The Players Scourge, Part 1 · Act 5 · Scene 6

The Players Scourge · Part 1 · Act 5 · Scene 6

p. 178SCENA SEXTA.

3THe third thing considerable in the very action of Stage-playes, is the apparell in which they are acted, which is first of all womanish and effeminate, belonging properly to to the femall sex; therefore unlawfull, yea, abominable unto p. 179men. From whence this twenty one Argument is deducible.Argument 21.

These Playes wherein men act any womens parts in womans apparell, must needs be sinfull, yea, abominable unto Christians.

But in all, or at least in most Stage-playes whatsoever, men act the parts of **See Athaeneu… Dipnosoph. lib. 14. cap. 7.women in womans apparell.

Therefore they must needs be sinfull, yea, abominable vntounto Christians.

The Minor is a notorious experimentall truth which all Players, all Play-haunters must acknowledge: which aaPhilo Iudaeus de Fortitudine. l. p. 1001.1002 Tertullian De Spectac. cap. 23. Cypri… De Spect. lib & Epist. l. 1. Ep. 10. Lactantius Div. Instit. Epi. ca. 6. Chrysostom. Hom. 38. in Matth. Augustin. Soliloquiorū. l. 2. c. …6. Is…ior. Hispal…nsis. Originū. l. 18. c. 48. & Concilium Constantinop. 6. Com. 62. See Scene 3. before.sundry Fathers, and approved bbCaluin, Iuni…, Tostatus, Pellican…, Cornelius, à Lapide in Deut 22. v. 5. D. R…inolds Overthrovv of Stage-playes, p. 8. to 20. and 85. to 103. The 3. Blast of Retreit from Playes and Theaters. M. No…thbrooke, M Gosson, vvith others hereafter quoted in their Treatises against Stage-playes.Deut 22:5moderne Auth…rs testifie.

The Maior is undeniably confirmed by Deuteronomie 22. verse 5. The Woman shall not weare that which pertaineth …nto a man, neither shall a man put on a womans garment; for all that doe so, are abomination to the Lord thy God. God himselfe doth here expresly inhibit men to put on womans apparell, because it is an abomination to him: therefore it must certainly be unlawfull, yea abominable for Players to put on such apparell to act a womans part.

If any here obiect (as ccD. Gager in D. Reinolds Overthrovv of Stage-playes, p. 9.15, 86, 91, 92. D. Gentiles in his Letter to D. Reinolds, Ibid. p. 167.169.170. and Haywood in his Apologie for Actors.some Play-patrons doe) that this Scripture extends to those alone, who usually clothe themselues in womans array from day to day; or to those **Item feminae vir…lem habitum malo animo gestantes, quo perversam suam expleant voluntatem à venerando hoc Sacramento arcendae sunt, donec id mali penitus correxerint & satis…ecerint, Synodus Augustensis 1548. Surius Com. 4. p. 807.who put it on with a lewde inten… to circumvent or inamor others: or to satisfie their lusts: in which case the Synode of Augusta inhibits women, who put on mans apparell, from the Sacrament, till they have repented: not to such who only weare it now and then to act a womans part, or ddAquinas prima secundae. Quaest. 102. Artic. 6.6. and secunda secundae. Quaest. 169. Artic. 2.3.in case of necessity to saue their liues, as some hauehave done.

p. 180Answer 1.To this I answer; First, that sundry common Actors doe usually once a day, at leastwise twice or thrice a weeke, attire themselues in womens array to act their female parts; yea, they make a daily practice of it to put on womens attire, it being inseparably incident to their lewde profession: therefore they are within the expresse condemnation of this Scripture, and their owne most fauourable glosse vponupon it, as the obiection it selfe doth euidence.

2Secondly, the very putting on of womans apparell to act a Play, though it be but now and then for an houre or two, ddSee D. R…inolds Ouerthrow of Stage-playes, p. 8. to 20. and 85. to 103, where this point is excellently discussed: with all the Fathers, Councels, and Authors quoted in the 6. Answer following.is directly condemned by this Scripture: which prohibits, not onelyonly the frequent wearing, but the very putting on of womens apparell, for the words are not: A man shall not ordinarily or frequently put on a womans garment, nor yet weare it now and then to a lewde intent, as the Obiectors eeHoc interpraetari est, an der…stári? August. De Civit. Dei. l. 7. c. 24.glosse it: but, Neither shall a man put on a womans garment. The originall word Iilbosch, which signifieth to put on: is the very same (as ffD. Reinolds Overthrow of Stage-playes. p. 101.102. M. Dike of the De…eitfulnesse of mans heart. c…p. 17. p. 186.two Worthies of our Church obserue) with that of the 1 Sam. 17.38, 39. where it is written; that SAVL clothed DAVID with his Armor, and put an Helmet of brasse upon his head, &c. If then Dauid in the Scripture phrase, were said to put on SAVLS Armor, though ggIbidem v. 39.he put it off immediately, because he had it once upon him, though for a little space; then he who puts on a womans rayment but to act a part, though it be but once, is doubtlesse a putter on of womens apparell, within the very litterall meaning of this Scripture; and so a ground delinqvent against God: because the very putting on of a womans garment, not the frequent or long wearing of it, is the thing this text condemnes, as the word put on imports.

3Thirdly, the very reason of this precept expressed in the text, will take off this evasion: The woman shall not weare that which pertaineth unto a man, neither shall a man put on a womans garment: marke the reason. For all that doe so, are abomination to the Lord thy God. That which p. 181makes a man an abomination to the Lord his God, must be such a thing as is sinfull and abominable in its owne nature, not in its abuse or circumstances onelyonly, as the hhSee Deut. 7.25, 26. c. 11.31 c. 13.14. c. 19.9. c. 18.11, 12. c. 23.17, 18, c. 24.4. c. 27.15. Prov. 3.32. c. 6 16, 17, 18, 19. c. 11.1, 20. c. 12 22. c. 15.8, 9, 26. c. 16.5, 12. where nought but capital sins only are stiled abomination, and so in other Scriptures.Deut 7:25Deut 7:26Prov 3:32Scriptures, and iiAbominatio in Scriptura non est nisi propter mortale peccatum. Summa Theologiae, pars 2. Quaest. 135. Membr. 2. vid. Ibidem.Alexander Alesius testifie: If a mans putting on of womans apparell were not simply euill in it selfe, the frequent wearing of it, or the putting of it on to a sinister intent, could not make him an abomination vntounto God. For the vse kkGen 3.7, 21. Math. 6.25, to 31. 1 Tim. 2.9. Revel. 3.18. Ezech. 16.10.Gen 3:7Gen 3:21Matt 6:25–311 Tim 2:9Rev 3:18Ezek 16:10of apparell being to clothe and adorne the body; if the putting on of it were not vnlawfull, the frequent putting on of it, being the true vse of it, could not bee sinfull, and so not abominable; there llHeb. 1.13. Psal. 5.4, 5, 6. Omne quod turpe est, Deo displicet. Iustitia Dei odit & detestatur vit…a, docet virtutes Remigius Explanat. in R…m. 1.32… Bibl. Pat…um. T…m. 6. …ars. 3. p. 813. G.Heb 1:13Ps 5:4Ps 5:5Ps 5:6being nothing odious vntounto God but sinne, and sinfull things. Since then this putting on of womans apparell is an abomination to the Lord: not onelyonly the frequent wearing of it, or the putting of it on to lewde intents, but euen the bare putting of it on to act a vicious Play, **Concedemus ne ergo hoc semel fieri? Ne quaquam. Quare? Quoniam etsi semel tantum fiat, malum est similiter. Quamobrem sic quidem oblect…ri, si est quidem malum, ne semel… quidem fiat. Sin autem non est malum, semper fiat. Chrysost… Hom. 12. in 1 Cor. Tom. 4. Col. 357. B.C.though it be but once, must needs be within the verge of this sacred inhibition.

Fourthly, this precept; Neither shall a man put on a womans garment, as it is a branch of the morall law, hauing a relation to the 7. **See Calvin on the 7. Commandement, and the Authors hereafter quoted.Commandement, and to seueral mm1 Cor. 11.5. to 17. 1 Tim. 2.9. 1 Pet. 3.3, 4.1 Cor 11:5–171 Tim 2:91 Pet 3:31 Pet 3:4Scriptures in the New Testament, concerning modesty and decency in apparell: as good nnBp. Babington, M. Perkins, M. Dod, M. Brinsley, M. Downebam … M. El…on, M Lake, and others on the 7. Commandement. D. Reinolds Overthrow of Stage-playes, p. 10. and others hereafter quoted, Answer 6. ensuing.Diuines obserue. So it is a vniuersall negatiue, which by the rules ooD. Perkins Cases of Conscience. lib. 2. c. 12.of Theologie bindes all men, in all cases, in all places, both Semper & ad Semper; alwayes, and at all times whatsoeuer: therefore a man putting on of womens apparell at any time vponupon p. 182any occasion (yea in case of sauing life, ppAugustinus Soliloquiorum. l. 2. c. 16. D. Reinolds Overthrow of Stage-playes. p. 14.as some affirme) but especially to act a Bawdes, a Sorceresses, Whores, or any other lewde females part vponupon the Stage; must vndoubtedly be within the expresse letter of this universall negative text; and so an abomination to the Lord. Neither will this qqQ…id te exempta invat pluris de spinibus un… Horace Epist. lib. 2. Ep. 2. p. 294.poore evasion of acting in womans apparell but now and then, take off its guilt; For since mens putting on of such aray is here prohibited by a negative precept, which bindes at all times, as an abomination to the Lord, and a thing that is sinfull in its owne nature; the rrQuod enim per se malum est, non quod frequentius fact…m sit, sed quod aliquando factum est, vituper…bile. Bernard De Modo b…n… vivendi. lib.rarity of it can no wayes expiate the sinfulnesse that is in it. ssNusquam & nunquam excus…tur quo… Deus damnat. Nusquam & nunquam licet quod semper & ubique non lice…. Tertul. De Spectac. lib. c. 16.That which is sinfull in it selfe, is no where, no time lawfull vponupon no occasion. It is ttAugustin. Quaest. super Levit. l. 3. c. 68 Tom. 4. pars 1. p. 296.297. accordingly.no iustification, no excuse at all for a Murtherer, an Adulterer, Swearer, Lier, Theefe, Drunkard, or the like, to pleade, that he commits these sinnes but seldome upon some special causes, because Gods precepts are so st…ict, that they uu1 Iohn 2.1. Deut. 27.26. Gal. 3.10. Luk. 1.75. 1 Pet. 4.2. Acts 24.16.1 John 2:1Deut 27:26Gal 3:10Luke 1:751 Pet 4:2Acts 24:16allow no place, no time for any sinne. The infrequency, the rarenesse then of wearing womans apparell (suppose it were as rare vponupon the Stage as now it is common) addes nothing to its lawfulnesse, it still continues an abomination to the Lord.

Fiftly, admit it were lawful for a man to put on womās apparell to saue his life, or to avoid some imminent danger, xxStatius Achilleid. l. 1.as Achilles, yyGellius 5. Noct. Attic. lib. 6. cap. 10.Euclis, zzMatthew Paris. Hist. Angliae. pag. 160.161. Iohn Bale Acts of English Votaries, lib. 2. fol 107.William Bp. of Ely, with aaSee D. Reinolds Overthrow of Stage-playes. p. 11.89, 90.some few others, **Plutarch. De vi…tuti…us mulierum. Mor. Tom. 1. p. 519.520.& The Tyrrheneans are recorded to hauehave done, though bbSoliloquiorum. lib. 2. cap. 2.S. Augustine himselfe makes a Quaere of its lawfulnesse euen in case of life, and ccA…bros. Irenaeo. Tom. 1. pag. 233. D. Reinolds Overthrow of Stage-playes. p. 14.others determine it to be unlawfull, it being a negatiue morall precept which admits no qualifications; yet it followes not hence, that therefore it is lawfull for M…n-actors to put on womens aray to act a Play: For doubtlesse if it be abominable in any case, or in case of p. 183daily use, as all acknowledge; it must necessarily bee so in case of acting Playes, which dd…ee M. Gossons Schoole of Abuses.are but a meere abuse. For first, Playes themselues, at leastwise the personating of the Bawdes, Adulteresses. Whores, or Sorceresses part, which sauour of nought else but lewdnesse and effeminacy, are euill: therefore the eeNullus habitus apud nos lici…us est illicito actui ascriptus. Tertullian De Idololatria. l… 18 Tom. 2. p. 462.very putting on of womans apparell to act such parts, cannot be good. Secondly, Playes, and female parts in Playes, admit they bee not simply euill, yet they ffSee Scene 4. accordingly.are but meere super…luous vanities; or Abuses, as some rightly stile them, there is no necessary vse of Playes, of womens parts in Playes, or of acting female parts in womans apparell. For men therefore to put on womans attire contrary to this sacred precept, to act a lewde lasciuious womans part out of a meere effeminate, vaine, lasciuious humour, there being no urgent necessity, no warrantable occasion so to doe, ggNemo immundus mundus videri potest. Tunicam si induas inquinatam per se, poteris …orsitan illam nō inquinare per te, sed tu per illam mundus esse non poteris. Ter…ul. De Idololatria. lib. c. 18. p. 461.must needs be a great abomination, a most apparant violation of this ample precept; which being in it selfe hhPsal. 119.96.Ps 119:96exceeding broad, as all Gods precepts are, must alwayes be taken in its utmost latitude, without any humane restrictions of our owne; since God himselfe (who can onelyonly make exceptions out of his owne generall rules) hath left us no evasion from it in his Word.

