliould prefume 
 to corre6l the fame, would not the other think him felf 
 abufed, and judge him woorthy of reprehenfion .-' 
 
 And thinkeft thou (oh woman !) to efcape the judgement 
 of God, who hath fafhioned thee to his glory, when thy 
 great, and more than prefumptnous, audacitie dareth to 
 alter, and chaunge his woorkmanlliip in thee.-' 
 
 Thinkeft thou that thou canft make thy felf fairer then 
 God, who made us all } Thefe muft needes be their inven- 
 tions, or els they would never go about to colour their 
 faces with fuch fibberfawxes. And thefe beeing their in- 
 ventions, what can derogate more from the majeftie of God 
 in his creation ? For in this dooing. they plainly convince 
 the Lord of untrueth in his word, who faith he made man 
 glorious, after his owne likenes, and the fayreft of all other 
 terreftiall creatures. If he be thus faire, what need they 
 make them fayrer } Therfore this their colouring of their 
 faces importeth (as by probable conje6lure may be pre- 
 fuppofed) that they think them felves not faire enough, and 
 then muft God needs be untrue in his woord. 
 
 And alfo they deny the Lord to be either merciful or 
 almightie, or bothe, and fo confequently no God at all ; for 
 if he could not have made them faire, then is hee not 
 ahnightie ; and if hee could and would not, then is hee not a 
 merciful God ; and fo every way they fall into the finck of 
 
tJic abuses in A ilgna. 6y 
 
 offence, bceing afliamed of the good creation of the Lord 
 in them; but it is to be feared leaft at the day of judge- 
 ment the Lord wil be afliamed of them, and in his wrath 
 denounce this heavie and inevitable fentence condemnatorie Sentence con- 
 
 • r ^ , -f~\ r r ^ • demnatorv 
 
 aganilt them : " Departe from mee, you curled, into ever- againR thofe 
 
 lafting fire, prepared for the devil and his angels : I knowe \''^^ coulour 
 
 '^ ^ '^ ° their faces, 
 
 you not : (I fay) departe, for you were alliamed of mee, 
 
 and of my creation in }'ou." 
 
 Spuii. Wherof doo they make thefe waters, and other 
 unctions wherwith they befmeare their faces, can you tel ? 
 
 PJiilo. I am not fo fkilful in their matters of pride, but I 
 holde this for a maxime, that they are made of many mix- 
 tures, and fundry compounded fimples, bothe farre fetched 
 and deer bought, cunningly couched together, and tem- 
 pered with many goodly condiments and holfome confec- 
 tions, I warrant you ; els you may be fure they would not 
 applye them to their amorous faces, for feare of harming or 
 blemifliing the fame. 
 
 S. Ciprian, amongft all the reft, faith, a woman, inveclives of 
 thorow painting and dying of her face, flieweth her felf to the Patheis 
 
 ^ =• ^ againfl pavnt- 
 
 be more then whorifli. P"or (faith hee) fliee hath cor- ing and co'u- 
 
 rupted and defaced (like a filthie ftrumpet or brothel) [^"65"^°*^ 
 
 the woorkmanflTip of God in her : what is this els but to 
 
 turne trueth into falfliood with painting and fibberfawces, 
 
 wheras the Lord faith, " Thou canft not make one haire 
 
 white or black." In an other place hee faith, Qui fc pin- 
 
 gunnt ill hoc fcciilo, alitcr qjtain crcavit Dens, victiiant tie, 
 
 ciiiii dies refurrecfionis vencrit, artifex crcatiiram tiiam tion 
 
 recognofcat. Thofe which paint or colour them felves in this 
 
 world otherwife then God hath made them, let them leare, 
 
 leaft when the day of judgement commeth, the Lorde wil 
 
6S TJic anatomic of 
 
 not know them for his creatures. Againe, FcniiucB critics 
 fiios inficiiint vialo prccfagio, capillos cniin flannucos aufpi- 
 cari noil inctniint. Whofoever doo color their faces, or their 
 haire, with any unnaturall collour, they begin to prognosti- 
 cate of what colour they flialbe in hel. 
 
 S. Ambrofe faith that from the coullouring of faces 
 fpring the inticements to vices, and they which color their 
 faces doo purchafe to them felves the blot and ftain of 
 chaflitie. 
 
 For what a dotage is it (faith hee) to chaunge thy na- 
 turall face which God hath made thee for a painted face, 
 wliich thou haft made thy felf? If thou beeft faire, why 
 painteft thou tin- felf to feeme fairer? and if thou be not 
 faire, why dooft thou hippocrittically defire to feeme faire, 
 No painting and art nothing leffe ? Can thofe things which, befides that 
 
 can make any i ^i i • i 11 ^ r r- ^ ^ • rr 
 
 to fcem fairer, they be nlthie, doo car}- the brand 01 Lrod his curile upon 
 but fowler. their backs for ever, make thee feeme fayrer .'' I could fliow 
 you the fliarp inve6lions, and grounded reafons of many 
 moe, as of Augftine, Hierome, Chrifoftome, Gregorie, 
 Peter Martyr, Gualter, and of an infinite number moe ; 
 }'ea, of all generally fmce the beginning of the world, 
 againft this whorifli and brothellous painting and colouring 
 of faces ; but to avoid prolixitie I will omit them, deferring 
 them to further oportunitie, for/(7//<:7?y^?//V////, to a wifeman 
 few woords are fufhcient. 
 
 Spud. It muft needs be graunted, that the d)^ing and 
 
 Colouring of coulouring of faces \\ith artificiall colours, and unnaturall 
 
 net. oyntments, is mofte offenfive to God, and derogatorie to 
 
 his Majeftie : for doo they think that the God of all glorie, 
 
 and who only decketh and adorneth the fun, the moon, the 
 
 ftarres, and all the hoaft of heaven with unfpeakable glorie, 
 
tJic abuses in Ailgna. 69 
 
 and incomparable beautie, cannot make them beautiful and 
 fairc enough (if it pleafe him) without their fibberfawces ? 
 And what are they els then the devils inventions, to intangle 
 poore foules in the nets of perdition ? 
 
 PJiilo. Then followeth the trimming and tricking of their Trimming of 
 heds in laying out their hair to the Hiewe, which of force 
 niuft be curled, frifled and crifped, laid out (a world to fee!) 
 on wreathes and borders from one eare to an other. And 
 leaft it Ihould fall down, it is under propped with forks, 
 wyers, and I can not tel what, rather like grime fterne f,|^a^eUam fi 
 monflers, then chafte chriflian matrones. Then, on the aurea geRat 
 edges of their bolfhred hair (for it ftandeth creftcd round " 
 about their frontiers, and hanging over their faces like pen- 
 dices with glaffe windowes on every fide) there is layd Laying out of 
 great wreathes of gold and filver, curiouflie wrought and ^^'^"^ ^^^"''^• 
 cunninglie applied to the temples of their heads. And for 
 feare of lacking any thing to fet foorth their pride withal, Oold wreathes 
 
 , . , 1 1 1 1 /- 1 1 111 circumgyring 
 
 at their hayre, thus wreathed and crefted, are hanged bugles the temples of 
 (I dare not fay babies) ouches, rings, gold, filver, glaffes, their heads. 
 and fuch other gevvgawes and trinckets befides, which, for 
 that they be innumerable, and I unfkilfuU in wemens 
 termes, I can not eafily recount. But God give them Gevvgawes 
 grace to give over thefe vanities, and ftudie to adorn their their frontiers, 
 heads with the incorruptible ornaments of vertue and true 
 godlyneffe. 
 
 Spud. The apoftle Paul (as I remember) commaundeth 
 wemen to cheriOi their heyre, faying that it is an ornament 
 to them ; and therfor me think this abufe of curling and 
 laying it out (if eyther were lawfull) is muche more tollera- 
 ble than dying their faces. 
 
 Philo. If curling, and la}'ing out of their own naturall 
 
70 
 
 TJtc anatomic of 
 
 Curling and 
 crifping and 
 laying out of 
 licyre. 
 
 Bought heyre 
 and colored 
 ufed to be 
 
 Capitall orna- 
 ments for the 
 head. 
 
 he\'re weare all (which is impious, and at no hand lawfull, 
 notwithftanding for it is the enfigne of pride, and the ftern 
 of wantonnes to all that behould it) it were the lesse 
 matter ; but they are not fimply contente with their owne 
 haire, but buy other heyre, dying it of what color they lift 
 themfelves : and this they were in the fame order as you 
 have heard, as though it weare their owne naturall heir : 
 and uppon the other fide, if any have heyre which is 
 not faire inough, than will they dye it into diverfe colors, 
 almoft chaunginge the fubftance into accidentes by their 
 dyvelifh, and more than thrife curfed devyfes. So, wheras 
 their heire was geven them as a figne of fubjeftion, and 
 therfore they were commaunded to cherifh the fame, now 
 they ha\e made (as it were) a mctamorphofis of it, making 
 it an ornament of pride, and deftru6lion to them felves for 
 ever, except they repent. 
 
 Spud. This is a ftyfnecked people, and a rebellious, I fee 
 well, that thus dareth, in everie refpefte, to pervert the 
 ftraight wayes of the Lord, digginge up to themfelves cef- 
 terns of iniquity, and pittes of adverfity, which in th' end, 
 without the great mercy of God, will be their utter con- 
 fufion. 
 
 PJiilo. Than, on toppes of thefe ftately turrets (I meane 
 their goodly heads wherin is more vanitie than true philo- 
 fophie now and than) ftand their other capitall ornaments, 
 as French hood, hat, cap, kercher, and fuche like ; wherof 
 fome be of velvet, fome of tafifatie, fome (but few) of woll, 
 fome of this fafliion, fome of that, and fome of this color, 
 fome of that, according to the variable fantafies of their 
 ferpentine minds. And to fuch exceffe is it growen as 
 every artificers wyfe (almofl) wil not ftick to goe in her hat 
 
 o 
 
iJic abuses in A ilgna. 7 1 
 
 of velvet everye day, every marchants wyio. and meane gen- llattesof 
 tlcwoman in her French hood, and everye poore cottafjers Yl'^^^'' 
 
 ' -^ i fc> laly worn in 
 
 daughter in her taffatie hat, or els of woU at leaft, well common, 
 lined with filk, velvet or taffatie. But how the}^ come by 
 this (fo they have it) they care not ; who payeth for it they 
 regard not, nor yet what hurt booth to them felves and 
 others it dooth bring, they feare not, but runne daylie a Trahit fua 
 mala ad pejus (as they fay) from one mifchiefe to an other, ^"^"1"^ 
 untill the}' have filled up the mefure of their evill to their 
 owne perdition at that da}'. 
 
 The}' have alfo other ornaments befydes thefe to furnifli 
 foorth their ingenious heads, which the}' cal (as I remem- 
 ber) cawles, made netwyfe, to th' ende, as I thinke, that the 
 clothe of gold, cloth of filver, or els tinfell, (for that is the Cawles made 
 
 r \ 1 • 1 1 • 1 1 1 1 1-111 netwyfe. 
 
 worlt) wlierwith their heads are covered and attyred withall 
 underneath their cawles may appeare, and fliewe it felfe in 
 the braveft manner. Soe that a man that feethe them Golden heads 
 (there heads glifter and Ihine in fuche forte) wold thinke feaclen\wL'' 
 them to have golden heads. 
 
 Thus lavifhe they foorth the goods of the Lorde, which 
 are none of their owne (but lent them for a tyme) uppon 
 l^ride and naughtineffe, delighting (as it feemeth) in nothing 
 fo much as in the ftincking puddle of vanitieand flime, which 
 \\\\\ be their owne decay at the laft. Another fort of diffolute 
 minions and wanton Sempronians (for I can term them no 
 better) are fo far bewitched, as they are not aibamed to make 
 holes in their eares, wherat the\' han<7 ring's, and other jewels ^^-'^J^'ng holes 
 
 -' ° ° . . ■' . m their eares 
 
 of gold and precious ftones. But what this fignifieth in to hang rinjjs 
 them I Mill hould my peace, for the thing it felfe fpeaketh ^"d jewels by. 
 fufficicntl}'. There is a certen kinde of people in the orientall 
 parte of the world (as writers afifirme), that are fuch philautoiy 
 
72 
 
 The anatomic of 
 
 A people who 
 cut their fkin 
 to fet precious 
 ft ones in 
 them felves. 
 
 Great ruffes, 
 neckerchers, 
 and parllets 
 ufed of wo- 
 
 Supportaffes 
 the pillers of 
 pride. 
 
 Minor ruft's. 
 
 lovers of them felves, and fo prowde with all, that, having 
 plenty of precious ftones and margarets aiiiongeft them, 
 they cut and launce their fkinnes and flefhe, fetting therin 
 thefe precious ftones, to the end they maye glifler and fliine 
 to the eye. 
 
 So, except thefe women w^eare minded to tread their pathes, 
 and follow their direfull wayes in this curfed kind of unhard 
 of pride, I wonder what they meane. 
 
 But becaufe this is not fo much frequented amongeft 
 women as men, I fhall fay no more therof, untill further 
 occafion be offred. 
 
 Spud. Except it weare a people wedded to the devills 
 eldeft daughter Pride (for I thinke chaftitie amongeft them 
 maye dwell a virgin for any that wil marry her), and given 
 over of God, I never heard the like. I am perfwaded neither 
 the libertines, the epicures, nor yet the vile atheifts, ever ex- 
 ceeded this people in pride, nor the wickednes of them might 
 ever counterpeafe with the wickednes of thefe people : God 
 be merciful unto tlicvi ! 
 
 PJiilo. You heare not the tenth parte, for no pen is able 
 fo wel to difcribe it, as the eye is to difcry it. The women 
 there ufe great ruffes, and neckerchers of holland, lawne, 
 camerick, and fuch cloth, as the greateft thred iTiall not be 
 fo bigge as the leaft haire that is : then, leaft they should 
 fall down, they are fmeared and ftarched in the devils liquore, 
 I meane y/<?/r/f ,• after that, dryed with great diligence, 
 ftreaked, patted, and rubbed very nicely, and fo applyed to 
 their goodly necks, and, withall, underpropped with fup- 
 portaffes {as I tolde you before) the ftatelie arches of pride : 
 beyond all this they have a further fetch, nothing inferiour 
 to the reft; as, namely, three or foure degrees of minor 
 
I he abuses in Aili^iia. 73 
 
 ruffes, placed gradat'uii, ftep by ftep, one bcncatli anotlier, 
 
 and all under the maifter devil ruffe. The fkyrts, then, of 
 
 thefe great ruffes are long and fide every way, pleted and 
 
 crefled full curioufly, God wot. Then, lail; of all, they are 
 
 either clogged with golde, filver, or fdk lace of ftately price^ 
 
 wrought all over with needle work, fpeckled and fparkled 
 
 hear and there with the fonne, the moone, the ftarres, and 
 
 many other antiquities ftraunge to beholde. Some are The great 
 
 wrought with open woorke down to the midft of the ruffe rufs^and ° 
 
 and further, fome with purled lace fo cloyd, and other gew- "eckerchers. 
 
 gawes fo peftred, as the ruffe is the leaft parte of it felf. 
 
 Sometimes they are pinned up to their eares, fometimcs 
 
 they are fuffered to hang over their flioulder.s, like windmil 
 
 fayles fluttering in the winde ; and thus every one plcafeth 
 
 her felf with her foolifh devices, for fmis cnjufqiic crepitus 
 
 fibi bene o/et, as the proverb faith : every one thinketh his 
 
 own wayes beft, though they leade to diftru61:ion of body and 
 
 foule, which I w^ifli them to take heed of. 
 
 Spud. As in a camelion are faid to be all coulours, fave 
 white, fo I think in thefe people are all things els, fave vcrtuc 
 and Chriftian fobrietie. Proteus, that monfter, could never Proteus, 
 chaunge Inm felf into fo many fourmes and fliapes as thefe 
 women doo : belike they have made an obligation with hel, 
 and are at agreement with the devil, els they would never 
 outrage thus, without either feare of God or refpeft to their 
 weak bretheren, whom heerin they offend. 
 
 riiilo. The women alfo there have dublets and jerkins, Women wear- 
 as men have heer, buttoned up the breft, and made with ^^"|^ jerkins 
 wings, welts, and pinions on the shoulder points, as mans 
 apparel is for all the world ; and though this be a kinde of 
 attire appropriate oncl}' to man, \ct thc\' IjJush not to wear 
 
 10 
 
74 l^if^" cinatouiic of 
 
 it, and if they could as wcl chaunge their fex, and put on 
 the kinde of man, as they can vveare apparel affigned onely 
 to man, I think they would as verely become men indeed, 
 as now they degenerat from godly, fober women in wearing 
 this wanton lewd kinde of attire, proper onely to man. 
 A curfeto It is written in the 22 of Deuteronomie, that what man 
 
 weanicontiary ^° ^^'^^ weareth womans apparel is accurfed, and what 
 
 apparell to woman weareth mans apparel is accurfed alfo. Now, whether 
 their lex 
 
 they be within the bands and lymits of that curffe, let them 
 
 fee to it them felves. Our apparell was given us as a figne 
 
 diftinctive to difcern betwixt fex and fex, and therfore one 
 
 to weare the apparel of another fex is to participate with 
 
 the fame, and to adulterate the veritie of his owne kinde. 
 
 Wherefore thefe women may not improperly be called 
 
 Hennaphro- HcmiapJiroditi, that is, monfters of bothe kindes, half women, 
 
 (liti. 1 ir 
 
 half men. 
 
 Spud. I never read nor heard of any people, except 
 
 drunken with C}'rces cups, or poyfoned with the exercifens 
 
 of ]\Iedea, that famous and renoumed forccreffe, that ever 
 
 woulde weare fuche kinde of attire as is not onely ftinking 
 
 before the face of God, offenfive to man, but alfo pointeth 
 
 out to the whole world the venereous inclination of their 
 
 corrupt converfation. 
 
 The diverfity PJiilo. There gownes be no leffe famous alfo ; for fome are 
 
 goimes. ^j- ^j]j^^ fome of velvet, fome of grogram, fome of tafifetie, 
 
 fome of fcarlet, and fome of fine cloth, of ten, twentie, or 
 
 Simire in fortie fliillings a yard. But if the whole gowne be not filke 
 
 purpuiis. or velvet, then the fame fliall be layed with lace, two or three 
 
 fingers broade, all over the gowne, or els the moft parte. 
 
 Or, if not fo (as lace is not fine enough fometimes), then 
 it muft be garded with great gardes of velvet, four or five 
 
tJic abuses ill A ilgna. 75 
 
 fingers broad at the Icaft, and edged with cofhly lace ; and 
 
 as thefe gownes be of divers and fundrie colors, fo are Cofllygownes. 
 
 they of divers fafliions, changing with the moon, for fome 
 
 be of the new fafliion, fome of the olde, fome of this fafliion, 
 
 and fome of that, fome with fleeves hanging down to their 
 
 fkirts, trayhng on the ground, and cafl over their shoulders, 
 
 like cow-tayles. 
 
 Some have fleeves much shorter, cut up the armc, and 
 pointed with filk-ribons very gallantly, tycd with truc-Ioovcs 
 knottes (for fo they call them). 
 
 Some have capes reaching downe to the middeft of their 
 backs, faced with velvet, or els with fome fine wrought filk 
 tafifatie at the leafh, and fringed about very bravely ; and 
 (to shut up all in a word) fome are pleated and ryveled 
 down the back wonderfully, with more knacks than I can 
 declare. Than have they petticots of the beft cloth that Petticots. 
 can be bought, and of the faireft dye that can be made. And 
 fometimes they are not of cloth neither, for that is thought 
 to bafe, but of fcarlet, grogram, taffatie, filk, and fuche like, 
 fringed about the fkirts with filk fringe of chaungable coloure. 
 But v.'hich is more vayn, of whatfoever their petticots be, 
 yet muft they have kyrtles (for fo they call them), eyther of Kirtlcs. 
 filk, velvet, grogram, tafifatie, faten, or fcarlet, bordered with 
 gards, lace, fringe, and I cannot tell what befydes. So that 
 when they have all thefe goodly robes uppon them, women 
 feeme to be the fmalleft part of themfelves, not natural! 
 women, but artificiall women ; not women of flesh and blod, Women the 
 but rather puppits or mawmets of rags and clowtes compacit tliemfdves, 
 together. So farre hath this canckcr of pride eaten into the 
 body of the common wclth, that every poore }-eoman his 
 daughter, every husband man his daughter, and e\ery cot- 
 
76 
 
 The anatomic of 
 
 Poore mens 
 
 daujjliters 
 
 exccffe. 
 
 Parents to 
 blame. 
 
 The impud- 
 ency of proud 
 harlots. 
 
 Our remiffe 
 lenitie of pa- 
 rents to their 
 children. 
 
 tager his daughter, will not fparc to flaunt it out in fuch 
 gownes, petticots, and kirtles as thefe. And not withliand- 
 ing that their parents owe a brafe of hundred pounds more 
 than they are worth, yet will they have it, quo jure quave 
 injuria, eyther by hooke or crooke, by right or wrong, as 
 they fay, wherby it commeth to paffe that one can fcarfly 
 know who is a noble woman, who is an honorable or wor- 
 shippfull woman from them of the meaner forte. 
 
 Spud. Their parents and freinds are muche to be blamed 
 for fufifering them to go in fuche wanton attyre. They 
 should not allowe them fuch large pittance, nor fuffer them 
 to meafure their apparell after their own licentious yardes 
 of felfe will, and wicked defires. 
 
 PJiilo. Than they shall be fure never to have good day 
 with them, for they are fo impudent that, all be it their poore 
 parents have but one cow, horfe, or sheep, they wil never 
 let them reft til they be fould to maintain them in 
 their braveries, paft all tongue can tell. And, to fay truth, 
 fome parents (worthie to be inaugured with the lawrell 
 crowne of triple follie,) are fo buxome to their shamleffe 
 defires, and fo exorable to their proftitute requefts, that they 
 graunt to their too too nice daughters more than they can 
 defire themfelves, taking a Angular felicity and furmounting 
 pleafure in f[e]ing them to go plumed and decked in the 
 feathers of deceeptfull vanity. 
 
 Sp. This over great lenitie and remiffe libertie in the edu- 
 cation of youthe, in refpect of the event and fucceffe in the 
 end, maye rather be counted an extrem cruelty, than a 
 fatherly pitie of them towards their children ; for what 
 maketh them fo foone whores, ftrumpets, and bawdes, as 
 cockering of them doth ? 
 
tlic abuses in A ilgiia. yy 
 
 What makcth them apt and prone to all kind of nau<;hti- What mnkcih 
 ncffe but this ? Nothing in the world foe muche ; for give a ft[u"^pe?s"'^ 
 ^\•ild horfe the libertie of the head never fo little, and he 
 will runne headlonge to thyne and his owne deftru6lion alfo. 
 
 So long as a fprigge, tvvifb, or braunche is yong, it is flexi- 
 ble and bowable to any thing a man can defire ; but if we 
 tarie till it be a great tree, it is inflexible and unbowable. 
 If wax be taken why left it is hote, anye chara6ler mayc be 
 cafclye imprinted, but tarying till it be hard, it recciveth no 
 printe at all. 
 
 So, corre6l children in their tender yeres, and you ma}' 
 bow them to what good lore you will your felfe ; but tarie 
 till they be old, than is it to late, as experience teachethc 
 daylie. 
 
 Philo. Their neitherftockes, in like maner, are either of Netherftocks 
 filke gearnfey, worfted, crewell, or, at leaft, of as fyne yarn, (^nf^™ ^'^ '^^ 
 thread, or cloth, as is poffible to be had, cunningl}' knit and 
 curioufly indented in every point : wherto they have korked 
 fliooes, pinfnets, pantofiles, and flippers, fome of black Corked flioes, 
 velvet, fome of white, fome of greene, and fome of yellowe; ff^ffl",^ and^"' 
 fome of Spanifli leather, and fome of EngliOi lether, ftitched fuch like, for 
 with filk, and imbrodered with gold and filver all over the 
 foote, with other gewgawes innumerable. All which if I 
 fliould endevoure my felfe to expreffe, I might with more 
 facilitye number the fands of the fea, the ftarres of the fkye, 
 or the graffe uppon the earth, fo infinit and innumerable be 
 their abufes. For weare I never fo experte an arithme- 
 tician, or mathematician, I weare never capable of the The innumer- 
 halfc of them, the devill brocheth foe many new fafliions of womans ^ 
 every da}\ ^^"''■e- 
 
 Wherfore to their Author I leave them, not omittingc to 
 
yS The anatomic of 
 
 Pride fliiiking tell you by the way (as an interim) of a ccrten kynde of 
 of God. ^^^ fweete pride ufed amongefl gentlemen and gentlewomen in 
 Ailgna. 
 
 Spud. I have learned out of the Booke of God, that all 
 pride is ftincking before the face of God ; wherfore I greatly 
 defyre to knowe what abortyve mifcreant this is, for it is 
 fome portentous mifliapen monfter, I am perfwaded. 
 
 PJiilo. Is not this a certen fweete pride to have cyvet, 
 
 'I'lie having of ri /- . , ^ , , , 
 
 civet, mufk. niulke, Iweete powders, iragrant pomanders, odorous per- 
 fumes, and fuch like, wherof the fmel may be felt and per- 
 ceived, not only over all the houfe, or place, where they be 
 
 And other prefent. but alfo a ftones caft of [fl almoft, yea, in bed wherin 
 perfumes, a * _ _ ^ j > y 
 
 fvveet kind of they have layed their delicate bodies, the places where they 
 ^''' ^' have fate, the clothes, and thinges which they have touched 
 
 fhall fmell a weeke, a moneth, and more, after they be gon. 
 Efai, cap. 3. g^^ j-j^g prophet Efaias telleth them, inftead of their 
 pomaunders, mufks, civets, balmes, fweet odours and per- 
 fumes, they fliall have ftench and horrour in the nethermoft 
 hel. Let them take heed to it, and amend their wicked lives. 
 And in the fommer-time, whilft flowres be greene and 
 fragrant, yee shall not have any gentlewoman almoft, no 
 nor yet any droye or puffle in the countrey, but they will 
 Nofegayes and carye in their hande nofegayes and pofies of flowres to fmell 
 erf worn and ^^ ' ^"'^ which is more, two or three nofegayes fticked in 
 caried abrod. their brefts before, for what caufe I cannot tel, except it be 
 to allure their paramours to catch at them, wherby, I doubt 
 
 Beware the j-jot, but they s:et many a flabbering kiffe, and, peradventure, 
 Spanidi pip. ' , , , ^ , , , , r , T 
 
 more freendship belides : they know belt what 1 mean. 
 
 Spud. You wil be thought very ftraight laced to fpeak 
 
 againft thefe thinges, for I have heard it faid, that thefe 
 
 fweet fiiiels are bothe corroborative to the fences, and com- 
 
the abuses in Aiiiriia. 79 
 
 fortative to the fpirits, and which doo vivific and recreate 
 aswel the body as the niinde. 
 
 Philo. The\' are fo far from comforting the braines, or Thefe curidus 
 h'ghtning the fpirits of men, that as myftes and exhalations bTlatThe"^" 
 which evaporate from thefe earthly bodyes, and are drawen Spirits and 
 
 11 o • r 1 r t n darken the 
 
 up by the attractive power 01 the lun, moon, and ftarres, fences. 
 
 doo rather obnubilate and darken the beames of the fun, 
 
 not fuffering his radiations to difparcle abrode ; fo thefe (in 
 
 a mancr) palpable odors, fumes, vapours, fmells of thefe 
 
 nuifl<s, c}vets, pomanders, perfumes, balmes, and fuche 
 
 like, afcending to the braine, do rather denigrate, darken, Sweet fmells 
 
 and obfcure the fpirit and fences, tlien either lighten them, civ^t"andfuch 
 
 or comfort them any manner of way. But howfoever it li'^e, do anoy 
 
 falleth out, fure I am they are enfignes of pride, allurements 
 
 to finne, and provocations to vice. After all this, when 
 
 they have attired them felves in the midft of their pride, it 
 
 is a world to confider their coyneffc in geflures, their min- The vain 
 
 fednes in woords and fpeaches, their gingerlynes in trip- ge^ii''«^s and 
 
 ^ ' t> & ^ I Coynes of 
 
 pinge on toes like yong goats, their demure nicitie and women in the 
 babiflines, and withall their hawtie ftomackes and more Jheirpecok 
 than Cyclopicall countenances. Their fingers are decked fethers. 
 
 •1 ii/~i • n !• -n Fingers clog- 
 
 with gold, nlver and precious itones, their wriites wath ged with 
 bracelets and armlets of gold, and other precioufe jewels: ""^'^' 
 
 , , \v omens 
 
 their hands are covered with their fvveet waflied gloves, trinckets. 
 imbrodered with gold, filver, and what not ; and to fuch Xioves." 
 abhomination is it grown, as they mufi; have their looking Looking 
 glaffes caryed with them wherfoever they go. And good devills'specta- 
 reafon, for els how cold they fee the devil in them .' for no '^'^^" 
 doubt they are the devils fpectacles to allure us to pride, 
 and confequently to diftruftion for ever. And above al 
 things they muft have their filk fcarfifes caft about tlieir 
 
8o 
 
 The anatomic of 
 
 Silk fkarfes. 
 
 A queftion to 
 fcarfe wearers. 
 
 Vifors or 
 invifories of 
 velvet to ride 
 abrode in. 
 
 Suis volunta- 
 brisverfemtur 
 
 faces, and fluttering in the winde, with great taffels at every 
 end, either of gold, or filver, or filk. But I know wherfor 
 the)' wil fay they weare thefe fcarfes ; namely, to keep them 
 from fun-burning ; but I wold afke thefe nicelings one 
 queftion, wherin if they can refolve mee, then I will fay, as 
 they fay, that fcarffes are neceffary, and not flags of pride. 
 Can that thing which is mofte glorious and fair of it felf 
 make any thing foule or ilfavored .'' The fun is a moft glori- 
 ous and fair creature, and therfor cannot make them fowler 
 then they are of their own nature. From whence then is it 
 that the fun burneth them, and altereth their orient colour 
 into woorfer hue .'' The caufe therof proceedeth from their 
 own genuine corruption and natural imperfe6lion ; for no 
 more is their fowlenes to be afcribed to the ftelliferous beames 
 of the gliftering fun, then the ftench of a dead carcaffe may 
 be faid to come from the fun, and not rather from it own 
 corruption and filthines. They bufic thenifelves in pre- 
 ferving the beautie of their bodyes, which lafteth but for a 
 time, and in time is caufe of his own corruption, and which, 
 in effe6l, is nothing els then putrifaction it felf, and a dung- 
 hil covered with wdiite and red, but for the beautie of the 
 foule they care nothing at all. When they nfe to ride abrod 
 they have invifories, or vifors made of velvet, wherwith 
 they cover all their faces, having holes made in them againft 
 their eyes, whereout they look. So that if a man, that knew 
 not their guife before, should chaunce to meet one of them, 
 hee would think hee met a monfter or a devil, for face hee 
 can fee none, but two brode holes againft her eyes with 
 glaffes in them. Thus they prophane the name of God, and 
 live in all kinde of voluptuoufnes and pleafure, wurffe then 
 ever did the hethen. 
 
iJic abuses in A ili^iia. 8 1 
 
 Sp. What think you, arc not the inventors and firft finders 
 out of thefe ncwtoycs and dyvelish devices in great daungcr, 
 and partakers with them of the evill committed ? 
 
 Philo. It cannot be but the inventors of thefe new toyes 
 are in great daunger before God, as they who fliall render 
 accounts to God not only for the invention of them, but 
 alfo for the evil committed by them. For whofoever is The fiift 
 author of any evil muft needs anfwer for the evil. And inventors of 
 furely the authors of thefe newfangles are not unworthv to "^"' ^^1'"^"^ 
 
 ... ' are ciilpaljle of 
 
 be canonized faints when the yeere of jubilie commcth (1 all the evil 
 meane faincts of Sathan); for there is no deed fo flagitious, b'^'them'"'''''' 
 no fa6l fo dangerous, nor any thing fo hainous, which with 
 alacritie is not plaufibly committed for the maintenance of 
 thefe divelilh toyes and devices : and albeit that the per- 
 fons themfelves who offend this way flial dye in their 
 finnes, their owne bloud being powred uppon their o\\ ne 
 heads, yet the authors of thefe new toyes, wherthorow they 
 offended, llialbe giltie of their deathes, and furely anfwear 
 for their deftru6tion in the day of the Lord. 
 
 Spud. But fay they, if I make them not, an other wil, gxciife^^ 
 and it is as good for me to make them as an other ; 
 and it is my lyving, wherfore I am difcharged of blame, if 
 I make them (being commaunded) with fweat of ni)- face, 
 and with travaile and paine to get my lyving. 
 
 Philo. We are commaunded, indeed, to get our l}ving 
 with the fweat of our face, but how .^ Not in doing thofe ^Ve are bound 
 
 ^ to get our 
 
 things which are evill of themfelves, and alfo drawe and lyving in well 
 intice others to evill, but in things lawful and good, and 
 which induce to goodneffe. And to fay others will make 
 them, if I do not, no more excufcth them of offence than for 
 
 1 1 
 
 doing, not in 
 evill doinsf. 
 
