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.

A particulare Discri∣ption of the Abuses of Womens ap∣parell in Ailgna.

THus hauinge geuen thée a superficiall viewe, or small tast, (but not discouered the hūdreth part) of the guyses of Ailgna in mēs apparel, & of the abuses cōtained in the same, now wil I with like celeritie of matter impart vnto thée, the guyse and seuerall Abu∣ses 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 tho∣rowly the state of y^• Lād, 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 w^t any benefit to coūteruail your great pains, yet y^e Lord I doubt not, wil supplie my want.

Ph.

The Lord our God is a mercifull God, & a boūtiful Rewarder of euery one, that tru∣steth in him, but yet (such is y^e magnificency & liberalitie of that gētle sex* 1.1) that I trust I shall not be vnrewarded at their hands, if to be cal∣led a thousād knaues be a sufficiēt guerdō for my pains. But though it wilbe a corrosiue to their hautie stomacks, & a nippitatū to their tender brests to heare their dirtie dregs ript vp and cast in their diamond faces, yet hope∣ing

that they, séeing the horrour of their im∣pieties, and tragicall abuses laide open to the world, (for now they sléep in the graue of obliuion) wil at the last like good Conuertes and Penitentiaries of 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* 1.2 made to that end, whereby they think their beautie is greatly decored: but who séethe not that their soules are thereby deformed, and they brought déeper into the displeasure and indignation of the Almighty, at whose voice the earth dooth tremble and at whose presence the heauens shall liquifie, and melt away. Doo they think thus to adulte∣rate the Lord his woorkmanship,* 1.3 and to be without offence? Doo they not know that he is Zelotipus a ielous God, and cannot abide any alteration of his woorkes, otherwise then he hath commaunded?

Yf an Artificer, or Craftsman shoulde make any thing belōging to his art or science & a cobler should presume to correct the same: would not y^e 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 frō 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 fay∣rest 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,* 1.4 (as by probable coniecture may be presupposed) that they think them sel∣ues not faire enough, and then must GOD néeds he vntrue in his woord.

And also they deny the Lord to be either merciful or almightie or bothe, and so conse∣quently 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,* 1.5

Departe from mee you cursed into euerlasting fire prepa∣red for the deuil, and his Angels, I knowe you not: (I say) departe, for you were asha∣med 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,* 1.6 for feare of harming or blemishing the same.

Philo.

S. Ciprian amongst all the rest, saith, a Woman thorow painting and dying of her face, sheweth her self to be more then who∣rish. 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 ve¦nerit, artifex creaturam suam, non recog∣noscat. 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 aus∣picari non metuunt. Whosoeuer doo color their faces or their haire with any vnnatu∣rall collour, they begin to prognosticate of what colour they shalbe 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 chaūge 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,* 1.7 and art nothing lesse? Can those things which besides that they be filthie▪ doo cary the brand of God his cursse vpon their backs for euer, make thée to seeme fayrer? I could show you the sharp Inuections, and grounded rea∣sons of many 〈◊〉〈◊〉, as of Augstine, Hierome Chrisostome, Gregorie, Caluin, Peter Mar∣tyr, 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 artifici∣all colours,* 1.8 and vnnaturall Oyntments is moste offensiue to God, and derogatorie to his Maiestie: for doo they think that the God of all glorie, and who only decketh and ador∣neth the Sun, the Moon, the Starres and all the hoast of heauen with vnspeakable glorie, and incomparable beautie, cannot make the beautiful and faire enough (if it please him) without their sibbersawces? And what are they els then the Deuils inuentions to intan¦gle poore ••oules in the nets of perdition?

Philo.

