The
Anatomie
of
Abuses
:
Contayning
A
DISCOVERIE
,
OR
BRIEFE
Summarie
of
such
Notable
Vices
and
Imperfections
,
as
now
raigne
in
many
Christian
Countreyes
of
the
Worlde
:
but
(
especiallie
)
in
a
verie
famous
ILANDE
called
AILGNA
:
Together
,
with
most
fearefull
Examples
of
Gods
Iudgementes
,
executed
vpon
the
wicked
for
the
same
,
aswell
in
AILGNA
of
late
,
as
in
other
places
,
elsewhere
.
Uerie
Godly
,
to
be
read
of
all
true
Christians
,
euerie
where
:
but
most
needefull
,
to
be
regarded
in
ENGLANDE
.
Made
dialogue-wise
,
by
Phillip
Stubbes
.
Seene
and
allowed
,
according
to
order
.
MATH.
3.
ver.
2.
Repent
,
for
the
kingdome
of
God
is
at
hande
.
Lvc.
13.
ver.
5.
I
say
vnto
you
(
saith
Christ
)
except
you
repent
,
you
shall
all
perish
.
¶
Printed
at
London
,
by
Richard
Iones
.
●●●●aij
.
1583.
To
the
Right
Honorable
,
Phillip
Earle
of
Arundell
:
Phillip
Stubbes
wisheth
helth
of
body
&
soule
,
fauour
of
God
,
increase
of
Godly
honour
,
reward
of
laudable
vertue
,
and
eternall
felicitie
,
in
the
Heauens
,
by
IESVS
Christ
.
NOBILITAS
Patriae
DECVS
THE
Lord
our
God
(
right
honorable
)
hauing
by
the
power
of
his
word
,
created
Heauen
and
Earth
,
with
all
thinges
what
soeuer
,
for
the
comfort
and
vse
of
Man
:
the
last
of
all
other
(
euen
the
sixt
daye
)
made
Man
after
his
owne
similitude
and
likenesse
,
that
in
him
he
might
be
glorified
aboue
all
other
Creatures
.
And
therfore
,
wheras
in
making
of
other
thinges
,
he
vsed
onely
this
Woord
,
FIANT
,
be
they
made
,
or
let
them
be
made
:
when
he
came
to
make
Man
,
as
it
weare
aduysing
himselfe
,
and
asking
councell
at
his
wisdome
,
he
said
,
FACIAMVS
HOMINEM
,
let
vs
make
▪
Man
,
that
is
a
wonderful
Creature
:
and
therfore
is
called
in
greek
MICROCOSMOS
,
a
litle
world
in
himself
.
And
truely
he
is
no
lesse
,
whether
we
consider
his
spirituall
soule
,
or
his
humaine
body
.
For
what
Creature
is
theare
vppon
the
face
of
the
Earth
comparable
to
man
,
either
in
body
or
in
mind
?
what
creature
hath
a
soule
immortall
inherent
in
his
body
,
but
onely
Man
?
what
Creature
can
forsee
things
to
come
,
remember
things
past
,
or
iudg
of
things
present
,
but
onely
man
?
what
Creature
beareth
the
ymage
of
God
about
with
him
,
but
Man
?
what
Creature
is
made
so
erect
to
behould
the
Heauens
,
as
man
?
What
Creature
may
be
likened
to
man
,
either
in
proportion
of
body
,
or
gifts
of
the
soule
?
And
(
finally
)
what
Creature
hath
the
promise
of
the
resurrection
&
glorification
of
their
bodies
,
&
of
eternall
life
but
onely
Man
?
Than
seeing
the
Lorde
hath
made
Man
thus
glorious
,
and
preferred
him
in
euery
degree
,
before
al
other
Creatures
(
the
Angelicall
Creatures
set
a
part
)
it
is
manifest
,
he
hath
done
it
to
some
end
&
purpose
,
namely
,
that
he
might
be
glorified
in
him
,
and
by
him
aboue
all
other
his
works
,
according
to
the
measure
of
his
integritie
excellency
and
perfection
.
And
hereby
we
may
learn
that
it
is
the
will
of
GOD
,
that
we
bend
all
our
force
to
the
aduauncing
of
his
glorious
Name
,
the
edification
of
his
People
,
and
the
building
vp
of
his
Church
,
which
he
hath
redemed
with
the
bloud
of
his
deare
Sonne
.
Which
thing
(
mee
think
)
is
notably
figured
foorth
vnto
vs
in
the
.25
.
of
EXODVS
wher
the
Lord
commaunded
Moyses
to
build
him
a
Tabernacle
,
or
howse
of
prayer
,
to
this
end
and
purpose
(
doubtles
)
that
therin
his
lawe
might
be
read
,
his
Ceremonies
practised
,
Sacrifices
,
Victimates
&
Holocaustes
offred
,
and
his
glorious
Name
called
vppon
and
obeyed
.
To
the
erection
wherof
,
euery
one
conferred
some
what
,
some
brought
gold
,
some
siluer
,
&
some
brasse
,
lead
&
tinne
,
other
brought
silk
,
purple
,
skarlet
,
and
other
ornaments
,
and
the
meanest
brought
some
what
,
namely
,
skins
heare
,
sand
,
lyme
,
morter
,
wood
,
stone
,
and
such
like
.
Euen
so
(
right
honorable
)
would
the
Lord
haue
euery
one
to
conferre
some
what
,
euen
such
as
he
hath
,
to
the
building
of
his
spirituall
howse
,
the
Church
purchased
with
the
bloud
of
Christ
.
Wherfore
seeing
it
is
so
,
that
euery
one
is
to
further
this
spirituall
building
to
his
possible
power
,
I
haue
rather
chosen
with
the
simplest
,
and
meanest
sort
to
bring
,
though
but
heyre
,
sand
,
skins
,
lyme
,
morter
,
wood
or
stones
,
than
altogether
to
contribute
nothing
.
Not
doubting
,
but
that
the
chief
Maister
and
Builder
of
this
howse
,
Christ
Iesus
,
will
not
dislike
,
but
accept
of
my
poore
contribution
,
no
lesse
than
he
did
of
the
poore
wydowes
Mite
,
to
whom
was
imputed
that
she
had
cast
more
,
in
Gazophilatium
Templi
,
into
the
treasury
of
the
Temple
,
than
all
the
rest
:
for
what
she
wanted
in
effect
,
that
she
supplyed
in
affect
,
And
for
that
also
the
Lord
our
GOD
committing
his
talents
to
euery
one
,
whether
more
or
lesse
,
not
onely
requireth
of
vs
the
same
againe
simply
,
but
also
,
as
a
straight
computist
,
demaundeth
interest
and
gaine
of
euery
one
of
vs
:
&
for
that
not
only
,
he
is
a
murtherer
&
a
Homicide
before
God
,
who
slayeth
or
killeth
,
a
Man
with
materiall
sword
▪
but
he
also
,
vho
may
preuent
the
same
,
and
will
not
.
And
not
onely
,
he
is
guiltie
of
haynous
transgression
that
committeth
any
euill
really
,
but
also
he
who
consenteth
to
it
as
he
doth
,
who
holdeth
his
peace
,
or
he
who
by
any
means
might
auoid
it
,
and
either
for
negligence
wil
not
,
or
for
feare
of
the
world
dare
not
.
Therfore
,
albe
it
,
that
I
haue
receiued
,
but
one
poore
talent
,
or
rather
the
shadow
of
one
,
yet
least
I
might
be
reproued
(
with
that
vnprofitable
Seruaunt
)
for
hyding
my
small
talent
in
the
Earth
▪
not
profiting
therwith
at
all
,
either
my self
,
or
others
,
I
haue
aduentured
the
making
of
this
litle
treatise
,
intituled
,
(
The
Anatomy
of
Abuses
,
)
hoping
that
the
same
(
by
diuyne
assistance
)
shall
somewhat
conduce
to
the
building
of
this
spirituall
howse
of
the
Lord
.
And
although
I
be
one
(
most
honorable
Lord
)
that
can
do
least
in
this
Godly
course
of
life
(
palpable
barbarisme
forbidding
mee
so
much
as
once
to
enter
into
Wysdomes
school
)
yet
for
that
somewil
not
,
for
feare
of
losing
worldly
promotion
(
though
in
the
meane
tyme
they
lose
the
Kingdome
of
Heauen
,
)
Other
some
dare
not
for
displeasing
the
world
:
I
say
,
for
these
,
&
semblable
causes
together
,
with
the
zeale
and
goodwill
I
beare
vnto
my
Countrey
,
and
feruent
desire
of
their
conuersion
and
amendement
,
I
haue
taken
vpon
me
the
contryuing
of
this
book
:
Which
GOD
,
graunt
may
be
with
like
plausible
alacritie
receiued
,
as
with
paines
and
good
will
,
I
haue
published
it
,
for
the
benefit
of
my
Cuntrey
,
the
pleasure
of
the
Godly
,
and
amendement
of
the
wicked
.
And
I
doubt
not
,
that
as
none
,
but
the
wicked
,
and
peruerse
whose
gawld
backes
are
tutched
,
will
repyne
against
mee
,
so
the
Godly
and
vertuous
,
will
accept
of
this
my
labour
,
and
trauaile
herein
,
whose
gentle
fauour
and
goodwill
,
shall
counterpoyse
,
(
and
farre
surmount
with
mee
)
the
maligne
stomacks
,
and
stearn
countenances
of
the
other
.
After
that
I
had
(
right
honorable
)
fully
perfected
this
booke
,
I
was
minded
,
notwithstanding
,
both
in
regard
of
the
straungenes
of
the
matter
it
intreateth
of
,
and
also
in
respect
of
the
rudenesse
of
my
penne
,
to
haue
suppressed
it
for
euer
,
for
diuerse
and
sundrie
causes
,
and
neuer
to
haue
offred
it
to
the
viewe
of
the
world
.
But
,
notwithstanding
,
being
ouercome
by
the
importunat
request
,
and
infagitable
desire
of
my
freinds
,
I
graunted
to
publish
the
same
,
as
now
you
see
,
is
extant
.
But
,
when
I
had
once
graunted
to
imprinte
the
same
,
I
was
in
greatter
doubt
than
before
,
fearinge
,
to
whome
I
might
dedicate
the
same
so
rude
and
impolished
a
worke
.
And
withall
I
was
not
ignorant
,
how
hard
a
thing
it
is
in
these
daies
to
finde
a
Patrone
of
such
books
as
this
,
which
sheweth
to
euery
one
his
sin
,
and
discouereth
euery
Mans
wicked
waies
,
which
indeed
,
the
vngodly
can
not
at
any
hand
abyde
,
but
as
it
were
mad-men
disgorging
their
stomacks
(
Cum
in
Authorem
tum
in
codicem
plenis
buccis
,
&
dentibus
plusquàm
caninis
rabidè
feruntur
:
)
they
rage
,
they
fume
and
rayle
both
against
the
AVTHOR
and
his
booke
.
Thus
(
vacillante
animo
)
my
minde
wandring
too
and
fro
,
and
resting
,
as
it
weare
in
extasie
of
despaire
,
at
last
I
called
to
mind
your
honorable
Lordship
,
whose
praises
haue
pearced
the
Skyes
,
and
whose
laudable
vertues
are
blowen
,
not
ouer
the
realme
of
England
onely
,
but
euen
to
the
furthest
costs
and
parts
of
the
world
.
All
whose
vertues
,
and
condigne
prayses
,
if
I
should
take
vppon
mee
to
recounte
,
I
might
as
well
number
the
starres
in
the
Sky
,
or
grasse
of
the
Earth
.
For
,
for
Godly
Wysdome
,
and
zeale
to
the
truth
,
is
not
your
good
Lordship
(
without
offence
be
it
spoken
)
comparable
with
the
best
?
For
sobrietie
,
affabilite
,
and
gentle
curtesie
to
euerie
one
,
farre
excelling
many
.
For
your
great
de●otion
and
compassion
to
the
poore
oppressed
,
in
all
places
famous
:
For
Godly
fidelitie
,
to
your
Soueraigne
,
loue
to
the
CVNTREY
,
and
vertues
in
generall
,
euerie
where
most
renowmed
.
But
least
I
might
obscure
,
your
Worthie
commendations
with
my
vnlearned
penne
,
(
lytle
,
or
no
thing
at
all
emphaticall
)
I
will
rather
surcease
,
than
further
to
proceed
,
contenting
my selfe
rather
to
haue
giuen
a
shadowe
of
them
,
than
to
haue
ciphered
them
foorth
,
which
indeed
are
both
infinit
,
and
inexplicable
.
In
consideration
(
whereof
)
not
withstanding
that
my
Booke
be
simpler
,
baser
,
and
meaner
,
than
that
it
may
(
without
blushing
)
present
it self
to
your
good
Lordship
(
being
farre
vnworthie
of
such
an
honorable
Personage
)
yet
accordinge
to
your
accustomed
clemency
I
most
humbly
beseache
your
good
Lordship
to
receiue
the
same
into
your
honors
Patrociny
and
protection
,
accepting
it
as
an
infallible
token
of
my
faithfull
heart
,
seruice
,
and
good
will
towardes
your
honorable
Lordship
:
For
proofe
whereof
,
would
GOD
it
might
once
come
to
passe
,
that
if
not
otherwyse
,
yet
with
my
humble
seruice
,
I
might
shewe
foorth
the
faithfull
and
euer
willing
heart
I
beare
in
brest
to
your
good
Lordeship
,
protesting
before
Heauen
and
Earth
,
that
though
power
want
yet
shall
fidelitie
,
and
faithfulnes
faile
neuer
.
And
because
,
this
my
Booke
is
subiect
(
my
verie
good
Lord
(
to
as
many
reproches
,
tauntes
and
reproofes
,
as
euer
was
any
litle
book
(
for
that
few
can
abyde
to
haue
their
sin●
detected
)
therfore
I
haue
had
the
greatter
care
to
commit
the
same
to
the
guardance
and
defence
of
your
honour
,
rather
than
to
manie
others
,
not
onely
for
that
GOD
hath
made
your
honour
a
Lamp
of
light
vnto
the
world
,
of
true
nobilitie
and
of
al
integritie
and
perfection
,
but
also
hath
made
you
his
substitute
,
or
vicegerent
,
to
reforme
vices
,
punish
abuses
,
and
correcte
sinne
.
And
as
in
mercie
he
hath
giuen
you
this
power
and
autoritie
,
so
hath
he
giuen
you
a
hungrie
desire
to
accomplish
the
same
according
to
his
will
:
Which
zeal
in
your
sacred
brest
,
the
LORD
increase
for
euer
.
And
as
your
Lordship
knoweth
,
reformation
of
maners
and
amendement
of
lyfe
,
was
neuer
more
needfull
,
for
,
was
pride
(
the
chiefest
argument
of
this
Booke
)
euer
so
rype
?
Do
not
,
both
Men
and
Women
(
for
the
most
part
)
euery
one
in
generall
go
attyred
in
silks
,
veluets
,
damasks
,
satans
,
and
what
not
?
which
are
attyre
onely
for
the
nobilitie
and
gentrie
,
and
not
for
the
other
at
anie
hand
?
Are
not
vnlawfull
games
,
Playes
and
Enterluds
,
and
the
like
euery
where
vsed
?
Is
not
whordome
,
couetousnes
,
vsurie
&
the
like
daylie
practised
without
all
punishment
or
lawe
?
But
hereof
I
say
no
more
,
referring
the
consideration
,
both
of
these
and
the
rest
,
to
your
Godly
wysdome
.
Beseaseaching
your
good
Lordship
,
to
perdon
my
presumption
in
speaking
thus
much
,
for
(
Zelus
domini
huc
adegit
me
:
)
the
zeal
of
my
God
hath
dryuen
me
heather
.
Knowinge
,
that
the
LORD
hath
ordeined
you
,
to
himselfe
a
chosen
vessell
of
honour
,
to
purge
his
Church
of
these
Abuses
,
and
corruptions
,
which
as
in
a
table
are
depainted
and
set
foorth
in
this
litle
booke
.
Thus
I
cease
to
molest
your
sacred
eare●s
any
further
with
my
rude
speaches
,
most
humbly
beseaching
your
good
Lord
ship
not
onely
to
admit
this
my
Book
into
your
honours
patronage
and
defence
,
but
also
to
persist
the
iust
Defender
therof
,
against
the
swynish
crew
of
rayling
ZOILVS
and
flowting
MOMVS
,
with
their
complices
,
to
whome
it
is
easier
to
depraue
all
things
,
than
to
amend
any
thing
them selues
.
Which
,
if
I
shall
perceiue
to
be
accepted
of
your
honour
,
besides
that
I
shal
not
care
for
a
thousand
others
,
disliking
the
same
,
I
shall
not
only
think
my self
to
haue
receiued
a
sufficient
guerdon
for
my
p●●●es
,
&
shal
be
therby
greatly
incoraged
(
if
GOD
permit
)
hereafter
,
to
take
in
hand
some
memorable
thing
to
your
immortall
prayse
,
honour
and
renowne
,
but
also
shall
daylie
pray
to
GOD
,
for
your
good
Lordship
long
to
continue
,
to
his
good
pleasure
and
your
harts
desire
,
with
increase
of
Godly
honour
,
reward
of
laudable
vertue
,
and
eternall
felicitie
in
the
HEAVENS
,
by
Iesus
Christ
.
Columna
gloriae
virtus
.
Your
Honors
to
commaund
,
PHILLIP
Stubbes
.
A
PREFACE
TO
THE
READER
.
I
Thought
it
conuenient
(
good
Reader
,
who
soeuer
thou
art
,
that
shalt
read
these
my
poore
laboures
)
to
admonish
thée
(
least
haply
thou
mightest
take
my
woords
otherwise
than
I
meant
them
)
of
this
one
thing
:
That
wheras
in
the
processe
of
this
my
booke
,
I
haue
intreated
of
certen
exercyses
,
vsually
practised
amongest
vs
,
as
namely
of
Playes
and
Enterludes
,
of
dauncing
,
gaming
,
and
such
other
like
:
I
would
not
haue
thée
so
,
to
take
mée
,
as
though
my
speaches
tended
,
to
the
ouerthrowe
and
vtter
disliking
of
all
kynd
of
exercyses
in
generall
:
that
is
nothing
my
simple
meaning
.
But
the
particulare
Abuses
,
which
are
crept
into
euery
one
of
these
seuerall
exercyses
,
is
the
onely
thing
,
which
I
think
worthie
of
reprehension
.
For
,
otherwise
(
all
Abuses
cut
away
)
who
séeth
not
,
that
some
kind
of
playes
,
tragedies
and
enterluds
in
their
own
nature
,
are
not
onely
of
great
ancientie
,
but
also
very
honest
and
very
commendable
exercyses
,
being
vsed
and
practised
in
most
Christian
common
weales
,
as
which
containe
matter
(
such
they
may
be
)
both
of
doctrine
,
erudition
,
good
example
and
wholsome
instruction
?
And
may
be
vsed
in
tyme
and
place
conuenient
,
as
conducible
to
example
of
life
and
reformation
of
maners
.
For
such
is
our
grosse
&
dull
nature
,
that
what
thing
we
sée
opposite
before
our
eyes
,
●o
pearce
further
,
and
printe
déeper
in
our
harts
●nd
minds
,
than
that
thing
,
which
is
hard
onely
with
the
eares
,
as
Horace
,
the
hethen
Poët
can
witnesse
.
Segnius
irritant
animum
,
dimissa
per
aures
,
quàm
quae
sunt
hominum
occulis
obiecta
.
So
,
that
when
honest
&
chast
playes
,
tragedies
,
&
enterluds
,
are
vsed
to
these
ends
,
for
the
Godly
recreation
of
the
mind
,
for
the
good
example
of
life
,
for
the
auoyding
of
that
,
which
is
euill
,
and
learning
of
that
which
is
good
,
than
are
they
very
tollerable
exercyses
.
But
being
vsed
(
as
now
commonly
they
be
)
to
the
prophanation
of
the
Lord
his
sabaoth
,
to
the
alluring
and
inuegling
of
the
People
from
the
blessed
word
of
God
preached
,
to
Theaters
and
vnclean
assemblies
,
to
ydlenes
,
vnthriftynes
,
whordome
,
wantonnes
,
drunkennes
,
and
what
not
?
and
which
is
more
,
when
they
are
vsed
to
this
end
,
to
maintaine
a
great
sort
of
ydle
Persons
,
doing
nothing
,
but
playing
and
loytring
,
hauing
their
lyuings
of
the
sweat
of
other
Mens
browes
,
much
like
vnto
dronets
deuouring
the
swéet
honie
of
the
poore
labouring
bees
,
than
are
they
exercyses
(
at
no
hand
)
sufferable
.
●
But
being
vsed
to
the
ends
that
I
haue
said
,
they
are
not
to
be
disliked
of
any
sober
,
and
wise
Christian.
And
as
concerning
dauncing
,
I
wold
not
haue
thée
(
good
Reader
)
to
think
that
I
condemne
the
exercyse
it self
altogether
,
for
I
know
the
wisest
Sages
and
the
Godlyest
Fathers
and
Patriarches
that
euer
liued
,
haue
now
and
than
vsed
the
same
,
as
Dauid
,
Salomon
,
and
many
others
:
but
my
woords
doo
touch
&
concerne
the
Abuses
thereof
onely
.
As
being
vsed
vppon
the
Sabaoth
day
,
from
morning
vntill
night
,
in
publique
assemblies
and
frequencies
of
People
,
Men
&
women
together
,
with
pyping
,
fluting
,
dromming
,
and
such
like
inticements
to
wantonnesse
&
sin
,
together
with
their
leapinges
,
skippings
,
&
other
vnchast
gestures
,
not
a
few
.
Being
vsed
,
or
rather
abused
in
this
sort
,
I
vtterly
discommend
it
.
But
vppon
the
otherside
,
being
vsed
in
a
mans
priuat-chamber
,
or
howse
for
his
Godly
solace
,
and
recreation
in
the
feare
of
GOD
,
or
otherwise
abroade
with
respect
had
to
the
time
,
place
and
persons
,
it
is
in
no
respect
to
be
disalowed
.
And
wheras
I
speake
of
gaming
,
my
meaning
is
not
,
that
it
is
an
exercise
altogether
vnlawful
.
For
,
I
know
that
one
Christian
may
play
with
another
,
at
any
kind
of
Godly
,
honest
,
ciuile
game
,
or
exercise
,
for
the
mutuall
recreation
one
of
the
other
,
so
that
they
be
not
inflamed
with
coueitousnes
,
or
desire
of
vnlawfull
gaine
:
for
the
commaundement
saith
,
thou
shalt
not
couet
:
wherfore
,
if
any
be
voide
of
these
affections
,
playing
rather
for
his
Godly
recreation
,
than
for
desire
of
filthie
lucre
,
he
may
vse
the
same
in
the
feare
of
God
:
yet
so
as
the
vse
therof
be
not
a
let
,
or
hinderance
vnto
him
,
to
any
other
Godly
exploit
.
But
,
if
a
man
make
(
as
it
weare
)
an
occupation
of
it
,
spending
both
his
tyme
and
goods
therein
,
frequenting
,
gaming
howses
,
bowling
allyes
,
and
such
other
places
,
for
gréedinesse
of
lucre
,
to
him
it
is
an
exercise
altogether
discommendable
and
vnlawfull
.
Wherfore
,
as
these
be
exercyses
lawfull
,
to
them
that
know
how
to
vse
them
in
the
feare
of
GOD
,
so
are
they
practises
at
no
hand
sufferable
to
them
that
abuse
them
,
as
I
haue
shewed
.
But
take
away
the
abuses
,
the
thinges
in
themselues
are
not
euill
,
being
vsed
as
instruments
to
Godlynes
,
not
made
as
spurres
vnto
vice
.
There
is
nothing
so
good
,
but
it
may
be
abused
,
yet
because
of
the
abuses
,
I
am
not
so
strict
,
that
I
wold
haue
the
things
,
themselues
remooued
,
no
more
than
I
wold
meat
and
drinke
,
be
it
is
abused
,
vtterly
to
be
taken
away
.
And
wheras
also
I
haue
spoken
of
the
excesse
in
Apparell
,
and
of
the
Abuse
of
the
same
,
as
wel
in
men
,
as
in
women
generally
,
I
wold
not
be
so
vnderstood
,
as
though
my
speaches
extended
,
to
any
,
either
noble
,
honorable
,
or
worshipful
:
for
,
I
am
so
farre
from
once
thinking
that
any
kind
of
sumptuous
,
or
gorgeous
attire
is
not
to
be
worn
of
any
of
them
,
as
I
suppose
them
rather
Ornaments
in
them
,
than
otherwise
.
