the Lord ordeane these riche ornaments and gorgiouse vestments to be worne of all men or of anie so muche as to garnish bewtifie and set forth the maiesty glorie of this his earthly kingdome For as cloth of gold Arase tapestrie such other riche ornameÌ„ts pendices and hangings in a house of estate serue not onely to manuall vses and seruyle occupatioÌ„s but also to decorate to bewtifie become the house and to shewe the riche estate and glorie of the owner so these riche ornaments and sumpteouse vestments of the earthly territory of this World do not onelie serue to be worn of them to whome it doth appertaine as before but also to shew forth y e power welth dignity riches and glorie of the Lord the Author of all goodnesse And here in the prouidence and mercy of God appeareth most plainelye for wher there is store of other clothing there hath he geuen lesse store of silks veluets satens damasks and such like and wher there is plenty of them there is no clothing els almost thus the Lord did deale for that euery cuntrey ought to contente themselues with there owne kind of attyre except necessytie force the contrarie for than we are to vse our libertie in the feare of God 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 yet least I might bee adiudged vnwilling to doe good I will assay to doe the best I can 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 y e world all things therin contayned y e 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 coÌ„maunding him to tyl manure y e same ThaÌ„ y e deuil an old maligner of mankind who before was an Angel in heaueÌ„ through sin of pride in arrogating to himselfe y e seate throne of Gods maiesty cast down into y e lake of hell enuyingâ— mans glorious estate which he than had lost came vnto man in Paradise inticed him oâ—â— torteouse serpent to eat of y e forbidden fruite wherof the Lorde God had forbidden him tâ— tast on pain of his life notwithstaÌ„ding Adaâ— condescending to his wife her perswasions oâ— rather to the Serpent hauing buzzed his venemous suggestions into their eares tooke of the apple did eat contrary to y e expresse commandement of his God This done their eyes were opened thei saw their nakednes were not a litle ashamed yet before sin was committed they being both naked were not ashamed but sin once committed they became vncleane filthie lothsome deformed sewed them garmeÌ„ts of fig leaues together to couer their shame withall Than the Lord pittying their miserie loathing their deformity gaue theÌ„ pelts felles of beasts to make them garments withall to the end that their shamefull parts might lesse appeare yet some are so brasen faced so impudent that to make y â— deuill his members sport will not sticke to make open shew of those parts which God coÌ„maundeth to be couered nature willeth to be hid honesty is ashamd once to behold or looke vpoÌ„ Spud. I gather by your words thrée speciall poynts First y t sin was the cause why our apparell was giuen vs. Secondly y t God is the author giuer therof Thirdly y t it was giueÌ„ vs to couer our shame w t all not to féed y e insatiable desires of meÌ„s waÌ„toÌ„ luxurious eies Philo. Your collectioÌ„ is very true Than seeing y t our apparel was giueÌ„ vs of god to couer our shame to kéep our bodies froÌ„ cold to bee as pricks in our eies to put vs in mind of our frailties imperfections and sin of our backslyding from the coÌ„maundements of god and obedience of the highest and to excite vs the rather to contrition and compunction of the spirit to bewayle our misery to craue mercy at y e mercifull hands of God let vs be thaÌ„kfull to God for them be sorie for our sinnes which weare the cause therof and vse them to the glory of our God the benefyte of our bodies and soules against the great day of the Lord appeare But alas these good creatures which the Lord our God gaue vs for the respects before rehearsed we haue so peruerted as now they serue in stead of the deuills nettes to catche poore soules in for euery one now adaies almost couet to deck and painte their liuing sepulchres or erthly graues their bodies I meane with all kind of brauerie what soeuer can be deuised to delight y e eyes of the vnchast behoulders wherby God is dishonored offence is encreased and much sinne daylie committed as in further discourse shall plainly appeare 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 y e Lord did not cloth theÌ„ 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 y t this their meane base attyre should be as a rule or pedagogie vnto vs to teach vs y t we ought rather to walke meanelye and simplye than gorgiously or pompously rather seruing presente necessitye than regarding the wanton appetits of our lasciuiouse mindes Not withstandinge I suppose not that his heauenlye maiesty would that those garments of lether should stand as a rule or pattern of necessytie vnto vs wherafter we shold be bouÌ„d to shape all our apparell for euer or els greeuouslye to offende but yet by this we may sée his blessed will is that we should rather go an ace beneth our degrée than a iote aboue And y t any simple couering pleaseth the Godly so that it repell the colde and couer the shame it is more than manifest as well by the legends both of prophane Historyographers Cronologers and other writers as also by the censures examples and lyues of all Godly since the beginning of the world And if the Lord would not that the attyre of Adam should haue beenâ— signe or patterne of mediocritie vnto vs hâ— both in mercy would in his almighty power could