Then followeth the trimming and tricking of their heds* 1.9 in laying out their hair to the shewe, which of force must be curled, frisled and crisped, laid out (a World to sée) on wreathes & borders from one eare to an other.* 1.10 And least it should fall down it is vnder prop∣ped with forks, wyers & I cā not tel what, ra∣ther like grime sterne monsters, then chaste christian matrones. Then on y^• edges of their bo••stred heir (for it standeth crested roūd about their frontiers,* 1.11 & hanging ouer their faces like

pēdices with glasse windowes an euery side) there is layd great wreathes of gold, and sil∣uer curiouslie wrought, & cunninglie applied to the temples of their heads.* 1.12 And for feare of lacking any thing to set foorth their pride withal, at their heyre thus wreathed and cre∣sted, are hanged, bugles (I dare not say, ba∣bles) ouches, rings, gold, siluer, glasses, & such other gewgawes and trinckets besides, which for that they be innumerable, and I vnskilfull in wemens termes, I can not easily recount. But God giue them grace,* 1.13 to giue ouer these vanities, and studie to adorn their heads with the incorruptible ornaments of vertue, & true Godlynesse.

Spud.

The Apostle Paul (as I remember) commaundeth w••men to cherish their heyre, saying, that it is an ornament to them, & ther∣for 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,* 1.14 & laying out of their own naturall heyre weare all (which is impious, and at no hand lawfull, notwithstanding, for it is the ensigne of Pride, and the stern of wantonnes to all that behould it) it were the lesse matter, but they are not simply contente with their owne haire,* 1.15 but buy other heyre, dying it of what color they list themselues: & this they were in the same order as you haue

heard, as though it weare their owne natural heir: and vppon y^e other side, if any haue heyre, which is not faire inough, than will they dye it into dyuerse colors almost chaunginge the substance into accidentes, by their dyuelish & more than thrise cursed deuyses. So, wheras their heire was geuen them, as a signe of sub∣iection, and therfore they were commaunded to cherish the same, now haue they made (as it were) a Metamorphosis of it, making it an ornament of Pride, and destruction to them selues for euer, except they repent.

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 tur∣rets (I meane their goodly heads,* 1.16 wherin is more vanitie, than true Philosophie now and than) stand their other capitall ornaments, as french hood, hat, cappe, kercher, and suche like, wherof some be of veluet, some of taffatie, some (but few) of woll, some of this fashion, some of that, and some of this color, some of that, according to the variable fantasies of their serpētine minds. And to such excesse is it growen, as euery artificers wyse (almost) wil

not stick to goe in her hat of Ueluet euerye day,* 1.17 euery marchants wyfe, and meane Gen∣tlewomen, in her french-hood, and euerye poore Cottagers Daughter, in her taffatie hat, or els of woll at least, wel lined with silk, veluet, or taffatie. But how they come by this (so they haue it) they care not, who payeth for it they regard not, nor yet what hurt booth to them selues, and others it dooth bring they feare not: But runne daylie a malo, ad peius,* 1.18 (as they say) from one mischiefe t•• an other, vntill they haue filled vp the mesure of their euill to their owne perdition at that day.

They haue also other ornaments besydes these to furnish foorth their ingenious heads, which they cal (as I remember) cawles, made Netwyse,* 1.19 to th'ende, as I thinke that the clothe of gold, cloth of siluer, or els tinsell (for that is the worst) wherwith their heads are couered and attyred withall vnderneath their cawles maye appeare, and shewe it selfe in the brauest maner. Soe that a man that séethe them (there heads glister and shine in suche sorte) wold thinke them to haue golden heads.

Thus lauishe they foorth the goods of the Lorde,* 1.20 which are none of their owne (but lent them for a tyme) vppon Pride and naughti∣nesse, delighting (as it seemeth) in nothing so

muche, as in the stincking puddle of vanitie and sinne, which will be their owne decay at the last. Another sorte of dissolute minions, & wantō Sempronians (for I can term thē no better) are so far bewitched,* 1.21 as they are not ashamed to make holes in their eares, wher∣at they hang rings, and other Iewels of gold and precious stones. But what this signi∣fieth in them, I will hould my peace, for the thing it selfe speaketh sufficiently. There is a certen kinde of People in the Orientall parte of the World (as Writers affirme) that are suche Philauto•• louers of them sel∣ues and so prowde with all, that hauing plen∣tie of precious Stones, and Margarits amon∣gest them,* 1.22 they cut and launce their skinnes, and fleshe, setting therin these precious Sto∣nes, to the end they maye glister and shine to the eye.

So, except these Women weare minded to tread their pathes and folowe their dire∣full wayes in this cursed kind of vnhard of Pride, I wonder what they meane.