Sixtly, the concurrent testimony of sundry Councels, iiSi enim diuinae authoritates nullum dant lo…um, frustra quaerimus qua exoramus. Tenendum est enim omnino praeceptum Dei, & volunt…s Dei in ijs, quae… tenendo praeceptum ejus passi fuerimus aequo animo sequenda. August. De Menda…io ad C…nsentium cap. 15.Fathers, & moderne Authors, do absolutely condemne mens putting on of womans apparell, (and so è conuerso) especially to act a part vponupon the Stage, as an abominable, unnaturall, effeminate and dishonest thing. Hence the ancient Councell of Eliberis, Canon 57. decreed, kkMatronae vel earum mariti, vestimenta sua ad ornandam seculariter pompam non de…t. Et si …ecerint, triennij tempore abstineant. Surius Concil. Tom. 1. p. 366.That Ma…rons, or their Husbands should not lend their clothes to set forth any sicular Playes or Shewes; and if any did it, that they should be excommunicated for three yeeres space. If then p. 184the very lending of womens apparell to act a Play in, were so great a crime as to demerit 3. yeeres excommunication, what doth a Players personating of a womans part in such aray deserue? The Councell of Gangra in the yeere of our Lord 324. Can. 13. & 17. decreed; llSi qua mulier propter continentiam, qu…e putatur, habitum mutat, & pro solito m… liebri amictum virilem sumit, vel c…ines attond…t, quod ei Deus in subjectionis materiam tribuit, tanquam praeceptum dissolvens obedientiae, an…thema sit. Surius Concil. To…. 1. p. 373. Soz…meni Hist. Eccl. l. 3. c. 13. Gratianus Distinctione 30. & Summa Angelica. Tit. Faemi…a.Sir 50:3That if any woman under pretence of chastity, or piety, as was supposed, should change her habit, and put on mans apparell; or clip and poll her haire (as our shorne English Viragoes doe of late) which God had giuen her as a badge of her subiection; she should be ana…hematized, as a dissolver of the pr…cept of obedience: it being directly contrary to this text of Deuteronomy: The woman shall not weare that which pertaineth to the man, &c. and to the 1 Cor. 10.6, 15. It is a shame for a woman to be shauen or shorne: but if she hauehave long haire, it is a glory unto her, for her haire is giuen her for a couering. Indeed I finde some precedents of women, who hauehave beene peccant in this kinde: As namely, mmNonnullae autē mulieres pietatis simulatione caput tondere, & contra quàm deceret sexum muliebrem, virilem habitum induere adductae sunt: His de causis Episcopi finitimi Gangris in unum convenerunt, &c. Sozem. Hist. Ecclesiast. l. 3. c. 13.some seduced female disciples of Eustatius, who polled their heads, and clad themselues in mans apparell, under a pretext of piety; for the redresse of whose enormous mannish courses this very Councell was assembled. nnAmbros. De Virginibus, l. 2. Tom. 4. p. 223.224. See Antonini Chron. pars 2. Tit. 15. c. 13.A Virgin, of whom S. Ambrose speakes, who clothed her selfe in mans array to save her chastity, and so escaped. ooPlutarchi Plato. p. 344. Marcilius Ficinus in vita Platonis, & D. R…inolds Overthrow of Stage-playes. p. 90.91.Laschonia and Axiothea, who resorted unto Plato his Schoole in mans attire. ppPlutarchi Amatruus, Tom. 3. Moral. p. 345.346. S…i. Asterij Homilia. An liceat dimittere uxorem? Bib. Patrum. Tom. 4. p. 707. G.Empona the renowned wife of Iulius Sabinus, who polled her haire, and disguised her selfe in mans apparell, and so went to Rome, the better to conceale her Husband, whose life was then indangered. qqSimon Metaphrastes in vita Euphrosmes apud Surium. Probat. Sanct. Hist. Tom. 1. Antonini Chronicon. pars …. Tit. 15. cap. 13. sect. 9.Euphrosina, a famous Virgin of Alexandria, who under a pretence of chastity, did cut her haire, and put on mans array, and so entred into a Monastery, where she continued thus disguised for p. 18538. yeeres space. The rrMath…w Pari… Historiae Angliae p. 314.famous Maide of Burgundie, in the yeere 1225. who polling her head, and apparelling her selfe in masculine garments, of purpose to preserue her virginity, her Father being desirous to bestow her in m…rriage, entred into religion in a Monastery of the Friers Minorities, where she lived thus metamorphosed into a Monke, for divers yeeres. ssPlatina in vita Ioannis 8. Ioannis Valerian. De Sacerdotum Barbis. See Alexander Cooke, his Pope Ione, & Balaeus De vitis Pontificum.Pope Ione that masculine Roman Strumpet of knowne infamy, who transforming her selfe into the habit and ton…ure of a man, repaired in this her disguize unto the Vniversity, where she lived many yeeres; and at last she aspired into the very Popes unerring Throne, by this her masculine habit and tonsure, as a man; till her unexpected delivery of a base-borne issue in the very middest of her solemne procession, discried her to be a woman. ttAnto…ini Chronicon, pars 2. Tit. 15. c. 13. sect. 4.5, 7, 9, 10. fol. 130.131A notable Damsell of Corinth, together with Metania and Marina, who under pretext of vowing virginity, and preserving their chastity, disguised themselues in mans apparell, and so entred into Monasteries, as professed Monkes, **See Synodus Augustensis. An. 1548. Surius Tom. 4. p. 807.the better to satisfie their lusts among those Gotish shavelings. uuPolychronicon. Book vlt. c. 18. fol. 325. Hollinshead. p. 604. Graft…ns Chronicle. p. 534.547. Speeds History of E… glish Mon…rchy, p. 833.834, 835.Puell de Dieu, that notable French Virag…, who arrayed her selfe like a man, and turned a great Commander… in the Wars, till at last she was taken prisoner by the English in the field, attired and armed like a man; for which unnaturall act of hers, she was condemned and burnt at Roan. xxIohn Ba… his Declaration of Edmond Bonn…rs Articles, Anno 1554. Artic. 4. fol. 2….The Whore apprehended in Suffolke, in King Henry the VIII. his Raigne, by M. Wharton, who being disguised in mans apparell, was taken in the company of foure Popish shaveling Priests, good Curates; who one after another had bestowed their chastity upon her. All which for this their mannish immodest attyring themselues in mans accoutrements, incur the execration of this text and Councell. If then a womans putting on, or wearing of mans apparell, or the imitation of his tonsure incurres an Anathema by this Councels doome, though chastity, learning, and devotion were pretended for it: doth not a mans att…ring himselfe in womans vestments, of purpose to act an …ffeminate lascivious, amorous Strumpets part upon the Stage, much more demerit it, since there can be no good pretext p. 186at all for it? But to come punctually to our purpose. The 6. generall Councell of Constantinople, Canon 62. **Eas quae nomine …orum, qui falsò apud Graecos dij nominati sunt, vel nomine virorum ac mulierum fiunt saltationes ac mysteria more antiquo & à vita Ch…istianorum …lieno, amandamus & …xpellimus; statuentes ut nuslus vir deinceps muliebri veste induatur, vel mulier veste viro conveniente. Sed neque comicas, vel satyricas vel tragicas personas induant, &c. Surius Concil. Tom. 2. pag. 109.expresly prohibits and abandons all daunces and mysteries made in the names of those who were falsly stiled gods among the Graecians, or in the name of men or women, after the ancient manner, farre differing from the life of Christians: ordaining, that no man should from thence-forth put on a womans garment, nor no woman a mans apparell; and that …o man should put on the person or visard of a Comedian, a Satyrist, or a Tr…gaedian, vnderunder paine of deposition, if a Clergie-man; of excommunication, if a La…cke. This is punctuall. Philo, a learned Iew, records; qqTanta porro contentione lex studet exercere confirmare que animos ad fortitudinem, ut & de vestimentis qualibus utendum sit praecipiat; disertè interdicens, ne vir sumat muliebria, ne vel …mbra aut vestigium effaeminationis sexui masculo inurat aliquam maculam. Semper enim naturam sequendo observat, quid deceat etiam in rebus minimis, quae infra curam legislatoris uideri poterant. Cum enim anim…dverteret deformia esse virorum mulierum que corpora, & utris que sua esse officia; alteris attributam esse curam rei domesticae, alteris publicae, & ab ipsa natura non ad eadem factos negotia, oportere que bonam mentem sequi naturae instituta, utile iudicavit de his quo que rebus decernere, scilicet de victu amictu que & huiusmodi caeteris; voluit enim virum his se ut virum decet gerere, praesertim in vestitu: quem cum die no…tu que circumferat, talis esse debet, ut …um semper decori honestatis que admoneat. Sic & mulierem ornans pro dignitate, vetat vestem virilem sumere, longè submonens tum effaeminatos viros, tum plus aequo viriles faeminas. Philo De Fortitudine. lib pag. 1001.1002.That the law doth study to exercise and confirme mens mindes to fortitude with so great earnestnesse, that it also giues precepts what garments must be used, expresly prohibiting, that the man should not take vntounto him womans apparell, lest the shadow or footsteps of effeminacy, should stamp some blemish on the masculine sex. For by following nature, he doth alwayes obserue what is seemely euen in the smallest things, which might seeme to be below the care of a Law-giver. For when he considered that the bodies of men and women were deformed, and that both of them had their distinct offices; that to the one of them the care of domestique businesses was committed to the other the mannaging of publike affaires, and that by nature her selfe they were not both made for the same imployments, p. 187and that a good minde ought to follow the instructions of nature, he thought it fit to determine of these things also, to wit, of food and rayment, and other things of this nature: For he would that a man in these things should so demeane himselfe as a man ought to doe, especially in apparell; which since he carrieth it about with him night and day, it ought to be such as may alwayes admonish him both of comlinesse and honesty: S… also adorning the woman according to her degree, he forbids her to weare a mans garment; remouing far both effeminate men, and women more manly then is fit. Clemens Alexandrinus, as rrO quanta est haec iniquitas, &c? Paedag…g. lib. 3. c. 3. Se…. here Scene 3.he condemnes the putting on of womans apparell as a great iniquity; ssQuamnam enim habet rationem, quod lex viro prohibet, ne vestem induat muliebrem? An non nos vult esse viros, & ne… corpore, nec factis, nec mē te, nec verbis effaeminari? Vult enim eū esse mas…ulum, qui veritati dat operam in ferendis laboribus, & pe…pessionibus, in vita & moribus, in sermone & exercitatione, noctu & interdi…, & sicubi martyrio opus sit quod procedat per sanguinem. Stromat. l. 2. fol 8…. D. See G…ossa ordinaris & Lyra in Deut. 22.Deut 22so he demands this question; Why the law in this very text of Deuteronomy did inhibit a man to put on a womans garment? and he resolves it thus; Because the law would have us to be men, and not to be effeminate neither in body, nor in de…ds, nor in minde, nor in words. Which reason doth more especially hold in case of Playes, where our Men-women Actors are most effeminate, both in apparell, body, words, and workes. Tertullian obserues: ttNullū deni que cultum à Deo maledictū invenio, nisi muliebrem in viro: Maledictus enim, inquit, omnis qui muliebribus induitur, &c. De Idolatria. lib. c. 16.that no kinde of rayment as he could finde was accursed of God, but womens apparell worne by men; for God saith, Cursed is every man who is clad in womans aray. uuCaeterum cum in lege praescribit, maledictū esse qui muliebribus vestitur, quid de pantomimo iudicabit, qui etiam muliebribus curatur? Sane & ille artifex impunitus ibit? De Spectac. cap. 23.Therefore (writes hee) when as God prescribes in his law, that he is accursed who is clothed in womans apparell; what will he iudge of the Stage-player, Clowne or Foole in the Play, who is attired in womans apparell? Shall this Crafts-master, this cheating Companion, thinke you, goe unpunished? S. C…prian writes expresly in his Epistle to Everatius; xxNam cum in lege prohibeantur viri induere muliebrem vestem, & maledicti eiusmodi iudicentur, quantò maioris est criminis, non tantum muliebria indumenta accipere, sed & gestus quo que turpes, & molles, & muliebres magisterio impudicae artis exprimere? Ibidem.That men in the law are prohibited p. 188to put on a womans garment, and those who doe it are adiudged accursed: how much greater a crime is it then, not onelyonly to put on womans apparell, but likewise to expresse dishonest, effeminate, womanish gestures, by the tutorship or direction of an unchaste art? Which passage he particularly applies to Stage-playes.yyHistrionum quo que …neruata corpora, & in muliebrem incessum habitum que mollita, impudicas faeminas in honestis gestibus mē …iuntur, &c. De Vero Cultu. lib. 6. c. 20. & Divinarum Inf…it Epi… cap. 6. Lactantius, among other things, taxeth Players, for putting on womanish gestures, and apparell, to act the parts of infamous females: hauing an eye, no question, to this text of Deutronomy. Epiphanius Contra Haereses. lib. 2. Tom. 2. Haeresis 66. Col. 543. B. informes us: zzTurpe equidem est virum faeminam fieri, & in faeminae forma …sse. Turpissimum autem rursus, mulieres viros fieri, & viri habitum gestare, Ibidem.That it is a shamefull and dishonest thing for a man to become a woman, and to appeare in the forme of a woman. And that it is againe a most abominable thing for women to become men, (as many of haire-clipping moderne impudent Viragoes doe) and to weare the apparell of a man. Whence he condemnes the aaApud Seras quidē viri crines implicāt, & domi desident unguentis delibuti, & effaeminati, ac uxoribus parati. Mulieres vero vice versa, capillum capitis tondent, virili cingulo se cingunt, & in agro omnia opera proficiunt. Ibid. lib. 3. Cont. Haereses. Tom. 2. Col. 910. A.B.Seres for Heretiques; among whom the men did vse to nourish and plaite their haire into knots like women, (as our moderne Love-locke wearers doe) sitting all the day idlely at home, perfumes with oyntments, effeminate, and prepared for their wiues; whereas their women on the other side, did cut the haire of their heads, (as our English Man-women monsters doe of late) and gird themselues about with a mans girdle: both which are condemned by this text of Deuteronomy: and by the 1 Cor. 11. v. 3. to 15. which I would our moderne Ru…fians, and Mad-dames would consider. Gregory Nazianzen, Oratio. 1. ad Eunomianos, together with Elias, Metropolitan of Crete, in his Commentary on that Oration; affirme, bbIntempestiuum quiddam esse ducimus florem hyberno tempore, vel mulieres habitu virili, vel muliebri viros ornari. Ibidem. pag. 7.That it is an unnaturall and disorderly thing to see flowers in winter, or women clothed in mans, or men attired in womens apparell. ccPraeter naturam putandum est esse, ideo que ab ordine alienum, florem hiberno tempore conspici, vel mulieres virilem cultum induere, vel viros muliebrem; quum primum ex his tempora perturbet, alterum naturae formam non convenientem tribuat, permutato viri faeminae que ornatu, & ordine quem ipsis natura praescripsit, confuso. Ibidem.For (as Elias comments) p. 189the first of these disturbes the times; the other yeelds an inconvenient forme to nature, the ornament both of the man and woman being changed, and the order which nature hath prescribed to them, being confounded. VponUpon which ground they both condemne the Cynicke Maximus, and his sect, ddComas quas prius perverso quodam studio aluerant. Solebant enim Cynici studiose comam alere, magnaque diligentia p…rficere, ut cam prolixam haberēt. Ibid Oratio 19. p. 344.345.for nourishing and wearing their haire long, out of a perverse affection: as being an effeminate, and unnaturall thing. S. Hierom writes expresly; eePeribit qui in faemineo languore mollitus comam nu…rit, cutem polit, & ad speculum comitur, quae proprie passio & insania mulierum est. Comment. in Soph. c. 1 Tom. 5. p. 210. P.Zeph 1That he shall eternally perish, who being effeminated in womannish feeblenesse, doth nourish his haire, pollish his skin, and trim himselfe by the glasse, which is the proper passion and madnesse of women. S. Cyprian records, ffIn domo regis Diaboli sunt, qui capillis mul…ebribus se in faeminas transfigu…ant, & dignitatem virilem non sine naturae iniuria dehonestant. De Ieiunio & Tentatione. Sermo. Tom. 2. p. 287.That they are in the Devils House and Palace, who with womanish haire transfigure themselues into women, and disgrace their masculine dignity, not without the iniurie of nature. ggPulchritudinem tibi à natura, Deo authore collatam, noli adiecto cultu exornare, sed humiliter eam adversus homines ita cohibe, capillum comae non nutriens, sed potius illum detondens & adimens, ne tu pruritu vexatus, & caput lacerationis expers conservans, vel unguentis perfundens, inducas tibi mulieres, quae hoc modo illaqueant, & illaqueantur. Fidelis enim cum sis & homo Dei, nou licet tibi nutrire capillum, & in unum complicare, quod est delicatum & molle, vel discerniculo discriminare, ne que utrò intortum calamistris crispare, vel flauum facere, quoniam quidem lex vetat in Deuteronomio, inquiens; Non facietis vobis rotunditatem ex coma capitis vestri, neque incisiones. Neque viro licet barbae pilos corrumpere, neque homines figuram praeter naturam mutare. Non incidetis (inquit lex) superficiem barbae vestrae. Hoc enim mulieribus decens creator Deus staruit, viris indecorum esse iudicavit. Tu verò haec facie…s, & ut tibi placeas, legem violans, in odio eris apud Deum, qui creavit te secundum imaginem suam. Ibid.Clemens Romanus, Constit. Apost. l. 1. c. 4. Clemens Alexandrinus, Paedag. l. 2. c. 10.3. & l. c. 2.3.11. Philo Iudaeus. De vita Contemplativa. pag. 1208. & De Specialibus Legibus. p. 1059. Origen in Iob. lib. 1. Tom. 2. Fol. 18. l. Epiphanius, Contra Haereses, lib. 3. Tom. 2. Haeresis 80. Col. 894.895. & 922. A. Iulius Firmicus, De Errore Profanarum Religionum. cap. 4. Bibl. Patrum. Tom. 4. p. 108. Paulinus, Epistola 4. ad Seuerum. Augustin. De Opere Monachorum. lib. c. 31.32, 33. Tom. 3. p. 1067. B. Cyrillus Alexandrinus, De Spiritualibus Oblationibus. lib. 2. Tom. 2. p. 534. E. Isichius in Lovit. lib. 4. p. 190cap. 13. Bibl. Patrum. Tom. 7 p 51. C. & lib. 6. c. 19. p. 85. E. Bernard. Oratio ad Milites Templi. cap. 2. & 4. Amalarius Fortunatus. De Ecclesiasticis Officijs, lib. 3. cap. 2. together with hhSee my Vnlovelinesse of Love-lockes. p. 12, 13, 14. accordingly.Ambrose, Chrysostome, Sedulius, Primasius, Oecumenius, Beda, Anselme Remigius, Theophylact, in their Expositions and Commentaries on the 1 Cor. 11.14, 15. Doth not nature it selfe teach you, that if a man hath long haire (in which our Ruffians glory) it is a shame unto him? But if a woman hauehave long haire, (Of which iiSee my Vnlovelinesse of Love-lockes. p. 45. to 49.our English Ladies, who hauehave cast off God and nature, shame and modesty, religion and subiection, are now ashamed, as being out of fashion) it is a glory to her; for her haire is giuen her for a covering:) doe **See my Vnlovelinesse of Lovelockes thorowout.copiously censure and condemne the frizling, nourishing, and wearing of long effeminate haire, as an unnaturall, womanish, irreligious, and unmanly practice condemned, not onelyonly by the kkHi comas muliebres producunt. Oportebat autē filios sanctae Catholicae matris nostrae Ecclesiae esse reverendos in tonsura, atque honesto habitu propter extraneos. Alienum enim est à catholica Ecclesia, & à praedicatione Apostolorū coma extensa. Vir enim, inquit, non debet nutrire comam, quum sit imago ac gloria Dei. Quid vero fit pe…us & contrarium? Hi barbam quidem formam viri resecant, capillos autem capitis saepe nutriunt. De barba quidem in constitutionibus Apostolorum dicit divina Scriptura ac doctrina; Ne corrumpas; hoc est, ne seces pilos ba…ae, ne que meretricio more ob comam efferaris. Decebat enim Nazeraeos hoc solum propter figuram, &c. Quare dicit Apostolus, Ipsa natura non docet vos, quod vir quidem si comam nutrit, ignominia ipsi est? Haec autem ignominia non laudabilis est, velut illa quae dicit, Turpitudines & ignominias contempsi. Non enim propter Deum est virtus, etiamsi propter Deum assumpta fuerit, sed propter contentionē sunt hi mores. Dicunt enim, si quis videtur contentiosus esse, nos talem consuetudinem non habemus, neque Ecclesiae Dei. Reiecit igitur eos, qui talia operantur & faciunt, & in contentione sunt à statutis Apostolorum, & ab Ecclesia Dei. Epiphanius. Cont. Haereses. Haeresis 80. C…l. 894.895.Law of God and nature, in the 1 Cor. 11.14. Ezech. 44.20. Levit. 19.27. & 21.5. Dan. 4.33. Rev. 9.7, 8. 1 Tim. 2.9. 1 Pet. 3.3. Isay 3.24 (which Scriptures I wou…d our overgrowne Lock-wearers, and frizle-pated men-women would well consider) But euen by this text of Deuteronomy, which inhibits men to put on a womans garment, or attire; of which long haire (the proper ll1 Cor. 11.15. and the Fathers and Commentators on it.1 Cor 11:15ornament of women) as well as womans rayment is a part. If then the very nourishing of long effeminate haire be a putting on of womans apparell within this Scriptures sence, p. 191as the womans cutting of her haire (as mmAmbros. Irenaeo. Tom. 1. p. 233. Clemens Romanus, Constit. Apost. l. 1. c. 4 Marlorat. in 1 Cor. 11.5, 6, 14, 15. Osiander, Pellicanus, Cornelius à Lapidē, Calvin, Iunius, Amsworth, on Deut. 22.5. with others hereafter quoted. Hierom. Epist. 