And
that
they
both
may
,
and
for
some
respects
,
ought
to
were
such
attire
(
their
birthes
callings
,
functions
and
estats
requiring
the
same
)
for
causes
in
this
my
Booke
laid
downe
,
as
maye
appeare
,
and
for
the
distinction
of
them
from
the
inferiour
sorte
,
it
is
prouable
both
by
the
Woord
of
GOD
,
Ancient
Writers
,
and
common
practise
of
all
ages
,
People
and
Nations
,
from
the
beginning
of
the
World
,
to
this
day
.
And
therfore
,
when
I
speake
generally
of
the
excesse
of
Apparell
,
my
meaning
is
of
the
inferiour
sorte
onely
,
who
for
the
most
parte
do
farre
surpasse
,
either
noble
,
honorable
,
or
worshipfull
,
ruffling
in
Silks
,
Ueluets
,
Satens
,
Damasks
,
Taffeties
,
Gold
,
Siluer
,
and
what
not
?
with
their
swoords
,
daggers
,
and
rapiers
guilte
,
and
reguilte
,
burnished
,
and
costly
ingrauen
,
with
all
things
els
,
that
any
noble
,
honorable
,
or
worshipfull
Man
doth
,
or
may
weare
,
so
as
the
one
cannot
easily
be
discerned
from
the
other
.
These
be
the
Abuses
,
that
I
speake
of
,
these
be
the
euills
,
that
I
lament
,
and
these
be
the
persons
that
my
words
doo
concerne
,
as
the
tenure
of
my
Booke
consideratly
wayed
,
to
any
indifferent
READER
doth
purport
.
This
much
I
thought
good
(
Gentle
Reader
)
to
informe
thee
of
,
for
thy
better
instruction
,
as
well
in
these
few
points
,
as
in
all
other
the
like
,
whersoeuer
they
shall
chaunce
to
occurre
in
my
Booke
.
Beseaching
thée
,
to
construe
al
things
to
the
best
,
to
beare
with
the
rudenes
therof
,
and
to
giue
the
same
thy
good-woord
,
and
gentle
acceptaunce
.
And
thus
in
the
LORD
,
I
bid
thée
,
farewell
.
Thyne
to
vse
in
the
Lord
,
PHILLIP
Stubbes
.
Phillippus
Stubeus
CANDIDO
LECTORI
.
OFfendit
nimia
te
garrulitate
libellus
fortè
meus
,
Lector
miror
id
ipse
nihil
.
Obsitus
est
etenim
verborum
colluuione
plusquàm
vandalica
,
rebus
&
insipidis
.
Quare
si
sapias
operam
ne
perdito
post
hac
nostra
legendo
,
legas
vtiliora
,
vale
.
¶
Idem
in
Zoilum
.
ZOILE
cum
tanta
rabie
exardescis
in
omnes
,
non
aliter
rabidus
,
quàm
solet
ipse
canis
:
Dent●
Theonino
rodens
alios
,
calamoque
,
incessens
hos
,
qui
nil
,
nocuere
tibi
:
Vipeream
in
cunctos
vibrans
O
Zoile
linguam
,
linguam
quam
inficiunt
toxica
dira
tuam
:
Cum
Debacchandi
sinis
●it
Zoile
nullus
,
hora
quieta
tibi
nullaque
praetereat
:
Cum
tumeas
veluti
ventrosus
ZOILE
bufo
,
demiror
medius
quòd
minus
ipse
crepes
.
¶
Aliud
in
eundem
.
Daemones
ad
tetrum
descendat
Zoilus
antrum
,
hunc
lacerent
furiae
,
Cerborus
ore
voret
▪
Imprecor
at
misero
quid
paenas
,
cui
satis
intus
?
daemona
circumfert
pectore
namque
suo
.
¶
Eiusdem
aliud
.
Si
tibi
prolixus
nimium
liber
iste
videtur
pauça
legas
,
poterit
sic
liber
e●●e
breuis
.
A.
D.
In
commendation
of
the
Author
and
his
Booke
.
IF
Mortall-man
may
challenge
prayse
,
For
any
thing
done
in
this
lyfe
:
Than
may
our
Stubbes
,
at
all
assayes
,
Inioy
the
same
withouten
stryfe
.
Not
onely
for
his
Godly
zeale
,
And
Christian
life
accordinglie
:
But
also
for
this
booke
in
sale
,
Heare
present
,
now
before
thine
eye
:
Herein
the
Abuses
of
these
dayes
,
As
in
a
glasse
thou
mayest
behold
:
Oh
buy
it
than
,
hear
what
he
sayes
,
And
giue
him
thankes
an
hundred
sold.
I.
F.
In
Commendation
of
the
AVTHOR
and
his
Booke
.
SHall
men
prophane
,
who
toyes
haue
writ
,
And
wanton
pamphlets
store
,
Which
onely
tend
to
noorish
vice
:
And
wickednes
the
more
,
Deserue
their
praise
,
and
for
the
same
,
Accepted
be
of
all
,
And
shall
not
this
our
AVTHOR
than
Receiue
the
Lawrell
pall
?
Who
for
good
will
in
sacred
brest
He
beares
to
natiue
soyle
,
Hath
published
this
Godly
Booke
,
With
mickle
paine
and
toyle
.
Wherein
,
as
in
a
Mirrour
pure
Thou
mayest
behold
and
see
,
The
vices
of
the
World
displayed
Apparent
to
thy
eye
.
He
flattereth
none
,
as
most
men
do
,
In
Hope
to
game
a
price
:
But
shewes
to
all
their
wickednesse
,
And
Gods
diuyne
Iustice
.
A
Godlyer
booke
was
neuer
made
,
Nor
meeter
for
these
dayes
:
Oh
read
it
than
▪
thank
GOD
for
it
,
Let
T'HAVTOR
haue
his
praise
.
THE
AVTHOR
AND
HIS
BOOKE
.
NOw
hauing
made
thée
,
seelie
booke
,
and
brought
thée
to
this
frame
:
Full
loth
I
am
to
publish
thee
,
lest
thou
impaire
my
name
.
The
Booke
.
Why
so
?
good
Maister
,
what
's
the
cause
,
why
you
so
loth
should
be
,
To
send
mée
foorth
into
the
World
,
my
fortune
for
to
trye
?
The
Author
.
This
is
the
cause
,
for
that
I
know
,
the
wicked
thou
wilt
moue
,
And
eke
because
thy
ignoraunce
:
is
such
,
as
none
can
loue
.
The
Booke
.
I
doubt
not
,
but
all
Godly
Men
,
will
loue
and
like
mée
well
,
And
for
the
other
I
care
not
,
in
pride
although
they
swell
.
The
Author
.
Thou
art
also
no
lesse
in
thrall
,
and
subiect
euery
way
:
To
MOMVS
and
to
ZOILVS
crew
,
who
'le
dayly
at
thée
bay
.
The
Booke
.
Though
MOMVS
rage
,
and
Zoilus
carpe
:
I
feare
them
not
at
all
,
The
Lord
my
GOD
in
whom
I
trust
,
shall
soone
cause
them
to
fall
.
The
Author
.
Well
,
●●th
thou
wouldest
so
faine
be
gone
,
I
can
thée
not
withhold
:
Adieu
therfore
,
GOD
be
thy
speade
,
And
blesse
thée
a
hundred
fold
.
The
Booke
.
And
you
also
good
Maister
mine
,
GOD
blesse
you
with
his
grace
:
Preserue
you
still
,
and
graunt
to
you
In
Heauen
a
dwelling
place
.
The
Anatomie
of
the
Abuses
in
AILGNA
.
¶
The
Interlocutors
,
or
Speakers
.
Spudeus
.
Philoponus
.
God
geue
you
good
morow
,
Maister
Philoponus
.
Philo.
And
you
also
,
good
Brother
Spudeus
.
Spud.
I
am
glad
to
sée
you
in
good
health
,
Philo.
In
deede
,
I
haue
spent
some
tyme
abroad
,
els
where
,
then
in
my
natiue
countrey
,
(
I
must
needs
confesse
)
but
,
how
false
that
Report
is
(
by
whom
soeuer
it
was
first
rumored
,
or
▪
how
farre
so
euer
it
be
dispersed
)
your
present
eyes
can
witnesse
.
Spud.
I
pray
you
,
what
course
of
lyfe
,
haue
you
lead
in
this
your
longe
absence
,
foorth
of
your
owne
countrey
?
Philo.
Truely
(
brother
)
I
haue
lead
the
life
of
a
poore
Trauayler
,
Ainabla
,
after
,
Ainatirb
:
but
nowe
presently
called
Ailgna
,
wherein
I
haue
liued
these
seuen
winters
,
and
more
,
trauailing
from
place
to
place
,
euen
all
the
Land
ouer
indifferently
.
Spud.
That
was
to
your
no
litle
charges
,
I
am
sure
?
Philo.
It
was
so
:
but
what
than
?
I
thank
God
I
haue
atchieued
it
,
Spud.
And
to
what
ende
,
did
you
take
in
hand
this
great
trauayle
,
if
I
may
be
so
bould
as
to
aske
?
Philo.
Truely
,
to
sée
fashions
,
to
acquainte
my selfe
with
the
natures
,
qualities
,
properties
,
Spud.
Seing
that
by
diuyne
prouidence
,
we
are
heare
met
together
,
let
vs
(
vntill
we
come
to
the
end
of
our
purposed
iorney
)
vse
some
●onference
of
the
state
of
the
World
now
at
this
daie
▪
as
well
to
recreate
our
minds
,
as
to
cut
of
the
tedyousnes
of
oure
iorneye
.
Philo.
I
am
very
well
contente
so
to
doe
,
beinge
not
a
litle
glad
of
your
good
companie
:
For
,
Comes
facundus
in
via
,
pro
vehiculo
est
.
1.
A
good
Companion
too
trauayle
withall
,
Spud.
But
,
before
I
enter
combat
with
you
(
because
I
am
a
countrey
man
,
Phil.
Your
spéeches
(
I
put
you
out
of
doubt
)
shal
not
be
offensiue
to
mée
,
if
they
be
not
offensiue
to
God
,
first
.
Spud.
I
pray
you
,
what
maner
of
Countrey
is
that
Ailgna
,
where
you
say
you
haue
trauailed
so
much
?
Philo.
A
pleasant
&
famous
Iland
,
immured
aboute
with
the
Sea
,
Spud.
What
kinde
of
people
are
they
that
inhabite
there
?
Philo.
A
strong
kinde
of
people
,
audacious
,
bold
▪
puissant
,
and
heroycal
,
of
great
magnanimitie
,
valiauncie
and
prowes
,
of
an
incomparable
feature
,
of
an
excellente
complexion
,
and
in
all
humanitie
,
inferiour
to
none
vnder
the
Sunne
.
Spud.
This
people
,
whome
God
hath
thus
blessed
,
must
needes
bee
a
verie
godly
people
,
eyther
els
they
be
méere
ingrate
,
to
God
the
authour
of
all
grace
,
&
of
these
their
blessinges
especially
?
Philo.
It
gréeueth
me
to
remember
their
liues
,
or
to
make
mention
of
their
wayes
,
Spud.
From
whence
spring
all
these
euills
in
man
,
for
we
sée
euerie
one
is
inclined
to
sin
naturally
,
and
there
is
no
fleshe
which
liueth
,
and
sinneth
not
?
Philo.
All
wickednes
,
Spud.
It
is
but
a
follie
to
greeue
at
them
,
who
sorowe
not
for
them selues
.
Let
them
sinck
in
their
owne
sinne
:
vnusquisque
portabit
suum
onus
.
Euery
one
shall
beare
his
own
burden
.
Anima
quae
peccauerit
,
ipsa
morietur
the
soule
that
sinneth
shall
dy
:
wherfore
surcease
to
sorow
or
greeue
any
more
for
them
:
for
they
are
such
,
as
the
Lord
hath
cast
of
into
a
reprobat
sence
,
&
prei●dicat
opinion
,
&
preordinat
destruction
,
that
his
power
,
his
glorie
and
iustice
may
appeare
to
all
the
World
.
Philo.
Oh
brother
,
ther
is
no
christen
man
,
in
whose
hart
shineth
scintillula
aliqua
pietatis
,
any
sparke
of
God
his
grace
,
which
will
not
gréeue
to
sée
his
brethren
&
sisters
in
the
Lord
,
members
of
the
same
body
,
coheyres
of
the
same
kingdom
,
&
purchased
with
one
&
the
same
inestimable
price
of
Christ
his
bloud
,
to
runne
thus
desperatlie
into
the
gulphe
of
destruction
and
laberinth
of
perdition
.
If
the
least
and
meanest
member
of
thy
whole
body
,
be
hurt
,
wounded
,
cicatriced
or
brused
,
doth
not
the
hart
,
and
euerie
member
of
thy
body
,
Spud.
Séeing
that
so
many
and
so
haynous
sinnes
do
raigne
and
rage
in
Ailgna
,
as
your
wordes
import
,
and
which
mooue
you
to
such
intestine
sorrowe
,
and
griefe
of
minde
,
I
pray
you
describe
vnto
me
more
perticularly
,
some
of
those
Capitall
crimes
,
and
chiefe
Abuses
,
which
are
there
frequented
,
and
which
dishonour
the
maiestie
of
God
the
most
,
as
you
suppose
?
A
particuler
description
of
PRIDE
,
the
principall
Abuse
:
and
how
manifold
it
is
in
AILGNA
.
PHILOPONVS
.
YOu
do
well
to
request
me
to
cipher
foorth
vnto
you
parte
of
those
great
Abuses
(
and
Cardinall
Uices
)
vsed
in
AILGNA
,
for
no
man
in
anie
Catalogue
,
how
prolixe
soeuer
,
is
able
to
comprehend
the
summe
of
all
abuses
there
in
practise
.
Spud.
Wherfore
haue
you
intended
to
speak
of
Pride
the
first
of
all
,
geuing
vnto
it
the
first
place
in
your
tractation
?
Because
it
is
euill
in
it selfe
,
and
the
efficiente
cause
of
euill
,
or
for
some
other
purpose
?
Philo.
For
no
other
cause
,
Matercula
&
origo
omnium
vitiorum
,
Spud.
How
manyfold
is
this
sin
of
Pryde
,
whereby
the
glorie
of
God
is
defaced
,
and
his
maiestie
so
gréeuously
offended
?
Philo.
Pride
is
tripartite
,
namely
,
the
pryde
of
the
hart
,
Spud.
How
is
the
pride
of
the
hart
committed
?
Philo.
Pride
of
the
hart
is
perpetrate
,
when
as
a
man
lifting
him selfe
on
highe
,
thinketh
of
himself
,
aboue
that
which
he
is
of
himselfe
:
dreamyng
a
perfection
of
himselfe
,
when
he
is
nothyng
lesse
:
And
in
respect
of
himselfe
,
contempneth
,
vilefieth
and
reproacheth
all
men
,
thinking
none
comparable
to
him selfe
,
whose
righteousnes
,
notwithstanding
,
is
lyke
to
the
polluted
cloth
of
a
menstruous
woman
:
Therfore
,
the
Pryde
of
the
Heart
,
maye
bée
saide
,
Pride
,
with
his
Cosin
germayn
Philautia
Selfeloue
,
perswadeth
him
,
that
he
hath
néede
of
no
mans
helpe
but
his
owne
:
that
he
standeth
by
his
own
proper
strength
&
power
and
by
no
mans
els
,
&
that
he
is
al
in
all
,
yea
,
so
perfect
and
good
,
as
no
more
can
be
exacted
of
hym
.
Spud.
How
is
Pride
of
wordes
,
or
pride
of
mouthe
,
committed
?
Philo.
Pride
of
the
mouth
,
Nature
,
bryngeth
vs
all
into
the
worlde
,
after
one
sorte
,
and
receiueth
all
againe
,
into
the
wombe
of
our
mother
,
I
meane
,
the
bowelles
of
the
earth
,
al
in
one
and
the
same
order
and
manner
,
without
any
difference
or
diuersitie
at
all
,
wherof
more
hereafter
shal
be
spoken
.
Spud.
How
is
Pride
of
Apparell
committed
?
Philo.
By
wearyng
of
Apparell
more
gorgeous
,
And
this
sinne
of
Apparell
(
as
I
haue
sayde
before
)
hurteth
more
then
the
other
two
:
For
the
sinne
of
the
heart
,
hurteth
none
,
but
the
Author
,
in
whom
it
bréedeth
,
so
long
as
it
bursteth
not
foorth
into
exteriour
action
:
And
the
Pride
of
the
mouth
(
whiche
consisteth
,
as
I
haue
sayd
,
in
ostenting
and
braggyng
of
some
singular
vertue
,
eyther
in
himselfe
,
or
some
other
of
his
kinred
,
and
which
he
arrogateth
to
himselfe
(
by
Hereditarie
possession
,
or
lineall
dissent
)
though
it
be
meere
vngodly
in
it
own
nature
,
yet
it
is
not
permanent
,
(
for
wordes
fly
into
the
aire
,
not
leauing
any
print
or
character
behinde
them
to
offend
the
eyes
.
)
But
this
sinne
of
excesse
in
Apparell
,
remayneth
as
an
Example
of
euyll
before
our
eyes
,
and
as
a
prouocatiue
to
sinne
,
as
Experience
daylye
sheweth
.
Spud.
Would
you
not
haue
men
to
obserue
a
decencie
,
Philo.
I
would
wish
,
that
a
decencie
,
a
comly
order
,
and
as
you
say
,
a
decorum
were
obserued
,
as
well
in
Attyre
,
as
in
all
things
els
:
but
,
would
God
the
contrarie
were
not
true
:
For
most
of
our
nouell
Inuentions
and
new fangled
fashions
,
Spud.
Hathe
this
contagious
infection
,
of
Pride
in
Apparell
,
infected
and
poysoned
any
other
countrey
,
beside
Ailgna
,
suppose
you
?
Philo.
No
doubt
,
but
this
poyson
hath
shed
foorth
his
influence
,
and
powred
foorth
his
stinking
dregges
ouer
all
the
face
of
the
earth
,
but
yet
I
am
sure
,
there
is
not
any
people
vnder
the
Zodiacke
of
heauen
,
how
clownish
,
rurall
or
brutish
soeuer
,
that
is
so
poisoned
with
this
Arsnecke
of
Pride
,
or
hath
drunke
so
deepe
of
the
dregges
of
this
Cup
,
as
Ailgna
hath
,
with
griefe
of
conscience
I
speake
it
,
with
sorow
I
sée
it
,
and
with
teares
I
lament
it
.
Spud.
But
I
haue
heard
them
saye
,
that
other
Nations
passe
them
,
Italians
,
the
Athenians
,
the
Spaniards
,
the
Caldeans
,
Heluetians
,
Zuitzers
,
Venetians
,
Muscouians
,
and
such
lyke
:
now
,
whither
this
be
true
or
not
,
I
greatly
desire
to
knowe
.
Philo.
This
is
but
a
visour
,
or
cloke
,
to
hide
their
Sodometrie
withall
:
onelye
spoken
,
not
prooued
:
forged
in
the
deceiptfull
Mint
of
their
owne
braynes
:
For
(
if
credit
may
be
giuen
to
ancient
writers
,
)
the
Egyptians
are
said
,
neuer
to
haue
changed
their
fashion
,
or
altered
the
forme
of
their
first
Attire
,
from
the
beginning
to
this
day
:
as
Iacobus
Stuperius
,
lib.
de
diuer
sis
nostrae
aetatis
habitibus
,
Pag.
16
,
affirmeth
:
The
Grecians
,
are
saide
,
to
vse
but
one
kynde
of
Apparell
without
any
chaunge
:
that
is
to
wit
:
a
longe
Gowne
,
reaching
downe
to
the
grounde
.
The
Germaynes
,
are
thought
to
be
so
precise
in
obseruing
one
vniforme
fashion
in
Apparell
,
as
they
haue
neuer
recéeded
from
their
first
Origina
:
as
the
said
Stuperius
sayth
,
in
these
wordes
:
Non
enim
mores
leuiter
mutare
vetustos
,
Germanus
vnqnam
consueuit
incola
:
Whiche
in
Englysh
Uerse
,
is
thus
muche
in
effect
.
¶
The
Germayne
people
neuer
vse
,
lightly
to
chop
and
chaunge
Their
customes
olde
,
or
els
Attyre
,
wherin
abroade
they
range
.
¶
The
Muscouians
,
Athenians
,
Italians
,
Brasilians
,
Affricanes
,
Asianes
,
Cantabrians
,
Hungarians
,
Ethiopians
,
or
els
,
what
Nation
soeuer
,
vnder
the
Sunne
,
are
so
farre
qehinde
the
people
of
Ailgna
,
in
exquisitnesse
of
Apparell
,
as
in
effect
,
they
estéeme
it
litle
or
nothyng
at
all
,
so
it
repell
the
colde
,
and
couer
their
shame
:
yea
,
some
of
them
are
so
smally
addicted
therto
,
that
settyng
apart
all
honestie
and
shame
,
they
go
cleane
naked
.
Other
some
meanly
apparelled
,
some
in
Beasts
skinnes
,
some
in
haire
,
&
what
euer
they
can
get
:
some
in
one
thing
,
some
in
another
,
nothing
regarding
eyther
hosen
,
shoes
,
bands
▪
ruffes
,
shirts
,
or
any
thing
els
.
And
the
ciuilest
nations
that
are
,
bee
so
farre
estraunged
from
the
pride
of
of
apparell
that
they
esteme
him
as
brauelye
attyred
that
is
clothed
in
our
carzi●s
,
frizes
,
ruggs
,
and
other
kinds
of
cloth
,
as
we
do
him
that
is
clad
all
ouer
in
silkes
,
veluets
,
satens
,
damasks
,
grograins
,
taffeties
,
and
such
like
.
So
that
herby
you
sée
,
that
they
speak
vntruly
that
say
,
that
other
nations
exceede
them
in
brauerie
of
apparell
.
For
it
is
manifest
that
all
other
Nations
vnder
the
sun
how
strange
,
how
new
,
how
fine
,
or
how
comly
soeuer
they
think
their
fashions
to
be
,
when
they
be
compared
with
the
dyuerse
fashions
,
&
sundrie
formes
of
apparell
in
Ailgna
,
are
most
vnhandsame
,
brutish
and
monstrouse
.
And
herby
it
appeareth
that
no
People
in
the
World
is
so
curiouse
in
new
fangles
,
as
they
of
Ailgna
be
.
But
graunte
it
were
so
,
and
admit
that
others
excelled
them
,
(
which
is
false
)
shall
we
do
euill
,
because
they
do
so
?
shall
their
wickednesse
excuse
vs
of
sinne
,
if
we
commit
the
like
&
worse
?
shall
not
the
soule
that
sinneth
dye
?
wherfore
let
vs
not
sinne
of
presumption
,
with
the
multitude
,
because
they
do
so
,
least
we
be
plagued
with
them
because
we
doe
the
like
.
Moreouer
those
Cuntreyes
are
rich
and
welthie
of
them selues
,
Spud.
Doe
you
thinke
it
not
permitted
to
any
hauinge
store
of
other
necessary
clothing●
to
weare
,
silks
,
veluets
,
taffeties
,
&
other
suche
riche
attyre
,
of
what
calling
soeuer
they
be
of
?
Ph.
I
doubt
not
,
omne
extremum
vertitur
in
vitium
,
euery
extreme
,
is
turned
into
vice
.
The
nobilitye
(
though
they
haue
store
of
other
attyre
)
and
the
gentrie
(
no
doubte
)
Ailgna
,
and
such
preposterous
excesse
therof
,
as
euery
one
is
permitted
to
flaunt
it
out
,
in
what
apparell
he
lust
himselfe
,
or
can
get
by
anie
kind
of
meanes
.
So
that
it
is
verie
hard
to
knowe
,
who
is
noble
,
who
is
worshipfull
,
who
is
a
gentleman
,
who
is
not
:
for
you
shall
haue
those
,
which
are
neither
of
the
nobylitie
gentilitie
,
nor
yeomāry
,
no
,
nor
yet
anie
Magistrat
or
Officer
in
the
common
welth
,
Spud.
If
it
be
not
lawfull
for
euery
one
,
to
weare
,
silks
,
veluets
,
satens
,
damasks
,
taffeties
,
gold
,
siluer
,
preciouse
stones
,
&
what
not
,
wherfore
did
the
Lord
make
&
ordein
them
?
Philo.
I
denie
not
,
but
they
may
be
worne
of
them
,
who
want
other
things
to
cloth
them
withal
,
or
of
the
nobylity
,
gentilytie
,
or
magistery
,
for
the
causes
abouesaid
,
Spud.