God let him content himselfe with the same without any alteratioÌ„ 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 with eternal damnation if they repent not for he will be serued and obyed either with the whole man or els with none Than if he punish the pride of heart with euerlasting damnatioÌ„ he must néeds in iustice punish the pride of Apparell with the like being booth ioyned in one predicameÌ„t of sinne and the pride of apparell much more hurting before the world thaÌ„ the other Also it is manifest that the pride of apparel riseth first from the corruptioÌ„ of the heart as the effects from the cause the fruite from the roote of the trée than if the pride of y e 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 maÌ„ 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 punishmeÌ„t 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 The deuill who before was an Angell in HeaueÌ„ arrogating to himselfe the imperial throane of the maiesty of God was cast downe into the déepth of Hell burning with fire and sulphur for euer 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 inteÌ„ding to builde a tower whose top should tutche the Skye thinking that if God should drown y e world againe with water they would be sure inough on the toppe of their high turrâ—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 vppoÌ„ the face of the earth wherof spraÌ„g the first diuersitie of languages in the world Wherfore when we heare any language spoken we know not it may be a memorandum to vs to put vs in minde of our Pride which was the cause therof Goliah the great Gyant the huge Cyclops and sworâ—e enemy to the Children of Israell for his pride against the Lord was slaine by Dauid the faitfull Seruaunt of the Lord. Antiochus intending to ouerthrowe and sacke 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 was for his pride cast out of his Kingdom and forced to eat grasse with wild beasts in the wildernesse King Saule for his pride and disobedience was deposed of his principallitie and Kingly regimente and in the end slewe him self on 〈◊〉 Gelboe most desperately Sodoma and Gomorra were both destroyed with fire brimstone froÌ„ 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 all his treasure for he sent Messengers vnto him w t gifte lettres congratulatorie for y e recouerie of his helth lost al his iewels tresures riches w t his owne sones also being transported captiues into Babilon K. Dauid for his pride in numbring y e people contrary the wil of god was greuouslie punished and thréescore and ten thousand of his People slaine with a gréenous 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 iustifying himselfe for his pride was reproued of the Lord and reiected King Herode for attiring himselfe in sumpteous aray not ascribing glory to the Lord was strucken dead by an Angel and wormes consumed his flesh immediatly Al these with infinit millions moe in al ages haue perished thorow pride and therfore let not this people think that they shall escape vnpunished who drinke vp pride as it weare swéet wyne féede vppon it as vppon delicious meats and wallowe in it as a filthie swyne doth in the dirtie myrâ— will the Lord punish his peculiare people and elect vessels and let them goo frée Wherfore I wold wyshe them to be warned for it is a terrible thing to fall into y e hands of GOD who is a consuming fire a fearfull God His bowe is bente his arrowes of iudgements are drawen to the head his fire is kyndled his wrath is gone out ready to be powred vppon the contemners of his lawes Tempt not the Lord any longer prouoke not his wrath exasperate not his iudgements towards thée for as mercy procéedeth froÌ„ him so doth iustice also And be sure of it he payeth home at the last For as in mercie he suffreth no good deed to be vnrewarded so in his iust iudgmente there is no wickednes which he leaueth vnpunished And yet notwithstaÌ„ding their wickednesse and pride is such as stincketh before the face of God and maketh the Enemies to blaspheme and speake euill of the wayes of the Lord For say they the men of Ailgna are wicked licentious in all their wayes which easily appeareth
by their apparell new fangled fashions euery day inuented The beastly Epicures the Drunkards swilbowles vppon their ale benches when their heads are intoxicat with new wine wil not stick to belch foorth and say that the inhabitantes of Ailgna go brauelye in Apparell chaunging fashions euerie daye for no cause so much as to delight the eyes of their harlots withall and to inamoure the mindes of their fleshly paramours Thus be this People a laughing stock to all the world for their pride a slaunder to the word of God to their profession scandalles to their brethren a dishonor and reproch to the Lord and very caterpillers to themselues in wasting and coÌ„suming their goods and treasures vppon vanyties trifles Spud. Séeing that by diuyne assistance you haue now finished your â—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 frequeÌ„ted to y e great dishonor of God the prouoking of his iudgements against them the staine and blemish of their profession the euill example of all the world any finally to their owne damnation for â—uer except they repente Spud. I haue heard them reason that mutuall coition betwixt man and woman is not so offensiue before God For do not all Creatures â—ay they as wel reptilia terrae as volatiâ—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 meÌ„bers incideÌ„t to that vse doth not y e Lord say they as it were w t a stimule or prick by his mandat saing crescite multiplicamini replete terraÌ„ increase multiplie fill the earth stirre theÌ„ vp to the same Otherwyse the World wold become barren and soone fall to decay wherfore they conclude that whordome is a badge of loue a cognizaÌ„ce of amitie a tutch of â—ustie youth a frendlie daliance a redintegration of loue and an ensigne of vertue rather meritorious than daÌ„nable these with the like be y â— exceptioÌ„s which I haue hard them many times to obiect in defence of their carnal pollutions 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 deceptioÌ„s displayed their daÌ„nable abuses more plainly discouered I will reduce you to y e first institutioÌ„ of this Godly ordenaÌ„ce of matrimony The Lord our God hauing created all things in Heauen earth or Hell whatsoeuer created of euery sex two male female of both kindes and last of al other creatures he made man after his own likenesse similitude geuing him a womaÌ„ made of a ribbe of his own body to be his companion comforter lincking them together in the honorable state of venerable wedlocke he blessed them both saying crescite multiplicamini replete terraÌ„ Increase multiplie replenish y e earth wherby it is