A caveat lo 
 
 82 The aiiatoiiiii' of 
 
 a niurthcrer or thief to fay, if I had not robbed, or killed 
 this man, another wold, difchargeth him from the penaltie 
 of the judiciall lawe to be inflicted aijainft him. Is it law- 
 ariificers tlir.t full for US to do e\ill becaufe others do it ? Or dooth the 
 fafliions. wickednes of an other delyver me from blame, if I commit 
 
 the fame offence ? no, nothing leffe. Wherfore let ta}'lers 
 and artificers beware how they eyther invente or make 
 thefe new devyces and dyvelifli falbions every day : and 
 being requefted to make them, if they percive them tende 
 to \'ice, and allure to finne, let them refufe them in the 
 name of God, more tendering the falvation of many than 
 the privat commodytie of themfelves alone : which thing if 
 every one wold do, he ihould delyver his own foule, and 
 fupport an infinit number from falling into the gulphe of 
 fmne; and fo in fhort tyme thefe new toyes, fond devyces 
 and childilli babelries (new fafliions I Ihould fay) wold 
 foone vanilh away and come to naught : which God graunt 
 may once be feene ! 
 
 Spud. Did the women of the former world attire them- 
 felves in fuche forte as thefe women do ? 
 
 PJiilo. The women of the former age, you may be fure, 
 never appareled themfelves like one of thefe. But leaft you 
 fliould thinkethat the godly onelie lyved thusaufterly, you 
 flial heare how little the very hethen and barbarian women 
 have, and do at this prefent, efteeme of apparell ; as Stupe- 
 rius witneffeth, whofe words are thefe, fpeking of the Egyp- 
 tian women : " VeJIitncnta fciwit ncc nova prcftinis viuiare, 
 vcniin JcDipcv his in cultibiis gaudcnt perpctno tempore con- 
 gredi, quafcnnque gcntes Jiunc per orbeni vifiteut ; which may 
 be thus turned into Englifli verfe : 
 
the abuses in A ilgiia. 83 
 
 The Egiptian inatrones never nfe 
 
 Their fajliion of at tyre to change, 
 But ever keep one forme to eh nfe, 
 
 AlthongJi they vifite nations ft range. 
 
 And as all writers doo affirme, all the women there indif- 
 ferently go with their haire hanging downe, with a broade 
 hat uppon their heads, and other attyre as playne as the 
 reft, fo farre are thefe people from pride, and hunting after 
 flrange falliions as our women doo. 
 
 The women of Affrica are witneffed, by the fame Stupe- 
 rius, and others to be fo farre from affe6ling ftrange fafhions, 
 or curiofity in aparel, that they cloth themfelves, in a man- 
 ner, all o\&r ferinis pellibns, with beafts fkinnes, furres, and 
 fuch like. And this they think fo riche attire, as they ufe 
 it altogether when they celebrat their feftival folemne 
 daies, or w'hen they go abrode to be feene. 
 
 The Brafilian women efteeme fo litle of apparell alfo, as 
 they rather chofe to go naked (their fecret partes onel}' 
 being covered) then they wold be thought to be proud, or 
 defu'oufe of fuch vanities. 
 
 The Cantabrian women like\v}'fe, with many others, do 
 the fame. In High Germany, the women ufe in cfifecl one 
 kind of apparel or habite, without any difference at all, no- 
 thing like other nations delighting in new fangles : )ea, the 
 wives there are fo far from pride that they will not difdaine 
 to carie all their houfehould ftuffe, and other trinckets, about 
 with them uppon their backs in tyme of extremitie. Thefe 
 ma}'ds and \irgins go very plain, w ith kerchers only on 
 their heads, their haire hanging downe behinde, in token of 
 \ir<>.initie. 
 
84 ^/''^' an a toil lie of 
 
 Thus, )'ou fee, every nation, how barbarous foever, are 
 much inferiour to the people of Ailgna in pride and exceffe 
 of apparell ; and yet thefe examples I alledge not to the end 
 I wold wifli all others to ufe the fame, or the very like brutilb 
 kind of aufter habite, but to fliew how farre they be from 
 pride, and how much the other be wedded to the fame. 
 And as for the vertuous, and Godly Chriftian women, from 
 the beginning of the world they have fo litle cared for the 
 vain glory of apparell, and fo litle (or rather nothing at 
 al) were they acquainted therwith, as they hunted for no- 
 thing els fo much as for the ornaments of the mind, as wif- 
 dom, continency, chaftitie, and true godlyneffe, thinking the 
 fame bewtie fufificient. They counted it great Ihame to 
 cloth their bodies with fumptuous apparel, and their minds 
 to be naked, and voide of true vertue. So, if thefe women 
 wold feek after the bewtie of the mind, the}' wold not affe6t 
 apparell fo much ; for if they be faire in body alredy, than 
 need they not gorgeous apparel to make them fairer : and 
 if they be deforme in body, it is not the apparell that can 
 make them fairer. And either their bewtie confifteth in 
 them, or in their apparal : if in them, than not in the 
 apparell, and fo it is meere fooler}- to were them ; and if in 
 apparel, than not in them, and fo cannot the garments make 
 them fayre whom God and nature hath made otherwife : 
 wherfor look in what Ibape, forme, or condition, every one 
 is created by God, let him content himfelfe with the fame, 
 without any alteration or chaunge, with praife to his Creator. 
 Spud. They hold (notwithftanding) that it is the pride of 
 the heart, Mhich God fo muche hateth and detefteth. 
 Pride of the PJiilo. It is verye true that God puniflieth the pride of 
 
 heart. ^j^g heart with eternal damnation (if the}' repeat not), for he 
 
tJic abuses in Ailgna. 85 
 
 will be ferved and ob[e]yed either with the whole man, or els 
 
 with none. Than, if he punifli the pride of the heart with 
 
 everlafting damnation, he muft needs (in juftice) puni(h the 
 
 pride of apparell with the like, being booth joyned in one I'ride of appa- 
 
 prcdicament of finne, and the pride of apparell much more '^.' ^n"'.^^''-'"' 
 
 i > I 1 I witli pride of 
 
 hurting before the world than the other. the heart. 
 
 Alfo it is manifcft that the pride of apparel rifcth firft 
 from the corruption of the heart, as the effects from the 
 caufe, the fruite from the rootc of the tree : than, if the pride 
 of the heart which, notwithftanding it hurleth not outwardly, 
 but is fecret betwixt God and himfelfe, be damnable in its 
 owne nature before God, than muft it needs be that the 
 pride of apparell (which ihcweth its felfe to the world, both 
 offenfive to God, and hurtful! to man, and which alfo is the 
 fruite of the pride of the heart, and throweth almoft as many 
 as behold it, at leaft as many as followe it, into the very 
 dungion of hell, is much more pernicious and damnable than 
 the other. 
 
 Spud. Hath the Lord plagued this fmne of pride with 
 any notable torture or puniihment ever from the beginning 
 of the world unto this day, or hath he omitted the revenge 
 therof as a thing of fmall force, or importance ? 
 
 PJiilo. Moft fearfull plagues and dreadfull judgements of 
 God have in all ages beene powred uppon them that offended 
 herein, as all hiftories, both holy and prophane, do beare 
 record. For proofe wherof I will geve }'ou a tafte but of a 
 few, wherby may appeare how wonderfully the Lord, in all 
 ages, tymes, kinreds, and peoples, hath punillied thofe that 
 thorow pride (like wicked recufants and backflyders from 
 God) have rebelled againft his majeftie. The devill, who 
 before was an angell in heaven, arrogating to himfelfe the 
 
S6 
 
 TJic ail atomic oj 
 
 Kxamplcs of 
 Goil his 
 punilhments 
 executed 
 uppon them 
 that oftended 
 in pride in all 
 ages. 
 
 A memoran- 
 dum. 
 
 impcn'all throanc of the majefty of God, was caft downe 
 into the depth of hell, burning with fire and fulphur for ever. 
 
 Adam, defiring to be a God (for the ferpent tould him, 
 he fliould be as God, knowing both good and evill), was for 
 the finne of pride throwne downe to the bottome of hell, 
 and not onely he but all his pofteritie to the end of the 
 world. The hoaft of Core, Dathan, and Abiram, for their 
 exceeding pride in ftirring up mntenie, rebelling againft 
 their lawfuU magiftrate, were fwallowed up quick into hell, 
 the earth opening lier mouth and drowning them, with all 
 their complices whatfoever. The people of Babylon, intend- 
 ing to builde a tower, whofe top fliould tutche the fkye, 
 thinking that if God fliould drown the world againe with 
 water, they would be fure inough on the toppe of their high 
 turrets ; yea, they intending to fit with God himfelfe (if 
 need weare) weare all confounded, and a diverfe language 
 put into every mans mouth, that none knew what an other 
 fpake. And thus were they forced to leave there building, 
 and difperfed themfelves abroad uppon the face of the earth, 
 M'herof fprang the firft diverfitie of languages in the world. 
 Wherfore when we heare any language fpoken we know not, 
 it may be a memorandum to put us in minde of our pride, 
 which was the caufe therof 
 
 Goliah, the great gyant, the huge Cyclops, and fworne 
 enemy to the children of Ifraell, for his pride againft the 
 Lord was flaine by David, the fait[h]full fervant of the Lord. 
 Antiochus, intending to overthrow^ and facke Jerufalem, 
 to fpoile the fanftuarie and Temple of the Lord, and to kill 
 the people of God, was for his pride overturned in his chariot, 
 ryding thitherward, his belly bruft, and filthy wormes crawled 
 out moftc lothfomh' ; and, in fine, beganne io to ftinke 
 
tJ:c abuses in Ai/o-na. 87 
 
 and fwcll, as neither his forvants, nor he hinifclfc, cold 
 abide his owne favoure ; and thus ended his lyfe in great 
 niiferie and wretchednefle. 
 
 Nabuchodonozor was for his pride caft out of his kingdom, Nabudiodo- 
 and forced to eat graffe with wild beafts in the wilderneffc. 'iofoii)aniLl4. 
 
 King Saule, for his pride and difobedience, was depofed 
 ot nis prnicipalitie and kingly rcgimcnte, and ui the end 
 flcwe him felf on mounte Gelboe moft defperately. 
 
 Sodoma and Gomorra were both deftroyed with fire and 
 brimftone from heaven for their fin of pride and contempt 
 of the Lord. All the world in the dales of Noah was 
 drowned with univerfall deluge for pride and contumacy of 
 heart. 
 
 King Hezekiah, for his pride in fliewing to the Ambaffa- 2 Reg. c. 25. 
 dors of the King of Babylon all his treafure (for he fent 
 meffengers unto him with gifte and lettrcs, congratulatorie 
 for the recoverie of his helth) loft all his jewels, treafures, 
 and riches, with his owne fonnes alfo, being tranfported 
 captives into Babilon. K. David, for his pride in numbring 
 the people contrary to the wil of God, was grevouflie pun- 
 ifiied, and threefcore and ten thoufand of his people fiaine Samuel 1,0.4, 
 w ith a greevous peftilence for the fame. ^"''' '■'■ 
 
 • King Pharao, for his pride againfi; the Lord (for he thought 
 him felfe a God uppon the earth, and therfore afked he 
 Moyfes, in derifion, who is the Lord .''), was drowned in the 
 Read Sea with all his hoaft. The proude Pharifey, juflify- The promle 
 ing him felfe, for his pride was reproved of the Lord, and ph'infey. 
 reje6led. 
 
 King Herode, for attiring himfelfe in fum[)tuous aray and Herodc. 
 not afcribing glory to the Lord, was ftrucken dead by an 
 Angel, and wormes confumed his nefli immediatl}'. Al 
 
88 
 
 The anatomic of 
 
 And his places 
 are prepared if 
 we repent not. 
 
 Our new 
 fangles and 
 tois are occa- 
 fion why all 
 nations mock 
 and lloute us. 
 
 thefe, with infmit millions moe in al ages, have periflied 
 thorow pride, and therfore let not this people think that 
 they fliall efcape unpunifhed, who drinke up pride as it 
 weare fweet wyne, feede nppon it as uppon delicious meats, 
 and wallow in it as a filthie fwyne doth in dirtie m}'re. Will 
 the Lord punilli his peculiare people and elect veffels, and 
 let them goo free .'' 
 
 Wherfore I wold wyflie them to be warned, for it is a 
 terrible thing to fall into the hands of God, who is a con- 
 fuming fire and a fearfull God. His bowe is bcnte, his 
 arrowes of judgements are drawen to the head, his fire is 
 kyndled, his wrath is gone out, and ready to be powred 
 uppon the contemners of his lawes. Tempt not the Lord 
 any longer; provoke not his wrath, exafperate not his judge- 
 ments towards thee ; for as mercy proceedeth from him, fo 
 doth juftice alfo ; and, be fure of it, he payeth home at the 
 laft. For as in mercie he fuffreth no good deed to be un- 
 rewarded, fo, in his jufl judgemente, there is no wickednes 
 which he leaveth unpunillied. And yet, notwithftanding, 
 their wickedneffe and pride is fuch as ftincketh before the 
 face of God, and maketh the enemies to blafpheme and 
 fpeake evill of the waycs of the Lord: for, fay they, the men 
 of Ailgna are wicked and licentious in all their waycs, which 
 eafily appeareth in their apparell and new fangled fafliions 
 every day invented. The beaftly epicures, the drunkards 
 and fwilbowles, uppon their ale benches, when their heads 
 are intoxicat with new wine, wil not ftick to belch foorth 
 and fay, that the inhabitantes of Ailgna go bravelye in 
 apparell, chaunging fafhions everie daye, for no caufe fo 
 much as to delight the eyes of their harlots withall, and to 
 inamoure the mindes of their fleshly paramours. Thus be 
 
iJic abuses in A ilii'iia. 89 
 
 this pcoi^lc a laughing ftock to all the world for their pride, Ourlyving 
 a (launder to the word of God, and to their i)rofefrion, 'l'^"';''™"^* i« 
 
 _ i ' tlic truth. 
 
 fcandalles to their brethren, a dishonor and rcproch to the 
 Lord, and very catcrpillcrs to thcmfelves in wafting and 
 confuming their goods and treafures uppon vanyties and 
 trifles. 
 
 Spud. Seeing that by divyne affiftance you have now 
 fniiflied your tra6lation of the apparell of Ailgna, lliew me 
 (I pray you) what other abtifes be there ufed ; for I am 
 perfwadcd that pride, the mother of all finne, is not withotit 
 her daughters of finne femblable to her felfe. 
 
 The horryble vice of Whordome in Ailgna. 
 
 PJdlo. The horryble vice of whordome alfo is there too 
 too much frequented to the great hiOionor of God, the pro- wiimdomc in 
 Yoking of his judgements againft them, the ftaine and ble- v^^ S"^ too 
 mifli of their profeffion, the evill example of all the world, 
 and finally to their owne damnation for ever, excepte they 
 repente. 
 
 Spud. I have heard them reafon, that mutuall coition be- 
 twixt man and woman is not fo offenfive before God ; for ^'^|" and un- 
 
 godly realons 
 
 do not all creatures (fay they) as well rcptilia tcrr(2 as vola- pretending 
 tilia call, the creping things upon the earth, as the flying do^ is°no 
 creatures in the aire, and all other creatures in generall, finne. 
 both fmali and great, ingender together .•* Hatli not nature 
 and kynd ordained them fo } and geven them members in- 
 cident to that ufe.^ and doth not the Lord (fay they) as 
 with a ftimule or prick by his mandat, faing crcjciic et mul- 
 tiplicani'uii ct replete terraui : increafe, multiplie and fill the 
 earth, ftirre them up to the fame ? Otherw)fe the world 
 
QO TJic aiiaioniic of 
 
 wold become barren, and foone fall to decay : vvherfore 
 
 O wicked ,11 11 -11 r \ 
 
 lybertines ! they conclude that whordome is a badge of love, a cog- 
 nizance of amitie, a tutch of luftic youth, a frendlie dali- 
 ance, a redintegration of love, and an enfigne of vertue, 
 rather meritorious than damnable : thefe, with the like, be 
 the exceptions which I have hard them many times to ob- 
 je6l in defence of their carnall pollutions. 
 
 PJiilo. Curfed be thofe mouths that thus blafpheme the 
 mightie God of Ifraell and his facred word, making the 
 fame clokes to cover their finne withall : worfe are they 
 than lybertynes who thinke all things lawfull, or atheiftes 
 who denie there is any God. The divells themfclves never 
 finned fo horribly nor erred fo groffely as thefe (not Chrif- 
 tians, but dogges) do, that make whordom a vertue and me- 
 ritorious : but becaufe you flial fee their deceptions dif- 
 played and their damnable abufes more plainly difcovered, 
 I will reduce you to the firft inftitution of this godly orde- 
 ilie fiiR infli- nance of matrimony. The Lord our God, having created 
 tiitum of ^^ thincfs in heaven, earth or hell whatfoever, created of 
 
 niatrimoiiie. ° 
 
 every fex two, male and female of both kindes ; and laft of 
 al other creatures he made man after his own likeneffe and 
 fimilitude, giving him a woman, made of a ribbe of his own 
 body, to be his companion, and comforter, and lincking 
 them together in the honorable ftate of venerable wedlocke, 
 he blcffed them both, faying crcfcitc, ninltiplicaviini ct 
 replete terrain ; increafe, multiplic, and replenifli the earth : 
 whcrby it is more than apparent that the Lorde, whofe 
 name is Jehovah, the mightie God of Ifraell, is the author 
 of godly matrimony, inftituting it in the time of mans 
 Maringe infii- inconccncy in Paradicc ; and that, as mee feemeth, for 
 c-uifes. '* ^ foiire caufes. Firft, for the avoydance of whordome ; fe- 
 
tJic abuses ill Aiigiia. qi 
 
 coiidly, for the mutuall comforte and confolation that the 
 one might have of the other in all adverfities and calamities 
 whatfoever : thirdly, for the procreation and godly propa- 
 gation of children in the feare of the Lord, that both the 
 world might beincreafed therby, and the Lord alfo in them 
 glorified. And, fourthlie, to be a figure or type of our 
 fpirituall wedlocke betwixt Chrift and his church, both 
 militant and triumphante. This congreffion, and mutuall 
 copulation of thofe that be thus joyned together in the 
 godlye ftate of blcffed matrimony is pure virginitie, and 
 allowable before God and man, as an a6lion wherto the 
 Lorde hath promifed his bleffing thorow his mercy, not by 
 our merite, ex opcre operato, as fome fliame not to fay. All 
 other goinges together and coitions are damnable, pefli- 
 ferous, and execrable. So, now you fee that whcras the All numuill 
 Lord faith increafe, multiplie, and fill the earth, he alludeth cep^maday"" 
 to thofe that are cheyned together in the godlye ftate of is unlawful], 
 matrimonie and wedlocke, and not otherwyfe : for to thofe 
 that go together after any other forte, he hath denounced 
 his curfe and wrath for evermore, as his alfaving word 
 beareth record. And wheras they fay that all creatures 
 uppon the earth do ingender together, I graunte it is true ; 
 but how.' infuogenere, in their owne kinde. There is no 
 creature creeping on the earth, or flying in the aire, how 
 irrationable foever, that dooth degenerate as man dooth, 
 but keepethe the fame ftate and order wherein they were 
 made at the firft ; and fo if man did, he fliould not commit Il«w all 
 the abhominable whordome and filthie finne as hee dooth. ^r,,e toj^itiicrin 
 It is faid of thofe that write de natura animaliuvi, that ^'"-*"' ^""■''-'• 
 (almoft) all unreafonable beafts and flying fowles, after 
 they have once linked and united them fcKes together to 
 
9- 
 
 TJic anatomic of 
 
 Tliefidelitieof 
 iinreafonable 
 creatures in 
 mariage one 
 towards an 
 other. 
 
 How much 
 the heathen 
 have detefted 
 whordome. 
 
 Simdery pu- 
 nifliments of 
 whordome 
 aniongft tlie 
 heathen. 
 
 Teftimonies 
 out of the 
 \\ oord of Ciod 
 wherin whor- 
 dome is forbid. 
 
 any one of the fame kinde, and after they have once 
 cfpoiifed theni felves the one to the other, wil never after 
 joyne them felves with any other, til the one be diffolved 
 from the other by death. And thus they keepe the knot 
 of matrimonie inviolable to the end ; and if any one 
 chaunce to revolte, and go togither with any other, during 
 the life of his firft mate, al the reft of the fame kind affem- 
 ble togither, as it were in a councel or parliament, and 
 either kil or greevoufly punifli the adulterer or adultereffe, 
 whether ever it be ; which lawe I would God were amongft 
 Chriftians eftabliflied. By all which it may appeer how 
 horrible a finne whordome is in nature, that the very unrea- 
 fonable creatures doo abhorre it. The heathen people, who 
 know not God, fo much lothe this flinking finne of whor- 
 dome that fome burne them quick, fome hang them on 
 gibbets, fome cut off their heds, fome their amies, legs and 
 hands ; fome put out their eyes, fome burne them in the 
 face, fome cut of their nofes, fome one parte of their bodye, 
 fome another, and fome with one kinde of torture, and fome 
 with another; but none leaveth them unpuniflied : fo that 
 we are fet to fchoole to learn our firft rudiments (like yung 
 novices or children fcarce crept out of the fliel) how to pu- 
 nifli whordome even by the umxafonable creatures, and by 
 the heathen people who are ignorant of the devine goodnes. 
 God me merciful unto us ! 
 
 SpJid. I pray you rehearfe fome places out of the word 
 of God, wherin this curfed vice of whordome is forbidden, 
 for my better inftru6lion. 
 
 PJdlo. Our Saviour Chrifte, in the eight of John, fpeaking 
 of the woman whom the malicious Jewes had apprehended 
 in adulterie, bad her go her wa)-, and fin no more. If it had 
 
Mat. 
 
 iJic abuses in Ailgmx. 93 
 
 not been a mofte greevous fm, he would never have bid her 
 to fin therin no more. 
 
 In the fift of Mathew he faith.'Who fo lufteth after a 
 woman in his hart, hath committed the fa6l alredy, and Mat. 5. 
 therfore is guihie of death for the fame. To the Pharifcs, 
 afking him whether a man inight not put away his wife for 
 any occafion } Chrifte anfvvered, For no caufe, fave for whor- 
 dome onely; inferring that whordomc is fo hainous a fmne, 
 as for the perpetration therof it flialbe lawful for a man to jq^^'luJ \t 
 fcquefter him felf from his own wife, and the wife from her 
 owne husband. The Apoftle Paul fayth, Know you not 
 that your bodyes are the members of Chrifbe .-* Shall I then 
 take the members of Chrifte (faith he), and make them the i Cor. 6. 
 members of an whore .'* God forbid ! knowe yee not that he 
 who coupleth him felf with a harlot is become one body with 
 her } Flee fornication (faith he), therfore, for every finne a 
 man committeth is without the body, but who committeth 
 fornication finncth againft his owne body. And in another 
 place : Knowe you not that your bodyes are the temples 
 of the Holy Ghofl, which dwelleth within you .'' And who 
 fo dcftroyeth the temple of God, him fliall God deftroy. 
 
 In an other place he faith : Be not deceived, for neither 
 whoremonger, adulterer, fornicator, inceftuous perfon, nor 
 fuch like, fhall ever enter into the kingdomc of heaven. 
 Again, Conjiigiiim Jioiiorabile cjl inter omnes : mariage is 
 honorable amongft all men, and the bed undefiled ; but 
 whooremoiigers and adulterers God fhall judge. In the 
 Revelation of Saint John is it faid, that they who were not 
 defiled with women doo waite upon the Lamb, whetlierfoever 
 he goeth. The Apoftle Paul willeth us to be fo far from 
 fornication, that it be not once named amongfl: us, as be- 
 
94 I li^' cxiiatomic of 
 
 conimcth faints ; with infinit fnch places, which for brccfiics 
 
 I omit, referring you in the Okie Tcftanient to thefe and 
 
 fuch like places, namely, the 20 of Exodus, 20 of Leviticus, 
 
 Deutronomie 22, Deutro. 27, 2 Reg. 11, Levit. 18, Exodus 
 
 22, Num. 5, Eccl. 9, Pro. 23, 7 verfe, 24. 
 
 Spud. As you have now prooved by invincible teftimonies 
 
 of holy Scripture, that whordome is forbidden by the Lord, 
 
 (icucfis 7, 8. fo, I pray you, fhow me the greevoufnes therof by fome 
 
 fevere and rare examples of Gods juft judgement, executed 
 
 uppon the fame from the beginning. 
 
 ruiiiniments PJiilo. The whole world was deftroyed with water, not 
 
 all" >^es' "^"^ '" ^"y living thing left upon the erth (fave in the Ark of 
 
 Noath) for the fin of whordom, inceft, and brothery, ufed 
 
 in thofe dales. Sodoma and Gomora, two famous cities, were 
 
 confumed with fire and brimftone from heaven for the fin 
 
 of whordom, adulterie, and fornication. The citie of the 
 
 (.cnefis 19; Sichemits, man, woman, and childe, weare put to the edge 
 Cicncfis 24. ... 
 
 of the fwoorde for the ravifliing of Dina, the daughter of 
 
 Genefis 26. Jacob. The Lord alfo tolde Abimelech that if he did not 
 let go untouched Sara, Abraham his wife, bothe he and all 
 his houfholde fhould dye the death, notwithflanding he did it 
 ignorantly. The very fame hapned to Ifaac. Judas, under- 
 
 ^^■e- 18. ftanding that his daughter in law was impregnate and great 
 
 with childe, and not knowing by whom, commanded that 
 
 2 Reg. 16. she fliould be burned without any further delay. Was not 
 Abfalon, king David his fonne, plagued all his life for going 
 
 Ge. 29. iiito his fathers concubines .'' And did not Achitophel, who 
 
 gave councel fo to do, hang himfelf .^ Was not Ruben, the 
 firft borne fonne of Jacob, accurfed for going up to his fathers 
 bed, and loft he not his birth-right, his dignitie, his primacie, 
 over his bretheren for the fame } Were there not above 
 
 Ge. 16. 
 
t/ic aluiSi's in .li/i^iia. 95 
 
 Ihrccfcore and five thoufand men flain for the adulteric doon judi. 20. 
 
 with one Levits wife ? Was not king David puniflicd all the 2 Kc. 13, 12. 
 
 daies of his life for his adulterie doon with Berfabe, Urias 
 
 his wife ? Was not his fonne Amon, for lying with Thamar, 
 
 flain ? Was not Solomon, beeing perverted with heathen 
 
 women, caft out of the favour of God, notwithftanding being 
 
 otherwife the wifeft prince in all the world ? Did not Achab, 
 
 at the perfwafions of Jefabel, his curfed wife, falling to idola- 3 Ki-g. 2\. 
 
 trie and worfliiping of idolles and devils, fuffer mofte cruell 
 
 punishment in this life all his dayes, befide what he fufifereth 
 
 now God onely knoweth. Were not the Ifraelite and Num. 25. 
 
 Madianitish woman both flain by that woorthy man Phinees, 
 
 who ran them both thorow the privy members with his Jud. 26. 
 
 javelin or fwoord ? Was not Sampfon brought to a miferablc 
 
 end, his eyes beeing bothe put out, and he made to be a 
 
 laughing ftock to all men, thorow his too much favouring of 
 
 w^anton women? Was not king Pharao wunderfully plagued Gene. i?. 
 
 but for intending evil in his hart towards Sara, Abraham 
 
 his wife .'' Did not the Lord flay (with a moft greevous mor- 
 
 talitie) foure and twentie thoufand of the Ifraelites in one 
 
 day, for whordome and adulterie with the women of the 
 
 Moabites and Madianits .■^ 
 
 By thefe, and fuch like fearful examples of the juftice of 
 God powred upon thefe whoremongers and adultrers, we 
 may learn to know the greevoufnes of the fame, and the 
 punishment due to all whoremongers and fornicatours, either 
 in this life, or in the w^orld to come, or els in bothe : for if 
 the Lord defifer the punifliment of whordome in this life, hee 
 referveth it for the world to come, fufifering the wicked to 
 wallow in their finne, and to fil up the meafure of iniquitie. 
 that their damnation may be juft. And if the Lord left not 
 
96 
 
 The anatomic of 
 
 What evils 
 whordome 
 bringeth to 
 mans body in 
 this life. 
 
 The small 
 care to avoid 
 whordome in 
 Ailgna. 
 
 fin unpunished, no, not in his nioft deer faints, what \\'\\ he 
 doo in them who dayly crucifie him anew, let the w^orld 
 judge. 
 
 Sp7id. Now am I fully perfwaded, by your invincible 
 reafons, that there is no fni greater before the face of God 
 then whoredome ; wherfore, God graunt that all his may 
 avoid it. 
 
 PJiilo. You have faid true, for there is no finne (almoft) 
 comparable unto it ; for befides that it bringeth everlafting 
 damnation to all that live therin to the end without repent- 
 ance, it alfo bringeth thefe inconveniences, Avith many mo : 
 vidilicct, it dimmeth the fight, it impaireth the hearing, it 
 infirmeth the fmewes, it weakeneth the joynts, it exhaufteth 
 the marrow, confumeth the moifture and fupplement of the 
 body, it riveleth the face, appalleth the countenance, it 
 dulleth the fpirits, it hurteth the memorie, it weakneth the 
 whole body, it bringeth it into a confumption, it bringeth 
 ulcerations, fcab, fcurf, blain, botch, pocks, and biles ; it 
 maketh hoare haires and bald pates : it induceth olde age, 
 and, in fine, bringeth death before nature urge it, malady 
 enforce it, or age require it. 
 
 Sp. Seeing that whordome bringeth fuch foure fauce 
 with it, namely, death everlafting after this life, and fo many 
 difcommodities befides in this life, I w^under that men dare 
 commit the fame fo fecurely as they doo now a dayes. 
 
 Philo. It is fo little feared in Ailgna, that, until every one 
 hath two or three baftardes a peece, they efteeme him no 
 man (for that they call a mans deede) ; infomuch as every 
 fcurvie boy of twelve, forteen, or twenty yeeres of age wil 
 make no confcience of it to have two or three, peradventure 
 half a dofen feverall women with childe at once ;.and this 
 
tJic abuses in A ilgua. 97 
 
 exploite becing doon, he fhowes tliem a fairc pair of heeles, 
 
 and away gocth he, Euro vclocins, as quick as a bee (as they 
 
 fay) into fome ftrange place where he is not knowen, where 
 
 how he liveth let the wife judge, for, caiinn non auiiiinin 
 
 mutant qui trans marc currunt ; though they chaunge their 
 
 place of abode, yet their naughtie difpofitions they retaine Whormongers 
 
 flill. Then, having eftraunged them felves thus for a fmall '^"'ig^'^-s- 
 
 fpace, they returne againe, not to their priftine curfed life, 
 
 I dare fay, but unto their countrey, and then no man may 
 
 fay black is their eye ; but all is wel, and they as good 
 
 Chriftians as thofe that fuffer them unpuniflied. 
 
 Spud. The ftate and condition of that cuntrey is moft 
 miferable, if it be true you report : it weare much better 
 that everye one had his lawful wife, and every woman her 
 lawfuU husband, as the apoftle commaundeth, then thus to 
 be drowned in the filthie fin of whordome. 
 
 PJiilo. That is the only falve and foveraine remedy which Manage an 
 the Lord ordained againft whordome, that thofe who have acrainft whor- 
 not the gift of continencie might mary, and fo keep their dome. 
 veffels undefiled to the Lord. But,notwithftanding,in Ailgna Maring of 
 there is over great libertye permitted therin ; for litle in- f^-adli'n^'^ 
 fants, in fwadling clowts, are often maried by their ambicious cloths, 
 parents and frends, when they know neither good nor evill ; 
 and this is the origene of much wickedneffe, and dire6llie 
 againft the word of God, and examples of the primityve 
 age. And, befydes this, you fhall have every fawcy boy of Every boy 
 
 — . - , , fnatcheth up a 
 
 X, xnij, XVI, or xx yeeres of age to catch up a woman and woman to 
 marie her, without any feare of God at all, or refpefl had, ^^'yf"^- 
 either to her religion, wifdom, integritie of lyfe, or any other 
 vertue ; or, which is more, without any refpe6le how they 
 
 13 
 
98 
 
 TJic auatoviic of 
 
 A reftraint of 
 mariage. 
 
 How whor- 
 dome may be 
 fuppieffed. 
 
 The punifli- 
 ment for 
 whordome 
 over remiffe. 
 
 niaye lyve together with fufficient maintenance for their 
 calUngs and eftat. No, no ; it maketh no matter for thcfe 
 things : fo he have his pretie puffie to huggle withall, it 
 forceth not, for that is the only thing he defireth. Than 
 build they up a cotage, though but of elder poals, in every 
 lane end, almoft, wher they lyve as beggers al their life. 
 This filleth the land with fuch ftore of poore people, that in 
 fliort tymc (except fome caution be provided to prevent the 
 fame), it is like to growe to great povertie and fcarfnes, 
 which God forbid. 
 
