The Players Scourge, Part 2 · Act 2 · Scene 2

The Players Scourge · Part 2 · Act 2 · Scene 2

p. 869SCENA SECVNDA.

IN the handling of which subiect,The unlawfulnesse of a Players profes…ion and of acting I shall first of all briefly evidence, that the profession of a Player, and the acting of Stage-playes are unlawfull.

Secondly, I shall lay downe the Severall groundes and reasons of their unlawfullnesse.

For the first of these, I shall need to vrge no more but these ten Arguments

First.Argument 1.

That which hath ever been infamous, scandalous and of ill report, both among Christians and Pagans to, must questionlesse be sinfull, unlawfull unto Christians, who are to follow things only of good report, and to provide things honest in the sight of all men, giving no offence, either to Iew or Gentile, or to the Church of God. 1. Tim. 3, 7. 1. Pet. 2.11.12.15. c, 3.15.16. Phil. 4, 5.8.9. Rom. 13, 13. c. 14.13.19. cap. 15.2. cap. 12.17. 1. Cor. 10.31, 32, 33. Ephes. 4.2.

But the professiō of Stagplayers, & the acting of playes either in publike or private, have been ever infamous, scandalous, and of ill report, both among p. 870Christians and Pagans, as the foregoing Scene demonstrates.

Therefore it must questionlesse bee sinfull, unlawfull unto Christians.

Argument, 2.Secondly.

If those who have acted Stage-Playes, have all wayes beene banished, excluded and cast out of the common weale, and made uncapable of any honor, or promotion, by Christian by Pagan Republiques, Emperors, Kings, Magistrats, If they have bin excommunicated both from the word, the Sacraments, the societie of Christians, & disabled to give any testimony, or to take any Ecclesiasticall Orders or promotions upon them, by the solemne resolutions, constitutions and Decrees, of Councels, Fathers, and the whole Primitiue Church, even for their very Play-acting; which thus debarred them from all the priviledges both of Church and common weale, then certai…ely the profession of a stage-player, together with the acting of playes, is unbeseeming and unlawfull unto Christians, See p. 133, 134.

But those who acted playes, have alwayes thus beene handled: as being altogether unworthy of any privileges of Church or cōmon weale; witnes the examples of Plato, Aristotle, the Massilienses, Lacaedemonians, Iewes, auncient Germaines, Tiberius, Augustus, Nero, Traian, Marcus Aurelius, Constantine, Trebonius Rufin…s Henry the third, Philip Augustus, and others forecited; who excluded Players and Play-poets out of their Republikes, and banished them their Dominions: (to which I might adde **The Generall history of France p. 138.Lewis the 9. surnamed the godly, who made divers good Laws against Dice-houses, Players, playes and other en…rmities) Witnesse the forealeaged Councels, Fathers and Primitive Church, & Christians who excommunicated al Stage-players p. 871& Actors from the word, the Sacraments and all Christian society; disabling them to give any publike testimony, or to take any ecclesiasticall orders and preferments &c. even for their very acting of Stage-playes: See part 1. Act. 4. Scene 1. Act 6. Scene 5. Act. 7. Scene 2.3, 7. and the next fore going Scene, where all this is largely manifested.

Therefore the profession of a Stage-player, together with the acting of stage-playes, is unbeseeming and unlawfull unto Christians.

Thirdly:Argument. 3.

…he profession, the action of any unlawfull scandalous or dishonest sports, cannot but bee unlawfull, especially unto Christians, who must absteine, not onelyonly from all evill things, but likewise from all appearance of evill: 1 Thes. 5.22. See here Part 1. Act. 3. Scene 3. Act. 5. Scene 1, 2, 3. & Act. 6. Scene 4. accordingly.

But Stageplayes as the Premises prove at large, are unlawfull, scandalous and dishonest sports.

Therefore their action cannot but be unlawfull, especially unto Christians.

Fourthly.Argument. 4.

That profession which hath neither Gods word for its rule, nor his glorie for its end, must certainely be unlawfull unto Christians; witnesse, Psal. 119.9.10. Gal. 6.16. 1 Cor. 10.31. c. 6.20. 1 Pet. 4.11. which informe us, that Gods people must make his word the square, his glory the cheife and onelyonly end of all their actions.

But the pro…ession or art of acting Playes, hath neither the word of God for its rule (there being neither precept nor example in all the scripture for to warrant it, but many texts against it: See here p. 547. to 551. & 723. to 730;) nor yet the glory of God for its end, as I have here largely manifested, p. 127. to 133. & f. 5…0. to 570.

p. 872Therefore it must certainely bee unlawfull unto Christians.

Argument. 5.Fiftly,

That art or trade of life, in which men cannot proceed with faith or comfort, & on which men cannot pray for or expect a blessing from God, must questionlesse be unlawfull unto Christians: witnesse, Rom. 14.23. Psal. 129.7, 8. Phil. 4.6.8.9. 1 Iohn 5.16. Neh. 1.11. c. 2.20. Psal. 90.17.

But in this art or trade of acting Playes, men cannot proceed with faith or comfort, because it hath no warrant from the word, the **Gal. 5.16. 2 Pet. 1.19.Gal 5:162 Pet 1:19rule of faith; nor from the Spirit, the efficient cause of faith; nor from the Church or Saints of God, **Gal. 5.22.Gal 5:22the houshold of faith: neither can men pray for or expect a blessing from God upon their Playacting;**Gal. 6.10.Gal 6:10 it being a calling of the very **See here p. 10. to 40.404. See the Table. Title Devil and Players.Divels institution, not of Gods appointment; a calling not authorized by the word of God, and therefore no wayes intitled to the blessing of God: A profession I dare say, on which the very professors themselves, could never heartily pray as yet for a blessing; Neither doe or can those pious Christians which go by whiles they are acting, say, **Psal. 129 8.Ps 129:8The blessing of the Lord be upon you, wee blesse you in the name of the Lord. A profession which hath oft times drawne downe the very vengeance and curse of God on many who have practised or beheld it, See here f. 552. to 568.

Therefore, it must questionlesse bee unlawfull unto Christians.

Argument. 6.Sixtly.

That calling or profession in which a man cannot attribute his gaines to the blessing and favour of God; so as to say, it is God that hath blessed mee in this my honest vocation and made me rich; and for his gaines and thriving in which hee cannot p. 873render any thanks & prayse to God; must doutblesse be an ungodly calling and profession, not lawfull among Christians: witnes Prov: 10.22. Gen. 33.5.11. 2 Chron. 1.12. Eccles. 5.19. Matth. 11.6.33. Psal. 145.1, 2.15, 16. Acts 2.46, 47. 1 Tim. 4.3, 4. & Phil. 4.6.

But Players cannot attribute or ascribe their gaines to the blessing and favour of God; it being but **See here p. 905, 906.turpe lucrum, dishonest filthy gaine, much like the **Deutr. 22.18. Mich. 1.7.Mic 1:7hire of an harlot: neither can they render true praise or thankes to God for what they gaine by acting, because they have no assura…ce that it proceedes from his good blessing, on this their lewde profession.

Therefore it must doutlesse bee an ungodly calling and profession, not lawfull among Christians.

Seventhly.Argument. 7.

That profession towards the maintenance of which, a man cannot contribute without sinne, and sacrificing to the Devill himselfe, must questionlesse bee unlawfull unto Christians; See 1 Cor. 10.21, 22, 23. Rom. 1.30, 32. 2 Iohn 10, 11.

But no man can contribute towards the maintenance of Stage-players, as Stageplayers, with out sinne, without …acrificing to the very Devill himselfe: For histrionibus dare imman… peccatum est: & histrionibus dare, est daemonibus immolare; as St **Tract. 10. in Ioan. here p… 324.Augustine, **Summula Raymundi fol. 107.Raymundus, and sundrie others testifie: See here p. 324, 325, 326.905.906. & 688.

Therefore it must questionlesse bee unlawfull unto Christians.

Eightly.Argument. 8.

That calling or profession which altogether indisposeth and unfits men for Gods worship & service, and for all religious duties, must necessarily bee sinfull and unsu…able unto Christians: See Luke 1. 74, 75. Hebr. 12.1. & Matt…. 5.29, 30. Act. 19.18, 19. Iam. 1.21. 1 Pet. 2.1, 2.

p. 874But the profession of Playacting doth altogether indispose, and unfit men for Gods worship, his service, for the hearing of his word, the receiving of his Sacraments, (from which all Players were excomunicated) & from all other religious duties: See here p. 393. to 420. & fol. 522. to 542. & p. 561. to 573.

Therfore it must necessarily be unlawfull unto Christians.

Argument. 9.Ninthly.

That profession which is pernicious and hurtful both to the manners mindes and soules of men, and preiudiciall to the Church, the State that suffers it must certainely bee unlawfull, intolerable among Christians: See here p. 447, 448. & Ioh. 10.10.

But the profession of acting Playes is pernicious both to the manners mindes and soules of men, of actors & spectators, & preiudicial to the Churches and States that suffer them: witnesse: page 302. to 568.

Therefore it must certainely be unlawfull, intollerable among Christians.

Argument. 10.Lastly.

That calling which the very professors of it upō their conversion & repentance have vtterly renounced with shame, and highest detestation, as altogether incompatible with Christianity, piety or salvation… must certainely be sinfull and utterly unlawfull unto Christians: See Rom. 6.20, 21.

But sundry professed Actors and Stage-players both in the Primitive Church and since, upon their true conversion and repentance, have vtterly renounced and given over their profession of acting Playes, with soule confounding shame and highest detestation, as altogether incompatible with Christianity, piety, or salvation: See here p. 134. fol. 542.545.566.568. p. 561. to 573.840. & 910.

p. 875Therefore it must certainely be sinfull and altogether unlawfull unto Christians.

And that upon these severall grounds which is the second thing.

First, in regard of the parts & persons that are most usually acted on the Stage: which are for the most part ppSee part 1. Act 3. Scene …, 2, 3, 4, 5. & Act 5. Scene 3. to 6. Mr. Stubs Anatomy of Abuses p. 103, 104. I. G. his re…utation of Apologie for Actors p. 56 57.61. accordingly.Acts 3Acts 5Devills, heat…en Idoll Gods and Goddesses, Satyrs, Syluanes, Furies, Fayries, Fates, Nymphes, Muses, & such like ethnicke idolatrous figments, which Christians should not name or represent: Or else Adulterers, Whoremasters, Adulteresses, Whores, Bawdes, Panders, Incestuous persons, Sodomites, Parricides, Tyrants, Traitors, Blasphemers, Cheaters, Drunkards, Parasites, Prodigals, Fantastiques, Ruffians, and all kinde of vitious godlesse persons; whose very wickednesses are the cōmon Subiect of those Stageplayes which men so much applaud: And if the persons of any Magistrates Ministers or Professors of Religion are brought upon the Stage (as now too oft they are) it is qqSee Part 1. Act 3. Scene 6. & p. 814, 815.Acts 3onelyonly to deride and jeere them, for that which most commends them to God and all good men. The parts and persons therefore of Stage-playes being such, the represention of thē on the Stage must needs be ill, as I have largely proved: pag. 88, 89, 94.175. to 178. &c.

Secondly, in respect of the subiect matter of Stage-playes qqSee Part 1. Act 3.5, 6. & 7. accordingly…Acts 3:5Acts 3:6Acts 3:7which is either prophane or heathenish, fraught with the names, the histories, ceremonies, applauses, acts and villanies of Pagan Idols: or ribaldrous, wicked, & obscene, consisting of Adulteries, Whoredomes, Rapes… Incests, Treasons, Murthers, sollicitations to lewdnesse, ribaldrie, bawdrie, treacherie, prodigious periuries, blasphemies, oathes, execrations, and all kindes of wickednes: Or impious and blasphemous, abusing Scripture, God, Religion, Grace, and Goodnesse: Or Satyricall, slanderous, and defamatorie; or vaine and frothy at the best, full of amorous, effeminate wanton dalliances, passages… pastorals, or of idle words & actions. All which can neither be uttered nor acted, without sinne and shame, as duplicate page duplicate page duplicate page duplicate page p. 876I have more largely proved, Act. 3. & 5. throughout; and as rrDe spectaculis. c. 15. to 22.Tertullian ssHom. 6.7. & 38. in Math. See here p 405.406.Chrysostome ttDe Spectaculis l. Epist. li. 1 Epist 10. & l. 2. Epist. 2.Cyprian uuDe vero Cultu c. 20.Lactantius, xxDe Gubern. dei. l. 6.Saluian, yyhis Treatise against Playes.Northbrooke, zzPlayes confuted Action 1.2.3.Gosson, aaAnatomy of Abuses p 103 104.Stubs, bbOverthrow of Stage playes p. 22, 23. &c.Doct. Reynolds, and ccI. G. Refutation of the Apologie for Actors p. 56.57.61.others witnes; because such things as these, ddEphes. 5.3.4.Eph 5:3Eph 5:4ought not to be named, much lesse then Personated, among Christians: they are evill in their owne nature, their representations therefore, being the ee1 Thes. 5.22.1 Thess 5:22appearances of evill, which Christians must abstaine from, cannot be good.

Thirdly, in regard of the very manner of acting Playes, consisting of sundry particular branches, which I have at large discussed Act. 5. Scene. 1.2.3.4.5, 6.7. &c. on which you may reflect, and therefore shall passe more breifly over them now, reciting only some passages, some authorities that I there omitted.