more than apparent that the Lorde whose name is Iehouah the mightie GOD of Israell is the Author of Godly matrimony instituting it in the tyme of mans inconcency in Paradice and that as mée séemeth for foure causes First for the auoydauÌ„ce of whordom Secondly for the mutuall comforte consolatioÌ„ that the one might haue of the other in all aduersities calamities whatsoeuer Thridly for the procreation and Godly propagation of Children in the feare of the Lord that both the world might be increased therby and the Lord also in them glorified And fourthlie to be a figure or type of our spirituall wedlocke betwixt Christ and his church both militant and triumphante This congression and mutuall copulation of those that be thus ioyned together in the Godlye state of blessed matrimony is pure virginitie and allowable before God and man as an action wherto the Lorde hath promised his blessing thorow his mercy notâ— by our merite ex opere operato as some shame not to say All other goinges together and coitions are damnable pestiferous and execrable So now you sée that wheras the Lord saith increase multiplie fill the earth he alludeth to those that are cheyned together in the Godly state of matrimonie and wedlock and not otherwyse For to those that go together after any other sorte he hath denounced his curse and wrath for euermore as his alsauing word beareth record And wheras they say that all crâ—atures vppon the Earth do ingender together I graunte it is true But how in suo genere in their owne kinde There is no creature créeping on the earth or flying in the aire how irrationable soeuer that dooth degenerate as man dooth but kéepethe the same state and order wherein they were made at the first and so if man did he should not commit abhominable whordom and filthie sinne as hée dooth It is said of those that write de natura animalium that almost all vnreasonable beasts and flying fowles after they haue once linked and vnited them selues togither to any one of the same kinde and after they haue once espoused them selues the one to the other wil neuer after ioyne them selues w e any other til the one be dissolued froÌ„ the other by death And thus they kéepe the knot of matrimonie inuiolable to the end And if any one chaunce to reuolte and go togither with any other during y e life of his first mate at the rest of the same kind assemble togither as it were in a councel or parliament and either kil or gréeuously punish the adulterer or adulteresse whether euer it be which lawe I would God were amongst Christians established By all which it may appéer how horrible a sinne whordome is in nature that the very vnreasonable creatures doo abhorre it The Heathen people who know not God so much lothe this stiâ—king sinne of whordome that some burne them quick some hang them on gibbets some cut off their heds some their armes legs and hands some put out their eyes some burne them in the face some cut of their noses some one parte of their bodye some another and some with one kind of torture and some with another but none leaueth them vnpunished so that we are set to schoole to learn our first rudiments like yung Nouices or Children scarce crept out of the shel how to punish whordome euen by the vnreasonable
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 â—â—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 for it was bruted abroad euery where in our countrey by reason of your discontinuance I thinke that you were dead long agoe 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 in a certaine famous Ilande once named 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 thaÌ„ I thank God I haue atchieued it and by his dyuine assistance prosperously accomplished it his glorious name worthie of all magnificence bee eternally praysed therefore 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 and conditions of all men to breake my selfe to the worlde to learne nurture good demeanour cyuill behauiour to sée the goodly situation of Citties Townes and Countryes with their prospects and commodities and finally to learne the state of all thinges in generall all which I could neuer haue learned in one place For who so sitteth at home euer commorante or abiding in one place knoweth nothinge in respecte of him that trauayleth abroade and hee that knoweth nothing is lyke a brute Beaste but hee that knoweth all thinges whiche thinge none doeth but God alone hee is a God amongest men And séeing there is a perfectioÌ„ in knowledge as in euery thing els euery man ought to desire that perfection for in my iudgement there is as muche difference almost betwixt a man that hath trauayled much and him that hath dwelt euer in one place in respect of knowledge and science of things as is betwen a man lyuinge one dead in graue And therfore I haue had a great felicytie in trauayling abroade Spud. Seing that by diuyne prouidence we are heare met together let vs vntill we come to y e end of our purposed iorney vse some â—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 is in steade of a Wagon or Chariot For as the one doth ease the painfulnes of the way so doth the other alleuiat y e yrksomnes of the iourney intended Spud. But before I enter combat with you because I am a countrey man rude and vnlearned you a Cyuilian indued with great wisdome knowledge and experience I most humbly beseech you that you wyl not be offended with me though I talke w t you somwhat grosly without eyther polished wordes or fyled speeches which your wisdom doth require and my insufficiencie and inabylitie is not of power to affoorde 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 as it were with a wall wherein the aire is verie temperate the ground fertile and abounding with all things either necessary to man or néedefull for beast 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 for notwithstanding that the Lorde hath blessed that Lande with the knowledge