But because this is not so muche frequen∣ted, 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 gi∣uen ouer of God, I neuer heard the like.

I am perswaded, neither the Libertines, the Epicures nor yet the vile Atheists euer excée∣ded 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,* 1.23 & neckerchers of holland, lawne, came∣rick, and such cloth, as the greatest thred shall not be so bigge as the least haire that is, then least they should fall down, they are smeared and starched in the deuils liquore, I meane Starch: after that dryed with great diligence, streaked, patted and rubbed very nicely, and so applyed to their goodly necks,* 1.24 and withall, vnderpropped with supportasses (as I tolde you before) the statelie arches of pride: beyond all this, they haue a further fetch nothing in∣feriour to the rest, as namely thrée or foure degrées of minor ruffes, placed gradatim, step by step one beneath another, and all vnder y^• Maister deuil ruffe,* 1.25 the skyrts then of these great ruffes are long and side euery way ple∣ted and cre••ted ful curiously, God wot. Then last of all, they are either clogged w^t golde, sil∣uer, or silk lace of stately price, wrought all

ouer with néedle woork, speckled and spark∣led héer & there with the sonne, the moone, the starres and many other antiquities straunge to beholde.* 1.26 Some are wrought with open woork down to the midst of the ruffe and fur∣ther, some with purled lace so cloyd and other gewgawes so pestred, as the ruffe is the least parte of it self. Sometimes, they are pinned vp to their eares, sometimes they are suffe∣red to hang ouer their shoulders, like wind∣mil sayles fluttering in the winde, and thus euery one pleaseth her self with her foolish de∣uices, for suus cuius{que} crepitus sibi bene olet, as y^e prouerb saith: euery one thīketh his own wayes best, though they leade to distruction of body and soule, which I wish them to take héed of.

Spud.

As in a Camelion are said to be ••all coulours, saue white, so I think, in these peo¦ple are all things els saue Uertue and christi an sobrietie.* 1.27 Proteus that Monster could ne∣uer chaunge him self into so many fourmes & shapes as these women doo, belike they haue made an obligation with hel and are at agrée∣ment with the deuil, els they would neuer outrage thus, without either feare of God or respect to their weak Bretheren, whom héer∣in they offend.

Philo.

The Women also there haue dublets & Ierkins* 1.28 as men haue héer, buttoned vp the

brest, and made with wings, welts and pini∣ons on the shoulder points, as mans apparel is, for all the world, & though this be a kinde of attire appropriate onely to man, yet they blush not to wear it, and if they could as wel chaunge their sex, & put on the kinde of man, as they can weare apparel assigned onely to man, I think they would as verely become men indéed as now they degenerat from god∣ly sober women,* 1.29 in wearing this wanton lewd kinde of attire, proper onely to man.

It is writtē 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 Her∣maphroditi,* 1.30 that is, Monsters of bothe kindes, half women, half men.

Spud.

I neuer read nor heard of any people except drunkē 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 mā, but also painteth out to the whole world, the venereous inclination of their corrupt con¦uersation.* 1.31

Philo.

There Gownes be no lesse famous also, for some are of silk, some of veluet, some of grogran, some of taffetie,* 1.32 some of scarlet, and some of fine cloth, of ten, twentie or for∣tie shillings a yard. But if the whole gowne be not silke or veluet, then the same shall be layed with lace, two or thrée fingers broade, all ouer the gowne of els the moste parte.

Or if not so, (as lace is not fine enough sometimes) then it must be garded with great gardes of veluet,* 1.33 foure or six fingers broad at the least, and edged with costly lace, and as these gownes be of diuers and sundrie colors so are they of diuers fashions changing with the Moon, for sōe be of the new fashion, some of the olde, some of this fashion, and some of that,* 1.34 some with sléeues hanging down to their skirts trayling on the ground, and cast ouer their shoulders, like Cow-tayles.