I
praye
you
let
mee
intreate
you
,
to
shewe
me
wherefore
our
apparell
was
giuen
vs
,
and
by
whome
?
Philo.
Your
requeste
is
both
diffuse
and
intricate
,
and
more
than
my
weake
and
infirme
knowledge
is
able
to
comprehend
:
When
the
Lord
our
God
▪
a
spiritual
,
intellectible
vnderstanding
substance
,
incomprehensible
,
immensurable
,
&
inaccessible
,
had
by
his
woord
,
and
heauenly
wisedome
Christ
Iesus
,
created
and
made
the
world
,
&
all
things
therin
contayned
,
the
sixte
day
he
created
man
,
after
his
own
similitude
and
likenes
,
in
innocencie
,
holines
,
righteousnes
,
&
all
kind
of
perfection
,
he
placed
him
in
Paradise
terestrial
commaunding
him
to
tyl
&
manure
the
same
.
Than
the
deuil
,
an
old
maligner
of
mankind
,
who
before
was
an
Angel
in
heauen
,
&
through
sin
of
pride
in
arrogating
to
himselfe
the
seate
&
throne
of
Gods
maiesty
,
cast
down
into
the
lake
of
hell
,
enuying●
mans
glorious
estate
,
which
he
than
had
lost
,
came
vnto
man
in
Paradise
,
Spud.
I
gather
by
your
words
thrée
speciall
poynts
.
First
,
that
sin
was
the
cause
why
our
apparell
was
giuen
vs
.
Secondly
,
that
God
is
the
author
,
&
giuer
therof
.
Thirdly
,
that
it
was
giuen
vs
to
couer
our
shame
with
all
,
&
not
to
féed
the
insatiable
desires
of
mens
wanton
&
luxurious
eies
?
Philo.
Your
collection
is
very
true
.
Than
seeing
that
our
apparel
was
giuen
vs
Spud.
Did
the
Lord
cloth
our
first
parents
in
leather
,
as
not
hauing
any
thing
more
preciouse
to
attyre
them
withall
,
or
for
that
,
it
might
be
a
permanent
rule
,
or
patern
vnto
vs
(
his
posterity
)
for
euer
,
wherafter
we
are
of
force
to
make
all
our
garments
,
so
as
it
is
not
now
lawfull
to
go
in
richer
arraye
,
without
offendinge
his
maiestie
?
Philo.
Although
the
Lord
did
not
cloth
them
so
meanly
,
for
that
he
had
nothing
els
,
more
preciouse
to
attyre
them
withall
(
for
Domini
est
terra
,
&
plenitudo
eius
,
the
earth
is
the
Lords
and
the
fulnesse
therof
,
saith
the
Lord
by
his
Psalmist
:
And
by
his
Prophet
.
Gold
is
myne
,
siluer
is
myne
,
and
all
the
riches
of
the
world
is
my
own
)
yet
no
doubt
,
but
he
would
that
this
their
meane
&
base
attyre
,
should
be
as
a
rule
,
or
pedagogie
vnto
vs
,
to
teach
vs
that
we
ought
rather
to
walke
meanelye
,
Spud.
Than
it
seemeth
a
thinge
materiall
,
and
of
great
importance
,
that
we
resemble
our
first
Parents
in
austerity
,
and
simplicity
of
apparell
,
so
muche
as
maye
be
possible
,
doth
it
not
?
Philo.
I
put
no
religion
in
goinge
,
Spud.
But
they
say
,
they
please
God
,
rather
than
offend
him
in
wearing
this
gorgiouse
attyre
,
for
therby
the
glory
of
his
workmanship
in
them
doth
more
appeare
.
Besides
that
,
it
maketh
a
man
to
be
accepted
,
and
esteemed
of
in
euery
place
:
wheras
otherwise
,
they
should
be
nothing
lesse
.
Philo.
To
think
that
the
Lorde
our
God
is
delighted
in
the
splendente
shewe
of
outward
apparell
,
Spud.
But
what
say
you
to
the
other
branch
of
their
conclusion
,
namely
,
that
Apparell
maketh
them
to
be
accepted
,
and
well
taken
in
euery
place
?
Philo.
Amongest
the
wicked
,
and
ignorante
Pezants
,
I
must
néedes
confesse
,
they
are
the
more
estemed
,
in
respect
of
their
apparell
,
but
nothing
at
all
the
more
,
but
rather
the
lesse
,
amongest
the
godly
wyse
.
So
farre
of
will
all
wyse
men
be
,
Spud.
Wherfore
would
you
haue
men
accepted
,
if
not
for
Apparell
?
Philo.
If
any
be
so
foolish
to
ymagin
,
that
he
shal
be
worshipped
,
reuerenced
Sp.
Than
I
gather
you
would
haue
men
accepted
for
vertue
&
true
Godlines
,
wold
you
not
?
Ph.
I
would
not
only
haue
men
to
be
accepted
&
reuerenced
for
their
virtue
(
though
the
chiefest
reuerence
is
onely
to
be
attributed
to
him
,
Spud.
But
I
haue
hard
say
,
there
is
more
holynesse
in
some
kynd
of
apparell
,
than
in
othersome
,
which
makes
them
so
much
to
affecte
varytie
of
fashions
,
I
thinke
.
Philo.
Indéed
I
suppose
that
the
summe
of
their
religion
,
doth
consiste
in
apparell
.
Spud.
But
I
haue
hard
them
reason
thus
.
That
which
is
good
in
it
own
nature
,
cannot
hurt
:
Philo.
These
be
well
seasoned
reasons
,
and
substantiall
asseuerations
in
déed
,
but
if
they
haue
no
better
arguments
to
leane
vnto
,
than
these
,
their
kingdome
of
Pride
will
shortlie
,
fall
without
all
hope
of
recouerie
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
wickednesse
abused
.
And
therfore
wo
be
to
them
that
make
the
good
Creatures
of
God
instruments
of
dampnation
to
them selues
,
by
not
vsing
them
,
but
abusing
them
.
And
yet
not
withstanding
,
it
maye
be
said
,
to
hurte
,
or
not
to
hurte
,
as
it
is
abused
,
or
not
abused
.
And
wheras
they
would
haue
the
abuse
of
apparell
(
if
any
be
)
taken
away
,
and
the
apparell
to
remain
still
,
it
is
impossible
to
supplant
the
one
,
without
the
extirpation
of
the
other
also
.
For
it
is
trulye
said
,
sublata
causa
,
tollitur
effectus
:
But
not
,
subrepto
effectu
,
tollitur
causa
.
And
the
reason
is
,
these
two
collaterall
Cosins
,
apparell
,
and
Pride
(
the
Mother
and
Daughter
Spud.
What
is
your
opinion
?
did
the
people
of
the
former
world
so
much
esteeme
of
apparell
,
as
we
doe
at
this
present
day
,
without
respect
had
either
to
sex
,
kind
,
order
,
degrée
estat
,
or
callinge
?
Philo.
No
doubt
but
in
all
ages
,
they
had
their
imperfections
and
faults
,
for
Hominis
est
errare
,
labi
,
&
decipi
,
it
is
incident
to
man
,
to
erre
,
to
fall
,
and
to
be
deceiued
.
Philosophers
,
who
knew
not
God
▪
(
though
otherwise
,
wyse
Sages
,
and
great
Clarks
)
haue
contemned
it
,
as
a
pestiferouse
euill
:
in
so
muche
as
they
haue
writ
(
almost
)
whole
volumes
against
the
same
,
as
is
to
be
seene
in
most
of
their
Books
yet
extant
.
Spud.
Are
you
able
to
proue
that
?
Philo.
That
I
am
verie
easilye
,
Philosopher
,
Lacedemonians
,
who
returned
them
from
whence
they
came
,
sayinge
,
they
would
be
a
greatter
shame
to
them
,
than
honore
.
Kinge
Pirrus
sente
riche
attyre
to
the
Matrones
of
Rome
,
who
abhorred
them
,
as
menstruous
clowtes
.
The
conceiued
opinion
amongest
the
Grecians
to
this
day
is
,
that
it
is
neither
gold
,
nor
gorgiouse
attyre
that
adorneth
either
Man
or
Woman
,
but
vertuous
conditions
,
and
such
like
.
Diogines
A
certen
other
Philosopher
,
addressed
himselfe
towards
a
kings
courte
in
his
Philosophers
attyre
,
that
is
in
meane
,
base
and
poore
aray
:
But
soe
sone
as
the
Officers
espied
him
,
they
cried
awaie
with
that
rogue
,
what
dothe
he
soe
nie
the
kinges
maiestye
courte
.
The
poore
Philosopher
seing
it
lighten
so
fast
,
retyred
back
,
for
feare
of
their
thunderclappes
,
and
repayringe
home
,
appaireled
himselfe
,
in
riche
Attyre
,
and
came
againe
marchinge
towards
the
court
,
he
was
no
sooner
in
sight
,
but
euery
one
receiued
him
plausiblie
,
and
with
great
submission
,
and
reuerence
.
When
he
came
in
presence
of
the
kinge
,
and
other
mightie
potentats
,
he
kneled
down
,
and
ceased
not
to
kisse
his
garments
.
The
king
and
nobles
marueylinge
not
a
litle
therat
,
asked
him
,
wherfore
he
did
so
?
Who
aunswered
,
Spud.
But
you
are
not
able
to
proue
that
any
good
Christians
,
euer
set
light
by
precious
attire
,
but
alwayes
estéemed
it
as
a
speciall
ornament
to
the
whole
man
,
As
for
these
Heathen
they
were
fooles
,
neyther
is
it
materiall
,
what
they
vsed
,
or
vsed
not
?
Philo.
I
am
able
to
prooue
,
that
euen
from
the
beginning
of
the
world
,
the
chosen
and
peculiar
people
of
God
,
haue
contemned
proude
Apparel
,
as
things
(
not
onely
)
not
necessarie
,
but
also
as
very
euilles
themselues
,
Adam
,
and
Eua
our
Mother
?
Were
they
not
clothed
in
peltes
,
and
skins
of
beasts
?
Was
not
this
a
meane
kinde
of
Apparell
thinke
you
?
Was
it
not
vnfitting
to
sée
a
woman
inuested
all
ouer
in
leather
?
But
yet
the
Lord
thought
it
precious
,
and
seemelie
ynough
for
them
.
What
saye
you
to
the
noble
Prophet
of
the
world
Elias
,
The
Apostle
Paul
writing
to
the
Hebrues
saith
,
that
the
persecuted
Church
,
bothe
in
his
time
,
and
before
his
dayes
were
clothed
some
in
Shéep
skinnes
,
and
some
in
Gote
skinnes
,
some
in
Camels
heare
,
some
in
this
and
some
in
that
,
and
some
in
whatsoeuer
they
coulde
get
,
for
if
it
would
hide
their
shameful
parts
,
and
kept
them
from
the
colde
,
they
thought
it
sufficient
,
they
required
no
more
:
but
to
speak
in
one
woord
for
all
,
did
not
our
Sauiour
Iesus
Christ
weare
the
very
same
fashion
of
apparell
,
that
his
Cuntrey-men
vsed
,
that
is
a
cote
without
a
seame
either
knit
or
weaued
?
which
fashions
the
Palestynians
vse
there
,
A
peculiare
Discription
of
apparell
in
A●lgna
by
degrees
YOu
haue
borne
me
in
hand
of
many
and
gréeuous
abuses
reigning
in
Ailgna
,
but
now
setting
aparte
these
ambagies
and
superfluous
vagaries
)
I
pray
you
describe
vnto
me
more
particularly
the
sundrie
abuses
in
Apparell
there
vsed
,
running
ouer
by
degrées
the
whole
state
thereof
,
that
I
maye
sée
as
it
were
the
perfect
Anatomie
of
that
Nation
in
Apparell
,
whiche
thinge
I
greatlye
desire
to
knowe
.
Philo.
Your
request
séemeth
both
intricate
,
and
harde
,
considering
there
bee
Tot
tantae
maeryadaes
inuentionum
,
So
manie
,
and
so
fonde
fashions
,
and
inuentions
of
Apparell
euerie
day
.
But
yet
,
lest
I
might
be
iudged
vnwilling
to
shewe
you
what
pleasure
I
can
,
I
will
assay
(
pro
virili
mea
,
omnibus
neruulis
vndique
extensis
)
with
all
the
might
and
force
I
can
,
to
satisfie
your
desire
.
Wherefore
to
begin
first
with
their
Hattes
.
Sometimes
they
were
them
sharp
on
the
crowne
,
pearking
vp
like
a
sphere
,
or
shafte
of
a
stéeple
,
Spud.
These
Fethers
argue
the
lightnes
of
their
fond
imaginations
,
and
plainly
conuince
them
of
instabilitie
and
folly
,
for
sure
I
am
,
hansome
they
cannot
be
,
therefore
Ba●ges
of
pride
they
must
needs
be
,
which
I
think
non●
wil
weare
but
such
as
he
like
them selues
.
But
to
your
intended
discourse
.
Philo.
They
haue
great
and
monsterous
ruffes
,
So
that
they
stand
a
full
quarter
of
a
yarde
(
and
more
)
from
their
necks
hanging
ouer
their
shoulder
poynts
,
insted
of
a
vaile
.
But
if
Aeolus
with
his
blasts
,
or
Neptune
with
his
stormes
,
chaunce
to
hit
vppon
the
crasie
bark
of
their
brused
ruffes
,
then
they
goe
flip
flap
in
the
winde
like
rags
flying
abroad
,
and
lye
vpon
their
shoulders
like
the
dishcloute
of
a
●lutte
.
But
wot
you
what
?
the
deuil
,
as
in
the
fulnes
of
his
malice
,
first
inuented
these
great
ruffes
,
so
hath
hée
now
found
out
also
two
great
stayes
to
beare
vp
and
maintaine
this
his
kingdome
of
great
ruffes
(
for
the
deuil
is
king
and
prince
ouer
all
the
children
of
pride
)
the
one
arch
or
piller
wherby
his
kingdome
of
great
ruffes
is
vnderpropped
The
other
piller
is
a
certain
deuice
made
of
wyers
crested
for
the
purpose
,
whipped
ouer
either
with
gold
,
thred
,
siluer
or
silk
,
&
this
hée
calleth
a
supportasse
or
vnderpropper
.
This
is
to
be
supplyed
round
about
their
necks
vnder
the
ruffe
,
vpon
the
out
side
of
the
band
,
to
beare
vp
the
whole
frame
&
body
of
the
ruffe
,
from
falling
and
hanging
down
.
Spud.
This
is
a
deuice
passing
all
the
deuices
that
euer
I
sawe
or
heard
of
.
Then
I
perceiue
the
deuill
not
onely
inuenteth
mischeif
,
but
also
ordaineth
instrumentall
meanes
to
continue
the
same
.
These
bands
are
so
chargeable
(
as
I
suppose
that
but
fewe
haue
of
them
,
if
they
haue
,
they
are
better
monyed
them
I
am
?
Philo.
So
few
haue
them
as
almost
none
is
without
them
,
for
euery
one
how
meane
or
simple
soeuer
they
bee
otherwise
,
will
haue
of
them
thrée
or
foure
apéece
for
fayling
.
And
as
though
Camericke
,
Spud.
The
state
and
condition
of
that
Land
must
néedes
be
miserable
,
and
in
tyme
growe
to
greate
scarcitie
and
dearth
,
where
is
such
vayne
Prodigalitie
,
and
excesse
of
all
thynges
vsed
.
Philo.
Their
Shirtes
,
which
all
in
a
manner
doe
weare
(
for
if
the
Nobilitie
or
Gentrie
onely
did
weare
them
,
it
were
somedeal
more
tollerable
)
are
eyther
of
Camericke
,
Holland
,
Lawne
,
Spud.
These
be
goodly
shurts
indeed
,
&
such
yet
as
will
not
chafe
their
tender
skinnes
,
nor
vlcerat
their
lyllie
white
bodyes
,
or
if
they
do
,
it
wil
not
be
much
to
their
gréeuances
I
dare
be
bound
.
Is
it
anie
maruell
,
si
Cristas
erigant
&
cornua
attollant
,
if
they
stand
vppon
their
pantoffles
,
and
hoyse
vp
their
sayles
on
highe
,
hauinge
these
dya●●ond
shurts
on
their
delicate
bodies
:
but
how
soeuer
it
is
,
I
gather
by
your
words
,
that
this
must
néeds
be
a
nice
,
and
curious
People
,
who
arethus
nusseled
vp
in
such
daintie
attyre
.
Philo.
It
is
very
true
,
Ailgna
,
as
poore
mendicants
to
begge
their
bread
)
wherof
some
weare
strait
to
the
thigh
,
othersome
litle
bigger
:
and
when
they
ware
shurts
of
hempe
,
or
flax
(
but
now
these
are
to
grosse
,
Spud.
I
thinke
no
lesse
:
For
how
stronge
men
were
in
tymes
past
▪
how
long
they
lyued
,
and
how
helthfull
they
weare
,
before
suche
Nicenes
,
and
vayne
pamperinge
curiositie
was
inuented
,
we
may
reade
,
and
many
that
lyue
at
this
daye
,
can
testifie
.
But
now
through
our
fond
toyes
and
nice
inuentions
,
we
haue
brought
our selues
into
suche
pusillanimitie
,
and
effeminat
condition
,
as
we
may
seeme
rather
nice
dames
,
and
yonge
gyrles
,
than
puissante
ag●nts
,
or
manlie
men
,
as
our
Forefathers
haue
bene
.
Philo.
Their
dublettes
are
noe
lesse
monstrous
than
the
reste
:
Now
what
handsomnes
can
be
in
these
dubblettes
whiche
stand
on
their
bellies
,
like
or
muche
bigger
than
a
mans
codpeece
,
(
so
as
their
bellies
are
thicker
than
all
their
bodyes
besyde
)
let
wyse
men
iudge
.
For
,
for
my
parte
,
handsomnes
in
them
,
I
see
none
,
and
muche
lesse
profyte
.
And
to
be
plaine
,
I
neuer
sawe
any
weare
them
:
For
what
may
these
great
bellies
signifie
els
,
than
that
either
they
are
suche
,
or
els
are
affected
that
way
.
This
is
the
truest
signification
,
that
I
could
euer
presage
,
or
diuyne
of
them
.
And
this
maye
euerye
one
iudge
of
them
that
séeth
them
,
for
certaine
I
am
there
was
neuer
any
kinde
of
apparell
euer
inuented
,
that
could
more
disproportion
the
body
of
man
then
these
Dublets
with
great
bellies
hanging
down
beneath
their
Pudenda
,
(
as
I
haue
said
)
&
stuffed
with
foure
,
fiue
or
six
pound
of
Bombast
at
the
least
:
I
say
nothing
of
what
their
Dublets
be
made
,
Spud.
These
be
the
strangest
doublets
that
euer
I
heard
of
,
and
the
furdest
from
hansomnes
in
euery
respect
,
vnlesse
I
be
deceiued
.
Philo.
Then
haue
they
Hosen
,
The
Gally-hosen
are
made
very
large
,
and
wide
reaching
downe
to
their
knées
onely
,
with
thrée
or
foure
guardes
a
péece
laid
down
along
either
hose
.
And
the
Uenetian-hosen
,
they
reach
beneath
the
knée
to
the
gartering
place
of
the
Leg
,
where
they
are
tyed
finely
with
silk
points
,
or
some
such
like
,
and
laied
on
also
with
rewes
of
lace
,
or
gardes
as
the
other
before
.
And
yet
notwithstanding
all
this
is
not
sufficient
,
except
they
be
made
of
silk
,
veluet
,
saten
,
damask
and
other
such
precious
things
beside
:
yea
euery
one
,
Seruing
man
,
and
other
inferiour
to
them
in
euery
condition
,
In
times
past
,
Kings
(
as
olde
Historiographers
in
their
Bookes
yet
extant
doo
recorde
)
would
not
disdaine
to
weare
a
paire
of
hosen
of
a
Noble
,
tenne
Shillinges
,
or
a
Marke
price
,
with
all
the
rest
of
their
apparel
after
the
same
rate
:
but
now
it
is
a
small
matter
to
bestowe
twentie
nobles
,
ten
pound
,
twentie
pound
,
fortie
pound
,
yea
a
hundred
pound
of
one
paire
of
Bréeches
.
(
God
be
mercifull
vnto
vs
.
)
Spud.
This
is
a
wunderful
excesse
as
eu●●
I
hearde
of
,
woorthy
with
the
Swoorde
〈◊〉
Iustice
rather
to
be
punished
,
then
with
pap●●
and
pen
to
be
so
gentlie
confuteed
.
Philo.
Then
haue
they
nether-stocks
to
these
gay
hosen
,
The
time
hath
béene
,
when
one
might
haue
clothed
all
his
body
well
,
for
lesse
then
a
pair
of
these
neither-stocks
wil
cost
.
Spud.
I
haue
seldome
hearde
the
like
,
The
Lord
holde
his
hand
of
mercy
ouer
vs
.
Philo.
To
these
their
nether-stocks
,
they
haue
corked
shooes
,
pinsnets
,
And
handsome
how
should
they
be
,
when
as
with
their
flipping
&
flapping
vp
and
down
in
the
dirte
they
exaggerate
a
mountain
of
mire
●
gather
a
heape
of
clay
&
baggage
together
,
loding
the
wearer
with
importable
burthen
?
Spud.
Those
kinde
of
pantoffles
,
can
neither
be
so
handsome
,
nor
yet
so
warme
as
other
vsuall
common
shoes
be
,
I
think
.
Therfore
the
weringe
of
them
abrode
rather
importeth
a
Nicenes
(
as
you
say
)
in
them
that
weare
them
,
than
bringeth
any
other
commodytie
els
,
vnlesse
I
be
deceiued
?
Philo.
Their
coates
,
and
Ierkins
,
as
they
be
diuerse
in
colors
,
Munidnol
,
where
as
the
poore
lye
in
the
streats
,
Spud.
Well
then
,
séeing
they
are
suche
a
stifneckned
People
,
leaue
them
to
the
Lord
,
and
procéed
to
your
former
tractation
.
Philo.
They
haue
clokes
there
also
in
nothing
discrepante
from
the
rest
,
of
dyuerse
and
sundry
colors
,
Spud.
I
am
sure
they
neuer
learned
this
at
the
hands
of
our
Proconsul
and
chief
Prouost
Christ
Iesus
,
Philo.
They
haue
also
bootehose
,
which
are
to
be
wondered
at
,
for
they
be
●f
the
fynest
cloth
,
Spud.
I
would
thinke
that
bootehosen
of
grosser
lynnen
,
Phil.
To
these
haue
they
their
Rapiers
,
Swoords
and
Daggers
gilt
,
twise
or
thrise
ouer
the
hilts
,
A
particulare
Discription
of
the
Abuses
of
Womens
apparell
in
Ailgna
.
THus
hauinge
geuen
thée
a
superficiall
viewe
,
or
small
tast
,
(
but
not
discouered
the
hundreth
part
)
of
the
guyses
of
Ailgna
in
mens
apparel
,
&
of
the
abuses
contained
in
the
same
,
now
wil
I
with
like
celeritie
of
matter
impart
vnto
thée
,
the
guyse
and
seuerall
Abuses
of
the
apparell
of
wemen
there
vsed
also
:
wherfore
geue
attentiue
eare
.
Sp.
My
eares
be
prest
to
heare
,
begin
when
you
wil
,
and
truely
herin
you
shal
pleasur
me
much
,
for
I
haue
greatly
desired
to
know
thorowly
the
state
of
the
Land
,
euen
a
crepundiis
(
as
they
say
(
from
my
tender
yeres
,
for
the
great
prayse
I
haue
hard
therof
)
Wherfore
,
I
pray
you
proceed
to
the
same
,
&
though
I
be
vnable
with
any
benefit
to
counteruail
your
great
pains
,
yet
the
Lord
I
doubt
not
,
wil
supplie
my
want
.
Ph.
The
Lord
our
God
is
a
mercifull
God
,
&
a
bountiful
Rewarder
of
euery
one
,
that
trusteth
in
him
,
but
yet
(
such
is
the
magnificency
&
liberalitie
of
that
gentle
sex
Christe
Iesus
leaue
of
their
wickednes
,
call
for
mercie
at
the
hands
of
God
,
repent
and
amend
.
I
will
procéed
to
my
intended
purpose
.
The
Women
of
Ailgna
vse
to
colour
their
faces
with
certain
oyles
,
liquors
,
vnguents
and
waters
Yf
an
Artificer
,
or
Craftsman
shoulde
make
any
thing
belonging
to
his
art
or
science
&
a
cobler
should
presume
to
correct
the
same
:
would
not
the
other
think
him self
abused
,
and
iudge
him
woorthy
of
reprehension
?