of his truth aboue all other Landes in the world yet is there not a people more abrupte wicked or peruerse liuing vpon the face of the earth 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 mischiefe and sinne doubte you not brother Spud. springeth of our auncient ennemie the Deuill the inâ—eterate corruption of our nature and the intestine malice of our owne hearts as from the originals of all vncleannes impuritie whatsoeuer But we are now newe creatures and adoptiue children created in Christ Iesus to doe good woorkes which God hath prepared for vs to walke in Wherefore wee ought to haue no fellowship with the workes of darknesse but to put on the armour of light Christ Iesus to walke in newnesse of life and to worke our saluation in feare and trembling as the Apostle saith and our sauiour Christ biddeth vs so work as our workes may glorifie our heauenlye Father But alas the contrarie is most true for there is no sinne that was euer broached in any age which florisheth not nowe And therfore the fearfull daie of the Lord cannot be farre of at which day all the World shall stand in flashing fier and than shall Christ our Sauiour come marching in y â— clowdes of heauen with his Taratantara sounding in each mans eare arise you Dead and come to iudgement and than shall the Lord reward euery Man after his owne workes But how little this is esteemed of how smally regarded to coÌ„sider it greeueth me to the very harte and there is almost no life in mee Spud. It is but a follie to greeue at them who sorowe not for them selues Let them sinck in their owne sinne lyue well your selfe you shall not answeare for them nor they for you Is it not writen vnusquisque portabit suuÌ„ onus Euery one shall beare his own burden Anima quae peccauerit ipsa morietur y e 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 preiâ—dicat opinion preordinat destruction that his power his glorie and iustice may appeare to all the World Philo. Oh brother ther is no christeÌ„ maÌ„ 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 y e 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 feele the anguish and paine of the grieued parte seking endeuouring them selues euery one in his office calling to repaire the same and neuer ioying vntill that be restored again to his former integritie perfection Which thinge in the balance of Christian charity consideratly weighed may mooue any good Man to mourn for their defection and to assay by all possible means to reduce them home again that their soules maie be saued in the daye of the Lord. And the Apostle commandeth vs that we be alter alterius emolumento an ayde and helpe one to an other And that we do good to all men dum tempus habemus whylest we haue tyme. To wéepe with them that weepe to mourne with them that mourne and to be of like affection one towardes an other And common reason aduertiseth vs that wee are not borne for our selues onelie for Ortus nostri partem patria partem amici partem parentes vendicant Our Countrey challengeth a part of our byrth our brethren and frendes require an other parte and our parentes and that optimo iure doe vendicate a third parte Wherefore I will assay to doe them good if I can in discouering their abuses and laying open their inormities that they séeing the gréeuousnes of their maladies daunger of theyr diseases may in time seeke to the true Phisition expert Chirurgion of their soules Christ Iesus of whome onelie commeth all health grace and so eternally be saued 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 And whereas you woulde haue mee to speake of those Capitall or chiefe Abuses which both are deadly in their owne nature and which offende the maiestie of God moste Mée thinke you shake hands with the sworne enemies of God the Papistes who say there are two kindes of sinne the one veniall the other lethall or deadly But you must vnderstand that there is not the least sinne that is committed eyther in thought woorde or déede yea Vae vniuersae iustitiae nostrae si remota misericordia iudicetur Wo be to all our righteousnes if mercie put away they should bee iudged but it is damnable dempta misericordia Dei if the mercie of God be not extended And againe there is no sinne so gréeuous which the grace and mercy of God is not able to counteruaile withal if it bee his pleasure to blot it out for euer So y t you see now there is no sinn so venial but if the mercie of God be not stretched out it is damnable nor yet anie sinne so mortall which by the grace and mercie of God may not bee done away And therfore as we are not to presume of the one so wee are not to despaire of the other But to returne againe to y e satisfying of your request The greatest abuse which both offendeth god moste is there not a little aduaunced is the execrable sinne of Pride and excesse in apparell which is there so ripe as the filthie fruits thereof haue long since presented themselues before the throne of the maiestie of God calling and crying for vengeance day and nighte incessantly Spud. Wherfore haue you inteÌ„ded 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 but for that I thinke it to bee not onely euill
these inclosures be the causes why rich men eat vp poore men as beasts doo eat grasse These I say are the Caterpillers and deuouring locustes that massacre the poore eat vp y e whole realme to y e destruction of the same 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 sumptuous edefices and stately turrets they kéep a port like mightie poteÌ„tates they haue bands and retinewes of men attendant vppon them daylie they purchase castels towers Lands and Lordships and what not And all vppon the polling and pilling of the poore commons 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 than your sute shall want no furtherance but if this be wanting thaÌ„ farewel clyent he may go shooe the goose for any good successe he is like to haue of his matter without this sheriffes Officers wil returne writs with a tarde venit or with a non est inuentus smally to the poore maÌ„s profit So long as any of this ointmeÌ„t is dropping they wil beare him in hand his matter is good and iust all to kéep him in vre till all be gon and than will they tell him his matter is naught and if one aske theÌ„ why they tould not their clieÌ„ts so in y â— beginning they will answere I knew not so much at the