12. Concilium. Gangr. Can. 17. & Gratian. Distinctio 30. Doctor Fulkes Annotations on the Rh…mish T…stament, on Thes. 2. cap. 3. sect. …. D. W…llets Synopsis Papismi. p. 354.355. Sozomeni Historiae Ecclesiasticae, l. 3. c. 13. Bibl. Patrum, Tom. 5. pars 2. p. 392. I. Rabanus Ma…rus Glossa ordinaris, & Lyra in Deut. 22.1 Cor 11:51 Cor 11:61 Cor 11:141 Cor 11:15Deut 22:5Deut 22Good Expositors testifie) is a wearing of that which pertaineth to a man, to whom the clipping of haire is proper, he being in this distinguished from a woman: and so an abomination in Gods sight, though our men and women in these licentious times beleeue the contrary; Much more must a Players putting on of womens apparell, gesture, speech, and manners to act a Play, be a putting on of womans apparell, and so an abomination to the Lord our God, within the very litterall meaning of this text, if these fore-quoted Fathers may be iudged. S. Ambrose in his nnOperum, Tom. 1. p. 232.233.Annotations upon Deuteronomy. cap. 22. dedicated to Irenaeus: Wherein he examines at large the cause, why the law should prohibit women to weare a mans garment, and men to put on womans apparell; will make this point most cleare. I shall recite his words at large. Thou hast informed me (writes he) as a sonne, that some hauehave demanded of thee, what is the reason, that the law should so severely call them uncleane, who use the garments of another sex, be they men or women. For thus it is written, The apparell of the man shall not be put upon the woman, n…ither shall a man be arrayed in a womans garment; because every one who shall doe these things, is an abomination to the Lord thy God. ooEt si vero discutias, incongruum est quod etiam ipsa abhorret natura. Cur enim homo non vis videri esse quod natus es? Cur alienam tibi as…umis speciem? Cur mentiris f…eminam, vel tu faemina virum? Suis unum quemque sexum induit natura indumentis. Demque diversus usus, diversus color, motus, incessus, diversae vires, diversa vox est in viro & faemina Sed eti…m in reliqui generis animantibus alia species leonis, alia leaenae, alia vis, alius sonus: alia ta…ri, alia vi…ulae, &c. Ibid…m. See Rabanus Maurus, lib. 2. in Deut. 22.5. cap. 30. accordingly.Deut 22:5And if thou maist truely discusse it; that is incongruous, which even nature her selfe abhorreth. For why being a man, wilt thou not seeme to be that which thou art borne? Why dost thou take unto thy selfe a different forme? Why dost thou feine thy selfe a woman, or thou woman thy selfe to be a man? Nature hath clothed every sex with its owne garments. Finally, there is a diverse use, a different colour, motion, pa…e, an unequall strength, p. 192a different voice in a man and in a woman. Yea likewise in living creatures of another kinde, there is one forme of a Lion, another of a Lionesse, yea another strength, another sound: one of a Bull, another of a Heifer. In Deere also, so much as the sex doth differ, so much doth the forme, so as thou maist distinguish them afar off. In Birds likewise there may be a proper comparison, in regard of apparell betweene them and man. For in them the very induments themselues doe by nature distinguish the sex. The male Peacockes are beautifull; the females are not adorned with so various a beauty of feathers. The Phesants also hauehave a different colour, which may distinguish the difference of the sex. What difference is there in Poultry? How shrill is the crowing of the Cocke, a solemne gift to stir up and sing, in the severall watches of the night? ppNum quid ill… mutant speciem suā? Cur nos mutare desideramus? Et quidem Graeco more influxit ut …aeminae virilibus quasi succinctioribus tunicis utātur. Esto tamen ut illae imitari videantur melioris sexus naturam: Quid viri inferioris sexus mentiri speciem volunt? Mendacium & in verbo turpe est; nedum in habitu. Denique in Templis, ubi mendacium fidei, ibi mendacium naturae. Illic assumere viros muliebrem vestem, gestumque faemineum, sacrum putatur. Vnde lex dicit: Quoniam immundus est Domino Deo tuo omnis qui faecerit haec: hoc est, vir qui stolam muliebrem induerit, &c.Doe these things change their shape… or habit? Why then doe we desire to change? And verily the custome of the Grecians hath flowne in among vsus, that women weare short coates, as being shorter then their owne. Well, be it so now, that these may seeme to imitate the nature of the better sex; why will men counterfeit the habit of the inferiour sex? A lie even in word is dishonest: much more in apparell. Finally, in Temples, where there is a counterfeiting of faith, there is a counterfeiting of nature: For men **This was the practice then of Pagan Priests in their Idols Temples.there to take unto them womans apparell, and a womanish behaviour, is thought an holy thing. Whence the Law saith: Because every one, who shall doe these things, is an abomination to the Lord thy God: that is, a man who shall put on a womans garment. But I suppose, that it speakes this, not so much of cloathes, as of manners, or of our customes and actions, wherein one act may become a man, another a woman. Whence also the Apostle saith, as an interpreter of the Law, qq1 Cor. 14.34, 35.1 Cor 14:341 Cor 14:35Let the woman keepe silence in the Church: For it is not permitted to them to speak, but to be in subiection, as the rrGen. 3…16.Gen 3:16Law saith. But if they p. 193will learne any thing, they may aske their Husbands at home. And to Timothy, ss1 Tim. 2.11, 12.1 Tim 2:111 Tim 2:12Let the woman learne in silence with all subjection: for I suffer not a woman to teach, nor to domineere over her Husband. ttQuam deforme autem … rum facere opera muliebria? Ergo & pariant, ergo parturiant qui crispant coronam sicut faeminae. Et tamen illae velantur, isti bellantur. Verum habeant excusationem qui patrio… usus sequuntur, sed tamen barbaros, ut Persae, ut Gothi, ut Armenij. Maior quid…m est natura quàm patria. Quid de alijs dicimus: qui hoc ad luxuriam derivandum putant, ut calamistratos & torquatos habent in ministerio: ipsi promissa barba, illos remissa coma? Meritò illic non servatur castimonia, ubi non tenetur sexus dictinctio. In quo evidentia naturae magisteria sunt, dicente Apostolo, Decet mulierem non velatam, &c. Haec sunt quae referas requirentibus. Vale. Ibidem.But how unseemely a thing is it for a man to doe womanish workes? Therefore also may they bring forth children, therefore may they …ravell of child-birth, who **See my Vnlovelinesse of Love-lockes, page 49.50. against this effeminate practice.crispe their haire like women. And yet those are veiled, these make war. But they may hauehave an excuse who follow the customes of their Country, which yet are barbarous, as the Persians, as the Goathes, as the Armenians. Verily nature is greater then our Country. What doe we speake of others, who adde this to their luxury, that they keepe in their service men wearing frizled haire, and golden chaines, themselues having long beards, their servants long shag haire? Deservedly chastity is not there kept, where a distinction of six is not observed. In which the euidences of nature, are so many tutorships; the Apostle himselfe saying: Is it a seemely thing, that a woman pray unto God uncovered? Doth not nature it selfe teach you, that if a man have long haire, it is a shame unto him? But if a woman have long haire, it is a glory to her, for her haire is given her for a covering. These are the things which thou maist answer to those who inquire of thee. Farewell. Thus doth this Father descant on this Scripture. S. Augustine resolves us; **Ideò credo iure infames intestabilesque haberi, qui muliebri habitu se ostentant, quos nescio utrum falsas mulieres an falsos viros melius vocem. Veros tamen Histriones, verosque infames sine dubitatione possumus vocare. Solilequiorum, lib. 2. cap. 16. Operum, Tom. 1. pag. 765.That those are rightly accounted infamous, and unable to beare witnesse, who shew themselves in womans apparell, whom I know not whether I should rather call, false women, or false men. Yet we may stile them true Stage-players, and true infamous persons without any doubt. And p. 194withal he informes us, xxEt magna quaestio …st, utrum patriae liberandae causa, muliebri tunica indutus debeat hostē decipere, hoc ipso quod mulier facta sit, fortassè verior, vir futurus. Et utrū sapiens qui aliquo modo certum habeat, necessariā fore vitam su…m rebus hum…nis, m…l…t emori frigore, quàm faemineis vestibus, si aliud no… sit, amiciri. Sed de hoc, ut dictum est, …liás videbimus. Prosecto enim cernis, quantae inquisi…ionis indigeat, qu… renus ist… progredi d…beant, ne in quasdam inexcusabiles …urpitudines decidatur, &c. Ibid…m.that it is a great Questiō, whether a man may put on womans apparell, to deceive an enemy with it, for the delivery, or safety of his Country, because in this he becomes a woman, perchance to appeare a truer man. And whether a wise man, who hath some kinde of assurance that his life will be necessary for the good of men, would rather die with cold, then clothe himselfe in womans apparell, if he can ge… no other. But of this (saith he) we shall consider more in another place. For verily thou seest how much examination it requires, to consider how far these things ought to be proceeded in, lest men fall into certaine unexcusable uncleannesses. And so he leaues the Question undecided. Iulius Firmicus Maternus, De Errore Profanarum Religionum, lib. c. 4. Bibl. Patrum. Tom. 4. p. 108.109. writing of the effeminate Sodomiticall Male-Priests of Venus, yyPurchas Pilg. Booke 1. chap. 15.who clad themselues in womans apparell, and were afterwards put to death by Constantine the Great for their unnaturall lewdnesse, as Eusebius (De Vita Constantini, lib. 3. cap. 53. & lib. 4. cap. 25.) records: hath this notable passage. The Assyrians, who worship the Aire under the name of Venus, have verily effeminated this Element, being moved I know not with what Veneration. Whether because the Aire is interposed betweene the Sea and Heaven, doe they worship it with the effeminate voyces of their Priests? zzDi… mihi, hoccine est quod in viro faeminam quaerunt, cui aliter servire sacerdotum suorum chorus non potest, nisi eff…eminent vultum, cutem poliant, & virilem sexum ornatu muliebri dedecorent, &c? Exornant muliebriter nutritos crines, & delicatis amicti vestibus vix caput lass… cervice sustentant. Deinde cum sic se alienos a viris secerint, adimpleti tibiarum cantu vocant Deam suam, &c. Ibidem.Tell me, is this the cause that they seeke a woman in a man, whom the Quire of their Priests cannot otherwise serve, vnlesse they effeminate their countenance, polish their skin, and disgrace their masculine sex with womanish attire, &c? They effeminately adorne their long nourished haire, and being clothed in delicate garments, they scarce support their head with their wearied necke. Afterwards, when they have thus estranged themselves from being men, ravished with the musicke of Pipes the… call upon their Goddesse, &c. p. 195aaQuod hoc monstrum est, quodve prodigium? Negant se viros esse, & sunt: Mulieres se volunt credi… sed aliud qualiscun que qualitas corporis cōfitetur. Considerandum e…t etiam, quale si… numē, quod si… impuri corpori… delectatur hospitio, quod impudicis adhaeret membris, quod pollu…a corporis cōtaminatione placatur. Erubescite ô miseri, supinitarē! alter vos Deus fecit. Cū cohors vester ad T…bunal iudicantis Dei accesserit, nihil vobiscum afferetis, quod Deus, qui vos fecit, agnoscat. Abijcite hunc tantae calamitatis …rrorē, & studia profanae mentis aliquādo deserite. Nolite corpus, quod Deus f…cit, s…elerata Diaboli lege damnare. Ibid.What Monster, or what Prodigy is this? They deny themselves to be men, and yet are such: They would be reputed women, but the quality of their body confesseth the contrary. Consider what deity it is which is thus delighted with the entertainment of an impure body, which adheres to unchaste members, which is attoned with the filthy pollution of the body. Blush O ye wretches, at your sottishnesse: another God hath made you! When your company shall appeare before the Tribunall of God who iudgeth, you shall bring nothing along with you, which God, who hath made you, may acknowledge. Cast away this error of so great calamity, and now at last relinquish the practices of a prophane mind. Doe not ye damne that body which God hath given you, with the wicked law of the Devill. So pathetically inveighed he against mens putting on of womens apparell. S. Chrysostome, as hee bbHomil. 38. in Matth. Tom. 2. Col. 298. C. See Scene 3. p. 169.expresly condemnes the putting on of womans array to act a Play; a thing too common in his dayes: So in his 26. Homil. in Epist. 1. ad Corinthios, cap. 11. Tom 4. Col. 453. B.C. (where he recites this Text of Deuteronomy, and notably censuresccApostolus viro comā alere semper prohibet. Nam si comam nutriat ignominia est illi. Non dixit, Si operiatur, sed, Si comam nutriat, &c. Ibid. Col. 454 B. men for nourishing, & ddTurpe est muli…ri tonderi aut radi, &c. Ibidem.women for cutting, and laying out their haire;) he hath this excellent speech. eeSigna quidem data sunt & viro & mulieri, illi quidem imperij ac principatus; huic vero subiectionis: Cum his autem hoc quoque; quod hoc quidem operto sit capite, ille vero apertum c…put h…beat & nudum. Si haec ergo sunt signa, ambo peccant, bonum ordinem consundentes, & Dei constitutionem, & suos limites transgredientes; ille quidem decidens ad hu…us humilitatem & deiectionem; haec verò in virum insurgens per habitū ac figurā. Si enim fas non est vestem mutare, & ne que huic quidē toga indu… illi vero instita, & muliebri tegumento capitis. Non enim erit, inquit, viri ornatus super mulie…ē, ne que indu…tur vir veste muliebri: multi magis haec non sunt mutanda, &c. Ibidem.There are certaine signes given both to a man and woman; to him verily of command and principality; to her truly of subiection: and among these this also; that the woman should have her head covered; but the man his head uncovered and bare. If these p. 196therefore are signes, both of them sinne, when as they confound this good order, and the constitution of God, and transgresse their limits; he, in falling downe to the humility and deiection of the woman; she, in rising up against the man, by her apparell and shape. For if it be not lawfull for them to interchange their garments, neither for a woman to bee clad in a mans Gowne; nor for a man to be attired in a womans Gowne, or Vaile; For he saith; Neither shall the ornament of the man be put upon the woman; neither shall the man be clad in womans apparell, Deut. 22.5. much more are not these things to be changed, &c. To passe by Damascen. Paralellorum. lib. 2. cap. 65. together with Beda Expositio in Deuteronom. c. 22. Operum. Tom. 4. p. 164… who condemne mens putting on of womens apparell from this Text, which they recite: that elegant Bishop of Marcelles, Salvian, doth exceedingly tax the Romanes for permitting men to weare womans apparell, not onelyonly in ordinary converse; but **See lib. 6. De Gubernat. Dei throughout.even upon the Stage. ffQuis credere, aut etiam audire possit, convertisse in muliebrem tolerantiam viros, non usum suū tantum atque naturam, sed etiam vultum, incessum, habitum, & totum penitus, quicquid aut in se…u est aut in …su viri: adeo versum in diversum omnia erant… ut cum viris nihil magis pudori esse oporteat, quā si muliebre aliquid in se habere videantur; illic nihil viris quibusdam turpius videretur, quàm … in aliquo viri viderentur. De Gubernat. Dei, lib. 7. p. 263.264.Who (writes he) could beleeve or heare, that men should have turned into a womanish patience, not onelyonly their use and nature; but even their countenance, pace, habit, and all whatsoever is in the sex, or in the use of a man: all things were so turned upside downe, that whereas nothing ought to be more shameful to men, then that they should seeme to have any womanish thing in them; there nothing did seeme more dishonest to certaine men, then that they should seeme to be men in any thing, &c… ggIllud verò magis ingemiscendum at que I…gendum est, quod tale hoc scelus crimen etiam totius reipub. videbatur. Et universa Romani nominis dignitas, facinoris prodigiosi inurebatur infamia… Cum enim muliebrem habitum viri sumerent, & magis quam mulieres gr… dum frangerent, cum indicia sibi quaedam monstruosae impuritatis innecterent, & faemineis tegminum illigamentis… ut capita velarent, atque hoc publice in civitat… Romana vrbe illic summa ac celeberima; quid aliud quam Romani Imperij dedecus …rat, ut in medio Reipublicae sine execrandissimum nephas palam liceret admit…, &c? Ibidem … page 265.266. vid. 267.268.This therefore is more to p. 197be lamented and pittied, that this so great a wickednesse did seeme the crime of the whole Common-wealth; and the whole dignity of the Roman name was branded with the infamy of this prodigious wickednesse. For when men should clothe themselves in womans apparell, and become more effeminate then women, and cover their heads with feminine attires, and this publikely in a Roman City, yea, in the most… famous and chiefe City there; what else was it, but the shame of the Roman Empire, that in the middest of the Commonweale this most execrable wickednesse should be tolerated without controll? Asterius Bishop of Amasea, who flourished about the yeere of our Lord, 390. in his Homily, In Festum Kalendarum. Bibl. Patrum. Tom. 4. p. 705. C.D. writes thus: hhCondiscun… illiberales & inhonestas Scenicorum artes ac studia, unde mollities ac dissolutio morum. Nonne velato ore in faeminam degenerat… ille for…s, ille animo praestans, ille in armi… suis admirabilis, hostibus formidabilis? Tunicam ad tales demittit, Zonam pectori circum volvit, calceamenta muliebria sumit, &, more faeminarum capiti crobilum imponit, quin etiam cum lana colum circumfert, dextra que filū ducit, qua trophaeum ante… tulit, spiritum que ac vocem in acutiorē ac muliebrem son… ̄ extenuat… Hae telebritatis huius utilitates: haec hodierni festi publici commoda ac fructus, &c. O stultitiam! O caecitatem! Ibid.That in this feast, the people did learne the infamous and dishonest arts and studies of Stage-players, from whence effeminacy and dissolution of manners did proceed. Doth not that valiant man, that man of courage, who is admirable in his armes, and formidable to his enemies, degenerate into a woman with his vailed face? he lets his coate hang downe to his ankles, he twists a girdle about his brest, he puts on womens shoes, and after the manner of women, he puts a cawle upon his head; moreover, he carries about a distaffe with wooll, and drawes out a thred with his right hand, wherewith …e hath formerly borne a trophie, and he extenuateth his spirit and voyce into a shriller and womanish sound. These are the profits of this solenmnity: these are the commodities and fruits of this dayes publike feast. O folly! O blindnesse! &c. So vehement is this godly Bishop against this unmanly practice, even in case of Stage-playes, which he much condemnes… Our learned Country-man, Aleb…vinus, writing, of the practices of the Pagan Romanes on the Kalends of Ianuary, now our New-yeeres day; informes us; that iiQuidam mu…abant se in species monstruosas, in ferarū que habitus transformabant. Alij in faemineo gestu mutati, virilem vultum effaeminabant. Nec immerito, &c. De Divinis Officijs. l. c. 4. Col. 1013.1014.divers of them did transforme themselves into monstrous p. 198shapes, and into the habit of wilde beasts. Others (saith hee) changed in a feminine gesture, did effeminate their manly countenance: neither unworth…ly hauehave not they a manly fort…tude, who have changed themselves into a womans habit, or have put on a womans attire. Now because the whole world was replenished with these and other miseries, the whole universall Church hath appointed a publike fast to be kept on this day (which fast it seemes is now forgotten) in as much as the Author of life should put an end to …hese calamities: so doth he stile these effeminate practices. To these recited Fathers and Councels I might adde Aste…anus De Casibus, lib. 2. Tit… lus 54. Aquinas prima secundae. Quaest. 102. Artic. 6. 6^m. & secunda secundae. Quaest. 169. Artic. 2. 3^m. Alexander Alensis. Theologiae summa. pars 2. Quaest. 135. Memb. 2. pag. 617.618. Glossa Ordinaris, Lyra, Tostatus, Pellicanus, Cornelius à Lapide, Rabanus Maurus, Calvin, Iunius, Dionysius, Carthusianus, Ferus, Osiander, & Ainsworth on Deut. 22. v. 5. Bishop Babington, M. Perkins, M. Dod, M. Downham, M Elton, Osmond Lake, M. Iohn Brinsly, Calvin, Bishop **Chatechisticall Doctrine.Andrewes, D. Griffith Williams, D. **De Iure Conscientiae. lib. 5. cap. 39. p. 27…. sect. 30.Ames, with sundry others upon the 7. Commandement. Peter Martyr, Locorum Communium Classis. 2. cap. 11. sect. 68.79. Bullinger & Marlorat in 1 Cor. 11.6. Gulielmus Parisiensis, De Fide & L…gibus, cap. 13. Danaeus Ethicae Christianae… l. 2. c. 14. Polanus Syntagma Theologiae. lib. 10. cap. 26. p. 665. The rich Cabinet, London 1616. p. 116.117, 118. Maphaeus Vegius Laudensis. De Educatione Liberorum. lib. 5. c. 5. Bibl. Patrum. Tom. 15. p. 882. E. A short Treatise against Stage-playes by an Anonymous Author, tendred to the Parliament. Anno 1625. p. 17. W. T. In his Absoloms fall. fol. 9. Stephen Gosson his Playes confuted. Action 2. The third Blast of Retrait from Playes and Theaters: M. Northbrook, his Treatise against Vaine Playes and Enterludes. fol. 36. and D. Reinolds, in his Overthrow of Stage-playes. p. 8. to 20. & p. 85. to 103. where this point is largely and learnedly debated. All these, with infinite others in their Treatises against Stage-playes, doe utterly condemne the p. 199putting on of womans apparell, especially out of wantonnesse to act a Play, as a violation of this text of Deuteronomy, and an abomination to the Lord our God: neither was there ever any one Divine that I hauehave met with, who did contradict this truth; therefore we need not doubt or question it, but submit unto it without any more disputes.