 Sp. I cannot fee how this geare shold be holpen. 
 
 Pliilo. What if a reftraint were made that none (except 
 uppon fpeciall and urgente caufes) should marie before they 
 come to XX or xxiiii yeres, or, at the leaft, before they be 
 xiiii or xviii yeeres old, would not this make fewer beggers 
 than now there are .'' 
 
 Sp. But if this were eftabliflied, than fliould we have more 
 baftards ; and of the two I had rather we had many legitti- 
 mats than many illegittimates. 
 
 PJiilo. The occafion of begetting of manye baftards were 
 foon cut of, if the punifliment which either God his lawe 
 doth allowe, or els which good pollicy doth conftitute, were 
 aggravated and executed uppon the offenders. 
 
 For the punilhment appointed for whordom now is fo light 
 that they efteeme not of it ; thei feare it not, they make but 
 a jeft of it. For what great thing is it to go ij or three dayes in 
 a white fiieete before the congregation, and that fomtymes 
 not paft an houre or two in a day, having their ufuall gar- 
 ments underneth, as commonly they have } This impunitie 
 (in refpefte of condigne punishement, which that vice re- 
 quireth) doth rather animate and imbolden them to «the a6le, 
 
tlic abuses in Ailgiia. 99 
 
 than feare them from it. In fo much as I have heard fome 
 mifcrcants impudently fay, that he is but a beaft that for 
 fuch white lyvered punishment would abftayne from fuche 
 gallant paflymc : but certen it is that they who thinke it 
 fuche fweet meate here, fliall find the fawce fowrc and 
 ftiptick enough in hell. 
 
 Spud. What punifliment would you have inflicled uppon 
 fuch as commit this horrible kinde of fmne .'' 
 
 PJiilo. I would wifli that the man or woman, who are cer- what kind of 
 tenlye knowen, without all fcruple or doubte, to have com- puni'i|mt;nt 
 mittcd the horryble a6l of whordome, adulterie, inceft, or ought to liave. 
 fornication, eyther should drinke a full draught of Moyfes 
 cuppe, that is taft prefent death ; or els, if that be thought 
 too fevere (for evill men will be more mercifuU than the 
 author of mercie him felfe, but in goodneffe fare well 
 mercy) than wold God they might be cauterized and feared 
 with a hote yron on the chceke, forehead, or fome other parte 
 of their bodye that might be feene, to the end the honeft 
 and chaft Chriftians might be difcerned from the adulterous 
 children of Sathan. But (alas !) this vice (with the reft) 
 wantcth fuch due punishement as God his word doth com- 
 maunde to be executed theruppon. 
 
 The magiftrates wincke at it, or els, as looking thorowe 
 their fingers, they fee it, and will not fee it. 
 
 And therfore the Lorde is forced too take the fword into 
 his owne hands, and to execute punifliment him felfe, be- 
 caufe the magiftrates will not. 
 
 For better proof wherof marke this ftrange and fearful 
 judgement of God shewed upon two adulterous perfons 
 there, even the laft day in effe6l, the remembrance wherof is 
 yet green in their hods. 
 
lOO TJic anatomic of 
 
 There was a man whofe name was W. Ratfnib, being 
 certenly knovven to be a notorious uferer (and yet pretending 
 alway a fnigular zeale to religion, fo tliat he wold feldom 
 tymes go without a byble about him : but fee the judgements 
 of God upon them that will take his word in their mouthes, 
 and yet lyve cleane contrarie, making the word of God a 
 cloke to cover their fmne and naughtyneffe withall) ; who, 
 uppon occafion of bufmes, vifiting Lewedirb, a place ap- 
 pointed for the corre6lion of fuch that be wicked lyvers, faw 
 there a famous whore, but a very proper woman, whom (as 
 is faid) he knew not ; but whether he did or not, certen it is 
 that he procured her delyvery from thence, bay led her, and, 
 having put away his owne wife before, kept her in his 
 chamber, ufing her at his pleafure. Whyleft thefe two 
 members of the devil were playing the vile fodomits to- 
 gether in his chamber, and having a litle pan of coles before 
 them, wherin was a very litle fire, it pleafed God, even in his 
 wrath, to ftrike thefe two perfons dead in a moment. The 
 woman, falling over the pan of coles, was burned, that all 
 her bowels gushed out : the man was found lying by, his 
 cloths in fome partes being fcorched and burned, and fome 
 partes of his body alfo. But, which is moft wonderfull, his 
 arme was burned to the very boone, his shirt fleeve and 
 dublet not once perished, nor tutched with the fire. Wherby 
 may be thought, and not without great probabilitie of truth, 
 that it was even the fire of God his wrath from heaven, and 
 not any natural fire from the earth. And in this wonder- 
 full and fearfull maner weare thefe cupple founde : which 
 God graunt may be a document to all that heare or read 
 the fame, to avoyde the like offence, and to all magiftrates 
 an example to fee the fame punished with more feveritie, 
 to the orlorie of God and their owne difcharee. 
 
the abuses in Ailgiia. lOl 
 
 But fo farre are fome from fufifcring condignc punislimcnt 
 for this horrible finne, that they get good maintenance 
 with praftifing the fame. For you shall have fome, yea 
 many thoufands, that live uppon nothing els, and yet go 
 clothed gentlewomanlike both in their filks, and otherwyfe, 
 with their fingers clogged with rings, their wrifts with brace- 
 lets and jewels, and their pnrfes full of gold and filver. And 
 hereof they make no confcience, fo their husbands know it 
 not. Or if they doo, fome are fuch peafants, and fuch may- 
 cocks, that either they will not, or (which is truer) they dare 
 not reprove them for it. But if the husband once re- 
 prove them for their mifdemeanour, than they confpire 
 his death by fome meane or other. And all this com- 
 meth to paffe becaufe the punifhment therof is no ex- 
 tremer, as it ought to be ; and fome, both gentlemen and 
 others (wherof fome I know) are fo nufled herein, that hav- 
 ing put awaye their owne wyves, do keepe whores openly, 
 without any great punifliment for it; and having beene 
 convented before the magiftery and there beene depofed 
 uppon a booke to put away their whores, have put them 
 foorth at one doore, and taken them in at the other. 
 
 And thus they dally in their othes with the Lord, and 
 ftoppe the courfc of the lawe with rnhnnn argcutinn, wherof 
 they have ftore to beftowe uppon fuch wickedneffc, but 
 have not a mite to give towards any good purpofe. 
 
 Wherfore, in the name of God, let all men that have put 
 away their honeft wyves be forced to take them again, and 
 abandon all whores, or els to tafbe of the law. And let all 
 whores be cut of with the fword of right judgement ; for as 
 long as this immunitieand impunitie is permitted amongeft 
 us, let us never looke to pleafe God, but rather provoke 
 
I02 
 
 TJic anatomic oj 
 
 his hevie judgements againft us. And the reafon is, for 
 that there is no finne in all the world, but thefe whores and 
 whoremaifters will willingly attempt and atcheive for the 
 injoying of their whordome. And hell, deftru6lion and 
 death everlafting is the guerdon therof, and yet men cannot 
 be aware of it. The Lord remoove it from all his children, 
 and prefent them blameles before his tribunall feate, with- 
 out fpotte or wrinckle at that great day of the Lord ! 
 
 Spud. What memorable thing els have you feen there 
 frequented .'' for feeing you have begun in parte, I pray 
 you defcribe the whole. 
 
 Daintie fare, 
 gluttony and 
 gourmandice 
 ufed in Ailc:. 
 
 Godly hospi- 
 talitie to be 
 commended. 
 
 Vaiitie of 
 dilhes and 
 meats, with 
 their curious 
 fawces. 
 
 The Gluttonie and Drunkenneffe in Ailgna. 
 
 PJi. I have feen that which greeveth me to report. The 
 people there are marveiloufly given to daintie fare, glut- 
 ton}-, bellicheer, and many alfo to drunkenneffe and gour- 
 mandice. 
 
 Spitd. That is a manifeft argument of good hofpitalitye, 
 which both is commended in the word of God, and which 
 I know you will not reprehende. 
 
 PJi. Godly hofpitalitie is a thing in no wife worthy of 
 reprehenfion, but rather of great commendation ; for many 
 have received angels into their houfes, at unawares, by 
 ufing the fame, as Abraham, Lot, Tobias, and many others. 
 Yet if hofpitality flow over into fuperfluitie and riotous ex- 
 ceffe, it is not tolerable : for now adaies, if the table be not 
 covered from the one end to the other, as thick as one difli 
 can ftand by another, with delicat meats of fundry forts, 
 one cleane different from an other, and to every difli a 
 feverall fawce appropriat to his kinde, it is thought there 
 
tJic abuses in Ailgna. 103 
 
 uiiworthye the name of a dinner. Yea, fo many diflics dial 
 
 you have pefterving the table at once, as the infaciableft 
 
 Helluo, the devouringeft glutton, or the greateft cormorant 
 
 that is can fcarfe eat of every one a litle. And thcfe many 
 
 fliall you have at the firft courfe, as many at the fecond, 
 
 and, peradventure, moe in the third, befydes other fwect Exce(Te of 
 
 condyments, and delicat confe6lions of fpiccries, and I can- '"'^''^^''• 
 
 not tell what. And to thefe dainties all kind of wynes are 
 
 not wanting, you may be fure. Oh, what nifitie is this ! 
 
 what vanitie, exceffe, ryot and fuperfluitie is heare! Oh, 
 
 farewell former world ! for I have heard my father fay that, The aufterity 
 
 in his dayes, one difh or two of good wholfome mcate was ^"^ sodly 
 
 •' . ° fimplicity of 
 
 thought fufficient for a man of great worlhip to dyne with- the former 
 
 all ; and if they had three or four kinds it was reputed a ^'aHnlTer' 
 
 fumptuous feaft. A good peece of beef was thought than 
 
 good meat, and able for the beft ; but now it is thought too 
 
 groffe, for their tender ftomacks are not able to difgeft fuch 
 
 crude and harfli meats : for if they fliold (their ftomacks ^'•^^' tender 
 1-r r 11 111 o-\ ftomacks. 
 
 bemg lo queaiie as they be, and not able to concoct it) 
 
 they fliould but ev^acuat the fame againe, as other filthic 
 
 excrements, their bodies receiving no noorifhment therby, 
 
 or els they Ihould lye ftincking in their ftomacks, as dirte 
 
 in a filthie fmck or pry vie. If this be fo, I marveile how 
 
 our fore-fathers lyved, who eat litle els but cold meats, 
 
 groffe and hard of difgefture. Yea, the moft of them fcad 
 
 upon graine, corne, roots, pulfe, herbs, weeds, and fucii 
 
 other baggage, and yet lived longer then wee, helthfuller '^^^ faragm- 
 
 t5^ t> > / & Q^jg Q^ rough 
 
 then we, were of better completion then we, and much fare of our 
 ftronger then we in every refpe6l : wherfore I cannot per- 'orefathers, 
 fwade my felf otherwifc, but that our nicenes and curiouf- 
 nes in dyet hath altered our nature, diftempercd our bo- 
 
I04 TJie anatomic of 
 
 dies, and made us more fubje6l to millions of difcrafies and 
 
 difeafes than ever weare our forefathers fubje6l unto, and 
 
 confequently of fhorter life then they. 
 
 Our nice fare Spud. They wil afke you again, wherfore God made 
 
 hath altered {\xq\^ varictie of meats, but to be eaten of men ? what an- 
 
 our bodies and 
 
 chaungid our fwere give you to that ? 
 
 nature. PJiUo. The Lord our God ordained, indeede, the ufe of 
 
 meat and drinks for man to fuftain the fraile, caduke and 
 brittle eftate of his mortall body vvithall for a time ; but he 
 gave it him not to delight and ^\'allo^v therin continually, 
 for as the old adage faith, Non vivendiivi iit cdainns, fed 
 
 Medietietobe cdcnduni ut I'ivaniHS : we muft not live to eat, but wee 
 
 obferved in muft eat to live ; we muft not fwill and ingurgitate our fto- 
 meats 
 
 macks fo ful, as no more can be crammed in. The Lord 
 
 willed that they fhould be ordinarie meanes to preferve 
 
 the ftate of our bodyes a time, whilfte we live and fojourne 
 
 in this vafte wildernes of the worlde, but not that they 
 
 fhould be inftruments of deftru6lion to us both of body and 
 
 foule. And truely they are no leffe when they are taken 
 
 When meats immoderatly without the feare of God. And dooth not the 
 
 and drinks are ... ,-..- ii-i ^1r^ 
 
 inftruments of mipletion and lacietie oi meates and drmks provoke lult : 
 deftruclion ^g Hiero faith. Venter inero eflnans fpnviat in libidineni, the 
 
 unto us. -^ •'■^ 
 
 belly inflamed with wine burfteth foorth in luft. Doth not 
 luft bring foorth fmne, and fm bring foorth death } The 
 
 Ge. 24. children of Ifrael, giving themfelves to delicat fare and 
 
 gluttony, fel to idolatrie, facriledg and apoftafie, worfhip- 
 ping ftocks, ftones and devils in-fted of the living God. 
 The fonnes of Hely the Prieft, giving themfelves to daintie 
 
 I Reg. 2. fare and belly-cheere, fell into fuch fm as the Lord flew 
 
 them all, and their father alfo, for that he chaftifed them 
 not for the fame. The children of bleffed Job, in midft of 
 
tJie abuses in Ailgiia. 105 
 
 all their banquctings and ryot, were (lain by the Lord, the 
 whole houfe falling- upon them, and deftroying them moft 
 pitifully. Balthafar, king of the Chaldeans, in midft of all his 
 good cheer, faw a hand writing upon the wall thefe words, Daniel 5, 
 vicne tccJicl upJiarfm, fignifying that his kingdome fhould ^^^fe 5- 
 be taken from him ; and fo it was, and he flain the fame 
 night by the hand of the Lord. The rich glutton in the 
 Gofpel, for his riotous feaftings and prepofterous living, was j^uc. 16. 
 condemned to the fire of hel. Our father Adam, with all 
 his of-fpring (to the end of the world) was condemned to 
 hel-firc for taking one apple to fatisfie his glotonus defire 
 withall. Gluttony was one of the chiefeft canons wherwith j^j.^^ 
 the devil affailed Chrifte, thinking therby to batter his 
 kingdome and to win the field for ever ; yet not withftand- 
 ing the greevoufnes heerof, the fame is thought to be a 
 countenance and a credit to a man in Ailg. But true hof- 
 pitality confifteth not in many diflies, nor in fundry forts of 
 meats (the fubstance wherof is chaunged almofte into acci- 
 dents thorow their curious cookries, and which doo help to wherin hof- 
 rot the bodies and fliorten their daie.s) but rather in givinef pitalitie 
 liberally to the poor and indigent members of Jefus 
 Chrifte, helping them to meat, drink, lodging, clothing, and 
 fuch other neccffaries wherof they fta;id in need. 
 
 But fuch is their hofpitality, that the poor have the leaft The fmall 
 part of it : you fliall have 20, 40, 60, yea a C //. fpent in one poo're." 
 houfe in banqueting and fcfting, yet the poor lliall ha\'e 
 litle or nothing : if they have anything, it is but the refuge 
 meat, fcraps and patrings, fuch as a dog would fcarfe eat 
 fomtimes, and wel if they can get that too : infti-d \\ herof, 
 not a few have whipping cheer to feed them withall. It is 
 counted but a fmal matter for a man that can fcarflie dif- 
 
 14 
 
io6 
 
 The mia toil lie of 
 
 Locking up of 
 gates when 
 meat is ftir- 
 ring. 
 
 Tliree devour- 
 \\\si cankers. 
 
 Who more 
 fubjeCl to 
 infirmities 
 then they that 
 fare beft ? 
 
 pend fortie pound by the yecr, to beftow againft one time, 
 ten or twentie pound therof in fpices. And truely fo long 
 and grcevoufly hath this exceffe of gluttonie and daintie 
 fare furfctted in Ailgna, as I feare mee, it will fpue out many 
 of his niaifters out of dores befoi"c it be long. But as fonie 
 be over largeous, fo other fome are fpare enough ; for when 
 any meat is ftirring then lock they up their gates, that no 
 man may come in. An other forte have fo many houfes 
 that they vifit them once in \'ii yeer ; many chimnies but 
 little fmoke ; faire houfes, but fmall hofpitalitie. And to 
 be plaine, there are three cankers, which, in proceffe of time, 
 will eat up the whole common welth, if fpeedy reformation 
 be not had, nameh', daintie fare, gorgious buildings, and 
 fumptuous apparel ; which three abufes, efpecially, yet not 
 without their cofm germanes, doo florilh there. God re- 
 moove them thence, for his Chriftes fake. 
 
 Spuil. I had thought that dainty fare and good cheer 
 both noriflied the body perfectly, and alfo prolonged life ; 
 and dooth it not, think you t 
 
 PJiilo. Experience, as [by] my former intimations you may 
 gather, teacheth clean contrary ; for who is ficklier then they 
 that fare delicioufly every day? who is corrupter .-' who belch- 
 eth more ? who looketh wurffe, who is weaker and feebler 
 then they .•' who hath more filthie colour, flegme, and putri- 
 fa6lion (repleat with groffe humors) then they .'' and, to be 
 breef, who dyeth fooner then they .-' Doo wee not fee the poor 
 man that eateth brown bread (wherof fome is made of rye, 
 barlie, peafon, beans, oates, and fuch other groffe graines) 
 and drinketh fmall drink, yea, fometimes water, feedeth upon 
 milk, butter, and cheefe ; (I fa}-) doo wee not fee fuch a one 
 helthfuller, ftronger, and longer living then the other that 
 
the abuses in Ailg)ta. 107 
 
 fare daintily every day? And how fliould it be otherwife ? 
 for wil not the eating of divers and fundry kindes of meats, 
 of divers operations and quahties (at one mealc) engender 
 diftemperance in the bodie ? And the body diftempercd wil 
 it not fall into fundry defcafes ? one meat is of hard difgef- 
 ture, another of light ; and whilft the meat of hard difgefturc 
 is in concocling. the other meat of light difgefture dooth 
 putrifie and ftink : and this is the very mother of all difeafes. 
 One is of this qualitie, another of that ; one is of this opera- 
 tion, another of that; one kind of meat is good for this 
 thing, another is naught for that. Then, how can all thefe 
 contrarieties and difcrepances agree togither in one body at 
 one and the fame time ? Wil not one contrary impugne his 
 contrary ? one enemy refift an other ? Then, what wife man 
 is he that wil receive all thefe enemies into the caftle of his 
 body at one time? Doo we not fee, by experience, that The fpedy de- 
 they that give themfelves to dainty fare and fweet meats [^hat°^ev'^e''^^ 
 are never in lielth ? Dooth not their fight wax dim, their themfelves to 
 eares hard of hering, their teeth rot and fall out ? dooth not 
 their breth ftink, their ftomack belch foorth filthy humors, 
 and their memory decay ? Doo not their fpirits and fences 
 become hcvie and dul by reafon of exhalations and impure 
 vapors, which rife in their gingered brefts and fpiced 
 ftomacks ? and, fum}'ng up to the hed, they mortifie the 
 vitall fpirits and intellective powers. Dooth not the whole 
 body become purfie and corpulent, }X'a, fomtimes decrepit 
 therwith, and ful of all filthy corruj)tion ? The Lord keep 
 his chofen from tailing therof 
 
 Sp. You fpake of drunkencs, what fay \-ou of }'t ? 
 
 PJii. I fay it is a horrible vice, and too too much ufed in 
 Ail. Every cuntrey, citie, townc, village, or other, hath 
 
io8 
 
 The aitatoni'w oj 
 
 The beaftly 
 vice of druiik- 
 enes" frequent- 
 ed in Ail}'. 
 
 The fpiiile of 
 the buttry is 
 drunk nes and 
 excelTe. 
 
 The lotlilom 
 qualities of 
 thofe that be 
 drunke. 
 
 The transfi- 
 guration of 
 thofe tliat be 
 drunke. 
 
 abundance of alchoufes, tavefns, and inncs, which arc fo 
 fraughted with mault-wormes, night and day, that you would 
 wunder to fee them. You flial have them there fitting at 
 the wine and good ale all the day long, yea, all the night 
 too, peradventure a whole week togither, fo long as any 
 mony is left ; fwilling, gulling, and carowfing from one to 
 an other, til never a one can fpeak a redy woord. Then, 
 when with the fpirit of the buttery they are thus poffeffed, 
 a world it is to confider their geftures and demenors, how 
 they ftut and ftammer, ftagger and reele to and fro like 
 madmen; fome vomiting, fpewing, and difgorging their 
 filthie ftomacks ; other fome {Jionor fit aitribtts) piffing under 
 the boord as they fit, and which is horrible, fome fall to 
 fwering, curfing, and banning, interlacing their fpeeches 
 \\ith curious taernis of blafphemie, to the great diOionour of 
 God and offence of the godly eares prefent. 
 
 Sp. But they wil fay, that God ordained wines and ftrong 
 drinks to cheer the heart and to fuftain the body ; therfore 
 it is lawful to ufe them to that end. 
 
 l^hilo. Meats (moderatly taken) corroborate tlie body, 
 refrefli the arteries, and revive the fpirits, making them after 
 every member to doo his office as God hath appointed ; but 
 being immoderatly taken (as commonly they be) they are 
 inftruments of damnation to the abufei"s of the fame, and 
 noorilli not the body but corrupt it rather, and cafteth it 
 into a world of defeafes. And a man once drunke with wine 
 or ftrong drink rather refembleth a brute beafte then a 
 Chriflian man ; for doo not his eies begin to ftare and to 
 be red, fiery and blered, blubbering foorth feas of teares ? 
 Dooth he not frothe and fome at the mouth like a bore .-' 
 dooth not his tune faultcr and flammer in his mouth } dooth 
 
tlic abuses ill A ilgua. 1 09 
 
 not his bed fcenic as hevic as a miUlonc, he not being able to 
 
 bear it up ? Arc not his wits and fpirits, as it were, drowned ? 
 
 Is not his underltanding altogether decayed ? doo not his 
 
 hands, and all his body, quiver and fliakc, as it were, with 
 
 a quotidian fever ? Befides thefe it cafteth him into a dropfie 
 
 or plurefie nothing fo foon ; it infcebleth the fmewes, it 
 
 wcakeneth the natural ftrength, it cormpteth the blood, it dif- Tlie difcom- 
 
 folveth the whole man at the length, and finally makcth him drunkennes. 
 
 forgetful of himfelf altogither, fo that what he dooth being 
 
 drunk he remembreth not being fober. The drunkard, in 
 
 his drunkennes, killeth his freend, revileth his lover, dif- 
 
 clofeth fecrets, and regardeth no man : he either expelleth 
 
 all feare of God out of his minde, all loove of his frecnds and 
 
 kinsfolkes, all remembrance of honeftie, civilitie, and hu- 
 
 manitie ; fo that I will not feare to call drunkcrds beafts, 
 
 and no men ; and much wurfe then beafts, for beafts never 
 
 excccde in fuch kinde of exceffe or fupertiuitie, but alway Diuiikerds 
 
 modiuii adhihcnt appctituin, they meafure their appetites by ^'^"J'^'j ''^'^" 
 
 the rule of neceffitie, which would God wee would doo. 
 
 Spud. Seeing it is fo great an offence before God, I pray 
 you lliow me fome tcftimonies of the holy Scriptures againft 
 it ; for whatfoever is evil, the woord of God, I doubt not, re- 
 proveth the fame. 
 
 Philo. It feemeth you have not read the holy Scripture 
 very much, for if you had you fliould have found it not only 
 fpoke againft, but alfo throwen down even to hel : for proof 
 wherof of infinit places I wil recite a few. The prophet 
 Efaias thundereth out againft it, faying, ve qui confurgitis Efais 5. 
 mane ad cbrietatem fcctandaui : Wo be to them that ryfe 
 earlie to followe drunkcnneffe, wallowing therein from morn- 
 ing to night, untill they be fet on fire with w\-ne and ftrong 
 
I 10 
 
 Tlie anatomic of 
 
 Teflimonies 
 againft drunk- 
 ennefTe out of 
 tlie word of 
 God. 
 Ilofeas c. 4. 
 
 Joel I. 
 
 Habacuck 2. 
 
 Proverb ca. 
 10. 
 
 Proverb 2'- 
 
 Proverb ^I. 
 
 Luc. 21. 
 
 cirinke. Therfore gapeth hell, and openeth her mouth vvyde, 
 that the glory, multitude, and welth of them that delight 
 therin may go downe into it, faith the prophet. The prophet 
 Hofeas {■d\\.\\y fornicatio, vinnui et mnjluni aufcnint animuin. 
 Whordome, wyne, and ftrong drinke infatuat the heart of 
 man. 
 
 The prophet Joel biddeth all drunkards awake, faying, 
 Weepe and howle, you wine-bibbers, for the wickedncffe of 
 deftru6lion that lliall fall uppon you. 
 
 The prophet Habacuck foundeth a moft dreadfull alarmc 
 not only to all drunkards, but alfo to all that make them 
 drunken, faying, Wo be to him that geveth his neighbour 
 drinke till he be drunke, that thou mayft fee his privities. 
 Salomon faith, Wyne maketh a man to be fcornfull, and 
 ftrong drinke maketh a man unquiet : who fo take a plea- 
 fure in it fliall not be wife. In an other place, Keep not 
 companie with wynebibbers and riotous perfons, for fuch 
 as be drunkards flial come to beggerie. In the xxiij of his 
 Proverbes he faith : To whome is woo .-' to whome is forow.^ 
 to whome is ftrife .'' to whome is murmuring } to whome 
 are wounds without caufe .'' and to whome are red eyes t 
 Even to them that tarie long at the wyne, to them that go 
 and feek mixt wyne. And, againe : Looke not thou uppon 
 the wyne when it is red, and when it flieweth his colour in 
 the cup, or goeth downe pleafantlie, for in the end it will 
 bite like a ferpent, and hurt like a cockatrife, or bafilicock, 
 which flay or kill men with the poifon of their fighte. Again, 
 it is not for kings to drynke Avyne, nor it is not for princes 
 to drinke ftrong drinke. Our Saviour Chrift, in the Gofpell 
 of S. Luke, biddeth us take heed that we be not overcome 
 with furfetting and drunknes and cares of this lyfe, leaft 
 tlie day of the Lorde come uppon us unawares. 
 
//ic abuses in Ail^na. ill 
 
 Paule to the Ephcfians, biddcth beware that we be not Eplie. 5. 
 drunk with wine, wherin is exceffe, but to be filled with tlie 
 fpirit. The fame apoftle, in an other place, faith, that 
 neither whoremonger, adulterer, drunkard, glotton, ryotous 
 perfon, nor fuch like, flial ever enter into the kingdome of 
 Heaven. By thefe few places, out of many, you may fee 
 the inormitie of this vice, which is fo much every where 
 frequented. 
 
 Spud. Let me intreate you to fliew me fome examples 
 withall, wherby I may fee what evill it hath done in all 
 ages. 
 
 PJiilo. Drunknes caufed Lot to commit moft fhamcfull c.cne. 29. 
 inceft with his owne two daughters, who got them both 
 with child, he not perceiving it, neither when they lay downe, 
 nor when they rofe up. See how drunkenneffe affotteth a 
 man, depriving him of all fence, reafon, and underftanding. 
 
 Drunkenneffe caufed Noah to lye with his privities bare Examples 
 in his tabernacle, in fuche beaftlie forte as his wicked fonne again ft dnink- 
 Cham jefted and fcoffed at the fame. 
 
 Thorow drunkenneffe Holophernes, that great and in- 
 vincible monarche of the Afsyrians, was overcome by a 
 woman, having his head cut from his flioulders with a fau- 
 chone. Thorow drunkennefse king Herode was brought to I>>»c. 16. 
 fuch ydiocie and foolifli dotage, that he caufed the head (y{ 
 Jhon the Baptift to be cut off, to fatisfie the requeft of a 
 dauncing ftrumpet. That rich Epulo, of whom Luke 
 maketh mention, was for his drunkennefse and r}'otous ex- ^'"'^- '^• 
 cefsc, condemned to the fire of he! for ever, with many moe 
 examples which for fliortnes I omit. Now, feeing than that 
 drunkennefse is both offenfive to God, and bringeth fuch 
 evils in this l}'fe prefent, let us, in the name of God, a\i))'de 
 
What if God 
 bleiTe not our 
 
 I 1 2 Tlic anatomic of 
 
 it as a moll: wicked thing and pernicious evill. For every 
 drunkard is fo farre eftranged from himfelfe, that as one in 
 an extafie of mind, or rather in a phiyne phrenfie, he may not 
 Mow farre be faid to be fill aniiiii compos, or a man of founde wit, but 
 eftranged from rather a very Bedlem, or nmche worfe, no Chrillian but an 
 themfelves. Anti-chriftian; no member of Chriftjefus, but an impe of Sa- 
 than and a lymme of the devill. Wherfore, in the name of 
 God, let us avo}'deall excefse, imbrace temperancieand fobri- 
 etie,and receive fo much meats and drinks as mayfatisfie na- 
 ture, not the infaciat appetite of our flellily defires ; knowing 
 that except the Lord blefse our meats and drinks within 
 our bodyes, and give them power and ftrength to nourifh 
 meats. and feede the fame, and our bodyes their naturall powers, 
 
 every member to doo his office and dutie, our meates fliall 
 lye in our ftomacks, ftincking, fmelling, and rotting, like 
 filthie carion in a lothfom fmck. So farre of ought we to 
 be from abufing the good creaturs of God by ryot, drunk- 
 nefse, or excefse, that we ought never to take a morfell of 
 bread, nor fope of drinke, without humble thankes to the 
 Lord for the fame. For we never read that our Saviour 
 Chrift ever eat or dranke but he gave thankes (or, as we 
 call it, faid grace) both before the receipt therof and after. 
 Giving of This needed he not to have done in refpe6l of himfelfe, but 
 
 thanks btfore ... ,. , . , . 
 
 meat and for our erudition and learning, according to this laying, 
 
 omnis CJiriJii aHio nojlra cjl inJlTiiclio : every action of our 
 Saviour Chrift is our example and inftru6lion to follow as 
 ncere as we are able. And thus much of drunknefse, which 
 God graunt may evry wher be avoided. 
 
 Spud. Shew me, I pray you, the ftate of that cuntrey a 
 a litlc further: is it a welthie countrcy within it felfe, or 
 ()thcr\\')-fe poore and bare } 
 
 after. 
 
tlic abuses in A ilgna. 1 1 3 
 
 PJiilo. It is a moft famous yland, a fertile cuntrcy, and Ailgna a fa- 
 abounding with all maner of ftore, both of riches, treafurc, '"o"^ y'-'^"''- 
 and all things els whatfoevcr ; but as it is a wclthie and 
 richc countrey, fo are the inhabitaunts, from the higheft to 
 the loweft, from the prieft to the populare forte, even all in 
 generall, wonderfully inclyned to covetoufnes and ambition ; 
 which thing whileft they follow, they can never be fatisfied, 
 for, crcfcit amor nmniui quantum ipfa pccunia crcfcit : the 
 love of mony doth by fo much the more increafe, by how 
 much more the monie it felfe doth increafe ; and the nature The nature of 
 of a covetous man is fuch that tarn decft quod Iiabct, quam ^ '^"^''^''^"'^ 
 quod non habct : as well that thing which he hath, as that 
 which he hath not, is wanting unto him. A covetoufe man 
 may w el be compared to hell, which ever gapeth and yawn- 
 eth for more, and is never content with inoucjh : for rieht '^^^ infaciable 
 
 1 11 1 1 r r define of a 
 
 as hell ever hunteth after more, fo a covetous man, drowned covetoufe 
 
 in the quagmire or plafli of avarice and ambition, having "^^"" 
 
 his fummam voluptateni repofed in momentanie riches, is 
 
 never content with inough, but flill thirfteth for more, 
 
 much like the man ficke of the ague, who the more he 
 
 drinketh the more he thurfteth ; the more he thurfleth the 
 
 more he drinketh ; the more he drinketh the more his dif- 
 
 eafe increafeth. Therfore I hould it true which is writ, 
 
 burfa ai'ari os cjl diaboli ; the powch of a rich covetous Thepuifeofa 
 
 man is the mouth of the devill, which ever is open to receive, " "^^"' 
 
 but ahvay fhut to give. 
 
 Spud. But they will eafily wipe away this blot, namely 
 in faying, are we not bound to prov}-de for our feh'cs, our 
 wyves, our children, and famelie .-* Doth not the apoflle hold 
 him for an infidell and deneger of the faith, who prov}-deth 
 not for his wyfe and family .■* Is it not good to lay up fom- 
 
 15 
 
114 
 
 TJie anatomic of 
 
 How farre 
 every man is 
 l)ound to pro- 
 vyde for his 
 familie. 
 
 Immoderate 
 care for riches 
 reproved. 
 
 Land-lords 
 racke their 
 tenantes. 
 
 thing againft a ftormie day ? wheiforc they wil rather deeme 
 thenifelves good husbands, than covetous or anibicious 
 perfons. 
 