first y e fault is in himselfe he tould me y e best but not the worst he shewed mee not this euidence that euidente this president and y â— presiâ—ent turning al the fault vpoÌ„ y e suggester wheras y e whole fault indeed is in himselfe as his own conscience caÌ„ beare him witnesse In presence of their clients they will be so earnest one with another as one that knew not their slaightes wold thinke they would go together by the eares this is to draw on their clieÌ„ts withal but immediatly after their clients being gon they laâ—gh in their sléeues to see how pretily they fetch in such 〈◊〉 of money and y â— vnder the pretence of equitie and iustice But though thei caÌ„ for atâ—â—e prestigiatorum instaâ— like cuÌ„ning deceiuers cast a mist before y e blind world yet the Lord who séeth suborned by none y â— secrets of all harts shall make them manifest to al the world and reward them according to their 〈◊〉 The marchaÌ„t meÌ„ by their marting chaffering and changing by their counterfait balances vntrue waights and by their surprising of their wares heap vp infinit treasures The Artificer Occupyers euen all in generall will not â—ell their wares for no reasonable price but will sweare teare pittifully y â— such a thing cost theÌ„ so much such a thing so much wheras they swear as false as the lyuing Lord is true But one day let them be sure y â— the Lord who saith thou shalt not sweare at all nor deceiue thy Brother in bargaining will reuenge this villanie done to his Maiestie 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 thaÌ„ 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 craâ—ke againe And to such excesse is this couetousnes growne as euery one y â— hath money will not stick to take his neighbors house ouer his head long before his yéers be expired Wherthorow many a poore man with his wyfe childreÌ„ whole famelie are forced to begge their bread all their dayes after Another sorte who flow in welth if a poore maÌ„ haue eyther house or Land they will neuer rest vntill they haue purchased it giuing him not the thirde parte of that it is worth Besides all this so desperately giuen are many that for the acquiring of siluer and Gold they will not sicke to imbrew their hands and both their armes in y â— blood of their owne Patents and Fréends most vnnaturally Other some will not make any conscience to sweare and forsweare themselues for euer to lye dissemble and deceiue the déerest frends they haue in the world Therfore the heathen 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 y â— loue of thée This immoderat thirst of Gold monie bringeth an infinit nuÌ„ber to shameful end some as homicides for murthering killing some as latrones for robbing stealing some for one thing some for another So that surely I think maior est numerus Hoâ—minum quos dira auaritiae pestis absorpsit quam quos gladius vel ensis perâ—orauit the number of those whom the pestilence of auarice hath swallowed vp is greatter than the nuÌ„ber of those whom the sword hath destroid the Lord asswage the heat hereof with y e 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 the Arch-doctor of all truth in his Euangely the sixt of 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 as not to cary two coates with them in their iorneys nor yet any money in their purses He tould his Disciples another time stryuing which of them should be y â— greattest that he who wold be the greattest must condescend to be seruaÌ„t of all When the people wold haue aduauÌ„ced him to haue béene King he refused it and hid him self He telleth vs we cannot serue two Maisters God Mammon he biddeth vs not to set our minds vppoÌ„ couetousnes inferring that wher our riches be there will our harts be also He saith it is harder for a rich Man that is for a Man whose trust is in riches to enter into the Kingdome of God than for a Camell to go thorow the eye of a néedle The Apostle biddeth vs if we haue meat drinke
man would lend then how should y e poor doo wherfore the lawes y â— 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 but if they had quite cut it of and not yéelded at all to any such permission they had doon better But héerin the intent of the lawe is to be perpeÌ„ded which was to impale with in the Forrest or park of reasonable and conscionable gain men who cared not howmuch they could extorte out of poore-mens hands for the loane of their money lent and not to authorise any man to coÌ„mit vsurie as though it were lawful because it is permitted Therfore those that say that the lawes there doo allow of vsury licence men to commit it fréely doo slaunder y â— lawes are woorthy of reprehension for though the lawes say thou shalt not take abooue ij.s. in y â— pound x. li in a hundred and so so foorth Dooth this prooue y â— it is lawful to take so much or rather y â— thou shalt not take more then y â— if I say to a man thou shalt not giue him abooue one or two blowes dooth this prooue y â— I licence him to giue him one or two blowes or rather that he shal not giue any at al or if he doo he shal not excéed or passe y e baÌ„ds of resonable mesure so this law dooth but mitigate y e penalty for it saith y â— the party y â— taketh but x. li for y â— vse of an C.li. loseth but y â— x. li not his principal 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 and from him that would borrow turn not thy face away Againe Lend of thy goods to them who are not able to pay thée again and thy reward shalbe great in heauen If wée must lend our goods then to them who are not able to pay vs again no not so much as the bare thing lent where is the interest the vsurie the gaine and ouer-plus which we fish for so much Therfore our Sauiour Christe saith beatius est dare potius quam accipere It is more blessed to giue then to receiue In y â— 22. of Exodus Deut. 24. 23. Leuit. 25. Nehe. 5. Eze. 22. 