The first considerable particular in personating of Stage-playes, is the hypocrisie of it, in counterfeiting not onelyonly the habits, gestures, offices, vices, words, actions, persons, but even the gestures and passions of others, whose parts are represented; which I have proved hypocrisie, Act. 5. Scene 1. p. 156. to 161 HenceffDe Coronati one Principis p. 987. Philo Iudaeus compares hypocrites and secret enemies unto Stage-players: tanquam in theatro personatos sub alieno habitu tegentes veram faciem: Hence ggHistrionum igitur Epicritianorum ex Miletianistrans…u. gatorumscopus talis est, talis que perfidia in moribus. Epist: ad Solitariam vitam agentes. p. 239. B.Athanasius stiles the hypocriticall Epicritian heretiques, who covered their foule heresy with a faire outside, Stageplayers. Hence also is that passage of hhSermo de Ielunio. Bibl. Patrum Tom. 3 p. 127. GZeno Veronensis an ancient Father. Denique hypocrita ille dicitur, qui in theatro persona vultui superimposita, cum …lius sit, alius esse simulatur; verbi causa, interdum regis persona vtitur, cum sit ipse plebeius, aut etiam Domini cum forte ipse sit servus. Ita ergo in hac vita complurimi hominum tanquam theatro simulatis personis vtuntur et fictis, (as too many likewise doe in this our age) et cum sunt extrinsecus aliud, aliud se esse hominibus ostendunt. Parallel to which is that of iiIn Mathae. Evang: l. 4. Bibl. Patrum Tom. 9. pars 2.986. B. See here p. 158. in the margent.Paschatius Ratbertus: Nunc autem quia hypocritae vt Mimisecundum tragicam pietatem in theatricis Ludorum, coram hominibus p. 877Diabolo astipulante permulcent se, et cupiunt iusti videri, cum rex militum venerit, invenient non se fuisse quorum partes agebant in superficie, sed scenicorum imitatores quorum speciem tenebant in corde. Which being added to that of learned and laborious Mr. Fox, who stiles hypocrites and false teachers, kkIn Apocalyps c. 2. & 3. p… 25.Rev 2histriones pietatis, (as llDe vita et mor. te Iuelli: p. 71.77.Dr. Humphries and others call the Masse… Histrionicam fabulam, et theatricum Papismi Spectaculum) is a sufficient evidence, that Stage-players are hypocrites, and the acting of Playes hypocrisie, therefore unlawfull unto Christians.

The second unlawfull circumstance in the acting of Playes; is the grosse obscenity, amorousnesse, wantonnesse, and effeminacie that attends it, which he…e I shall but name because I have at large debated it. Act 5. Scene 2, 3, 4, 5. to which I shall referre you.

The third, is the apparent vanity, follie, and fantastique lightnesse which appeares in those mmSee Act. 5. Scene 4. & Act 3. Scene 7.Acts 5Acts 3ridiculous antique, mimicall, foolish gestures, complements, embracements smiles, nods, motions of the eyes, head, feete, hands, & whole intire body which Players vse, of purpose to provok their Spectators to profuse inordinate laughter, which absurd irrationall, unchristian if not inhumane gestures and actions, more fit for skittish goates then men, or sober Christians, …f grave men, if reason or religion may be judges, are intruth naught else but the very nnSee 1. Sam. 21.13, 14, 15 Prov. 26 18, 19. Eccles. 2.2.12. c. 7.25. c. 9.3. c. 10 12, 13.1 Sam 21:131 Sam 21:141 Sam 21:15Prov 26:18Prov 26:19Eccl 2:2Eccl 2:12extremitie of folly, of vanity, if not of Bedlam frenzy. For what greater evidences can there be of vanity, folly. or frenzy,ooSee Mr Stubs his Anatomie of abuses p. 105. I. G. his refuta…tion of Apologi… for Actors, p. 56.57. Dr. Raynolds Over throw of Stage playes p. 17.10… & 40.36.37. then to see a wise man act the fooles or clownes; a sober man the drunkards, bedlams, wantons, fantastiques… a patient man, the furies, murtherers, tyrants &c. a chast man the Sodomites, whoremasters, adulterer, adultresses, whores bauds or Panders; an honest man the theefs or cheaters; yea a reasonable man the horses, Beares, Apes, Lyons, &c. or a male the womans part? What more absurd, then to behold a base notorious Rogue representing not only the person of a Maiestrate minister, Peere, Knight, &c. but even the Maiestie, p. 878Pompe State, office, of the greatest Monarch; the vanity that Salomon reprehended long agoe: when he ppEccle…. 10.6, 7. Prov. 30.22. & 19.10.Prov 30:22Prov 19:10saw folly set in great dignity; When he beheld Servants to ride on horses, and Princes walking as servants on the earth. Or what can be more impious or prophane, then to be hold a Christian who beares the image of God, of Christ ingraven on his Soule, cuius …ignum se in fronte portar… asserit, et de corde perdidit … as qqEnarratio: in Psal. 85. Tom. 8 pars 2.68.Ps 85St. Augustine speakes) to act the part, the person, to put on the habit, the Image of a pagan, an Idol, rrSee here p. 77.88.89. Tertull. De Idololatria lib. Philo Iudaeus de Decalogo l. and all co… mentators on the second commandement accordingly, with our owne homilies against the perill of Idolatry.yea a heathen-God and Goddesse on the Stage, the very recitall of whose names, whose rites, the very making of whose images, is grosse Idolatry, condemned by the expresse letter of the second commandement, and ssSee Exod. 23.24. Deutr 7.5. 2 King. 10.26. c. 11.18. c. 18.4. c. 23.14. 2 Chron. 34.3, 4, 7. 1 Iohn 5 2….Exod 23:242 Kgs 10:262 Chr 34:32 Chr 34:42 Chr 34:71 John 5:2infinite other Scripture, as all Christian writers iointly witnesse. Certainely if the Scriptures be so rigid, as to prohibit, ttMatth. 12.36.37. Ephes. 5.2.3.4.Matt 12:36Matt 12:37Eph 5:2Eph 5:3Eph 5:4all idle wanton foolish words; all unseemely gestures, and lasciuious motions of the body: uuIsay 3.9. P…al. 10.….… Iob 34.…. Psal. …9 37. Mat. 5.28, 29. 2 Pet. 2.14. Prov. 6.12.13.Isa 3:9Job 34Ps 9:37Matt 5:28Matt 5:292 Pet 2:14Prov 6:12Prov 6:13as the pride the loftines of the countenance, the **Isay 3.16. Prov. 6.12.13. c. 7.10. to 14.Isa 3:16Prov 6:12Prov 6:13amorous glances of the eye, the walking with stretched out neckes and wanton eyes, the mincing, and tinckling of the feete &c. commanding Christians zzPsal. 4.2. Psal. 119 37. Eccles… 9.9. c. 10.10. c. 1.17. c. 10.1 Psal. 75.4. & 85 phes. 5.3. c. 9.1. 1 Cor. 11.13, 14. c. 13.5.Ps 4:2Ps 119:37Eccl 9:9Ps 75:4Ps 75:851 Cor 11:131 Cor 11:14to put away vanitie, folly and madnes, with all (a) unseemely things; and confineing them bbTit. 2.3.22. 1 Tim. 2.9. to. Phil. 4.8. Eph 4.1. Eph. 5.7.5.17. Rom. 16. 2 Ph…. 1.27.Titus 2:3Titus 2:221 Tim 2:9Phil 4:8Eph 4:1Eph 5:7Eph 5:5Eph 5:17Rom 16:2to gravitie, modestie, comlines and sobrietie, both in their actions cc1 Tim. 2.9.10. Isay… 3.18. to 29. Deut. 22.5. Zeph. 1.8. 1 Pet. 3.3… 4.1 Tim 2:91 Tim 2:10Isa 3:18–29Deut 22:5Zeph 1:81 Pet 3:3gestures, apparell dd1 Cor. 11.4. to 16. 1 Tim. 2.9. … Pet. 3.3. See my unlovelines of Lovelocks.1 Cor 11:4–161 Tim 2:9haire eeEph. 4.29.31. c. 5.3, 4. P…. 39.1. Ps. 9.14Eph 4:29Eph 4:31Ps 9:14words, thoughts, ffGen. 6.5. Prov. 12, 5. c. 15.26. Ier. 4.1.Gen 6:5Prov 12:5Jer 4:1& things of smallest moment, the ggHere p. 294.402.403.gravitie of Christ & Christians being such in former time that they were never seen to laugh seldome to smile, much lesse to use any light dishonest gestures, or play any wanton Childish pranks, as actors doe:) we cannot but from thence conclude, that it condemns these wanton postures, Complements, dalliances, motions, & representations, that alwayes attend the acting of Playes; which in their very best acception hhHere p. 127. to 132.are vanity & the appearance of evill, if not impiety and sinne it selfe; & so vnlawfull unto Christians.

p. 879The fourth is the apparell wherein Playes are acted; 4in which two things are considerable, which make the acting of Playes unlawfull: First, the abuse; Secondly, the excessive gawdinesse, amorousnesse, and fantastique strangenesse of theatricall apparell.