 Philo. Every Chriften man is bound, in confcience before 
 God, to provide for their houfliold and family, but yet fo as 
 his immoderat care furpaffe not the bands, nor }'et tranfcend 
 the hmits of true godlynes. His chiefeft truft and care is 
 to reft onely in the Lord, who giveth hberally to every one 
 that aflvcth of him in verity and truth, and reprocheth no 
 man ; and withall he is to ufe fuch ordinarie meanes as God 
 hath appointed to the performaunce of the fame. But fo 
 farre from covetoufnes, and from immoderate care, wold the 
 Lord have us, that we ought not this day to care for to 
 morrow, for (faith he) fufficient to the day is the travail of 
 the fame. After all thefe things (with a diftruftfull and in- 
 ordinat care) do the heathen feek, who know not God, faith 
 our Saviour Chrift ; but be you not like them. And yet I 
 fay, as we are not to diftruft the providence of God, or de- 
 fpaire for any thing, fo are we not to prefume, nor yet to 
 tempt the Lord our God, but to ufe fuch fecundary and in- 
 ftrumcntal meanes as he hath commaunded and appointed, 
 to the end and purpofe to get our owne lyving and mainte- 
 nance withall. But this people, leaving thefe godly meanes, 
 do all runnc headlong to covetoufnes and ambition, at- 
 tempting all waies and affaying al meanes poffible to ex- 
 aggerat and heap up riches, the thick clay of damnation to 
 themfelves for ever. So (likewife) landlords make mar- 
 chandife of their pore tenants, racking their rents, raifmg 
 their fines and incommes, and fetting them fo ftraitely uppon 
 the tenter hookes, as no man can lyve on them. Befides 
 that, as though this pillage and pollage were not rapacious 
 enough, the)' take in and inclofe commons, moores, heaths. 
 
tJic abuses in A Hiiiia. \ 1 5 
 
 and other common pafture.s, whcr out the poore common- Inclufingof 
 
 altie were wont to have all their forraije and feedini^ for f,",','^"^"^^^ ' 
 
 their cattell, and (which is more) cornc for them felves to poore. 
 
 lyve uppon : all which are now in moft places taken from 
 
 them by thefe grecdye puttockes, to the great impoveriOi- 
 
 ing and utter beggering of whole townes and parifhes, whofe 
 
 tragicall cries and inceffant clamors have long fmce pearccd 
 
 the flvyes, and prefented themfelves before the Majefty of 
 
 God, faying, How long, Lord, how long wilt thou deferre 
 
 to revenge this villanie of thy poore fain6ls and unworthic 
 
 members uppon the earth ? Take heed, therfore, }'oii richc 
 
 men, that poll and pill the poore, for the bloud of as manye 
 
 as mifcarie any maner of way thorow your injurious ex- 
 
 a6lions, finifter oppreffions, and indire6l dealings, Ihall be 
 
 powred uppon your heads at the great daye of the Lord. 
 
 Curfed is he (faith our Saviour Chrift) that offendeth one of 
 
 thefe little ones : it were better that a milftone were hanged 
 
 about his neck, and he caft into the middeft of the fea. 
 
 Chrift fo entirely loveth his poore members uppon earth Injune to 
 
 that he imputeth the contumely which is done to anie one members is 
 
 of them to be done to himfelfe, and will revenge it as done i"j"l7 to 
 
 Chnli. 
 to himfelfe. Wherfor God give them grace to lay open 
 
 their inclofures againe, to let fall their rents, fines, incommes, 
 
 and other impofitions, wherby God is offended, their poore 
 
 brethren beggered, and, I feare mee, the whole rcalmc will 
 
 be brought to utter ruine and decay, if this mifchiefe be not Inclofures. 
 
 met withall, and incountred with verie fliortlie. For thefe 
 
 inclofures be the caufes why rich men eat up poore men, as 
 
 beafts doo eat graffe : thefe, I fay, are the catcrpillers and 
 
 devouring locuftes that mafsacre the poore, and eat up the 
 
 whole realme to the deftru(5lion of the fame : the Lord re- 
 
 moove them ! 
 
ii6 
 
 TJic anatoinie of 
 
 Lawyers 
 rufling in 
 poore mens 
 riches. 
 
 Oyntment to 
 greefe lawiers 
 in the firft 
 vvithall. 
 
 The pretenfed 
 excufe of 
 lawers \vhen 
 their chants 
 have looft 
 their pleas. 
 
 The flaightie 
 practices of 
 lawers. 
 
 Upon the other fide, the lawyers they goe rufling in their 
 filks, veK^ets, and chaines of gold : they build gorgeous 
 howfes, fumptuous edifices, and ftately turrets : they keep a 
 port like mightie potentates ; they have bands and retinewes 
 of men attendant uppon them daylie ; they purchafe caftels 
 and towers, lands and lordfliips, and what not .'' And all 
 uppon the polling and pilling of the poore commons. 
 
 They have fo good confciences that all is fifh that comes 
 to the net; thei refufe nothing that is offred, and what 
 they do for it in preferring their poore clients caufe, the 
 Lorde knoweth, and one day they fliall finde it. If you 
 have argent, or rather rubriiin luigncntiiui, I dare not fay 
 gold, but red oyntment to greafe them in the fift withall, 
 than your fute fliall want no furtherance ; but if this be 
 wanting, than farewel clyent ; he may go fliooe the goofe 
 for any good fucceffe he is like to have of his matter : with- 
 out this, flieriffes and officers wil returne writs with a tarde 
 vciiit, or with a nou eji inventus, fmally to the poore mans 
 profit. So long as any of this ointment is dropping, they 
 wil beare him in hand his matter is good and juft, and all 
 to keep him in ure, till all be gon, and than will they tell 
 him his matter is naught : and if one afke them why they 
 tould not their clients fo in the beginning.^ they will anfwere, 
 I knew not fo much at the firft, the fault is in himfelfe ; he 
 tould me the beft, but not the worft ; he fhewed mee not 
 this evidence and that evidence, this prefident and that 
 prefident, turning all the fault upon the fuggefter ; wheras 
 the whole fault indeed is in himfelfe, as his own confcience 
 can beare witneffe. In prefence of their clients they will be 
 fo earneft one Avith another, as one (that knew not their 
 flaightes wold thinke they would go together by the eares) ; 
 
tJic abuses in A ilzna. 
 
 117 
 
 this is to draw on their cheats withal ; but immecliatly after, 
 their cHents being gon, they laugh in their fleeves to fee how 
 pretily they fetch in fuch fommes of money ; and that, 
 under the pretence of equitic and juftice. But though thei 
 can for a time ( prejiigiatonim in/tar), like cunning deceivers, 
 cafb a mill: before the blind world, yet the Lord, who feeth 
 (fuborned by none) the fecrets of all harts, fliall make them 
 manifeft to al the world, and reward them according to their 
 doings. The marchant men, by their marting, chaffering 
 and changing, by their counterfait balances and untrue 
 waights, and by their furprifing of their wares heap up in- 
 finit treafures. The artificer and occupyers, even all in 
 generall, will not fell their wares for no reafonable price, but 
 will fweare and teare pittifully, that fuch a thing cofh them 
 fo much, and fuch a thing fo much, wheras they fvvear as 
 falfe as the lyving Lord is true. But one day let them be 
 fure that the Lord (who faith thou flialt not fweare at all, 
 nor deceive thy brother in bargaining) will revenge this 
 villanie done to his majeftie. 
 
 Into fuch a ruinous eftat hath covetoufnes now brought 
 that land, that in plentie of all things there is great fcarfitie 
 and dearth of all thinges. So that that which might have 
 been bought heretofor, within this twentie or fourtie yeers, 
 for twentie fhillings, is now worth twentie nobles, or xx 
 pound. That which than worth twentie pound is now 
 worth a c. pound, and more : wherby the rich men have fo 
 balaunced their chefts with gold and filver, as the}' cracke 
 againe. And to fuch exceffe is this covetoufnes growne, as 
 every one that hath money will not ftick to take his neigh- 
 bors houfe over his head, long before his yeers be expired : 
 wherthorow many a poorc man, with his w}-fe, children, and 
 
 The fraudu- 
 lent dealing of 
 marchant 
 
 Artificers. 
 
 Great dearth 
 in plenty of all 
 things. 
 
 Taking of 
 howfes over 
 mens heads. 
 
1 1 8 The auatoinic of 
 
 whole famelie are forced to begge their bread all their daycs 
 after. Another forte, who flow in welth, if a poore man have 
 eyther houfe or land, they will never reft untill they have 
 purchafed it, giving him not the thirde parte of that it is 
 The defperate worth. Befides all this, fo defperately given are many, that 
 clefiie of men ^^j. ^^ acquiring of filver and gold, they will not sftlicke 
 
 to get nioriey. ^ fc> & ' y l j 
 
 to imbrew their hands, and both their amies in the blood 
 of their owne parents and freends moft unnaturally. Other 
 fome will not make any confcience to fweare and forfweare 
 themfelves for ever, to lye, diffemble, and deceive the deereft 
 fiends they have in the world. Therfore the heathen poet. 
 Virgin, faid very well, O facra aiiri fames, quid non niortalia 
 peclora cogis : Oh curfed defire of gold, what mifchief is it 
 but thou forceft man to attempt it for the love of thee ! This 
 Many brought immoderat thirfb of gold and monie bringeth infinit number 
 thorovv ^° fhameful end ; fome as homicides for murthering and 
 
 meancsofgolJ killing; fome as latrones, for robbing and ftealing : fome 
 for one thing, fome for another ; fo that furely I think major 
 eft iiiimenis homimim, qjios diva avariticE peftis abforpfit, 
 quam qnos gladiiis vel enfis perforavit : the number of thofe 
 whom the peftilence of avarice hath fwallowed up is greater 
 than the number of thofe whom the fword hath deftroid. 
 The Lord affwage the heat hereof with the oyle of his grace, 
 if it be his good pleafure and wil. 
 
 Spud. If I might be fo bold, I wold requefl you to fhcw 
 me, out of the word of God, where this deteftable vice is 
 reproved. 
 Math. 6. PJiilo. Our Saviour Chrift Jefus, the arch-do6lor of all 
 
 Teftimonies truth, in his Evangely, the fixt of Mathew, faith. Be not care- 
 out of the fj^j^ f^j. |-Q niorow day, for the morow lliall care for it felfe. 
 
 word of God ■' 
 
 againfl cove- Again, be not carfull for apparell, what you ihall put 
 
 toufncs. 
 
tJtc abuses in Ailgiia. 119 
 
 on, nor for meat what }'ou fliall cat, but feckc for tlic king- 
 dome of heaven, and the righteoufnes therof, and all thefe 
 things flial be given unto you. He charged his difciples to 
 be fo farre from covetoufncs, as not to cary two coates with Luc. 6. 
 them in their jornej-s, nor yet any money in their purfes. ^ ^^^' ^^' 
 He tould his difciples another time, fbryving which of them 
 (liould be the greatteft, that he who wold be the greatteft 
 muft condcfcend to be fervant of all. When the people 
 would have advaunced him to have been a king he refufed 
 it, and hid him felf He telleth us, we cannot ferve two 
 maifters, God and Mammon : he biddeth us not to fet our 
 minds uppon covetoufnes ; inferring that wher our riches be 
 there will our harts be alfo. He faith, it is harder for a 
 rich man (that is, for a man whofe truft is in riches,) to enter 
 into the kingdome of God, than for a camell to go thorow 
 the eye of a needle. The Apoftle biddeth us, if we have 
 meat and drinke and clothing, to be content, for they that i Timo. vi. 
 will be rich (faith he) fall into diverfe temptations and fnares 
 of the devill, which drowne men in perdition. David faith, Tfalm 39. 
 Man difquieteth him felfe in vaine heaping up riches, and 
 cannot tell who fliall poffeffe them. Salom. compareth a Troverb i. 
 covetous man to him that murthereth and llieadeth innocent '^°^^" ^^' 
 bloud. Hell and deftruclion are never ful, fo the eyes of 
 men can never be fatisfied. The Apoftle S. Paule faith, 
 neither whormongers, adulterers, nor covetous perfons, nor 
 extortioners llial ever enter into the kingdome of heaven. 
 And faith further, that the love of monie is the root of al 
 evil. Chrift biddeth us be liberal and lend to them that Mat. 5. 
 have need, not looking for any reflitution again; and never L"'^- ^• 
 to turn our face away from an}' poorc man, and than the 
 face of the Lord fliall not l)e turned awa\- from us. B\' 
 
I20 
 
 TJtc anatomic of 
 
 The punifli- 
 ment of cove- 
 tousnes fliew- 
 ed by exam- 
 ples. 
 
 4 Reg. 5. 
 
 Num. 22. 
 
 Sa. viii. 
 
 Aa. 5. 
 
 tliefe few places it is manifeft how farre from al covetoufnes 
 the Lord wold have al Chriftians be. 
 
 Spud. Be their any examples in Scriptures to fliew foorth 
 the punifliments of the fame, infli6led upon offenders 
 therin .'' 
 
 PJiilo. The fcripture is full of fuch fearful examples of 
 the jufb judgements of God powred upon them that have 
 offended herein ; wherof I will recite three or four, for the 
 fatisfying of your godly mind. Adam was caft out of Para- 
 dice for coveting that fruit which was inhibited him to eat. 
 Giefe, the fervant of Elizeus the prophet, was fmitten with 
 an incurable leprofie, for that he, to fatisfie his covetous de- 
 fire, exafled golde, filver, and riche garments of Naaman, 
 the K. of Siria his fervant. Balaam was reprooved of his 
 affe for his covetoufnes in going to curfe the children of 
 Ifrael at the requeft of K. Balac, who promifed him abound- 
 ance of gold and filver fo to doo, Achab, the K., for covet- 
 oufnes to have pore Naboth his viniard, flew him and dyed 
 after himfelfe, with all his progeny, a fhameful death. The 
 fonnes of Samuel were, for their infaciable covetoufnes, de- 
 teined from ever injoying their fathers kingdome. Judas, 
 for covetoufnes of mon}-, fould the Saviour of the world and 
 betrayed him to the J ewes, but afterward dyed a miferable 
 death, his bellye burfting, and his bowels gufliing out. 
 Ananias and Saphira his wife, for covetoufnes in concealing 
 part of the price of their lands from the apoftles, were both 
 flain, and died a fearful death. Achan was ftoned to death, 
 by the Lord his commandement, for his covetoufnes in 
 ftealing gold, filver, and jewels at the facking of Jericho, 
 and al his goods were burned prefently. Thus you fee how 
 for covetoufnes of mony, in all ages, men have made fliip- 
 
the abuses in A ilgna. 1 2 1 
 
 wrack of their confciences, and in the end, by the juft 
 judgement of God, have dyed fearful deaths, whofe judg- 
 ments I leave to the Lord. 
 
 Spud. Seeing that covetoufnes is fo wicked a fm, and fo 
 offenfive both to God and man, and pernicious to the foule, 
 I marveile what moveth men to followe the fame as they 
 doo. 
 
 Ph. Two things move men to affect mony fo much as What make 
 they doo : the one for feare leaft they fliold fal into povertie ^^^-^^^ ^ ^ 
 and beggery, (oh, ridiculous infidelitie!) the other to be 
 advanced and promoted to high dignities and honors upon 
 earth. And thei fee the world is fuch that he who hath 
 moni enough flialbe rabbied and maiftered at every word, 
 and withal faluted with the vaine title of worihipfull, and 
 right worfhipfuU, though notwithftanding he be a dunghill 
 gentleman, or a gentleman of the firft head, as they ufe to 
 terme them. And to fuch outrage is it growne, that now Every beggar 
 adayes every butcher, fhooemaker, taller, cobler, husband- ecTmaifierat' 
 man, and other ; yea, every tinker, pedler, and fwinherd, ^^'CT word, 
 every artificer and other, gregarii ordinis, of the vileft forte 
 of men that be, muft be called by the vain name of maifters 
 at every word. But it is certen that no wyfe man will 
 intitle them with any of thefe names, worfhipfuU and maifter 
 (for they are names and titles of dignitie, proper to the 
 godly wyfe, for fome fpeciall vertue inherent, either els in 
 refpeft of their birth, or calling, due unto them) but fuch 
 titivillers, flattering parafits, and glofing Gnatoes as flatter 
 them, expecting fome pleafure or benefit at their hands ; 
 which thing, if they were not blowen up with the bcUowes 
 of pride, and puffed up with the wind of vainglori, they Refufing of 
 might cafily perceive. For certen it is they do but mocke ^^'"^ ^'''^^• 
 
 1 6 
 
122 TJic anatomic of 
 
 and flatter them with thefe titles, knowing that they deferve 
 nothing leffe. Wherfore, Hke good recufants of that thing 
 which is evill, they fliould refufe thofe vainglorious names, 
 remembring the words of our Saviour Chrift, faying, Be not 
 called maifter, in token there is but one onely true Maifter 
 and Lord in heaven : which is only true Maifter and Lord. 
 God graunt all other may foUowe, bothe in life and name, 
 until they come to perfect man in Jefus Chrift. 
 
 Spjid. The people beeing fo fet upon covetoufnes, as I 
 gather by your fpeeches they be, is it poffible that they wil 
 lend money without ufurie, or without fome hoftage, guage, 
 or pawn .'' for ufurie followeth covetoufnes, as the lliadowe 
 dooth the bodie. 
 
 Great Ufurie in Ailgna. 
 
 P/iih. 
 Ufury. It is as impoffible for any to borrowe money there (for 
 
 the moft part), without ufurie and loane, or without fome 
 good hoftage, guage, or pledge, as it is for a dead man to 
 fpeak with audible voice. 
 The pofitive Spitd. I have heard fay that the pofitive and ftatute lawes 
 
 ifvwes. there doo permit them to take ufurye, limitting them how 
 
 much to take for every pound. 
 
 PJiilo. Although the civile lawes (for the avoiding of 
 further inconveniences) doo permit certain fommes of money 
 to be given overplus, beyond or aboove the principall, for 
 the loane of mony lent, yet are the ufurers no more dif- 
 charged from the gilt of ufurie before God therby, then the 
 adulterous Jewes were from whordome, becaufe Moyfes 
 gave them a permiffive law for every man to put away 
 
the abuses in Ailgna. 123 
 
 their wives that would, for every Hght trifle. And yet the 
 
 lawes there gave no Hbertie to commit ufurie ; but feeing The lawes of 
 
 how much it rageth, left it fhould exceed, rage further, and Ailgna permit 
 
 ^ ' s> no ufune. 
 
 over flowe the banks of all reafon and godlynes, as covet- 
 
 oufnes is a raging fea and a bottomleffe pit, and never 
 fatisfied nor contented, they have limited them within cer- 
 tain meeres and banks (to bridle the infatiable dcfires of 
 covetous men), beyond the which it is not lawful for any to 
 go. But this permiffion of the lawes argueth not that it is 
 lawful to take ufury, no more (I fay) then the permiffion of 
 Moyfes argueth that whordome and adulterie is lawfull and 
 good, becaufe Moyfes permitted them to put away their 
 wives for the avoiding of greater evill : for, as Chrill; faid to 
 the J ewes, from the beginning it w^as not fo, fo fay I to 
 thefe ufurers, from the beginning it was not fo, nor yet 
 ought fo to be. 
 
 Spiui. If no intereft were permitted, then no man would 
 lend, and then how Ihould the poor doo } Wherforc the 
 lawes, that permit fome fmall over-plus therin, doo very 
 well. 
 
 PJiilo. Non faciendum eft malum, ut inde vcncat bonum : 
 we muft not doo evil, that good may come of it. Yet the 
 lawes, in permitting certain reafonable gain to be received 
 for the loane of money lent, left otherwife the poore fhould 
 quaile (for without fome commoditie the rich would not The lawes 
 lend,) have not doone much amiffe ; but if they had quite !J^.e'"pius,"but 
 cut it of, and not yeelded at all to any fuch permiffion, they commaund it. 
 had doon better. But heerin the intent of the lawe is to 
 be perpended, which was to impale within the forreft, or 
 park, of reafonable and confcionablc gain, men who cared 
 not how much they could cxtortc out of poore mens hands 
 
1 24 The anatoiiiie of 
 
 for the loane of their money lent, and not to authorife any 
 man to commit ufurie, as though it were lawful becaufe it 
 is permitted. 
 
 Therfore thofe that fay that the lawes there doo allow of 
 ufury, and licence men to commit it freely, doo flaunder the 
 lawes and are woorthy of reprehenfion ; for though the 
 lawes fay, thou flialt not take aboove ijs. in the pound, x li 
 in the hundred, and fo forth, dooth this proove that it is 
 lawful to take fo much, or rather that thou flialt not take 
 more then that ? If I fay to a man, thou flialt not give him 
 Porbidding to aboove one or two blowes, dooth this proove that I licence 
 
 outrage is . . . ^ 
 
 mifcheef is him to give him one or two blowes, or rather that he Ihal 
 
 to commit'^'°" "°^ Sive him any at al, or if he doo, he flial not exceede or 
 
 mifcheef. paffe the bands of refonable mefure .'' fo this law dooth but 
 
 mitigate the penalty, for it faith that the party that taketh 
 
 but X li, for the ufe of an c li, lofeth but the x li, not his 
 
 principal. 
 
 Spud. Then I perceive, if ufurie be not lawful by the 
 lawes of the realm, then is it not lawful by the lawes of 
 God. 
 Math. 5, 6. PJiilo. You may be fure of that ; for our Saviour Chrifte 
 
 willeth us to be far from covetoufnes and ufuiy, as he faith, 
 "Give to him that afketh thee, and from him that would bor- 
 row turn not thy face away." Againe, " Lend of thy goods 
 to them who are not able to pay thee again, and thy reward 
 The word of fhalbe great in heaven." If wee muft lend our goods, 
 ufuiie^'^^" then, to them who are not able to pay us again, no, not fo 
 much as the bare thing lent, where is the intereft, the ufurie, 
 the gaine, and over-plus we fifli for fo much .'' Therfore our 
 Saviour Chrifte faith, bcatiits eft dare, potius qiiam accipcre : 
 it is more bleffed to give, then to receive. In the 22 of 
 
tJie abuses in Ailgna. 125 
 
 Exodus, Deut. 24, 23, Lcvit. 25, Nehe. 5, Ezc. 22, 18, Exodus 20. 
 
 and many other places, we are forbidden to ufe any Lg^!|j ^^l ^^' 
 
 kinde of ufury, or intereft, or to receive again any over- Nehe. 5. 
 
 plus befides the principall, either in money, corne, wine, 
 
 oyle, hearts, cattel, meat, drink, cloth, or any other thing els 
 
 what foever. David aflceth a queftion of the Lord, faying. 
 
 Lord, who fliall dwell in thy tabernacle, and who fliall reft Pfalm 25. 
 
 in thy holy hil ? Wherto he giveth the folution him fclf, 
 
 faying. Even he that leadeth an incorrupt life, and hath not 
 
 given his mony unto ufurie, nor taken reward againft the 
 
 innocent : who fo dooth thefe things fhall never fall. In the 
 
 15 of Deut. the Lord willeth us not to crave again the thing 
 
 we have lent to our neighbor, for it is the Lords free ycer. 
 
 If it be not lawful (then) to aflvC again that which is lent when it is not 
 
 (for it is not the law of good confcience for thee to exa6l it, lawful! to afke 
 
 .-,,,, , . 1 1 , . , , again our 
 
 if thou be abler to beare it then the other to pay it,) much goods lent. 
 
 leffe is it lawful to demaund any ufury or over-plus. And 
 
 for this caufe the Lord faith. Let there be no begger amongfb 
 
 you, nor poore perfon amongft the tribes of Ifrael. Thus, 
 
 you fee, the woord of God abandonneth ufurie even to hel, 
 
 and all writers, both divine and prophane, yea, the very 
 
 heathen people, moved onely by the inftincl of nature and 
 
 rules of reafon, have alwaies abhord it. Therfore Cato, 
 
 beeing demaunded what ufurie was, afked againe, what it Hethen men 
 
 was to kill a man .? making ufurie equivalent with murther : and'i'ntcrert^ 
 
 and good reafon, for he that killeth a man riddeth him out 
 
 of his paines at once, but he that taketh ufury is long in 
 
 butchering his pacient, fufifering hini by little and little to 
 
 languifli, and fucking out his hart blood, never leaveth 
 
 him fo long as he feeleth any vitall blood (that is lucre and ^^^^^^ ^,H,,j], 
 
 gaine) comming fourth of him. The ufurcr killeth not one ^\iil> murther. 
 
126 
 
 The anatoniie of 
 
 .Sute com- 
 menced 
 againfl him 
 that is not 
 able to pay 
 aswel the 
 ufury as the 
 principall. 
 
 To prifonwith 
 him that can- 
 not pay the 
 ufury. 
 
 No mercy in 
 imprifoning of 
 poore meu for 
 ufury. 
 
 No crueltie to 
 be fliewed, but 
 mercy and 
 compafion 
 ought to he 
 extended. 
 
 but many, bothe husband, wife, children, fervants, famelie, 
 and all, not fparing any. And if the poore man have not 
 wherewith to pay, as wel the interefl as the principall, when 
 foever this greedy cormorant dooth demaund it, then fute 
 flialbe commenced againft him ; out go butter flies and 
 writts, as thick as haile ; fo the poore man is apprehended 
 and brought coram nobis, and beeing once more convented, 
 judgement condemnatorie and definitive fentence proceedeth 
 againft him, compelling him to pay, aswel the ufury and 
 the loane of the money, as the money lent. But if he 
 have not to fatisfie as wel the one as th' other, then to 
 Bocardo goeth he as round as a ball, where he Ihalbe fure 
 to l}"e until he rotte, one peece from the other, without 
 fatisfaction bee made. Oh, curfed caitive ! no man, but a 
 devil ; no Chriftian, but a cruel Tartarian and mercileffe 
 Turck ! dareft thou look up toward heaven, and canft thou 
 hope to be faved by the death of Chrifte that fufferefl thine 
 owne flesh and blood, thine owne bretheren and fiflcrs in 
 the Lord, and, which is more, the flesh and blood of Chrifl 
 Jefus, vefsels of falvation, coheirs with him of his fuperiall 
 kingdom, adoptive fonnes of his grace, and finally faints in 
 heaven, to lye and rot in prifon for want of payment of a 
 little drofse, which at the day of dome shall beare witnefse 
 againft thee, gnaw thy flesh like a canker, and condemn 
 thee for ever .'' The very flones of the prifon walles fliall 
 rife up againft thee, and condemn thee for thy crueltie. Is 
 this love .'' is this charitie .-' is this to doo to others as thou 
 wouldeft wifli others to doe to thee .-' or rather as thou 
 wouldeft wifh the Lord to doe unto thee .' Art thou a good 
 member of the bodie, which not onely cutteft of thy felfe 
 from the vine, as a rotten braunch and void lop, but alfo 
 
tlic abuses in A ilgna. 1 2"] 
 
 heweft off other members from the fame true vine, Chriftc 
 Jefus ? No, no ; thou art a member of the devil, a hmme 
 of Sathan, and a childe of perdition. 
 
 Wee ought not to handle our brethcren in fuch forte for 
 any worldly matter whatfoever. Wee ought to fliewc 
 mercie and not crueltie to our bretheren, to remit trefpaffes 
 and offences, rather then exafl punifliment ; referring all 
 revenge to him who faith, MiJii vindi6lai>i, ct ego retribiiam : 
 Vengeance is mine, and I wil rewarde (faith the Lord). 
 
 Beleeve mee, it greeveth mee to heare (walking \\\ the 
 ftreats) the pitiful cryes, and miferable complaints of poore 
 prifoners in durance for debt, and like fo to continue all 
 their life, deftitute of libertie, meat, drink (though of the 
 meaneft forte), and clothing to their backs, lying in filthie -p]^^ pitiful 
 ftrawe, and lothfome dung, wurfe then anie dogge, voide of crying of 
 
 111-11 r 1 • 11 11 r • 1 • prifoners in 
 
 all charitable conlolation and brotherly comfort m this pHfon for 
 world, wifliing and thyrfting after death to fet them at ^^^'^• 
 libertie, and loofe them from their fliackles, gives, and yron 
 bands. 
 
 Notwithftandinfj fome mercileffe tygers are growen to ^ tygerlike 
 
 -f & o tyrannical 
 
 fuch barbarous crueltie that they blufli not to fay, Tufli ! he faying. 
 
 fliall either pa}'e mee the whole, or els lye there till his 
 
 heels rot from his buttocks, and before I will releafe him I 
 
 will make dice of his bones. But take heed, thou devill Math. wiii. 
 
 (for I dare not call thee a man), left the Lord fay to thee, 
 
 as he faid to that wicked fervaunt (who having great fommes 
 
 forgiven him, wold not forgive his brother his fmall debte, 
 
 but, catching him by the throte, faid, pay that thou oweft), 
 
 bind him hands and feet, and cafl him into utter darknes, 
 
 wher Oiall be weeping and gnafliing of teeth. 
 
 An ufurer is worfe than a thief, for the one flealeth but wc,"rfc Uia'n a 
 
 thief. 
 
 Mark xi. 
 
 An ufurer 
 
128 
 
 TJie anatomic of 
 
 An ufurer 
 worfer than a 
 Jew. 
 
 An ufurer 
 worfer than 
 Judas. 
 
 Ufurers wurffe 
 then hell. 
 
 An ufurer 
 wurfe then 
 death. 
 
 An ufurer 
 wurfe then the 
 devil. 
 
 The fayings of 
 godly fathers 
 and writers 
 again ft ufury. 
 
 Ufurers pu- 
 nithed with 
 fundry tor- 
 
 for need, the other for coveitoufnes and exceffe : the one 
 ftealeth but in the night commonly ; the other dayHe and 
 hoLirely, night and daye, at all times indifferently. 
 
 An ufurer is worfe than a Jew, for they, to this daye, will 
 not take anye ufurie of their brethren, according to the 
 lawe of God. 
 
 They are worfe than Judas, for he betraied Chrift but 
 once, made reftitution, and repented for it (though his re- 
 pentance fprang not of faith, but of defpaire), but thefe 
 ufurers betray Chrift in his members daylie and hourly, 
 without any remorfe or reftitution at all. 
 
 They are wurfse then hel it felf, for it puniflieth only the 
 wicked and reprobate, but the ufurer maketh no difference 
 of any, but punisheth all alike. They are crueller then 
 death, for it deftroyeth but the body and goeth no further, 
 but the ufurer deftroyeth both body and foule for ever. 
 And, to be breef, the ufurer is wurfe then the devil himfelf, 
 for the devil plagueth but onely thofe that are in his hands, 
 or els thofe whome God permitteth him ; the ufurer plagueth 
 not onely thofe that are within his jurifdi6lion alredy, but 
 even all other without permiffion of any. Therfore, faith 
 Ambrofe, if any man commit ufurie, it is extortion, ravin, 
 and pillage, and he ought to dye. Alphonfus called ufury 
 nothing els then a life of death. Lycurgus banished all 
 kind of ufury out of his lands. Cato did the fame. K^q.{{\- 
 laus, generall of the Lacedemonians, burned the ufurers 
 bookes in the open market places. Claudius Vafpatian- 
 nus, and after him Alexander Severus made sharpe lawes 
 againft ufury, and utterly extirped the fame. Ariflotle, 
 Plato, Pythagoras, and generally, all writers, bothe holy and 
 prophane, have sharpely inveighed againft this devouring 
 
the abuses in Ailo-jia. 129 
 
 canker of ufury ; and yet cannot wc, that fain would be called 
 Chriftians, avoid it. And if it be true; that 1 lieare fay, there Scriviners the 
 be no men fo great doers in this noble facultie and famous devils agents 
 
 " . ^ . . to let forward 
 
 fcience as the fcriveners be : for it is fayd (and I feare mc ufurie. 
 too true) that there arc foine t(^ whonie is committed a 
 hundred or two of poundes, of fome more, of fome leffe, they 
 putting in good fureties to the owners for the repayment of 
 the fame againe, with certaine allowance for the loane 
 thereof; then come there poore men to them, dcHring them 
 to lend them fuch a fom of money, and the}- will recompence 
 them at their owne defires, who making refufal at the firftc, 
 as though they had it not (to acuate the minds of the poore 
 petitioners withall), at laft they lend them how much they 
 defire, receiving of the poore men what intereft and affur- 
 ance they luft themfelves, and binding them, their lands, 
 goodes, and all, with forfaiture thereof if they fa}le of pay- 
 ment : where note by the way the fcrivener is the inftrument 
 wherby the divell worketh the frame of this wicked woorke 
 of ufurie, hee beeing rewarded with a good fleece for his 
 labour. For firfte, he hath a certaine allowance of the arch- -phe fcriviners 
 
 divel who owes the money for helping him to fuch vent for fleece or pit- 
 
 . taunce for his 
 
 his coyne : fecondly, he hath a greate deale more ufurie to paynes. 
 
 himfelfe of him who boroweth the money, than he alloweth 
 
 the owner of the mony : and, thirdly, he hath not the leaft part 
 
 for making the writings betwene them. And thus the poore 
 
 man is fo implicate and wrapped in on everie fide, as it is 
 
 impoffible for him ever to get out of the briers without loffe 
 
 of all that ever hee hath, to the very n<in. Thus the riche 
 
 are inrichcd, the poore beggered and Chrifl: Jefus dislionored 
 
 everie wa}', God be mercifull unto us! Dc his hactciins. 
 