And
thinkest
thou
(
oh
Woman
)
to
escape
the
Iudgement
of
God
,
who
hath
fashioned
thée
,
to
his
glory
,
when
thy
great
and
more
then
presumptuous
audacicitie
dareth
to
alter
,
&
chaunge
his
woorkmanship
in
thée
?
Thinkest
thou
that
thou
canst
make
thy self
fairer
then
God
who
made
vs
all
?
These
must
néedes
be
their
inuentions
,
or
els
they
would
neuer
go
about
to
coulour
their
faces
,
with
such
sibbersawces
.
And
these
béeing
their
inuentions
what
can
derogate
more
from
the
maiestie
of
God
in
his
creation
?
For
in
this
dooing
they
plainly
conuince
the
Lord
of
vntrueth
in
his
word
who
saith
he
made
man
glorious
,
after
his
owne
likenes
,
and
the
fayrest
of
all
other
terrestiall
Creatures
.
If
he
be
thus
faire
then
what
néed
they
to
make
them
fayrer
?
Therfore
this
their
colouring
of
their
faces
importeth
,
And
also
they
deny
the
Lord
to
be
either
merciful
or
almightie
or
bothe
,
and
so
consequently
no
God
at
all
:
for
if
h●e
could
not
haue
made
them
faire
,
then
is
hée
not
almightie
,
and
if
hée
could
and
would
not
,
then
is
hée
not
a
merciful
God
,
and
so
euery
way
they
fall
in
to
the
finck
of
offence
,
béeing
ashamed
of
the
good
creation
of
the
Lord
in
them
,
but
it
is
to
be
feared
least
at
the
day
of
Iudgement
,
the
Lord
wil
be
ashamed
of
them
,
&
in
his
wrath
denounce
this
heauie
and
ineuitable
sentence
condemnatorie
against
them
,
Departe
from
mee
you
cursed
into
euerlasting
fire
prepared
for
the
deuil
,
and
his
Angels
,
I
knowe
you
not
:
(
I
say
)
departe
,
for
you
were
ashamed
of
mee
,
and
of
my
creation
in
you
.
Spud.
Wherof
doo
they
make
these
waters
,
and
other
vnctions
wherwith
they
besmeare
their
faces
,
can
you
tel
?
Philo.
I
am
not
so
skilful
in
their
matters
of
pride
,
but
I
holde
this
for
a
Maxime
,
that
they
are
made
of
many
mixtures
,
and
sundry
compounded
simples
,
bothe
farre
fetched
and
déer
bought
,
cunningly
couched
together
,
and
tempered
with
many
goodly
condiments
and
holsome
confections
,
I
warrant
you
,
els
you
may
be
sure
they
woulde
not
applye
them
to
their
amorous
faces
,
Philo.
S.
Ciprian
amongst
all
the
rest
,
saith
,
a
Woman
thorow
painting
and
dying
of
her
face
,
sheweth
her self
to
be
more
then
whorish
.
For
(
saith
hée
)
shée
hath
corrupted
and
defaced
(
like
a
filthie
strumpet
or
brothel
)
the
woorkmanship
of
GOD
in
her
,
what
is
this
els
,
but
to
turne
trueth
into
falshood
,
with
painting
and
sibbersawces
,
wheras
the
Lord
saith
,
Thou
canst
not
make
one
haire
white
or
black
.
In
an
other
place
hee
saith
,
Qui
se
pinguunt
in
hoc
seculo
,
aliter
quám
creauit
Deus
,
metuant
ne
cum
dies
resurrectionis
venerit
,
artifex
creaturam
suam
,
non
recognoscat
.
Those
which
paint
or
collour
them selues
in
this
world
otherwise
then
GOD
hath
made
them
,
let
them
feare
least
when
the
day
of
iudgement
commeth
,
the
Lorde
wil
not
know
them
for
his
Creatures
.
Againe
,
Feminae
crines
suos
inficiunt
malo
praesagio
,
capillos
enim
sibi
flammeos
auspicari
non
metuunt
.
Whosoeuer
doo
color
their
faces
or
their
haire
with
any
vnnaturall
collour
,
they
begin
to
prognosticate
of
what
colour
they
shal
be
in
hel
.
S.
Ambrose
saith
that
from
the
coullouring
of
faces
spring
the
inticements
to
vices
,
and
that
they
which
color
their
faces
doo
purchase
to
them selues
the
blot
and
stain
of
chastitie
.
For
what
a
dotage
is
it
(
saith
hee
)
to
chaunge
thy
naturall
face
which
God
hath
made
thee
,
for
a
painted
●ace
,
which
thou
hast
made
thy self
?
If
thou
béest
faire
,
why
paintest
thou
thy self
to
seeme
fairer
?
and
if
thou
be
not
faire
,
why
doost
thou
hippocrittically
desire
to
séeme
faire
,
Augstine
,
Hierome
Chrisostome
,
Gregorie
,
Caluin
,
Peter
Martyr
,
Gualter
,
and
of
an
infinite
number
mo●
:
yea
of
all
generally
since
the
beginning
of
the
world
,
against
this
whorish
and
brothellous
painting
and
coulouring
of
faces
,
but
to
auoid
prolixitie
,
I
will
omit
them
,
deferring
them
to
further
oportunitie
,
for
pauca
sapienti
,
To
a
wiseman
few
woords
are
sufficient
.
Spud.
It
must
needs
be
graunted
,
that
the
dying
and
coulouring
of
faces
with
artificiall
colours
,
Philo.
Then
followeth
the
trimming
and
tricking
of
their
heds
Spud.
The
Apostle
Paul
(
as
I
remember
)
commaundeth
w●men
to
cherish
their
heyre
,
saying
,
that
it
is
an
ornament
to
them
,
&
therfor
me
think
,
this
abuse
of
curling
and
laying
it
out
(
if
eyther
were
lawfull
)
is
muche
more
tollerable
than
dying
their
faces
.
Philo.
If
curling
,
Spud.
This
is
a
styfnecked
People
,
&
a
●●bellious
,
I
sée
well
,
that
thus
dareth
in
euerie
respecte
,
to
peruert
the
straight
wayes
of
the
Lord
,
digginge
vp
to
them selues
cesterns
of
iniquity
,
&
pittes
of
aduersity
,
which
in
th
,
end
without
the
great
mercy
of
God
will
be
their
vtter
confusion
.
Philo.
Than
on
toppes
of
these
stately
turrets
(
I
meane
their
goodly
heads
,
They
haue
also
other
ornaments
besydes
these
to
furnish
foorth
their
ingenious
heads
,
which
they
cal
(
as
I
remember
)
cawles
,
made
Netwyse
,
Thus
lauishe
they
foorth
the
goods
of
the
Lorde
,
So
,
except
these
Women
weare
minded
to
tread
their
pathes
and
folowe
their
direfull
wayes
in
this
cursed
kind
of
vnhard
of
Pride
,
I
wonder
what
they
meane
.
But
because
this
is
not
so
muche
frequented
,
amongest
Women
as
Men
,
I
will
say
noe
more
thereof
,
vntill
further
occasion
be
offred
.
Spud.
Except
it
weare
a
People
wedde●
to
the
deuills
eldest
Daughter
Pride
,
for
I
thinke
,
chastitie
amongest
them
maye
dwell
a
Uirgin
for
any
that
wil
marry
her
)
and
giuen
ouer
of
God
,
I
neuer
heard
the
like
.
I
am
perswaded
,
neither
the
Libertines
,
the
Epicures
nor
yet
the
vile
Atheists
euer
excéeded
this
people
in
pride
,
nor
the
wickednes
of
them
might
euer
counterpease
,
with
the
wickednes
of
these
people
.
God
be
merciful
vnto
them
.
Philo.
You
heare
not
the
tenth
parte
,
for
no
pen
is
able
so
wel
to
discribe
it
,
as
the
eye
is
to
discry
it
.
The
Women
there
vse
great
ruffes
,
Starch
:
after
that
dryed
with
great
diligence
,
streaked
,
patted
and
rubbed
very
nicely
,
and
so
applyed
to
their
goodly
necks
,
gradatim
,
step
by
step
one
beneath
another
,
and
all
vnder
the
Maister
deuil
ruffe
,
Spud.
As
in
a
Camelion
are
said
to
be
●all
coulours
,
saue
white
,
so
I
think
,
in
these
people
are
all
things
els
saue
Uertue
and
christi
an
sobrietie
.
Philo.
The
Women
also
there
haue
dublets
&
Ierkins
It
is
written
in
the
22.
of
Deuteronomie
,
that
what
man
so
euer
weareth
womans
appare●●
is
accursed
,
and
what
woman
weareth
mans
apparel
is
accursed
also
.
Now
,
whether
they
be
within
the
hands
and
lymits
of
that
cursse
,
let
them
sée
to
it
them selues
.
Our
Apparell
was
giuen
vs
as
a
signe
distinctiue
to
discern
betwixt
sex
and
sex
,
&
therfore
one
to
weare
the
Apparel
of
another
sex
,
is
to
participate
with
the
same
,
and
to
adulterate
the
veritie
of
his
owne
kinde
.
Wherefore
these
Women
may
not
improperly
be
called
Hermaphroditi
,
Spud.
I
neuer
read
nor
heard
of
any
people
except
drunken
with
Cyrces
cups
,
or
poysoned
with
the
exorcisins
of
Medea
that
famous
and
renoumed
Sorceresse
,
that
euer
woulde
weare
suche
kinde
of
attire
as
is
not
onely
stinking
before
the
face
of
God
,
offensiue
to
man
,
but
also
painteth
out
to
the
whole
world
,
the
venereous
inclination
of
their
corrupt
conuersation
.
Philo.
There
Gownes
be
no
lesse
famous
also
,
for
some
are
of
silk
,
some
of
veluet
,
some
of
grogran
,
some
of
taffetie
,
Or
if
not
so
,
(
as
lace
is
not
fine
enough
sometimes
)
then
it
must
be
garded
with
great
gardes
of
veluet
,
Some
haue
sléeues
much
shorter
,
cut
vp
the
arme
and
pointed
with
silk-ribons
very
gallantly
,
tyed
with
true-looues
knottes
,
(
for
so
they
call
them
.
)
Some
haue
Capes
reaching
downe
to
the
middest
of
their
backs
,
faced
with
Ueluet
or
els
with
some
fine
wrought
silk
Taffatie
,
at
the
least
,
fringed
about
very
brauely
▪
&
(
to
shut
vp
all
in
a
word
)
some
are
pleated
,
&
ryueled
down
the
back
wonderfully
,
with
mor●
knacks
,
than
I
can
declare
.
Than
haue
they
Petticots
quo
iure
quauè
iniuria
,
eyther
by
hooke
,
or
crooke
,
by
right
or
wrong
as
they
say
,
whereby
it
commeth
to
passe
,
that
one
can
scarsly
know
,
who
is
a
noble
woman
,
who
is
an
honorable
,
or
worpshipull
Woman
▪
from
them
of
the
meaner
sorte
.
Spud.
Their
parents
&
Freinds
are
muche
to
be
blamed
,
Philo.
Than
shall
they
be
sure
,
neuer
to
haue
good
day
with
them
.
For
they
are
so
impudent
,
And
to
say
the
truth
,
some
Parents
(
worthie
to
be
inaugured
with
the
lawrell
Crowne
of
triple
follie
)
are
so
buxome
to
their
shamelesse
desires
,
and
so
exorable
to
their
prostitute
requests
,
Sp.
This
ouer
great
lenitie
,
&
remisse
libertie
in
the
education
of
youthe
,
in
respect
of
the
euent
,
and
successe
in
the
end
,
maye
rather
be
counted
an
extrem
cruelty
,
than
a
Fatherly
pitie
of
them
towards
their
children
:
For
what
maketh
them
so
soone
whores
,
strumpets
,
and
bawdes
,
as
that
cockering
of
them
doth
?
What
maketh
them
apt
&
prone
to
all
kind
of
naughtynesse
,
So
long
as
a
sprigge
twist
or
braunche
,
is
yong
,
it
is
flexible
and
bowable
to
any
thing
a
man
can
desire
,
but
if
we
tarie
till
it
be
a
great
trée
,
it
is
inflexible
and
vnbowable
:
If
wax
be
taken
whylest
it
is
hote
,
anye
character
maye
be
easily
imprinted
,
but
tarying
till
it
be
hard
,
it
receiueth
no
printe
at
all
.
So
,
correct
Children
in
their
tender
yeres
,
and
you
may
bow
them
to
what
good
lore
you
will
your selfe
,
but
tarie
till
they
be
old
,
than
is
it
to
late
,
as
experience
teacheth
daylie
.
Philo.
Their
neitherstockes
For
weare
I
neuer
soe
expre●e
an
Arithmetrician
,
or
Mathematician
,
I
weare
neuer
capable
of
the
halfe
of
them
,
the
deuill
brocheth
soe
many
new
fashions
euery
day
.
Wherfore
to
their
Author
I
leaue
them
,
not
omittinge
to
tell
you
by
the
way
(
as
an
interim
)
of
a
certen
kynde
of
swéete
Pride
vsed
amongest
the
Gentlemen
and
Gentlewomen
in
Ailgna
.
Spud.
I
haue
learned
out
of
the
Booke
of
God
,
that
all
Pride
is
stincking
before
the
face
of
GOD
,
Philo.
Is
not
this
a
cert●n
sweete
Pride
,
And
in
the
Sommer-time
whilst
floures
〈◊〉
gréene
and
fragrant
,
yee
shall
not
haue
any
Gentlewoman
almost
,
no
nor
yet
any
droye
or
pussle
in
the
Cuntrey
,
but
they
will
carye
in
their
hands
,
nosegayes
and
posies
of
floures
Spud.
You
wil
be
thought
very
straight
la●ed
to
speak
against
these
thinges
,
for
I
haue
heard
it
said
,
that
these
swéet
smels
are
bothe
corroboratiue
to
the
sences
and
confortatiue
to
the
spirits
,
and
which
doo
viui●●e
and
recreate
aswel
the
body
as
the
minde
.
Philo.
They
are
so
far
from
comforting
the
braines
,
or
lightning
the
spirits
of
men
,
that
as
mystes
and
exhalations
which
euaporate
from
these
earthly
bodyes
,
and
are
drawen
vp
by
the
attractiue
power
of
the
Sun
,
Sp.
What
think
you
,
are
not
the
inuentors
,
&
first
finders
out
of
these
new
toyes
&
dyuelish
deuices
in
great
daunger
,
and
partakers
with
them
of
the
euill
committed
.
Philo.
It
cannot
be
,
Spud.
But
say
they
,
if
I
make
them
not
,
an
other
wil
,
Philo.
We
are
commaunned
indéed
to
get
our
lyuing
with
the
sweate
of
our
face
,
Spud.
Did
the
women
of
the
former
world
attire
themselues
in
suche
sorte
,
as
these
women
do
?
Philo.
The
Women
of
the
former
age
you
may
be
sure
neuer
appareled
themselues
like
one
of
these
:
But
least
you
should
thinke
,
that
the
Godly
onelie
lyued
thus
austerly
,
you
shal
heare
how
litle
the
very
hethen
and
barbarian
Women
haue
,
and
do
at
this
present
estéeme
of
apparell
,
as
Stuperius
witnesseth
,
whose
words
are
these
speking
of
the
Egiptian
w●men
:
Vestimenta
sciunt
nec
noua
pristini●
mutare
,
verum
semper
his
in
cultibus
gaudent
perpetuo
tempore
congredi
,
quascunque
gentes
hunc
per
orbem
visitent
,
Which
may
be
thus
turned
into
English
verse
.
The
Egiptian
Matrones
neuer
vse
Their
fashion
of
attyre
to
change
,
But
euer
keep
one
forme
to
chuse
Although
they
visite
Nations
strange
.
AND
as
all
Writers
doo
affirme
,
all
the
Women
there
,
indifferently
to
with
their
haire
hanging
downe
,
with
a
broade
hat
vppon
their
heads
,
and
other
attyre
as
playne
as
the
rest
,
soo
farre
are
these
People
from
Pride
,
and
hunting
after
strange
fashions
as
our
Women
doo
.
The
Women
of
Affrica
are
witnessed
by
the
fame
Stuperius
,
and
others
,
to
be
so
farre
from
affecting
strange
fashions
,
or
curiosity
in
aparel
,
that
they
cloth
themselues
in
a
manner
al
ouer
,
ferinis
pellibus
,
with
beasts
skinnes
,
furres
,
and
such
like
.
And
this
they
think
so
riche
attire
,
as
they
vse
it
altogether
,
when
they
celebrat
their
festiual
solemne
daies
,
or
when
they
go
abrode
to
be
séene
.
The
Brasilian
Women
estéeme
so
litle
of
apparell
also
as
they
rather
chose
to
go
naked
(
their
secret
partes
onely
being
couered
)
then
they
wold
be
thought
to
be
proud
,
or
desirouse
of
such
vanities
.
The
Cantabrian
Women
likewyse
with
many
others
do
the
same
.
In
High
Germany
the
Women
vse
in
effect
one
kind
of
apparel
,
or
habite
,
without
any
difference
at
all
,
nothing
like
other
Nations
delighting
in
new
fangles
:
yea
the
wiues
there
,
are
so
far
from
pride
,
that
they
will
not
disdaine
to
carie
all
their
househould
stuffe
and
other
trinckets
about
with
them
vppon
their
backs
in
tyme
of
extremitie
.
These
Mayds
&
Uirgins
go
very
plain
,
with
kerchers
only
on
their
heads
,
their
haire
hanging
down
behinde
,
in
token
of
Uirginitie
.
Thus
you
see
,
euery
Nation
,
how
barbarous
soeuer
,
are
much
inferiour
to
the
people
of
Ailgna
in
pride
&
excesse
of
apparell
:
and
yet
these
examples
I
alledge
not
to
th'
end
I
wold
wish
all
others
to
vse
the
same
,
or
the
very
like
brutish
kind
of
auster
habite
,
but
to
shew
how
farre
they
be
from
Pride
,
&
how
much
the
other
be
wedded
to
the
same
.
And
as
for
the
vertuous
&
godly
christian
women
from
the
beginning
of
the
world
,
they
haue
so
litle
cared
for
the
vain
glory
of
apparell
,
&
so
litle
(
or
rather
nothing
at
al
)
were
they
a
quainted
therwith
,
as
they
hunted
for
nothing
els
so
much
as
for
the
ornaments
of
the
mind
,
as
wisdom
,
continency
,
chastitie
,
&
true
godlynesse
,
thinking
the
same
bewtie
sufficient
.
They
counted
it
great
shame
to
cloth
their
bodies
with
sumpteous
apparel
,
&
their
minds
to
be
naked
,
&
voide
of
true
vertue
.
So
,
if
these
women
wold
seek
after
the
bewtie
of
the
mind
,
they
wold
not
affect
apparell
so
much
,
for
if
they
be
faire
in
body
alredy
,
than
néed
they
not
gorgeous
apparel
to
make
them
fairer
:
&
if
they
be
deforme
in
body
,
it
is
not
y●
that
can
make
them
fairer
.
And
either
their
bewtie
consisteth
in
them
,
or
in
their
apparel
:
If
in
them
,
than
not
in
the
Apparell
,
&
so
it
is
meere
foolery
to
were
them
.
And
if
in
apparel
,
than
not
in
them
,
and
so
cannot
the
garments
make
them
fayre
,
whome
God
,
&
nature
hath
made
otherwise
:
wherfor
,
look
in
what
shape
,
forme
,
or
condition
euerye
one
is
created
by
God
,
let
him
content
himselfe
with
the
same
,
without
any
alteration
or
chaunge
,
with
praise
to
his
Creator
.
Spud.
They
hold
(
notwithstanding
)
that
it
is
the
pride
of
the
heart
,
which
God
so
muche
hateth
,
and
detesteth
.
Philo.
It
is
verye
true
that
GOD
punisheth
the
pride
of
the
heart
Also
,
it
is
manifest
,
that
the
pride
of
apparel
,
riseth
first
from
the
corruption
of
the
heart
,
as
the
effects
from
the
cause
,
the
fruite
from
the
roote
of
the
trée
▪
than
if
the
pride
of
the
heart
,
which
,
notwithstanding
,
it
hurteth
not
outwardly
,
but
is
secret
betwixt
God
,
and
himselfe
,
be
damnable
in
it
owne
nature
before
God
,
than
must
it
néeds
be
,
that
the
Pride
of
apparell
,
(
which
sheweth
it selfe
to
the
world
,
both
offensiue
to
GOD
,
and
hurtfull
to
man
,
and
which
also
is
the
fruite
of
the
pride
of
the
heart
,
and
throweth
almost
as
many
as
behold
it
,
at
least
,
as
many
as
followe
it
,
into
the
déep
dungion
of
hell
)
is
much
more
pernicious
and
damnable
than
the
other
.
Spud.
Hath
the
Lord
plagued
this
sinne
of
pride
,
with
any
notable
torture
or
punishment
,
euer
from
the
beginning
of
the
World
vnto
this
day
,
or
hath
he
omitted
the
reuenge
therof
as
a
thing
of
small
force
,
or
importance
?
Philo.
Most
fearfull
plagues
,
and
dreadfull
iudgements
of
GOD
haue
in
all
ages
béene
powred
vppon
them
that
offended
herein
,
as
all
Histories
both
holy
,
and
prophane
do
beare
record
.
For
proofe
wherof
,
I
wil
geue
you
a
taste
but
of
a
few
,
wherby
may
appeare
how
wonderfully
the
Lord
in
all
ages
,
tymes
,
kinreds
&
peoples
hath
punished
those
that
thorow
pride
(
like
wicked
recusants
,
and
backslyders
from
God
)
haue
rebelled
against
his
maiestie
.
Adam
,
desiring
to
be
a
God
(
for
the
serpent
tould
him
he
should
be
as
God
,
knowing
both
good
&
euill
)
was
for
the
sin
of
Pride
throwne
downe
to
the
bottome
of
Hell
,
&
not
onely
he
,
but
all
his
posteritie
to
the
end
of
the
World
.
The
hoast
of
Core
,
Dathan
,
and
Abiram
for
their
exceding
pride
,
in
stirring
vp
mutenie
,
rebelling
against
their
lawfull
Magistrate
were
swallowed
vp
quick
into
hell
,
the
earth
opening
her
mouth
,
&
deuouring
them
,
withall
their
complices
whatsoeuer
.
The
People
of
Babylon
intending
to
builde
a
tower
,
whose
top
should
tutche
the
Skye
,
thinking
that
if
God
should
drown
the
world
againe
with
water
,
they
would
be
sure
inough
on
the
toppe
of
their
high
turr●ts
,
yea
they
intending
to
sit
with
God
himselfe
(
if
néed
weare
)
weare
all
confounded
,
and
a
diuerse
language
put
into
euery
mans
mouth
,
that
none
knew
what
an
other
spake
.
And
thus
were
they
forced
to
leaue
there
building
,
and
dispersed
themselues
abroad
vppon
the
face
of
the
earth
,
wherof
sprang
the
first
diuersitie
of
languages
in
the
world
.
Wherfore
when
we
heare
any
language
spoken
we
know
not
,
it
may
be
a
memorandum
Goliah
,
the
great
Gyant
,
the
huge
Cyclops
,
and
swor●e
enemy
to
the
Children
of
Israell
,
for
his
pride
against
the
Lord
,
was
slaine
by
Dauid
,
the
faitfull
Seruaunt
of
the
Lord
.
Antiochus
Ierusalem
,
to
spoile
the
Sanctuarie
and
Temple
of
the
Lord
,
and
to
kill
the
people
of
God
,
was
for
his
pride
ouerturned
in
his
charet
ryding
thetherward
,
his
belly
brust
and
fil
thy
wormes
crawled
out
,
moste
lothsomly
,
and
in
sine
,
beganne
so
to
stinke
and
swell
,
as
neither
his
Seruants
nor
he
himselfe
cold
abide
his
owne
sauoure
,
and
thus
ended
his
lyfe
in
great
miserie
,
and
wretchednesse
.
Nabuchodonosor
,
King
Saule
,
Sodoma
and
Gomorra
,
were
both
destroyed
with
fire
&
brimstone
from
heauen
for
their
sin
of
pride
,
&
contempt
of
the
Lord
.
All
the
world
in
the
daies
of
Noah
was
drowned
with
vniuersall
deluge
for
pride
&
contumacy
of
heart
.
King
Hezekiahs
for
his
pride
in
shewing
to
the
Ambassadors
of
the
king
of
Babylon
,
Babilon
:
K.