For the first of these; not to insist upon this particular, 1that infamous sordid Actors oft usurpe the habits of iiSee h…re, pag. 596.634. two …ouncels against acting a part in Bishops, Ministers, or Religious persons garments, & Ioannis Lang… crucim, De Vit… & Honestate Ecclesiasticorum. l. 2. c. 22. p. 323.Ministers, Magistrates, Gentlemen, Citizens, and others; yea, th… robes of Emperours, Princes, Nobles, Bishops, Iudges, and those whose parts they act, which are no waies suitable to their condition or profession; I shall onelyonly pitch upon this one particular abuse, of mens acting female parts in womens apparell and haire in Enterludes; Vbi alius soccis obauratis, indutus serica veste, mundo que pretioso, & adtextis capite crinibus, incessu perfluo faeminam mentitur; as kkMetamorphoseos. lib. 11. pag. 282.Apuleius expresseth it. Which practise is diametrally contrary to Deut. 22.5. The woman shall not weare that which pertaineth to a man, neither shall a man put on a womans garment; for all that doe so, are …n abomination to the Lord thy God. Which Scripture, as it condemnes womens cutting of their haire like men (as HRabanus Maurus, Nicholaus de Lyra, Hugo Cardinalis, Iunius, and sundry other llAct 5. Scene 6.Acts 5forequoted Expositors on this text affirme, who couple it with the 1 Cor. 11.4, to 16.) together with their cloathing of themselves in mans array: (a mannish whorish practise, of which mmMarianus Scotus. l. 3, AEtas. 6. An 854. Col. 152. Martini. Poloni Supputationes. An. 855. Col. 152. Papa. 109. Polychronicon. l. 5. c. 30. fol. 224. Caxtons Chronicle. part 5. Anno 885. Vola…eranus Commentar. lib. 22. fol. 228. Balaeus De Romanorum Pontificum Actis. lib. 4. pag. 125. with others here quoted. pag. 185.Pope Ione, a notable strumpet; nnNicephorus Callistus Ecclesiastic. Histor. lib. 17. cap. 5. Centuriae Magdeburg. 6. Col. 349.808.Theodora, ooSuetonij Octavius. sect. 41.a Roman Matron, who waited on Stephanio the Player, in cut haire, and mans apparell, as his Page; **Vincentij Speculum Historiale. lib. 9. cap. 48. Antonini Chronicon. pars 1. Tit. 6. cap. 28. sect 5. fol. 137.Tecla, a famous Virgin, Quae pro Paulo quaerendo tonsuram & virilem habitum suscepit; (even against S. Pauls p. 880professed doctrine, 1 Cor. 11.5, 6, 15.) and so repaired thus disguised to his lodging, to bee instructed by him. **Vincentij Speculum. Histor. l. 10. cap. 115.116. fol. 129.Eugenia a female Romish Saint, who did cut her haire, and cloath her selfe in mans apparell, and so went disguized to the Monastery of Saint Helenus the Bishop, whether no woman might have excesse, where shee entred into Religion, and lived many yeeres in mans apparell like a Monke, and was at last elected Abbot of that Monastery, which office she managed with great humility like a man, as all reputed her. **Vincentij Specul…m. Histor. l, 15. c. 74.75, 76, 77, 78. See lib. 17. cap. 89. the like example of Melania.Marina, and Eufrosina, who polled their heads, and put on mans apparell, and then entred into Monasteries, where they lived and died professed monkish Votaries, (or rather disguised prostituted Strumpets to their chast fellow Monkes) as **See here, pag. 185.202, 203, 204. & Agrippa de Vanitate Scientiarum. cap 63.sundry others have done of latter times. **Vincentij Spe…lum. Histor. lib. 21. cap. 44.Gundo, an infamous Virago, Quae comam capitis inscidit, & contra Dei iura virilia sumpsit indumenta; armis que accincta, baculo que innixa: and thus attyred, resorted to the Monastery of S. Karilephus, who avoyded the sight of all women; But no sooner was she entred into the inward parts of the Abbathie, but she was presently strucke blinde in both her eyes, and possessed with a Devill, vomiting up blood in a horrid manner, for this her unnaturall bold attempt: with divers other Romish ppSee Vincentij Speculum Historiale. lib. 15, cap 74. to 80. Socrates Scholast. Ecclesiast. Histor. l. 3. c. 43. Gratian Causa… 32. Quaest. 1. f. 540 b. & here, p. 184 185, 203, 204, 205, 206.female Votaries, who have polled their heads, and entred into Monasteries as professed Monkes, in mans apparell, the better to satiate their owne and other unchaste Monkes lusts, have beene notoriously guilty. Witnesse Cornelius Agrippa, who writes thus of these chaste Virgin Nonnes and Monkes: qqDe Vanit. Scient. c. 63.Quin & plurimae monialium & vestarum & beguinarum domus **Restant nunc solae moniales, &c. De his autē plura dicere (& si plura, quae dici possint suppe…ebant) verecundia prohibet, ne non de caetu virginum Deo dicatarū sed magis de lupanaribus, de dolis & procacia mer…tricum, de stupris & incestuosis operibus dandum sermonem, prolixè trahamus. Nam quid… obsecro, aliud sunt hoc tempore puellarū monasteria, nisi quaedam non dico Dei sanctuaria, sed veneris execranda prostibula? Sed lascivorū & impudicorum juvenū ad libidines explendas receptacula, ut idem hodie sit puellam velare, quod & publice ad …cortandum exponere, &c. Ni…ol…us De Cl…angis, De C…rrupt… Ecclesiae S…at…. lib. cap. 23. See cap. 15.privatae p. 881quaedam meretriculorum fornices sunt, quas etiam monach…s & religiosos (ne diffametur eorum castitas) nonnunquam sub monachali cuculla, ac virili veste in monasterijs aluisse scimus, &c. Habent enim sacerdotes, monachi, fraterculi, moniales, & quas vocant sorores specialem lenociniorum praerogativam, quum illis religionis praetextu liberum sit quocunque pervolare, & quibuscunque quantum & quoties libet, subspecie visitationis & consolationis, aut confessionis secreto sine testibus loqui, tam pie personata sunt eorum lenocinia & sunt ex illis quibus pecuniam tet…gisse piaculum est, & nihilillos movent verba Pauli dicentis; Bonum est mulierem non tangere; quas illi non rarò impudicis contrectant manibus & clanculum cons…uunt ad lupanaria, stuprant virgines sacras, vitiant viduas, & hospitum suorum adulterantes uxores, nonnunquam etiam, quod ego scio & vidi, Iliaci instar praedonis abducunt, & Platonica lege, cum popularibus suis communes prostituunt, & quarum animas lucraridebent Deo, illarum corpora sacrificant Diabolo; aliaque his multo sceleratiora, & **Adolescentibus impudice abusi sunt. heu heu, intra sanctam ecclesiam multi religiosi & Clerici in suis latebris & conventiculis maximè in Italia, publice quodammodo nefandū gymnasium constituunt & palestram, in illius flagitij abominatione se exercentes, & optimi quique epheborum in lupanari ponuntur. Contra sanctam castitatem quam Do nino promiserant sic offendunt continue etiam pulicè, praeter ea nefanda quae in occultis perpetrant, quod nec chartae reciperent, nec posset calamus exarare. Alvarus Pelagius, De Planctu Ecclesiae. l. 2. Artic. 2. fol. 83. & Artic. 28. fol. 134. Onus Ecclesiae. cap. 21.22, 23. & here p. 213.445.quae nefas est eloqui, insana libidine perpetrant: interim castitatis voto abunde satisfacientes, si libidinem, si luxuriam, si fornicationem, si adulteria, si incestum verbis acerrime incessent detestenturque… & de virtute locuti clunes agitent. Sed & flagitio…issimi lenones scelestissimaeque lenae saepe sub illis religionum pellibus delitescunt. Tales habent aulicae dominae plerum que sacrorum suorum mystas, & aulicarum nuptiarum scortationumque consultores. Which passage seconded by **Episcopi vero & Sacerdotes hujus temporis castitat…s sanctimoniam (sine qua nemo videbit Deum) tam in corde quam in corpore quomodo student observate? qui traditi in reprobum sensum faciunt quae non conveniunt. Quae enim in occulto fiunt ab Episcopis turpe est dicere. Melius ita que arbitror super hoc dissimulare & supersedere, quam aliquid, unde scandalisentur innocentes & inexperti dicere… Sed ego cur verecundor dicere, quod ipsi non verecundantur facere? imo quod Apostolus non verecundatur scribere & praedicare. Dicit autem egregius predicator: Sic masculi in masculos turpitudinem operantes, & mercedē su…rroris recipi…ntes. Fratres, factus sum insipiens; vos me coegistis. Bernard. Sermo. ad Pastores in Synodo Rhemensi. fol. 317.divers p. 882other Popish and Protestant Authors, I wish our Romish Catholikes, who glory of the chastity of these their goatish Votaries, would consider.) So it likewise reprehends mens nourishing of their haire like women, and their putting on of womens attire, (though it be but now and then,) as an abomination to the Lord: And no wonder, that …he putting on of womans apparell, and the wearing of long haire should make men abominable unto God himselfe, since it was an abomination even among Heathen men: Witnesse, not onelyonly the rrSee pag. 199.200, 208, 209, 210.forequoted examples of Heliogabalus, Sardanapalus, Nero, Sporus, ssSee Suidae Caius, p. 193. Quinetiam nefario furore correptus vestes muliebres induebat Caius, & comam plicis quibusdam ornando, & faeminas imitando, & omnia flagitia perpetrando.Caius Caligula, and others: together with ttAElij Lampridij. Commodus. pag 89.91.Commodus and uuAthenaeus Dipnos. l. 12. c. 13. p. 848.Annarus the effeminate governor of Babilon, (all great Sodomites and Adulterers:) whose going clad sometimes in womans apparell (for none of them went constantly in that array, some of them onelyonly once or twice) hath made them for ever execrable to all posterity: insomuch that xxCommodus Antoninus. p. 89.91.AElius Lampridius writes of Commodus, (qui clava non solum leones in veste muliebri, sed etiam multos homines afflixit) Quod tantae impudentiae fuit, ut cum muliebri veste in Amphitheatro & Theatro sedens publicè saepissime biberit. And what accursed fruits this effeminacy of his produced, the same Author witnesseth;yyPag. 86. Nec irruentium in se iuvenum carebat infamia, omni parte corporis atque ore in sexum utrumque pollutus. It is storied of zzAthenaeus Dipnos. lib… 6… cap… 6. pag. 421.422.Ortyges the Tyrant of Erythre and his companions, Qui legibus solutis res administrabant civitatis; that they grew to that height of effeminacy: Quod per hyemem muliebribus calceis induti ambulabant, comas nutriebant, nodique capillorum erant studiosi, (let our Ruffianly Love-locke wearers marke it:) caput purpureis cotoneisque diadematibus convolventes. Habebant etiam mundum muliebrem totum aureum, sicut habere faeminae consueverunt; which made them so abominable to the people, that Hippotes the brother of p. 883Cnopus invaded them with an army, and slue them. The aaDipnosoph. l. 12. c. 9. p. 832.Samians are taxed for effeminacy by Duris and Athenaeus, Quod circa brachia ornatum muliebrem gestare consueverant, atque cum Iunonium celebrarent comas pexas habentes, atque in tergum reiectas incedebant. Sic illi pexi Iunonis templa petebant Aurea Caesarèam contortam vincula nectunt: and the Sybarites are taxed for the selfesame crime; bbAthenaeus Dipnos. lib. 12. cap. 6. p. 821.Quod est etiam apud cos consuetudo, ut pueri ad impuberem usque etatem purpuram, capillorumque nodos auro revinctos gestant. ccPausaniae Arcadica. l. 8. p. 214. Alebat adolescens Alpheo comam, eam ille cum, quo virgines more solent religasset, in muliebri veste ad Daphnen venit, filiam se Oenomai simulans. Cum ita que virgo esse ex corporis ha…itu facile crederetur, &c. miro sibi Daphnen amore devinxit &c.Pausanias writes of Leusippus, who went clad in womans apparell, and wore long effeminate haire like a woman, consecrated to Alpheus, the better to circumvent the chastity of a Virgin whom he loved; that he was slaine by Daphne and her Nymphes, who discovered him to be a male in womans attire, as he was bathing among them: so detestable was this his lewdnes to them. Yea, such was the detestation of this effeminate unnaturall odious practise of mens putting on womens apparell, even among Ethnickes; that the ddValerius Maximus. lib. 2. cap. 6. sect. 13. pag. 66.Lycians when they chanced to mourne, did usually put on a womans garment, (ut deformitate cultus commot…, maturius stultum proijcere maerorem velint, that the very deformity and infamy of that array might move them the sooner to cast of their foolish sorrow: and Charondas the famous Lawgiver, as eeBibl. Histor. lib. 12. sect. 16. pag. 420. See here, p. 584.Diodorus Siculus informes us; is much applaud…d for enacting this law among the Thurians, that whereas other Lawmakers made it capitall for any man to forsake his colours in the warres, or to refuse to beare armes for the defence of his Country, he con…ra…iwise e…acted; that such men as these, should sit three dayes toge…her in the market place, clothed in womans apparell. Which Constitution (saith Diodorus) as it exceeds the lawes of other places in mildnesse; so it doth secretly deterre such cowardly persons from their effeminate c…ward…ce, (probri magnitudine) with the greatnesse of the reproachfull shame. Siquidem mort…m oppetere longè praestat, quàm tantum ignominiae dedecus in patriâ experiri: For it is farre better p. 884for a man to be slaine, then to undergoe so great an ignominy and shame in his owne Country. The wearing of womans apparell, even for a little space in these Pagans judgements being so shameful, so execrable a thing, that a man were better to bee put to death, then to p…t on such array; with which Ascanius doth thus upbraide the Troianes.

ffVirgil. AEneidos. lib. 9. pag. 313.Vobis picta croco, & fulgenti murice vestes:

Desidiae cordi: iuvat indulgere choreis:

Et tunicae manicas, & habent ridimicula mitrae.

O verè Phrygiae (ne que enim Phryges) ite per alta

Dyndama, ubi assuetis biforum dat tibia cantum,

Tympana vos buxus que vocat Berecynthia matris

Ideae: sinite arma viris & cedite ferro.