 Spud. Ila\ing (b\' the grace of Chrille) luthcrto fpoken 
 
T30 The aimtonriC of 
 
 of fundric abufcs of that countric, let us proceed a little 
 further. Howe doe they fanftifie and keepe the Sabbaoth 
 day? In godly Chriftian exercifes, or els in prophane paf- 
 times and pleafurcs ? 
 
 The maner of fanctifying the Sabaoth 
 in Ailgna. 
 
 Philo. 
 The Sabaoth day of fome is well fanftified, namely in 
 hearing the Word of God read, preached, and interpreted 
 in private and publique prayers, in finging of godly pfalmes, 
 in celebrating the facraments, and in colle6ling for the poore 
 and indigent ; which are the true ufes and ends wherto the 
 fabaoth was ordained. But other fome fpend the fabaoth 
 day (for the moft part) in frequenting of baudie flage-playes 
 and enterludes, in maintaining Lords of Mifrule (for fo they 
 call a certaine kinde of play which they ufe), may-games, 
 church-ales, feafts, and wakeffes: in pyping,dauncing, dicing, 
 Prophane carding, bowling, tenniffe-playing ; in beare-bayting, cock- 
 thrifabaoUi'"" fighting, hawking, hunting, and fuch like; in keeping of faires 
 ^^y- and markets on the fabaoth ; in keeping Courts and leets ; in 
 
 football playing, and fuch other devilifh paftimes ; reading 
 of lafcivious and wanton bookes, and an infinit number of 
 fuch like pra6lifes and prophane exercifes ufed upon that 
 day, wherby the Lord God is diflionoured, his fabaoth vio- 
 lated, his woord neglected, his facraments contemned, and 
 his people merveloufly corrupted and caryed away from true 
 vertue and godlynes. Lord, remoove thefe exercifes from 
 thy fabaoth ! 
 
 Spud. You wil be deemed too too ftoicall, if }'ou fliould 
 
the abuses in A ilgiia. \ 3 f 
 
 retrain men from thcTc cxcrcifcs upon the fabaoth; for they 
 fuppofe that that day wa.s ordained and confecrate to that 
 end and purpofe, only to ufe what kinde of cxercifes they 
 think good themfelves : and \\as it not fo ? 
 
 PJii. After that the Lord God had created the world, and 
 all things therin contained, in fix dayes, in the fcvcnth day 
 he refted from all his woorks (that is, from creating them, 
 not from governing them) and therefore hee commaunded When the 
 the feventh day fliould be kept holy in all ages to the end ordained, 
 of the world : then, after that in effect 2000 yeeres, he 
 iterated this commaundement, when he gave the law in 
 Mount Horeb to Moyfes, and in him to all the Children 
 of Ifrael, faying, Remember (forget it not) that thou keep 
 holy the feventh day, &c. If we muft keep it holy, then 
 mull; we not fpend it in fuch vain exercifes as pleafe 
 ourfelves, but in fuch godly exercifes as he in his holy 
 woord hath commaunded. And (\\\ my judgement) the 
 Lord our God ordained the feventh day to be kept holy for 
 foure caufes efpecially. Firft, to put us in mindc of his 
 wunderful woorkmanfliip and creation of the world and Wheifure the 
 creatures befides. Secondly, that his woord (the Church inftituted! 
 affembling togither) might be preached, interpreted, and 
 expounded ; his facraments minifhred finceerly, according 
 to the prefcript of his woord, and that fuffrages and praiers, 
 bothe privat and publique, might be offered to his excellent 
 majellie. Thirdly, for that every Chriftian man might re- 
 pofe himfelf from corporall labour, to the end they might 
 the better fuftaine the travailes of the week to infue ; and 
 alfo to the end that all bcafts and cattel, which the Lord 
 hath made for mans ufe, as helps and adjuments unto him 
 in his daylic affaires and bufineffe, might reft and refrefh 
 
132 
 
 TJic anatomic of 
 
 Punifhment 
 for violating 
 the fabaoth. 
 
 Violaters of 
 the faboth. 
 
 them felves, the better to go thorovv in their traveiles after- 
 ward. For, as the hetheii man knew very \\e\,Jijie alterna 
 rcqiiie noii cjl dnrabilc qnicquaui : without fome reft or re- 
 pofe there is not any thing durable, or able to continue long. 
 Fourthly, to th' end it might be a typical figure or fignitor 
 to point (as it were) with the finger, and to cypher foorth 
 and (hadowe unto us that bleffed reft and thryfe happie joye 
 which the faithfuU Iball poffeffe after the day of judgement 
 in the kingdome of hea\'en. Wherfore, feeing the fabaoth 
 was inftituted for thefe caufes, it is manifeft that it was not 
 appointed for the maintenance of wicked and ungodly 
 paftymes and vaine pleafures of the flefli ; which God ab- 
 horreth, and all good men from their hartes do loth and 
 detefte. 
 
 The man, of \\home we read in the law, for gathering 
 of a few fmall ftickes upon the fabaoth was ftoned to 
 death by the commaundement of God from the theator of 
 heaven. 
 
 Than, if he were ftoned for gathering a few ftickes uppon 
 the fabaoth day, which in fome cafes might be for neceffities 
 fake, and did it but once, what fliall they be who all the 
 fabaoth dayes of their lyfe give themfelves to nothing els 
 but to wallow in all kind of wickedneffe and finne, to the 
 great contempt both of the Lord and his fabaoth .-' And 
 though they have played the lazie lurdens al the weke 
 before, yet that day of fet purpofe they wil toile and 
 labour, in contempt of the Lord and his fabaoth. But let 
 them be fure, as he that gathered ftickes upon the fabaoth 
 was ftoned for his contempt of the fame, fo shall they be 
 ftoned, yea, grinded to peeces for their contempt of the 
 Lord in his fabaoth. 
 
tJic abuses in Ailgna. 1 33 
 
 The Jewes are verye ftricl in keeping their fabaotlis ; in Thejewes 
 fo niuche as they will not dreffe their meats and drinks keeping*^' 
 uppon the fame day, but fct it on the tables the day befor. fabaoth. 
 They go not above ij miles upon the fabaoth day ; they 
 fuffer not the body of any malefaftor to hang uppon the 
 gallowes uppon the fabaoth day, with legions of fuch 
 fuperfticions. Whcrin as I do acknowledge they are 
 but too fcrupelous, and overflioot the marke, fo we are 
 therin plaine contemptuous and negligent, Ihooting short 
 of the marke altogether. Yet I am not fo ftrait laced, that 
 
 I would have no kinde of worke done uppon that daye, if No work to be 
 
 _ ^ ^ , •' done upon the 
 
 prefent neceffitie of the thing require it (for Chrifte hath fabaoth ex- 
 taught us the fabaoth was made for man, and not man for l^^fbrce^U. ''^ 
 the fabaoth.) but not for every light trifle, which may as 
 well be done on other dayes as upon that da)'. And 
 although the day it felf, in refpeft of the very nature and 
 originall therof, be no better than another day, for there is 
 no difference of dayes, except we become temporizers, all 
 being alike good ; yet becaufe the Lord our God hath com- 
 maunded it to be fanftified and kept holy to him felf, let us 
 (hke obedient and obfequious children) fubmit our felves to 
 fo looving a father, for els we fpit againfl heaven, we ftrive 
 againlT; the fbream, and we contemn him in his ordinances. 
 But (perchance) you wil aflvc me, whither the true ufe of the 
 fabaoth confift in outward abftaining from bodilye labour 
 and travaile } I anfwere, no : the true ufe of the fabaoth 
 (for Chrifhians are not bound onely to the ceremonie of the 
 day,) confifteth, as I have faid, in hearing the woord of God 
 
 truely preached, therby to learn and to doo his wil, in re- Wherimhe 
 . . -i r r- , r 1 ■ ^ J \ true life of the 
 
 ceivmg the kicraments (as feales of his grace towards us), fabaoth con- 
 rightly adminiftred, in ufing publique and private prayer, ^'''fcth. 
 
134 ^Z^^' (-^natoinic of 
 
 ill thankfi^iving to God for all his benefits, in finging of 
 godly Pfalmes and other fpirituall exercifes and meditations, 
 in colle6ti ng for the poore, in dooing of good woorkes, and 
 breefly in the true obedience of the inward man. And yet, 
 notwithftanding, wee mufl: abftain from the one to attend 
 upon the other : that is, wee muft refrain all bodily labours, 
 to the end wee may the better be refiant at thefe fpirituall 
 exercifes uppon the fabaoth day. 
 
 This is the true ufe and end of the Lord his faboth, who 
 graunt that we may reft in him for ever! 
 
 Spud. Having fliewed the true ufe of the faboth, let us 
 go forward to fpeke of thofe abufes particularlye, wherby 
 the faboth of the Lord is prophaned. And firft begin with 
 ftage playes and enterluds : what is your opinion of them } 
 Are they not good examples to youth to fray them from 
 finne .'' 
 
 Of Stage-playes, and Enterluds, with their 
 wickednes. 
 
 Philo. 
 All flage-playes, enterluds, and commedies are either of 
 divyne or prophane matter : if they be of divine matter, 
 than are they moft intollerable, or rather facrilegious ; for 
 that the bleffed word of God is to be handled reverently, 
 gravely, and fagely, with veneration to the glorious majeftie 
 of God, which fhineth therin, and not fcoffingly, flowtingly, 
 and jybingly, as it is upon ftages in playes and enterluds, 
 without any reverence, worfliip, or veneration to the fame. 
 The word of our falvation, the price of Chrift his bloud, and 
 the merits of his paffion were not given to be derided and 
 
the abuses in A ilgua. 1 3 5 
 
 jefled at, as they be in their filthie phi}'es and enterhids on The deriding 
 
 ftao-es and fcafifolds, or to be mixt and interlaced with «f the word of 
 
 ^^ ' (jod in Itage 
 
 bawdry, wanton fhewes, and uncomely geftures, as is ufed piayes. 
 
 (every man knoweth) in thefe piayes and enterludes. In 
 
 the firft of Jhon we are taught that the word is God, and 
 
 God is the word : wherfore who fo ever abufeth this word oi 
 
 our God on ftages in piayes and enterluds abufeth the 
 
 majefty of God in the fame, maketh a mocking ftock of 
 
 him, and purchafeth to himfelfe eternal damnation. And 
 
 no marveil ; for the facred word of God, and God himfelfe is 
 
 never to be thought of, or once named but with great feare. Reverence to 
 
 reverence, and obedience to the f^ime. All the holy com- God"diie."'^ "'^ 
 
 panie of heaven, angels, archangels, cherubins, feraphins, 
 
 and all other powers whatfoever ; yea, the devills themfclves 
 
 (as James faith) doo tremble and quake at the naming of 
 
 God, and at the prefence of his wrath : and doo thefe 
 
 mockers and flowters of his majeft)', thefe diffembling hipo- 
 
 crites, and flattering Gnatoes, think to efcape unpunifhed ? 
 
 Beware, therfore, you mafking players, you painted fepul- A warning to 
 
 chres, you doble dealing ambodexters, be warned bct}-mes, P^y^rs. 
 
 and, lik good computiftes, caft your accompts before, what 
 
 wil be the reward therof in the end, leaft God deftroy you 
 
 in his wrath : abufe God no more, corrupt his people no 
 
 longer with your dregges, and intermingle not his blefled 
 
 word with fuch prophane vanities. For at no hand it is 
 
 not lawfull to mixt fcurrilitie with divinitie, nor divinitie 
 
 with fcurrilitie. 
 
 Theopompus mingled Moyfes law with his writinges, and Not lawfull to 
 
 therfore the Lord ftroke him madd. Theodi6les began ""'ermixt 
 
 ° divynitie witli 
 
 the fame pra6life, but the Lord ftroke him blind for it ; fcurrilitie. 
 with many others, who, attempting the like devx'fes, were al 
 
136 
 
 TJte aiiatoiiiic of 
 
 What if playes 
 beofprophaiie 
 matter. 
 
 The word of 
 God, al writ- 
 ers, counfels 
 and fathers 
 have writ 
 again ft playes 
 and enterhids. 
 
 Wlierfore 
 playes were 
 iirdfiiied. 
 
 overthrowne and died niiferabU': befids, what is their judge- 
 ment in the other world the Lord onely knoweth. Upon 
 the other fide, if their playes be of prophane matters, than 
 tend they to the diflionor of God, and norifliing of vice, both 
 which are damnable. So that whither they be the one or 
 the other, they are quite contrarie to the word of grace, and 
 fucked out of the devills teates to nourifh us in ydolatrie, 
 hethenrie, and finne. And therfore they, cariying the note, 
 or brand, of God his curfe uppon their backs, which way 
 foever they goe, are to be hiffed out of all Chriftian king- 
 domes, if they wil have Chrift to dwell amongft them. 
 
 Spud. Are you able to fliewe, that ever any good men, 
 from the beginning, have refifted playes and enterluds ? 
 
 Philo. Not onely the word of God doth overthrow them, 
 addjudging them and the niaintainers of them to hell, but 
 alfo all holie counfels, and finodes, both generall, national!, 
 and provincial!, together with all writers, both div}-ne and 
 prophane, ever fince the beginning, have difallowed them, 
 and writ (almoft) whole volumes againft them. 
 
 The learned father Tertullian, in his booke dc Spccnio, 
 faith that playes were confecrat to that falfe ydoll Bacchus, 
 for that he is faid to have found out and invented ftrong 
 drinke. 
 
 Augiiftinus, dc civit. Dei, faith that plaies were ordeined 
 by the devill, and confecrat to heathen gods, to draw us 
 from Chriftianitie to }-dolatrie, and gentilifme. And in an- 
 other place, Pcciiitias Idftrionibus dare vitiiim eft innaiu\ 
 noil virtus : to give money to players is a greevous fin. 
 
 Chrifoftome calleth thofe playes fefta Sat/iani, feafts of 
 the devill. Lactantius, an ancient learned father, faith, 
 lliftriouuiii iuipudilfinii t^rftus, nihil aliud nifi lihidiueni 
 
the abuses in Ailgiia. 137 
 
 movent : the fliameleffc geftures of plaicrs fcrvc to nothing 
 fo much as to move the flefli to hift and unclenneffe. And 
 therfore in the 30 Counfell of Carthage and Synode of Concilium 3. 
 
 Ctirtliti CIO 
 
 Laodicea, it was decreed that no Chriften man or woman j, Syn'ode 
 
 ihould refort to plaves and enterhides, where is nothing but Laodicea, 
 
 . . ^ . . cap. 54. 
 
 blafphemie, fcurrihtie, and whordome maintained. Scipio, 
 
 feeing the Romaines bente to ere6l theaters and pkices for 
 plaies, dehorted them from it with the moft prudent reafons 
 and forcible arguments. Valerius Maximus faith, Playes Writers both 
 were never brought up fine regni rubore, without fliame to pro[)hane 
 the cuntrcy. Arift. debarreth youth acceffe to playes and againft playes 
 enterluds, leaft they feeking to quench the thirft of Venus, 
 doo quench it with a potle of fire, Auguftus banifhed Ovid 
 for making bookes of love, enterluds and fuch other amor- 
 ous trumperie. 
 
 Conftantius ordeined that no player fhold be admitted to 
 the table of the Lord. Than, feeing that playes were firft The ends of 
 invented by the devil, pra6lifed by the heathen gentiles, and playes and 
 dedicat to their falfe ydols, goddes and goddeffes, as the 
 howfe, ftage, and apparell to Venus, the muficke to Apollo, 
 the penning to Minerva and the Mufes, the aftion and pro- 
 nuntiation to Mercui"ie and the reft, it is more than manifeft 
 that they are no fit exercyfes for a Chriften man to follow. 
 But if there were no evill in them fave this, namely, that the 
 arguments of tracjedies is an£:"er, wrath, immunitie, crueltie, The argu- 
 
 ^ r 1 1-1 , r n. ments of 
 
 injurie, inceft, murther, and fuch like, the perlons or actors tragedies. 
 are goddes, goddeffes, furies, fyends, hagges, kinges, queencs, 
 or potentates. Of commedies the matter and ground is 
 love, bawdrie, cofenage, flattery, whordome, adulterie ; the The ground of 
 perfons, or agents, whores, queanes, bawdes, fcullions, knaves, ^""""^ 
 and curtefans, lecherous old men, amorous young men, with 
 
 18 
 
1 38 TJic auatoiinc of 
 
 fuch like of infinit varictie. If, I fay, there were nothing 
 
 els but this, it were fufhcient to withdraw a good Chriftiaii 
 
 from the ufing of them ; for fo often as they goe to thofe 
 
 Theaters and howfes where pla}-ers frequent, thei goe to Venus pallace, 
 
 naJpaHacIbr ^'^^ Sathans fynagogue to worlhiio devils, and betray Chrift 
 
 Jefus. 
 No playes Spud. But, notwitliftanding, I have hard fome hold opinion 
 
 the word of that they be as good as fermons, and that many a good 
 ^^^' example may be learned out of them. 
 
 PJiilo. Oh blafphemie intollerable ! Are filthie playes and 
 bawdy interluds comparable to the word of God, the foode 
 of life, and life it felfe ? It is all one, as if they had faid, 
 bawdrie, hethenrie, paganrie, fcurrilitie, and divelrie it felf 
 is equall with the word of God ; or that the devill is equi- 
 polent with the Lord. 
 
 The Lord our God hath ordeined his bleffed word, and 
 
 made it the ordenarie mean of our falvation ; the devill hath 
 
 inferred the other, as the ordenarie meane of our deftru6lion, 
 
 He is curfed and wiU they yet compare the one with the other } If he 
 
 piaJe'Jand ^^ accurfed that calleth light darknes, and darknes light, 
 
 enterluds are truth falfehood, and falshood truth, fweet fowre, and fowre 
 
 fermons. fwectc, than, a fortiori, is he accurfed that faith that playes 
 
 and enterluds be equivalent with fermons. Befides this, 
 
 there is no mifchief which thefe plaiers maintain not. For 
 
 do they not norifli ydlenes } and otia dant vitia, ydlenes is 
 
 the mother of vice. Doo they not draw the people from 
 
 hering the word of God, from godly le61ures and fermons } 
 
 For you (hall have them flocke thither, thick and threefould, 
 
 when the Church of God llialbe bare and emptie ; and thofe 
 
 that wil never come at fermons wil flow thither apace. The 
 
 reafon is, for that the number of Chrift his ele6l is but few. 
 
the abuses in Ailgna. 139 
 
 and the number of the reprobat is many ; the way that 
 leadeth to hfe is narow, and few tread that path ; the way 
 that leadeth to death is brod and many find it. This 
 sheweth they arc not of God, who refufe to here his word Wherfore 
 (for he that is of God hereth God his word, faith our Saviour fJe'iilayes and 
 Chrift) but of the devill, whofe exercyfcs they go to vifite. enterluds. 
 Do they not maintaine bawdrie, infmuat folery, and renue 
 the remembrance of hethen ydolatrie ? Do they not induce 
 whordom and unclennes ? nay, are they not rather plaine The fruits of 
 
 •' ■' ^ llieatners and 
 
 devourers of maydenly virginitie and chaftitie ? For proofe playes. 
 
 wherof, but marke the flocking and running to theaters and 
 
 curtens, daylie and hourely, night and daye, tyme and tyde, 
 
 to fee playes and enterludes ; where fuch wanton gcfturcs, 
 
 fuch bawdie fpeaches, fuch laughing and fleering, fuch 
 
 kiffing and buffing, fuch clipping and culling, fuche winck- 
 
 inge and glancinge of wanton eyes, and the like is ufed as 
 
 is wonderfuU to behold. Than, thefe goodly pageants being 
 
 done, every mate forts to his mate, every one bringes another 
 
 homeward of their way verye freendly, and in their fecret 
 
 conclaves (covertly) they play the Sodomits, or worfe. And 
 
 thefe be the fruits of playes and enterluds for the moft part. 
 
 And wheras you fay there are good examples to be learned 
 
 in them, trulie fo there are : if you will learne fallhood ; if The goodly 
 
 you will learn cofenage ; if you will learn to deceive; if )'ou examples of 
 
 will learn to play the hipocrit, cogge, lye, and falfifie ; if enterluds. 
 
 you will learn to jeft, laugh, and fleer, to grin, to nodd, and 
 
 mow ; if you will learn to playe the Vice, to fwear, teare, 
 
 and blafpheme both heaven and earth : if you will learn to 
 
 become a bawde, uncleane, and to deverginat mayds, to What things 
 
 deflour honeft wyves : if you will learne to nuirther, (laie, fj^ned at 
 
 kill, picke, fteai, robbe, and rove : if you will learn to rebel playes. 
 
140 
 
 TJlc anatomic of 
 
 Theaters 
 fchooles or 
 feminaries of 
 pseiido chrif- 
 tianitie. 
 
 A dyvine 
 prcniunire. 
 
 What it is to 
 couiimmicate 
 witli other 
 mens finnes. 
 
 An exhorta- 
 tion to plaiers. 
 
 The ignomy 
 clue to players. 
 
 againft princes, to commit treafons, to confume treafurs, to 
 praflifeydlenes, to fing and talke of bawdie love and venery: 
 if you will lerne to deride, fcoffe, mock, and flowt, to flatter 
 and fmooth : if you will learn to play the whore-maifter, 
 the glutton, drunkard, or inceftuous perfon : if you will 
 learn to become proude, hawtie, and arrogant ; and, finally, 
 if you will learne to contemne God and al his lawes, to 
 care neither for heaven nor hel, and to commit al kinde of 
 finne and mifcheef, you need go to no other fchoole, for all 
 thefe good examples may you fee painted before your eyes 
 in enterludes and playes : wherfore that man who giveth 
 money to the maintenance of them mufb needs incurre the 
 damage of/'/77////////Y, that is, eternall damnation, except they 
 repent. For the apoftle biddeth us beware, leaft wee com- 
 municat \\ith other mens fmnes ; and this their dooing is 
 not only to communicat with other mens fmnes, and main- 
 tain evil to the deftru6lion of them felves and many others, 
 but alfo a maintaining of a great forte of idle lubbers, and 
 buzzing dronets, to fuck up and devoure the good honie, 
 wherupon the poor bees fhould live. 
 
 Therfore I befeech all players and founders of plaies and 
 enterludes, in the bowels of Jefus Chrift, as they tender the 
 falvation of their foules, and others, to leave of that curfed 
 kind of life, and give them felves to fuch honeft exercifes 
 and godly mifteries as God hath comtnaunded them in his 
 woord to get their livings withall : for who wil call him a 
 wife man that plaieth the part of a foole and a vice ? Who 
 can call him a Chriftian who playeth the part of a devil, 
 the fworne enemie of Chrifte .' Who can call him a juft man 
 that playeth the part of a diffembling hipocrite .'* And, to 
 be brcef, who can call him a ftraight deling man, who playeth 
 
tJic abuses in A ilsTJia. 
 
 141 
 
 Players live 
 upon beggin'j 
 
 a cofoners trick ? And fo of all the reft. Away thcrforc 
 
 with this fo infamous an art ! for goe they never fo brave, 
 
 yet are they counted and taken but for beggers. And is it 
 
 not true ? Live they not uppon begging of every one that 
 
 comes ? Are they not taken by the lawes of the realm for 
 
 roagues and vacabounds ? I fpeak of fuch as travaile the pkyers count- 
 
 cuntries with playes and enterludes, makincj an occupation ^^ rogues by 
 
 •11-/-1 ^"'^ lawes of 
 
 of It, and ought to be punidied, if they had their defcrts. the realm. 
 But hoping that they will be warned now at the laft, I will 
 fay no more of them, befeeching them to confider what a 
 fearful thing it is to fall into the hands of God, and to pro- 
 voke his wrath and heavie difpleafure againft them felves 
 and others ; which the Lord of his mercie turn from us ! 
 
 Spud. Of what forte be the other kinde of playes, which 
 you call Lords of Mis-rule .-' for mee thinke the very name 
 it felf caryeth a tafte of fome notorious evil. 
 
 Lords of Mis-rule in Ailena. 
 
 Philo. 
 
 The name, indeed, is odious both to God and good men, Lords of 
 
 and fuch as the very heathen people would have blufhed at ^I'^-™le m 
 
 . Ailgna. 
 
 once to have named amongft them. And if the name im- 
 
 porteth fome evil, then, what may the thing it felfe be, 
 
 judge you .' Bat becaufe you defire to know the manner 
 
 of them, I wil fliovve you as I have feen them practifed my 
 
 felf Firft, all the wilde-heds of the parifli, conventing to- The manner 
 
 gither, chufe them a graund-captain (of all mifcheefe) whome Mis-mle are 
 
 they innoble with the title of my Lord of Mis-rule, and him "f"' ^° ^^ 
 
 r 1 • 1 • played, 
 
 they crowne with great folemnitieand adopt for their king. 
 
 This king anointed chufcth forth twentic, fortie, three- 
 
142 TJie anatoinie of 
 
 fcore or a hundred luftie guttes, like to him felf, to waight 
 uppon his lordly Majeftie, and to guarde his noble perfon. 
 Then, everie one of thefe his men he invefteth with his 
 liveries of green, yellow, or fome other light wanton colour; 
 and as though they were not(baudie)gaudie enough, I fliould 
 fay, they bedecke them felves with fcarfs, ribons and laces 
 hanged all over with golde rings, precious ftones, and other 
 Themonfter- jewels : this doon, they tye about either leg xx or xl bels, 
 
 ous attyiingof . , • 1 1 ,1 , . ^ . ... , , ^ . , . , 
 
 my Lord of With rich liandkerchicis ni their hands, and iometimes laid 
 
 Misrules men. ^ croffe over their flioulders and necks, borrowed for the 
 
 moft parte of their pretie IMopfies and looving Beffes, for 
 
 buffing them in the dark. Thus al things fet in order, then 
 
 have they their hobby-horfes, dragons and other antiques, 
 
 Theiablement togither with their baudie pipers and thundering drummers 
 
 of the devils ^^ ftrike up the devils daunce withall. Then, marche thefe 
 
 giiarde. ^ ' 
 
 heathen company towards the church and church-yard, 
 
 their pipers pipeing, their drummers thundring, their ftumps 
 
 dauncing, their bels jyngling, their handkerchefs fwinging 
 
 The behaviour about their lieds like madmen, their hobbie horfes and 
 
 of the devils r n • • r\ • r ^ t • ^ • 
 
 band in the Other monlters Ikirmilhing amonglt the route : and in this 
 templeofGod. f^j-j-g ^j^^^ ^q |-q ^-j^g church (I fay) and into the church, 
 
 (though the minifter be at praier or preaching), dancing 
 and fwinging their handkercheifs over their heds in the 
 church, like devils incarnate, with fuch a confufe noife, that 
 no man can hear his own voice. Then, the foolifh people 
 they looke, they ftare, they laugh, they fleer, and mount 
 upon fourmes and pewes to fee thefe goodly pageants 
 Receptacles in folemnized in this fort. Then, after this, about the church 
 the cemitenes ^-j^gy o-oe asfainc and again, and fo foorth into the church- 
 
 or church ^ t5 t> t> ' 
 
 yards for the yard, where they have commonly their fommer haules, 
 devils agents. ^\^^^^^ bowers, arbors, and banqueting houfes fet up, wherin 
 
tJic abuses ill Ailgna. 143 
 
 they feaft, banquet and dauncc al that day and ([)cradven- 
 
 ture) all the night too. And thus thcfe tcrrcftriall furies 
 
 fpend the Sabaoth day. 
 
 They have alfo certain papers, wherin is painted feme 
 
 babblerie or other of imagery woork, and thefe they call My Lord of 
 
 my Lord of Mifrules badges : thefe they give to every one ^^'^^'■^•'^s 
 
 . , '' cognizances. 
 
 that wil give money for them to maintaine them in their 
 
 hethenrie, divelrie, whordome, drunkennes, pride, and what 
 
 not. And who will not be buxom to them, and give them 
 
 money for thefe their devilifli cognizances, they are mocked 
 
 and flouted at not a little. And fo affoted are fome, that Wearing the 
 
 they not only give them monie to maintain their abhomi- Lordof Mif- 
 
 . . niles badges. 
 
 nation withall, but alfo weare their badges and cognizances 
 in their hats or caps openly. But let them take heede ; for 
 thefe are badges, feales, brands, and cognizances of the 
 devil, whereby he knoweth his fervants and clyents from 
 the children of God ; and fo long as they weare them, Sub 
 vexillo diaboli militant contra Doniinuni et legem fuani -. 
 they fight under the banner and ftanderd of the devil 
 againft Chrift Jefus, and all his law^es. Another forte of 
 fantaflicall fooles bring to thefe helhounds (the Lord of 
 Mif-rule and his complices) fome bread, fome good ale, fome 
 new-cheefe, fome olde, fome cuftards, and fine cakes ; fome 
 one thing, fome another ; but if they knew that as often as 
 they bring any thing to the maintenance of thefe execrable ^-'^'^''ifice 
 
 r • 1 rr r • r i i -i , -^ , brought tO 
 
 paltnnes, they otter lacnhce to the devil and Sathanas, they this tilthie 
 
 would repent and withdraw their hands ; which God craunt ^'i'^^l'-J'^^, ^" 
 ^ ^01 Murine. 
 
 they may ! 
 
 Spud. This is a horrible prophanation of the fabaoth (the 
 Lord knoweth), and more peftilent then peftilence it felf. 
 But what .'' be there any abufcs in their May-games like 
 unto thefe .' 
 
144 
 
 The anatomic of 
 
 The order of 
 their May- 
 games. 
 
 A great lord 
 prefent in May 
 games as 
 fuperintendent 
 therof. 
 
 The manner 
 of bringing 
 home their 
 May-poles. 
 
 May-poles 
 pattern of the 
 hethen ydols. 
 
 The frute of 
 May -games. 
 
 Philo. As many as in the other. The order of them is 
 thus : Againft May, Whitfonday, or other time, all the 
 young men and maides, olde men and wives, run gadding 
 over night to the woods, groves, hils, and mountains, where 
 they fpcnd all the night in plefant paftimes ; and in the 
 morning they return, bringing with them birch and branches 
 of trees, to deck their affemblies withall. And no mervaile, 
 for there is a great Lord prefent amongft them, as fuperin- 
 tendent and Lord over their paftimes and fportes, namely, 
 Sathan, prince of hel. But the chiefeft jewel they bring 
 from thence is their May-pole, which they bring home with 
 great veneration, as thus. They have twentie or fortie 
 yoke of oxen, every oxe having a fweet nofe-gay of flowers 
 placed on the tip of his homes ; and thefe oxen drawe home 
 this May- pole (this ftinking ydol, rather) which is covered 
 all over with floures and hearbs, bound round about with 
 firings from the top to the bottome, and fometime painted 
 with variable colours, with two or three hundred men, 
 women and children following it with great devotion. And 
 thus being reared up with handkercheefs and flags hovering 
 on the top, they ftraw the ground rounde about, binde 
 green boughes about it, fet up fommer haules, bowers, and 
 arbors hard by it ; and then fall they to daunce about it, 
 like as the heathen people did at the dedication of the idols, 
 wherof this is a perfect pattern, or rather the thing it felf. 
 I have heard it credibly reported (and that viva voce) by 
 men of great gravitie and reputation, that of fortie, three- 
 fcore, or a hundred maides going to the wood over night, 
 there have fcarfely the third part of them returned home 
 againe undefiled. Thefe be the frutes which thefe curfed 
 paftimes bring foorth. Neither the Jewes, the Turcks, 
 
tJic abuses in Ailgna. 145 
 
 Sarafins, nor Pac^ans, nor any other nation, how wicked or 
 barberous fo ever, have ever ufed fuch deviHfli exercifes as 
 thefe ; nay, they would have been afliamcd once to have 
 named them, much leffe have ufed them. Yet wee, that 
 would be Chriflians, think them not amffe. The Lord for- 
 give us, and remoovc them from us ! 
 
 Spud. What is the manner of their Church ales, wliicli 
 you fay they ufe; for they feem uncouth and ftraunge to 
 mine eares ? 
 
 The Manner of Church-ales in Ailena. 
 
 & 
 
 PJiilopomis. 
 
 The manner of them is thus : In certaine townes where The manner 
 drunken Bachus beares all the fway, againft a Chriftmas, ,„ Ail", 
 an Eafter, Whitfonday, or fome other time, the church- 
 wardens (for fo they call them) of every parifh, with the 
 confent of the whole parifli, provide half a fcore or twenty 
 quarters of mault, wherof fome they buy of the church-ftock, 
 and fome is given them of the parifhioners them felves, 
 every one conferring fomewhat, according to his abilitie ; 
 which mault being made into very ftrong ale or beere, it is 
 fet to fale, cither in the church, or fome other place affigncd 
 for that purpofe. 
 