Some haue sléeues much shorter, cut vp the arme and pointed with silk-ribons very gal∣lantly, 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 wōderfully, with mor•• knacks, than I can declare. Than haue they Petticots* 1.35 of the best cloth that can be bought and of the fairest dye that can be made. And sometimes they are not of cloth neither, for that is thought to base, but of scarlet, grograin taffatie, silk, and suche like, fringed about the skirts with silk fringe, of chaungable coloure. But which is more vayn, of whatsoeuer their petticots be, yet must they haue kyrtles* 1.36 (for so they call them) eyther of silk, veluet, gro∣gra••, taffatie, saten, or scarlet, bordered with gards, lace, fringe, and I cannot tell what be∣sydes. So that when they haue all these goodly robes vppon them, women séeme to be the smallest part of themselues, not naturall wo∣men, but artificiall Women,* 1.37 not Women of flesh, & blod, but rather puppits, or mawmets of rags & clowtes compact together. So farre hath this cancker of pride eaten into the body of the common welth, that euery poore Yeomā his Daughter, euery Husband mā his daugh∣ter,* 1.38 & euery Cottager his Daughter will not spare to flaunt it out, in suche gownes, petti∣cots, & kirtles, as these. And not withstanding that their Parents owe a brase of hūndred pounds more than they are worth, yet will they haue it 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,* 1.39 for suffering them to go in suche wanton attyre. They should not allowe them such large pittāce, nor suffer them to measure their apparell, after their own licentious yar∣des of selfe will, and wicked desires.

Philo.

Than shall they be sure, neuer to ha∣ue good day with them. For they are so impu∣dent,* 1.40 that all be it, their poore Parents haue but one cow, horse, or shéep, they wil neuer let them rest, til they be sould, to maintain them in their braueries, past all tongue can tell.

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 re∣quests,* 1.41 y^• they graūt to their too too nice daugh∣ters more than they can desire themselues, ta∣king a singular felicity & surmoūting pleasure in sing them to go plumed and decked in the Feathers of dece••ptfull vanity.

Sp.

This ouer great lenitie, & remisse liber∣tie in the educatiō 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, strum∣pets, and bawdes, as that cockering of them doth?

What maketh them apt & prone to all kind of naughtynesse,* 1.42 but this? Nothing in th•• World soe muche. For giue a wild horse the libertie of the head neuer so litle, and he will runne headlonge to thyne and his owne destruction also.

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 ta∣rying 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* 1.43 in like maner are either of silke gearn••ey, worsted, crewell, or at least of as fyne yarn, thread, or cloth as is possible to be had cunningly knit, and cu∣riously indented, in euery point, wherto they haue korked shooes, pinsnets, pantoffles,* 1.44 and

••••ippers: some of black veluet, some of white, some of gréene, and some of yellowe: some of spanish leather, and some of English lether, ••••itched with silk and imbrodered with Gold, ••nd siluer all ouer the foote, with other gew∣gawes innumerable: All which if I should endeuoure my selfe to expresse, I might with more facilitye number the sands of the Sea, the Starres in the skye, or the grasse vp∣pon the Earth so infinit, and innumerable* 1.45 be their abuses.

For weare I neuer soe expre••e an Arith∣metrician, or Mathematician, I weare neuer capable of the halfe of them, the deuill bro∣cheth 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 Gentle∣women in Ailgna.

Spud.

I haue learned out of the Booke of God, that all Pride is stincking before the face of GOD,* 1.46 wherfore I greatlye desyre to knowe what abortyue Miscreant this is, for it is some portenteous mishapen monster, I am perswaded.

Philo.

Is not this a cert••n sweete Pri∣de,* 1.47 to haue cyuet, muske, swéete powders,

fragrant Pomanders, odorous perfumes & such like, wherof the smel may be felt and perceiued not only all ouer the house or place where they be present, but also a stones cast of, almost, yea the bed wherin they haue layed their delicate bodies, the places where they haue sa••e, the clothes and thinges which they haue touched shall smell a wéeke, a moneth, and more after they be gon. But the Prophet Esaias* 1.48 telleth them, instead of their Pomaun∣ders, musks ciuets, balmes, swéet odours and perfumes, they shall haue stench and horrour in the nethermost hel. Let them take héed to it and amend their wicked liues.