Nothing being more abominable even among Heathens then effeminacy in ggSint procul à verbis juvenes ut faemina compti. Quique …uas ponunt in statione comas. Ovid De Arte Amandi. l. 3. pag. 203.long, compt, frizled haire, and womanish apparell, as these examples, and hhBibl. Patrum. Tom. 15. p. 881.882, 883.Maffaeus Vegius, De Educatione Puerorum. lib. 5. cap. 4. and Act 5. Scene 6. abundantly testifie: on which you may reflect. If then the putting on of womans apparell were so abominable to Pagans, no marvell is it if this text of Deuteronomy stiles it an abomination to the Lord our God; the grounds and reasons of which, as I have at iiAct 5. Scene 6. pag. 192. to 214.Acts 5large insisted on before, so I shall briefly touch upon them now in kkDe Legibus. lib. c. 13. pag. 42.43.Gulielmus Parisiensis his words. Causae vero prohibitionis, ne vir utatur veste faeminea, vel è converso, multae fuere. Primò, fuit congruentia ipsius naturae, videlicet, ut quod natura sexu discreverat, discerneret & vestitus. Secundo ut oportunitas auferretur-turpitudinum latibulis; posset e… **See Agrippa De Vanitate Scient. cap. 63.64. Tertullian De Pallio. c. 5. Summa Angelica. Tit. Ornatus. sect. 5. Summa Rosella. Tit. Faemina. accordingly. & here, pag. 208. to 214.intrare vir ad mulierem sub habitu muliebri, & è converso mulier sub habitu virili, (as the examples of llStatius Achilleid. l. 1. & D. Rainolds Overthrow of Stage-playcs. p. 13. to 87.Achilles, who by putting on womans apparell des…ured Deidamia King Lycomedes Daughter; of mmSuetonij Iulius. sect. 74.Clodius, who by this wile abused Pompeia, Iulius Caesars p. 885wife; and of nnPausaniae Arcadica. l. 8 p. 214.Leucippus, who by this stratagem sought to ravish Daphne, with **See here, pag. 184.185. together with the examples of Sardanapalus, Nero, Heliogabalus, Commodus, Caligula, Annarus, and others forequoted, who acted their Sodomies, whoredomes and adulteries, being thus attired in womans apparell.other examples of women clad in mans apparell to satiate the lusts of others, witnesse:) Ablata est igitur per hanc discretionem vestitus, multa opportunitas slagity. Ter…io, exterminatio sacrorum. ppSee here, pag. 207. accordingly.Martis & Veneris: in sacris n. Martis, non solum virili vestitu vestiebantur mulieres, sed etiam armabantur, ut in ipsis vestimentis b…llicis, id est armis, ipsum tanquam Deum belli & victoriae datorem colerent. Et Cocogrecus in libro maledicto quem scripsit de stationibus ad cultum Veneris, inter alia sacrilega & Deo odibilia praecepit, ut qui nefandum illum ritum exercct, coronam faemineam habeat in capite suo. Eodem modo in sacris Veneris viri effaeminabantur, videl… cet in vestibus muliebribus sacra Veneris exercentes, propter huiusmodi sacrilegos ritus Veneri se placere credentes at que quaerentes. Quarta causa est, qqSee here, pag. 208.209, 210. & D. Rainolds Overthrow of Stage-playes. p 11. to 15.32. & 92. to 100. accordingly.ut occasio magna provocationi libidinis auferretur: magna enim est provocatio libidinis viris vestitus muliebris, & è converso: (how much more then when amorous wanton parts are acted in it?) & hoc est quoniam vestis muliebris viro circundata, vehementerrefricat memoriam, & commovet imaginationem mulieris, & è converso: alibi autem didicistis, quia imaginatio rei desiderabilis commovet desiderium. Quinta causa, rrSee p. 208. to 214. & D. Rainolds Overthrow of Stage-playe…. p. 8. to 23.32, 34, 35.ut auferretur occasio maleficij quibus gentes illae refertissimae erant, & in ijs nutritae. Consueverant n. malefici & maleficae in vestibus aut de vestibus libidinis, maleficia exercere, & hoc nos in eorum libris saepe legimus. Vt ergo occasio huiusmodi tolleretur, iàm voluit Deus hanc confutationem vestitus esse in viris & mulieribus. Sexta causa, ut tolleretur error periculosus & superstitiosa credulitas, quâ trahi possent ad idololatriam, quibus credebant decepti applicatione vestium muliebrium, maxime in sacris Veneris, coniungi sibi ac conciliari amore fortissimo corda mulierum, propter quas hoc facerent, vel quae postea huiusmodi vestibus uterentur: similiter & deceptae mulieres idipsum credebant de viris, & virilibus vestimentis. Voluit ergo Deus hunc superstitiosum errorem auferri de cordibus p. 886eorum per ablationem abusionis istius, ne per illum tandem traherentur ad cultum Veneris. VponUpon all which severall reasons, but especially the 1.2, 4. & 5. Iuo Carnotensis. Decret. pars 11. cap. 64.83. & pars 7. cap. 78.80, 81. Rupertus in Deut. lib. 1. c. 13. fol. 221. Ioannis Wolphius in Deut. lib. 3. Sermo. 52. fol. 114. Dionysius Carthusianus in Deut. 22. fol. 479. Hugo Cardinalis in Deut. 22. Petrus Bertorius. Tropologiarum. lib. 5. in Deut. cap. 22. fol. 47. Conradus Pellicanus in Deut. 22. v. 5. Lucas Osiander in Deut. 22. vers. 5. Tostatus Abulensis in Deut. 22. Quaest. 2. Tom. 3. pars 2. p. 199. B.C. Procopius, Leonardus Marius, & Cornelius à Lapide in Deut. 22. vers. 5. Erasmus Marbachius. Comment. in Deut. 22. pag. 217.218 Ioannis Mariana, Scholia in Deut. 22. vers. 5. p. 99. Paulus Fagius Annotationes Paraph. Onkeli Chald. in Deut. Franciscus Iunius Analysis in Deut. 22. v. 5. Operum Genevae. 1613. Tom. 5. Col. 572.573. (who makes this text of Deuteronomy, a **Est praeceptū honestatis non in ceremonia, non in civili jure seu politico, sed in natura ipsa funda…a. Ibidem. Col. 572. See here, pag. 211.212. & Doctor Rainolds Overthrow of Stage-playes. pag. 9.10, 13, 14, 82, 83. accordingly.Precept of honesty, not founded in the Ceremoniall or Politicall law, but in the very law of nature, as doe all other Orthodox Writers:) together with Maphaeus Vegius, De Educatione Puerorum. lib. 5. c. 4. Bibl. Patrum. Tom. 15. pag. 882. Angelus De Clavasio, Summa Angelica. Tit. Ornatus. sect. 5. Iacobus De Graffijs Descitionum Aurearum. pars 2. l. 3. c. 26. sect. 5. Hyperius De Ferijs Bacchanalibus. lib. Ioannis Langhecrucius, De Vita & Honestate Ecclesiasticorum. lib. 2. cap. 21.22. pag. 319.321. I. G. his Refutation of the Apologie for Actors. pag. 16. with sundry ttSee here, Act 5. Scene 6.Acts 5other forequoted Fathers, Councels, and other Authors, have absolutely condemned, even from this very text, not onelyonly mens constant wearing, but likewise their very putting on of womans apparell (especially to act an effeminate amorous womans part upon the Stage) as an abominable, unnaturall, shamefull, dishonest, unchaste, unmanly wicked act, which God and nature both detest, for the precedent reasons. Yea, so universally exeorable hath this practise beene in all ages, that the …. Councell of Bracara, p. 887Anno Dom. 610. (as **Decret. pars 11. cap. 64. See cap. 83. & pars 7. c. 78.80, 81. to the like purpose.Iuo Carnotensis informes us) enacted this particular Canon against mens acting of Playes in womens, or womens acting or masquing in mens apparell: Si quis balationes ante Ecclesias sanctorum, seu qui faciem suam transmutaverit in habitu muliebri, & mulier in habitu viri, emendatione pollicita, tribu… annis paeniteat: and Baptista Trovomala, discussing this very question; xxQuaeritur an faemina causa ludi vel …oci utens ve…te virili, vel vir ve…te m…liebri pecce… mortaliter, &c… Summa Rosella. Tit. Faemina. fol. 214.215.Whether it be a mortall sinne for a woman to put on mans, or for a man to weare womans apparell to act a Masque or Play? maketh this reply. Respondent omnes praedicatores & totus mundus quod sic: all Preachers, and the whole world doe answer that it is: and for this (saith he) they alleage Gratian Distinctio. 30. cap. Si qua mulier: and Deut. 22.5. The reason why it is a mortall sinne is rendred by yyTertium quod requiritur in ornatu est convenientia personae. Itaque mulier quae utitur veste virili, vel è contrario, peccat mortaliter, quia facit contra praeceptum Deut. 22. Summa Angelica. Tit Ornatus. sect. 5. & Tit. Habitus sect. 7.Deut 22Angelus De Clavasio, because it is contrary to this text of Deut. 22.5. and inconvenient for the persons who put it on: and by zzSumma Theologiae. pars 2. Quaest. 135. m. 2. pag. 617.618.Alexander Alensis, and aaPrima secundae. Quaest. 102 Artic… 6.6 m. & secunda secundae. Quaest. 169. Artic. 2.3.Aquinas: because it is directly contrary to the decency and virility of nature, and likewise to this text of Deuteronomy; Nec pertinet ad honestatem viri veste muliebri indui: utrique enim sexui diversa indumenta natura dedit. **Isiodor Hispalensis. Originum. lib. 19. cap. 23.Habet enim & sexus institutam speciem habitus (writes Isiodor Hispalensis) ut in viris tonsi capilli, in mulieribus redundantia crinium; quod maxime virginibus insigne est, quarum & ornatus ipse proprie sic est, ut concumulatus in verticem ipsam capitis sui arcem ambitu criniū contegat. If then all these severall Authors, and Councels, together with Vincentius Belsensis Speculum Historiale. lib. 11. cap. 73. & lib. 21. cap. 44. with bbAct 5. Scene 6. pag. 176. to …16.Acts 5others fore-alleaged; if all Preachers, and the whole world it selfe; or if our owne worthy Doctor Rainolds (who hath largely and learnedly debated this particular point in his Overthrow of Stage-playes. pag. 9. to 15. & 82. to 106. &c.) may be judges, the very putting on of womans apparell by Players or their Boyes to act a Play, and so è converso, p. 888is a most execrable abomination to the Lord our God, prohibited by this text of Deuteronomy. Neither will the shortnesse of the time excuse the fact: For as Nero was truely said to weare his suits, and to put on his apparell, though he never more one garment twice, changing his raiment every day, as ccSuetonij Nero. sect. 3. Coc. Sabellicus. AEneid. 8. lib. 11. p. 203. Eu…ropius, Grimston, & Zonaras, in the life of Nero.Historians relate; so he ddSee D. Rainolds Overthrow of Stage-playes. p. 101.102. & here, p. 179. to 196.who puts on a womans attyre for a day, an houre or two, or any lesser space to act a womans part, be it but once in all his life, is a putter on of womans apparell within the very words and meaning of this text… which principally provides as the fore-alleaged reasons, Authors, and examples witnesse, against such temporary occasionall wearing and pu… ting on of womans apparell, which eeAd ea quae frequentius accidunt leges aptantur. See Sir Edward Cooke, his Flowres.oft-times happens, rather then against the daily constant wearing of it, which few have beene so unnaturall as to use. What ffDe Pallio. c. 5 p. 228.Tertullian therefore writes of Hercules, attyred by his Mother in womans apparell, to satiate his lusts. (Naturam ita que concussit Larissaeus heros in virginem mutando, &c. Feras in puero matris sollicitudinem patiens certe iam ustriculas: certe virum alicuius clanculo functus adhuc sustinet, stolam fundere, comam struere, cutem fingere, speculum consulere, collum demulcere, aurem quoque foratu effaeminatus. Ecce itaque mutatio, monstrum equidem geminum, de viro faemina, mox de faemina vir, quando neque veritas negari debuisset, neque fallacia confiteri. Vterque habitus mutandi malus, alter adversus naturam, alter contra salutem. Turpius adhuc libido virum cultu transfiguravit, quàm aliqua maternaformido; tamet si adoratur à vobis qui erubescendus est Scytalo sagittipelliger ille, qui totam epitheti sui sortem cum muliebri cultu compensavit. Tantum Lydiae clanculariae licuit, ut Hercules in Omphale, & Omphale in Hercule prostitueretur, &c. The same may I say of women who impudently cut their haire, or put on mens, or men who effeminately **See Archbishop Abbot, his 28. Lecture upon Ionah. sect. 11. pag. 570.571. against long womanish haire.nourish their haire, or put on womans apparell to act any mummery, Masque, or Stage-play, or for p. 889any such like ends; ggDebet enim habitus congruere qualitati & conditioni personae & …exus. Iacobus De Graffijs. Decisionum Aur…arum. pars 2. lib. 3 cap 26. s…ct. 5.that they sinne against nature, their sex, their owne salvation, making themselves not onelyonly double monsters, but even an abomination to the Lord their God, as all the premises witnesse. And what Christian, what Mummer, Masquer, or Actor is there so desperately prodigall of his owne salvation, as thus to become an hh1 Cor. 16.22.1 Cor 16:22Anathema Maranatha, a perpetuall unsufferable abomination to his God, by putting on such apparell for an houre, to act a Matrons, perchance a Strumpe…s part, which may make him miserable for all eternity? As therefore this putting on of womans apparell is an abomination unto God, so let it be an execrable and accursed thing to us; and since there i… so much ingenuity left in most men, rather to goe could and naked, yea to expose their lives to hazard, then thus unnaturally to cloath their nakednesse, or to walke abroad in womans vestments; let there not bee henceforth so much impudency in any Actors, Mummers, Masquers, as to appeare publikely in feminine habits, or attires on the Stage, rather then to foregoe their lascivious sinfull Playes and Enterludes, which (if iiEnarratio in Psal. 39. Tom. 8. pars 1. p. 414.415.Ps 39S. Augustine, or **D. Che…win, in his Straite gate and narrow way. cap. 7 pag. 70.others may be credited,) are the very broad way, which leades men downe to Hell and endlesse death, in which many multitudes daily walke and sport themselves. I shall therefore close up this particular (which kkOverthrow of Stage-playes. pag. 9. to 15. & 82. to 168.D. Rainolds hath at large discussed, and I llAct 5. Scene 6. pag. 178. to 216.Acts 5my selfe more copiously insisted on in the foregoing part) with the Commentary of mmArgentor…ti. 1597. p. 217.218.Erasmus Marbachius on this text of Deuteronomy. Distinxit Deus in creatione virum à muliere, ut forma corporis, ita quo que officio: **See RHabanus Maurus in Deut. lib. 2. cap. 29. Tom. 2. Operum. pag. 437. Alexander Alensis Summa Theologiae. pars 2… Quaest. 135. memb. 2. pag. 617.618. & Mapheus Vegius, De Educatione Puerorum. lib. 5. cap. 4. accordingly.hanc distinctionem vult Deus conservari, & neutrum sexum habitu & vestitu in alium se transformare, nec quae alterius sunt usurpare. Mulieris est suo vestitu indui, & colum ac lanam tractare, domestic…querei p. 890curam ager…. Viri est, suis quo que vestibus indui, & quae foris & reipub. curare, &c. Prohibentur ita que hac lege larvae, quibus se homines transformant ut agnosci nequeant, quae res occasionem praebet multorum gravissimorum scelerum. Praetereà turpis & inhonestus vestitus, qui nec virilem, nec muliebrem sexum decet; ipsa etiam vestitus novitas, quae animi levis & inconstantis, & vani indicium est: the next particular, which I shall briefly touch.