 Then, when the Nippitatnni, this huf-cap (as they call it) 
 
 and this neftar of lyfe, is fet abroche, wel is he that can get 
 
 the fooneft to it, and fpend the mofte at it ; for he that fitteth 
 
 the clofeft to it, and fpends the mofte at it, he is counted 
 
 the godlieft man of all the reft ; but who either cannot, for 7],^ fiithieft 
 
 pinching povertie, or otherwife, wil not ftick to it, he is ^^^^l}^ the 
 ^ ° ^ ' ' godlyeft man. 
 
 counted one deftitutc both of vertue and godlynes. In fo 
 
 19 
 
146 The anatomic of 
 
 much as you fliall liave many poor men make hard fliift for 
 money to f[)cnd thcrat, for it bceing put into this Corban, 
 they are perfwaded it is meritorious and a good fcrvice to 
 God. In this kinde of praclife they continue fix weeks, a 
 quarter of a yeer, yea, half a yeer togither, fwilhng and 
 guHing-, night and day, till they be as drunke as apes, and 
 as blockifli as beafts. 
 
 Spud. Seeing they have fo good utterance, it fliould 
 feeme they have good gaines. But, I pray you, how doe 
 they beflovve that money which is got therby ? 
 
 PJiilo. Oh ! well, I warrant you, if all be true which they 
 
 fay : for they repaire their churches and chappels with it ; 
 
 they buy bookes for the fervice, cuppes for the celebration 
 
 of the facrament, fupleffes for Sir Jhon, and fuch other ne- 
 
 Ilowthe ceffaries; and they maintaine other extraordinarie charges 
 
 money IS fpent jj^ ^j^^, pariflies befydes. Thefe be their exceptions, thcfe 
 
 whicliisgotby ^ ■' _ '■ 
 
 churchales. be their excufcs, and thefe be their pretended allegations, 
 wherby they blind the world, and conveigh themfelves away 
 invifibly in a clowd. But if they daunce thus in a net, no 
 doubt they will be efpied. 
 
 For if it were fo that they beftowed it as they fay, do they 
 think that the Lord will have howfe build with drunken- 
 neffe, gluttony, and fuch like abhomination ? Muft we do 
 
 „,., , ^ , evill that good may come of it ? mufl we build this houfe of 
 
 \\ il the Lord . 
 
 liave his houfe lyme and flone with the defolation and utter overthrow of 
 
 build with j^j^ fpirituall howfe, clenfed and waflied in the precioufe 
 
 maintenance ^ '■ 
 
 of evill? blood of our Saviour Jefus Chrift ? But who feeth not that 
 
 they beftow this money upon nothing leffe than in building 
 
 and repayring of churches and oratories ? For in moft places 
 
 lye they not like f\v)-n coatcs ? their windowes rent, their 
 
 dores broken, their walles fall downe, the roofc all bare, and 
 
tJic abuses in A ilgna. 1 47 
 
 what not out of order ? Who fccth not tlic bookc of God^ The decay of 
 
 rent, ra^cTed, and all bctorn, covered in duft, fo as this epi- cluirches, 
 
 . ^ which are laur 
 
 taphe may be writ with ones finger upon it, Ecce nunc in at rent and 
 
 pulverc dorniio ? Alas! behold I fleep in duft and oblyvion, ''^'^"' 
 
 not once fcarfe looked uppon, much leffc red uppon, and 
 
 the leaft of all preached uppon. And, on the other fide, 
 
 who feeth not (for this I fpeak but in way of parenthefis) in 
 
 the mean tyme, their owne howfes and manfion places are Sumpteousnes 
 
 ■' ^ o\ their owne 
 
 curioufly build, and fumptuoufly adorned : which plainly manfions. 
 
 argueth that they rather beftow this drunken got-money 
 
 uppon prophane ufes and their own privat affaires, than 
 
 upon the howfe of prayer, or the temple of God. And yet 
 
 this their doing is wel liked of, and no man may fay black 
 
 is their eye : for why .'' thei do all things well, and according 
 
 to good order, as they fay; and when time conimcth, like 
 
 good accoumptantes, they make their accouniptes as pleafc 
 
 themfelves. 
 
 Sp. Were it not better, and more confonant to the truth, 
 that every one contributed fomewhat, according to his 
 abilitie, to the maintenance of templaries and oratories, than 
 thus to maintaine them by drunken churchalcs, as )'ou fay 
 thei do } 
 
 Philo. It weare much better. And fo we read, the fathers 
 of the Old Teftament, every one after his abilitie, did im- 
 part fomewhat to the building and reflauration of the tabcr- chnrgesare to 
 nacle which Moyfes ereded to the Lord ; fo as in the end by;j';S"''^ 
 there w^as fuch aboundance of all things, as the artificers, contribution of 
 confulting with Moyfes, were glad to requeft the people to afte7his 
 ftay their liberalitie, for they had more than they knew power. 
 what to do withall. Thcfc people made no drunken church- 
 ales to build their edcfice withal, notwithftanding their im- 
 
148 
 
 TJic anatomic of 
 
 Our zeal 
 waxen cold 
 and fiofen 
 in rcfpe(5l of 
 the zeal of the 
 former world. 
 
 Saturitie in 
 feafts and 
 wakeffes. 
 
 The great 
 charges of 
 wakeffes. 
 
 portable charges and intollerable coftcs. But as their zeal 
 was fervent, and very commendable in bringing to the 
 church, fo our zeal is more than frofen and blame worthie 
 in detra6ling from the church, and beftovving it upon whor- 
 dom, drunkenneffe, gluttony, pride, and fuch like abhomi- 
 nations : God amend it ! 
 
 Spud. How do they folemnife their feaftes and wakeffes 
 there; and what order do they obferve in them ? 
 
 The maner of keeping of Wakeffes, and Feafts 
 in Ailijna. 
 
 PJiilopouns. 
 
 This is their order therein : every towne, parifhe, and 
 village, fome at one tyme of the yeere, fome at another (but 
 fo that every towne, pari(h, and village keep his proper day 
 affigned and appropriat to it felf, which they call their week 
 day) ufe to make great preparation and ordenaunce for 
 good cheer. To the which all their freends and kynsfolks, 
 farre and neer, are invited, wher is fuch gluttony, fuch 
 drunkenneffe, fuch faturitie and impletion ufed as the like 
 was never feen : in fo muche as the poore men, that beare 
 the charges of thefe feafts and wakeffes are the poorer, and 
 keep the worfer howfes a long tyme after. And no marveil, 
 for manie fpend more at one of thefe wakeffes than in all 
 the whole yeer befides. This makes many a one to thripplc 
 and pinch, to runne into debte and daunger, and fmallie 
 brings many a one to utter ruine and decay. 
 
 Spud. Wold you not have one freend to vifite another at 
 certen tymes of the yeer } 
 
 Pliilo. I difalowe it not, but much commend it. But 
 
tJic abuses in A ilgiux. 1 49 
 
 why at one determinat day more than at another (except 
 
 bufines urged it); why fliould one and the fame day continue Agaiuft wakes 
 
 for ever, or be diftinct from other dayes by the name of a 
 
 wake day ? why fliould there be more excefse of meats and 
 
 drinks at that day than at another ? \\\\y fliould they ab- 
 
 ftaine from bodely labor ij or three dayes after, peradventurc 
 
 the whole week, fpending it in drunkenneffe, whordome, 
 
 gluttony, and other filthie fodomiticall exercyfes. 
 
 Spud. Seeing you allowe of one freend to vifite another, 
 w^ould you not have them to congratulat their comming 
 with fome good cheer ? 
 
 Philo. Yes, truely ; but I allowe not of fuch ^y.cti'^Q of 
 ryot and fuperfluitie as is there ufed. I thinke it convenient 
 for one freend to vifite another (at fometimes) as oportunitie Wherto 
 and occafion fliall offer it felfe ; but wherfore fliould the fgafts do very 
 whole towne, parifli, village, and cuntrey keepe one and the ^^P'^y '^"^• 
 fame day, and make fuch gluttonous fcafts as they doo ? 
 And therfore, to conclude, they are to no end, except it be 
 to draw a great frequencie of whores, drabbes, theives, and 
 verlets together, to maintaine whordome, bawdrie, gluttony, 
 drunkenneffe, thiefte, murther, fwearing, and all kind of 
 mifchief and abhomination ; for thefe be the ends wherto 
 thefe feaftes and wakeffes doo tende. 
 
 Spud. From whence fprang thefe feafts and wakeffes firft 
 of all ; can you tell ? 
 
 Philo. I cannot tell, except from the Paganes and heathen 
 
 people, who, whan they were affembled together, and had From whence 
 
 ofifred facrifices to ther wodden goddes, and blockiOi ydols, feafts anT^ 
 
 made feafts and banquets together before them, in honour ftacionarie 
 
 ^ <=> 1 u wakelTes had 
 
 and reverence of them, fo appointed the fame yeerly to be their begin- 
 obfervcd in memoriall of the fame for ever, l^ut whence "'"g- 
 
150 TJtc auatouiic of 
 
 foe\'Ci' they had their exordium, certeii it is the dcvill was 
 the father of them, to drown us in perdition, and defhruction 
 of body and foule : which God forefend ! 
 
 Sp. As I remember, you fpoke of dauncing" before, in- 
 ferring that the fabaoth is greatly prophaned therby : wherof, 
 I pray you, lliew mee your judgement. 
 
 The horrible Vice of peftiferous dauncing, ufed 
 in Ailg-na. 
 
 PJiilopojius. 
 Dauncing, as it is ufed (or rather abufed) in thefe daies, 
 is an introduction to whordom, a preparative to wantonnes, 
 a provocativ^e to uncleanes, and an introite to al kind of 
 lewdenes, rather than a pleafant exerc)"fe to the mind, or a 
 holfome practife for the body: yet, notwithftanding, in Ailg. 
 both men, women, and children, are fo flvilfull in this 
 laudable fcience, as they may be thought nothing inferiour 
 to Cynoedus, the proflitut ribauld, nor yet to Sardanapalus, 
 Scholesof that effeminat varlet. Yea, they are not adiamed to erect 
 
 dauncing r 1 1 c ^ • 1 • 1 • • i • 1 m 1 
 
 ereded. fclioles of dauncmg, thmkmg it an ornament to their children 
 
 to be expert in this noble fcience of heathen divelrie : and 
 yet this people glory of their Chriftianitie and integritie of 
 life. Indeed, vcrbo teniis CJiriftiani boni vocitentiir, but inta 
 ct moribns EtJiuicis et Paganis pcjores repeiHcntiir : from the 
 mouth outward they may be faid to be good Chriftians, 
 but in life and maners farre worfer than the heathen or 
 Paganes. Wherof if they repent not and amend, it (halbe 
 eafier for that land of Sodoma and Gomorra, at the day of 
 judgement, then for them. 
 
 Spud. I have heard it faid, that dauncing is both a recrea- 
 
tJie abuses in A ilgna. 1 5 1 
 
 tion for the minde, and alfo an exercyfe for the body, very 
 holfome; and not only that, but alfo a meanc whcrby love 
 is acquired. 
 
 Ph. I will not much denie but being ufcd in a meanc, in Dauncing a 
 tyme and place conveniente, it is a certen folace to the [h^m I'hat'^ 
 minds of fuch as take pleafure in fuch vanities ; but it is no delight in 
 good reafon to fay, fome men take pleafur in a thing, ergo, 
 it is good, but the contrarie is true rather : for this is [basis 
 veritatis) a ground of truth, that whatfeever a carnall man, 
 with uncircumcifed heart, either defireth or taketh pleafure 
 in, is mofb abhominable and wicked before God. As, on the 
 other fide, what the fpirituall man regenerat, and borne anew 
 in Chrifh, by the direction of God his fpirit, defireth or taketh 
 delight in, is good, and according to the will of God : and 
 feeing mans nature is too proclive of it felfe to fmne, it hath ^Vllat allme- 
 no need of allurements and allections to fin (as dauncing is) i^y ,„ daunc- 
 but rather of reftraints and inhibitions from the fame, which ^"S- 
 are not there to be found. For what clipping, what culling, 
 what kiffing and buffing, what fmouching and flabbering 
 one of another, what filthie groping and uncleane handling 
 is not practifed in thofe dauncings .-' yea, the very deed and 
 action it felfe, which I will not name for offending chad 
 eares, fhall be purtrayed and fliewed foorth in their bawdye 
 geftures of one to another. All which, whither they blow 
 up Venus cole or not, who is fo blind that feeth not } wher- 
 fore, let them not think that it is any recreation (which 
 word is abufively ufed to expreffe the joyes or delightes of 
 the mind, which fignificth a making againe of that which Dauncing no 
 before was made,) to the mind of a good Chriftian, but r'-^'-Te-ition, l.nt 
 
 '' » a corrolive to 
 
 but rather a corrofive moft Iharp and nipping. For fcing agoodClnif- 
 that it is evill in it felf, it is not a thing wherin a Chrirtian 
 
152 
 
 TJic anatomic of 
 
 The oncly 
 thing wherin 
 a good Chiif- 
 liaii dolh 
 deli-dit. 
 
 Dancing no 
 holfome exer- 
 cife for the 
 body. 
 
 "What loove 
 dancing pro- 
 cmeth. 
 
 mans heart may take any comfort. The o\\e\y f?i}n7nuin 
 bonniii, wherin a true Chriftians heart is recreated and com- 
 forted, is the meditation of the paff'on of Jcfus Chrift, the 
 efi'uflon of his blood, the remiffion of fins, and the contem- 
 plation of the ineffable joyes and beatituds after this life, 
 prepared for the faithfull in the blood of Jcfus Chrift. This 
 is the only thing wherin a Chriftian man ought to rejoyfe 
 and take delight in, all other pleafures and delights of this 
 lyfe fet a parte as amarulent and bitter, bringing foorth 
 fruit to eternal} deftru6lion, but the other to eternall lyfe. 
 And wheras they conclude it is a holfom exercife for the 
 bodie, the contrary is moft true ; for I have knowen divers 
 by the immoderate ufe therof have in (hort time become 
 decrepit and lame, fo remaining to their dying day. Some 
 have broke their legs with fkipping, leaping, turning, and 
 vawting, and fome have come by one hurt, fome by another, 
 but never any came from thence without fome parte of his 
 minde broken and lame, fuch a wholfome exercife it is. 
 But, fay they, it induceth love : fo fay I alfo; but what love .-• 
 Truel}', a luftful love, a venereous love, a concupifcencious, 
 baudie, and beftiall loove, fuch as proceedeth from the 
 ftinking pump and lothfome fink of carnall afife6lion and 
 fleflily appetite, and not fuch as diftilleth from the bowels 
 of the hart ingenerat by the fpirit of God. 
 
 Whcrfore I exhort them, in the bowels of Jefus Chrift, to 
 cfchue not only from evil, but alfo from all apperance of 
 evil, as the Apoftle willeth them, proceeding from one 
 vertueto another; until they growe to perfe6l men in Chrifte 
 Jefus, knowing that we muft give accounts at the day of 
 judgment of every minut and jote of time, from the day of 
 our birth to the time of our death : for there is nothing 
 
tJic abuses in A ilgiia. 1 5 3 
 
 more precious then time, wliich is gi\'cn us to glorifie God 
 
 in good-woorks, and not to fpcnd in luxurious exercifes Wemuflren- 
 
 after our owne fantafies and delights. for Umc hcei- 
 
 Spud. But I have heard them affirme that dauncing is lent us. 
 provable by the vvoord of God ; for (fay they) did not the 
 women come foorth of all the cities of Ifrael to meet king 
 Saule .'' and David, returning from the flaughter of Goliath, 
 with pfalteries, flutes, tabrets, cymbals, and other ninficall iSa. 18. 
 inftruments, dauncing and leaping before them .'' Did not 
 the Ifraclites, having paffed over the Red Sea, bring 
 foorth their inftruments, and danced for joy of their de- l-xo. 32. 
 liverance } 
 
 Againe, did they not daunce before the golden calf, which 
 
 they had made in Horeb or Sinai .■* Did not king David 
 
 daunce before the Ark of the Lord .-' Did not the daughter 2 Sa. 6. 
 
 of Jephtah daunce v/ith tabret and harp at the return of 
 
 her father from the feeld ? Did not the women of the J"^!*^- "• 
 
 Judic. 15. 
 Ifraelits dance comming to vifit the good Judith } Did not 
 
 the damfel dance before king Herod } Did not Chrifb 
 
 blame the people for their not dancing when he faid, Wee Mat. 14; 
 
 have pyped unto you, but you have not daunced ? "'^^ '' 
 
 Saith not Salomon, there is a time to weep, and a time Ecde. 3. 
 to laugh, a time to mourne, and a time to daunce .■' 
 
 And dooth not the Prophet David, in many places of his 
 Pfalmes, commend and commaund dauncmg, and playing 
 upon inftruments of mufick .-' 
 
 Wherfore (for thus they conclude) feeing thefe holy 
 Fathers (wherof fome were guided by the inftinction of 
 God his fpirit) have not only taught it in do6lrine, but alfo 
 expreffed it by their examples of life, who maj' open his 
 mouth once to fpeake againft it .^ 
 
 20 
 
T54 
 
 The aiiafoinic of 
 
 No man with- 
 out errors 
 both in lyfe 
 and docftrine. 
 
 I Sa. iS. 
 
 The firft 
 pillare of 
 dauncing 
 overthrowen. 
 
 No good con- 
 fefiuent to fay 
 others did fo, 
 ergo it is 
 good, or we 
 may doo the 
 like. 
 
 PItilo. The Fathers, as they w^cre men, had tlieir errors, 
 and erred as men, for Honiinis eft crnirc, dccipi ct lain : it 
 is naturall for man to erre, to be deceived and to Aide from 
 the trueth. Therfore the Apoftle faith. Follow mee in all 
 things as I follow Chrift ; but to the intent that they, who 
 perpend the examples of the Fathers and Scripture falfly 
 wrefled to maintaine their devilifh dauncings withall, may 
 fee their owne impietie and groffe ignorance difcovered, I 
 wil compendioufly fet down the true fence and meaning of 
 every place, as they have cyted them perticulerly. For the 
 firft, wheras they fay that the women came foorth in 
 daunces with timbrels and inftruments of joy to meet Da- 
 vid and Saule, I afke them for what caufe they did fo ? Was 
 it for wantonnes, or for very jo}'e of hart for their vi6lorie 
 gotten over the Philiftines, their fworne enemies ? Was it 
 in prayfe of God, or to ftirre up filthie lufh in them felves, 
 or for nicenes onely, as our daunces bee ? Did men and 
 women daunce togither, as is now ufed to be doon ? or 
 rather was it not doon amongft women only ? for fo faith 
 the text. The women came foorth, &c. But admit it were 
 neither fo, nor fo, will they conclude a generall rule of a 
 particuler example ? It is no good reafon to fay, fuch and 
 fuch did fo, therfore it is good, or we may doo fo ; but all 
 things are to be poyfed in the balance of holy Scripture, 
 and therby to be allowed or difalowed, according to the 
 meaning of the Holy Ghoft, who is only to be heard and 
 obeyed in his woord. 
 
 The Ifraelitifh women, hearing the fame of David, and 
 how he had killed their deadly enemie Goliath, came 
 foorth to meet him plaj^ing upon inftruments, dancing and 
 finging fongs of jo)'e and thanks-giving to the Lord, who 
 
tJie abuses in A iigna. i 5 5 
 
 had given them the vi6loric, and delivered them from the 
 
 deadly hoftilitie of him who fought their deftru6lion every 
 
 way. Now, what makcth this for our leud, wanton, vice The difference 
 
 and ubiquitarie dauncings, for fo I may call them becaufe •j'-'tween the 
 
 ^ ° ■' ^ dances of our 
 
 they may be ufed every where, let the godly judge. Who forefathers 
 
 feeth not rather that this example (let Cerberus the dog of '^"^ °"''°' 
 
 hel alatrate what he lift to the contrary) clean overthroweth 
 
 them. Theirs was a goodly kind of dancing in praife of 
 
 God, ours a luftful, baudie kinde of demenour in praife of 
 
 our felves : theirs to ihew their inward joy of minde for the 
 
 bleffmgs of God beftowed upon them; ours to fliow our 
 
 activitie, agilitie and curious nicitie, and to procure luftful 
 
 loove and fuch like wickednes infiiiit. But to their fecond Their fccond 
 
 allegation : the children (fay they) of Ifi-ael danced being l^'''^*" ^''i'^*^"- 
 
 delivered out of the fervitude of Pharo, and having paffcd 
 
 over the Red Sea. I graunt they did {o, and good caufe 
 
 they had fo to doo ; for were they not emancipate and fet 
 
 free from three great calamities and extreame miferies ? 
 
 Firft, from the fervile bondage of Egipt ; from the fu oord 
 
 of Pharo, who purfued the rereward of their hofbe ; and 
 
 from the danger of the Red Sea, their enemies beeing 
 
 over wdielmed in the fame. 
 
 For thefe great and ineftimable benefits and bleffmgs, re- 
 ceived at the hands of God, they played upon inftruments 
 of mufick, leaped, daunced and fung godly fongs unto the 
 Lord, fliewing by thefe outward geftures the inward joy of 
 their harts and mindes. Now, what conduceth tin's for the 
 allowance of our luxurious dauncings .'' Is it not direclly iiow the 
 againft them .-' They danced for joy in thanks to God, wee j^"^'^*^' j"* 
 for vaineglorie : they for loove to God, wee for loove of our 
 felves : they to fliew the interior joy of the minde for God 
 
156 
 
 The anatomic of 
 
 The dauncing 
 of our forfa- 
 thcrs mai not 
 be called a 
 dauncing, but 
 rather a godly 
 triumphing 
 and rejoycing 
 in heart for 
 joy. 
 
 Their 3 reafon 
 examined. 
 
 his bleffing heaped upon them ; we to fliow our concinitie, 
 dexteritie and vaine curiofitie in the fame ; they to ftir up 
 and to make them felv^cs the apter to praife God ; we to ftir 
 up carnall appetites and flefliUe motions : they to fliew 
 their humihtie before God ; and we to fliew our pride both 
 before God and the world. But how fo ever it be, fure T 
 am, their dauncini^ was not hke oiu'es, confifting in mea- 
 fures, capers, quavers, and I cannot tel what, for thei had 
 no fuch leafure in Egipt to learne fuch vaine curiofity 
 in that luftfuU bawdie fchoole, for making of brick and 
 tyles. And notwithftanding it is ambiguous whether this 
 may be called a dauncing or not, at left not like oures, but 
 rather a certen kind of modeft leaping, fkipping or mooving 
 of the body to expreffe the joye of the mind in prayfe of 
 God ; as the man did, who, being healed by the power of 
 our Saviour Chrifte, walked in the Temple, leapping, (Icip- 
 ping and praifing God. 
 
 We never read that they ever daunced but at fome won- 
 derfuU portent or ftraunge judgment of God ; and therfore 
 made not a common pra6life of it, or a daylie occupation, 
 as it were, much leffe fet up fchools of it, and frequenting 
 nothing els night and day, Sabaoth day and other, as we 
 do. But to their third reafon : The Ifraelits daunced before 
 the calf in Horeb. And what than } They made a golden 
 calf and adored it : may we therfore do the like } They 
 committed ydolatrie there ; therfore is ydolatrie good be- 
 caufe they committed it } 
 
 Adam difobeyed God, and obeyed the devil : is obedience 
 therfore to the devil good, becaufe hee did fo } 
 
 Therfore wee muft not take heede what man hath doon 
 hecrtofore, but what God hath commaunded in his woord to 
 
the abuses in Aili^^ua. 157 
 
 be doon, and that follovve even to the death. But, to be 
 fliort, as it is a frivolous thing to fay, becaufe they committed 
 idolatrie therfore may wee doo the Hke, fo it is no lefse 
 ridiculous to fay, becaufe they daunced, therfore wee may 
 doo the fame; for as it was not lawful to commit idolatrie 
 becaufe they did fo, fo it is not lawfuU to daunce becaufe 
 they daunced. 
 
 So that if this place inferre any thing for dauncing, it 
 inferreth that wee muft never daunce but before a golden 
 calf, as they did : but, I think, by this time they are 
 afliamed of their dances. Therfore of this place I need to 
 fay no more, giving them to note that this their dauncing, 
 in refpe6l to the end therof, was farre diffonant from ours ; 
 for they daunced in honour of their idol, wee clean contrary, 
 though neither the one nor the other be at any hand toller- 
 able. 
 
 Their fourth reafon : Did not David daunce before the Their4 reafun. 
 Ark } fay they. Very true; and this place (as the reft be- 
 fore) refelleth their cuftomarie dauncings of men and women 
 togither mofte excellentlie ; for David danced him felfe 
 alone, without either woman or muficall inftrument to 
 effeminate the minde. And this dauncing of David was no 
 ufuall thing, nor frequented every day, but that one time, 
 and that in prayfe of God for the deliverie of tiie Ark of 
 God his teflament out of the hands of the infidels and 
 hethen people : the joy of this holy prophet was {o vehe- 
 ment for this great bleffing of God (fuch a fervent zeale he 
 bore to the trueth), that it burft foorth into exterior action, 
 the more to induce others to prayfe God alfo. Would God 
 we would dance, as David daunced, heer for the deliverie of 
 his alfaving word out of the hands of the Italian Philillin 
 
158 
 
 TJic anatomic of 
 
 Why David 
 daunced be- 
 fore the ark. 
 
 Their fift re- 
 fon examined. 
 
 Wherfore and 
 how the 
 daughter of 
 Jepthath 
 daunced. 
 
 Tiler 6 reafon. 
 
 and archenemy of all trueth, the Pope of Roomc ! for in 
 this refpect I would make one to daunce, to leap, to fl-:ip, 
 to tritmiph, and rejoyce as David did before the Ark. By 
 this, I truft, any indifferent man feeth, that by this place 
 they gain as much for the maintenance of their leude 
 dancing, and baudie chorufses, as they did by citing the 
 former places ; that is, jufl: nothing at all, which they may 
 put in their eies and fee never the wurffe. 
 
 Their fift reafon : Did not Jeptath his daughter meet her 
 father, when he came from war, dancing before him, and 
 playing uppon inftruments of joy } Jeptath, going foorth 
 to warre againft the Amonites, promifed the Lord (making 
 a raflie vowe) that if it would pleafe his majeftie to give him 
 vi6lorie over his enemies, he wold facrifice the firll; lyving 
 thing that fliuld meet him from his houfe. It pleafed God 
 that his fole daughter and heire, hearing of her fathers 
 profperous return (as the maner of the cuntrey was), ran 
 foorth to meete her father, playing uppon inftruments in 
 prayfe of God, and dauncing before him for joye. Now, 
 what prooveth this for their daunces .^ Truely, it over- 
 throweth them, if it be well confidered : firft we read that 
 file did this but once, we daylie : fhe in prayfe of God, 
 we in prayfes of our felves : (he for joy of her fathers 
 good fucceffe, we to ftir up filthie and uncleane motions : 
 (lie with a virginall gravitie, we with a babifli levitie : 
 ilie in comly maner, we in bawdie gefture. And, moreover, 
 this fheweth that women are to daunce by themfelves (if 
 they wil needs daunce), and men by themfelves ; for fo im- 
 porteth the text, making no mention of any other of her 
 coUegues or companions dancing with her. 
 
 Their vi reafon : Did not the Ifraelitifh women daunce 
 
tJtc abuses ill A !/_<;-)/ a. i 59 
 
 before Judith, comniinj^ to vifit her? I t;raunt they did f o : 
 the ftorie is tlius : 
 
 Holofernes, oppofing himfclfe an^ainft the IfraeHts, the judith, ca. 15. 
 tlie chofen people of God, and intending to overthrowe them 
 and to blot out their remembrance for ever from under 
 heaven, affembled a huge power, and befieged them on 
 every fide. 
 
 The IfraeHts, feeing themfelves circumvalled, and in great 
 
 daunger on each fide, fuborned good Judith, a vertuous, Judith cutteth 
 
 godlye woman (for without fome ftratagem or polHcie Holofernes. 
 
 wrought, it was unpoffible for them in the eyes of the world 
 
 to have efcaped) to repaire to Holofernes, and, by fomc 
 
 meanes or other, to work his deflru6lion : who, guided by 
 
 the hand of God, attempted the thing and brought it 
 
 happely to paffe. For flie cut of his head with his owne 
 
 fauchine, wrapping his bodie in the canopie wherin he lay, 
 
 fleepingly poffefl as he was with the fpirit of drunkenneffe : 
 
 this done, the women of Ifraell came together, and went to 
 
 vifit this worthie woman, and to congratulat her profperous 
 
 fucceffe with inftruments of mufick, Tinging of godly fongs, 
 
 and dauncing for jo}'e in honour and prayfe to God for this 
 
 great vi6lorie obtained. Now, who feeth not that thefe 
 
 women fang, daunced, and plaj^ed uppon inftrumcntes in 
 
 prayfe of God, and not for any other lewdnes or wantonnes, 
 
 as commonly the world doth now adaies } This alfo over- Theunlawfull- 
 
 , , , . - , . nes of daunc- 
 
 throweth the dauncmges 01 men and women together in one ing of men 
 
 companie; for though there was an infinite number of people ^""^ women 
 by, yet the text faith, there daunced none but oiiely women, 
 which plainly argueth the unlawfulneffe of it in refpecte of 
 man. And this being but a particular fact, of a fort of im- 
 prudent women, Ihall we draw it into an example of l}'fe, 
 and thinkc it lawfull or good becaufe thc\- did praclife it .^ 
 
i6o 
 
 TJic auatoinic of 
 
 A cuflome to 
 daunce in 
 prayfe of God. 
 
 Ther 7 reafon. 
 
 Dauncing 
 ftyrreth up 
 luft. 
 
 Their 8 reafon. 
 Luc. 7. 
 
 It was a cuftome in thofe dayes, when God had powred 
 foorth any notable bleffing upon his people, from his hea- 
 venly pallace, the people, in honour, praife, and thankef- 
 giving to God for them, would play upon their inftruments, 
 fing godly fongs, daunce, leape, fkip, and triumphe, fliewing 
 foorth the joye of their mindes, with their thankefulneffe to 
 God by all exteriour geftures that they could devyfe : which 
 kinde of thankefull dauncing, or fpirituall rejoycing, wold 
 God we did follow, leaving all other wanton dancing to 
 their father the devill ! 
 
 Their vij reafon : Did not (quothe they) the damofell 
 daunce before kinge Herode, when the head of John Baptift 
 was cut of.'' She daunced, in deed ; and herein they maye 
 fee the fruite of dauncing, what goodnefse it bringeth : for 
 was not this the caufe of the beheading of John the Bap- 
 tift .' See whether dauncing ftj-reth not up luft, and inflameth 
 the mind ; for if Herode with feeing her daunce was fo 
 inflamed in her love, and ravillied in her behaviour, that he 
 promifed her to give her whatfoever flie wold defire, though 
 it were half of his emperie or kingdome, what wold he have 
 beene if he had daunced with her } And what are they 
 that daunce with them hand in hand, cheek by cheek, with 
 buffing and kiffmg, flabbering and fmearing, moft beaftly to 
 behold .' in fo much as I have heard many impudently fay 
 that they have chofen their wyves, and wyves their huf- 
 bands, by dauncing ; which plainely proveth the wicked- 
 nefse of it. 
 
 Their viij reafon : Did not Chrift rebuke the people for 
 not dauncing, faying, We have pyped unto you, but you 
 have not daunced .'* They may as well conclude that Chrift 
 in this place was a pyper, or a minftrell, as that he alowed 
 
the abuses in A ilgiia. 1 6 [ 
 
 of dauncint^, or reproved them for not exercyfing the fame. 
 
 This is a metaphoricall or allegoricall kinde of fpeach, 
 
 wherin our Saviour Chrift gocth about to rcproove and The more 
 
 chccke the ftyfncckcdncs, tlie rebelHon and pertinacious 1'^^" obdunt 
 
 ^ ^ '■ liardnes of the 
 
 contumacy of the Scribes and Pharifees, who were neither Jcwes. 
 mooved to receive the gkad tydings of the gofpell by the 
 aufteritie of John the Baptifte, who came preaching unto 
 them the doctrine of repentaunce in mourning fort ; neither 
 yet at the preaching of our Saviour him felfe, breaking into 
 them the pure ambrofia, the caeleftial manna, the word of 
 life, in joyfull and gladfome maner. 
 
 Jhon the Baptift he piped unto them, that is, he preached 
 unto them aufteritie of hfe, to mourn for their fmnes, to re- 
 pent, to faft, pray, and fuch hke. Our Saviour Chrift he 
 pyped (that is) preached unto them the glad and comfort- 
 able tidyngs of the gofpell, yet at neither of thefe kinde of 
 concions they were any whit moved, cither to imbrace 
 Chrift or his gofpell : wherfore he lliarply rebuketh them 
 by a fmiilitude of fooliflie children, fitting in the market 
 place and piping unto them that wold not daunce. This 
 is the true undoubted fence of this place, which whether it 
 overthrow not all kinde of lewd dauncing (at left maketh 
 nothing for them) allowing a certen kind of fpirituall 
 dauncing, and rcjo)rmg of the heart unto God (that I may 
 fufpend my owne judgement) let wyfe determine. 
 