Dauid
▪
for
his
pride
in
numbring
the
people
contrary
the
wil
of
god
was
greuouslie
punished
,
and
thréescore
and
ten
thousand
of
his
People
slaine
with
a
greeuous
pestilence
for
the
same
.
King
Pharao
for
his
pride
against
the
Lord
,
(
for
he
thought
him selfe
a
GOD
vppon
the
Earth
,
and
therfore
asked
he
Moyses
in
derision
,
who
is
the
Lord
)
was
drowned
in
the
read
Sea
with
all
his
hoast
.
The
proude
Pharisey
King
Herode
Wherfore
I
wold
wyshe
them
to
be
warned
,
for
it
is
a
terrible
thing
to
fall
into
the
hands
of
GOD
,
Spud.
Séeing
that
by
diuyne
assistance
,
you
haue
now
finished
your
●ractation
of
the
Apparell
of
Ailgna
,
shew
me
(
I
pray
you
)
what
other
abuses
be
there
vsed
,
for
I
am
perswaded
,
that
pride
the
Mother
of
all
sinne
,
is
not
without
her
Daughters
of
sinne
semblable
to
her selfe
?
The
horryble
vice
of
Whordome
in
Ailgna
.
Philo.
THE
horryble
vice
of
Whordome
also
is
ther
too
too
much
frequented
,
Spud.
I
haue
heard
them
reason
,
that
mutuall
coition
betwixt
man
and
woman
,
is
not
so
offensiue
before
God
.
reptilia
terrae
,
as
volati●a
Coeli
,
the
creping
things
vpon
the
earth
,
as
the
flying
Creatures
in
the
aire
,
and
all
other
Creatures
in
generall
both
small
&
great
ingender
together
?
hath
not
nature
and
kynd
ordained
them
so
?
&
geuen
them
members
incident
to
that
vse
?
&
doth
not
the
Lord
(
say
they
)
(
as
it
were
with
a
stimule
,
or
prick
by
his
mandat
,
saing
crescite
&
multiplicamini
,
&
replete
terram
,
increase
,
multiplie
,
&
fill
the
earth
,
)
stirre
them
vp
to
the
same
?
Otherwyse
the
World
wold
become
barren
,
and
soone
fall
to
decay
:
wherfore
they
conclude
,
Philo.
Cursed
be
those
mouths
,
that
thus
blaspheme
the
mightie
God
of
Israell
,
and
his
sacred
word
▪
making
the
same
clokes
,
to
couer
their
sinne
withall
,
worse
are
they
than
Lybertines
who
thinke
all
things
lawfull
,
or
Atheistes
,
who
denie
there
is
any
God
.
The
deuills
themselues
neuer
sinned
so
horribly
,
nor
erred
so
grossely
,
as
these
,
(
not
Christians
,
but
dogges
)
do
,
that
make
whordom
a
vertue
,
and
meritorious
:
but
because
you
shal
sée
their
deceptions
displayed
&
their
damnable
abuses
,
more
plainly
discouered
,
I
will
reduce
you
to
the
first
institution
of
this
Godly
ordenance
of
matrimony
.
The
Lord
our
God
hauing
created
all
things
in
Heauen
,
Iehouah
,
the
mightie
GOD
of
Israell
,
Paradice
,
and
that
as
mée
séemeth
for
foure
causes
.
First
,
for
the
auoydaunce
of
whordom
:
Secondly
,
for
the
mutuall
comforte
,
&
consolation
,
that
the
one
might
haue
of
the
other
in
all
aduersities
&
calamities
whatsoeuer
:
Thridly
,
for
the
procreation
,
The
Heathen
people
who
know
not
God
,
so
much
lothe
this
sti●king
sinne
of
whordome
,
that
some
burne
them
quick
,
some
hang
them
on
gibbets
,
some
cut
off
their
heds
,
some
their
armes
,
God
be
merciful
vnto
vs
.
Spud.
I
pray
you
rehearse
some
places
out
of
the
woord
of
God
,
wherin
this
cursed
vice
of
whordome
is
forbidden
,
for
my
better
instruction
.
Philo.
Our
Sauiour
Christe
in
the
eight
of
Iohn
speaking
to
the
woman
,
In
the
fift
of
Mathew
he
saith
,
who
so
lusteth
after
a
woman
in
his
hart
,
hath
committed
the
fact
alredy
,
and
therfore
is
guiltie
of
death
for
the
same
.
Pharises
,
asking
him
whether
a
man
might
not
put
away
his
wife
for
any
occasion
?
Christe
answered
,
for
no
cause
,
saue
for
whordome
onely
,
inferring
that
whordome
is
so
hainous
a
sinne
,
as
for
the
perpetration
therof
it
shal
be
lawful
for
a
man
to
sequester
him self
from
his
owne
wife
and
the
wife
from
her
owne
husband
.
Christe
,
God
forbid
,
knowe
yée
not
that
he
who
coupleth
him self
with
a
harlot
is
become
one
body
with
her
?
flée
fornication
(
saith
he
)
therfore
,
for
euery
sinne
that
a
man
committeth
is
without
the
body
,
but
who
committeth
fornication
sinneth
against
his
owne
body
.
And
in
an●other
place
:
knowe
you
not
,
that
your
Bodyes
are
the
temples
of
the
holy
ghost
,
which
dwelleth
within
you
?
And
who
so
destroyeth
the
Temple
of
God
,
him
shall
God
destroy
.
In
an
other
place
,
he
saith
:
be
not
deceiued
,
for
neither
Whoremonger
,
Adulterer
,
Fornicator
,
incestuous
person
nor
such
like
shall
euer
enter
into
the
kingdome
of
heauen
.
Again
,
Coni●gium
honorabile
est
inter
omnes
.
Mariage
is
honorable
amongst
all
men
,
and
the
bed
vndefiled
,
but
whooremongers
and
adulterers
God
shall
iudge
.
In
the
Reuelation
of
Saint
Iohn
it
is
said
,
that
they
who
were
not
defiled
with
women
,
doo
waite
vpon
the
Lamb
,
whether
soeuer
he
goeth
.
The
Apostle
Paul
willeth
vs
to
be
so
far
from
fornication
,
that
it
be
not
once
named
amongst
vs
,
as
becommeth
Saints
,
with
infinit
such
places
,
which
for
bréefnes
I
omit
,
re●erring
you
in
the
olde
Testament
to
these
and
such
like
places
,
namely
,
the
20.
of
Exodus
.
20.
of
Leuiticus
.
De●tronomie
22.
Deutro.
27.
2.
Reg.
11.
Leuit.
18.
Exodus
.
22.
Num
5.
Eccle.
9.
Pro.
33.
Pro.
7.
verse
.
24.
Spud.
As
you
haue
now
prooued
by
inuincible
testimonies
of
holy
Scripture
,
that
whordome
is
forbidden
by
the
Lord
:
so
I
pray
you
shew
mée
the
gréeuousnes
thereof
by
some
seuere
&
rare
examples
of
Gods
iust
iudgement
executed
vppon
the
same
from
the
begining
.
Philo.
The
whole
world
was
destroyed
with
water
,
Sichemits
,
Iacob
.
The
Lord
also
tolde
Abimelech
,
that
if
he
did
not
let
go
vntouched
Sara
,
Abraham
his
wife
,
Absalon
,
king
Dauid
his
sonne
plagued
all
his
life
for
going
into
his
Fathers
Concubines
?
And
did
not
Achitophel
who
gaue
councel
so
to
do
hang
himself
?
Was
not
Ruben
the
first
borne
sonne
of
Iacob
,
Bersabe
,
Vrias
his
wife
?
Amon
,
for
lying
with
Thamar
,
slain
?
Was
not
Salomon
béeing
peruerted
with
hethen
women
cast
out
of
the
fauour
of
GOD
,
Iesabel
,
Israelite
,
Phinees
,
who
ran
them
both
thorow
the
priuy
members
with
his
Iauelin
or
swoord
?
Sara
Abraham
his
wife
?
Did
not
the
Lord
slay
(
with
a
moste
gréeuous
mortalitie
)
foure
&
twentie
thousand
of
the
Israelites
in
one
day
,
for
whordome
and
adulterie
with
the
women
of
the
Moabites
and
Madianits
?
By
these
and
such
like
fearful
Examples
of
the
iustice
of
God
powred
vpon
these
whoremongers
&
adultrers
,
we
may
learn
to
know
the
gréeuousnes
of
the
same
,
and
the
punishment
due
to
all
whoremongers
and
fornicatours
either
in
this
life
,
or
in
the
World
to
come
,
or
els
in
both
:
for
if
the
Lord
deferre
the
punishment
of
whordome
in
this
life
,
hée
reseruet●
it
for
the
world
to
come
,
suffering
the
wicked
to
wallow
in
their
sinne
,
and
to
fil
vp
the
measure
of
iniquitie
,
that
their
damnation
may
be
iust
.
And
if
the
Lord
l●ft
not
sin
vnpunished
,
no
,
not
in
his
most
déer
Saints
,
what
he
wil
doo
in
them
who
dayly
crucifie
him
a
new
,
let
the
world
iudge
?
Spud.
Now
am
I
fully
perswaded
by
your
inuincible
reasons
,
that
there
is
no
sin
greater
before
the
face
of
God
,
then
whordome
,
wherfore
,
God
graunt
that
all
his
may
auoid
it
.
Philo.
You
haue
said
true
,
for
there
is
no
sinne
(
almost
)
comparable
vnto
it
,
for
besides
that
,
it
bringeth
euerlasting
damnation
to
all
that
liue
therin
to
the
end
,
without
repentance
,
it
also
bringeth
vidilicet
,
it
dimmeth
the
sight
,
it
impaireth
the
hearing
,
it
infirmeth
the
sinewes
,
it
weakneth
the
ioynts
,
it
exhausteth
the
marow
,
consumeth
the
moisture
and
supplement
of
the
body
,
it
riueleth
the
face
,
appalleth
the
countenan e
,
it
dulleth
the
spirits
,
it
hurteth
the
memorie
,
it
weakneth
the
whole
body
,
it
bringeth
it
into
a
consumption
,
it
bringeth
vlcerations
,
scab
,
scurf
,
blain
,
botch
,
pocks
&
biles
,
it
maketh
hoare
haires
,
&
bald
pates
:
it
induceth
olde
age
,
&
in
fin●
,
bringeth
death
before
nature
vrge
it
,
malady
enforce
it
,
or
age
require
it
.
Sp.
Séeing
the
whordome
bringeth
such
soure
sauce
with
it
,
namely
,
death
euerlasting
after
this
life
,
and
so
many
discommodities
besides
in
this
life
,
I
wunder
that
men
▪
dare
commit
the
same
so
securely
as
they
doo
now
a
dayes
?
Philo.
It
is
so
little
feared
in
Ailgna
,
that
vntill
euery
one
hath
two
or
thrée
Bastardes
a
péece
,
they
estéeme
him
no
man
,
(
for
that
,
they
call
a
mans
déede
)
insomuch
as
euery
s●uruie
boy
of
twelue
,
Euro
volociu●
,
as
quick
as
a
B●e
(
as
they
say
)
into
some
strange
place
where
he
is
not
knowen
where
,
how
he
liueth
,
let
the
wise
iudge
,
for
coelum
non
animum
mut
〈◊〉
qui
trans
mare
currunt
,
though
they
ch●u●ge
their
place
of
abode
,
Then
hauing
estraunged
them selues
thus
for
a
small
space
,
they
returne
againe
,
not
to
their
pristine
cursed
life
I
dare
say
,
but
vnto
their
cuntrey
,
and
then
no
man
may
say
,
black
is
their
eye
,
but
all
is
wel
,
&
they
as
good
christians
as
those
that
suffer
them
vnpunished
.
Spud.
The
state
and
condition
of
that
Cuntrey
is
most
miserable
if
it
be
true
you
report
,
it
weare
much
better
that
euerye
one
had
his
lawful
wife
,
and
euery
woman
her
lawful
husband
,
as
the
Apostle
commaundeth
,
then
thus
to
bedrowned
in
the
filthie
sin
of
whordome
.
Philo.
That
is
the
only
salue
and
soueraine
remedy
,
which
the
lord
ordained
against
whordome
,
Sp.
I
cannot
sée
how
this
geare
shold
be
holpen
?
Ph.
What
if
a
restraint
were
made
,
the
none
(
except
vppon
speciall
and
vrgente
causes
)
should
marie
before
they
come
to
xx
.
or
xxiiij
.
yéeres
,
or
at
the
least
,
before
they
be
.xiiij.
or
xviij
yeeres
old
,
would
not
this
make
fewer
beggers
,
than
now
there
are
?
Sp.
But
if
this
were
established
,
than
should
we
haue
moe
Bastards
,
and
of
the
two
,
I
had
rather
we
had
many
legittimats
,
than
many
illegittimates
.
Philo.
The
occasion
of
begetting
of
many●
Bastards
were
soone
cut
of
,
For
the
punishment
appointed
for
whordom
now
is
so
light
,
Spud.
What
punishment
would
you
haue
inflicted
vppon
such
as
commit
this
horrible
kinde
of
sinne
?
Philo.
I
would
wish
that
the
Man
or
Woman
who
are
certenlye
knowen
without
all
scruple
or
doubte
,
The
Magistrates
wincke
at
it
,
or
els
as
looking
thorowe
their
fingers
,
they
see
it
,
and
will
not
sée
it
.
And
therfore
,
the
Lorde
is
forced
too
take
the
sword
into
his
owne
hands
,
and
to
execute
punishment
him selfe
,
because
the
Magistrates
will
not
.
For
better
proof
wherof
marke
this
strange
&
fearful
iudgment
of
god
shewed
vpon
two
adulterous
persons
there
,
euen
the
last
day
in
effect
,
the
remembrance
wherof
is
yet
gréen
in
their
heds
.
There
was
a
man
whose
name
was
W.
Ratsurb
,
being
certenly
knowen
to
be
a
notorious
vserer
(
and
yet
pretending
alway
a
singular
zeale
to
religion
,
so
that
he
wold
seldom
tymes
go
without
a
byble
about
him
,
but
sée
the
iudgements
of
God
vpon
them
that
will
take
his
word
in
their
mouthes
,
and
yet
lyue
cleane
contrarie
,
making
the
word
of
God
a
cloke
to
couer
their
sinne
and
naughtynesse
withall
)
who
vppon
occasion
of
busines
visiting
Lewedirb
a
place
appointed
for
the
correction
of
such
that
be
wicked
lyuers
,
saw
there
a
famous
whore
,
but
a
very
proper
Woman
,
whom
(
as
is
said
)
he
knew
not
,
but
whether
he
did
,
or
not
,
certen
it
is
,
that
he
procured
her
delyuery
from
thence
,
bayled
her
,
&
hauing
put
away
his
owne
wife
before
,
kept
her
in
his
chamber
,
vsing
her
at
his
pleasure
.
Whylest
these
two
members
of
the
deuil
were
playing
the
vile
Sodomits
together
in
his
chamber
,
&
hauing
a
litle
pan
of
coles
before
them
wherin
was
a
very
litle
fire
,
it
pleased
GOD
euen
in
his
wrath
,
to
strike
these
two
persons
dead
in
a
moment
.
The
Woman
falling
ouer
the
pan
of
coles
,
was
burned
that
all
her
bowels
gushed
out
,
the
man
was
founde
lying
by
,
his
cloths
in
some
partes
being
scorched
and
burned
,
&
some
partes
of
his
body
also
.
But
which
is
most
wonderfull
,
his
arme
was
burned
to
the
very
boone
,
his
shirte
sleeue
,
and
dublet
,
not
once
perished
,
nor
tutched
with
the
fire
.
Wherby
may
be
thought
&
not
without
great
probabilitie
of
truth
,
that
it
was
euen
the
fire
of
God
his
wrath
from
Heauen
,
and
not
any
natural
fire
from
the
earth
.
And
in
this
wonderfull
,
&
fearfull
maner
weare
these
cupple
founde
:
which
God
graunt
may
be
a
document
to
all
the
heare
or
read
the
same
,
to
avoyde
the
like
offence
,
and
to
all
Magistrates
,
an
Example
to
see
the
same
punished
with
more
seueritie
,
to
the
glorie
of
God
,
and
their
owne
discharge
.
But
so
farre
are
some
,
from
suffering
condigne
punishment
for
this
horrible
sinne
,
that
they
get
good
maintenance
with
practising
the
same
.
For
shall
you
not
haue
some
,
yea
many
thousands
,
that
liue
vppon
nothing
els
,
and
yet
go
clothed
Gentlewomenlike
,
both
in
their
silks
and
otherwyse
,
with
their
fingers
clogged
with
rings
,
their
wrists
with
bracelets
,
&
Iewels
,
and
their
purses
full
of
gold
and
siluer
?
And
here
of
they
make
no
conscience
,
so
their
Husbands
know
it
not
.
Or
if
they
doo
,
some
are
such
peasants
,
and
such
maycocks
,
that
either
they
will
not
,
or
(
which
is
truer
)
they
dare
not
reproue
them
for
it
.
But
&
if
the
Husband
once
reproue
them
for
their
misdemeanour
,
than
they
conspire
his
death
,
by
some
meane
or
other
.
And
all
this
commeth
to
passe
,
because
the
punishment
therof
is
no
extremer
,
as
it
ought
to
be
.
And
some
both
Gentlemen
and
others
(
wherof
some
I
know
)
are
so
nusled
herein
,
that
hauing
put
awaye
their
owne
wyues
,
do
kéepe
whores
openly
,
without
any
great
punishment
for
it
,
and
hauing
be●ne
conuented
before
the
magistery
,
and
there
béene
deposed
vppon
a
booke
to
put
away
their
whores
,
haue
put
them
foorth
at
one
doore
,
and
taken
them
in
at
the
other
.
And
thus
they
dally
in
their
othes
with
the
Lord
,
and
stoppe
the
course
of
the
lawe
,
with
rubrum
argentum
,
wherof
they
haue
store
to
bestowe
vppon
such
wickednesse
,
but
haue
not
a
mite
to
giue
towards
any
good
purpose
.
Wherfore
,
in
the
name
of
GOD
,
let
all
men
that
haue
put
away
their
honest
wyues
be
forced
to
take
them
again
,
and
abandon
all
whores
,
or
els
to
taste
of
the
law
.
And
let
all
whores
,
be
cut
of
with
the
sword
of
right
iudgement
.
For
,
as
long
as
this
immunitie
and
impunitie
is
permitted
amongest
vs
,
let
vs
neuer
looke
to
please
GOD
,
but
rather
pro●oke
his
heuie
iudgements
against
vs
.
And
the
reason
is
,
for
that
there
is
not
sinne
in
all
the
World
,
but
these
whores
,
and
whoremaisters
will
willingly
attempt
,
and
atcheiue
,
for
the
inioying
of
their
whordome
?
And
Hell
,
destruction
,
and
death
euerlasting
is
the
guerdon
therof
,
and
yet
men
cannot
be
aware
of
it
.
The
Lord
remooue
it
from
all
his
Children
,
and
present
them
blameles
before
his
tribunall
seate
,
without
spotte
,
or
wrincle
at
that
great
day
of
the
Lord
.
Spud.
What
memorable
thing
els
haue
you
séen
there
frequented
▪
For
séeing
you
haue
begun
,
in
parte
,
I
pray
you
describe
the
whole
?
Gluttonie
and
drunkennesse
in
Ailg
.
Philo.
I
Haue
séene
that
which
gréeueth
mée
to
report
.
The
People
there
are
marueilously
giuen
to
daintie
fare
,
gluttonye
,
bellichéer
,
&
many
also
to
drunkennesse
,
&
gourmandice
.
Sp.
That
is
a
manifest
argument
of
good
hospitality
,
which
both
is
commended
in
the
word
of
God
,
&
which
▪
I
know
you
wil
not
reprehende
.
Ph.
Godly
hospitalitie
Abraham
,
Lot
,
Tobras
,
&
many
others
.
Yet
if
hospitality
flow
ouer
into
superfluitie
&
riotous
excesse
,
it
is
not
tolerable
:
for
now
adaies
if
the
table
be
not
couered
from
the
one
end
to
that
other
as
thick
as
one
dish
can
stand
by
another
,
with
delicat
meats
of
sundry
sorts
,
one
cleane
different
from
an
other
,
Helluo
,
the
deuouringest
glutton
,
or
the
gréediest
cormorant
that
is
,
can
scarse
eat
of
euery
one
a
litle
.
And
these
many
shall
you
haue
at
the
first
course
,
Spud.
They
wil
aske
you
again
,
wherfore
god
made
such
varietie
of
meats
,
but
to
be
eaten
of
men
,
what
answere
giue
you
to
that
?
Philo.
The
Lord
our
God
ordained
indéede
,
the
vse
of
meat
and
drinks
for
man
to
sustain
the
fraile
,
caduke
and
brittle
estate
of
his
mortall
body
withall
for
a
time
.
Isr●el
,
giuing
them selues
to
delicat
〈◊〉
&
gluttony
,
fel
to
Idolatrie
,
〈◊〉
&
〈◊〉
,
worshipping
stocks
stones
and
deuils
in-sted
of
the
liuing
God
.
The
●onnes
of
〈◊〉
the
Priest
,
giuing
themselues
to
daintie
〈◊〉
&
belly-chéere
,
Bal●hasar
,
king
of
the
Chaldeans
,
mene
techel
upha●sin
:
signifiing
that
his
kingdome
should
be
taken
from
him
,
and
so
it
was
,
and
he
slain
the
same
night
by
the
hand
of
the
lord
.
The
rich
glutton
in
the
Gospel
,
for
his
riotous
feastings
&
proposterous
liuing
was
condemned
to
the
fire
of
hel
.
Ailg
.
But
true
hospitality
consisteth
not
in
many
dishes
nor
in
sundry
sorts
of
meats
(
the
substance
wherof
is
chaunged
almoste
into
accidents
thorow
their
curious
cookries
,
&
which
doo
help
to
rot
the
bodies
&
shorten
their
daies
.
but
rather
in
giuing
liberally
to
the
poor
,
But
such
is
their
hospitality
that
the
poor
haue
the
least
part
of
it
:
you
shal
haue
20.
40.
60
,
yea
,
a
C.li.
spent
in
some
one
house
in
banqueting
&
festing
,
yet
the
poor
shall
haue
litle
or
nothing
,
Ailgna
,
as
I
feare
mée
,
it
will
sp●e
out
many
of
his
Maisters
ou●
of
dores
before
it
be
long
.
But
as
some
be
ouer
largeous
,
so
other
some
are
spare
enough
,
for
when
any
meat
is
stirring
Abuses
,
especially
,
yet
not
without
their
cosin
germanes
doo
florish
there
.
God
remooue
them
thence
for
his
Christes
sake
.
Spud.
I
had
thought
that
dainty
fare
&
good
chéer
had
both
noorished
the
body
perfectly
,
and
also
prolonged
life
,
&
dooth
it
not
so
think
you
?
Philo.
Experience
,
The
Lord
keep
his
chosen
from
the
tasting
therof
.
Sp.
You
spake
of
dr●kennes
,
what
say
you
of
y●
?
Phi.
I
say
,
the
it
is
a
horrible
vice
&
too
too
much
vsed
in
Ail
.
Euery
cuntrey
,
citie
,
towne
,
villaged
&
other
,
hath
abundance
of
alehouses
,
taue●ns
&
I●nes
,
which
are
so
fraughted
with
mault-wormes
night
&
day
,
that
you
would
wunder
to
se
them
.
You
shal●haue
them
there
sitting
at
the
wine
,
and
goodale
all
the
day
long
,
yea
all
the
night
too
,
peraduenture
a
whole
wéek
togither
,
(
Honor
sit
auribus
)
piss●ng
vnder
the
boord
as
they
sit
,
&
which
is
most
horrible
,
some
fall
to
swering
,
cursing
&
●anning
,
Sp.
But
they
wil
say
that
god
ordained
wines
&
strong
drinks
to
chéer
the
hart
,
&
to
sustain
the
body
therfore
it
is
lawful
to
vse
them
to
the
end
.
Phi.
Meats
(
moderatly
taken
)
corroborate
the
body
,
re●resh
the
arteries
,
&
reuiue
the
spirits
,
making
them
apier
euery
member
to
doo
his
office
as
god
hath
appointed
:
but
being
immoderatly
taken
(
as
commonly
they
be
)
they
are
instruments
to
damnation
to
the
abusers
of
the
same
,
&
noorish
not
the
body
but
corrupt
it
rather
,
&
casteth
it
into
a
world
of
deseases
:
And
a
man
once
drunk
with
wine
or
strong
drink
,
rather
resembleth
a
brute
beaste
,
which
would
God
wee
would
doo
.