18. many other places we are forbidden to vse any kinde of vsury or interest or to receiue again any ouer-pluss besides the principall either in money corne wine oyle beasts cattel meat drink cloth or any thing els what soeuer Dauid asketh a question of the Lord saying 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 â—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 If it be no lawful then to aske again y â— which is lent for it is not the law of good conscience for thée to exact it if thou be abler to beare it then the other to pay it much lesse is it lawful to demaund any vsury or ouer-plus And for this cause the Lord saith let there be no begger amoÌ„gst you nor poore person amongst the Tribes of Israel Thus you sée the woord of God abandoÌ„neth 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 béeing demaunded what vsurie was asked againe what it was to kill a man making vsurie equiualent with murther And good reason for he that killeth a a man riddeth him out of his paines at once but he that taketh vsury is long in butchering his pacient suffering him by little little to languish and sucking out his hart blood neuer leaueth him so long as he féeleth any vitall blood that is luâ—re and gaine comming foorth of him The Usurer killeth not one but many bothe Husband Wife Children seruants famelie and all not sparing any 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 shalbe coÌ„menced against him out go butter-flies and writs as thick as haile so the poore man is apprehended and brought coram nobis and béeing once conuented iudgement condemnatorie and diffinitiue sentence procéedeth against him compelling him to pay aswel the vsury and y e loane of the money as the money lent But if he haue not to satisfie aswel the one as th'other then to Bocardo goeth he as round as a ball where he shalbe sure to lye vntil he rotte one péece from an other without satisfaction bée made Oh cursed Caitiue no man but a deuil no Christian but a cruel 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 to lye and â—ot in prison for want of paymâ—nt of a little drosse which at the day of dome shall beare witnesse against thée gâ—aw thy flesh like a canker and condemn thée for euer The very sâ—ones of the prison walles shall rise vp against thée and condemne thée for thy crueltie Is this looue Is this charitie is this to doo to others as thou wouldest wish others to doe to thée or rather as thou woâ—ldest wish the Lord to doe vnto thée Art thou a good member of the bodie which not onely cuttest of thy selfe from the vine as a rotten brauâ—ch and void lop but also he west off other members fâ—om the same true vine Christe Iesus No no thou art a member of the Deuil a limme of Sathan and a Childe of perdition Wâ—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 reâ—erring all reuenge to him who saith Mihi vindictam et
after that in effect 2000. yéeres he iterated this Commandement when he gaue the law iâ— mount Horeb to Moyses in him to all the Children of Israel saying remember forget it not that thou kéep holy the seuenth day c. If we must kéep it holy then must we not spend it in such vain exercises as please our selues but in such godly exercises as he in his holy woord hath commaunded And in my iudgement the Lord our God ordained the seuenth day to be kept holy for foure causes especially First to put vs in minde of his wunderful woorkmanship creation of the world and creatures besides Secondly y â— his woord the Church asseÌ„bling togither might be preached interpreted expounded his sacraments ministred sincéerly according to the prescript of his woord that suffrages praiers bothe priuat publique might be offered to his excellent Maiestie Thirdly for that euery christiaÌ„ man might repose himself from corporall labour to the end they might y â— better sustain the trauailes of the wéek to ensue and also to y e and y â— all beasts cattel which the Lord hath made for mans vse as helps adiuments vnto him in â—his daylie affaires businesse might rest and refresh them selues the better to go thorow in their traueiles afterward For as the hethen Man knew very wel sine alterna requie non est durabile quicquà m Without some rest or repose there is not any thing durable or able to coÌ„tinue loÌ„g Fourthly to th'end it might be a typical figure or signitor to point as it were with the finger and to cypher foorth and shadowe vnto vs that blessed rest thryse happie ioye which the faithfull shall possesse after the day of iudgement in the Kingdome of Heauen Wherforâ— séeing the Sabaoth was instituted for these causes it is manifest that it was not appointed for the maintenance of wicked and vngodly pastymes and vaine pleasures of the flesh which GOD abhorreth and all good men from their hartes do loth and deteste The Man of whome we read in the law for gathering of a few small stickes vpoÌ„ the Sabaoth was stoned to death by the commaundement of God from the Theator of Heauen Than if he were stoned for gathering a few sticks vppon the Sabaoth day which in some cases might be for necessities sake and did it but once what shall they be who all the Sabaoth dayes of their lyfe giue them selues to nothing els but to wallow in all kind of wickednesse and sinne to the great contempt both of y â— Lord and his Sabaoth And though they haue played the lazie lurdens al the weke before yet that day of set purpose they wil toile and labour in contempt of the Lord and his Sabaoth But let them be sure as he that gathered stickes vpon the Sabaoth was stoned for his contempt of the same so shall they be stoned yea grinded to peeces for their conteÌ„pt of the Lord in his Sabaoth The Iewes are verye strict in kéeping their Sabaoths in so muche as they will not dresse ther meats and drinks vppon the same day but set it on the tables y e day befor They go not aboue ij miles vpoÌ„ y â— sabaoth day they suffer not the body of any Malefactor to hang vppon the gallowes vppon the Sabaoth day with legions of such like supersticioÌ„s Wherin as I do acknowledge they are but too scrupelous and ouershoot the marke so we are therin plaine contempteous and negligent shooting short of the marke altogether Yet I am not so strait laced that I would haue no kinde of worke done vppon that daye if present necessitie of the thing require it for Christe hath taught vs the Sabaoth was made for Man not Man for the Sabaoth but not for euery light trifle which may