2The second unlawfull Circumstance of Actors apparell, is its overcostly gawdinesse, amorousnesse, fantastiquenesse, and disguizednesse. For the gaudinesse, lasciviousnesse, and newfanglednesse of Players attire, it hath beene long since discovered and censured by the Fathers. Hence nnDe Mercede Meretricis, &c. p. 1164.Philo Iudaeus discribing a lascivious painted frizled accurately attyred Strumpet, stiles her; Praestigiatrix splendidè ac scenicè ornata. Hence ooOratio adversus Mulieres ambitiosius sese ornantes. p. 991, aec.Gregory Nazianzen stiles all women, who paint their faces, embroyder or frizle their haire, and weare lascious gawdy apparell; Theatricè comptae & ornatae, ob venustatem invenustae; as Levenclavius translates it: recording this as none of his Mothers meanest vertues: ppOratio. 28. De Funere Patris. p. 472.476.quod pictum & arte quaesitum ornatum, ad eas, quae theatris delectantur ablegabat; who were all notorious prostituted Strumpets. Hence qqHom. 10. in Matth. Tom 2. Col. 250. D.Chrysostome, declaiming against the compt, glittering, painted, amorous females of his age, writes, that they were nihil à theatralibus faeminis discrepantes: and to beat downe all fantastique pride and gawdinesse in apparell, he reasons thus: rrHomil. 39 ad Pop… Antioch. Tom. 5. Col. 250. D.Sed ornaris & comeris? Verum & equos comptos videre licet, homines vero scenicos omnes. Hence ssSermo ad Clerum, in Concilio Rhemensi fol. 317.S. Bernard taxing the pride of Prelates and Popish Priests in his time proceeds thus. Vnde hinc est eis quem quotidie …idemus m… retricius nitor, histrionicus habitus? Hence ttDe Nugis Curialium. l. 3. c. 13. Bibl. Patrum. Tom. 15. p. 384. E.Iohn Sarisbery our Countri-man useth this expression in censuring the effeminate compt fantastique Gallants of his age; interim invident meretrici histrionis habitum. And p. 891hence our learned **Contra Hie…ronymū Osorium. lib. 3. pag 285.Walter Haddon, phraseth Masse-attire, gawdy Copes, and such like vestments, Histrionicus vestitus: Which severall phrases and expressions, with sundry others to the like purpose are frequent in most Greeke and Latine Authors. All which being coupled with 22. Henry 8. c. 13. (which speakes of the costlinesse of Players Robes) and with Act 5. Scene 7. pag. 216. to 220. where I have more largely demonstrated this particular, will bee a sufficient evidence, of the gawdinesse, lasciviousnesse, and newfanglednesse of Stage apparell, and so by consequence of xxSee Act 5. Scene 7. accordingly. Summa Angelica, & Summa Rosella. Tit. Ornatus.Acts 5its unlawfulnesse too. For the strange disguisednesse of threatricall attires, it is most apparant: For doe not all Actors, Mummers, Masquers u…ually put on the yySee Act 3. Scene 3. & Act 5. Scene 3.4. Cyprian Epist. lib. 2. Epist. 2. Tertullian. De Spectac. Iosephus Antiqu. Iudaeorum. lib. 15. cap. 11.Acts 3Acts 5Vizards, shapes and habits of Iupiter, Mars, Apollo, M…rcury, Bacchus, Vulcan, Saturne, Venus, Diana, Nep…une, Pan, Ceres, Iuno, and such like Pagan Idol-gods and Goddesses: the persons, the representations of Devils, Satyrs, Nymphes, Sylvanes, Fayries, Fates, Furies, Hobgoblin…, Muses, Syrens, Centaures, and such other Pagan Fictions? yea, the por…raitures and formes of Lyons, Beares, Apes, Asses, Horses, Fishes, Foules, which in outwar… appearance metamorphose them into Idols, Devils… Monsters, Beasts, whose parts they repre…ent? and can these disguises bee lawfull, be tolerable among Christians? No verily. For first, the former sort of them, as zzAntiq. Iudae. l. 15. c. 11.Iosephus, aaDe Decalog. lib. pag. 1037.Philo Iudaeus, bbDe Spectac. lib. cap. 22 De Coron… M…litis. cap. 8. & De Idololatria. lib.Tertullian, ccSee here, pag. 89.90.with all ancient and moderne Expositors on the 2. Commandement witnesse, are meerely idolatrous; the very ddSee Act 2. & Act 3. Scene 3. pag. 77.Acts 2Acts 3mentioning of these Idols names, much more then the representation of their parts, the making and eeExod. 23.4. cap. 23.24. cap… 34.13. Levit. 26.1, 30. Deut. 7.5. cap. 16.22. 2 Kings 10.26. cap. 17.10. cap… 1… 4. cap. 23.14, 24. 2 Chron. 31.1. cap. 34.3, 4, 7. Ier. 43.13. cap. 50.2 Ezek. 6… 4, 6. 1 Ioh. 5.21.Exod 23:4Lev 26:1Lev 26:30Deut 7:52 Kgs 10:262 Chr 31:1Jer 43:13Ezek 6:4Ezek 6:61 John 5:21wearing of their Vizards, shapes, and Images being wholy condemned by the Scripture; which commands Christians p. 892to ff1 Cor. 10.7, 14. Propterea cl… mat Apostolus, Fugi…e idololatriam, omnem uti que & totam, &c. Longum enim divortiū mandat ab idolol…tria, in nullo proximè agendum. Draco enim terrenus de longinquo non minus spiritu absorbet alites. Ioannes, Filioli, inquit, custodite vos ab Idolis: non jam ab idololatria quasi ab officio, sed ab idolis, id est ab effigie eorum. Tertul. De Corona militis… c. 8.1 Cor 10:71 Cor 10:14flie all Idolatry, and not to come neere it, lest it should infect them. Secondly, there is no warrant at all in Scripture for any such Stag…-disguises, but very good ground against them. For first it ggDeut. 22.5. 1 Cor. 11.3. to 16. See Act 5. Scene 6. & here pag. 879, &c.Deut 22:51 Cor 11:3–16Acts 5condemnes mens disguising of themselves like women, and womens metamorphosing themselves into men either in haire, apparell, offices, or conditions: how much more then mens transfiguring of themselves into the shapes of Idols, Devils, Monsters, Beasts, &c. betweene which and man there is no Analogie or proportion, as is betweene men and women. Secondly, it …njoynes men and women, hh1 Tim. 2 9, 10. 1 Pet. 3.4, 5.1 Tim 2:91 Tim 2:101 Pet 3:41 Pet 3:5to attire themselves in modest, decent, and honest apparell, suitable to their sexes and degrees, as b…commeth those who professe godlinesse: But s…ch Vizards and disguises as these, are neither modest, decent, honest, nor yet suitable to their human nature. Thirdly, it requires them, iiDeut. 22.5. Isay 3.18, 19, 20. Zeph. 1.8. Prov. 7.10. See Act 5. Scene 7.Deut 22:5Isa 3:18Isa 3:19Isa 3:20Zeph 1:8Prov 7:10Acts 5to abandon all wanton, strange, lascivious, vaine, fantastique dresses, fashions, vestments: much more then such habits, such disguises as these, which are both inhuman, bestiall, and Diabolicall. Fourthly, it commands men, kkPsal. 32.9.Ps 32:9not to bee like to Horse and Mule, which have no understanding: therefore not to act their parts, or to put on their skins or likenesse. It was Gods heavy Iudgement upon King llDan. 4.33.Dan 4:33Nebuchadnezar, that he was driven from men, and did eate grasse as Oxen, and that his body was wet with the dew of Heaven, till his haires were growne like Eagles feathers, and his nailes like Birds clawes: yea, it is mans greatest misery, mmPsal. …9.12, 20.Ps 9:12Ps 9:20that being in honour he became like to the beasts that perish: And must it not then bee mans sinne and shame to act a Beast, or beare his image, nnProna que cum spectant animalia caetera terram: Os homini sublime dedit, caelum que videre jussit, & erectos ad sidera tollere vultus. Ovid. Metamorp…. lib. 1. Cicero De Natura. Deorum. lib. 2.3.with which he hath no proportion? What is this but to obliterate that most ooGen. 1.26, 27. cap. 5.1. cap. 9.Gen 1:26Gen 1:27glorious Image which God himselfe hath stamped on us, to strip our selves of all our excellency, and to prove worse then bruits? Certainely, p. 893that God who ppDeut. 4.10, 17, 18. c. 5.8.Deut 4:10Deut 4:17Deut 4:18prohibits, the making of the likenesse of any beast, or fish, or fowle, or creeping thing, whether male or female, to expresse or represent his owne likenesse; condemning the idolatrous Gentiles, qqRom. 1.23. Psal. 106.20.Rom 1:23Ps 106:20for changing the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and foure footed beasts, and creep…ng things; rrIsay 40.18. Acts 17.29.Isa 40:18Acts 17:29with which he hath no similitude or proportion; must certainely condemne the putting on of such bruitish Vizards, the changing of the glory, the shape of reasonable men, into the likenesse of unreasonable beasts and creatures, to act a beastiall part in a lascivious Enterlude. Fiftly, it enjoynes men, rrEccles. 3.14. c. 7.13. Matth. 5.36. c. 6.26. Pro. 22.28.Eccl 3:14Matt 5:36Prov 22:28not to alter that forme which God hath given them by adding or detracting from his worke; not to remove the bounds that he hath set them; but to ss1 Cor. 7.24. c. 11.3. to 16.1 Cor 7:24abide in that condition wherein he hath placed them: VponUpon which grounds, as the ttCyprian, De Habitu Virginum. Tertul. De Cultu Faeminarum. Clemens Alexand. Paedag. l. 3. c. 2.3, 11. Nazianzen adversus Mulieres ambitiosius sese Ornantes Oratio. Alexander Alensis. Summa Theologiae. pars 4. Q…aest. 11. Artic. 2. Summa Angelica & Summa Rosella. Tir. Ornatus: See my Vnloveliness… of Lovelockes. pag. 2, &c. and here, Act 5. Scene 3.6, 7.Acts 5Fathers and others aptly censure face-painting, Perewigs, vaine fashions, disguises and attires, together with the enchroachments of one sex upon the habits, offices, or duties of the other; so I may likewise condemne these Play-hou…e Vizards, vestments, images and disguises, which during their usage in outward appearance offer a kinde of violence to Gods owne Image and mens humane shapes, metamorphosing them into those idolatrous, those bruitish formes, in which God never made them. Sixtly, it censures mens degenerating into beasts, or Devils, either in their mindes or manners, be it but for a season; as the uuPsal. 32.9. Psal. 49.12, 20. 2 Pet. 2.22. Rev. 22.19. Psal. 92.6. Psal. 94.8 Psal. 73.22.Ps 32:9Ps 49:12Ps 49:202 Pet 2:22Rev 22:19Ps 92:6Ps 94:8Ps 73:22marginall Scriptures witnesse; therefore it cannot approve of these theatricall, bestiall, and diabolicall xxSee Dan. 4.33. Rom. 9.7, 8, 9.Dan 4:33Rom 9:7Rom 9:8Rom 9:9transfigurations of their bodies; which are inconsistent with the yyPsal. 4.8. 1 Tim. 2.9, 10. Titus 2.2, 3, 4, 5, 6, 12… 1 Cor. 11.13.Ps 4:81 Tim 2:91 Tim 2:10Titus 2:2Titus 2:3Titus 2:4Titus 2:5Titus 2:6Titus 2:121 Cor 11:13rules of piety, gravity, honesty, modesty, civility, right reason, and expedience, by which all Christians actions should be regulated. Seventhly, it informes p. 894us, that even zz1 Sam. 21.13 14, 15.1 Sam 21:13Achish King of Gath, a meere Pagan Idolater, when he saw David acting the madman before him, and feining himselfe distracted, scrabling on the doores of the gate, and letting the spittle fall downe upon his beard; said thus unto his servants; Loe you see the man is mad: wherefore then have yee brought him to mee? Have I need of mad-men, that yee have brought this fellow to play the mad-man in my presence? shall this fellow come into my house? If then this Heathen King was so impatient to see David act the Bedlam in his presence, even in his ordinary apparell, that he would not suffer him to stay within his Palace; how much more impatient should all Christian Princes and Magistrates be of beholding Christians acting, not onelyonly Mad-mens, but eve… Devils, Idols, Furies, Monsters, beasts, and sencelesse creatures parts upon the Stage in such prodigious deformed habits and disguises, as are unsuitable to their humanity, their Christianity, gravity, sobriety; bewraying nought else but the very vanity, folly, and bruitish frensie of the…r distempered mindes? Certainely those who readily censure and detest such habits, such representations in all other places must needs condemne them in the Play-house, whose aaSee Act 6. Scene 3.4, 5. & Bullengerus, De Theatro. lib. 1. c. 50.51.Acts 6execrable infamous lewdnesse may happily make them more unlawfull, never commendable or fit for Christians. Lastly, these theatricall habits, vizards, and disguises have beene evermore abominated, condemned by the Church and Saints of God: as namely, by the Iewish Church and Nation: who, as they never admitted nor erected any Images of Pictures of God, of Christ, or Saints within their Temple, as bbEst autem in media Hierusolyma quadroporticus, &c. Simulachrum vero aut aliquod anathema ibi nequaquam est. Apud Iosephum. Contra Apionem. lib. 1. pag. 833.Hecataeus Abderita, ccAEgyptij plaeraque animalia effigiesque compositas venerantur. Iudaei mente sola unumque numen intelligunt. Profanos qui nideûm imagines mortalibus materijs in species hominum effingant. Summum illud atque aeternum, neque mutabile, neque interiturum. Igitur nulla simulachra urbibus suis, neque templis. Non regibus haec adulatio, non Caesaribus honor. Histor. lib. 5. cap. 1. pag. 592.Cornelius Tacitus, p. 895ddIudaei diversum à reliquis-hominibus ob tinent, cū alijs in rebus usu que vitae quotidiano, tū eo praesertim quod nullū ex caeteris Dijs colunt: unū autē quendā summo studio venerātur, Tum quo que temporis nullum Hierosolymis simulacrum extabat; nimirum suum illum Deum ineffabilem, invisibilem que existimantes. Rom. Hist. l. 37 fol 76.Dion Cassius, eeHactenus pro patria deprae catus postremas pro Templo preces adhibeo. Hoc Templum Cai Domine, jam inde ab initio nullam unquam admisit manufactam effigiem cum sit Deo domicilium: pictorum enim & statuariorum opera sunt sensibilium Deorum imagines: illum autem invisibilom pingere aut fingere nefas duxerunt nostri majores. Non Graecus, non Barbarus, non Rex Satrapave ullus vel infensissimus; non seditio, non bellum, non captivitas, non vastatio, non alia res ulla unquam tantam cladem intulit, ut contra veterem morem effigies manufacta in id importaretur. De Legatione ad Caium. pag. 1386 vid. 1389, &c. See De Monarchi…. lib. fol. 1037.1038, 1039.Philo Iudaeus, and ffGraecis ita que & alijs quibusdam bonum esse creditur imagines instituere. Deni que & patrum, & uxorum filrorum que …iguras depingentes exultant; quidam vero etiam nihil sibi competentium sumunt imagines, &c. Porro autem legislator, non quasi prophetans Romanorum potentiam non honorandam, sed tanquam causam ne que Deo ne que hominibus utilem despiciens, & quoniam totius animati, multò magis Dei inanimati, probatur hoc inferius, interdixit imagines fabricari: to which Sigismundus Silenius affixeth this marginall note. Iudaei prorsus nullas imagines ferunt. Contra Apionem. lib. 2. pag. 846.Iosephus witnesse: accounting it a hainous sinne ggExod. 20.4. Levit. 26.…, 30. Deut. 4.15, 16, 17, 18, 23, 25. c. 5.8. c. 16.21, 22.Exod 20:4Lev 26Deut 4:15Deut 4:16Deut 4:17Deut 4:18Deut 4:23Deut 4:25contrary to the expresse words of the second Commandement, to paint or make any Picture, any Image of God; because the hhIohn 1.18. c. 5.37. Rom. 1.23. Col. 1.15. 1 Tim. 1.17. c. 6.16. Heb. 11.1. 1 Ioh 4.20. Deut. 4.15. Deus inter omnia operibus quidem & muneribus clarus, & omni re manifestior, forma vero & magnitudine nobis inenarrabilis. Omnis namque materies comparata ad hujus imaginem, licet sit preciosa, tamen pro nullo est; cunctaque ars ad illius imitationis inventum, extra artem esse cognoscitur: nihil simile neque videmus, neque possumus suspicari neque conijcere, illeinvisibilis sola mente percipitur. Iosephus Contra Apionem. lib. 2. pag. 854. Philo Iudaeus de Monarchia. lib. pag. 1097, &c.John 1:18Rom 1:23Col 1:151 Tim 1:17Heb 11:11 John 4:20Deut 4:15invisible incorporiall God, (whom no man hath seene at any time, nor can see; betweene whom and any Image, Picture, or creature there is iiIsay 40.12. to 27. Acts 17.29. Rom. 1.23.Isa 40:12–27Acts 17:29Rom 1:23no similitude, no proportion,) cannot be expressed by any visible shape or likenesse whatsoever, (his Image being onelyonly spirituall and kkCol. 1.15. Iohn 15.37. Deut. 4.15. Heb. 2.3. 1 Tim. 6.16. Philo Iudaeus, De Mundi Opificio. pag. 8.9. Origen Contr. Celsium. lib. 7. fol. 72. & lib. 7. fol. 97.Col 1:15John 15:37Deut 4:15Heb 2:31 Tim 6:16invisible like himselfe,) as not onelyonly the llAct 17.29. Isay 40.18, 15.Acts 17:29Isa 40:18Isa 40:15Scripture, but even mmExurge modo, & re quoque dignum …inge Deo, finges autem non auro, non argento: Non potest ex hac materia, imago Dei exprimi similis. Epist. 30. pag. 207.Seneca and nnDe Natura Deorum. lib. 1.2.Tully informe p. 896us: VponUpon which grounds the Primitive Christians (who had no Images, no Pictures, no Altars in their Churches, as ooIn hoc n. consuestis parte crimen nobis maximum impietatis affigere, quod non Deorum alicujus simulacrū constituamus, non Altaria fabricemus, non Aras. Advers. Gentes l. 6. p. 185.Arnobius, ppNon n. Christiani patiuntur vel Templa, vel aras, vel simulacra, & statuas intueri: simulacra aperte vituperant, &c. Christiani vero & item Iudaei, cum audiunt, Dominum Deum tuum timebis, & illi soli servies; nec tibi feceris idolum, nec rei ullius similitudinem, quae cum que in caelo sunt & in terra deorsum, &c. & ob alia plera que non his dissimilia: non modo Deorum templa & Aras & simulachra haec aversantur, sed vel ad mortem si fuerit necesse promptius veniunt, ne ex aliquo recessu & impietate prorsus inquinent, quod de De… omnium conditore optime sentiunt, &c. Celsus igitur haud quaquam pro dijs simulacra haberi affirmat, sed dijs dicata: cum plane perspicuū sit hujusmodi facere & affirmare, hominum esse circa divinitatem errantium. Sed ne divinae quidem imaginis simulacra haec esse duxerimus, quippe qui Dei ut invisibilis ita & incorporei formam nullam effigiamus, &c. Cont. Celsum. l. 7. f… 96.97. See 91.92. Celsus & Aras & simulacra & delubra nos ait defugere quo minus fundentur. Sunt nobis vero simulacra non per impuros opifices aliquos fabricata, sed per Dei verbum in nobis edita & formata; virtutes scilicet primogeniti omnis creaturae imitatrices, &c. in quibus par esse crediderim, ei honorem deferri, qui omnium sit simulacrorum exemplar, imago scilicet invisibilis Dei, unigenitus Deus, &c. Contr. Celsum l. 8. fol 100. vid. Ibid. & lib. 4 fol. 46.47.Origen, qqPutatis nos occultare quod colimus si delubra & Aras non habemus: quod enim simulacrum Deo fingam, cum si recte existimes sit Dei homo ipse simulacrum. Octavius pag. 104.Minucius Felix, and rrDe Origine Erroris. l. 2. c. 2.3, 4, 5, 7, 17, 18, 19.Lactantius testifie, for which the Pagans blamed them:) as also ssSed nec eos qui hostijs multis coronis que ex floribus contextis colantur, homines qui eorum statuas efficta in Templis statuerunt, Deos appelaverunt, quandoquidem haec inania & mortua esse scimus, Dei que formam e… figuram non habere. Ne que …tam Dei figuram esse arbitramur, quam quidam honoris causa ad imitationem effictam esse confirmant: sed illorum malorū geniorum habere & nomina & figuras. Quid enim attinet vobis qui scitis, exponere e… quae artifices disposita materia secando, dividendo, conflando, percutiendo, & ex vasis ignominiosis saepe artificio mutata solum forma & figura alia inducta, Deorum nomine appellant? quod quidē non solum stultū esse, sed etiam cóntumeliae Dei causa fieri judicamus: qui cum gloriam formam que exprimi quae non potest habeat, earum rerum quae intereunt, …ura que egent, appelatur nomine. Quinetiam harū rerum artifices lascivi sunt, omni que malicia & improbitate praediti, &c. Apologia. 