Spud.
Séeing
it
is
so
great
an
offence
before
God
,
I
pray
you
show
me
some
testimonies
of
the
holy
Scripture
against
it
,
for
whatsoeuer
is
euil
,
the
woord
of
God
I
doubt
not
reproueth
the
same
.
Philo.
It
séemeth
you
haue
not
read
the
holy
fcripture
very
much
,
for
if
you
had
,
you
should
haue
found
it
not
only
spoke
against
,
but
all●
throwen
down
euen
to
hel
,
for
proof
whereof
of
infinit
places
,
I
wil
recite
a
few
.
The
Prophet
Esaias
thundereth
out
against
it
,
Wo
be
to
them
that
ryse
earlie
to
followe
drunkennesse
,
The
Prophet
Hoseas
The
Prophet
Ioel
,
The
Prophet
Habacuck
,
S.
Luke
biddeth
vs
take
héed
that
we
be
not
ouercome
with
surffeting
and
drunknes
and
cares
of
this
lyfe
,
least
the
day
of
the
Lorde
come
vppon
vs
vnawares
.
Paule
to
the
Ephesians
Spud.
Let
me
intreate
you
to
shew
me
some
examples
withall
,
wherby
I
may
see
,
what
euill
it
hath
done
in
al
ages
?
Philo.
Drunkennesse
caused
Noah
to
lye
with
his
priuities
bare
in
his
Tabernacle
,
in
suche
beastlie
sorte
,
as
his
wicked
Sonne
C
ham
iested
and
●coffed
at
the
same
.
Thorow
drunkennesse
,
Holophernes
,
that
great
and
inuincible
Monarche
of
the
Assyrians
,
was
ouercome
by
a
Woman
,
hauing
his
head
cut
from
his
shoulders
with
a
fauchone
.
Thorow
drunkennesse
,
Ihon
Baptist
,
to
be
cut
of
,
to
satis●ie
the
request
of
a
dauncing
strumpet
.
Spud.
Shew
mée
I
pray
you
the
state
of
that
Cuntrey
a●litle
further
:
is
it
a
welthie
Countrey
with
in
it selfe
,
or
otherwyse
poore
and
bare
?
Philo.
It
is
a
most
famous
Yland
,
a
fertile
Cuntrey
,
bursa
auari
os
est
diaboli
the
powch
of
a
rich
couetous
Man
,
Spud.
But
they
will
easily
wipe
away
this
blot
,
namely
in
saying
,
are
we
not
bound
to
prouyde
for
our selues
,
our
wyues
,
our
children
&
famelie
▪
Doth
not
the
Apostle
hold
him
for
an
infidell
and
a
deneger
of
the
faith
,
who
prouydeth
not
for
his
Wyfe
and
Family
?
Is
it
not
good
to
lay
vpsomthing
against
a
stormie
day
?
wherfore
,
they
wil
rather
déeme
themselues
good
husbands
,
than
couetous
or
ambicious
persons
.
Philo.
Euery
Christen
Man
is
bound
in
conscience
before
God
,
The
Lord
remooue
them
.
Upon
the
other
side
,
the
Lawyers
they
goe
rufling
in
their
silks
,
veluets
and
chaines
of
Gold
,
they
build
gorgeous
howses
,
They
haue
so
good
consciences
,
that
all
is
fish
,
that
comes
to
the
net
,
thei
refuse
nothing
that
is
offred
,
and
what
they
do
for
it
in
preferring
their
Poore
clients
cause
,
the
Lorde
knoweth
,
and
one
day
they
shall
finde
it
:
If
you
haue
argent
,
or
rather
rubrum
vnguentum
,
I
dare
not
say
Gold
,
but
red
oyntment
,
to
grease
them
in
the
fist
withall
,
Into
such
a
ruinous
estat
hath
couetousnes
now
brought
that
Land
,
that
in
plentie
of
all
things
,
there
is
great
scarsitie
and
dearth
of
all
thinges
.
So
,
that
,
that
which
might
haue
been
bought
heretofor
within
this
twentie
,
or
fourtie
Yéers
,
for
twentie
shillings
,
is
now
worth
twentie
nobles
,
or
xx
.
pound
.
That
which
than
was
worth
twentie
pound
,
is
now
worth
a
.
C.
pound
,
and
more
:
Wherby
the
rich
Men
haue
so
balaunced
their
chests
with
Gold
and
siluer
,
as
they
cra●ke
againe
.
And
,
to
such
excesse
is
this
couetousnes
growne
,
as
euery
one
that
hath
money
will
not
stick
to
take
his
neighbors
house
,
Poët
Virgill
said
very
well
:
O
sacra
auri
fames
,
quid
non
,
mortalia
pectora
cogis
:
Oh
cursed
desire
of
gold
,
what
mischief
is
it
,
but
thou
forcest
Man
to
attempt
it
,
for
the
loue
of
thée
?
This
immoderat
thirst
of
Gold
&
monie
,
maior
est
numerus
Ho●minum
,
quos
dira
auaritiae
pestis
absorpsit
,
quam
quos
gladius
vel
ensis
per●orauit
:
the
number
of
those
whom
the
pestilence
of
auarice
hath
swallowed
vp
,
is
greatter
,
than
the
number
of
those
whom
the
sword
hath
destroid
:
the
Lord
asswage
the
heat
hereof
with
the
oyle
of
his
grace
,
if
it
be
his
good
pleasure
and
wil.
Spud.
If
I
might
be
so
bold
,
I
wold
request
you
to
shew
me
out
of
the
word
of
god
,
where
this
so
detestable
a
vice
is
reproued
?
Philo.
Our
Sauiour
Christ
Iesus
,
Mathew
,
saith
:
Be
not
carefull
for
to
morow
day
,
for
the
morow
shall
care
for
it selfe
.
Againe
,
be
not
carfull
for
Apparell
,
what
you
shall
put
on
,
nor
for
meat
what
you
shall
eat
,
but
séeke
you
the
Kingdome
of
Heauen
,
&
the
righteousnes
therof
,
and
all
these
things
shal
be
giuen
vnto
you
.
He
charged
his
Disciples
to
be
so
farre
from
couetousnes
,
S.
Paule
,
saith
,
neither
Whormongers
,
Adulterers
,
nor
couetous
persons
,
nor
Extortioners
shal
euer
enter
into
the
Kingdom
of
Heauen
.
And
saith
further
,
that
the
loue
of
monie
is
the
root
of
al
euil
.
Spud.
Be
their
any
examples
in
scriptures
to
shew
foorth
the
punishmentes
of
the
same
,
inflicted
vpon
the
Offenders
therin
?
Philo.
The
Scripture
is
full
of
such
fearful
examples
,
Adam
,
was
cast
out
of
Paradice
for
coueting
that
fruit
,
which
was
inhibited
him
to
eat
.
Giese
,
the
Seruant
of
Elizeus
the
Prophet
,
Israel
,
at
the
request
of
K.
Balac
,
who
promised
him
aboundance
of
gold
&
siluer
so
to
doo
.
Achab
y●
K.
for
couetousnes
to
haue
pore
Naboth
his
viniard
slew
him
and
dyed
after
himselfe
,
with
all
his
progeny
,
a
shameful
death
.
The
Sonnes
of
Samuel
were
for
their
infaciable
couetousnes
,
Iewes
,
but
afterward
dyed
a
miserable
death
,
his
bellye
bursting
&
his
bowels
gushing
out
.
Ananias
&
Saphira
his
wi●e
,
Iericho
,
&
al
his
goods
were
burned
presently
.
Thus
you
sée
how
for
couetousnes
of
mony
,
in
all
ages
,
Men
haue
made
shipwrack
of
their
consciences
,
and
in
the
end
by
the
iust
iudgement
of
God
haue
dyed
fearful
deaths
whose
iudgmente
I
leaue
to
the
Lord
.
Spud.
S●eing
that
couetousnes
,
is
so
wicked
a
sin
,
&
so
offensiue
both
to
God
&
Man
,
&
pernicious
to
the
soule
,
I
marueile
what
moueth
Men
to
followe
the
same
,
as
they
doo
?
Ph.
Two
things
moue
men
to
affect
mony
so
so
much
as
they
do
:
Gnatoes
,
as
flatter
them
,
expecting
some
pleasure
or
benefit
at
their
hands
,
which
thing
if
they
were
not
blowen
vp
with
the
bellowes
of
pride
,
and
puffed
vp
with
the
wind
of
vainglori
they
might
easily
perceiue
.
For
certen
it
is
,
they
do
but
mocke
and
flatter
them
with
these
titles
,
God
graunt
all
other
may
followe
bothe
in
life
and
name
,
vntil
they
come
to
perfect
men
in
Iesus
Christ
.
Spud.
The
people
béeing
so
let
vpon
couetousnes
,
as
I
gather
by
your
speeches
they
be
,
is
it
possible
that
they
wil
lend
mo●ey
without
vsurie
,
or
without
some
hostage
,
guage
or
pawn
?
for
vsurie
followeth
couetousnes
,
as
the
shadowe
dooth
the
bodie
.
Great
Vsurie
in
Ailgna
.
Philo.
IT
is
as
impossible
for
any
to
borrowe
money
there
(
for
the
most
part
)
without
vsurie
Spud.
I
haue
heard
say
,
that
the
positiue
,
and
statute
lawes
there
,
Philo.
Although
the
ciuile
lawes
(
for
the
auoiding
of
further
inconueniences
)
doo
permit
certain
sommes
of
money
,
to
be
giuen
ouerplus
beyond
or
abooue
the
principall
,
for
the
loane
of
mony
lent
,
yet
are
the
vsurers
no
more
discharged
from
the
gilt
of
vsurie
before
God
therby
:
then
the
adulterous
Iewes
were
from
whordome
,
because
Moyses
gaue
them
a
permissiue
law
for
euery
man
to
put
away
their
wiues
,
that
would
,
for
euery
light
trifle
.
And
yet
the
lawes
there
giue
no
libertie
to
commit
vsurie
,
Spud.
If
no
interest
were
permitted
,
then
no
man
would
lend
,
&
then
how
should
the
poor
doo
?
wherfore
the
lawes
that
permit
some
small
ouer-plus
therin
doo
very
wel
.
Philo.
Non
faciendum
est
malum
,
vt
inde
veniat
bonum
,
we
must
not
doo
euil
,
that
good
may
come
of
it
:
yet
the
lawes
in
permitting
certain
reasonable
gain
to
be
receiued
for
the
loane
of
money
lent
,
lest
otherwise
the
poore
should
quaile
(
for
without
some
commoditie
the
rich
would
not
lend
)
haue
not
doone
much
amisse
,
Therfore
,
those
that
say
that
the
lawes
there
doo
allow
of
vsury
,
&
licence
men
to
commit
it
fréely
,
doo
slaunder
the
lawes
,
&
are
woorthy
of
reprehension
:
for
though
the
lawes
say
,
thou
shalt
not
take
abooue
ij.s.
in
the
pound
,
x.
li.
in
a
hundred
,
and
so
so
foorth
.
Dooth
this
prooue
that
it
is
lawful
to
take
so
much
,
or
rather
that
thou
shalt
not
take
more
then
y●
?
if
I
say
to
a
man
,
thou
shalt
not
giue
him
abooue
one
or
two
blowes
,
dooth
this
prooue
that
I
licence
him
to
giue
him
one
or
two
blowes
,
Spud.
Then
I
perceiue
,
if
Usurie
be
not
lawful
by
the
lawes
of
the
Realm
,
then
is
it
not
lawful
by
the
lawes
of
God
.
Philo.
You
may
be
sure
of
that
.
For
our
Sauiour
Christe
willeth
vs
to
be
so
far
from
couetousnes
and
vsury
,
as
he
saith
:
giue
to
him
that
asketh
thée
,
Againe
,
Lend
of
thy
goods
to
them
who
are
not
able
to
pay
thée
again
,
and
thy
reward
shal
be
great
in
heauen
.
If
wée
must
lend
our
goods
then
to
them
,
Exodus
,
Lord
who
shall
dwell
in
thy
Tabernacle
,
and
who
shall
rest
in
thy
holy
hil
?
wherto
he
giueth
the
solution
him self
saying
:
euen
he
that
leadeth
an
incorrupt
life
,
&
hath
not
giuen
his
mony
vnto
vsurie
,
nor
taken
reward
against
the
innocent
,
who
so
dooth
these
things
shall
neuer
fall
.
In
the
●5
.
of
Deut.
the
Lord
willeth
vs
not
to
craue
again
the
thing
we
haue
lent
to
our
neighbor
,
for
it
is
the
Lords
frée
yéer
.
Israel
.
Thus
you
sée
the
woord
of
God
abandonneth
vsurie
euen
to
hel
,
and
all
writers
bothe
diuine
and
prophane
,
yea
the
very
heathen
people
,
moued
onely
by
the
instinct
of
nature
and
rules
of
reason
,
haue
alwaies
abhord
it
.
Therfore
Cato
,
And
if
the
poore
man
haue
not
wherewith
to
pay
▪
aswel
the
interest
,
as
the
principall
,
when
soeuer
this
gréedy
cormorant
dooth
demaund
it
,
then
sute
shal
be
commenced
against
him
,
out
go
butter-flies
and
writs
,
as
thick
as
haile
,
so
the
poore
man
is
apprehended
,
and
brought
coram
nobis
,
Tartarian
,
and
mercilesse
Turck
:
darest
thou
look
vp
toward
heauen
,
or
canst
thou
hope
to
be
saued
by
the
death
of
Christe
,
that
sufferest
thine
owne
flesh
and
blood
,
thine
owne
bretheren
&
sisters
in
the
Lord
,
and
which
is
more
,
the
flesh
and
blood
of
Christ
Iesus
,
vessels
of
saluation
,
coheirs
with
him
of
his
superiall
kingdom
,
adoptiue
sonnes
of
his
grace
,
&
finally
,
saints
in
heauen
,
W●e
ought
not
to
handle
our
bretheren
in
such
sorte
,
for
any
worldly
matter
whatsoeuer
.
Wée
ought
to
shew
mercie
and
not
crueltie
to
our
bretheren
,
to
remit
trespasses
and
offences
,
rather
then
to
exact
punishment
,
re●erring
all
reuenge
to
him
,
who
saith
:
Mihi
vindictam
,
et
ego
retribuam
.
Uengeance
is
mine
,
and
I
wil
rewarde
(
saith
the
LORD
.
)
Beléeue
mée
,
it
gréeueth
mée
to
heare
(
walking
in
the
streats
)
the
pitiful
cryes
,
and
miserable
complaints
of
poore
prisoners
in
durance
for
debt
,
Notwithstanding
,
some
mercilesse
tygers
are
growe●
to
such
barbarous
crueltie
,
that
they
blush
not
to
say
,
An
Usurer
is
worse
than
a
Thief
,
for
the
one
stealeth
,
An
Usurer
is
worse
than
a
Iew
,
They
are
worse
than
Iudas
,
for
he
betraied
Christ
,
They
are
wursse
then
hel
it self
,
Ambrose
,
if
any
man
commit
vsurie
,
Agessilaus
,
Generall
of
the
Lacedemonians
,
burned
the
Usurers
bookes
in
the
open
market
places
.
Claudius
Vaspatiannus
,
and
after
him
Alexander
Seuerus
,
made
sharpe
lawes
against
vsury
,
Aristotle
,
Plato
,
Pythagoras
,
and
generally
,
all
writers
bothe
holy
and
prophane
,
haue
sharply
inueighed
against
this
deuouring
canker
of
vsury
,
&
yet
cannot
we
,
that
fain
would
be
called
christians
auoid
it
.
And
if
it
be
true
,
that
I
heare
say
,
the●e
be
no
men
so
great
doers
in
this
noble
facultie
and
famous
science
,
Spud.
Hauing
(
by
the
grace
of
Christe
)
hytherto
spoken
of
sundrie
Abuses
of
that
countrie
,
let
vs
procéed
a
little
further
,
howe
doe
they
sancti●ie
and
kéepe
the
Sabbaoth
day
?
In
godly
Christian
exercises
,
or
els
in
prophan●
pastimes
and
pleasures
?
Of
Stage-playes
and
Enterluds
,
with
their
wickednes
.
Philo.
ALL
Stage-playes
,
Enterluds
and
Commedies
,
are
either
of
diuyne
,
or
prophane
matter
:
If
they
be
of
diuine
matter
,
than
are
they
most
intollerable
,
or
rather
Sacrilegious
,
for
that
the
blessed
word
of
GOD
,
is
to
be
handled
,
reuerently
,
grauely
,
and
sagely
,
with
veneration
to
the
glorious
Maiestie
of
God
,
which
shineth
therin
,
and
not
scoffingly
,
flowtingly
,
&
iybingly
,
as
it
is
vpon
stages
in
Playes
&
Enterluds
,
without
any
reuerence
,
worship
,
or
veneration
to
the
same
:
the
word
of
our
Saluation
,
the
price
of
Christ
his
bloud
,
&
the
merits
of
his
passion
,
were
not
giuen
,
to
be
derided
,
and
iested
at
as
they
be
in
these
filthie
playes
and
enterluds
on
stages
&
scaffolds
,
Hipocrites
,
and
flattering
Gnatoes
,
think
to
escape
vnpunished
?
beware
therfore
you
masking
Players
,
you
painted
sepulchres
,
you
doble
dealing
ambodexters
,
be
warned
betymes
,
Theopompus
,
mingled
Moyses
law
with
his
writinges
,
and
therfore
the
LORD
stroke
him
madd
.
Theodictes
began
the
same
practise
,
but
the
Lorde
stroke
him
blind
for
it
.
With
many
others
who
attempting
the
like
deuyses
,
were
al
ouerthrowne
,
and
died
miserably
:
besids
,
what
is
their
iudgement
in
the
other
World
the
Lord
onely
knoweth
.
Upon
the
other
side
,
if
their
playes
be
of
prophane
matters
,
than
tend
they
to
the
dishonor
of
God
and
norishing
of
vice
,
And
therfore
,
they
cariyng
the
note
,
or
brand
of
GOD
his
curse
vppon
thei●
backs
,
which
way
soeuer
they
goe
,
are
to
be
hissed
out
of
all
Christian
Kingdomes
,
if
they
wil
haue
Christ
to
dwell
amongst
them
.
Spud.
Are
you
able
to
shewe
,
that
euer
any
good
Men
from
the
beginning
,
haue
resisted
Playes
and
Enterluds
?
Philo.
Not
onely
the
word
of
GOD
doth
ouerthrow
them
,
addiudging
them
,
&
the
maintainers
of
them
,
to
Hell
,
but
also
all
holie
counsels
,
and
sinodes
,
both
generall
,
nationall
and
prouinciall
,
The
learned
Father
Tertullian
in
his
booke
de
Speculo
,
saith
,
that
playes
,
were
consecrat
to
that
false
ydoll
Becchus
,
for
that
he
is
said
to
haue
found
out
,
and
inuented
strong
drinke
.
Augustinus
de
ciuit
.
Dei
,
saith
,
Chrisostome
,
calleth
those
playes
,
festa
Sathani
,
feasts
of
the
Deuill
.
Lactantius
,
an
ancient
learned
Father
,
saith
,
Histrionum
impudissimi
gestus
,
nihil
aliud
nisi
Libidinem
mouent
:
The
shamelesse
gestures
of
Plaiers
,
serue
to
nothing
so
much
,
as
to
moue
the
flesh
to
lust
,
Carthage
,
&
Synode
of
Laodicea
,
Scipio
,
seeing
the
Romaines
bente
to
erect
Theaters
,
&
places
for
plaies
,
dehorted
them
from
it
,
Valerius
Maximus
saith
,
playes
were
neuer
brought
vp
,
sine
regni
rubore
,
without
shame
to
the
Cuntrey
.
Arist.
debarreth
youth
accesse
to
Playes
&
Enterluds
,
least
they
séeking
to
quench
the
thirst
of
Venus
,
doo
quench
it
with
a
potle
of
fire
.
Augustus
,
banished
Ouid
,
for
making
Bookes
of
loue
,
Enterluds
and
such
other
amorous
trumperie
.
Constantius
,
ordeined
that
no
Player
shold
be
admitted
to
the
table
of
the
Lord
.
Than
séeing
,
that
Playes
were
first
inuented
by
the
Deuil
,
Venus
:
the
musicke
,
to
Appollo
:
the
penning
,
to
Minerua
,
and
the
Muses
:
the
action
and
pronuntiation
to
Mercurie
and
the
rest
,
it
is
more
than
manifest
,
that
they
are
no
fit
exercyses
for
a
Christen
Man
to
follow
.
But
if
there
were
no
euill
in
them
,
saue
this
,
namely
,
that
the
arguments
of
tragedies
,
Spud.
But
notwithstanding
,
Philo.
Oh
blasphemie
intollerable
:
The
Lord
our
God
hath
ordeined
his
blessed
word
,
and
made
it
the
ordenarie
mean
of
our
Saluation
,
the
Deui●l
hath
inferred
the
other
,
as
,
the
ordenarie
meane
of
our
destruction
,
and
will
they
yet
compare
the
one
with
that
other
?
If
he
be
accursed
,
Sodomits
,
or
worse
.
And
these
be
the
fruits
of
Playes
and
Enterluds
,
for
the
most
part
.
And
wheras
,
you
say
,
there
are
good
Examples
to
be
learned
in
them
:
Trulie
,
premunire
,
that
is
,
eternall
damnation
except
they
repent
.
For
the
Apostle
biddeth
vs
beware
,
Therfore
I
beséech
all
players
&
Founders
of
plaies
and
enterludes
,
in
the
bowels
of
Iesus
Christe
,
as
they
tender
the
saluation
of
their
soules
,
and
others
,
to
leaue
of
that
cursed
kind
of
life
,
which
the
Lord
of
his
mercie
turn
from
vs
.
Spud.
Of
that
sorte
he
the
other
kinde
of
playes
,
which
you
call
Lords
of
Mis-rule
?
for
mée
thinke
,
the
very
name
it self
caryeth
a
taste
of
some
notorious
euil
.
The
horrible
Vice
of
pestiferous
dauncing
,
vsed
in
Ailgna
.
Philoponus
.
DAuncing
,
as
it
is
vsed
(
or
rather
abused
)
in
these
daies
,
is
an
introduction
to
whordom
,
a
preparatiue
to
wantonnes
,
a
prouocatiue
to
vncleanes
,
&
an
introite
to
al
kind
of
lewdenes
,
rather
than
a
pleasant
exercyse
to
the
mind
,
or
a
holsome
practise
for
the
body
:
yet
notwithstanding
,
in
Ailg
.
both
men
,
wemen
&
children
,
are
so
skilful
in
this
laudable
science
,
as
they
maye
be
thought
nothing
inferiour
to
Cynoedus
,
the
prostitut
ribauld
,
nor
yet
to
Sardanapalus
that
effeminat
varlet
.
Yea
thei
are
not
ashamed
to
erect
scholes
of
dauncing
,
verbo
tenus
Christiani
boni
vocitentur
:
But
vita
&
moribus
Ethnicis
,
&
paganis
peiores
reperientur
.
From
the
mouth
outward
,
they
may
be
said
to
be
good
Christians
,
but
in
life
&
maners
,
farre
worser
than
the
heathen
,
or
Paganes
:
Wherof
,
if
they
repent
not
,
&
amend
,
it
shal
be
easier
for
that
Land
of
Sodoma
and
Gomorra
at
the
day
of
iudgement
then
for
them
.
Sp.
I
haue
heard
it
said
,
the
dauncing
is
both
a
recreation
for
the
minde
,
&
also
an
exercyse
for
the
body
,
very
holsome
,
and
not
only
that
,
but
also
,
a
meane
wherby
loue
is
acquired
.
Ph.
I
will
not
much
denie
,
ergo
,
it
is
good
,
but
the
contrarie
is
true
rather
:
For
this
is
(
basis
veritatis
)
a
ground
of
truth
,
that
whatsoeuer
a
carnall
man
with
vncircumcised
heart
,
either
desireth
,
or
taketh
pleasure
in
,
is
most
abhominable
&
wicked
before
god
:
As
on
the
other
side
,
what
the
spirituall
man
regenerat
,
&
borne
anew
in
Christ
,
by
the
direction
of
God
his
spirit
desireth
or
taketh
delight
in
,
is
good
,
and
according
to
the
will
of
God
.