as well be done other dayes as vpon that day And although y e day it self in respect of y e very nature and originall therof be no better thaÌ„ another day for there is no difference of dayes except we become temporizers all béeing alike goodâ— yet because the Lord our God hath commaunded it to be sanctified kept holy to him self let vs like obedient obsequious Children submit our selues to so loouing a Father for els we spit against heauen we striue against the stream and we contemn him in his ordinances But perchance you wil aske me whither the true vse of the Sabaoth consist in outward abstaining from bodilye labour and trauaile I answere no the true vse of the Sabaoth for Christians are not bound onely to the Ceremonie of the day consisteth as I haue said in hearing the woord of God truely preached therby to learn and to doo his wil in receiuing the sacraments as seales of his grace towards vs rightly administred in vsing publique and priuate prayer in thanksgiuing to God for all his benefits in singing of godly Psalmes and other spirituall exercises and meditations in collecting for the poore in dooing of good woorkes and bréefly in the true obedience of the inward man And yet notwithstanding wée must abstain from the one to attend vpon the other that is wée must refrain all bodily labours to the end that wée may the better be restant at these spirituall exercises vppon the Sabaoth day This is the true vse and end of the Lord his Saboth who grauÌ„t that we may rest in him for euer Spud. Hauing shewed the true vse of the Saboth let vs go forward to speke of those Abuses particularlye wherby the Saboth of the Lord is prophaned And first to begin with stage playes and enterluds What is your opinion of them Are they not good examples to youth to fray them from sinne 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 y e 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 or to be mixt and interlaced with bawdry wanton shewes vncomely gestures as is vsed euery Man knoweth in these playes and enterludes In the first of Ihon we are taught that the word is GOD and God is the word Wherfore who so euer abuseth this word of our God on stages in playes and enterluds abuseth the Maiesty of GOD in the same maketh a mocking stock of him purchaseth to himselfe eternal daÌ„nation And no marueil for the sacred word of GOD and God himselfe is neuer to be thought
but most ruefull to behold did y â— Lord send down from Heauen to shew vnto the whole World how gréeuously he is offended with those that spend his Sabaoth in such wicked exercises In y â— meane tyme leauing his temple desolat and emptie God graunt all men may take warning hereby to shun the same for feare of like or worser Iudgement to come 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 y e earth mightely to shak and quauer as though all would haue fallen down wherat the People sore amazed some leapt down froÌ„ the top of y e turrets pinacles and towres wher they stood to the ground wherof some had their legs broke some their arms some their backs some hurt one where some another many sore crusht and brused but not any but they weÌ„t away store affraid wounded in coÌ„science And yet caÌ„ neither y e one nor y â— other fray them froÌ„ these diuelish exercyses vntill the Lorde consume them all in his wrath which God forbid The Lord of his mercie opeÌ„ the eyes of the maiestrats to pluck down these places of abuse that god may be honored and their conscieÌ„ces disburtheâ—ed Besids these exercises thei flock thick thrée fold to y â— cockfâ—ights an exercyse nothing inferiour to y â— rest wher nothing is vsed but swering forswering deceit fraude collusion coâ—enage scoulding railing conuitious talking feighting brawling quarreling drinking whooring which is worst of all robbing of one an other of their goods y â— not by direct but indirect means atteÌ„pts yet to blauÌ„ch set out these mischiefs w tall as though they were vertues thei haue their appointed daies set howrs when these dâ—uelries must be exercised They haue houses erected to y â— purpose flags ensignes hanged outâ— to giue notice of it to others and proclamation goes out to proclaim y e same to thâ—end y â— many may come to the dedication of this solemne feast of mischief the Lord supplant them And as for hawking hunting vpoÌ„ the sabaoth day it is an exercyse vpon y â— day no lesse vnlawful thaÌ„ the other For no maÌ„ ought to spend any day of his life much lesse euery day in his life as many do in such vaine ydle pastimes wherfore let Gentlemen take â—eed for be sure accounts must be giuen at the day of iudgemeÌ„t for euery minut of time â—oth how they haue spent it in what exercyses And let them be sure no more libertie is giuen theÌ„ to mispend an howre or one iote of the Lord his goods than is giuen to the poorest and meanest person y â— liueth vpoÌ„ the face of the earth I neuer read of any in y â— volume of y â— sacred scripture that was a good man and a Hunter Esau was a great hunâ—er but a reprobat Ismaell a great hunter but a miscreant Nemrode a great hunter but yet a reprobat and a vessell of wrath Thus I speake not to condemne hawking and hunting altogether being vsed for recreation now and than but against the continuall vse therof daylie hourly wéekly yéerly yea all the time of their life without intermissioÌ„ And such a felicitie haue some in it as they make it all their ioye bestowing more vpoÌ„ hawkes and hounds and a sort of idle lubbers to followe them in one yéer than they will impart to the poore members of Christ Iesus in vij yéers peraduenture in all the dayes of their life So long as maÌ„ in Paradice persisted in innocency all beasts what so euer we are obedieÌ„t to him and came and prostrated themselues before him But euer since his â—all they haue fled from him disobeyed him because of his sin that séeing he disobeyed the Lord they again disobeied him For so long as man obeied God so long they obeied him but so soone as maÌ„ disobeyed God they disobeyed him becam enemies to him as it were seeking to reueÌ„ge y e iniurie which maÌ„ had don vnto GOD in disobeying his lawes Wherfore the cause