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* 1.49 to smell at, and which is more, two or thrée Nosegayes sticked in their brests before, for what cause I cannot tel,* 1.50 except it be to allure their Paramours to catch at them, wherby I doubt not but they get many a slabbering kisse, and paradeuenture more fréendship be∣sides, they know best, what I mean.

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 recre¦ate 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,* 1.51 Moon, and starres doo rather obnubilate and darken the beames of the Sun, not suffering his ra∣diatiōs to disparcle abrode. So these (in a ma∣ner) palpable odors, fumes, vapours, smells of these musks,* 1.52 cyuets, pomanders, perfumes balmes & suche like ascending to the braine, do rather denigrate, darken and obscure y^e spirit and sences, then either lighten them, or com¦fort them any manner of way. But howsoe∣uer it falleth out, sure I am, they are ensignes of pride, allurements to sinne and prouocati∣ons to vice. After all this, when they haue attired thē selues in the midst of their pride, it is a world to cōsider their coynesse in gestu∣res,* 1.53 their minsednes in woords and speaches, their gingerlynes in trippinge on toes like yong goats, their demure ••icitie and babish∣nes and withall their hawtie stomackes and more than Cyclopicall countenāces: their fin∣gers are decked with gold, siluer, and precious stones,* 1.54 their wristes with bracelets, and armlets of gold, and other preciouse Iewels, their hands are couered with their swéet wa∣shed

gloues imbrodered with gold, siluer, and what not, & to such abhominatiō is it grown, as they must haue their looking glasses caryed with thē whersoeuer they go:* 1.55 And good reason, for els how cold they see the deuil in them? for no doubt, they are the deuils spectacles to al∣lure vs to pride, & cōsequently to distructiō for euer: and aboue al things they must haue their silk scarffes* 1.56 cast about their faces & fluttering in the winde with great tassels at euery end, either of gold, siluer or silk. But I know wher for, they wil say they weare these scarfes, na∣mely, to kéep them from Sun-burning. But I wold aske these Nice lings one question, wher in if they cā resolue mée, thē I will say as they say, y^• scarffes are necessary, and not flags of pride.* 1.57 Can that thing which is moste glorious & fair of it self, make any thing foule or ilfauo∣red? the sun is a most glorious & fair creature, & therfor cānot make thē fowler, then they are of their own nature. Frō whence then is it, y^• the Sun burneth them & altereth their orient colour into woorser hue? The cause therof pro∣céedeth from their own genuine corruptiō and natural imperfectiō, for no more is their fow∣lenes to be ascribed to the stelliferous beames of y^• glistering sun, then y^e stench of a dead car∣casse, may be said to come of y^• Sun, & not ra∣ther of it own corruptiō & filthines. They bu∣sie thēselues in preseruing the beautie of their bodyes, which lasteth but for a time, & in time

is cause of his own corruptiō, & which in effect is nothing els then putrifactiō it self, & a dung∣hil couered with white & red, but for y^• beautie of y^e soule they care nothing at all. When they vse to ride abrod they haue inuisories or visors made of veluet,* 1.58 wherwith they couer all their faces, hauing holes made in thē against their eyes, whereout they look. So that if a man that knew not their guise before, should cha∣unce to méet one of them hée would think hée met a monster or a deuil, for face hée can sée none, but two brode holes against her eyes, with glasses in them.* 1.59 Thus they prophane y^e name of God & liue in al kinde of voluptuous∣nes, & pleasure wursse thē euer did the hethen.

Sp.

What think you, are not the inuētors, & first finders out of these new toyes & dyuelish deuices in great daunger, and partakers with them of the euill committed.

Philo.

It cannot be,* 1.60 but the Inuentors of these new toyes, are in great daunger before God, as they who shall render accoūts to god not only for the inuentiō of them, but also for the euil cōmitted by them. For whosoeuer, is author of any euil must néeds answer for the euil. And surely y^• authors of these newfāgles, are not vnworthy to be canonized saints whē the yéere of Iubilie cōmeth (I meane saincts of sathan) for there is no déed so flagicious, no fact so dangerous, nor any thing so hainous, which with alacritie is not plausibly cōmitted for the

maintenance of these Diuelish toyes and de∣uices: And albeit that the Persons themsel∣ues who offend this way shal dye in their sin∣nes, their owne bloud being powred vppon their owne heads, yet the Authors of these new toyes, wherthorow they offended, shalbe giltie of their deathes and surely answear for their destruction in the day of the Lord.

