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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13086	The anatomie of abuses contayning a discouerie, 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. Verie 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.; Anatomie of abuses. Part 1	Stubbes, Phillip.	1583 (1583)	STC 23376; ESTC S117966	128,152	256

creatures and by the heathen people who are ignorant of the deuine goodnes 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 whom the malicion●● Iewes had apprehended in adulterie bad her go her way and sin no more If it had not béen a moste greeuous sin he would neuer haue bid her to sin therin no more 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 To the 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 shalbe lawful for a man to sequester him self from his owne wife and the wife from her owne husband The Apostle Paul sayth know you not that your bodyes are the members of Christe shall I then take the members of Christe saith he and make them the members of an whore God forbid knowe yée not that he who coupleth him self with a harlot is become one body w t 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 destory 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 w t water not any liuing thing left vpon the erth saue in y e Ark of Noath for the sin of whordō incest brothelry vsed in those daies Sodoma and Gomorra two famous Cities were consumed with fire and brimstone from heauen for the like sin of whordom adulterie and fornication The citie of y e Sichemits man woman and childe weare put to the edge of the swoord for the rauishing of Dina the daughter of Iacob The Lord also tolde Abimelech that if he did not let go vntouched Sara Abraham his wife bothe he and all his housholde should dye the death notwithstanding he did it ignorauntly The very same hapned to Isaac also Iudas vnderstanding that his daughter in law was impregnate and great with childe and not knowing by whom comm●nded that she should be burned without any further delay Was not 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 accursed for going vp to his Fathers bed and lost he not his birth-right his dignitie and primacie ouer his Bretheren for the same Were there not abooue thréescore and fiue thousand men slain for the adulterie doon with one Leuits wife Was not king Dauid punished all y ● daies of his life for his adultery doon with Bersabe Vrias his wife Was not his sōne Amon for lying with Thamar slain Was not Salomon béeing peruerted with hethen women cast out of the fauour of GOD notwithstanding being otherwise the wisest Prince in all the world Did not Achab at the perswasions of Iesabel his cursed wife falling to Idolatrie and woorshiping of Idolles and deuils suffer moste cruel punishment in this life all his dayes besides what he suffereth now God onely knoweth Were not the Israelite and Madianitish woman both slain by that woorthy man Phinees who ran them both thorow the priuy members with his Iauelin or swoord Was not Sampson brought to a miserable end his eyes beeing bothe put out and he made to be a laughing stock to all men thorow his too much fauouring of wantō women Was not king Pharao wunderfully plagued for but intending euil in his hart towards Sara Abraham his wife Did not the Lord slay with a moste gréeuous mortalitie foure twentie thousand of y e 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 graūt 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 repentāce it also bringeth these inconueniences with many mo vidilicet it dimmeth the sight it impaireth the hearing it infirmeth y e sinewes it weakneth the ioynts it exhausteth the marow consumeth the moisture and supplemēt of the body it riueleth the face appalleth the coūtenance it dulleth y e spirits it hurteth the memorie it weakneth y ● whole body it bringeth it into a consūption 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

agilitie and curious nicitie and to procure lustful looue and such like wickednes infinit But to their second allegation y e Children say they of Israel danced being deliuered out of the seruitude of Pharo and hauing passed ouer the red sea I graunt they did so and good cause they had so to doo For were they not emancipate and set frée from thrée great calamities and extreame miseries First frō the serui●e bondage of 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 y e Lord shewing by these outward gestures y e inward ioy of their harts and mindes Now what conduceth this for the allowance of our luxurious dauncings Is it not directly against them They danced for ioy in thanks to god wée for vainglorie● they for looue to God wée for looue of our selues they to shew the interior ioy of the minde for God his blessing heaped vpon them we to shew our concinitie dexteritie and vain curiositie in the same they to stir vp and to make them selues the apter to praise God we to stir vp carnall appetites and fleshlie motions they to shewe their humilitie before God and we to shew our pride both before God and y e world But how so euer it be sure I am their dauncing was not like ●ures cōsisting in measures capers quauers I cannot tel what for thei had no such leas●re in Egigt to learne such vaine curiosity in that lustfull bawdie schoole for making of brick and tyles And notwithstanding it is ambiguous whether this