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