Spud.

But say they, if I make them not, an other wil,* 1.61 & it is as good for me to make them, as an other, & it is my lyuing, wherfore I am discharged of blame, if I make them (being cōmaunded) with sweat of my face, and with trauaile and paine to get my lyuing?

Philo.

We are commaunned indéed to get our lyuing with the sweate of our face,* 1.62 but how? Not in doing those things, which are euill of themselues, and also drawe and intice others to euill, but in things lawful and good, & which induce to goodnesse. And to say, others will make them if I do not, no more excuseth them of offence, thā for a Murtherer or Thief to say, if I had not robbed, or killed this man another wold, dischargeth him from the pe∣naltie of the iudiciall lawe to be inflicted a∣gainst him. Is it lawfull for vs to do euill, because others do it? Or dooth the wickednes of an other,* 1.63 delyuer me from blame, if I com∣mit the same offence? no, nothing lesse. Wher∣fore, let Taylers and Artificers beware, how

they eyther inuente or make these new deuy∣ces and Dyuelish fashions euery day: And being requested to make them, if they percei∣ue them tende to vice, and allure to sinne, let them refuse them in the name of God, more tendering the saluation of many, than the pri∣uat commodytie of themselues alone: which thing, if euery one wold do, he should delyuer his own soule, & support an infinit number frō falling into the gulphe of sinne, and so in short tyme these new toyes, fond deuyces and chil∣dish babelries, (new fashions I should say,) wold soone vanish away, and come to naught▪ which God graunt may once be séene.

Spud.

Did the women of the former world attire themselues in suche sorte, as these wo∣men 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 y^e Godly onelie lyued thus austerly, you shal heare how litle the very hethē 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 gen∣tes 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, indifferētly 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 cu∣riosity 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 solēne 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 differēce at all, nothing like other Natiōs delighting in new fangles:

yea the wiues there, are so far from pride, that they will not disdaine to carie all their house∣hould stuffe and other trinckets about with them vppō their backs in tyme of extremitie. These Mayds & Uirgins go very plain, with kerchers only on their heads, their haire han∣ging down behinde, in token of Uirginitie.

Thus you see, euery Natiō, how barbarous soeuer, are much inferiour to y^e people of Ailg∣na in pride & excesse of apparell: and yet these examples I alledge not to th'end I wold wish all others to vse y^e same, or y^e very like brutish kind of auster habite, but to shew how farre they be from Pride, & how much the other be wedded to y^e 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 or∣naments of the mind, as wisdom, continency, chastitie, & true godlynesse, thinking the same bewtie sufficient. They coūted it great shame to cloth their bodies with sumpteous apparel, & their minds to be naked, & voide of true ver∣tue. So, if these womē wold seek after y^e bew∣tie of y^e 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 alteratiō or chaunge, with prai∣se 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 puni∣sheth the pride of the heart* 1.64 with eternal dam∣nation (if they repent not) for he will be ser∣ued, and obyed either with the whole man, or els with none. Than if he punish the pride of heart with euerlasting damnatiō, he must néeds (in iustice) punish the pride of Apparell with the like,* 1.65 being booth ioyned in one predi∣camēt of sinne, and the pride of apparell much more hurting before the world, thā the other.

Also, it is manifest, that the pride of appa∣rel, riseth first from the corruptiō 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 out∣wardly, but is secret betwixt God, and him∣selfe,

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 mā, and which also is the fruite of the pride of the heart, and throweth almost as many as be∣hold 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 punishmēt, euer from the beginning of the World vnto this day, or hath he omitted the reuenge ther∣of 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, kin∣reds & peoples hath punished those that tho∣row pride (like wicked recusants, and back∣slyders from God) haue rebelled against his maiestie.* 1.66 The deuill, who before was an An∣gell in Heauē, arrogating to himselfe the im∣perial 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, with∣all their complices whatsoeuer. The People of Babylon intēding to builde a tower, whose top should tutche the Skye, thinking that if God should drown y^e world againe with wa∣ter, 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 lea∣ue there building, and dispersed themselues a∣broad vppō the face of the earth, wherof sprāg the first diuersitie of languages in the world. Wherfore when we heare any language spo∣ken we know not, it may be a memorandum* 1.67 to vs to put vs in minde of our Pride, which was the cause therof.