 Their ix reafon : Saith not Salomon, there is a tinie to Eccle. 3. 
 weep, and a time to laugh, a time to mourn, and a time to Tieirg reafon. 
 daunce .'' This place is directly againft their ufuall kinde of 
 dauncing ; for faith not the text, there is a time, meaning 
 fomtime, now and than, as the Ifraelites did in prayfe of 
 God, when anie notable thing happened unto them, and 
 
 21 
 
1 62 
 
 The auatoniic of 
 
 Salomon 
 nieaiielh a 
 certen kind of 
 a fpirituall 
 daiincing or 
 rejoyfing of 
 ihc heart. 
 
 Their ultimum 
 re fu trill 111. 
 
 Why our feet 
 were iji\ en us. 
 
 not e\ery daye and liourc, as we do, making an occupation 
 of it, never leaving it, until it cleane leave us. But what 
 and if Salomon fpeaketh here of a certen kind of fpiritual 
 dauncing and rejoyfing of the heart in praife of God .'' This 
 is eafily gathered by the circumftances of the place, but 
 fpecially by the fentence precedent ; (vz. there is a time to 
 mourn and a time to dance, &c.) that is, a time to mourn 
 for our finnes, and a tyme to daunce or rejoyfe for the 
 unfpeakable treafures purchafed unto us by the death and 
 paffion of Jefus Chrifl. How much this place maketh for 
 the defence of their nocturnall, diuturnall, wanton, lewde, 
 and lafcivious dauncing (if it be cenfured in the imparciall 
 ballance of true judgement) all the world may fee and judge. 
 
 And now, to draw to an end, I will come unto their tilti- 
 Dium rcfngiiiui: that is, Doth not David both commend, and 
 alfo commaund dauncing and playing uppon inftruments in 
 diverfe of his Pfal. } In all thofe places the prophet fpeaketh 
 of a certen kind of fpirituall dauncing and rejoyfing of the 
 heart to the Lord, for his graces and benefits in mercie be- 
 ftowed upon us. This is the true kindc of dauncing, which 
 the word of God doth allow of in any place, and not that 
 we fhould trippe like rammes, flvip like goats, and leap like 
 mad men: For to that end our feet were not given us, but 
 rather to reprefent the image of God in us, to keep com- 
 panie with the angels, and to glorifie our hevenly Father 
 thorow good works. 
 
 Spud. Do you condemne al kinde of dauncing as wicked 
 and prophane } 
 
 Ph. All lewde, wanton and lafcivious dauncing in pub- 
 lique affemblies and conventicles, without refpe6l either of 
 fex, kind, time, place, pcrfun, or an)- thing els, I, by the 
 
the abuses in A ilx'i/a. 1 63 
 
 warrant of the word of God, do utterly condcinnc : l)ut that 
 
 kind of dauncing which is ufed to praifeand laud the name 
 
 of God withall (as weare the daunces of the people of the what daunc- 
 
 former world) either privatly or publiquely is at no hand to '"f'' '^ '^""" , 
 
 ' ^ y jr n y dcinned by the 
 
 be dyfallowed, but rather to be greatly commended. Or word of God. 
 if it be ufed for mans comfort, recreation and godly plea- 
 fure privatly (every fex dirtinfted by themfelves), whether 
 with mufick or otherwyfe, it cannot but be a very tollerable 
 exercife, being ufed moderatly and in the feare of God. 
 And thus, though I condemne all filthie, luxurious and un- 
 cleane dauncing, yet I condemne not al kind of dauncing 
 generally; for certen it is, the exercyfe it felf, in its own 
 nature, qualitieand proprietie, though to fotue it is lawful!, 
 to otherfome unlawfuU in dyverfe refpe6ls, is both ancient 
 and general, having been ufed ever in all ages, as wel of 
 the godly, as of the wicked, almoft from the beginning. 
 Wherfore, when I condemne the fame in fome, my meaning 
 is in refpecte of the manifold abufes therof. And in my 
 judgement, as it is ufed now a dayes, an occupation being 
 made of it, and a continuall exercyfe, without any differ- 
 ence or refpeft had either to time, perfon, fex or place, in 
 publique affemblies and frequencies of people, with fuche 
 beafllie flabberings, buffings and fmouchings, and other 
 filthie geftures and mifdeameanors therein accuftomed, it is 
 as unpoffible to be ufed without doing of infinit hurt, as it 
 is for a naked man to lye in the middeft of a hote burning 
 fire, and not to confume. But thefe abufes, with other 
 like (as there be legions moe of them) being cut of from the 
 exercyfe it felfe, the thing remayneth very commendable in 
 fome refpe6les. Or els, if our daunces tended, as I have 
 faid, to the fetting foorth of God his glorie (as the daunces 
 
 k 
 
164 The anatomic of 
 
 iifcd in pretcr time did) to draw others to pietie and fanc- 
 titie of life, and to prayfe and rejoyce in God, to recreat the 
 minde oppreffed with fome great toyle or labor, taken in 
 true virtue and godlynes, I would not (being don in the 
 feare of God, men by them felves, and wemen by them 
 felves, for els it is not poffible to be without fmne) much 
 gainftand it. But I fee the contrarie is every where ufed, 
 to the great diflionor of God and corruption of good maners, 
 which God amend. 
 
 Spud. And wlierfore would you have men to daunce by 
 them felves, and women by them felves .'' 
 Why men P/iilo. Becaufe it is, without all doubte,a provocation toluft 
 
 by themftlfes and venery, and the fire of luft once conceived (by fome 
 u"'' "r"if^^" ^' irruption or other) burfteth foorthe into open a6lion of 
 whoredome and fornication. And therfore a certain godly 
 Father faid wel, Omnis f alius in chorea, eft faltiis in pro- 
 fundnvi infcrni, every leap, or fkip in dance, is a leap to- 
 ward hel. Yet, notwithftanding, in Ailgna it is counted a 
 vertue and an ornament to a man, yea, and the onely way 
 to attaine to promotion and advancement, as experience 
 teacheth. 
 
 Spud. Notwithftanding, for my further inflru6lion, I pray 
 you Oiowe mee what fathers and councels have judged of 
 it, and what they have writ and decreed againft it. 
 
 Philo. If I fliould goe foorth to fliew all the inve6lives of 
 
 fathers, all the decrees of councels, and all the places of 
 
 holy fcripture againfl the fame, I fliould never make an 
 
 Tefli monies of end : wherfore of many I wil fele6l a few, hoping that they 
 
 cels^and ^°""' wil fuffice any reafonable man. Syrach faith. Frequent not 
 
 writers agai,,ft the Company of a woman that is a finger or dauncer, neither 
 
 •~^' hcarc her. leaft thou be intrapped in her craftincs. Chri- 
 
tJic abuses ill Ailgiia. 165 
 
 foftome, dylating upon Matthew, faith, In every dance the Eccl. 13. 
 devil daunceth by, for companie, though not vifible to the j^iat. 4. 
 eye, yet palpable to the mindc. Theophilus, writing upon 
 Mark, the fixt chapter, faith, Mira collufio faltat per puellani 
 diaboliis : this is wunderfuU deceit, for the devil danceth 
 amongft them for company. Auguftine, writing upon the Augufiine. 
 32 Pfalme, faith, it is better to digge all the fabaoth day 
 then to dance. Erafmus, in his booke De conteinptu Miineli, I^rasmus. 
 faith, Whofe minde is fo well difpofed, fo ftable, or fo wel 
 fetled, which thefe wanton dances, with fwinging of armes, 
 kicking of legs, playing upon inftruments, and fuch like, 
 would not overcome and corrupt .'' Wherfore, faith he, as 
 thou defireft thine owne credit and welfare, efchew thefe 
 fcabbed and fcurvy companie of dauncers. 
 
 Ludovicus Vives faith, Amongft all pleafures, dauncing i,odovicus 
 and voluptuoufnes is the kingdome of Venus, and the em- ^i^es. 
 pire of Cupid : wherfore, faith hee, it were better for thee 
 to ftay at home, and to break either a leg or an arme of 
 thy body, then to break the legges and armes of thy mindc 
 and foule, as thou docft in filthie fcurvy dauncings. And, 
 as in all feafts and paftimes, dauncing is the laft, fo it is the 
 extream of all other vice. And again. There were (faith i).iiincers 
 he) from far cuntries, certain men brought into our parts of '"""n^t'o"^ 
 
 ' ' & I mad -men. 
 
 the world, who, when they faw men daunce, ran away mer- 
 veloufly afraid, crying out, and thinking them to have been 
 mad. And no mervaile, for who, feeing them leap, (kip, 
 and trip like goates and hindes, if hee never faw them be- 
 fore, would not think them either mad, or els poffeft with 
 fome furie.'' Bullinger, paraphrasing upon Mathew 14, faitli, I'uHingcr. 
 After feafting, fwilling, and gulling, commcth dancing, the 
 root of all filtln-ncs and uncleanncs. 
 
1 66 TItc aiiatoDiic of 
 
 Calvin. Maiilcr Calvin, writing" upon Job, Ser. 8, cap. 12, calleth 
 
 dauncing the cheefe mifchcef of all mifchcefs, faying, there 
 be fuch unchaft geftures in it as are nothing els but intice- 
 ments to whordome. 
 
 Marloratc, upon Mathew, faith, Whofoever hath any care 
 either of honeftie, fobrietie, or gravitie, have long fince bad 
 adieu to all filthie dauncing. 
 
 No man (faith a certaine heathen writer) if hee be fober, 
 daunceth, except hee be mad. 
 ^'^'"f^t- Saluftius, commending Sempronia, that renowmed whore, 
 
 for many godly gifts, condemneth her for her over great 
 fkill in dauncing ; concluding, that dauncing is the inftru- 
 ment of lecherie. 
 Cicero. Cicero faith, a good man w^ould not daunce in open 
 
 affemblies, though hee might by it get infinite treafure. 
 
 The Councel of Laodecea decreed that it (liould not be 
 lawful for any Chriflian to dance at mariages, or at any 
 follemne feaft. 
 
 In an other councel it was cna6led, that no man lliould 
 daunce at any mariage, nor yet at any other time. 
 
 The emperour Juflinian decreed, that for no refpecl in 
 
 feafls or affemblies there fhould be any dauncing, for feare 
 
 of corrupting the beholders, and inticing men to finne. 
 
 All writers, Tlius you may fee, bothe fcripture, councels, and fathers, 
 
 bothe holy and j-ioiy ^nd prophane, heathen and other, even all in generall, 
 
 proiiliane, j i. >. o 
 
 againft liavc dctcfted and abhorred this filthie dauncing, as the 
 
 cauncnig. quavemire or plafli all of abhomination, and therfore it is no 
 
 Dauncing a cxercife for any Chriftians to followe ; for it ftirreth up the 
 
 world of fin. niotions of the flefli, it induceth luil, it inferreth baudrie, 
 
 affoordeth ribaldrie, maintaineth wantonnes, and miniftreth 
 
 oile to the ftinking lamp of deceitfull pride ; and, in fniiuna, 
 
 nourilheth a world of wickedncs and finne. 
 
t/ic abuses in Ailgiia. 167 
 
 Spud. Now that the wickednes of it is fo nianifeftly 
 fhevved, that no man can denie it, I pray you, who invented 
 this noble faience, or from whence fprang it ? 
 
 P/iilo. Heereof there be fundry and divers opinions ; for who invented 
 fome holde an opinion (and very likely) that it fprang from 5vom wlSnl^'if 
 the heathen idolatrous pagans and infidels, who, having fprang. 
 offered up their facrifices, viclimats, and holocauftes, to their 
 falfe gods, in reverence of them, and for joy of their fo being, 
 ufed to daunce, leape, and flcip before them. 
 
 And this may be prooved by the Ifraelits themfelvcs, 
 who, having {ten and learned the fame praclife in Egipt, 
 feared not to imitate the like in the wildcrnes of Horeb. 
 Some, again, fuppofe that Pyrrhus, one of the Sibils preifts, 
 devifed it in Greet. Others holde that the priefts of Mars, 
 who in Roome were had in great eftimation for their dex- 
 teritie in dauncing, invented it. Others think that one 
 Hiero, a truculent and bloody tirant in Sicilia, who, to fet A fupposall 
 up his tyrannie the more, inhibited the people to fpeake daundnT 
 one to an other, for feare of infurre6lions and commotions 
 in his kingdome, was the occafion of the inventing therof : 
 for when the Sicilians fawe that they might not, under pain 
 of death, one fpeak to another, they invented dauncing to 
 expreffe the inward meaning and intentions of the minde 
 by outward becks and exteriour geftures of the bod}'; which 
 ufe afterward grew into cuflome, and now into nature. But 
 what foever men fay of it, or from whence foev^r it fprang, Unpofllble 
 S. Chrifoftom faith plainly (to whom I willingly fubfcribe), J^^iij^be'"^ 
 that it fprang from the teates of the devils breft, from whence good, 
 all mifcheef els dooth flow. Therfore, to conclude, if of the 
 egges of a cokatrice may be made good food meat for man 
 to eat, and if the web of a fpidcr can bo made good cloth 
 
1 68 
 
 The anatomic of 
 
 for mans body, then may it be proovcd that dancuig is good, 
 and an exercife fitte for a Chriftian man to followe, but not 
 before. Wherfore God of his mercy take it away from us ! 
 Sp2ui. What fay you to mufick ? is it not a laudable 
 fcience ? 
 
 Of Mufick in Ailgna, and how it allureth 
 to vanitie. 
 
 A comparifon 
 betwixt hony 
 and dancing. 
 
 Wits dulled 
 by mufick. 
 
 Authors of the 
 bringing in of 
 mufick. 
 
 Philo. 
 
 I fay of mufick as Plato, Ariftotle, Galen, and many 
 others have faid of it ; that it is very il for yung heds, 
 for a certaine kinde of nice, fmoothe fweetnes in allur- 
 ing the auditorie to nicenes, effeminacie, pufillanimitie, 
 and lothfomnes of life, fo as it may not improperly be 
 compared to a fweet ele6luarie of honie, or rather to honie 
 itfelf; for as honie and fuch like fweet things, received 
 into the ftomack, dooth delight at firft, but afterward they 
 make the ftomack fo quafie, nice and weake that it is 
 not able to admit meat of hard digefture : fo fweet mufick 
 at the firft delighteth the eares, but afterward corrupteth 
 and depraveth the minde, making it weake and quafie, and 
 inclined to all licencioufnes of lyfe whatfoever. And right 
 as good edges are not lliarpned (but obtufed) by beeing 
 whetted upon fofte ftones, fo good wits, by hearing of foft 
 mufick, are rather dulled then fharpned, and made apt to 
 all wantonnes and finne. And therfore writers affirme 
 Sappho to have been expert in mufick, and therfore 
 whorilb. 
 
 Tyrus Maximus faith, the bringing in of mufick was a 
 cup of poyfon to all the world. 
 
the abuses in Athena. 16:5 
 
 Clytomacluis, if hoc ever heard any talking of loove, or 
 playing- upon muficall inftniincnts, \v<Miltl run bis \va)' and 
 bidde them farwel. 
 
 Plutarchiis complaincth of nuifick, and faith, that it dooth 
 rather femeninethe minde as pricks unto vice, then conduce 
 to godHnes as fpurres unto vertue, 
 
 Pythagoras condemnes them for foolcs, and bequeathes 
 them a cloke-bag, that meafure mufick by found and care. 
 Thus you heare the judgement of the wife concerning mu- 
 fick : now judge therof as you Hft your felf. 
 
 Spud. I ha\'e heard it faid (and I thought it ver)- true) 
 that mufick dooth delight bothe man and beaft, reviveth 
 the fpirits, comforteth the hart, and maketh it aptcr to the 
 fervice of God. 
 
 PJulo. I graunt mufick is a good gift of God, and that it Mufick the 
 delighteth bothe man and beaft, reviveth the fpirits, com- ^P"^/ '^ 
 forteth the hart, and maketh it redyer to ferve God ; and 
 therfore did David bothe \.\{q mufick him felf, and alfo com- 
 mend the ufe of it to his pofteritie (and beeing ufed to that 
 end, for mans privat recreation, mufick is very laudable). 
 
 But beeing ufed in publique affemblies and private con- Of mufick in 
 
 TO- r 7 1 . , • 1 ^ r puhlikc .nffiim- 
 
 venticles, as directories to filthie dauncing, thorow the fweet biies ami 
 harmonic and fmoothe melodie therof, it eftraungeth the conventicles. 
 mind, ftirreth up filthie luft, womanifheth the minde, ravilh- 
 eth the hart, enf^ameth concupifence, and bringeth in un- 
 cleannes. But if mufick openly were ufed (as I have faid) 
 to the praife and glory of God, as our fathers ufed it, and 
 as was intended by it at the firft, or privatly in a mans llowmuficke 
 fecret chamber or houfe, for his owne f^lace or comfort to a„\ii'",roo(J.'^' 
 drive away the fantafies of idle thoughts, folicitudc, care, 
 forrowe, and fuch other pertiu'hations and molcftations of 
 
lyo The aiiatoviic of 
 
 the minde, the only ends wherto true mufick tends, it were 
 
 very commendable and tollerable. If mufick were thus 
 
 ufed it would comfort man wunderfully, and moove his hart 
 
 to ferve God the better ; but beeing ufed as it is, it cor- 
 
 rupteth good minds, maketh thcni womanilh, and inclined 
 
 to all kinde of whordome and mifcheef. 
 
 Spud. What fay you, then, to mufitions and minftrels, who 
 
 live only upon the fame art ? 
 
 PJiilo. I thinke that all good minftrelles, fober and chaft 
 
 The fcarfity of mufitions (fpcking of fuche drunken fockets and bawdye 
 
 and mill- paraijts as range the cuntryes, rymmg and imgmg oi un- 
 
 ftrclles. cleane, corrupt, and filthie fongs in tavernes, ale-houfes, 
 
 innes, and other publique affemblies,) may daunce the wild 
 
 Moris thorow a needles eye. For how lliould thei bere 
 
 chafte minds, feeing that their exercyfe is the pathway to 
 
 all uncleanes. I'heir is no ihip fo balanced with maffie 
 
 difeofmin- ' m^ittcr, as their heads are fraught with all kind of bawdie 
 
 ft relies and fougs, filthie ballads and fcurvie rymes, ferving for every 
 mufitions. 
 
 purpole, and for every cumpanie. 
 
 Who be more bawdie than they } who uncleaner than 
 
 they .'' who more licentious and loofe minded .-* who more 
 
 incontinent than they } and, briefely, who more inclyned to 
 
 all kind of infolencie and lewdnes than they.'' Wherfore, 
 
 Thevvickednes if }-ou wold have your fonne fofte, womaniOi, uncleane, 
 
 aiu"mi'narels ^"moth mouthed, affe6led to bawdrie, fcurrilitie, filthie rimes, 
 
 and unfemely talking ; brifly, if you wold have him, as it 
 
 wearc, tranfnatured into a woman, or worfe, and inclyned 
 
 to all kind of whordome and abhomination, fet him to 
 
 dauncing fchool, and to learn muficke, and than you fiiall 
 
 not faile of your purpofe. And if you would have your 
 
 daughter whoorifli, bawdie, and uncleane, and a filthie 
 
Ihc abuses in Ai/iina. 171 
 
 fpeaker, and fuch like, bring her up in nnifick and dauncing, How lo have 
 and, my life for }-c)ure.s, j'ou have wun the goale. lemed in all 
 
 And yet, notwithftanding, it weare better (in rcfpc6le cf wickcdnes. 
 acceptation) to be a pyper, or ba\vd}'<.' niinftrell than a Tlie fcarcytie 
 devync, for the one is looved for his ribauldrie, the otlier " "^y'"-"s- 
 hated for his gravitie, wifdomc, and fobrietie. 
 
 Every towne, citie, and countrey, is full of thcfe minftrelles 
 to p}'pe up a daunce to the dcvill ; but of dyvines fo few 
 there be, as they maye hardly be feene. 
 
 But fome of them v/ill reply, and fay, What, Sir ! \vc have 
 lycenfes from juftices of peace to pypc and ufe our min- 
 ftralfie to our beft commoditie. Curfed be thofe licences 
 which lycenfe any man to get his lyving with the deftruclion 
 of many thoufands. 
 
 But have you a lycence from the arch-juftice of peace, 
 Chrifte Jefus ? If you have fo, you may be glad ; if you have 
 not (for the worde of God is againfb your ungodly exercyfes, Licences 
 and condemneth them to hell,) than may you as rogues, f^uf^joi'^^j^^ml 
 extravagantes, and ftraglers from the heavenly countrey be minfucls to 
 arrefted of the high juftice of peace, Chrilt Jefus, and be niiftery or ^ 
 puniflied with eternal! death, notwithftanding your prefented '-'^c'''/^' "'^ 
 
 f ' n • mifcliicf. 
 
 licences of earthly men. Who fliall ftand betwixt you and 
 
 the juftice of God at the daye of judgement? Who fhall 
 
 excufe you for drawing fo manj-c thoufandes to hell ? Shall 
 
 the juftices of peace? Ihall their liccnfes ? Oh, no; for 
 
 neither ought they to graunt anye licenfes to anie to doo No iycenfesdo 
 
 hurt withall ; neither (if they would) ought any to take lybegrauutcJ. 
 
 them. 
 
 Give over, therfore, your occupations, you pj'pers, )'ou 
 fullers, }'ou minftrelles, and you mufitions, )-ou drummers, 
 } ou tabretters, you tlutens, and all other that wicked broode; 
 
I "J 2 The anatomic of 
 
 for the bloodc of all thofc whonie }-ou drawe to dcftniction, 
 
 A caveat to thorow }'our provocations and intyfing allurements, flialbc 
 
 minfiivllcs, powred uppon your heads at the day of juy;denicnt. But 
 
 aiui all others hereof cnoui^h, and, perchaunce, more than will like their 
 ol that ftani]ie. o i 
 
 humour. 
 
 PJiilo. Is it not lawful! uppon the fabaoth daye to playe 
 
 at dice, cardes, tables, bowles, tenniffe, and fuch other plea- 
 
 faunt exerc}-fes, wherein man taketh pleafurc and delight ? 
 
 Cards, Dice. Tables, TennilTe, Bowles, and other 
 exercyfes ufed unlawfully in Ailgna. 
 
 PJiiloponus. 
 Thefe be no fabaothlike exerc}'fes for any chriftian man to 
 follow anye day at all, much leffe uppon the fabaoth daye, 
 Excrcifcs un- \vhich the Lord wold have to be confecrat to himfelfe, and to 
 
 lawfull upon . r • i i i n r 1- . 1 • -11 « 
 
 tlie fabaoth be Ipciit \\\ holyand godly cxerc}ies, accord mg to his will, as 
 
 '^'^y- for cards, dice, tables, bowles, tenniffe, and fuch like, thei 
 
 Furtaofnciofa. zn'c fiirta officiofa, a certen kind of fmooth deceiptfull, and 
 
 fleightic thefte, wherby nian>- a one is fpoiled of all that ever 
 
 he hath, fometimes of his life withall, yea, of body and foul 
 
 for ever. And yet (more is the pitie) thefe be the onely 
 
 exercyfes ufed in every mans howfe, al the yeer thorow ; 
 
 but fpecially in Chriftimas tyme, there is nothing els ufed 
 
 but cards, dice, tables, maQving, mumming, bowling, and 
 
 fuch like fooleries. And the reafon is this : they think 
 
 All wicked they have a commiffion and prerogative that time to do 
 
 aSmaf '" ^\l^'^t they luft, and to folow what vanitie they will. But 
 
 time. (alas !) do they thinke that they are priviledged at that 
 
 t}'me to doo evill .'' the holier the time is (if one time were 
 
 holier than another, as it is not) the holier ought their 
 
till' abuses ill Ai/giia. 173 
 
 workes to be. Can anic time difpcnfe with them, or give Xo tyme 
 them hbertie to fin ? No, no : the foule which finncth fliall ma)/ 1*^) fi„ne'! 
 dye, at what time fo ever it offendeth. But what will thei 
 fay ? Is it not Chriftmas ? muft we not be mcry ? Truth it 
 is, we ought, both than and at all times, to be merie in the 
 Lord, but not otherwyfe ; not to fwill and gull more that 
 time than any other time, not to lavilh foorth more at that 
 time that at other times. 
 
 But the true celebration of the feaft of Chriftmas is to The true 
 nieditat (and as it were to ruminat) uppon the incarnation (jh^r'i'ftmas 
 and byrthe of Jefus Chrift, not onely at that time, but 
 all tymes and daies of our life, and to fliewe our fclves 
 thankeful to his Majeftie for the fame. Notwithfbanding, 
 who is ignorant that more mifchiefe is that time committed 
 than in all the yeere befides "^ what mafking and mumming ! 
 wherby robberie, whordome, murther, and what no[t] is 
 committed! what dicing and carding, what eating and 
 drinking, what banqueting and feafting is then ufed more ,,^. , , 
 
 ^' 1 to o n c Wicked lies in 
 
 than in all the yeere befydes ! to the great dillionor of Chriftmas. 
 God, and impoverifliing of the realme. 
 
 Spud. Is it not lawfull for one Chriftian to play with an- 
 other at anye kinde of game, or to winne his monie, if 
 he can } 
 
 PJiilo. To play at tables, cards, dice, bowls, or the like 
 (though a good Chriftian man will not fo }-dely and vainely 
 fpend his golden dayes) one Chriftian with another, for 
 their privat recreations, after fome oppreffion of ftudie, to 
 drive awaye fantafies and fuch like, I doubt not, but that ,. , . , . 
 
 ■' _ ' _ . L nlawful for 
 
 they may, ufmg it moderatly, with intermiffion and in the one ChriRian 
 
 feare of God ; but to play for lucre of gaine, and for dcfire another 'to^'^ 
 
 onely of his brothers fubftaunce (rather than for any other win his 
 
 caufe) it is at no hand lawfull, or to be fuffered. 
 
1 74 TJie anatomic of 
 
 For as it is not lawfnll to robbe, ftealc and purloine by 
 deceit or flaight, fo is it not lawful! to get thy brothers 
 goods from him by carding, dicing, tabling, bowling, or any 
 other kynd of theftc, for thcfe playes are no better ; nay, 
 worfer than open theft ; for open theft every man can be 
 ware of, but this being a craftie pollitick theft, and com- 
 monly don under pretence of freendfliip, few or none at all 
 can beware of it. The commaundement faith, thou flialt 
 not covet nor defire any thing that belongeth to thy neigh- 
 bour : now, it is manifeft that thofe that playe for monie, 
 not onelye covet their brothers monie, but alfo ufe craft, 
 falihood and deceit to wyne the fame. 
 
 The Apoftle forbiddeth us to ufe deceipt in bargaining, 
 in buying or felling; much leffe than ought we to ufe deceipt 
 in gaming. 
 
 Our Saviour Chrifl biddeth every man do to an other as 
 
 he would another fliould do unto him. Which rule, if it 
 
 weare dulie obferved, were fufficient to withdraw men both 
 
 from all kynd of gameing, but alfo from all Icynd of indy- 
 
 A rule to . re6l and unjufb dealing. For as thou woldcft not that an- 
 
 luiKu'full other man ihould wine thy mone}', fo thou oughteft not to 
 
 j^'Ameiiiij. defu'e the winning of his, for thou mull do as thou wouldeft 
 
 be done by. 
 
 Spud. If gameing for money be fo unlawful!, wherfore are 
 there howfes and places appointed for maintenance of the 
 fame .'' 
 
 PJiilo. That excufeth not the fault, but aggravatcth it 
 
 rather. And truely great pitie it is, that thefe brothel 
 
 howfes (for fo I call all gaming howfes) are fuffred as they 
 
 GamiiTT be : for arc they not the very feminaries and nurferies of all 
 
 howfes with kynd of abhomination, whatfoever heart can thinke, or 
 
 Uicir wickcd- 
 
 iifs. tongue expreffe .•• 
 
tJic abuses ill Ailgna. 175 
 
 And therforc I niarvcilc, that tliofe who keep and main- 
 taine thefe gaming howfes can ever have light hearts, or 
 once looke up towards heaven, that not onely fufFer this 
 manifeft theft in their howfes (for gaming is no better) but 
 alfo maintaine and nourifli the fame. 
 
 The apoflle faith, Not onely they that doo evill digniftint 
 iuortL\ are worthie of death, but alfo qiii confcntiiuit facicnti- 
 bus, thofe who confent to them that doo it. 
 
 Call to mind, than, what evils come of this wicked ex- 
 erc)-fe, I befeeche \'ou. 
 
 For doth not fwearing, tearing, and blafpheminge of the 
 name of God; doth not ftinkinge whordome, thefte, robberie, 
 deceipt, fraude, cofenage, fighting, quareling, and fome- 
 tymes murder; doth not pride, rapine, drunkn[e]s, beggerye, 
 and, in fine, fliamefull end followe it, as the (hadowe doth 
 follow the body ? wherfore I will not doubte to call thefe 
 gaming howfes, the flaughter howfes, the fhambles, or block- 
 howfes of the devill, wherin he butchereth Chriften mens 
 foules infinit waies, God knoweth : the Lord fuppreffe them! 
 
 Spud. Weare there ever anie lawes made againft the in- 
 ordinat abufc hereof? or have the godly in any age mif- 
 liked it ? 
 
 P/iilo. In all ages and times both the godly fober Chrif- Lawes and 
 
 1 r 1 1 , r 11 fandions 
 
 tians have detefted it, and holfome lawes have been pro- divulgat 
 
 mulgat againft it. ayamft 
 
 ^ •= _ gammr. 
 
 061;avius Auguftus was greatly reproched of the writers 
 of his time for his great delight in gaming, notwithftanding 
 his manifold vertues befides. 
 
 Cicero obje6led to Marcus Antonius his often gaming, as 
 a note of infamie unto him. 
 
 The noble Lacedemonians fent their ambaffadours to 
 
176 
 
 TJic anatomic of 
 
 The infamy 
 piirchafed by 
 Lraniiii-r. 
 
 Laws againft 
 raminiT. 
 
 runifliment 
 for gam ill". 
 
 Corinth to conclud a peace, who coming thither, and finding 
 the people pla}-ing at dice and cards and unthriftie games, 
 returned back again {infccta pace) their peace unconcluded, 
 fa}'ing it fliould ne\'er be reported that they wold joyne in 
 league with dice-pla}'ers and gamefters. 
 
 The fame Lacedemonians fent to Demetrius, in derifion 
 of his dice playing, a paire of dice of gold. Sir Thomas 
 EHot (that worthie knight) in his booke of Governance 
 afketh, who will not think him a light man of fmall credit, 
 diffolut, remife, and vaine, that is a dice-player or gamefler ? 
 
 Publius faith, Quanta pcritior eft alcator in fua arte, tanto 
 iicquioi' cjl, et vita, et moribns : how much conninger a man 
 is in gaming and diceplaying, fo much corrupter is he both 
 in life and maners. Juftinian made a lawe that none 
 fliould play at dice, nor cards, for no caufe, neither privately 
 nor openly. 
 
 Alexander Severus baniflied all gamefters out of his 
 dominions ; and if anie were found pla}'ing, their goods were 
 confifcat, and the}^ counted as mad men ever after, never 
 trufted nor efteemed of anie. 
 
 Ludovicus ordeined that all gamefters fliold depart his 
 land, for feare of corrupting others. 
 
 K. Richard the Second forbad all kynd of gaming, and 
 namely dice-playing. 
 
 K. Henrie the Fourth ordeined that every dice-player 
 fliould be imprifoned fix dales for every feverall time he 
 offended in gaming, 
 
 K. Edward the Fourth ordeined, who fo kept gaming 
 howfes fliould fuffer imprifonment three yeeres, and forfait 
 XX. li. and the players to be imprifoned two yeers and for- 
 fait X. pound. 
 
the abuses in Aili^iia. 177 
 
 K. Henri the Seventh ordeined that every dice-player The penalty 
 
 flnould be imprifoned all a day, and the keeper of the dicinij !°'' ^'1°^^ that 
 ^ -' ' i !=> keep gaming 
 
 howfe to forfait for every offence vi. fliil. viij d., and to be howfes. 
 bound by recognizance to good behaviour. 
 
 K. Henrie the Eight ordeined that every one that kept 
 dicing houfes Ihould forfait xl (hil., and the players to forfixit 
 vi Ihil. viij d., with many good lawcs and fanctions fet foorth 
 againft this raging abufe of gaming ; which, to avoid tcdiouf- 
 nes I omit, befeeching the Lord to root up and fupplant 
 thefe, and all other flumbling blocks in his church what fo 
 ever. 
 
 Sp. As I remember, in the catalogue of abufes before, you 
 faid, the fabaoth day was prophaned by bearbaiting, cock- 
 fighting, banking, hunting, keeping of faires, courts, and 
 markets, upon the faid day. Is it not lawful, than, to follow 
 thefe exercifes upon the fabaoth day neither .-' 
 
 Beare baiting and other exercyfes, ufed 
 unlawfully in Ailgna. 
 