2. pro Christianis. p. 16. B.C.Iustin Martyr, ttAdversus Haereses. l. 1. c. 23.24. p. 88 92. & l. 2. c. 6. p. 134.135.Irenaeus, uuDeus, qui solus verè est Deus intelligentia percipitur, non sensu. Antisthenes Socratis familiaris, dixit, Deum nulli esse similem, quare nemo illum potest discere ex imagine. Xenophon autem Atheniensis ipse aperte scribit: Qui omnia movet & quieta efficit, magnus quidem est & aperte potens, sed cujusmodi sit forma non apparet, &c. Oratio adhort. ad Gentes. fol. 7.8, 9, 10, 11. vid. Ibid. an excellent discourse against Images: Significat autē columna ignis, Dei non posse effingi imaginem, &c. Stromatum. l. 1. f. 73. B. l. 5 f. 122. D.E. Nobis autem nullum est simulacrū in mundo; quoniam in rebus genitis nihil potest Dei referre imaginē. Praeterea oportet Graecos doceri per legem & Prophetas, quod nec eorum quos colunt simulacra sunt imagines: ne que enim fugura tale est genus animarum, cujusmodi fingunt Graeci statuas. Non cadunt n. animae sub aspectum, non solū quae sunt compotes rationis, sed etiam animae aliorum animantium; quanto minus Dei invisibilis imago. Strom. l. 6. f. 143. C. Moses praecipit hominibus nullam facere imaginem quae Deum arte repraesentat. Paedag. l. 3 c… 2. f. 46. A.Clemens p. 897Alexandrinus, xxDeus omnē similitudinem vetat …ieri, quanto magis imaginis suae, &c. De Spectac. c. 23. De Corona Militis. c. 8. & De Idololatria. lib. & Apologia Advers. Gentes: where Franciscus Zephyrus. p. 675. Comments thus. Perpetuo illud teneamus, Christianos tunc temporis odisse maxime statuas cum suis ornamentis.Tertullian, yyContra Celsum. l. 7. f. 96.97. & l. 8. f. 100.Origen, zzOctavius. p. 75.76, 77, 104.Min…ius Felix, aaContra Demetrianum. lib p. 221.223. & De Idolorū Vanitate. p. 264, &c.Cyprian, bbNe que nobis in aedibus sacris effigies pro dijs, & illa simulachra velitis ostendere, quae intelligitis vos quo que & renuitis confiteri, vilissimi esse formas luti & fabrorū figmenta puerilia, &c. Nunc ad speciem veniamus & formas quibus esse descriptos superos Deos creditis, quibꝰ imo formatis & templorū amplissimis collacatis in sedibꝰ. Nostra de hoc sententia talis est; Naturā omnem divinā, quae ne que esse caeperit aliquando ne que vitalem ad terminū sit aliquando ventura, lini…mentis carere corporeis, ne que ullas formarū effigies possidere, quibꝰ etiam circūscriptio membrorū solet coagmentata finire. Quicquid enim tale est mortale esse arbitramur & labile: nec obtinere perpetuā posse credimꝰ aevitatem, quod extremis coercitū finibꝰ necessaria circūcludit extremitas, &c. Si verā vultis audire sententiā, aut nullā habet Deus formā; aut si informatꝰ est aliqua ea quae fit, profecto nescimꝰ. Ne que n. quod videmꝰ nunquā, nescire esse ducimus turpe, &c. Advers. Gentes. l. 3. p. 162. to 112. See l. 6. p. 185.191. to 206. l. 7. p. 133.134, 135.Arnobius, ccDe Origine Erroris. l. 2. c. 1.2, 3, 4, 5, 7, 11, 17, 18, 19. Quae igitur amentia est, aut ea fingere, quae ipsi postmodum timeant, aut timere quae finxerunt. Non ipsa, inquiunt, timemus, sed eos ad quorum imagines ficta; & quorū nominibus consecrata sunt. Nempe ideo timetis, quod eos in caelo esse arbitramini: ne que n. si dij sunt aliter fieri potest. Cur igitur oculos in caelum non tollitis, & advocatis eorum nominibus in aperto sacrificia celebratis? Cur ad parietes & ligna & lapides potissimū, quàm illò spectatis, ubi eos esse creditis? Quid sibi templa? quid arae volunt, quid deni que ipsa simulachra? quae aut mortuorum aut absentium sunt monimenta. Nam omnium fingendarum similitudinū ratio id…irco ab hominibus inventa est, ut posset eorum memoria retineri, qui vel morte substracti, vel absentia fuerant separati. Deo… igitur in quorum numero reponemus? Si in mortuorum? quis tam stultus ut colat? Si in absentū, colendi ergo non sunt, si nec vident quae facimus, nec etiā audiunt quae precamur. Si autem dij absentes esse non possent, qui, quoniā divini sunt, in quacun que mundi parte fuerint, vident & audiunt universa: supervacua ergo sunt simulacra, illis ubi que presentibus, quum s…tis sit audientium nomina precibus advocare. At enim non nisi praesentes ad imagines suas adsunt, &c. Sed tamen post quā praesto esse Deus ille caepit, jam simulachro ejus opus non est. Quaero enim, si quis imaginem hominis peregre constituti contempletur saepius, & ex e… solatium capiat absentis; num idem sanus esse videatur si eo reverso at que praesente, in contemplanda imagine perseveret, ea que potius quàm ipsius hominis aspectu, frui velit? Minime profecto. Etenim hominis imago necessaria tum videtur quum procul abest, supervacua futura quū praesto est. Dei autem cujus spiritus ac numen ubi que diffusum, abesse nun quā pot st, semper uti que imago supervacua est. Sed verentur ne omnis eorum religio manis sit & vana, si nihil in praesenti videant quod adorent, & ideo simulacra constituunt, quae quia mortuorū sunt imagines, similia mortuis sunt, omni enim sensu carent: Dei autem in aeternū viventis vivū & sensibile debet esse simulacrum: quod si a similitudine id nomen accepit, quî possunt ista simulacra Deo similia judicari; quae nec sentiunt, nec moventur? Ita que simulachrum Dei non illud est quod digitis hominis ex lapide aut aere, aliave materia fabricatur, sed ipse homo; quoniā & sentit & movetur, & multas magnas que actiones habet, &c. Quisquāne igitur tam ineptꝰ est, ut putet aliquid esse in simulacro Dei, in quo ne hominis quidē quicquā est praeter umbram? L…tant. De Orig. Erroris c. 2. Daemones sunt qui fingere imagines & simulacra docuerunt ut hominū mentes à cultu veri Dei averterent. Ibid c. 17. Quare non est dubium quin religio nulla sit, ubicun que simul crū est. Nam si religio ex divinis rebus est, divini autem nihil est nisi in caelestibus rebus: carēt ergo religione simulacra, quia nihil potest esse caeleste in ea re quae fit ex terra, quod quidē de nomine ipso sapienti apparere potest. Quicquid n. simulatur id falsum sit necesse est, nec potest unquam veri nomen accipere quod veritatem …uco & imitatione mentitur. Si autem omnis imitatio, non res potissimum seria, sed quasi ludus ac jocus est, non religio in simulacris, sed mimus religionis est. Ibid c. 19.Lactantius, p. 898ddSimulacrorū odium commune est omnium qui fidei participes sunt; sed ejus praecipuū quod Arianam infidelitatem similiter at que simulachrorū cultum abominabatur. Nam eos qui in creatura numen divinum esse existimarēt, nihilo minora colere at que venerati putabat quam qui ex materia simulachra efficiunt, & rectè ac pie ita judicabat. Nam qui creaturam ado…at etiam…i in nomine Christi id facit, simulachrorum cultor est, Christi nomē simulachro imponens. Oratio Funebris de Placilla p. 290.291. See Explanatio in Cant. Cantic. p. 359.Gregory Nyssen, eeGentiles lignum adorant, quia Dei imaginē putant, sed invisibilis Dei imago non in eo est quod videtur, sed in eo uti que quod non videtur. Enar. in Psal. 118. Octon. 10. Tom. 2. p 454. B. Ecclesiae inanes ideas & varias nescit simulacrorū figuras, sed veram novit Trinitatis substantiam. De Fuga Seculi. cap. 5. See Epist. 31.Ps 118Ambrose, ffIn primo praecepto prohibetur coli aliqua in figmentis hominum Dei similitudo; non qu…a non habet imaginem Deus, sed quia nulla imago e… colli…ebat, nisi illa quae hoc esset quod ipse, nec ipsa pro illo sed cum illo… Epist. 2…. De Celebratione Paschae. Tom. 9. p. 100. B. Imago autem & similitudo Dei, non est corporis forma sed mentis, descripta ad similitudinem verae imaginis Christi, qui est imago Dei invisibilis. Nos unam veneramu… imaginem, quae est imago invisibilis & omnipotentis Dei. Comment in Ezech. l. 1. c. 1 Tom. 4. p. 331. H. & l. 4. c. 16. p. 372. D See Comment. in Esay. cap. 40.Isa 40Hierom, ggAugust. Epist. 119. Enar in Psal. 113. Con…io. 2. Credimus etiam quod …edet ad dextram Dei patris: Necideo tamen quasi humana forma circumscriptum esse Deum patrem arbitrandū est, ut de illo cogitantibus dextrum aut sinistrū latus …nimo occurrat; aut id ipsum quod sedere pater dicitur, flexis poplitibꝰ fieri putandū est, ne in illud incidamus sacrilegium, quo execratur Apostolus eos qui communicaverunt gloriam incorruptibilis Dei in similitudinem corruptibilis hominis. Tale n. simulacrum Deo nefas est Christiano in Templo collocare, multo magis in corde nefarium est, ubi verè est Templum Dei. Augustin. De Fide & Symbolo cap. 7. Tom. 3. pag. 1…9. See De moribus Ecclesiae Catholicae. cap. 24.Ps 113Augustine… p. 899hhQuod enim corpus intellectui divino simil… tudinem habebit, cum nec mentis humanae imaginem habere posse cognoscatur? humana n. mens incorporea est atque simplex, corpus autem omne corruptibile atquecompositum. Quare jure, rationalis atque immortalis anima & intellectus ejus imaginem & similitudinem Dei habere dicitur, Immaterialis enim & incorporea, intellectualis, rationalisque per essentiam est, virtutis & sapientiae capax. Quod si hum…nae animae atque mentis formam & effigiem fingere impossibile est, quoniam nec sensu percipitur: quis adeò stultus erit, ut ligneum simulachrum ac effigiem Dei creatoris omnium, similitudinem Dei habere arbitraretur? Natura n. divina omnem materiam & omnia quae percepimus excedit, mente solummodo & sanctis animis intellecta. Figura vero Iovis quae in simulachro conspicitur, mortalis viri effigies est, non quae totum hominem, sed pejorem ejus partem imitata, expressit, nullum n. vitae atque animae, vestigium ostendit. Quomodo igitur universi Deus, mens que omnium creatrix ipse Iupiter …rit, qui aut in aer…, aut in mortuo …bore cernitur? De Praeparatione Evangelij. lib 3. cap. 3. pag. 53. See Ecclesiast. Histor. lib. 7. cap. 18.Eusebius, iiInveni…igitur velum pendens in foribus ejusdem Ecclesiae tinctum atque depictum, & habens imaginem quasi Christi, vel sancti cujus…am, non enim sat…s memini, cujus imago fuerit. Cum ergo hoc vidissem in Ecclesia Christi contra auctoritatem Scripturarum hominis pendere imaginem, s…di illud, & majus dedi consilium custodibus ejusdem loci, ut pauperem mortuum eo obvolverent & e…ferrent. Deinceps praecipere, in Ecclesia Christi istiusmodi vel…, quae contra religionem nostram veniunt, non appendi. E…iphanius Epist. ad Ioa…nem Hier…sol apud Hieron. Epist. 60: cap. 5 Tom. 1. pag. 211. See Bishop Vshers Answer to the Iesuits challenge. pag. 507.Epiphanius, kkCui similitudini similem fecistis Deum? Quid n. erit ei simile & equipollens se… …aturae, seu ponderis, seu nobilitatis ratione? Num enim arte fabri & lignarij, num auri fusorum peritia formatus est in imaginem alicujus creaturae? An inquit effictus est, humana imago? Minimè. Nihil enim ei quicquam aequari potest. Deus n. cùm sit, natura & ex se, quia aliud non ex…iti…, omnibus omnino superior est. Cum itaque supra omne est quod factum est, & quod genitum est, deride… idolorum effictionem, &c. Cyrillus Alexandr. in H…saiam. lib. 7. Tom. 1. pag. 276.277. and in Ioan. Evang. lib. 3. cap. 11. pag. 478.Cyrillus Alexandrinus, llAdhaec quisnam est, qui invisibilis & corpore vacantis ac circumscriptionis & figurae expertis Dei simulachrum effingere qu…at? Extrem…e itaque dementiae & impietatis fuerit divinum numen fingere ac figurare. Atqui hinc est quod in veteri …estamento mimine tritus ac pervulgatus imaginum usus fuerit: Orthodoxae Fidei. lib. 4. cap. 17. pag. 477. & lib. 1. cap. 4. pag. 251. vid. Ibidem.Damascen, p. 900and mmSee Hilar. De Trinit l. 1. p. 3. & l. 2. p. 7. G. Psal. in Nar. 129 8. p. 303. B. De Trinit. I. 6. pag. 31. Specie & figura caret Deus. Non solum autem sculpturae artis Deus non est similis, sed ne que alteri cuiquam humanae cogitatione subijcitur. Theophylact. Enar. in Ioannem. c. 5. p. 248. Chrysost. Hom. 38 in Act. Apost. Tom. 3. Col. 587. C. Athana…ius, Contra Gentes Oratio. p. 7. & 10. Contra Sabellij Graegales. p. 48.49. & Quaest. 50. p. 400. Theodoret in Deut Quaest. 4. Nicephorus. Ecclesi. Hist. l. 18. c. 53. See Sedulius, Primasius, Theodoret, Remigius, Beda, Haymo, HRabanus Maurus, Occumenius, Ambrose, Chrysostome, & Alselmus. Com. in Rom. 1.23. & 1 Tim. 6.16. Serenus Marsiliensis… apud Greg. Mag. Epist. l. 7. Epist. 109. & l. 9 Epist. 9. Claudius Taurinensis Contra Imagines. l. Bibl. Patrū. Tom. 4. pars 1 p. 91. to 118. Amphilochius; in BB. Vshers answer to the Iesuits challenge. p. 506. Centur. Magd. 8. Col. 559.564. & D. Rainolds, De Idololatria. Rom. Ecclesiae. l. 2. c. 2. sect 9. accordingly.Rom 1:231 Tim 6:16other Fathers; together with nnQuod potest intelligentia solum perspici & conprehendi mente, nec appetit formam quâ cognoscatur, nec figuram admittit, ut imaginem & effigiem… O…atio. ad Sanctorum caetum. c 4. apud Eusebium. Tom. 2. p. 300.Constantine the Great, ooSee the Homily against the perill of Idolatry pars 2.3. Centur. 6… Col. 329.375, 707. Centur. 8. Col. 3.12, 41, 33, 37, 531, 535, 558, 559, 560, 561, 665, 544, 545, 622, 623, 377, 274. Cent. 9. Col. 19.22, 24, 351, 352, 353.Col 3:12Col 3:41Col 3:33Col 3:37Constantinus Caballinus, Nicephorus, Stauratius, Philippicus, Anthemius, Theodosius the second, Leo Armenus, Valence, Theodosius the third, Michael Balbus, Theophilus, Charles the Great, with other Emperours; the Councels of ppPlacuit, picturas in Ecclesiâ esse non debere; ne quod colitur aut adoratur, in parietibus depingatur. Concil. Elib. Can 36. Surius. Tom. 1. p. 365.Eliberis, qqSee the Homily against the perill of Idolatry. part 2.3. BB. Vshers Answer to the Iesuits Challenge. pag. 511. to 514. Carolus Magnus. l. 4. Contra Imagines.Constantinople, Toledo, and Frankford; with sundry rrErgo ô stultae Gentiles, cui simile fecistis Deum? Curauro & argento aut rei alicui insensatae? Aut quam imaginem ponetis ei qui illum aliquo modo exprimat qui spiritus est, &c? Cum igitur…se incomprehensibilis & immensus sit, dicit sanctus, Cui me assimulastis? cur homini, cur volucri, cur serpenti? Et cui me adaequastis? cur auro, cur argento? cur alicui creaturae? Haymo Comment. in Isaiam. c. 40. fol. 331.335. See Agabardus de Picturis & Imaginibus. lib. & Lucas Tudensis. l. 2. Adversus Albigenses c. 3. & 20. Bibl. Patrū. Tom. 13. pag. 260.272, 273. an excellent discourse against the Images & Pictures of God or the Trinity, where he thus concludes. Imag… Dei…cae Trinitatis, ab hominibus nec debeat, nec possit depingi. See D. Rainolds de Idololatria Rom. Eccl. l. 2. c. 2. sect. 10.Sir 50:2Popish and ssPeter Martyr, In Epist. ad Rom. c. 1. p. 54. to 73. Calvin, Instit. l. 1. c. 11. & Com. in Rom. 1.23. & Act. 17.29. See Musculus, Marlorat, Bucer, Bulinger, Aretius, and others Ibid. & in 1 Tim. 6.16. Doctor Wille… ; Com. on Rom. 1. Contr. 22. p. 95.96. Hexapla in Exod. c. 20. Cōmandement 2. Contr. 4. M. Cartwright on the Rhemish Test. on Act. 17. sect. 4. Heb. 9. s. 4. 1 Ioh. 5. s. 5. Rev. 13. sect. 7. & Mat. 9. s. 9. D. Boyes his Postils. p. 49. Thomas Wilson, his Com. on Rom. 1. Dial. 13. v. 22.23, 24… with others hereafter quoted… p. 844.895.Rom 1Rom 1:23Acts 17:291 Tim 6:16Exod 20Acts 17Heb 91 John 5Rev 13Matt 9Protestant Writers p. 901since, our late renowned ttHis Premonition to all Christian Princes p. 354.Soveraigne King Iames, and our owne Homilies, against the perill of Idolatry, (established by uu13. Eliz. c. 12. Artic. 35.Act of Parliament, and confirmed by our Articles and Canons, as the undoubted Doctrine of our Church, to which all our Clergie subscribe:) doe absolutely condemne,xxArtic. 35. Canons 1603. Can. 82.85. as sinfull, idolatrous, and abominable the making of any Image or Picture of God the Father, Son, and holy Ghost, or of the sacred Trinity, & the erecting of them, of Crucifixes, or such like Pictures in Churches, which like the yyAlexander S…verꝰ Christo Templ… facere voluit, …umque inter Deos recipere; quod & Hadrianus cogitasse fertur, qui Templa in omnibus civita…ibus sine simulacr…s jusserat fieri. AElij Lampridij Severus. p. 236.Emperor Adrians Temples built for Christ, should be without all Images, or Saints Pictures. So they likewise cōdemned the very zzSee Philo Iudaeus, De Monarchia. l. 1. p. 1099. Iosephus Contra Apionem l. 1 p. 858. Clemens Alex. Oratio Adhort. ad Gentes. Cyprian, De Idolorū Vanit. p. 264. Tertul. De Idololatria. lib.art of making Pictures and Images, as the occasion of Idolatry, together with all Stage-portraitures, Images, Vizards, or representations of Heathen Idols, &c. as grosse Idolatry, as aaAntiq. Iudaeorū. lib. 15. cap. 11. pag. 413.Iosephus witnesseth: The selfesame censure is passed against these theatricall Pictures, Vizards, Images, and disguises, by Philo Iudaeus, De Decalogo. lib. pag. 1037. By Tertul De Spectaculis. lib. cap. 23. De Corona Militis. lib. cap. 8.9. & De Idololatria. lib. By Cyprian Epist. lib. 2. Epist. 2. & lib. 1. Epist. 10. & De Spectac. lib. By Arnobius Adversus Gentes. lib. 7. By Lactantius De Vero Cultu lib. 6. cap. 20. By Augustine, De Civit. Dei. lib. 2. cap. 5. to 14. By the 6. Councell of Constantinople. Can. 60.62. (See here pag. 88.69, 583, 584,) By the Synode of Lingres. her…, pag. 600. By the Councell of Basil, here pag 601. By the Councell of Toledo, here pag. 603.604. by sundry oother for…-quoted Councels and Synods. here pag. 606.625, 633, 635, &c. By our owne Statute of 3. Henry 8. cap. 9. against Mummers and Vizards. here pag. 493, 494. By Tostatus in Deut. 22. Quaest. 2. Tom. 2. pars 3. p. 119. B.C. By Polidor Virgil, De Inventoribus Rerum. lib. 5. c. 2. By Ioannis Langhecrucius, De Vita & Honestate Ecclesiasticorum. lib. 2. cap. 22. pag. 321.322, 323. By Doctor Rainolds, in his Overthrow of Stage-playes, and by most others who have written either against Stage-playes, vaine fashions, and apparell, or face-painting. Wherefore p. 902they are certainely unlawfull, as I have formerly proved at large. Act 3. Scene 3. & Act 5. Scene 1.2, 3, 5, 6, 7. on which you may reflect. I shall therefore close this point with that speech of **Col. 991.994. recited likewise by Vincentius Speculum. Histor. lib. 28. cap. 96.97.Saint Bernard, in his Apologie to William the Abbot, in his passage against the iiOmitto oratoriorū immē …as altit…dines, immoderatas longitudines, supervacuas latitudines, sumptuosas depolitiones, curiosas depictiones; quae dum orantiū in se retorquent aspectum, impediunt & affectū, &c. Quem inquam ex his fructum requirimus? stultorum admirationem an simplicium oblectationem? An quoniam commixti sumus inter Gentes, forte didicimus opera eorum, & servimus adhuc sculptilibus eorum? Et ut aperte loquar, an non hoc totum facit avaritia, quae est idolorum servitus, & non requirimus fru…tum sed datum? Si quaeris, quomodo? miro, inquam modo. Tali quadam arte spargitur oes, ut multiplicetur: expenditur ut augeatur, & effusio copiam parit. Ipso quippe visu sumptuosaru sed mirandarum vanitatum accenduntur homines magis ad offerendum quàm ad adorandum. Sic opes opibus hauriuntur, sic pecunia pecuniam trahit, quia nescio quo pacto, ubi amplius divitiarum cernitur, ibi offertur libentius. Auro tectis reliquijs signantur oculi, & loculi aperiuntur. Ostenditur pulcherima forma sancti vel sanctae alicujus, & eo creditur sanctior quo coloratior. Currūt homines ad osculandum, invitantur ad donandum, & magis mirantur pulchra quam venerantur sacra, &c. Quid putas in his omnibus quaeritur, paenitentium compunctio, an intuentium admiratio? O vanitas vanitatum! sed non vanior quam insanior. Fulget ecclesia in parietibus, & in pauperibus eget. Suos lapides induit auro, & suos filios nudos deserit. De sumptibus egenorum servitur oculis divitum. Inveniunt curiosi, quo delectentur, & non inveniunt miseri quo sustententur. Bernard. Ibid. See the Homily against the Perill of Idolatry, and of Adorning and keeping cleane of Churches, accordingly.overcostly building and adorning of Temples, and the setting up of vaine Images and Pictures in Churches, (a thing much condemned by kkSee the Homily against the Perill of Idolatry, accordingly.sundry Fathers, Councels, and Imperiall Christian Constitutions; by all Reformed Churches, and orthodox llSee Thomas Rogers, his Exposition on the 22. Article. Proposition 3. p. 125.126. accordingly.Protestant Writens, and by mm3. Edw. 6. c. 10. 13. Eliz. c. 12.3. Iac. c. 5.Jas 5the Statutes, nnQueene Eliz. Injunctions. Injunct. 2.3, 23, 25. and Articles to be inquired of in Visitations. Artic. 2. & 45.Iniunctions, ooHomilies against the perill of Idolatry. The Homilies of the Right use of the Church, part 2. Homily of the place and time of Prayer. part 2.Homilies, ppCan. 82.Canons, qqArchbishop Cranmer who penned the Homilies against the perill of Idolatry. BB. Hooper on the 2. Commandement; and in the Confession of his Faith upon the Creed. Artic. 78. & 87. BB. Latimers Sermon, ad Clerum. fol. 3.11. and his Sermon in the Shrowdes at Pauls. f. 18.21. BB. Ridley, his Treatise in the name of the whole Clergy of England, to King Edward the VI. concerning Images not to be set up, or worshipped in Churches. M^r. Fox his Book… of Martyrs. London 1610. p. 1927.1928, 1929, 1930, (See there pag. 116.433, 468, 492, 518, 521, 793, 796, 848, 1000, 1014, 1015, 1181, 1183, & 1940 where we shall see Commissions both from H. 8. & E. 6. for pulling downe Images out of Churches: which Images were destroyed both at Zuricke & Basil, & condemned by the Martyrs that suffred:) Iohn Bale Cent. Script. Brit. p. 38.79, 80, 566, 648, …55. BB. Alley his Poore mans Library. pars 1. f. 79.80. to which I might adde BB. Iewell, BB. Bi…son, BB. Abbot, BB. Babington, on the 2. Com…andement. BB. Morton, BB. White, BB. Dav…nate, & others.ancient p. 903and moderne Bishops, & authorized rrM. Tindall in his Answer to Sir Thomas More … p. 270. to 275. and in his Answer to M. Moores 4. Booke. p. 325. D. Barnes his Treatise, that it is against the holy Scripture to honor Images p 339, &c. Iohn Wragton, in his Course and Hunting of the Romish Fox, &c. Iohn Ver…n his strong battery of the Invocation of Saints. Thomas Beacon his Catechisme. p. 3…7. to 336. & his Romes Reliques. c. 25 26. D. Ca…fehils answer to Iohn Marshials Treatise of the Crosse, The Preface. fol. …. to 19. & Artc. 3.9, 10. f. 81. to 86. & 164. to 186. being an excellent Treatise against setting up Images in Churches. Dr. Humfries De Vita & morte Iuelli. p. 33. Gualt…erus Haddon Contra Osorium. l. 1. f. 33. to 37. l. 3. f. 254, 271, 272, 273, 286, 297, 332. D. Sparkes against Albin…s Epistle to the Reader D Rainolds De Idololatria Rom. Ecclesiae: to whom I might adde D. Fulkes Answer to the Rhemish Testament Act. 17 sect. 5. p. 400.401. 1 Ioh. c. 5. sect. 5. pag. 839. Answer to Martin. c. 3.4. D. Field, D. Crakenth…rpe, D. Willet, D. Iohn White, with all our Writers upon the 2. Commandement, who all concur in this; th…t Images ought not to be suffered or set up in Churches; to which Assertion every Bishop and Minister of the Church of England doth subscribe in subscribing to our Articles & Homilies, which affirme the same in positive tearmes: those therefore who defend, or erect Images revolt from their owne subscription, and so ought to be deprived, by the Statute of 13. Eliz. cap. 12. who caused Images to bee taken out of Churches in the first and second yeeres of her Raigne, as Haddon Contra Osor. l. 3. f. 171. & D^r. Fulke in his Answer to Martin. c. 3. sect. 3. p. 36. expresly testifie.Acts 171 John 5Writers of the Church and State of England, who teach, that all Images and Pictures, especially Crucifixes, with the Images, the Pictures of God the Father, and the sacred Trinity, which to make is grosse Idolatry and superstition, ought wholy to be abolished and cast out of Churches, in which some of late erect thē:) where thus he writes. Caeterum in claustris (I may …ay in Spectaculis & theatris) corā legentibus fratribus quid facit illa ridicula monstruositas, mira deformis formositas, ac formosa deformitas? quid ibi immundae simiae, quid feri leones? quid monstruosi Centauri? quid semi-homines? quid maculosae tigrides? quid milites pugnantes? quid venatores tubicinātes? Videas sub uno capite multa corpora, & in uno corpore capita multa. Cernitur hinc in quadrupede cauda serpentis, illinc in pisce caput quadrupedis. …bib…stia praefert equum, capram trahens retro dimidiam, hic cornutum animal equum gerit posterius. Tam multa deni que tam que mira diversarum formarum ubi que varietas apparet, ut magis legere libeat in p. 904marmoribus quam in codicibus, totum que diem occupare singula ista mirando, quam in Dei lege meditando. O vanitas vanitatum! sed non vanior quam insanior. Pro Deo si non pudet ineptiarum; cur vel non piget expensarum. And thus much for the manner of acting Stage-playes.