Lastly, the very reasons alleaged against the putting 7on of womans apparell on men, will evidently evince it to be sinfull to put it on to act a Play. For first, the very 1putting on of womans apparell (much more to act a lewde lascivious Enterlude) is an unnaturall, and so a detestable and shamefull act: as not onelyonly kkIrenaeo. Tom. 1. p. 233. Ainsworths Notes on Deut. 22.5.Deut 22:5Ambrose, and the fore-quoted Christian Authors, but even llNon videntur tibi contra naturā vivere, qui cōmutant cum faeminis vestem… Seneca Epist. 121.Seneca and mmO scelus! en …luxae veniunt in pectora vestes: scinde puer, scinde, &c. Achill. id lib. 1. See D… Reinolds. Overthrow of Stage-playes. p. 12.13.Statius, with other Pagans testifie. For since nature hath made a difference, not onelyonly betweene the sex, but nnSee Ambrose I…enaeo, Purchas … Pilgrimage, & Voyages, Novus Orbis, Munsters Cosmograph. …e…us. De Moribus Gentium, Strabo, Gotardies, L…rius, and all other Historians and Cosmographers.even betwixt the habit and apparell of men and women, as well among the most barbarous, as the civilest Nations, in so much that they are visibly distinguished by the diversity of their rayment one from the other: it must needs be a violation of the very dictates of nature, for a man to clothe himselfe in that apparel which nature and custome have prescribed to another sex, as mis-becomming his. As oo1 Cor. 11.14. See Ambrose, Hi…rom, Primasius, Chrysostome, Theodoret, Sedulius… Remigius, Beda, Anselm…, Occumenius, Haymo, Ibid. and my Vnlovelinesse of Love-lockes, p. 8. to 16.1 Cor 11:14nature it selfe doth teach men, that it is a shame for them to weare long haire (though our moderne Ruffians glory in it) because it pp1 Cor. 11.15. See Glossa Ordinaris, Lyra, Bulinger, Calvin, Marlorat, and others on the 1 Cor. 11.6. accordingly.1 Cor 11:151 Cor 11:6is naturally proper unto women, to whom it is given for a vaile, a covering: so much more doth it teach men, that it is a detestable, unnaturall, shamefull thing for them, to put on womans attire to act a Strumpets part. Hence men in womens, and women in mens apparell have beene ever odious. Witnesse qqLampridij Heliogabalus, Eutropius, Rerū, Rom. l. 10. fol. 124.125. Zonaras Annal. Tom. 2. fol. 106… & 107.Heliogabalus, p. 200rrSuetonij Nero. …ect. 26. Zonaras Annal. l. 2. f. 98 b. Eutropius, l. 9. f. 104. Nero.Sporus, ssIustin Hist. l. 1. Athenaeus Dip…. l. 12. c. 12.13. Diodorus Siculus. Bibl Hist. l. 2. sect. 23. Orosius Hist. l. 1. c. 19. Sleidan, de 4^••. Imperijs. l. 1. p. 19.Sardanapalus, ttSu…tonij Nero. sect. 28. Luvenal. Satyr. 8.Nero, Caligula, (Suetonij Calig. sect. 52.54. & others; together with the uuEusebius De Vita Const. l. 3. c. 53. Iulius Firmicus, De Errore Prosanarum Religionum. c. 4. Purchas Pilgrim. Booke 4. ch. 7.Male-priests of Venus, xxPhilo Iudaeus, De Specialibus Legibus. page 1059.1060. & De Vita Contempl. p. 1209.1210.the Roman Galli or Cinaedi, the passive Sodomites yyPurchas Pilg. Booke 8. c. 7.in Florida, zzPurchas Pilg. Book 9. c. 1.Gayra, and aaPurchas Pilg. book 9. c. 11. & Cieza. c. 64.Peru; who clothing themselves sometimes, not alwayes in womans apparell (as did also bbMathew Paris, Hist. Angl. p. 160.161. See here p. 18.2.William Bishop of Ely to his shame,) are for this, recorded to posterity, as the very monsters of nature, and the shame, the scum of men. Witnesse the ccPurchas Pilg. Book 6. c. 10.Inkeepers of …ez at this day, who attyring themselves like women, shaving their beards, and becomming effeminate in their speech, are so odious to these very Infidels, (some base villaines onelyonly excepted who resort vntounto them,) that the better sort of people will not so much as speake to them, neither will they suffer them to come within their Temples. If men in womens apparel be thus execrable unto Pagans, how much more detestable should they bee to Christians, who are taught not onelyonly by the light of nature, but of the dd1 Cor. 11.14. Deut. 22.5. Zeph. 1.8. Rom. 1.27.1 Cor 11:14Deut 22:5Zeph 1:8Rom 1:27Gospel too, to hate such beastly male-monsters in the shapes of women? And as the verdict of human nature condemnes mens degenerating into women; so from the very selfesame grounds, it deepely cēsures the aspiring of women above the limits of their female sex, & their metamorphosis into the shapes of men, either in haire, or apparell. As nature dictates to men, ee1 Cor. 11.14.1 Cor 11:14that it is a shame for them to weare long haire, or womans rayment, so it instructeth women, that it is a shame, a sinne for them, to put on mans apparell, or to clip or cut their haire their feminine glory (as our Viragoes doe) because it is given them as a naturall covering to distinguish them from men: as the Apostle plainly teacheth, in the 1 Cor. 11.5, 6, 15. the 1 Tim. 2.9. & Deut. 22.5. Hence the Councell of Gangra ffSi qua mulier propter diuinū cultū (ut aestimat, crines attondeat quos ei Deus ad subiectionis materiam tribuit, vel habitum mutat, & pro solito muliebri amictum virilem sumit, tanquam praeceptum dissolvens obedientiae, anathema sit. Ibid. Canon. 13.17. Surius, Tom. 1. p. 373. Gratian Distinctio 30. Sozomeni Hist. lib. 13. cap. 13.did anathematize those women, as infringers of the p. 201law of nature, and of the precept of subiection, who did either cut their haire, or clothe themselves in mans apparell, though it were under pre…ence of Religion, as ggNicepherus, Eccl. Hist. l. 17. c. 5. Cent. Mag. Tom. 6. Col. 349. & 808.Theodora (who lived a penitentiary life in mans apparell for her adultery in a Monastery for sundry yeeres together) is recorded to have done, and as some hhHierom. Epist. 48. c. 3. Sozomeni. Hist. Ec. l. 3. c. 13. Nicetas advers. Arrianos. l. 5. Bib. Patrum. Tom. 12. pars 1. pag. 587. H. Baronius & Sp…ndanus, An. 57. sect. 27. Pamelius Notae in Cypriani Ep. 62. n. 9. p. 84. a.preposterous Nonnes in Egypt did: Hence Gratian Distinctio 30. Summa Angelic…. Tit. Faemina. together with Calvin, Bullinger, Marlorat, Lyra, & Glossa Ordinaris, with sundry others on 1 Cor. 11.5, 6. & Deut. 22.5. & Synodus Turonica, Anno 1583. apud Bochellum. Decreta. Ecclesiae. Gallicanae. lib. 6. Tit. 9. cap. 1…. (whose word I would our man-women English Gallants would consider) expresly teach us; iiNatura inquit, ipsa abhorret mulierē rasam cernere: faedum est aspectu, & monstri instar, &c. Calvin. Ibidem.that even nature herselfe abhors to see a woman shorne or polled; that a woman with cut haire is a filthy spectacle, and much like a monster; and **Vehemen…er absurdum apud omnes …sset si muliet at…onsa com… prod…ret in publicum: id …nim perinde esset ac si viri in se tr…nsumeret personam, &c. Bulingerus & Marlo…t. Ibidem.that all repute it a very great absurdity for a woman to walke abrode with shorne haire; for this is all one as if she should take vponupon her the forme or person of a man, to whom short cut haire is proper, it being naturall and comly to women to nourish their haire, which even God and nature have given them for a covering, a token of subiection, and a naturall badge to distinguish them from men. Yet notwithstanding, as our English Russians are metamorphosed into women in their deformed **Which frizled haire is condemned by Concil. Constantinop. 6. Can. 96. & Synodus Turonica. 1583. Concil. Bituriense 1584. apud Bochellum.frizled lockes and haire, so our English Gentlewomen, (as if they all intended, to tu…ne men outright and weare the Breeches, or to become Popish Nonnes) are now growne so farre past shame, past modesty, grace and nature, as to clip their haire like men with lockes and foretops, and to ma…e this Whorish cut, the very guise and fashion of the times, to the eternall infamy of their sex, their Nation, and the great scandall of religion. Yea, the unnaturall shamelesse Papists, bidding as it were professed defiance both to God, to nature, Moses, and S. Paul, hauehave p. 202made this a llBaronius & Spo…danus. Annal. Eccl. Anno 57. sect. 27. Cent. M…gdeb. Cent. 11. Col. 333. l. 30. & Cent. 12. Col. 974 l. 50. Lyra in 1 Cor. 11.5, 6 Paulus Windeck, De Theologia Iurisconsultorum. Locus 38. p. 107.…08, 109. Summa Angelic…. Faemin…. The Rhemists & D. Fulkes Notes on the Rhemish Testament on the 2 Thes. c. …. sect. …. Pamelius. Notae in Epist. 62. Cyprian…. n 9 p. 84. Historia Bambergensis. Zonaras Annal. Tom. 3. f. 141.155, 165 Lupoldus De Zelo Vet. Princ. Germanorū. c. 13. Bibl. Patrū. Tom. 15. p. 741 b. Acosta Hist. Indiae. l. 5. c. 15. Purchas Pilg Book 8. c. 12. Mas…aeus Select. Epist ex India. l. 4 p. 170… Petrus …luniacensis. Epist. l 3. ad Germanos. Fratres. Epist. 17 Francis De Croy his first Conformity. c. 11 p. 301 Cor 11:51 Cor 11:6solemne Ceremony at the admission of all their Nonnes into their unholy orders, to poll their heads, and cut their haire, in token that they are now immediately espoused unto Christ, and so are freed from all subiection to men, or to their husbands, (as I presume those English women think they are, who cut their haire.) An unnaturall mmSee D. Willets Synopsis Papismi p. 354.355. & D. Fulkes & M Car…wrights Notes on 2 Thes… 3. sect. 22 Thess 3unchristian shamefull practise, derived (as nnBaronius & Spondanus An. 57. sect. 27. …aulus Windecke, Theologia Iurisconsultorū. … Locus 38. p. 108.themselves acknowledge) from the Pagan Roman Vestales (a fit patterne of imitation for all Popish Nonnes) who entring into that idolatrous order did use to ooPlin Nat Hist l. 5. c. 12. Baronius, S…ondanus, Windeck, and others qua supra. Martial. Epig l 9. Ep. 18.27.poll their heads and consecrate their haire to the Goddesse Lucina, hanging it for a monument on a sacred Lote-tree. Well, let the Romanists and their Nonnes who give a reason for polling their religious Virgins that ppLyra on 1 Cor. 11.6 Baronius, Spondanus, Windeck, qua supra.1 Cor 11:6its a token of their freedome from all subiection to men, &c. (whereas they should rather plead they are men indeed, not women, and so are not bound to nourish their haire) much like the reason of those foolish Ruffianly Friers, or Crinitifratres, whom S. Augustine reproving for wearing long haire against the Apostles precept. qqIam illud si dici potest, quā luctuosè ridiculū est, quod rursus invenerūt ad defensionē crinium suorū Virū inquiunt, prohibuit Apostolus habere comā. Qui autem castraverūt seipsos propter regnū, caelorū iàm non sunt viri. O dementiā singularē, &c… Aug. De Opere Monachorū. c. 32. Tom. 3. p. 1068. See the Rhemists, D. Fulke, & M. Cartwright, Notes on 2 Thes. 3. sect. 2.2 Thess 31 Cor. 11.14. to the scandall of religion, replied, that the Apostle prohibits men onelyonly to weare long haire, and they were no men (as our effeminate hairy men-monsters hardly are) because they had made themselves Eunuches for the Kingdome of Heauen, and so were exempted from the Apostles text, as the **Lyra, Baronius, Spondanus, Windecke, qua supra, & Summa Angelica. Faemina.Papists say these Nonnes of theirs are, though all other p. 203women wha…soever are included:) or let our English shorne Blowses, thinke what they will of this vile practise; yet sure I am that God, that Scripture, Nature, modesty, Religion and all ingenious persons, who have any sparkes of nature in them much condemne it, as an abominable guise, unfit for any but lewd Adulter…sses and notorious Whores, (as many ssSee Iohn Ba…s Acts of English Votaries, Centuria. Magd. Cent. 12. Col. 107 & 12. Col 66…. The Anatomy of the English Non: at Lisborne. Onus Ecclesiae. c 22 sect 12.polled Nonnes and shorne-frizled English Maddames are.) Hence the ttTacitus De Moribus Germanorum. c. 6. Boemus De Moribus Gentiū. l. 3. c. 12. Munsters Cosmog. l. 3. c. 13 Alexa… der ab Alex l. 4. c. 1. Baronius & Spondanus. An. 57. s…ct 27. Capit Regū Francorū l. 6. c 2. & …in…ecke qua supra. p. 108.ancient Germanes and uuPurchas Pilg. l 5. c. 5.9. & l. 9 c. 1. Alex ab …lex l. 3. c. 5. Apuleius De …sino au…o l. 2. & Caelius Rhod Ant Lect. l. 29. c. 18.others, did use to shame and punish notorious Adulteresses and Whores, by shauing off their haire, as the most ignominious punishment that could befall them. xxIustinian. Codicis. l. 9. Tit 9. Lex 30. Sed. hodie, adultera tonsa, M…nastico habitu suscepto, &c Ambros. ad Virginē Lups…m. c. 8. Tom. 4. p. 216… B. Zonaras Ann…l. Tom 3. f. 14.1.155, 165 Nic…h…r. Hist. Eccl. l 17. c 5. Cent. Mag. Tom. 6 Col. 349 & 808. Capitul Franc. l. 6 c. 2. & Windeck qua supraSir 50:17Hence the ancient Roman Emperours did usually punish Adulteresses by cutting their haire, and then thrusting them into a Monastery, to doe penance there, the true originall of this Popish custome. And hence the French Synode under Pope Zachery, in the yeere 742. decreed. yySimiliter velatae & sanctimoniales si in crimen fornicationis lapsae …u…r…nt, post tertiam verberationem in carcerem missae sequentem annum ibi paeni…entiam agant, & radantur omnes capilli capitis carum Surius Concil. Tom. 3. p. 40.That if any Nonnes and holy Virgins did fall into adultery (as many did) they should be thrice whipped, then cast into prison for an whole yeere, and have all the haire of their head shaven quite away; to make them odious for ever after, yet Romanists glory in this their feminine tonsure of their Nonnes; Whereas the Counc…ll of zzNicetae Thesauri Orthodox l. 5. c 14. Bibl Patrum Tom. 12 pars 1. p. 587 B.Ariminum under Constantius (as if it had beene purposely somoned to convict the Papists of heresie in this very Ceremony of installing Nonnes) together with the Councel of aaCan 13.17. Surius Tom 1. p… 373. Nonnullae autem p…etatis simul…tione caput tondere & contra quàm deceret sexum muliebrem virilem h…bitum indu…re adductae s…n…. His de causis Episccpi finitimi G…ngris in unum convenerunt, & istis Ecclesia c…tholica interdicunt, &c Sozomeni. Hist. Eccl. lib. 3. cap. 13.Gangra, condemned Eustatius for an heretique; Quod mulieres comam detondere monuisset: for that he had p. 204perswaded women out of a pretext of holinesse, to cut their haire, against the very Lawes of God and nature. Now as womens clipping of their haire like men is thus execrable in it selfe, because unnaturall; so is their putting on of mans apparell, or men of theirs, especially for merriment. To passe by bbBaronius & Spondanus, An. 302. sect 5.Dom…a, who clad her selfe in mans apparell to avoyd the rage of the Tyrant Maximinian; together with that mirror of conjugall fidelity, ccPlutarchi Amatorius. Moral. Tom. 3. page 345.346. Asterij. Homilia. Quod non licet demittere uxorē, &c. Bibl. P.T. 4 p. 707. G. Petrus Victorius l. 18. Var. Lect. c. 15.Empona, who cut her haire, and wore mans apparell lest she should betray her Husband Iulius Sabinus, being discovered, with whom she lived 9 yeeres in a vault, as ddHist. l. 4. c. 15.Tacitus relates; with some eeSee p 184. & Isiodor Pelusiotes. Epist. l. 2. Ep. 53. See my vnlovelines of Love-locks, p. 44. to 49…other women formerly mentioned, who have cut their haire and put on mans apparell for learning, danger, or religion sake, whose practise I cannot approve, since God and nature both condemne it: I shall onelyonly remember two Stories more, very pertinent to this purpose. The first is of the Argi…ae, or ffPlutarchus De Virtutibus. Mulierū. Tom. 1. Moral. page 516.517.Graecian women of Argos, who driving Cleomenes King of Sparta from their besieged City under the conduct of Telesilla, the most of the Argivi being slaine before the siege; in remembrance of this their victory, ordained a feast on the seventh day of the fourth monethmonth, wherein they exercised their, Hibristica sacra, or contumelious solemnities, in which they clothed women in mans apparell, and men with womens haire-laces, veiles, and head attires: (inverting the very course of nature both in the male and female sex:) And withall that they might seeme to contemne and disgrace their Husbands, they inacted this law (which our English shorne Viragoes might doe well to put in practice) that all married women should put on beards, when ever they should lie with their Husbands: which puts me in minde, not onelyonly of ggAlexander ab Alexandro. l. 4. c. 13. fol. 213. Caeliu… Rhodig. Antiqu. Lect. l. 29. c. 18.bearded Venus (to whom men sacrificed in womens, and women in mens apparell, as **Macrobius Saturnaliū. lib. 3. cap. 8.Macrobius hath recorded) whom they pictured like a man from the girdle upward, and like a woman onelyonly from the girdle downwards, because they deemed her both a man and a woman: (a lively emblem of our halfe-men-women monsters:) but likewise of the Winnili or Lombards wives, hhPaulus Diaconus, De Gestis Longobardorum. lib. 1. c. 8.who going to Goddanus with their Husbands to desire p. 205of him the victory against the Vandals with their haire hanging loose below their cheekes in forme of a beard; Goddanus seeing them out of his window, and taking them to be men with very long beards, demanded … Qui sunt isti Longobardi? from whence they were after called, Lombards, quasi Long-beards, as some, or as other Historians have recorded, because iiMunsteri Cosmograph. lib. 2. c. 22. p. 229.their Husbands to increase the number of their Army at their first eruption, that so they might be more terrible to their enemies, did untie their wives long haire and fashion it to their faces like a beard, deceiving their enemies with this Stratagem. which if our English polled females (who may do well to make them beards of the haire they have shorne from their Lockes and Foretops) will but imitate, they may then seeme bearded men in earnest, and fall to wearing breeches to, (as they have lately taken up mens Tonsure, Lockes and Dublets, kkRom. 1.26.Rom 1:26if not more:) and so bee like these mannish Argivae, ouer-ruling nature and their Husbands both at once. The second History is that of llPlutarch De Virtutibus Mulierum. Mor. Tom. 1. p. 544.545. Dyonisius. Hallicarnassaeus. Antiqu. Romanorū. lib. 7. c. 1 p. 633.634.Aristodemus the Tyrant, surnamed effeminate, because he wore long womanish haire, for which the very Barbarians did condemne him. This unnaturall Tyrant endevoring to effeminate the Cumaeans, commanded and taught their Youths to **The like we reade in Athenaeus. Dipn. l. 6 c. 6. p. 4…1. of …no…us the Tyrāt of Erythrae.nourish thei… haire like women, to colour it yellow, to curle and embroyder it, and binde it up in phillets; and to weare painted and embroydered Gownes and garments untill they were past 20. yeeres of age. And withall he compelled their women to cut their haire round, and to put on m…ns apparell. Which invertion of the course of nature in both sexes (condemned by mmIniurijs quas in mulie…es, & ingenuos pueros exercebat, omnia sua superant flagitia. Ibidem.Plutarch, as a tyranny beyond all his other wickednesses) did make him so execrably odious to the Cumaeans, that they rose up with one accord against him and slew him, together with all his posterity, as detestable and worthy ruine both with God and man. It is evident then by all these premises: that the putting on of womans apparel, and so è converso; is **Habet enim & sexus institutam speciem habitus, ut in. viris tonsi capilli, in mulieribus …edūdantia criniū, quod maxime virginibus insigne est, qu…rū & ornatus ips… proprie sic est ut concumulatus in verticem ipsum capitis suo arcem ambitu crinium contegat. Isi…de… Hispalensis. Originum. l. 19. c. 23.an unnaturall, and so a **See Purchas his Pilgrim. cap. 5…. accordingly.shamefull, an abominable act: p. 206therefore to put it on to act a Play, must needs bee such.