 Philoponiis. 
 Thefe hethnicall exercyfes upon the fabaoth day, which 
 the Lord hath confecrat to holy ufes, for the glory of his 
 name, and our fpirituall comfort, are not in any refpecl 
 toUerable, or to be fufifered. For is not the baiting of a 
 bear, befides that it is a filthie, ftinking, and lothfome game, 
 a daungerous and perilous exercyfe .'* wherein a man is in 
 daunger of his life every minut of an houre ; which thing, 
 though it weare not fo, yet what exercyfe is this meet for 
 any Chriftian .' What Chriiten heart can take pleafure to 
 fee one poore beaft to rent, teare, and kill another, and all 
 
178 
 
 TJic auatojiiic of 
 
 No creature 
 to be abufed. 
 
 God is abufed 
 when his 
 creatures are 
 mifufed. 
 
 Keeping of 
 mafiyves and 
 bandogs. 
 
 for his foolifli plcafui-e? And although they be bloody beafls 
 to mankind, and feeke his deftru61:ion, }-et we are not to 
 abufe them, for his fake who made them, and whofe creatures 
 they are. For, notwithftanding that they be evill to us, and 
 thirfb after our blood, yet are they good creatures in their 
 own nature and kind, and made to fet foorth the glorie and 
 magnificence of the great God, and for our ufe ; and therfore 
 for his fake not to be abufed. It is a [com]mon faying 
 amongft all men, borowed from the French, Qui aime Jean, 
 ainic foil cJiicn ; love me, lox'e my dog : fo, love God, love 
 his creatures. 
 
 If any fliould abufe but the dog of another mans, wold 
 not he who oweth the dog think the abufe therof refulteth 
 to himfelfe } And fliall wq abufe the creatures of God, yea, 
 take pleafure in abufmg them, and yet think the contumely 
 don to them redoundeth not to him who made them .'' But 
 admit it weare graunted that it weare lawfull to abufe the 
 good creatures of God, yet it is not lawfull for us to fpend 
 our golden \-eers in fuch ydle and vaine exercyfes, daylie 
 and hourelie as we do. 
 
 And fome, who take themfelves for no fmall fooles, are fo 
 farre affotted that they will not ftick to keep a dofen or a 
 fcore of great maftives and bandogs, to their no fmall charges, 
 for the maintenance of this goodly game fforfooth) ; and wil 
 not make anie bones of xx. xl. c. pound at once to hazard 
 on a bait, with feight dog, feight beare (fay they), the devill 
 part all ! And, to be plaine, I thinke the devill is the maifter 
 of the game, bearcward and all. A goodly paftyme, for- 
 foth, worthie of commendation, and wel fitting thefe gentle- 
 men of fuch reputation. But how muche the Lord is 
 oftended for the prophanation of his fabaoth by fuch un- 
 
tJic abuses lit . I ilo-/ia_ i -^ 
 
 favuric cxercj-fcs, his heavenly majiftie of late hath revelled, 
 pouring foorth his hcavie wrath, his fearfuU judgements, 
 and dreadfull vengeance uppon tlie beholders of thefe 
 
 vanities. 
 
 A fearfull Example of God his Judgement upon 
 the Prophaners of his Sabaoth. 
 
 Upon the 13 day of Januarie laft, being the fabaoth day, 
 Anno 1583, the people, men, women, and children, both 
 yonge and old, an infinit number flocking to thefe infamous 
 places, \yhere thefe wicked exercyfes are ufuallic praclifed, 
 (for they have their courts, gardens, and yards for the fame 
 purpofe) when they were all come together and mounted 
 aloft upon their fcaffolds and galleries, and in middeft of al 
 their jolytie and paltime, all the whole building (not one 
 ftick ftanding) fell down with a moft wonderful! and feare- 
 fuU confufion ; fo that either two or three hundred men, 
 wemen, and children (by eftimation), wherof feven were 
 killed dead, fome were wounded, fome lamed, and otherfome 
 brufed and cruflied almoft to the death. Some had their 
 braines dalht out, fome their heads all to fqualht, fome their 
 legges broken, fome their arms, fome their backs, fome their 
 fhoulders, fome one hurt, fome another. So that you Ihould 
 have hard a woful crie, even pearcing the fl^yes, parents be- 
 Ava\-ling their children, children their loving parents, w\'ves 
 their husbands, and husbands their wyvcs, marvellous to 
 behould ! This wofull fpe6lacle and heavie judgement, piti- 
 fuU to heare of, but moll: ruefull to behold, did the Lord 
 fend down from heaven, to (hew unto the whole world how 
 greevoufly he is offended \\\\.\\ thofe that fpend his fabaoth 
 
i8o 
 
 The auatoDiic of 
 
 in fuch wicked exercifes ; in the nieane tyme, leaving his 
 temple delblat and emptie. God graunt all men may take 
 warning hereby, to fliun the fame for feare of like or worfer 
 judgement to come ! 
 
 A wofiill 
 fpectacle. 
 
 Cock feight- 
 ing upon the 
 fabaoth. 
 
 A fearfull Judgement of God, (hewed at 
 the Theaters. 
 
 The like judgement (almoft) did the Lord fliew unto 
 them a little befor, being affembled at their Theaters, to fee 
 their bawdie enterluds and other trumperies practifed : for 
 he caufed the earth mightely to shak and quaver, as. though 
 all would have fallen down ; wherat the people, fore amazed, 
 fome leapt down (from the top of the turrets, pinacles, and 
 towres, wher they flood) to the ground; wherof fome had 
 their legs broke, fome their arms, fome their backs, fome 
 hurt one where, fome another, and many fore crushed and 
 brufed ; but not any but they went away ftore affraid, 
 and wounded in confcience. And yet can neither the one 
 nor the other fray them from thefe divelilh exercyfes untill 
 the Lord confume them all in his wrath ; which God forbid ! 
 The Lord of his mercie open the eyes of the majeftrats to 
 pluck down thefe places of abufe, that God may be honored 
 and their confciences disburthened. 
 
 Befids thefe exercifes, thei flock, thick and three fold, to 
 the cockfeights, an exercyfe nothing inferiour to the reft, 
 wher nothing is ufed but fwering, forfwering, deceit, fraude, 
 collufion, cofenage, fcoulding, railing, convitious talking, 
 feighting, brawling, quarrelling, drinking, \\hooring; and, 
 which is worft of all, robbing of one an other of their goods, 
 and that not by direct, but indirect means and attempts : 
 
the abuses in A ilgiia. 1 8 r 
 
 and yet to blaunch and fct out thefe mifchicfs withall (as 
 
 though they were vertues) thei have their appointed daics Appointed 
 
 and fet hours, when thefe devilries muft be excrcifed. They times for 
 
 cxcrcifc of 
 
 have houfes erected to the purpofe, flags and enfignes dyvelries. 
 
 hanged out, to give notice of it to others, and proclamation 
 
 goes out to proclaim the fame, to th' end that many may 
 
 come to the dedication of this folemne feaft of mifchief : the 
 
 Lord fupplant them I And as for hawking and hunting Hawking and 
 
 upon the fabaoth day, it is an exercyfe upon that day no the"fEth!°'^ 
 
 leffe unlawfull than the other ; for no man ought to fpend 
 
 any day of his life, much leffe every day in his life, as many 
 
 do, in fuch vaine and ydle paftimes : wherfore let gentlemen 
 
 take heed ; for, be fure, accounts muft be given at the day 
 
 of judgement for every minut of time, both how they have 
 
 fpent it, and in what exercyfes. And let them be fure no No more 
 
 more libertie is given them to mifpend an howre, or one J'"^'"''^ S^^'^" 
 
 o ^ 'to one man 
 
 jote of the Lord his goods, than is given to the pooreft and than another 
 
 meaneft perfon that liveth upon the face of the earth. I ing^f t^^e^r' 
 
 never read of any, in the volume of the facred fcripture, that goods. 
 W'as a good man and a hunter. 
 
 Efau was a great hunter, but a reprobat ; Ifmaell a 
 great hunter, but a mifcreant ; Nemrode, a great hunter, 
 
 but yet a reprobat and a veffell of wrath. Thus I fpeake ^"^^ goo4 
 
 , , . 11-1 11- hunters in 
 
 not to condemne hawking and huntuig altogether, bemg fcripture. 
 
 ufed for recreation, now and than, but againft the conti- 
 
 nuall ufe therof daylie, hourly, weekly, yeerl}', yea, all the 
 
 time of their life without intermiffion. And fuch a felicitie 
 
 have fome in it, as they make it all their joye, befl:owing 
 
 more upon hawkes and hounds, and a fort of idle lubbers to 
 
 followe them, in one yeer, than they will impart to the ^^^ beftowed 
 
 ... . i" hauks and 
 
 poore members of Chrift Jefus m vii }-eers, peradventure, m dogges. 
 
182 
 
 The aitatouiic of 
 
 When all 
 beafls weare 
 obedient to 
 man, and 
 wlieifore they 
 rebell. 
 
 For pleafure 
 fake only no 
 man ought to 
 abufe any of 
 the cretures of 
 God. 
 
 Hurt by 
 hunting to 
 poor men. 
 
 all the cla}'cs of their life. So long as man in Paradicc 
 peiTifted in innocency, all beafts what fo ever weare obedi- 
 ent to him, and came and proftrated thcmfelves before 
 him ; but ever fince his fall they have fled from him, and 
 difobe}'d him, becaufe of his fin ; that feeing he difobe}'ed 
 the Lord, they again difobeied him. P"or fo long as man 
 obeied God, fo long they obeied him, but fo foone as man 
 difobeyed God, they difobeyed him, and becam enemies 
 to him ; as it Avere, feeking to revenge the injurie which 
 man had don unto God in difobeying his lawes. Wherfore 
 the caufe why all beafts do fly from us, and are become 
 enemies to us, is our difobedience to the Lord, which we are 
 rather to forovv for, than to hunt after their deaths by the 
 flieading of their blood. 
 
 If neceffitie, or want of other meats inforceth us to feek 
 after their lives, it is lawfuU to ufe them, in the feare of 
 God, with thanks to his name ; but for our paftimcs and 
 vain pleafures fake, wee are not in any wife to fpoyle or 
 hurt them. Is he a Chriftian man, or rather a pfeudo- 
 Chriftian, that delighteth in blood } Is he a Chriftian that 
 fpendeth all his life in wanton pleafures and plefaunt de- 
 lights .^ Is hee a Chriftian that buieth up the corne of the 
 poor, turning it into bread (as many doo) to feed dogs for 
 his pleafure .'' Is hee a Chriftian that liveth to the hurt of 
 his neighbour, in treading and breaking down his hedges, in 
 cafting open his gates, in trampling of his corne, or other- 
 wife in prejudicing him, as hunters doo .-' Wherfore God 
 geve them grace to fee to it, and to mend it betimes ere it 
 be to late ; for they know mora traJiit pcricnliivi, delay 
 bringeth danger. Let us not deferre to leave the evil and 
 to doo good, leaft the wrath of the Lord be kindled againft 
 tis, and confume us from the upper face of the earth. 
 
tl.u-- abuses in .l/^i^y/n. 183 
 
 S/^iid. What fci)' }-ou to keeping- of niarkets, fa)Tcs, and Not lawfull to 
 couites, and leetcs upon the fabaoth day ? Think you it is j^g^^ mTrkets 
 not lau'full to ufe the fame upon any day ? and fayres, 
 
 Pliilo. No trul\- ; for can you fervc God and the dex'il j^y 
 togither ? Can wee carrie to God and ferric to the devil ? 
 Can we fer\'e two maiftcrs, and neither offend the one nor 
 the other ? Can wee ferve God and mammon ? Can we 
 pleafe God and the world bothe at one time ? The Lord 
 will not be ferved by peeccmeale ; for either he will have 
 the whole man, or elfe none : for faith he, " Thou flialt 
 loove the Lord thy God with all thy foule, withall thy 
 minde, withall thy power, withall thy ftrength," and fo 
 foorth, or els with none at all. Then, feeing that we are to 
 giv^e over our felves wholcly and totally to the fervice of 
 God al the dales of our life, but efpecially uppon the fabaoth Abufe of the 
 day, being confecrate to that end, we may not intermedle fL^e^ Var- 
 with thefe prophane exercifes upon that day. For it is more ^^ts. 
 then manifeft that thefe fayres, markets, courtcs, and leetes, 
 upon the fabaoth day, are not only a hindcrance unto us in 
 the true fervice of God, and an abufe of the fabaoth, but 
 alfo lead us the path way to hel. For what cofenage is not The evill in 
 there pra6lifed } what falshod, deceit, and fraude is not there '^y" ^"^ 
 
 ^ _ ' ' markets. 
 
 exercifed ? what difinnulation in bargaining.'' what fetting 
 foorth of fucate and decevable wares is not there frequented .^^ 
 what lying, fwering, forfwering, drunkennes, whordom, theft, 
 and fometimes murther, either there or by the way thither, 
 is not every where ufed .-' In courtes and leets what en\ie, The evils in 
 
 •ni-,1 /-LI- -f courtes and 
 
 malice, and hatred is noonlhed.-' what expoitulation, railing, icets praclifed. 
 fcoulding, perjuring, and reperjuring is maintained .•* what 
 oppreffion of the poore, what favouring the rich, what 
 injurtice and indirefl dealing? \\'hat bribing, dcceix-ing. 
 
1 'S4 TJic aiiatoniic of 
 
 A\hat polling and pilling is there praftifed ? It would make 
 a Chriftian hart to bleed in beholding it. And yet, notwith- 
 ftanding, we niuft have goodly pageants played upon the 
 fabaoth day (in a wanion), becaufe there are no mo daies 
 in the week. And heerby the fabaoth is contaminat, Gods 
 woord contemned, his commandements difanuUed, his facra- 
 ments conculcate, his ordinances negle6led, and, vifumma, 
 his blood trod under feet, and all mifcheef maintained. 
 The Lord cut of thefe, with all other fin, both from their 
 foules and thy fabaoth, that thy name may be glorified and 
 the Church truely edified ! 
 
 Spud. Is the playing at football, reding of mery bookes, 
 and fuch like delegations, a violation or prophanation of 
 the fabaoth day } 
 
 Ph. Any exercife which withdraweth from godlines, either 
 
 foot^baU^*^ upon the fabaoth or any other day els, is wicked and to be 
 forbiden. Now, who is fo grofly blinde, that feeth not that 
 thefe aforefaid exercifes not only withdraw us from godlines 
 and vertue, but alfo haile and allure us to wickednes and 
 
 Foot-ball a fin. For as concerning football playing, I proteft unto you 
 
 o?fi"hu ^'"'' '^ """^y ^'^^^^^^ ^^ c^^^ecl a freendly kinde of fight, then a play 
 or recreation ; a bloody and murthering practifc, then a 
 felowly fporte or paftime. For dooth not every one lye 
 in waight for his adverfarie, feeking to overthrowe him and 
 to picke him on his nofe, though it be uppon hard ftones .? 
 in ditch or dale, in valley or hil, or what place foever it be, 
 hee careth not, fo he have him down. And he that can 
 ferve the moft of this fafhion, he is counted the only 
 felow, and who but he } So that by this meanes fom- 
 
 h.-iTninlin"*^' tiuics thclr necks are broken, fometimes their backs, fome- 
 time their legs, fomctime their amies ; fometinie one part 
 
 ball playiiu 
 
tJic abuses ill Ailgna. 185 
 
 thurft out of j\)}'nt, fometinic an other; fomctimc tlic 
 nofes gufli out with blood, fomctimc their eyes ftart out ; 
 and fomctimes hurt in one place, fometimcs in another. 
 But whofoevcr fcapeth away the beft goeth not fcotfrce, 
 but is either fore wounded, craifed, and brufced, fo as he 
 dyeth of it, or els fcapeth very hardl}'. And no mcrvailc, for 
 they have the flcights to meet one betwixt two, to daflic 
 him againll: the hart with their elbowes, to hit liim under 
 the fliort ribbes with their griped fifts, and with their knees 
 to catch him upon the hip, and to pick him on his neck, 
 with a hundered fuch murdering devices : and hereof grow- Foot-ball 
 eth envie, malice, rancour, cholor, hatred, difpleafure, enmitie, [lienivn^l^y'"^' 
 and what not els : and fometimes fighting, brawling, con- 
 tention, quarrel picking, murther, homicide, and great effu- 
 fion of blood, as experience dayly teacheth. 
 
 Is this murthering play, now, an exercife for the fabaoth 
 day ? is this a Chriftian dealing for one brother to mayme 
 and hurt another, and that upon prepenfed malice, or fet 
 purpofc ? is this to do to another as we would wifli another 
 to doo to us ? God make us more careful over the bodyes 
 of our brethren ! 
 
 And as for the reading of wicked bookes, they are utterly Readiiv^r of 
 unlawfull, not onely to bee read, but once to be named ; and ^"^u*^'^ 
 that not (onely) upon the fabaoth day, but alfo uppon any 
 other day ; as which tend to the diflionour of God, depra- 
 vation of good manners, and corruption of chriftian foules. 
 For as corrupt meates doo annoy the flomack, and infc6l 
 the body, fo the reading of wicked and ungodly bookes The evil 
 (which are to the minde as meat is to the body) infeifl the reji^nff evil'^ 
 foule, and corrupt the minde, hailing it to diflruction, if the bookes. 
 great mercy of God be not prefent. 
 
] 86 'J Jic cinaioinic of 
 
 And yet, notwithftanding, whofoever vvil fet pen to paper 
 now a dayes, how unhoneft foever, or unfeemly of chriftian 
 earcshis argument be, is permitted to goe forward, and his 
 work phiufibly admitted and freendly Hccnfed, and gladly 
 imprinted without any prohibition or contradiction at all : 
 wherby it is growen to this iffuc, that bookes and pam- 
 phlets of fcurrilitie and baudrie are better efteemcd, and 
 more vendible then the godlyeft and fageft bookes that be : 
 for if it be a godly treatife, reproving vice and teaching 
 \'ertue, away with it ! for no man (almoft) though they make 
 a floorifli of vertue and godlynes, will buy it, nor (which is 
 leffe) fo much as once touch it. This maketh the Bible, the 
 bleffed Book of God, to be fo little efteemcd ; that woorthie 
 Booke of Martyrs, made by that famous father and excellent 
 inftrument in God his church, maifter John Fox, fo little to 
 be accepted, and all other good books little or nothing to 
 be reverenced ; whilft other toyes, fantafies, and bableries, 
 wherof the world is ful, are fuffered to be printed. Thefe 
 prophane fchedules, facralegious libels, and hethnical pam- 
 phlets of toyes and bableries (the authors wherof may ven- 
 dicate to them felves no fmal commendations at the hands 
 of the divel for inventing the fame) corrupt mens mindes, 
 pervert good wits, allure to baudrie, induce to whordome, 
 fupprcffe vertue and ere6l vice : which thing how fliould it 
 be otherwife } for are they not invented and excogitat by 
 Belzebub, written by Lucifer, licenfed by Pluto, printed by 
 Cerberus, and fet abroche to fale by the infernal furies 
 themfelves, to the poyfoning of the whole world } But let 
 the inventors, the licenfors, the printers, and the fellers of 
 thefe vaine toyes, and more then hethnicall impieties, take 
 heed ; for the blood of all thofe which perifli, or take hurt 
 
tJic abuses ill Ailgna. 187 
 
 thorow thcfc wicked bookes, flialbe powrcd upon their heads 
 at the day of judgement, and be requited at their hands. 
 
 Spud. I pray }'ou how might all thefe enormities and 
 abufes be reformed ? For it is to fmall purpofe to fliew the 
 abufes, except you fliewe withall Ik^v they might be re- 
 formed. 
 
 Philo. By putting in practice and executing thofe good 
 lawcs, wholfomc fanctions, and godly llatutes, which have 
 bccne heretofore, and daily are, fet foorth and cftabliflied, as 
 God be thanked, they are manic. The want of due execu- 
 tion wherof is the caufe of all thefe mifchicfs, wh.ieh both 
 rage and raigne amongft us. 
 
 Spud. What is the caufe why thefe lawes are not exe- 
 cuted, as they ought to be .-' 
 
 Philo. Truely, I cannot tell, exceptc it be thorow the 
 negligence and contempt of the inferiour magiftrates. Or 
 els, perhaps (which thing happeneth now and than), for 
 money they are bought out, disfranchifed and difpenfed 
 withall ; for, as the faying is, quid nou pccunia potcjt : what 
 is it but money will bring to paffe } And yet, notwith- 
 ftanding, fhall it be don invifibly in a clowde (under bcncdi- 
 citc I fpeak it) the prince being borne in hand that the fame 
 are dalie executed. This fault is the corruption of thofe 
 that are put in truft to fee them executed, as I have tould 
 you, and (notwithftanding) do not. 
 
 Spud. This is a great corruption and abufe, doubtles and 
 worthie of great puniHiment. 
 
 PJi. It is fo truely ; for if they be good lawes, tending to 
 the glorie of God, the publiquc weale of the cuntry and 
 correction of vices, it is great pytie that money Ihould buy 
 them out. For what is that els, but to fell vertue for lucre, 
 
1 8S TJic anatomic of 
 
 godlynes for droffc, }'ca, mens foules for corruptible nioiic}-? 
 Thcrforc, thofe that fell them are not onely traitors to God, 
 to their prince and countrey, but are alfo tlic devils tnar- 
 chants, and ferric the bodies and foules of Chriftians, as it 
 were, in Charons boate to the Stigian flood of Hell, burning 
 with fire and brimftone for ever. 
 
 And thofe that bu}' them are traitors to God, their prince, 
 and countrey alfo. 
 
 For if the lawes were at the firft good (as, God be praifed, 
 al the lawes in Ailgna be), why fhould they be fuppreffed 
 for money ? and if they were evill, why were they divulged, 
 but had rather beene buried in the wombe of their mother 
 before th[e]y had ever feene the light. 
 
 And why were lawes inflituted, but to be executed } Els, 
 it were as good to have no lawes at all (the people lyving 
 orderly) as to have good lawes, and them not executed. 
 
 The prince ordeining a law ma)' lawfully repeale and 
 adnull the fame againe, upon fpeciall caufes and con- 
 fiderations, but no inferiour magiflrat or fubje6le wliat io 
 ever may ftop the courfe of an}^ lawe made by the prince 
 without daunger of damnation to his owne foule, as the 
 Word of God beareth witneffe. 
 
 And therfore, woe be to thofe men that will not execut 
 the fentence of the lawe (being fo godly and chriftian as 
 they be in Ailgna) upon malefa6lors and offenders ! 
 
 Verely they are as guiltie of their blood before God, as 
 ever was Judas of the death of Chrifte Jefus. 
 
 Spud. Seeing it is fo that al flefli hath corrupted his way 
 before the face of God, and that there is fuch abhomina- 
 tion amongeft them, I am perfwaded the daye of judgement 
 is not farre of; for when iniquity fhcdl have filled up his 
 
tJic abuses ill Ailgna. 189 
 
 ipcafui'c, than fliall the end of all appcarc, as Chrifl wit- 
 ncffcth in his Evanj^clic. 
 
 PJiilo. The day of the Lord cannot be farre of, that is 
 moft certcn ; for what wonderfull portents, flranc^ miracles, 
 fearful figncs, and drcadfull judgements hath he fente of 
 late daies, as preachers and fortellers of his wrath, due unto 
 us for our imi)cnitence and wickednes of life. Hath he not 
 caufed the earth to tremble and c^uake ? the fame earth to 
 remoove from place to place ? the feas and waters to roare, 
 fwell, and bruft out, and overflow their bankcs to the de- 
 flru6lion of many thoufands ? hath he not caufed thie ele- 
 ments and fl<;yes to fend foorth flafliing fire ? to raine downc 
 wheat, a wonderfull thing as ever was heard, and the like ? 
 hath he not caufed wonderfull eclypfes in the funne and 
 moon, with moft dreadful! conjun6lions of ftarres and pla- 
 nets, as the like this thoufand yeeres hath not been heard 
 of? have not the clowdes diftilled downe aboundancc of 
 rayne and fliowres, with all kinde of unfeafonable wether, 
 to the deftroying (almoft) of al thinges uppon the earth ? 
 have we not feene commets, blafing ftarres, firic drakes, 
 men fighting in the ayre, moft fearfully to behold ? hath 
 not dame Nature her felfe denied unto us her operation in 
 fending foorth abortives, untimely births, ngglcfome mon- 
 fters and fearfull milhapen creatures, both in man and 
 beaft ? So that it feemeth all the creatures of God are an- 
 grie with us, and threaten us with deftru6lion, and yet we 
 are nothing at all amended (alas) that flial become of us ! 
 Remember we not there is a God that flial judge us rightc- 
 oufly ? that there is a Devill who fliall torment us after this 
 lyfe unfpeakably, if we repent not ? At that da}- the wicked 
 fliall find that there is a material hell, a place of all kinds 
 
IQO TJw anatoviic of 
 
 of tortures, wherein they flial be punilhed in fire and brim- 
 ftone amongeft the terrible company of ugglcfome Devills, 
 world without end, how light fo ever they make account of 
 it in this world. 
 
 For fome fuch there be that, when they heare mention of 
 liell, or of the paines therof in the other world, they make 
 a mocke at it, thinking they be but metaphoricall fpeaches, 
 onely fpoken to terrific us withall, not otherwyfe. But 
 certen it is, as there is a God that will reward his children, 
 fo there is a Devill that will remunerat his fervaunts; and 
 as there is a Heaven, a materiall place of perlecl joye pre- 
 pared for the godly, fo there is a Hell, a materiall place of 
 puniOimcnt for the wicked and reprobat, prepared for the 
 Devil and his angels, or els the word of God is in no wyfe 
 to be credited ; which blafphemie once to think God keep 
 all his children from ! 
 
 Spud. But they will eafily avoid this ; for they fay it is 
 writ, at what time fo ever a finner doth repent him of his 
 finne, I wil put all his fin out of my remembrance, faith the 
 Lord. So that, if they maye have three words at the laft, 
 they will wilh no more. What think you of thefe felowes .-' 
 
 PJiilo. I think them no men, but devills ; no Chriftians, 
 but worfe than Tartarians, and more to be avoided than 
 the poifon of a ferpent ; for the one flayeth but the body, 
 but the other both body and foul for ever. Wherfore let 
 every good chriften man take heed of them, and avoid 
 them ; for it is truely faid aun bonis bonus cris, ct cum pcr- 
 vcrfis pcrvertcris : AX'ith the good thou fliall learne good, 
 but with the wicked thou fliall be perverted. 
 
 Spud. Do you think, than, that that cannot be a true re- 
 pentance, which is deferred to the laft gafpe .' 
 
titf abuses in Ai/<r/ia. 
 
 191 
 
 Ph. No, trucly ; for true repentance niiift fpring out of a 
 lyvelie faith, with an inward lothing, hating-, and detefting 
 of fmne. But this deferred repentance fpringetii not of 
 faith, but rather of tlie feare of death, which he feeth immi- 
 nent before his eyes, of the grief and tedioufnes of paine, of 
 the horror of hell, and feare of God his inevitable judge- 
 ment, which he knoweth now he muft needs ab}'de. And 
 therfore this can be no true repentance ; for there is two 
 nianer of repentances, the one a true repentance to life, tlie 
 other a falfe repentance to death. As we niaye fee by 
 Judas, who is faid to have repented, and, which is more, to 
 hav^e confeffed his faulte, and, which is moft of all, to ha\e 
 made reftitution, and yet was it a falfe repentance. And 
 why 'i becaufe it fprang not out of true faith, but as 
 before. 
 
 Peter repented and weept bitterly, and was faved thcrb}', 
 though he neither made confeffion nor fatisfaction ; and 
 why .'' Becaufe it fprang of a true and lyvely faith. So thefe 
 felowes may fay they repent, but except it be a true re- 
 pentance, fpringing of faith, it can ferve them no more to 
 life, than the pretended repentance of Judas did ferve him 
 to falvation. 
 
 Let them beware, for Cain repented, yet is he condemned. 
 Efau did repent, yet is he condemned ; Antiochus did 
 repent, yet is he condemned; Judas did repent, yet is he 
 condemned, with ir.finite moe. And why ^o ? Becaufe 
 their prolonged repentance fprange not of faith, &c. 
 
 Thus they may fee, that everie light affection is no true 
 repentance, and that it is not ynough to fay at the laft, I 
 repent, I repent ; for unles it be a true repentance indeed, 
 it is worth nothing. IVat, indeed, if it weare fo that man had 
 
192 The an a ton I ic of 
 
 libcniDi arbitriuni, free wil of himfelf to repent truely when 
 he wold, and that God promifed in his word to accept of 
 that repentance, it weare another matter. But repentance 
 is doiium Dei, the gifte of God, dc fnrfnni vcnicns a patrc 
 litiniumn, coniminf^ from above from the Father of hght, 
 and therfore it is not in our powers to repent when we will. 
 It is the Lord that giveth the gift, when, where, and to 
 whom it pleafeth him ; and of him are w^e to crave it incef- 
 fantly by faithfull prayer, and not otherwife to prefume of 
 our repentance, when, indeed, we have nothing leffe than a 
 true repentance. 
 
 Spud. Than, thus much I gather by your words, that as 
 a true repentance (which is a certen inward grief and forrow 
 of the heart, conceived for our fnines, with a hatred and 
 lothing of the fame) [fjerveth to falvation thorow the mercie 
 of God in Chrift, fo, fained repentance faveth not from 
 perdition. And, therfore, we muft repent da}'ly and 
 howrely, and not deferre our repentaunce to the laft gafpe, 
 as many doo, than which nothing is more perilous. 
 
 PJiilo. True, it is ; for may not he be called a great foole, 
 that by deferring and prolonging of repentance to the laft 
 caft (as they fay) will hazard his body and foule to eternall 
 damnation for ever t Wheras, by daily repentaunce, he 
 maye affure him felfe both of the favour of God, and life 
 everlafting (by faith) in the mercy of God, thorow the 
 moft precious blood of his deare Sonne, Jefus Chrift, 
 our alone Saviour and Redemer, to whome be praife for 
 ever ! 
 All things are Sp7id. Now^ muft I needs fay, as the w}-fe king Salomon 
 
 vaine and -.,,,,. . , r • 1 ^i • 
 
 vaniiie itfelfe. f'Ud, all thmgs are vame and traniitone, and notlimg is per- 
 manent under the fonne: the workes of men are unperfect 
 
tJic abuses in A ilgua. 1 93 
 
 and lead to deftruction, their exercyfes are vaine and wicked 
 altogether. 
 
 Wherfore 1, fetting apart all the vanities of this lyfe, will 
 from hencefoorth confecrate my felfe to the fervice of my 
 God, and to follow him in his woord, which onely is perma- 
 nent and leadeth unto life. 
 
 And I mod hartelie thanke the Lord God for your good 
 companythis day, and for your grave inftructions; promifing, 
 by the affiftance of God his grace, to followe and obey them 
 to my poiTible power all the dales of my life. 
 
 PJiilo. God give you grace fo to do, and every Chriften 
 man els, and to avoid all the vanities and deceivable plea- 
 fures of this life ; for certenly they tread the path to eternal The joyes of 
 deftruction, both of body and foule for ever, to as many as ^^^ life tread 
 obey them. death. 
 
 For it is unpoffible to wallowe in the delights and plea- 
 fures of this world, and to lyve in joy for ever in the king- 
 dom of heaven. And thus we, having fpent the daye, and 
 alfo confummate our jorney, we mufh now depart, befeaching 
 God that we may both meete againe in the kingdome of 
 Heaven, there to raigne and lyve with him for ever, through 
 Jefus Chrifte our Lorde ; to whome, with the 
 Father and the holy Spirit, be 
 all honour and glorie 
 for ever more. 
 Amen. 
 
 FIXIS. 
 
 2i 
 
194 
 
 Faults escaped in Printing. 
 
 Leller 
 
 Page ] 
 
 .ine 
 
 Fault 
 
 ('orrection 
 
 In B 
 
 vij 
 
 6 
 
 the in Lord 
 
 in the Lord 
 
 In B 
 
 >^j 
 
 5 
 
 what is ther 
 
 whatthingisthcre 
 
 In D 
 
 '^j 
 
 3 
 
 initinuir 
 
 nitimur 
 
 In D 
 
 xiiiij 
 
 9 
 
 tantcE iiicfiades 
 
 tantccqiic mcryadcs 
 
 In D 
 
 XV 
 
 i6 
 
 fupplyed 
 
 applyed 
 
 In F 
 
 i 
 
 19 
 
 read thus : 
 
 
 
 Spud 
 
 I pray you fhew me 
 
 the opinions of the 
 
 
 Fathers 
 
 , concerning this coloring of faces. 
 
 In F 
 
 ix 
 
 
 
 Antiquities 
 
 Antiques 
 
 In F 
 
 xvj 
 
 5 
 
 pefterning 
 
 peftering 
 
 In I 
 
 iij 
 
 26 
 
 refug meat 
 
 refufe meate 
 
 In I 
 
 iij 
 
 27 
 
 patrings 
 
 parings 
 
 In I 
 
 viij 
 
 16 
 
 appctitiini 
 
 appctitni 
 
Co- 
 
 ^