And
seeing
mans
nature
is
too
procli●e
of
it selfe
to
sinne
,
it
hath
no
need
of
allurements
&
allections
to
sin
(
as
dauncing
is
)
but
rather
of
restraints
&
inhibitions
from
the
same
▪
The
●nely
,
Truely
a
lustful
loue
,
a
venereous
looue
,
a
concupiscencious
,
baudie
&
beastiall
looue
,
such
as
procéedeth
from
the
stinking
pump
and
lothsome
sink
of
carnall
affection
,
and
fleshly
appetite
,
Wherfore
,
I
exhort
them
in
the
bowels
of
Iesus
Christ
to
eschue
not
only
from
euil
,
but
also
from
all
apperance
of
euil
,
as
the
Apostle
willeth
them
,
proceeding
from
one
vertue
to
another
,
vntil
they
growe
to
perfect
men
in
Christe
Iesus
,
knowing
that
we
must
giue
accounts
at
the
day
of
iudgment
of
euery
minut
and
iote
of
time
,
from
the
day
of
our
birth
to
the
time
of
our
death
:
for
there
is
nothing
more
precious
,
Spud.
But
I
haue
heard
then
:
affirme
that
dauncing
is
prouable
by
the
woord
of
God
:
for
(
say
they
)
did
not
the
women
come
foorth
of
all
the
Cities
of
Israel
to
méet
king
Saule
?
Goliath
,
with
psalteries
,
flutes
,
tabrets
,
Cymbals
and
other
musicall
Instruments
,
dauncing
&
leaping
before
them
?
Againe●
,
did
they
not
daunce
before
th●
golden
Calf
,
which
they
had
made
,
in
Horeb
or
Sinai
?
Did
not
king
Dauid
daunce
before
the
Ark
of
the
Lord
?
Iudith
?
Herod
?
Saith
not
Salomon
,
there
is
a
tune
to
wéep
and
a
time
to
laughe
,
a
time
to
mourne
and
a
time
to
daunce
?
And
dooth
not
the
Prophet
Dauid
in
many
places
of
his
Psalmes
commend
and
commaund
dauncing
and
playing
vpon
Instruments
of
Musick
.
Wherfore
(
for
thus
they
conclude
)
séeing
these
holy
Fathers
(
wherof
some
were
guided
by
the
instinction
of
God
his
Spirit
)
haue
not
only
taught
it
in
doctrine
,
but
also
expressed
it
by
their
Examples
of
life
,
Philo.
The
Fathers
as
they
were
men
had
their
errors
and
erred
as
men
,
for
Hominis
est
errare
,
decipi
et
labi
:
it
is
naturall
for
man
to
erre
,
to
be
deceiued
&
to
slide
from
the
trueth
.
Therfore
the
Apostle
saith
:
follow
mée
in
all
things
as
I
follow
Christ
:
but
to
the
intent
that
they
who
perpend
the
Examples
of
the
Fathers
,
and
Scripture
falsly
wrested
,
to
maintaine
their●
deuilish
dauncings
withall
,
may
sée
their
owne
impietie
&
grosse
ignorance
discouered
,
I
wil
compendiously
set
down
the
true
sence
and
meaning
of
euery
place
,
as
they
haue
cyted
them
perticulerly
.
For
the
first
:
wheras
they
say
that
the
Women
came
foorth
in
daunces
with
timbrels
and
Instruments
of
Ioy
to
méet
Dauid
and
Saule
,
Was
it
for
wantonnes
or
for
very
ioye
of
hart
,
for
their
Uictorie
gotten
ouer
the
Philistines
their
sworne
Enemies
?
Was
it
in
prayse
of
GOD
?
or
to
stirre
vp
filthie
lust
in
them selues
,
or
for
nicenes
onely
,
as
our
daunces
bée
?
Did
men
and
women
daunce
togither
,
as
is
now
vsed
to
be
doon
:
or
rather
was
it
not
doon
amongst
women
only
?
for
so
saith
the
text
,
the
women
came
foorth
&c.
But
admit
it
were
neither
so
,
The
Israelitish
women
hearing
of
the
fame
of
Dauid
,
and
how
he
had
killed
their
deadly
enemie
Goliath
,
came
foorth
to
méet
him
playing
vpon
instruments
,
dancing
&
singing
songs
of
ioye
and
thanks-giuing
to
the
Lord
who
had
giuen
them
victorie
and
deliuered
them
,
from
the
deadly
hostilitie
of
him
,
who
sought
their
distruction
euery
way
.
Now
what
maketh
this
,
for
our
le●d
,
wanton
,
nice
and
vbiquitarie
dauncings
,
for
so
,
I
may
call
them
because
they
be
vsed
euery
where
,
let
the
godly
iudge
:
Egipt
,
from
the
swoord
of
Pharo
,
who
pursued
the
rereward
of
their
hoste
,
and
from
the
danger
of
the
red
sea
,
their
enemies
béeing
ouerwhelmed
in
the
same
.
For
these
great
and
inestimable
benefits
and
blessings
receiued
at
the
hands
of
God
,
they
played
vpon
Instruments
of
musick
,
leaped
,
daunced
,
and
sung
godly
songs
vnto
the
Lord
,
shewing
by
these
outward
gestures
the
inward
ioy
of
their
harts
and
mindes
.
Now
what
conduceth
this
,
for
the
allowance
of
our
luxurious
dauncings
?
We
neuer
read
,
that
they
euer
daunced
,
but
at
some
wonderfull
por●ent
,
or
straunge
iudgment
of
God
,
and
therfore
,
made
not
a
common
practise
of
it
,
or
a
daylie
occupation
as
it
were
,
much
lesse
set
vp
schools
of
it
,
and
frequenting
nothing
els
night
and
day
,
Sabaoth
day
,
Adam
,
disobyed
GOD
,
and
obeyed
the
deuil
:
is
obedience
therfore
to
the
deuil
good
,
because
hee
did
so
?
Therfore
wée
must
not
take
héede
what
man
hath
doon
héertofore
,
but
what
God
hath
commaunded
in
his
woord
to
be
doon
,
and
that
followe
,
euen
to
the
death
.
But
to
be
short
,
as
it
is
a
friuilous
thing
to
say
,
because
they
committed
Idolatrie
,
therfore
may
wée
doo
the
like
,
so
it
is
no
lesse
ridiculous
,
to
say
,
because
they
daunced
,
therfore
wée
may
doo
the
same
:
for
as
it
is
not
lawful
to
commit
Idolatrie
,
because
they
did
so
,
so
is
it
not
lawfull
to
daunce
,
because
they
daun●ed
.
So
that
if
this
place
inferre
any
thing
for
dauncing
,
it
inferreth
that
wee
must
neuer
daunce
but
before
a
golden
Calf
,
as
they
did
:
but
I
think
by
this
time
,
they
are
ashamed
of
their
dances
:
therfore
,
of
this
place
I
néed
to
sayn●
more
,
giuing
than
to
note
,
that
this
their
dauncing
in
respect
of
the
end
therof
,
was
farre
dissonant
from
ours
:
for
they
daunced
in
honour
of
their
Idol
,
wee
clean
contrary
though
neither
the
one
nor
the
other
be
at
any
hand
tollerable
.
Their
fourth
reason
,
Italian
Philistin
&
archenemy
of
all
trueth
,
the
Pope
of
Roome
,
for
in
this
respect
I
would
make
one
to
daunce
,
to
leap
,
to
skip
,
to
triumph
,
and
reioyce
as
Dauid
did
before
the
Ark.
Their
fift
reason
.
Their
.vi.
Reason
:
Did
not
the
Israelitish
wemen
daunce
before
Iudith
,
comming
to
visit
her
?
I
graunt
they
did
s●
:
the
storie
is
thus
.
Holofernes
,
opposing
himselfe
,
against
the
Israelits
,
the
chosen
people
of
GOD
,
and
intending
to
ouerthrowe
them
,
and
to
blot
out
▪
their
remembrance
for
euer
from
vnder
heauen
,
assembled
a
huge
power
,
and
besieged
them
on
euery
side
.
The
Israelits
,
séeing
themselues
circumvalled
and
in
great
daunger
on
eachside
,
suborned
good
Iudith
,
Holofernes
,
&
by
some
meanes
or
other
to
work
his
destruction
:
who
guided
by
the
hand
of
God
,
attempted
the
thing
&
brought
it
happely
to
passe
.
For
she
cut
of
his
head
with
his
owne
fauchine
,
wrapping
his
body
in
the
canopie
,
wherin
he
lay
sléepingly
possest
as
he
was
with
the
spirit
of
drunkennesse
:
this
done
,
the
Women
of
Israell
came
together
,
and
went
to
visit
this
worthie
Woman
,
and
to
congratulat
her
prosperous
successe
,
with
instruments
of
musick
,
singing
of
Godly
songs
,
and
dauncing
for
ioye
,
in
h●nor
and
prayse
to
God
,
for
this
great
victorie
obtained
.
Now
who
s●eth
not
,
that
these
women
sang
,
daunced
,
and
played
vppon
instrumentes
in
prayse
of
God
,
It
was
a
custome
in
those
dayes
,
when
God
had
powred
foorth
and
notable
blessing
vpon
his
People
from
his
Heauenly
Pallace
,
Their
.vij.
Reason
:
Herode
,
when
the
head
of
Iohn
Baptist
was
cut
of
?
She
daunced
indeed
:
And
herein
they
maye
sée
the
fruite
of
dauncing
,
what
goodnesse
it
bringeth
:
For
,
was
not
this
the
cause
of
the
beheading
of
Iohn
the
Baptist
?
Sée
whether
dauncing
,
For
,
if
Herode
with
séeing
her
daunce
,
was
so
inflamed
in
her
loue
,
and
rauished
in
her
behauiour
,
that
he
promised
her
,
to
giue
her
whatsoeuer
she
wold
desire
,
though
it
were
half
of
his
Emperie
,
or
Kingdome
:
what
wold
he
haue
béene
,
if
he
had
daunced
with
her
?
and
what
are
those
that
daunce
with
them
,
hand
in
hand
,
chéek
by
chéek
,
with
bussing
and
kissing
,
slabbering
and
smearing
,
most
beastly
to
behold
?
in
so
much
,
as
I
haue
heard
many
impudently
say
,
that
they
haue
chosen
their
Wyues
,
and
wyues
their
Husbands
by
dauncing
:
Which
plainely
proueth
the
wickednesse
of
it
.
Their
.viij.
reason
:
This
is
a
Metaphoricall
,
or
Allegoricall
kinde
of
speach
,
wherin
our
Sauiour
Christ
,
goeth
about
to
reprooue
and
checke
the
styfneckednes
,
the
rebellion
and
pertinacious
contumacy
of
the
Scribes
and
Phariseis
,
who
were
neither
mooued
to
receiue
the
glad
tydings
of
the
Gospell
by
the
austeritie
of
Iohn
the
Baptiste
,
Ambrosia
,
the
Coelestial
Manna
,
the
word
of
life
in
ioyfull
,
and
gladsome
maner
.
Ihon
the
Baptist
he
piped
vnto
them
,
that
is
,
he
preached
vnto
them
,
austeritie
of
life
,
to
mourn
for
their
sinnes
,
to
repent
,
to
fast
,
pray
and
such
like
.
Our
Sauiour
Christ
he
pyped
(
that
is
)
preached
vnto
them
,
the
glad
&
comfortable
tidyngs
of
the
Gospell
,
yet
at
neither
of
these
kinde
of
concions
,
they
were
any
whit
mooued
,
either
to
imbrace
Christ
,
or
his
gospell
:
Wherfore
he
,
sharply
rebuketh
them
,
by
a
similitude
of
foolishe
Children
sitting
in
the
market
place
,
and
piping
vnto
them
that
wold
not
daunce
.
This
is
the
true
vndoubted
sence
of
this
place
,
which
,
whether
it
ouerthrow
not
all
kinde
of
lewd
dauncing
(
at
lest
maketh
nothing
for
them
)
allowing
a
certen
king
of
spirituall
dauncing
,
and
reioysing
of
the
heart
vnto
God
(
that
I
may
suspend
my
owne
iudgement
)
let
wyse
men
determine
.
Their
.ix.
Reason
:
Saith
not
Salomon
,
there
is
a
time
to
wéep
,
&
a
time
to
laugh
,
a
time
to
mourn
,
and
a
time
to
daunce
?
This
place
is
directly
against
their
vsuall
kinde
of
dauncing
.
For
,
saith
not
the
Text
,
there
is
a
time
,
meaning
,
somtime
,
now
and
than
,
as
the
Israelites
did
in
prayse
to
GOD
,
when
anie
notable
thing
happened
vnto
them
,
and
not
euery
daye
and
howre
as
we
do
,
making
an
occupation
of
it
,
neuer
leauing
it
,
vntil
it
leaue
vs
.
But
what
,
and
if
Salomon
Spud.
Do
you
condemne
al
kinde
of
dauncing
,
as
wicked
and
prophane
?
Ph.
All
lewde
,
wanton
,
&
lasciuious
dauncing
in
publique
assemblies
&
conuenticles
,
without
respect
either
of
sex
,
kind
,
time
,
place
,
Person
,
or
any
thing
els
,
I
by
the
warrant
of
the
word
of
God
,
do
vtterly
condemne
:
But
that
kind
of
dauncing
which
is
vsed
to
praise
and
laud
the
name
of
God
withall
(
as
weare
Spud.
And
wherfore
,
would
you
haue
Men
to
daunce
by
them selues
,
and
Women
by
them selues
?
Philo.
Because
it
is
without
all
doubte
▪
a
prouocation
to
lust
and
venery
,
and
the
fire
of
lust
once
conceiued
,
Spud
,
Notwithstanding
,
for
my
further
instruction
,
I
pray
you
showe
mée
what
Fathers
and
Councels
haue
iudged
of
it
,
and
what
they
haue
writ
and
decréed
against
it
.
Philo.
If
I
should
goe
foorth
to
shew
all
the
inuectiues
of
Fathers
,
all
the
decrées
of
councels
,
and
all
the
places
of
holy
Scripture
against
the
same
,
Syrach
saith
,
frequent
not
the
company
of
a
woman
,
that
is
a
singer
or
a
dauncer
,
neither
heare
her
,
Chrisostome
,
dylating
vpon
Mathew
saith
:
In
euery
dance
,
the
deuil
daunceth
by
,
for
companie
,
though
not
visible
to
the
eye
,
yet
palpable
to
the
minde
.
Theophilus
,
writing
vpon
Mark
the
sixt
Chapter
saith
,
Mira
collusio
saltat
per
puellam
Diabolus
This
is
a
wunderful
deceit
,
for
the
deuil
danceth
amongst
them
for
company
.
Augustine
Erasmus
,
in
his
Booke
,
de
contemptu
Mundi
,
saith
,
Whose
minde
is
so
well
disposed
,
so
stable
,
or
wel
setled
,
which
these
wanton
dances
,
with
swinging
of
armes
,
kicking
of
legs
,
playing
vpon
instruments
,
and
such
like
would
not
ouercome
and
corrupt
:
Wherfore
saith
hée
,
as
thou
desirest
thine
owne
credit
,
and
welfare
,
Ludouicus
Viues
saith
,
amongst
all
pleasures
,
dauncing
and
voluptuousnes
is
the
kingdome
of
Venus
,
and
the
empire
of
Cupid
:
wherfore
,
saith
hée
,
it
were
better
for
thée
to
stay
at
home
,
and
to
break
either
a
leg
,
or
an
arme
of
thy
body
,
then
to
break
the
legges
and
armes
of
thy
minde
&
soule
,
as
thou
doost
in
filthie
scuruy
dauncings
.
And
as
in
all
Feasts
and
pastimes
,
dauncing
is
the
last
,
so
it
is
the
extream
of
all
other
vice
:
Bullinger
,
Mathew
,
14.
saith
,
After
feasting
swilling
and
gulling
commeth
dancing
,
the
root
of
all
filthynes
and
vncleannes
.
Maister
Caluin
,
Iob
,
Ser.
8.
Cap.
12.
calleth
dauncing
the
chéefe
mischéef
of
all
mischéefs
,
saying
there
be
such
vnchast
gestures
in
it
,
as
are
nothing
els
,
but
inticements
to
whordome
.
Marlorate
,
vpon
Mathew
saith
,
whosoeuer
hath
any
care
either
of
honestie
,
sobrietie
or
grauitie
,
haue
long
since
bad
adieu
to
all
filthie
dauncing
.
No
man
(
saith
a
certaine
heathen
Writer
)
if
hée
be
sober
daunceth
,
except
hée
be
mad
.
Salustius
,
Cicero
,
saith
,
The
Councel
of
Laodecea
decréed
that
it
should
not
be
lawful
for
any
Christian
to
dance
at
mariages
or
at
any
sollemne
feast
.
It
an
other
Councel
it
was
enacted
,
that
no
man
should
daunce
at
any
marriage
,
nor
yet
at
any
other
time
.
The
Emperour
Iustinian
decréed
,
that
for
no
respect
in
feasts
or
assemblies
,
there
should
be
any
dauncing
,
for
feare
of
corrupting
the
Beholders
,
and
inticing
men
to
sinne
.
Thus
you
may
see
,
bothe
Scripture
,
councels
and
Fathers
,
holy
and
prophane
,
summa
,
nourisheth
a
world
of
wickednes
and
sinne
.
Spud
Now
that
the
wickednes
of
it
,
is
so
manifestly
shewed
,
that
no
man
can
denie
it
,
I
pray
you
who
inuented
this
noble
science
,
or
from
whence
sprang
it
?
Philo.
Héereof
,
And
this
may
be
prooued
by
the
Israelits
themselues
,
who
hauing
seen
and
learned
the
same
practise
in
Egipt
,
feared
not
to
imitate
the
like
in
the
wildernes
of
Horeb
:
some
again
,
suppose
that
Pyrrhus
one
of
Sibils
Preists
deuise●
it
in
Creet
.
Others
holde
that
the
Priests
of
Mars
,
who
in
Roome
were
had
in
great
estimation
for
their
dexteritie
in
dauncing
,
inuented
it
:
Sicilia
,
who
to
set
vp
his
tyrannie
the
more
,
inhibited
the
people
to
speake
one
to
an
other
,
for
feare
of
insurrections
and
commotions
in
his
kingdome
was
the
occasion
of
the
inuenting
therof
:
for
when
the
Sicilians
,
sawe
that
they
might
not
vnder
pain
of
death
one
speak
to
another
,
they
inuented
dauncing
to
expresse
the
inward
meaning
and
intentions
of
the
minde
by
outward
●ecks
and
exteriour
gestures
of
the
body
,
which
vse
afterward
grew
into
custome
,
and
now
into
nature
.
But
what
so●uer
men
say
of
it
,
or
from
whence
soeuer
it
sprang
,
S.
Chrisostom
saith
plainly
(
to
whom
I
willingly
subscribe
)
Cokatrice
,
may
be
made
good
meat
for
man
to
eat
,
and
if
of
the
web
of
a
spider
,
can
be
made
good
cloth
for
mans
body
,
then
may
it
be
prooued
that
dancing
is
good
and
an
exercise
fitte
for
a
christian
man
to
followe
,
but
not
before
:
Wherfore
God
of
his
mercy
take
it
away
from
vs
.
Spud
,
What
say
you
of
Musick
,
is
it
not
a
laudable
science
?
Cards
,
Dice
,
Tables
,
Tennisse
,
Bowles
,
and
other
exercyses
,
vsed
vnlawfully
in
Ailgna
.
Philoponus
.
THese
be
no
Sabaothlike
exercyses
for
any
Christian
man
to
follow
any
day
at
all
,
But
the
true
celebration
of
the
Feast
of
christmas
is
,
Spud.
Is
it
not
lawfull
for
one
Christian
to
play
with
another
at
anye
kinde
of
game
,
or
to
winne
his
monie
,
if
he
can
?
Philo.
To
play
at
tables
,
cards
,
dice
,
bowls
or
the
like
(
though
a
good
Christian
man
will
not
so
ydlely
,
For
as
it
is
not
lawful
to
robbe
,
steale
and
purloine
by
deceit
,
or
slaight
,
so
is
it
not
lawfull
to
get
thy
Brothers
goods
from
him
,
by
●arding
,
dicing
,
tabling
,
bowling
,
or
any
other
kynd
of
thefte
,
for
these
playes
are
no
better
,
nay
worser
than
open
theft
,
for
open
theft
euery
Man
can
be
ware
of
,
but
this
being
a
craftie
pollitick
theft
,
and
commonly
don
vnder
pretence
of
Fréendship
,
few
,
or
none
at
all
can
beware
of
it
.
The
commaundement
saith
,
thou
shalt
not
couet
,
nor
desire
any
thing
that
belongeth
to
thy
Neighbour
.
Now
,
it
is
manifest
,
that
those
that
playe
for
monie
,
not
onelye
couet
their
Brothers
monie
,
but
also
vse
craft
falshood
and
deceit
to
wyne
the
same
.
The
Apostle
,
forbiddeth
vs
to
vse
deceipt
in
bargaining
,
in
buying
,
or
selling
,
much
lesse
than
ought
we
to
vse
deceipt
in
gaming
.
Our
Sauiour
Christ
biddeth
euery
man
,
do
to
an
other
,
as
he
would
another
should
do
vnto
him
.
For
as
thou
woldest
not
that
another
man
should
winne
thy
money
,
so
thou
oughtest
not
to
desire
the
winning
of
his
,
for
thou
must
do
as
thou
wouldest
be
done
by
.
Spud.
If
gameing
for
money
be
so
vnlawfull
,
wherfore
are
there
howses
,
and
places
appointed
for
maintenance
of
the
same
?
Philo.
That
excuseth
not
the
fault
,
but
aggrauateth
it
rather
.
And
truely
great
pitie
it
is
,
that
these
brothel
howses
(
for
so
I
call
all
gaming
howses
For
,
are
they
not
the
very
seminaries
,
and
nurseries
of
all
kynd
of
abhomination
,
whatsoeuer
heart
can
thinke
,
or
tongue
expresse
.
And
therfore
I
marueile
that
those
who
keep
and
maintaine
these
gaming
howses
,
can
euer
haue
light
hearts
,
or
once
to
looke
vp
towards
Heauen
,
that
not
onely
suffer
this
manifest
theft
in
their
howses
(
for
gaming
is
no
better
)
but
also
maintaine
and
nourish
the
same
.
The
Apostle
saith
,
not
onely
they
that
doo
euill
,
digni
sunt
morte
,
are
worthie
of
death
,
but
also
,
qui
consentiunt
facientibus
,
those
who
consent
to
them
that
do
it
.
Call
to
mind
,
than
what
euills
come
of
this
wicked
excercyse
I
beseeche
you
.
For
doth
not
swearing
,
tearing
,
and
blaspheminge
of
the
Name
of
GOD
,
doth
not
stinkinge
Whordome
,
Thefte
,
Robberie
,
Deceipt
,
Fraude
,
Cosenage
,
fighting
Quareling
,
and
sometymes
Murder
,
doth
not
pride
rapine
,
drunkns
,
beggerye
,
and
in
fine
,
a
shamefull
end
followe
it
,
as
the
shadowe
doth
follow
the
body
?
Wherfore
I
will
not
doubte
to
call
these
gaming
howses
,
the
slaughter
howses
the
shambles
or
blockhowses
of
the
Deuill
,
wherin
he
butchereth
Christen
mens
soules
infinit
waies
,
God
knoweth
,
the
Lord
suppresse
them
.
Spud.
Weare
there
euer
anie
lawes
made
against
the
inordinat
abuse
hereof
,
Philo.
In
all
ages
and
times
,
both
the
godly
sober
Christians
haue
detested
it
,
and
holsome
lawes
haue
been
promulgat
against
it
.
Octauius
Augustus
,
was
greatly
reproched
of
the
Writers
of
his
time
,
for
his
great
delight
in
gaming
,
notwithstanding
,
his
manifold
vertues
besides
.
Cicero
,
obiected
to
Marcus
Antonius
,
his
often
gaming
,
as
a
note
of
infamie
vnto
him
.
The
noble
Lacedemonians
sent
their
Ambassadours
to
Corinth
,
The
same
Lacedemonians
,
sent
to
Demetrius
in
decision
of
his
diceplaying
,
a
paire
of
dice
of
gold
.
Sir
,
Thomas
Eliot
(
that
worthie
Knight
)
in
his
Book
of
go●ernance
,
asketh
,
who
will
not
think
him
a
light
man
of
small
credit
,
dissolut
,
remise
and
vaine
,
that
is
a
Dici-player
,
or
gamester
.
Publius
saith
.
Quantò
peritior
est
aleator
in
sua
arte
,
tanto
nequior
est
,
&
vita
&
moribus
.
How
much
conninger
a
man
is
in
gaming
and
diceplaying
,
so
much
corrupter
he
is
both
in
life
and
maners
.