2Secondly, as it is an unnaturall, so likewise it is an effeminate act to put on womans apparell, especially to play a womans part. This all the fore-quoted Authors, together with Act 5. Scene 3. abundantly testifie: This Plutarch, and Dionysius Hallicarnasseus in the now recited History of Aristodemus the Cumaean Tyrant; together with Orosius, Suetonius, nnEffaeminati corpore at que animo ne scintllā quidē retinent gene…is masculi protinus plectentes cincinnos ornantes que : nec pudet eos data opera marem sexū mutare in faeminā. Philo De Specialibus Legibus. p. 1059.1060.Philo Iudaevs, Diodorus, Siculus, Athenaeus, Iustin, Lampridius, Iuvenal, Eusebius, Purchas, and the ooSee pag. 108.fore-quoted Historians, who condemne Sardanapolus, Heliogabalus, Nero, Sporus, the M…le-priests of Venus, the Roman Galli, Cinaedi and others formerly mentioned for so many Monsters of unparalled effeminacy, for putting on womans attire, together with the very grounds of common reason, fully evidence. For what higher streine of invirility can any Christian name, then for a man to put on a womans rayment, gesture, countenance and behaviour, to act a Whores, a Bawdes, or some other lewd, lascivious females part? If this bee not effeminacy in the suparlative degree, I know not yet what effeminacy meanes. But if it be effeminate, as **See Purchas his Pilg. c. 51.all must grant, then it must needs be sinfull, yea abominable, since pp1 Cor. 6.9, 10 Gal. 5.19, 21. Eph. 4 19 Militum Christi verū, nihil molle decet. …mbros Enar. in Psal. 38 See Purchas his Pilg. cap. 51.1 Cor 6:91 Cor 6:10Gal 5:19Gal 5:21Eph 4:19Ps 38effeminacy is both an odious and a condemning sinne, as both Scriptures and Fathers doe proclaime it.