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* 1.68 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 cha∣ret ryding thetherward, his belly brust and fil thy wormes crawled out, moste lothsomly, and in sine, beganne so to stinke and swell, as nei∣ther his Seruants nor he himselfe cold abide his owne sauoure, and thus ended his lyfe in great miserie, and wretchednesse.

Nabuchodonosor,* 1.69 was for his pride cast out of his Kingdom and forced to eat grasse with wild beasts in the wildernesse.* 1.70

King Saule,* 1.71 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 frō heauen for their sin of pride, & contempt of the Lord. All the world in the daies of Noah was drowned with vni∣uersall deluge for pride & contumacy of heart.

King Hezekiahs for his pride in shewing to the Ambassadors of the king of Babylon,* 1.72 all his treasure (for he sent Messengers vnto him w^t gifte & lettres congratulatorie, for y^e recoue¦rie of his helth) lost al his iewels, tresures & ri∣ches, 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 grée∣nous pestilence for the same.* 1.73

King Pharao for his pride against the Lord, (for he thought him selfe a GOD vppon the Earth, and therfore asked he Moyses in deri∣sion, who is the Lord) was drowned in the read Sea with all his hoast. The proude Pha∣risey* 1.74 iustifying himselfe, for his pride was re∣proued of the Lord, and reiected.

King Herode* 1.75 for attiring himselfe in sump∣teous 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 wal∣lowe in it, as a filthie swyne doth in the dirtie myr••: will the Lord punish his peculiare peo∣ple, 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,* 1.76 who is a consuming fire, & a fearfull God. His bowe is bente, his arrowes of iud∣gements 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 to∣wards thée: for as mercy procéedeth frō 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 notwithstāding their wickednesse and pride is such, as stinc∣keth 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 appa∣rell, & new fangled fashions euery day inuen∣ted. The beastly Epicures, the Drunkards, & swilbowles vppon their ale benches, when their heads are intoxicat with new wine, wil not stick to belch foorth,* 1.77 and say, that the inha∣bitantes 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,* 1.78 a slaunder to the word of God & to their pro∣fession, scandalles to their brethren, a dishonor and reproch to the Lord, and very caterpillers to themselues, in wasting and cōsuming their goods and treasures vppon vanyties & trifles.

Spud.

Séeing that by diuyne assistance, you

haue now finished your ••ractation of the Ap∣parell of Ailgna, shew me (I pray you) what other abuses be there vsed, for I am perswa∣ded, that pride the Mother of all sinne, is not without her Daughters of sinne semblable to her selfe?

Notes

• * 1.1

  The reward of the femall sex.
• * 1.2

  Coloring of faces with oyntments and waters.
• * 1.3

  Adulteration of the Lord his workmā∣ship in his Creatures.
• * 1.4

  They that colour their faces deny the Lord of glory to bee true God and so no God at all.
• * 1.5