why all beasts do fly from vs and are become Enemies to vs is our disobedience to the LORD which we are rather to sorow for than to hunt after their deaths by the sheading of their blood â—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 w t thanks to his name but for our pastimes and vain pleasures sake wée are not in any wise to spoyle or hurt them Is he a christian man or rather a pseudo-christian that delighteth in blood Is he a Christian that spendeth all his life in wanton pleasures and plesaunt delights Is hée a Christian that buieth vp the corne of y â— poor turning it into bread as many doo to féed dogs for his pleasure Is hée a christian that liueth to the hurt of his Neighbour in treading and breaking down his hedges in casting open his gates in trampling of his corne otherwise in preiudicing him as hunters doo wherfore God giue them grace to see to it and to mend it betimes ere it be to late for they know mora trahit periculum delay bringeth danger Let vs not deferre to leaue the euil and to doo good least the wrath of the Lord be kindled against vs and consume vs from of the vpper face of the Earth Spud What say you to kéeping of Markets of Fayres Courtes and Léetes vpon y â— Sabaoth day Think you it is not lawful to vse the same vpon any 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 withaâ—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 y e daies of our life but especially vppon the Sabaoth day being consecrate to that end we may not intermedle with these prophane exercised vpon that day For it is more then manifest y â— these faires markets courtes and léetes vpon the Sabaoth day are not only a hinderaÌ„ce vnto vs in the true seruice of God and an abuse of y â— Sabaoth but also lead vs the path way to hel For what cosonage is not there practised what falshod deceit fraude is not there exercised what dissimulation in bargaining
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 carziâ—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 fashioÌ„s to be when they be coÌ„pared 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 grauÌ„te 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 presumptioÌ„ 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 abounding with all kinde of preciouse ornaments and riche attyre as silks veluets Satens damasks sarcenet taffetie chamlet and such like for al these are made in those foraine cuntreyes and therfore if they weare them they are not muche to bee blamed as not hauing anie other kind of cloathing to couer themselues withall So if wee would contente our selues with such kinde of attire as our owne Countrey doeth minister vnto vs it were much tollerable But wee are so surprised in Pride that if it come not from beyond the seas it is not worth a straw And thus we impouerish our selues in buying their trifling merchandizes more plesant thaÌ„ necessarie and inrich them who rather laugh at vs in their sléeues than otherwise to sée our gret follie in affecting of trifles departing w t good merchandizes for it And howe litle they estéeme of silkes veluets satens damasks and such like wee maye easely see in that they sell them to vs for wolles frizes rugges carzies and the lyke whiche they coulde neuer doe if they estéemed of them as much as we doe So that you sée they are forced of necessytye to weare such riche attyre wanting other things whereof we haue store to inuest themselues withall But who séeth not excepte wilfullie blynde that no necessitie compelleth vs to weare them hauing abundaÌ„ce of other things to attire our selues with both hansomer warmer and as comlie as they in euerie respecte But farre fetched and deare boughte is good for Ladyes they say Spud. Doe you thinke it not permitted to any hauinge store of other necessary clothingâ— to weare silks veluets taffeties other suche riche attyre of what calling soeuer they be of Ph. I doubt not but it is lawfull for y e potestates the nobilitie the gentrie yeomanrie and for euerye priuate subiecte els to weare attyre euery one in his degrée accordinge as his calling and condition of life requireth yet a meane is to be keept for 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 may vse a rich and preciouse kynd of apparell in the feare of God to innoble garnishe set forthe their byrthes dignities functions and callings but for no other respecte they may not in any maner of wyse The maiestrats also Officers in the weale publique by what tytle soeuer they be called accordinge to their abylities may were if the Prince or Superintendent do Godly commaund costlie ornaments and riche attyre to dignifie their callings and to demonstrat and shewe forth the excelency and worthines of their offices and functions therby to strike a terroure feare into the harts of the people to offend against the maiesty of their callings but yet would I wish that what so is superfluous or ouermuche either in the one or in y e other shold be distributed to the helpe of the pore members of Christ Iesus of whom an infynite number daylie do perish thorowe wante of necessarie refectioÌ„ and due sustentation to their bodies And as for the priuat subiects it is not at any hand lawful that they should weare silke veluets satens damasks gould siluer and what they list though they be neuer so able to maintain it except they being in some kinde of office in the common wealth do vse it for theâ— dignifying and innoâ—â—ing of the â—ame But now there is such a confuse mingle mangle of apparell in Ailgna and such preposterous excesse therof as euery one is permitted to flauÌ„t 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 yeomaÌ„ry no nor yet anie Magistrat or Officer in the common welth go daylie in silkes veluets satens damasks taffeties and such like notwithstanding that they be both base by byrthe meane be estate seruyle by calling This is a great confusion a general disorder God be mercyfull vnto vs. 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 y e nobylity gentilytie or magistery for the causes abouesaid but not of euery proud â—â—xnet indifferentlie that haue store of other attyre inough And yet did not