Thirdly, a mans putting on of womans apparell,**See Bulingerus De Theatro. l 1 c. 50.51, 52. be it to act a Play, qqAmbros Irenaeo, Calvin, Babington, on the 7. Commandement, and all the fore-quoted Authors. p.is a dishonest, immodest, and unseemely thing, which becomes not Christians or religion: it is a thing of ill, not good report; a thing not honest, but vile and filthy in the sight of all men, as the fore-alleaged Authors, and Act 5. Scene 3. together with every ingenious mans conscience and experience testifie. Therefore it must needs be sinfull, as the recited Fathers, and rr1 Cor. 11.13, 14, 15. 1 Tim. 2.9, 10. Phil. 4.6. Eph. 4….17, 18, 19, 20. 1 Cor. 13.5. Tit. 2.11…12. Rom. 1.28. c. 14.16, 19.1 Cor 11:131 Cor 11:141 Cor 11:151 Tim 2:91 Tim 2:10Phil 4:6Eph 4:17Eph 4:18Eph 4:19Eph 4:201 Cor 13:5Titus 2:11Rom 1:28Marginall Texts of Scripture will more fully evidence.

p. 207Fourthly, a mans clothing himselfe in Maides attire, 4is not onelyonly an imitation of effeminate idolatrous Priests and Pagans, ssMacrobius Saturnal. l 3. c. 8. Plutarch De… Virtutibus Mulierum. l. Iulius Firmicus, De Origine profanarum. Relig. c. 4. Eusebius De Vita Constantius. l. 3. c. 53. Purchas Pilg. l. 4. cap. 7. & his Pilg. chap. 8.who arrayed themselves in womans apparell when they sacrificed to their Idols, and their Venus, and ttSee Act. 1.2, 3…Acts 1:2Acts 1:3celebrated Playes unto them; which as uuIn Deut. c. 22Deut 22Lyra, xxPrima secundae. Quaest. 102. Arti…. 6.6m secunda secundae Quaest. 169. Artic. 2.3m.Aquinas, and yySumma Theologiae. pars 2. Quaest. 135. Memb. 2.Alensis well observe, was one chiefe reason, why this Text of Deuteronomy prohibits, mens putting on of womens apparell, as an abomination to the Lord: but a manifest approbation and revivall of this their idolatrous practice. Therefore it must certainly uuSee Act 2. thorowout.Acts 2be abominable, and within the very scope and letter of this inviolable Scripture, even in this regard.

Fiftly, this putting on of womans rayment, xxEt haec est tota ratio damnationis, perversa administratio conditionis à conditis. Tertul. De Sp…ctac. Tom. 2. p. 384.is a meere abuse of it. The end why God ordained apparell at the first, was onelyonly yyGen. 3.21. Rev. 3.18. Prov. 17.26. 2 Chron. 28.15. Mat. 25.36, 43. 2 Cor. 5.2.Gen 3:21Rev 3:18Prov 17:262 Chr 28:15Matt 25:36Matt 25:432 Cor 5:2to cover nakednesse; zzIob. 31.19, 20. c. 24.7, 8. Hag 1.6. Mat. 6.25. to 32.Job 31:19Job 31:20Hag 1:6Matt 6:25–32to fence the body against 5cold, winde, raine, and other annoyances: to aaRev. 3.17, 18. Ezech. 16.4. to 13, 39, 40. Alexander Fabritius, Destructorium Vitiorum. pars 6. c. 2 Obsopaeus De Luxu Vestium. The Homily against Excesse in Apparell.Rev 3:17Rev 3:18Ezek 16:4–13Ezek 16:39Ezek 16:40put men in minde of their penury, their mortality, bb2 Cor. 5.2, 3, 5. Rom. 13.14. Rev. 3.18. c. 7.9. Gal. 3.27. Eph. 4.24. Col. 3.10. 1 Pet. 3.3.2 Cor 5:22 Cor 5:32 Cor 5:5Rom 13:14Rev 3:18Gal 3:27Eph 4:24Col 3:101 Pet 3:3their spirituall clothing from Heaven, and the like; and ccDeut. 22.5. 1 Pet. 3.3. 1 Tim. ….9. 1 Cor. 11.9. to 16. and most Expositors on it. Clemens Alexandrinus Paedag. l. 3. c. 3. Ambros. Irenaeo. Tom. 1. p. …33.24. H. 8. c. 13.1. & 2. Phil. & Mar. cap. 2. with all other Statutes of Apparell, and Authors who have written of Apparell.Deut 22:51 Pet 3:31 Cor 11:9–16Mark 2to distinguish one Sex, one Nation, ddProprius habitus unicuique est, tam ad usum quotidianum quam ad honorem & dignitatem. Purpura praetexta & stola, nativitatis insignia, non potestatis: generis, non honoris; ordinis; non superstitionis. Tertul. De Idololat. lib. cap. 16.17. See De Pallio. lib.one dignity, office, calling, profession from another. Now a mans attyring himselfe in womans array, as it serves for neither of these good ends for which garments were at first ordained; which proves it a meere abuse: so it perverts one principall use of garments, to difference men from women; by confounding, interchanging, transforming these two sexes for the present, as long as the Play or part doth last. If therefore p. 208mens ordinary wearing of womens garments, if the put…ing of them on in any other place but in a Play-house, or the wearing of them in the streets for an houre or two, and that but seldome; be within …he malediction of this text, or an unlawfull thing (as our very **D. Gag…r, & D. Gentilis in D. Re…nolds Overth…ow of Stage playes, p… 9.15, 86, 91, 92, 167, 169… 170.Antagonists in this case of Playes, confesse) because it transformes the ffAmbros. Irenaeo. Tom. 1. p. 233. Quē si puellarū inse…eris choro, Mire s…gaces falleret hospi…es Discrimen obscurū solutis crinibus, ambiguo que vultu. Horace Carm. lib. 2. Ode 5.male in outward appearance into the more ignoble female sex, and nullifies that externall difference betweene them, which it ought to make: Then questionlesse mens arraying themselves in womans vestments to act a part in Masques, in Playes, or other Enterludes, must needs be much more abominable, within the meaning of this Scripture: because it not onelyonly inverts these Sexes which God and nature have distinguished: but also abuseth apparell, not to any good or necessary purpose ggRom. 3.8.Rom 3:8which is evill; but to an unnecessary, lewde, lascivious end, from whence no good at all proceeds.

