hatred the garment which is defiled by the flesh, meaning under this figure & manner of speech, all inticementes & allurements which might draw us to any pollution, uncleannes, 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 the nature of the thing, that it doth not alwaies kepe and hold fast, his proper or owne name.  We see that if one enter or goe into a Brothel house, or Stewes, yea without affection or mind to commit whoredome ther, yet neuerthelesse the place shal not cease or leaue of to be called a stewes, or Brothell house.  Likewise let them say, that in daunsing they haue not any shamelesse or vilanous mynde, & affection, which notwithstanding, may not well, easily, or lightly be beleeued, yet so it is, yet daunses cease not to be called shamelesse gestures.