eannes, and
fylthynes: what ought we to iudge in the excellency (as a man woulde
say) value and estimation of the flesh itselfe, which is so polluted
and defyled, that it bringeth forth, and setteth out the pollution and
filthines thereof, by villanous and dishonest gestures. [Sidenote:
Ephe. 4. 29. Colos. 3.] And when S. Paule in his epistles to the
Ephesians and Colossians, forbiddeth us all corrupt, infected, and
filthy speech, or woordes, is there not at the least as much, or as
greate occasion: [Sidenote: The eies.] yea more or greater to
condemne dissolute and lewd gestures: for as concerning dishonest and
unmeete woordes, they be gathered or receaued with our eares onely,
but as for villanous & dishonest gestures, they be so many obiects, or
thinges set before our eyes, as if one shoulde set before us a painted
table, in which all villany infection, and filthines should be liuely
pourtraited and set out. [Sidenote: Mat. 5.] Now that the sighte of
all our senses is it which hath most force & strength to make us
incline to uncleannes and filthynes, I will haue none other iudge but
our Lord himselfe, when he hath uttered and spoken with his mouth,
that hee which hath cast his eye uppon his neighbours wife, for to
couet, desyre, and with her is already a whoremonger in his hart:
[Sidenote: I John. 2.] behold also wherefore S. John in his first
canonicall or generall epistle, putteth or ioyneth with the
concupiscence or lust of the flesh, the concupiscence & lust of the
eyes. finally when S. Paule placeth or putteth sobernes, modestie,
and temperaunce among the effects and fruites which the grace of God
ought to bring forth in us, doth hee not sufficiently forbid all
dissolutenes, lightnes, outrages, and disorders, as wel in our manners
as in our gestures, & other manner of doings.

But for as much as all the former argumentes are founded and grounded
upon that definition of daunses, which I haue before geuen and made,
and that some men might deny it me, we must answeare that which they
haue bene accustomed to obiect against it. First of al I haue heard of
some which denye daunses to be shamelesse and dissolute gestures,
because that when they daunse, they do it not, but for a recreation of
themselues and bodily exercise, yea that they use it as a certayne
thing, which of itselfe is neither good nor euill. But let such people
be answeared after this manner, that is to say, that their affection
cannot so chaunge