Lastly, this putting on of womans array (especially to act a lascivious, amorous, whorish, Love-sicke Play upon the Stage, must needs be sinfull, yea abominable; because it not onelyonly hhMerito illic non servatur castimonia, ubi nō servatur sexus distinctio. Ambros. Irenaeo.excites many adulterous filthy lusts, both in the Actors and Spectators; and drawes them on both to contemplative and actuall lewdnesse, (as the iiAquinas prima secundae… Quaest. 102. Artic. 6.6^m. secunda secundae Quaest. 169. Artic. 2.3^m. Calvin, Babington, Perkins, Downeham, Dod, Elton, Lake, Williams, Ames, & al others on the 7. Cōmandement, & on Deut. 22.5. quoted before. Philo Iudaeus De Specialibus Legibus, p. 1059.1060. De Vita Cō templ. p. 1209.1210. & D. Reinolds Overthrow of Stage-playes, p. 8. to 23. & 83. to 102Deut 22:5marginall Authors testifie) which is evill; but likewise instigates them to kkGen. 38.8. & Ro. 1.21 Deut. 23.10.11.Gen 38:8Rom 1:21Deut 23:10Deut 23:11selfe-pollution, (a sinne for which Onan was destroyed:) and to that unnaturall Sodomiticall sinne of uncleanesse, llRom. 1.24, 26, 27.Rom 1:24Rom 1:26Rom 1:27to which the reprobate Gentiles were given over; (a sinne mmEph. 5.3, 4.Eph 5:3Eph 5:4not once to be named, much lesse then practised among Christians;) which is worse, This the detestable examples of nnLamprîdij Heliogabalus, Eutropius, Rerū. Rom. l. 10. f. 124.125. Zonaras Annal. Tom. 2. fol. 106.107. Grimstons Imperiall Hist. p. 157.159.Heliogabalus, ooAth…naeus Dipn. l. 12. c. 12, 13. Iustin. Hist. l. 1. Or… sius Hist. l. 1. c. 19. Diodorus Siculus. Bibl. Hist. l. 2. sect. 23. Sleidā de 4⁰¹. Imperijs, l. 1. p. 17.Sardanapalus, ppSuetonij Nero, sect. 28.29. Zonaras Annal. Tom. 2. f. 98. b. Eutropius l. 9. Rom. Hist. p. 104. Grimstons Imp. Hist. p. 79Nero & Sporus, qqIulius …irmicus, De Errore Profa. Relig. c. 4 Eusebius De Vita Cōst. l. 3. c. 55. Macrobius Satur. l. 3. c. 8. Purchas Pilg. l. 4. c. 7. & his Pilg. c. 51.the p. 209Male-Priests of Venus, with the rrPurchas Pilg. l. 8. c 7.passive beastly Sodomites in Florida, ssPurcha… Pilg. l. 9. c. 1.Gayra, and ttPurchas Pilg. l. 9. c. 11. & Ci…a. c. 64.Peru, evidence; who went clad in womans apparell, the better to elliciate, countenance, act, and colour their unnaturall execrable uncleanesse, which I abhor to thinke off. This the uuIsti pueros transferunt in amicarū habitū & ordinē cum summa aetatis iniuria, ut amatoribus quidem eorum melius consulent, &c. Philo De Vita Contempl. l. p. 1210. & De Specialibus Legibus, p. 1059.1060. See Su…tonij Nero, sect. 28. Ath… naeus Dipn. l. 13. c. 27. Su…tonij Tiberius, sect. 43.44. Dionysius Hallicarnas. Antiqu. Rom. l. 7. c. 1.usuall practise of other ancient Incubi, who clothed their Galli, Succubi Ganymedes and Cynadi in womans attire, whose virilities they did oft-times xxSuetonij Nero, sect. 28. Herodoti Vrania. p. 482. I…venal. Satyr. 6. p. 54.55. Ambros. Hexaem. l. 5. c. 3. Basilius Mag. De Vera Virginitate, Tom. 2. p. 167. to 173. August… De Civ. Dei. l. 7. c. 24. Anastasius Siani…a, Quaest. 66. Bibl. P.T. 6. pars 1. p. 774.775. Philo De Specialibus Legibus, p. 1059.1060. & De Vita Contempl. p. 1209.1210. Sedulius in 1 Cor. c. 6.1 Cor 6dissect, to make them more effeminate, transforming them as neere as might be into women, both in apparell, gesture, speech, behauiour. And more especially yyGrandiores pueri, loti, nitidi, fucati que ac cincinnatuli, alu…t capillitium vel omnino intonsi, vel à fronte tantum praesectis in orbem crinibus. Nunc …o gloriantur qui patrāt & qui patiuntur muliebria, effaemina…i corpore iuxta at que animo, ne scintillam quidem retinentes generis masculi, propalam plectentes cincinnos ornantes que , &c. Phi…o De Vita Contempl. p. 1208. & De Specialibus Legibus, p. 1059. See Ambrose Ir…naeo, & Rabanus Maurus, in Deut. l. 2. c. 20. Nazienzen Oratio 27 p. 460. accordingly. Est apud eos consuetudo ut pueri us que ad…mp…berem aetatem purpuram, capillorum que nodos auro revinctos gestent. At…naeus Dipn. l. 12. c. 6. See lib. 10. c. 6. & l… 12. c. 19. Assistunt pueri coma nitentes ex gente barbarica ad hoc usus Electi. Am…rose De Elia & Ieiuni…. c. 13. Discant â te co-Episcopi tui, comatulos pueros & comptos adolescentes secum non habere. Bernard De Consideratione. l. 3 c. 6… Aristodemus iussit mares more virginum comam alere, eam que colore …avo inficere, cincinnos que facere, & reticulis capillos religare & pictis at que talaribus togis indui, palliolis …enuibus ac mollibus amiciri, & in umbra degere. Eos autem comitabatur ad ludum saltatorum & tibicinum, puerorum magistrae mulieres, & ipsae lavabant eos allatis ad balnea pectinibus & speculis. Tali educatione corrumpens pueros donec annum aetatis vicesimum implevissent. Sed quum his alijs que multis modis cum contumelia illusisset Cumae is, & a nullo libidinis genere tempor…sse…, &c. una cum tora stirpe excisus e…t. Dionys Hallicarn. Antiqu. Romanor. l. 7. c. 1. p. 634. & Plutarch De Virtu…ibus Muli…rum Alor Tom. 1. p. 544.545. Nero insignes pinguissima coma adolescentulos & excellētissimo cultu pu…os undi que elegit, qui divisi in factiones pl…usuum genera condiscerent, &c. Suetonij Nero s…t. 20. See 28. Cnidius que Gyges… Quem si puellarum insereres choro, Mire sag…ces falleret hospites, Discrimen obscurum solutis crinibus, ambiguo que vultu Horace Carm. l. 2. Ode 5. Puer quis ex aula capillis. Ad cyathū statuetur unctis? Idē Carm. l. 1. Ode 29. I, pete unguentum puer & coronas. Dic & argutae properet Neaerae, Myrrheum nodo cohibere crinē … Carm. lib. 3. Ode 14. Spis…a t… mundum coma, &c. Sparsum adoratis humerū capillis. Ibid Ode 19.21. Et quae nunc hum…ris involitant, deciderint comae. Carm. l. 4. Ode 10. Horret capillis, ut m…rmus, …speris …chinus, au… currēs aper. Idē. Epodon, l. Epod. 5. p. 137. Sed alius ardor aut p…e…iae candid…e. Aut teretis pueri, longā renodantis comā … Epod. 11. p. 146. Intōsum pueri dicite Cynthiū. Carm. l. 1 Ode 21. Intonsos que agitaret Apollinus aura capillos. Epod. l. Ep 15. p. 149. Quē tenues decuere togae nitidi que capilli. Epist. l. 1. Ep. 14. p. 260. Tondendū cunucho Bromium cōmittere noli. Iuvenal Satyr. 6. p. 55. See Farnaby. Ibid. Quid iuvat ornato procedere vita capillo? Aut quid Orantea crines perfundere myrra. Propertius Elegiarū. l. 1. Eleg. 2. Quid tibi nunc molles prodest coluis…e capillos? Saepe que mutatas disposuisse comas? Quid fuco splendente comas redimire? quid illas, Artificis docta subsecuisse manu? Tibullus Elig. l. 1. Eleg. 8. Vnus de toto peccaverat orbe, comarū Annulus, &c. Desine iam Lalage tristes ornare capillos, Tangat & ins…nū nulla puella caput, &c. Martial. Epig. l. 2. Epig 46. Tu iuvenile decus serva, ne pulerior ille In longa fuerit quam breviore comâ… Hos tibi laudatos dominorū voce capillos. Ille tuus latia misit ab urbe puer: Addidit & nitidū sacratis crinibus orbē. Q…o faelix facies indice tota fuit. Id…m Epig. l. 9. Epig… 14. Consiliū formae speculum, dulces que capillos Pergameo prosunt dona sacratadeo, Ille puer tanto Domino gratissimus aula, &c. Nec G…nymedeas mallet habere comas. Ibid. Epig. 13. Noluerā Polytime tuos violare capillos, &c. positis que nitebat Crinibus Epig. l. 12. …pig 68. See l. 14. Epig. 21.23, 24, 134 Exornant muliebriter nutritos crines, &c. Iulius F…rmicus, D. Errore Profan. Rel…g c 4. Molles sunt, cum quibus virile perficitur scelus, & quorū virilia in pu…ritia castrabantur, &c… Eidē Matri magnae contra omnem virorum, muli…rū que verecundiā consecrati sunt, qui us que in extremū diem madidis capillis, & facie dealbata, incessu faemineo per plateas vicos que Carthaginis à populo, unde turpiter viverent exigebant, Sedulius Collect. in 1 Cor. 6. Bibl. P.T. 5. pars 1. p. 462. G. See Caelius Rhod. Antiq. Lect. l 15. c. 8.9. at large to this purpose, and my Vnlovelinesse of Love-lockes, p. 5.6, 21, 22. Seneca. De Brev. Vitae. c. 12. & Controvers… l. 1. Proaem.1 Cor 6in long unshorne womannish, frizled, lust-provoking p. 210haire and Love-lockes, (growne now too much in fashion with comly Pages, Youthes, and lewd effeminate ruffianly persons; as they were with these unnaturall Pagans, I dare not write, to amorous beastly purposes, zzVeneris praesidio ferox, pectes caesariem, &c. tamen heu serus adulteros Crines pulvere collines. Horace. Carm. l. 1. Ode 15. Non sola comptos arsit adulteri crines. Hor. Carm l. 4 Ode 9. Cōventū tamen & pactū & sponsalia nostra Tēpestate paras, iam que à tonsore magistro pecteris, &c. Iuvenal Satyr. 6. p. 42. Si nemo tribunal vendit acersecomes, si nullū in coniuge crimen, &c. Ib. Sat. 8. p 79. Sed vitare viros cultū formam que professos. Quique suas ponunt in statione comas. Ovid De Arte Amandi l. 3. Alter unguentis aff…uens, cal…mistata coma despiciens conscios stupratorū, &c. Cicero Oratio pro Sexto. p 547. b. Intonsum caput ambitionem perversa via sequitur… &c. Seneca Epist 5. See Epist. 124. De Brev. Vitae. c. 12 & Contr. l. 1. Proem. See Tibullus. El…g. l. 1. Eleg. 8. Porp…rtius Eleg l 1. Eleg 2. Petronij Satyricō. p. 87 Stobaeus Serm. 6. Comae studiosius adulteri sunt. Homerus enim puellarū decepto…em comae nitidioris amantē facit, quasi ad mulierū corrupt… lam coma exornaretur. Nullus co…atus qui non etiam cinaedus & impudicus. Syn…s…us Calvitij Encomium.to which they are strong allectives, of which they were p. 211ancient Symptomes, as sundry profane and **Cael…us Rhodig Antiqu. Lectionum. lib. 15. c. 8. Comas supervacuas curare vel in saelicium vel iniustorum est: nam quid in talibus expectendū aut suspicandum, ni…i ut lasciuus ille ornatus faeminas praetereuntes invi…et, aut alienis matrimonijs insidietur? Basil De Legendis libris Gentilium Orat. See Hier…m. Ep. 8. c. …0. Ep. 19. c. 5. Ep. 21. c. 12. Ep 47. c. 3. Clemens Rom A…ost. Constit. l. 1. c. 9. Clem Alexand. Paedag l. 2 c. 10. l. 3 c. 2.3, 11. See my Vnlovelinesse of Love-lockes, p. 21.22, 29. to 3…. Purchas his Pilg c. 51 Concil. Constantinop 6. Can 9. & 96. Concil. Turonicū. 1585. & Bituri…nse. 1584. Bo…h…llius. lib. 6. Tit. 9.Christian Writers testifie: Which should cause all chaste ingenious Christians for ever to detest them, the better to avoyd the s…ares, the badges, the suspicions of incontinency, and this most filthy sinne:) the more to extenuate this their unnaturall wickednesse, or rather the more freely to embolden, to allure and provoke them to the undaunted, u…lamented practise of it, by reducing it as neere to naturall lewdnesse as they could devise: since few of them were so prodigiously impudent, so unmeasurably outragious at the first, as desperately to rush upon this unnaturall filthinesse in its suparlative native vilenesse, without some extenuating varnishes cast into it, to charme their consciences, and inflame their lusts. Yea this the execrable Precedents of ancient, of moderne Play-poets and Players witnesse, who have beene deepely plunged in this abominable wickednesse, which my Inke is not blacke enough to discypher. Witnesse the example of Sophocles, that famous Greeke Tragaedian, whom Athenaeus Dipnos. lib. 13. cap. 27. Plutarch, in his Amatorius; Suidas in the word Sophocles; Caelius Rhodiginus, Antiqu. Lect. lib. 15 cap. 9.10. Agrippa De Vanitate Scientiarum. c. 63.64. have stigmatized for this sinne. Witnes Saint Cyprian, who writes thus of the womanish Pantomimes and Players in his times. Epist. lib. 2. Epist. 2. Donato. Libidinibus insanis in viros viri proruunt, &c. See Act 4. Scene 1. Witnes Saint Chrysost. Hom. 12. in Epist. 1. ad Corinth. Theatra congregant & meretricum choros illic inducentes, & pueros pat…icos qui iniuria ipsam naturam afficiunt. Quid ergo illos inducis cynaedos, & exoletos, &c. Yea witnes Caligu…a. Suetonij. Calig. sect. 55. with M. Stubs, his Anatomy of Abuses p. 105. where he a…firmes, …hat Players and Play-haunters in their secret conclaves pla… the Sodomites: together with **This I have heard credibly reported of a Scholler of Bayliol Colledge, and I doubt not but it may be verified of divers others.some moderne examples of such, who have beene desperately enamored with Players Boyes thus clad in womans apparell, so farre as to sollicite p. 212them by words, by Letters, even actually to abuse them. All which give dolefull testimony to this experimental reason, which should make this very putting on of womans apparell on Boyes, to act a Play, for ever execrable to all chast Christian hearts. Hence is it, aaCalvin, Babington, …erkins, Eltō, Brinsly, Dod, Downham, Lake, Ames, & others on the 7. Commandement, D. Reinolds Overthrow, &c. p 4.10.11.that sundry learned Divines annex this text of Deuteronomy to the 7. Commandement, as a morrall precept sounded upon the very Law of nature; because mens putting on of womans rayment is a temptation, an inducement not onelyonly to adultery, but to the beastly sinne of Sodome, which (saith bbParum enim vid…batur si in expugn…nda faemin…rū pudicitia maculosus esset ac turpis, nisi etiam sexui suo iniuriam faceret. Hoc est verum adulteriū quod fit contra naturam. Haec qui fecit, viderimus an maximus, certè optimus non est De Falsa. Relig lib. 1. cap. 10. pag. 36.Lactantius) is most properly called adultery, because it is ccCogitandum est masculo…ū ad masculos, & faeminarum ad faeminas societatem praeter naturam esse, & facinus corum qui primi ab voluptatis incontinentiam id ausi fuerunt. Omnes equidem Cretensium de G…nymede fabulam damnamus, velut qui t…lem rationem in …a in. nuerint ut cū leges à Iove ipsis t…aditae, credantur hanc fabulā contra Iovem effinxerunt, quo sequētes Deum, etiam hac voluptate renerentur. Valeat igitur haec fabula Plato Legum Dialog. 2 p. 791. See Rom. 1.26, 27.Rom 1:26Rom 1:27unnaturall. Yea hence (as ddPhilo Iudaeus De Specialibus Legibus p. 1058.1059, 1060. D Reinolds Overthrow of Stage-playes. p. 11.some have truely observed) those women who put on mens, and men who put on womens apparel, are said in this text, not onelyonly to be abominable, but even, to be an abomination, in the abstract, to the Lord their God; because it is an occasion off, a violent provocation to that monstrous unparalleld sinne of Sodomy, (eeSedulius in 1 Cor 6.1 Cor 6 Cuius defecit interpretatio erubuit ratio, conticuit oratio:) which the following ffDeut. 23.17, 18.Deut 23:17Deut 23:18chapter, with severall ggLevit. 18.22, 23, 24. 1 King. 14.24. Ezech. 16.50.Lev 18:22Lev 18:23Lev 18:241 Kgs 14:24Ezek 16:50other Scriptures, expresly stile; an abomination to the Lord our God. Since then it is abundantly evident by all these premises, (and I suppose by many Players and Play-haunters particular experience) that mens putting on of womans apparell (hhD. Reinolds Overthrow of Stage-playes, p. 10.11, &c. G…sson his Playes Confuted. Artion 2. especially to act a Whores, a Baudes, or Sweet-hearts womanish wanton part upon the Stage, where all the sollicitations, and inescating allectives to uncleannesse doe accompany it,) is a preparative, an incendiary, not only to sundry noysome lusts, to speculative, to practicall adultery, whoredome, and the like: but even to the most abominable unnaturall p. 213sinne of Sodom, iiCaelius Rhod. Antiq. Lect. l. 15. cap. 8.9. Athenaus Dipnosoph. lib 13. cap. …7.28. Plutarchi Amatorius. D. Reinolds & Goss…n, qua h.to which mens imbred corruption, (as good Authors testifie) is over-prone; as the detestable examples of the flagitious kkGen 19.5. Ezech. 16.50. Iude 7.Gen 19:5Ezek 16:50Jude 1:7Sodomites, llLevit. 18.22 24. Eph. 4.19.Lev 18:22Eph 4:19Canaanites, mmDeut. 23.17, 18. Iudg. 19.22, 24, 25. 1 King. 14.24. 2 King. 23.7.Deut 23:17Deut 23:18Judg 19:22Judg 19:24Judg 19:251 Kgs 14:242 Kgs 23:7Iewes, nnRom 1.24. 16, 27. Eph. 4 19.Rom 1:24Rom 1:16Rom 1:27Eph 4:19Gentiles, oo1 Cor 6.9.10, 11.1 Cor 6:91 Cor 6:101 Cor 6:11Corinthians, ppAlvarus Pelag. l. 2. Artic. 2 p. 89. Bp. Babington on the 7. Cōmandement Burtons Melancholy, pars 3. sect 2. p 408 Heylins Geog. p. 155.Italians, qqLon…rus Turc. Hist. l. 2. c. 17. Busbequi…s Ep 3 p. 134. to 140. Purchas Pilg l. 3. c. 10.13.Turkes, rrAthenaeus Dipn. l. 13. c. 27.28. Caelius Rhod Antiq. Lect. l. 15. c. 9. Heredo…, Clio, Purchas Pilg. l. 4. c. 7.Per…ians, ssPlutarchi, Gryllus, & Amatorius, Athenaeus Dipn. l. 13. c. 27. Caelius Rhod. Antiq. Lect. l. 15. c. 9.Grecians, ttMunsteri Cosmogr. l. 5. c. 106. p. 1221. Purchas Pilg. l. 4. c. 13.Tartars, uuPurchas Pilg. l. 4 c. 19.Chinoyes, xxPlato Legum. Dial. 2. p. 791. Athenaeus Dipn. l. 13. c. 27. Aristot. Polit. l. 2. c. 8. Caelius Rhod. Antiq. Lect. l. 15. c. 9.Cel…ae, yyPurchas Pilg. l. 5. c. 3.Peguans, zzPurchas Pilg. l. 8. c. 7.Floridians, aaPhilo Iudaeus, De Vita Cont. p. 1208. to 1211. Athenaeus Dipn. l. 13. cap. 27. Caelius Rhod. Ant. Lect. l. 15. c. 8.9. Burtons Melancholy, pars 3. sect. 2. p. 408. 409.ancient Romans, bbPurchas Pilg. l. 6. c. 11.Moores in Barbary, ccPurchas Pilg. l. 9. c. 1.Gayrians, ddPurchas Pilg. l. 9. c. 11.Peru…ians, eePlato Legū. Dialog. 2. p. 791. Lactantius De falsa Relig. c. 10.11. Iulius Firmicus, De Errore Profan. Relig. c. 13.Iupiter and his Ganymedes, the ffIulius Firmicus, Ib. c. 4. Sedulius in 1 Cor. 6. Eusebius De Vita Constant. l. 3. c. 53. Purchas Pilg. l. 4. c. 7.1 Cor 6ancient Priests of Venus, ggIustin Hist. l. 1. Athenaeus Dipn. l. 12. c. 13…14. Orosius Hist. l. 1. c. 19.Sardanapalus, hhSuctonij Nero. sect. 26. Zonaras Annal. Tom. 2. …ol. 98. b. Eutropius l. 9. fol. 104.Nero and his Sporus, iiLampridij & Grimstons, H…liogabalus, B…rtons Melancholy, pars 3. sect. 2. p. 408.He…ogabalus, and kkSee Ath…naeus Dipn. l. 12. c. 5. l. 13. c. 27.28. Plutarchi, Gryllus & Amatorius, Suetonij Gal…a. sect. 22. Caelius Rhod. Antiq. Lect. l. 15. c. 8.9. Burtons Melancholy, pag. 408.409.many others: yea the frequent Sodomiticall wickednesses of sundry llSee Luitprandi…s Hist. l. 6. c. 6.7. Platina in Io…nne 23. Guicciordins Hist… l. 1 Fasciculus Temporū, Onus Ecclesiae. c. 20.21.23. Balaeus De Scriptor. Brit. C…n. 2. p. 605. Acts of English Votaries, l. 1. f. 8. 65, 7…. l. 2. f. 6. 19, 58, 59… 62, …17. His Apology… fol. 5.6, 24. Agrip De Vanitate Scientiarum. cap. 63.64. Alvarus Pelagius, lib. 2. Artic. 2. f. 83. Iohn Whites Way… b. sect. 59. numb. 9.10. & Defence of the Way. chap. 5. numb. 2.3. Bp. Mortons Protestants Appeale, lib. 1. cap. 2. sect. 36, &c. Master Cookes More worke for a Masse-Priest. sect. 32. Burtons Melancholy, p…g. 408.409.unholy-Popes, Cardinals, Popish **Iohannes De Casa, Bishop of Beneventum wrote a Booke in defence of Sodomy, where he stiles it a sweet sinne, proclaiming with…ll, that hee never used any other of this nature, but this onelyonly. Burtons Melancholy. page 408. See Alvarus P…lagius De Planctu Ecclesiae, sect. 2. fol. 83.Bishops, Abbots, Priests, Friers, Monkes, (such are the unchast fruits of their vowed and much-admired p. 214chastity:) together with the frequent inhibi…ions, Lawes & Edicts against this prodigious villany in mmLevit. 18.22, 23, 24. Deut. 23… 17, 18. Iudg. 19 22, to 27. 1 Kin. 14.…4. 2 King. 23.7. Ezech. 16.5…. Rom. 1 24, 26, 27. … Cor. 6.9, 11. G…l. 5.19. Eph. 2…3. c. 4 19. Iude 7. Col. 3 4.5. & M. Bysicl… Expositiō. lb.Lev 18:22Lev 18:23Lev 18:24Deut 23:17Deut 23:18Judg 19:22–271 Kgs 14:42 Kgs 23:7Ezek 16:5Rom 1:24Rom 1:26Rom 1:27Eph 2:3Jude 1:7Col 3:4Col 3:5Scriptures, nnClemens Rom. Constit. Apost. l. 7. c. 3. Concil. Eliberinū. Cā. 71, Concil. Ancyranum. Can. 15. See Alvarus P…lagius, De P…anctu Eccles…ae. l. 2. Artic. 2. fol. 83.Councels ooAth…naeus Dipn. l. 13. c. 27 28. Plutarchi Amator…us, Caeli…s Rhodig. Antiq. Lect. l. 15. c. 8…9.Heathen States, and in our English pp25. H. 8. c. 6.…8. H. 8. c. 1. & 6.31. H. 8. c. 7.32 H. 8. c. 3.2. & 3. Ed. 6. c. 29.5. Eliz. c. 7.Statutes, (which have made it capitall, as a late example of a memorable act of iustice on an English Peere can witnes) doe more then testifie; it cannot but bee inexcusably sinfull, both in the eyes of God, who litterally prohibits it; and in the sight of naturall, much more of Christian men, who cannot but detest it. And so by consequence the Playes themselves which are acted in such apparell (as all our Masques and Stage-playes for the most part are) must questionlesse bee sinnefull, yea abominable, as mens putting on of womans apparell is. Thus al the fore-alleaged Councels, Fathers, Authors, do from hence conclude, & so must I from all the premises.