may be called a daūcing or not at lest not like oures but rather a cer●●̄ kind of modest leaping skipping or moouing of the body to expresse the ioye of y e mind in prayse of God as the Man did who being 〈◊〉 by the power of our S●uiour Christe ●●alked in the Temple leapping skipping praising God 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 and other as we do But to their third Reason The Israelits daūced before the Calf in Horeb. And what than They made a Golden Calf and adored it maye we therfore do the like They committed ydolatrie there therfore is ydolatrie good because they committed it 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 thē 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 Did not Dauid daunce before the Ark say they very true and this place as the rest before refelleth their customarie dauncings of men and women togither moste excellentlie For Dauid danced him selfe alone without either woman or musicall Instrument to effeminate the minde And this dauncing of Dauid was no vsuall thing nor frequēted euery day but that one time and that in prayse of God for the deliuerie of the Ark of God his testament out of the hands of the Infidels and hethen people the ioy of this holy Prophet was so vehement for this great blessing of GOD such a feruēt zeale he bore to the trueth that it burst foorth into exterior action y ● more to induce others to prayse God also Would God we would dance as Dauid daunced héer for the deliuerie of his alsauing woord out of the hands of that 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. By this I trust any indifferent man séeth that by this place they gain as much for the maintenance of their leude dancings and baudie chorusses as they did by citing the former places that is iust nothing at all which they may put in their eies and see neuer the w●rsse Their fift reason Did not Ieptath his daughter méet her Father when he came from war dancing before him and playing vppon Instruments of Ioy. Ieptath going foorth to warre against the Amonites promised the Lord making a rashe vowe that if it would please his Maiestie to giue him victorie ouer his Ennemies he wold sacrifice the first lyuing thing that shuld meet him frō his house It pleased GOD that his sole daughter and heire hearing of her Fathers prosperous return as the maner of the Cuntrey was ran foorth to meete her Father playing vppon instruments in praise of GOD and dauncing before him for ioye Now what prooueth this for their daunces Truely it ouerthroweth them if it be well considered for first we read that she did this but once we daylie She in prayse of God we in prayses of our selues she for ioy of her Fathers good successe we to stere vp filthie and vncleane motions She with a virginall grauitie we with a babish leuitie she in comly maner we in bawdie gesture And moreouer this sheweth that women are to daunce by themselues if they wil néeds daunce and men by themselues for so importeth the Tert making no mention of any other her collegues or Companions dancing with her Their .vi. Reason Did not y ● 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 a vertous Godlye Woman for without some stratagem or pollicie wrought it was vnpossible for them in the eyes of y e

haue inuested them in silks veluets satens grograins gold siluer what not But the Lord our God foresawe that if he had clothed man in rich and gorgiouse attyre suche is our proclyuitye to sinne he wold haue bene proude therof as we sée it is come to passe at this day God amend it and therby purchase to himselfe his body and soule eternall damnation Spud. Than it seemeth a thinge materiall and of great importāce that we resemble our first Parēts in austerity and simplicity of apparell so muche as maye be possible doth it not Philo. I put no religion in goinge or not goinge in the like simple attyre of our parēts Adam Eua as our Papistes Papists no Sorbonists Sorbonists no Atheists atheists no plaine Sathanists do placing all thier religion in hethen garments Romish raggs so that we obserue a meane and exceade not in pride But notwithstanding if we approched a litle nearer them in Godly simplicitie and Christian sobrietie both of apparell and maner of lyuinge we should not onely please God a great deale the more and enritche our Cuntrey but also auoyd many scandals offēces which grow daily by our excessiue ryot and ryotouse excesse in apparell For doth not y e apparell styrre vppe the heart to pride doth it not intice others to sinne and doth not sin purchase hell the guerdon of pride 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 or that it setteth forth y ● glory of his Creatures and the maiesty of his kingdom I suppose ther is no mā at least no perfect christian man so bewitched or assotted For that weare as much as to say that stinking pride filthie sinne tended to the glory of God so that the more we syn the more we increase his prayse and glorye But the Lord oure God is so farre from dilightinge in sinne that he adiudgeth them to eternall Death and damnation that committe the same Than who is he that will take pleasure in vayne apparell which if it be worne but a whyle will fall to ragges and if it be not worne will soone rotte or els be eaten with mothes His wayes are not our● wayes his iudgements not our iudgements as he sayth by his Prophet and wheras they holde that Apparell