Iustinian
made
a
lawe
,
that
none
should
play
at
dice
,
Alexander
Seuerus
,
banished
all
gamesters
out
of
his
dominions
.
And
if
anie
were
found
playing
,
their
goods
were
confiscat
and
they
counted
as
mad
men
euer
after
,
neuer
trusted
,
nor
estéemed
of
anie
.
Ludouicus
,
ordeined
that
al
gamesters
shold
depart
his
land
,
for
feare
of
corrupting
of
others
.
K.
Richard
the
second
,
forbad
all
kynd
of
gaming
,
and
namely
dice-playing
.
K.
Henrie
the
fourth
,
ordeined
that
euery
Dice-player
should
be
imprisoned
six
daies
for
euery
seuerall
time
he
offended
in
gaming
.
K.
Edward
the
fourth
,
ordeined
who
so
kept
gaming
howses
,
should
suffer
imprisonment
three
yéeres
,
K.
Henri
that
seuenth
,
ordeined
that
euery
Dice-player
should
be
imprisoned
all
a
day
,
and
the
Kéeper
of
the
dicing
howse
to
forfait
for
euery
offence
vi
.
shil.
viij
.
d
.
and
to
be
bound
by
recognizance
to
good
behauiour
.
K.
Henrie
the
eight
,
ordeined
that
euery
one
that
kept
di●ing
houses
,
should
forfa●t
.xl.
shil.
and
the
Players
to
forfait
vi
.
shil.
viij
.
d
.
with
many
good
lawes
and
sanctions
set
foorth
against
this
raging
Abuse
of
gaming
,
which
to
auoid
tediousnes
I
omit
,
beseching
the
Lord
to
root
vp
,
and
supplant
these
,
and
all
other
stumbling
blocks
in
his
church
what
so
euer
.
Sp.
As
I
remember
in
the
Catalogue
of
abuses
before
,
you
said
,
the
sabaoth
day
was
prophaned
,
by
bearbaiting
,
cockfighting
,
hau●ing
,
hunting
,
kéeping
of
faires
,
courts
,
&
markets
vpon
the
said
day
.
Is
it
not
lawful
than
to
follow
these
exercises
vpon
the
sabaoth
day
,
neither
?
A
fearfull
Iudgement
of
GOD
,
shewed
at
the
Theaters
.
THE
like
Iudgement
(
almost
)
did
the
Lord
shew
vnto
them
a
litle
befor
,
being
assembled
at
their
Theaters
,
to
sée
their
bawdie
enterluds
,
and
other
trumperies
practised
.
For
,
he
caused
the
earth
mightely
to
shak
and
quauer
,
as
though
all
would
haue
fallen
down
,
which
God
forbid
.
The
Lord
of
his
mercie
,
open
the
eyes
of
the
maiestrats
,
to
pluck
down
these
places
of
abuse
,
that
god
may
be
honored
,
and
their
consciences
disburthe●ed
.
Besids
these
exercises
,
thei
flock
thick
&
thrée
fold
to
the
cockf●ights
an
exercyse
nothing
inferiour
to
the
rest
,
wher
nothing
is
vsed
,
but
swering
,
forswering
,
deceit
fraude
,
collusion
,
co●enage
,
scoulding
,
railing
,
conuitious
talking
,
feighting
,
brawling
,
quarreling
,
drinking
,
whooring
,
&
which
is
worst
of
all
,
robbing
of
one
an
other
of
their
goods
,
&
that
not
by
direct
,
but
indirect
means
&
attempts
:
&
yet
to
blaunch
&
set
out
these
mischiefs
withall
(
as
though
they
were
vertues
)
thei
haue
their
appointed
daies
&
set
howrs
,
Esau
,
was
a
great
hun●er
,
but
a
reprobat
:
Ismaell
a
great
hunter
,
but
a
miscreant
:
Nemrode
a
great
hunter
,
●If
necessitie
or
want
of
other
meats
inforceth
vs
to
séek
after
their
liues
,
it
is
lawfull
to
vse
them
in
the
feare
of
God
,
with
thanks
to
his
name
:
but
for
our
pastimes
and
vain
pleasures
sake
,
wée
are
not
in
any
wise
to
spoyle
or
hurt
them
.
Spud
,
What
say
you
to
kéeping
of
Markets
,
of
Fayres
,
Courtes
and
Léetes
vpon
the
Sabaoth
day
?
Philo.
No
truely
,
for
can
you
serue
God
&
the
deuil
togither
,
can
wée
carrie
to
God
and
ferrie
to
the
deuil
,
can
we
serue
two
Maisters
and
neither
offend
the
one
nor
the
other
?
can
wée
serue
God
and
Mammon
?
can
wée
please
God
and
the
world
bothe
at
one
time
?
The
Lord
wil
not
be
serued
by
péecemeale
,
for
either
he
wil
haue
the
wholeman
,
or
els
none
.
For
saith
he
,
Thou
shalt
looue
the
Lord
thy
God
with
all
thy
soule
,
withall
thy
minde
,
witha●l
thy
power
,
withall
thy
strength
,
and
so
foorth
,
orels
with
none
at
all
.
Then
séeing
that
we
are
to
giue
ouer
our selues
so
wholely
and
totally
to
the
seruice
of
God
,
al
the
daies
of
our
life
,
but
especially
vppon
the
Sabaoth
day
,
summa
,
his
blood
trod
vnder
féet
and
all
mischéef
maintained
.
The
Lord
cut
of
these
with
all
other
sin
,
both
from
their
soules
and
thy
Sabaoth
,
that
thy
name
may
be
glorified
,
&
thy
Church
truely
edified
.
Spud.
Is
the
playing
at
football
,
reding
of
mery
bookes
&
such
like
delectations
,
a
violation
or
prophanation
of
the
Sabaoth
day
?
Ph.
Any
exercise
which
withdraweth
vs
from
godlines
,
either
vpon
the
sabaoth
,
For
:
dooth
not
euery
one
lye
in
waight
for
his
Aduersarie
,
séeking
to
ouerthrowe
him
&
to
picke
him
on
his
nose
,
though
it
be
vppon
hard
stones
,
in
ditch
or
dale
,
in
valley
or
hil
,
or
what
place
soeuer
it
be
,
hée
careth
not
so
he
haue
him
down
.
And
he
that
can
serue
the
most
of
this
fashion
,
he
is
counted
the
only
felow
,
and
who
but
he
?
so
that
by
this
meanes
,
somtimes
their
necks
are
broken
,
sometimes
their
backs
,
sometime
their
legs
,
Is
this
murthering
play
now
an
exercise
for
the
Sabaoth
day
?
is
this
a
christian
dealing
for
one
brother
to
mayme
and
hurt
another
,
and
that
vpon
prepensed
malice
,
or
set
purpose
?
is
this
to
do
to
another
,
as
we
would
wish
another
to
doo
to
vs
,
God
make
vs
more
careful
ouer
the
bodyes
of
our
Bretheren
.
And
as
for
the
reading
of
wicked
Bookes
,
they
are
vtterly
vnlawfull
,
not
onely
to
bee
read
,
but
once
to
be
named
,
&
that
not
(
onely
)
vpon
the
Sabaoth
day
,
And
yet
notwithstanding
,
whosoeuer
wil
set
pen
to
paper
now
a
dayes
,
how
vnhonest
soeuer
,
or
vnséemly
of
christian
eares
his
argument
be
,
is
permitted
to
goe
●orward
,
and
his
woork
plausibly
admitted
and
fréendly
licensed
,
and
gladly
imprinted
without
any
prohibition
or
contradiction
at
all
:
wherby
it
is
growen
to
this
issue
,
that
bookes
&
pamphlets
of
scurrilitie
and
baudrie
,
are
better
esteemed
and
more
vendible
then
the
godlyest
and
sagest
bookes
that
be
:
for
if
it
be
a
godly
treatise
,
reproouing
vice
,
and
teaching
vertue
,
away
with
it
,
for
no
man
(
almost
)
though
they
make
a
floorish
of
vertue
,
and
godlynes
,
will
buy
it
,
nor
(
which
is
lesse
)
so
much
as
once
touch
it
.
This
maketh
the
Bible
,
the
blessed
Book
of
God
,
to
be
so
little
estéemed
.
That
woorthie
Booke
of
Martyrs
made
by
that
famous
Father
&
excellent
Instrument
in
God
his
Church
,
Maister
Iohn
Fox
,
so
little
to
be
accepted
and
all
other
good
books
little
or
nothing
to
be
reuerenced
:
whilst
other
toyes
,
fantasies
and
bableries
wherof
the
world
is
ful
,
are
suffered
to
be
printed
.
These
prophane
schedules
,
sacraligious
libels
,
and
hethnical
pamphlets
of
toyes
&
bableries
(
the
Authors
wherof
may
vendicate
to
them selues
no
smal
commendations
,
at
the
hands
of
the
deuil
for
inuenting
the
same
)
corrupt
mens
mindes
,
peruert
good
wits
,
allure
to
baudrie
,
induce
to
whordome
,
suppresse
vertue
&
erect
vice
:
which
thing
how
should
it
be
otherwise
?
for
are
they
not
inuented
&
excogitat
by
Belzebub
written
by
Lucifer
,
licensed
by
Pluto
,
printed
by
Cerberus
&
set
abroche
to
sale
by
the
infernal
furies
themselues
to
the
poysning
of
the
whole
world
:
But
let
the
Inuentors
,
the
licēsors
,
the
printers
&
the
sellers
of
these
vaine
toyes
and
more
then
Hethnicall
impieties
take
heed
for
the
blood
of
all
those
which
perish
or
take
hurt
thorow
these
wicked
bookes
,
shal
be
powred
vpon
their
heads
at
the
day
of
iudgement
,
and
be
required
at
their
hands
.
Spud.
I
pray
you
how
might
al
these
inormities
,
and
Abuses
be
reformed
?
For
,
it
is
to
small
purpose
to
shew
the
abuses
,
except
you
shewe
withall
how
they
might
be
reformed
.
Philo.
By
putting
in
practise
and
executing
those
good
lawes
,
wholsome
sanctions
,
and
Goldy
statutes
,
which
haue
béene
heretofore
,
and
daily
are
set
foorth
and
established
,
as
GOD
be
thanked
,
they
are
manie
.
The
want
of
the
due
execution
wherof
,
is
the
cause
of
all
these
mischiefs
,
which
both
rage
and
raigne
amongst
vs
.
Spud.
What
is
the
cause
why
these
lawes
are
not
executed
,
as
they
ought
to
be
?
Philo.
Truely
I
cannot
tell
,
excepte
it
be
thorow
the
nigligence
,
and
contempt
of
the
inferiour
Magistrates
.
Or
els
,
perhaps
(
which
thing
happeneth
now
and
than
)
for
money
they
are
bought
out
,
diffranchised
and
dispensed
withall
,
for
as
the
saying
is
,
quid
non
pecunia
potest
?
what
is
it
,
but
money
will
bring
to
passe
?
And
yet
notwithstanding
shall
it
be
don
inuisibly
in
a
clowde
(
vnder
benedicite
I
speake
it
)
the
Prince
being
borne
in
hand
,
that
the
same
are
dali●
executed
.
This
fault
is
the
corruption
of
those
that
are
put
in
trust
to
sée
them
executed
,
as
I
ha●e
tould
you
,
and
(
notwithstanding
)
do
not
.
Spud.
This
is
a
great
corruption
&
Abuse
,
doubtles
,
and
worthie
of
great
punishment
.
Ph.
It
is
so
truely
,
for
if
they
be
good
lawes
tending
to
the
glorie
of
GOD
,
the
publique
weale
of
the
Cuntrey
,
and
correction
of
vices
,
it
is
great
pytie
that
money
should
buy
them
out
.
For
what
is
that
els
,
but
to
sell
vertue
,
for
lucre
:
Godlynes
,
for
drosse
,
yea
mens
souls
for
corruptible
money
?
Therfore
those
that
sell
them
,
are
not
onely
Traitors
to
GOD
,
to
their
Prince
and
Countrey
:
but
are
also
the
Deuils
Marchants
,
and
ferrie
the
bodies
,
and
soules
of
Christians
,
as
it
were
in
Charons
boate
to
the
Stigian
flood
of
Hell
,
burning
with
fire
and
brimstone
for
euer
.
And
those
that
buy
them
are
Traitors
to
GOD
,
their
Prince
and
Countrey
also
.
For
if
the
lawes
were
at
the
first
good
(
as
GOD
he
praised
al
the
lawes
in
Ailgna
be
)
why
shuld
they
be
suppressed
for
money
,
and
if
they
were
euill
,
why
were
they
diuulged
,
but
had
rather
béene
buried
in
the
wombe
of
their
Mother
before
thy
had
euer
séene
the
light
.
And
why
were
lawes
instituted
,
but
to
be
executed
?
Els
it
were
as
good
to
haue
no
lawes
at
all
(
the
People
lyuing
orderly
)
as
to
haue
good
lawes
,
and
then
not
executed
.
The
Prince
ordeining
a
law
,
may
lawfully
repeale
&
adnull
the
same
againe
,
v●ō
speciall
causes
&
considerations
,
but
no
inferiour
maiestrat
or
subiecte
what
so
euer
,
may
stop
the
course
of
any
lawe
made
by
the
Prince
with
out
daunger
of
damnation
to
his
owne
soule
,
as
the
Word
of
GOD
beareth
witnesse
.
And
therfore
,
w●●e
to
those
men
,
that
will
not
execut
the
sentence
of
the
lawe
(
being
so
Godly
,
and
so
Christian
as
thei
be
in
Ailgna
)
vppon
Malefactors
and
Offenders
.
Uerely
they
are
as
guiltie
of
their
blood
before
GOD
,
as
euer
was
Iudas
of
the
death
of
Christe
Iesus
.
Spud.
Séeing
it
is
so
,
that
al
flesh
hath
corrupted
his
way
before
the
face
of
God
,
and
that
there
is
such
abhomination
amongest
them
,
I
am
perswaded
the
daye
of
Iudgement
is
not
farre
of
.
For
when
iniquity
shall
haue
filled
vp
his
measure
,
than
shall
the
end
of
all
appeare
,
as
Christ
witnesseth
in
his
Euangelie
.
Philo.
The
day
of
the
Lord
cannot
be
farre
of
,
that
is
most
certen
▪
For
what
wonderfull
portents
,
strang
miracles
,
fearful
signes
,
and
dreadfull
Iudgements
hath
he
sente
of
late
daies
,
as
Preachers
&
fortellers
of
his
wrath
due
vnto
vs
,
for
our
impenitence
&
wickednes
of
life
.
Hath
he
not
caused
the
earth
to
tremble
and
quake
?
the
same
Earth
to
remooue
from
place
to
place
?
the
seas
and
waters
to
roare
,
swell
&
brust
out
,
and
euerflow
their
bankes
to
the
destruction
of
many
thousands
?
hath
he
not
caused
the
Elements
and
Skyes
,
to
send
foorth
flashing
fire
?
to
raine
downe
wheat
,
a
wonderfull
thing
as
euer
was
heard
,
and
the
like
?
hath
he
not
caused
wonderfull
Eclypses
in
the
Sunne
and
Moon
,
with
most
dreadfull
coniunctions
of
Starres
and
Planets
,
as
the
like
this
thousand
yeeres
,
haue
not
béen
heard
of
?
haue
not
the
clowdes
distilled
downe
aboundance
of
rayne
and
showres
,
with
all
kinde
of
vnseasonable
wether
,
to
the
destroying
(
almost
)
of
al
thinges
vppon
the
Earth
?
haue
we
not
séene
Commets
,
blasing
starres
,
firie
Drakes
,
men
,
feighting
in
the
ayre
,
most
fearfully
to
behold
?
Hath
not
dame
Nature
her selfe
denied
vnto
vs
her
operation
,
in
sending
foorth
abortiues
,
vntimely
births
,
vgglesome
monsters
and
fearfull
mishapen
Creatures
both
in
man
&
beast
.
So
,
that
it
séemeth
all
the
Creatures
of
God
are
angrie
with
vs
and
threaten
vs
with
destruction
,
and
yet
we
are
nothing
at
all
amended
(
alas
)
that
shal
become
of
vs
?
Remember
we
not
there
is
a
God
that
shal
iudge
vs
righteously
?
that
there
is
a
Deuill
,
who
shall
torment
vs
after
this
lyfe
vnspeakably
,
if
we
repent
not
?
At
that
day
,
the
wicked
shall
find
that
there
is
a
Material
Hell
,
a
place
of
all
kinds
of
tortures
,
wherein
they
shal
be
punished
in
fire
and
brimstone
amongest
the
terrible
Company
of
vgglesome
Deuils
world
without
end
,
how
light
so
euer
they
make
account
of
it
in
this
World
.
For
some
such
there
be
,
that
when
thei
heare
mention
of
Hell
,
or
of
the
paines
therof
in
the
other
World
,
they
make
a
mocke
at
it
,
thinking
they
be
but
metaphoricall
speaches
,
onely
spoke
to
terrifie
vs
withall
,
not
otherwyse
.
But
certen
it
is
,
as
there
is
a
God
,
that
will
reward
his
Children
,
so
there
is
a
Deuill
that
will
remunerat
his
Seruaunts
:
And
as
there
is
a
Heauen
,
a
Materiall
place
of
perfect
ioye
prepared
for
the
Godly
,
so
there
is
a
Hell
,
a
Materiall
place
of
punishment
for
the
wicked
and
reprobat
,
prepared
for
the
Deuil
&
his
Angels
,
or
els
the
word
of
God
is
in
no
wyse
to
be
credited
,
which
blasphemie
,
once
to
think
,
God
kéep
all
his
Children
from
.
Spud.
But
they
will
easily
auoid
this
,
for
they
say
▪
it
is
writ
,
at
what
time
so
euer
a
sinner
doth
repent
him
of
his
sinne
,
I
wil
put
all
his
sin
out
of
my
remembrance
saith
the
Lord
.
So
that
,
if
they
maye
haue
thrée
words
at
the
last
,
they
will
wish
no
more
.
What
think
you
of
these
felowes
?
Philo.
I
think
them
no
men
,
but
Deuills
,
no
Christians
,
but
worse
than
Tartarians
,
and
more
to
be
auoided
than
the
poison
of
a
serpent
:
for
the
one
slayeth
but
the
body
,
but
the
other
,
both
body
&
soul
for
euer
.
Wherfore
,
let
euery
good
Christen
Man
take
heed
of
them
,
and
auoid
them
.
For
,
it
is
truely
said
,
cum
bonis
bonus
eris
,
&
cum
peruersis
,
peruerseris
:
with
the
good
,
thou
shall
learne
good
,
but
with
the
wicked
,
thou
shall
be
peruerted
.
Spud.
Do
you
think
than
,
that
that
cannot
be
a
true
repentance
,
which
is
deferred
to
the
last
gaspe
.
Ph.
No
truely
:
For
true
repentance
must
spring
out
of
a
lyuelie
faith
▪
with
an
inward
lothing
,
hating
and
detesting
of
sinn●
.
But
this
deferred
repentance
springeth
not
of
faith
,
but
rather
of
the
feare
of
death
which
he
●éeth
imminent
before
his
eyes
▪
of
the
grief
and
tediousnes
of
paine
,
of
the
Horror
of
Hell
,
and
feare
of
God
his
ineuitable
iudgement
,
which
he
knoweth
now
he
must
néeds
abyde
:
And
therfore
,
this
can
be
no
true
repentance
.
For
there
is
two
maner
of
repentances
,
the
one
a
true
repentance
to
life
,
the
other
a
false
repentance
to
death
:
As
we
maye
sée
by
Iudas
,
who
is
said
,
to
haue
repented
,
and
which
is
more
,
to
haue
confessed
his
faulte
,
and
which
is
most
of
all
,
to
haue
made
restitution
,
and
yet
was
it
a
false
repentance
.
And
why
?
because
it
sprang
not
out
of
true
faith
,
but
as
before
.
Peter
repented
,
and
wéept
bitterly
,
and
was
saued
therby
,
though
he
neither
made
confession
,
nor
satisfaction
:
and
why
?
Because
it
sprang
of
a
true
and
lyuely
faith
.
So
these
felowes
may
say
they
repent
,
but
except
it
be
a
true
repentance
springing
of
faith
,
it
can
serue
them
no
more
to
life
than
the
pretensed
repentance
of
Iudas
did
serue
him
to
saluation
.
Let
them
beware
,
for
Cain
repented
,
yet
is
he
condemned
.
Esau
,
did
repent
,
yet
is
he
condemned
.
Antiochus
,
did
repent
,
yet
is
he
condemned
:
Iudas
did
repent
,
yet
is
he
condemned
,
with
infinite
moe
:
And
why
so
?
Because
their
prolonged
repentaunce
sprange
not
of
faith
,
&c.
Thus
they
may
sée
,
that
euerye
light
affection
,
is
no
true
repentance
:
And
that
it
is
not
ynough
to
say
at
the
last
,
I
repent
,
I
repent
.
For
,
vnles
it
be
a
true
repentance
indeed
,
it
is
worth
nothing
.
But
indeed
,
if
it
weare
so
,
that
man
had
,
liberum
arbitrium
,
free
wil
of
himself
,
to
repent
truely
when
he
wold
,
and
that
God
promised
in
his
word
to
accept
of
that
repentance
,
it
weare
another
matter
.
But
repentance
is
,
donum
Dei
,
the
gifte
of
God
,
de
sursum
veniens
a
patre
luminum
,
comming
from
aboue
from
the
Father
of
light
,
&
therfore
it
is
not
in
our
powers
to
repent
when
we
will
.
It
is
the
Lord
that
giueth
the
gift
,
when
,
where
&
to
whom
it
pleaseth
him
:
&
of
him
are
we
to
craue
it
incessantly
by
faithfull
prayer
,
&
not
otherwise
to
presume
of
our
owne
repentance
,
when
indeed
we
haue
nothing
lesse
,
than
a
true
repentance
.
Spud.
Than
thus
much
I
gather
by
your
words
,
that
as
true
repentance
(
which
is
a
certen
inward
grief
,
and
sorrow
of
the
heart
,
conceiued
for
our
sinnes
,
with
a
hatred
and
lothing
of
thesame
)
erueth
to
saluation
thorow
the
mercie
of
GOD
in
Christ
,
so
fained
repentance
saueth
not
from
perdition
.
And
therfore
,
we
must
repent
dayly
and
howrely
,
and
not
to
deferre
our
repentaunce
to
the
last
gaspe
as
many
doo
,
than
which
,
nothing
is
more
perilous
.
Philo.
True
it
is
,
for
maye
not
he
be
called
a
great
Foole
,
that
by
deferring
and
prolonging
of
repentance
to
the
last
cast
(
as
they
say
)
will
hazard
his
body
and
soule
to
eternall
damnation
for
euer
?
Wheras
by
daily
repentaunce
he
maye
assure
him selfe
both
of
the
fauour
of
GOD
,
and
of
life
euerlasting
(
by
faith
)
in
the
mercy
of
GOD
,
thorow
the
most
precious
blood
of
his
deare
Sonne
,
Iesus
Christ
,
our
alone
Sauiour
and
Redemer
,
to
whome
be
praise
for
euer
.
Spud.
Now
must
I
néeds
say
as
the
Wyse
King
Salomon
said
,
all
things
are
vaine
and
transitorie
,
Wherfore
,
I
setting
apart
all
the
vanities
of
this
lyfe
,
will
from
hencefoorth
consecrate
my selfe
to
the
seruice
of
my
GOD
,
and
to
follow
him
in
his
Woord
,
which
onely
is
permanent
and
leadeth
vnto
life
.
And
I
most
hartelie
thanke
the
Lord
God
for
your
good
Company
this
day
,
and
for
your
graue
instructions
,
promising
by
the
assistance
of
God
his
grace
,
to
followe
and
obey
them
to
my
possible
power
all
the
daies
of
my
life
.
Philo.
God
giue
you
grace
so
to
do
,
and
euery
Christen
man
els
,
For
,
it
is
vnpossible
to
wallowe
in
the
delights
and
pleasures
of
this
World
,
and
to
lyue
in
ioy
for
euer
in
the
Kingdom
of
Heauen
.
And
thus
we
hauing
spent
the
daye
,
and
also
consummate
our
iorney
,
we
must
now
depart
,
beseaching
GOD
that
we
may
both
meete
againe
in
the
Kingdome
of
Heauen
,
there
to
raigne
and
lyue
with
him
for
euer
,
through
Iesus
Christe
our
Lorde
,
to
whome
with
the
Father
,
and
the
holy
Spirit
be
all
honour
&
glorie
for
euer
more
Amen
.
FINIS
.