5THe 5. thing which makes the profession of a Player and the very acting of Playes unlawfull, is the end for which they are acted, which is double; profit, or pleasure; the first, the end of all common Players: **Seneca… Thebais. Act… 3. fol. 66.Acts 3qui praemium incertum petunt certum scelus: the second onelyonly of Academicall and private Actors. To begin with the first. I say it is altogether unlawfull for any to act Playes for gaine or profit sake, or to make a trade 1or living of it. First, because the profession of a Player is no lawfull warantable trade of life, but a most infamous lewde ungodly profession, condemned by Pagans, by Christians in all ages, as the ssSee Act 6. Scene 5… p… 448. to 500.Acts 6examples of Plato, Aristotle, the Lacedemonians, Massilienses, and others, who excluded Stage-players their Republikes, and of the ttSee Act 4. Scene 1. Act 6. Scene 5.12, 20 & Act 7. Scene 2.3.Acts 4Acts 6Acts 7Primitive Church and Christians who excommunicated and banish…d them the Chu…ch, together with our owne uu22 Henry 8. c. 12… 14 Eliz c. 5.39. …liz …. 4.1. Iac. cap. 7…Statutes, who brand them all for Vagrant Rogues and sturdy Beggers, most plentifully evidence. That therfore which all ages have thus solemnely censured as infamous, …xecrable and unchristian, can be no lawfull calling for men to live or gaine by. Besides, the professiō of a Stage-player, xxSee Act 1 2. & Act 8. Scene 7. & Act 8. Scene 2.Acts 1:2Acts 8had its original institution from Pagan Idols and Idolaters: it was originally devoted to Idolatry, to Bacchus, and Heathen Devill-gods: it tends onelyonly to yySee Act 6. thorowout. Tacit. Annal. l. 14. cap. 2.3.Acts 6dissoluten…sse and prophanenesse, to nourish idlenesse, vice, and all kinde of wickednesse both in the Actors and Spectators: yea, it makes men professed vassals to the Devill, to maintaine his very works and **See here, pag. 42. to 61.561. to 568.Pompes which they have utterly renounced in their baptisme: it tends neither to Gods glory, nor the good of men: needs therefore must it be unlawfull; and so likewise to get money by it. Secondly, p. 905Stage-playes in their very best acception are 2but aaSee Act 3. Scene 7. & Act 5. Scene 4.Acts 3Acts 5vanities or idle recreations, which have no price, no worth or value in them: they cannot therefore bee vendible because they are not valuable. In every lawfull way of gaine or trade, there ought to be bbHotoman De Vsuris, c. 2. M Northbrooke against Vaine Playes. p. 44.45. Summa Angelica. Tit. Ludus. BB. Babington, Beacon, Dod, Perkins, and others on the 8. Commandement.quid pro quo, some worth or other in the thing that is sold, equivalent to the price the vendees pay, or else the gaine is fraudulent and sinfull; but there is no value at all in Stage-playes or their action, which are but empty worthlesse vanities; therefore no price ought to bee taken for them. Thirdly, ccSee Act 6. Scene 5. & Act 7. Scene 2.3, 7. See Hostiensis, Summa Angelica. Iacobus De Graffijs. De Ludo & Alea: & Danaeus de Ludo Aleae. lib. & Alexander Alensis. Summa Theologiae. pars 4. Quaest. 24. Artic. 3. sect. 6.Acts 6Acts 7neither the Word or Church of God, nor the Lawes and Statutes of any Christian Kingdom (which for the most part condemne al Actors and their lewde profession,) did ever authorize the acting of Playes (no nor yet the Playing at Cards or Dice, or Bowles,) as a lawfull trade and meanes for men to live and gaine by. Yea, the acting of Stage-playes can never be made a lawfull profession, because Playes themselves are but recreations, which must not be turned into professions; recreations being onelyonly to bee used ddVoluptates cōmendat rarior usus. Iuvenal Satyr. 11 p 111. See M. Northbrooke against Vaine Playes & Enterludes, & M. Wheatly his Redemption of time accordingly.rarely, when men are tyred out with honest Studies, callings, and imployments; (as Stage-playes ought to be were they lawfull,) but professions, eeGen. 3.17, 19. Exod. 20.9.Gen 3:17Gen 3:19Exod 20:9constantly from day to day. Therefore men cannot act them, to gaine a living by them. VponUpon these grounds the ffSee here, p. 32….326.Fathers, Schooolemen, and Canonists teach us; that for men to give their money to Stage-players for their playing, is a very great sinne: Yea, ggSumma Aurea in lib. 3. Senten…. Tract. 7. Quaest. 3. fol. 163.Guillermus Altissiodorensis, hhApud Iuonis Decret. pars 11. c. 84.Hierom, Iuo, iiSpeculum Historiale l. 29. c. 41.Vincentius Bellovicensis, kkHistoriae. l. 15. c. 31.32.Olaus Magnus, llRepertorij. pars 2. p. 664. Tit. Histrio.Ioannis Bertachinus, mmDe Ludo. Tract. sect. 2. n. 17. in Tractat. Tractar. Tom. 1. fol. 157.158.Stephanus Costa, and nnSumma Summarum. Tit. Histrio. Iacobus De Graffijs. Dec…s. Aurearum. lib. 2. cap. 121.divers other certifie us; that, Histrionibus dare est Daemonibus immolare, to give to p. 906Stage-players, is nought else but to sacrifice unto Devils: because their profession is unlawfull & Diabolicall too: it being both a sinne for Play-haunters to give, or Players to take any money for their Playes and action. Hence is it that ooIn their Expositions on the 8. Commandement, and in their discourses: De Ludo, & Restitutione, & Satisfactione.most Divines and Casuists informe us, that money gotten by Dice, by Cards, by acting Playes, or any unlawfull profession whatsoever, is plaine theft, and that Dicers and Players are bound to restore their gaines in case they are able, or else to distribute it to the poore. Hence ppEpist. lib. 1. Epist. 10.Saint Cyprian (and out of him qqDe Vita & Honestate Ecclesiast. lib. 2. cap. 22.Ioannes Langhecrucius, and **Decretalium. pars 11. cap. 83.Iuo Carnotensis) informes us, that Players gaines doe but seperate them from the Society of the Saints in Heaven, and fat them up for Hell: for thus he writes of a Player who pretended poverty and necessity to continue in his acting; Quod si penuriam talis & necessitatem paupertatis obtendit, potest inter caeteros qui alimentis Ecclesiae sustinentur, huius quo que necessit as adjuvari, si tamen contentus sit frugalioribus & innocentibus cibis. Nec putet salario se esse redimendum ut à peccatis cesset, quando hoc non nobis sed sibi praestet. Caeterum quando vult inde quaerat. **Nota.Qualis quaestus est qui de convivio Abrahae, Isaac, & Iacob & homines rapuit, & male ac perniciose in seculo saginatos ad aeternae famis ac sitis supplicia deducit? Et ideo quantum potes, eum à pravitate ac dedecore, ad vitam innocentia, at que ad spem vitae suae revoca, ut sit contentus ecclesiae sumptibus parcioribus quidem, sed salutaribus. Quod si illic ecclesia non sufficit ut labor antibus praestentur alimenta, poterit se ad nos transferre, & hic quod sibi ad victum at que vestitum necessarium fuerit, accipere, nec alios extra eoclesiam mortalia docere, sed ipse in ecclesia salutaria discere. The acting therefore of Playes for hire, gaine, or profit sake (which ought not to bee the end of any mans lawfull calling, but rr1 Cor. 10.31. Iohn 17.4.1 Cor 10:31John 17:4onelyonly Gods glory and the good of men, which Playes and Actors never aime at:) must certainely bee unlawfull; Which I would wish our Players and Play-haunters to consider. Secondly, as it is unlawfull to act Playes for profit, so likewise p. 907for pleasure sake, ssSee Act 5. Scene 11.Acts 5because this life is no life of carnall joy and jollity, but of weeping and mourning for our owne and other sinnes, and because carnall pleasures dampe, or quite extinguish all spirituall heavenly joyes, obdurate mens hearts, stupifie their consciences, withdraw their mindes and thoughts from God and better things, ttMatth. 24.38 39. Luk. 21.34. 1 Thes. 5.3.Matt 24:38Luke 21:341 Thess 5:3lullmen fast a sleepe in dangerous security, so that they never seriously thinke either of their sinnes or latter ends, as is evident by many Players and Play-haunters lives, who are so intoxicated, so stupified with these Syrenian Enterludes, that they never seriously thinke of sinne, of God, of Heaven, or Hell, or of the meanes of grace. But because I have beene more copious in this theame before, I shall here briefely passe it over now, referring you to Part 1. Act 2. & Act 5. Scene 11. for fuller satis…action.