setteth foorth the glory of his Maiestie in his creatures makynge them to appeare fairer than other wyse they would of themselues it is blasphemously spoken and muche derogateth from y e exellency and glory of his name For saith not God by his prophet Moyses that after he had made all creatures he beheld them all behould they weare and especially mā the excellentest of all other his creatures whom he made after his own similitude liknesse excedinge good And were all creatures good perfect only mā not perfect nor faire inough If these their speeches were true which in the fulnesse of their blasphemie they shame not to speake thā might we easily conuince the Lord of vntrue speaking who in his sacred word informeth vs that mā is the perfectest Creature the fayrest of al others y t euer he made excepting the heuenly spirits Angelical creatures after his own liknesse as before O mā who arte thou that reasonest with thy Creator shall the clay say vnto the potter why hast thou made me thus Or can y ● clay make himselfe better fauored than the potter who gaue him his first stamp proportion Shall we think that stinking pride can make the workmāshippe of the Lord to seeme fayrer Than why did not the Lord cloth vs so at y e first or at least why gaue he not commaundemēt in his will testament which he sealed with the price of the bloud of his sonne to cloth our selfes in riche gorgiouse apparel to set forth his glory y e more But away with these dogs hellish haggs who retaine this opiniō that cursed pride glorifieth God setteth forth or bewtifieth his workmāshippe in his creatures In vain is it for me to expostulat with them for doubtles nō hould this but such as be misecreants or deuills incarnate men cast of into a reprobate sence whom I beseech the Lord in the bowels of his mercy either speedely to cōuert that they perish not or els confounde y t they hurte not that peace may be vppō Israel Thus hauing sufficiently I trust refelled their false positiōs I leaue them to the Lord beseechinge them as they tender their own saluation linguas cōpescere digitis to stoppe their sacrilegiouse mouthes with ther fingers not to spit against heauen or kicke against the pricke as they do anie longer For the Lord our God is a cōsuming fier vpon obstinate sinners shal raine down fire brimston consume them in his wrath This is our portion acquired by sinne 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 mē be from accepting of any for his gay apparell onely that be he neuer so gallantly painted or curiously plumed in the deceiptfull● fethers of pride they wil rather cōtemne him a great deale y e more taking him to be a mā puffed vp with pride and vaine glorie a thing both odiouse detestable to God good men And seeing it cānot stand with the rule of god his iustice to accept or not to accept any ma● for his apparell or any other externe shew 〈◊〉 deceiptfull vanytie it is manifest that ma● doinge the contrarie is a Iudas to the truth 〈◊〉 Traytor to iustice an enemy to the Lord 〈◊〉 wherfore farre be that from al good christian● and if those that go richely clothed should b● esteemed y e rather for their rich apparel tha● à contrario must those that go in meane an● base attire be the more contemned and despised for their pouertie And than should Chris●●● Iesus our great Ambassador from the king 〈◊〉 heauen only Sauiour be comtemned for 〈◊〉 came in poore mean array but Christ Iesu● is blessed in his pore raggs and all others ar● cōtemned in their rich precious attyre U●●der a simple cote many tymes lyeth hid grea● wisdom knowledg cōtrarely vnder bra●●● 〈◊〉 somtime is couered great ydiotacy and folly Hereof euery daies successe offreth proofe sufficient more is the pytie Spud.

man would lend then how should y e poor doo wherfore the lawes y ● 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 perpēded 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 cōmit 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 ● lawes are woorthy of reprehension for though the lawes say thou shalt not take abooue ij.s. in y ● pound x. li in a hundred and so so foorth Dooth this prooue y ● it is lawful to take so much or rather y ● 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 y ● 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 bāds of resonable mesure so this law dooth but mitigate y e penalty for it saith y ● the party y ● taketh but x. li for y ● vse of an C.li. loseth but y ● 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 ● 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 ●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 ● 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 amōgst you nor poore person amongst the Tribes of Israel Thus you sée the woord of God abandōneth 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 lu●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 cōmenced 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 ●ot in prison for want of paym●nt of a little drosse which at the day of dome shall beare witnesse against thée g●aw thy flesh like a canker and condemn thée for euer The very s●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 wo●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 brau●ch and void lop but also he west off other members f●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 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