  Sentence con¦demnatory a∣gainst those that coulour their faces.
• * 1.6

  Inuectiues of the Fathers against payn∣ting and cou∣louring of faces.
• * 1.7

  No painting can make a∣ny to seem fairer but ••owler.
• * 1.8

  Colouring of ••aces, the de∣uils ne••
• * 1.9

  Trimming of their heds.
• * 1.10

  Simia erit simia etiam si aurea gesta•• insignia.
• * 1.11

  Laying out of their haire
• * 1.12

  Gold wrea∣thes circum∣gyring the temples of their heads.
• * 1.13

  Gewgawes hāged about their Fron∣tiers.
• * 1.14

  Curling and crisping, and laying out of heyre.
• * 1.15

  Bought heyre and colored, vsed to be wor••▪
• * 1.16

  Capitall or∣naments for the head.
• * 1.17

  Hartes of vel¦uets, taffaty, worn in common.
• * 1.18

  Trahit sua•• quenque vo∣luptas.
• * 1.19

  Cawles made Netwyse.
• * 1.20

  Golden heads fraught with leaden wit.
• * 1.21

  Making of holes in their eares, to hang rings and Ie∣wels by.
• * 1.22

  A people who cut their skin to set precious stones in them selues.
• * 1.23

  Great ruffes Neckerchers and partlets vsed of Wo∣men.
• * 1.24

  Supportasses ••••he▪ pillers of ••ride.
• * 1.25

  ••inor ruffs▪
• * 1.26

  The great curiosity of rufs and neck∣••rchers.
• * 1.27

  Proteus
• * 1.28

  Women we∣ring dublets and Ierkins.
• * 1.29

  A curse to them that weare cōtra∣ry apparell to their sex.
• * 1.30

  Hermaphro∣diti.
• * 1.31

  The diuersity of Go••••es.
• * 1.32

  Simiae in pur¦puris.
• * 1.33

  Costly gownes,
• * 1.34

  Diuers fashi∣ons of Gounes.
• * 1.35

  Potticots.
• * 1.36

  Kyrtles.
• * 1.37

  Women the least part of themselues.
• * 1.38

  Poore Mens Daughters excesse.
• * 1.39

  Parents 〈◊〉〈◊〉 blame.
• * 1.40

  The impu∣dēcy of proud harlots.
• * 1.41

  Our remisse leuitie of Pa∣rents ••o their Children.
• * 1.42

  What maketh Whores, and strumpets.
• * 1.43

  Netherstocks of gernsey or silk.
• * 1.44

  Corked shoes pinsnets, pā∣toffles, & such like for wo∣••••▪
• * 1.45

  The innu∣merable fa∣shions of wo∣mens attire.
• * 1.46

  Pride stin∣king before the face of God.
• * 1.47

  The hauing of ciuet, musk and other perfumes a sweet kind of Pride.
• * 1.48

  Esai. Cap. 3.
• * 1.49

  Nosegayes, & posies of flow¦ers, worn and caried abrod.
• * 1.50

  Beware the Spanish pip.
• * 1.51

  These eu∣rious smelles obnub••lat the spirits & darken the sences.
• * 1.52

  Sweet smells of musks cy∣uet, and such like, do anoy the spirits.
• * 1.53

  The vain ge∣stures & coy∣nes of women in the mid∣dest of their pecok fethers. Fingers clog∣ged with rings.
• * 1.54

  Womens trincke••s. Sweeted gloues.
• * 1.55

  Loking glas∣ses, the deuills spectacles.
• * 1.56

  Silk skarfes.
• * 1.57

  A question to skar••e werers.
• * 1.58

  Visors, or in∣uisories of veluet, to ride abrode in.
• * 1.59

  Sues voluta∣bris versan∣tur.
• * 1.60

  The first fin∣ders, and in∣u••ntors of new fashions, are culpable of all the euil that cōmeth by them.
• * 1.61

  A vaine ex∣cuse.
• * 1.62

  We are boūd to get our ly∣uing in well doing, not in euill doing.
• * 1.63

  A 〈◊〉〈◊〉 to Artificers that inuent new fashions.
• * 1.64

  Pride of the heart.
• * 1.65

  Pride of ap∣parel equiua∣lēt with Pride of the heart.
• * 1.66

  Examples of God his pu∣nishmēts ex∣ecuted vppon them that of∣fended in Pride, in all ages.
• * 1.67

  A memoran∣dum.
• * 1.68

  Antioch••▪
• * 1.69

  Nabuchodo∣nosor.
• * 1.70

  Daniel.
• * 1.71

  K.
• * 1.72

  2. Reg. Cap. 20.
• * 1.73

  2. Samuel. 1. c. 24. Vers. 15.
• * 1.74

  The proude Pharisey.
• * 1.75

  K. Herode.
• * 1.76

  God his Pla∣gues are pre∣pared, if we repent not.
• * 1.77

  Our new fan∣gles and toi••s, are occasions, why all na∣tions mocke, and flo••te vs.
• * 1.78

  Our lyuing a slaunder to the truth.