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Digitized by the Internet Archive in 2010 with funding from Duke University Libraries

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	0	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

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