If any now object, that it is farre better, farre more commendable for Boyes to act in womans attire, then to bring women-Actors on the Stage to personate female parts; a practice much in use in former times among the ooMusieres autem nudo at que operto capite populū abs que rubore alloquūtur tanta que prae meditatione impudentiā asciscunt, tantam que lasciviam in audientiū at que videntium animos infundunt, ut uno omnes animo radici…us modestiā è mentibus evellere, dedecore muliebrem naturam afficere, perniciosa voluptate cupiditates suas implere conari videantur. Chrysost. Hom. 38. in Mat. Tom. 2. p. 298. C. Se… Theophylact. & Occumenius in 1 Tim. 1.9. accordingly. & Chrysost. Hom. 12. in 1 Cor.1 Tim 1:9Greekes, and ppSumma grati… cius de spurcitia concinnata est, quā mimus etiam per mulieres repraesentat sexum pudoris exterminans, ut facilius domi quàm in s…ena erubes…nt. Tertul. De Spectac. …. 17.Romans; who had their qqHorace Serm. l. 1. Satyr. 2. p. 163. v. 2. Mimae, & quae ludibrio corporis sui quaestū faciunt, publicè habitu earū virgiuum quae Deo dicatae sunt, non utantur. Iustin. C…dicis. l. 1. Tit. 7. le…. 5. See Iustiniani Novel. 104. & 98. & Bulengerus… De Theatro. l. 1. c. 50.51.Mimae, their Sceni…ae mulieres, or women-Actors (who were rrChrysost. Hom. 12. in 1. Ep. ad Cor. Tertul. De Spectaculis. c. 17. Bulengerus De Theatro. l. 1. c. 50.51. Iustiniani Novel. 98. & 104. Cassiodorus variarū. l. 7. Epist. 10.all notorious impudent, prostituted Strumpets,) especially i… their ssOuid. Fastorum. lib. 5. pag. 189.190. Lactantius De Falsa. Relig. l. 1. c. 10… Iuvenal. Satyr. …. Bulengerus De Theatro. lib. 1. c. 50. Ludovicus Vives, No…ae in August. De Civ. Dei… lib… 2… c… 8…Floralian Enterludes; as they have now their p. 215female-Players in Italy, and other forraigne parts, and as they had such French-women Actors, in a Play ttIn Michael, Terme, 1629.not long since per…onated in Blacke-friers Play-house, to which there was great resort.

I an…wer first, that the very ground of this objection is false, unlesse the objectors can manifest it to bee a greater abomination, a more detestable damning sinne, for a woman to act a females part upon the Stage, then for a Boy to put on a womans apparell, person and behaviour, to act a feminine part; which the uuDeut. 22.5.Deut 22:5Scr…pture expresly prohibits, as an abomination to the Lord our God: or unlesse they can prove an irritation, an inducement to Sodomy, to selfe-pollution (in thought at least if not in act,) a lesser sinne, a more tollerable evill, then **Se… D… …mes, De Iure Consciētiae. l. 5. c. 39 se…t. 30. p. 171,mannish impudency, or a temptation to whoredome, and adultery: which none can evidence.

Secondly, admit men-Actors in womens attire, are not altogether so bad, so discommendable as women Stage-players; yet since both of them are …vill, yea extremely vitious, neither of them necessary, both superfluous as all Playes and Players a…e; the superabundant sinfulnesse of the one, can neither iustifie t… lawfulnesse, nor extenuate the wickednesse of the other. It is no good argument to say, Adultery is worse then simple Fornication: Sodomy with such other unnaturall wickednesses are farre more abominable then adultery: therefore fornication and adultery are lawfull and may still be tollerated, (as they are in b…stly uu…spe…caeus Cō ment. in Tit. 1. Agri…pa De Vanitate Scientiarū. l. c. 63.64. Adolescē …ibus impudice abus… sunt. Heu, heu, intra s…n…ā Ecclesiā mul…i religiosi & clerici in suis l…tebris & cōventiculis & la…i i…m in plaeris que civitatibus maximè in Italia, publice quodā modo, netandū gymnasiū constituunt, & palestrā; in illius …lagit…j abominatione se exe…cētes, & optimi quique epheborum, in lupanari ponū tur. Alvares Pelagiu… De Planctu Ecclesiae l. 2. Artic. 2. …ol. 8… vid. Ibid. See l. before.Titus 1Rome, the very Sinke, the Stewes and Nursery of all such uncleannesse; which should cause all Christians to detest this xxRoma quasi gurges flagitiorū. Epis…. Ch…mn…nsis. Onus Ecclesiae. c. 19 sect. 8. & Carol…s Molinaeus Senatu…-consulta Franciae contra ab…sus Papar…m. pag. 251.Whore, yyRev. 17.1, 2.Rev 17:1Rev 17:2together with her head, her Pope, her zzSed & recentioribus tēpo…bus Sixtus Ponti…ex Maximus Romae nobile admodū lupina… ex…ruxit, &c. In Italia etiā Romana scorta in sin…ulas hebdomad…s iu…iū pēdent …ōtifici, qui cēsus annuus nonnūquā vi…inti millia duca…us excedit… ad…o que Ecclesiae procerū id munus cit ut una …tiā cum Ecclesiarū prouēt…bus etiā lenociniorū nume…ēt mercedē, &c. Agrip De Van. Scient. c. 64. & Espencaeus in Tit. 1. p. 67Titus 1supreme Pander:) because the p. 216transcendent badnesse of the one, doth neither expiate nor extenuate the sinfulnesse of the other. Yet this is the present objection in effect… Female-Actors, are worse then male-Actors arrayed in womans apparell; therefore they are tolerable, if not lawfull. Whereas this should rather bee the conclusion (with which I will close up this Scene;) both of them are abominable both intollerable, neither of them laudable or necessary; therefore both of them to bee abandoned, neither of them to be henceforth tollerated among Christians.