THe 6. and last ground of the unlawfulnesse of acting 6Playes is the evil fruits that issue from it, both to the Spectators (of which I have at large discoursed, Part 1. Act 6. thorowout,) and likewise to the Actors, which I shal here onelyonly name. As first, it makes the Actors guilty of many sinnes; to wit, of vaine, idle, ribaldrous, and blasphemous words; of light, lascivious, wanton gestures and actions; losse of time, hypocrisie, effeminacy imp…dency, theft, lust, with sundry other sinnes, which they cannot avoyd: Secondly, it ingenerates in them a perpetual habit of vanity, effeminacy, idlenesse, whoredome adultery, and those other vices which they daily act: uuLactantius De Vero Cultu. c. 20. & Cyprian De Spectac. lib.Discunt enim facere dum assuescunt agere, & simulatis erudiuntur ad vera, as Lactantius and Cyprian truely write. Whence we see for the most part in all our common Actors the reall practise of all those sinnes, and villanies which they act in sport; they being (as xxNo…ae in August. De Civit. Dei. l. 2. c. 13.Ludovicus Vives, yyLexicon Iuridicum. Tit. Histrio.Iohn Calvin the Civilian, and zzLexicon Iuris Civilis. Tit. Histrio.Iacobus Spielegius write) Perditissimis moribus, & deploratae nequitiei; men of most lewde, most dissolute behaviour, and most deplorable desperate wickednesse, as I have p. 908aaSee here, Act 4. Scene 1.Acts 4elsewhere largely proved. And how can it bee otherwise? bbHorat. Epist. lib. 1. Epist. 2. pag. 243.Quo semel est imbuta recens servabit odorem testa diu, being as true as it is ancient. When Children cc…acile ingenia adolescentium à recta honestaque via ad luxum at que voluptates dilabuntur. Herodian Hist. lib. 1. pag. 4.Youthes and others, shall be trained up either in Vniversities, Schooles, or Play-houses, to Play effeminate amorous wanton Strumpets parts; to act the parts of Wooers, Lovers, Bawdes, Panders, Whore-masters, Incestuous persons, Sodomites, Adulterers, Cheaters, Roarers, Blaspemers, Paricides, and the like: when they shall be instructed. ddCypian. Epist. l. 1. Epist. 10.Magisterio impudicae artis gestus quo que , turpes & molles & muliebres exponere, as Saint Cyprian phraseth it, to expresse effeminate, womanish, wanton, dishonest mimicall gestures, by the tutorship of an unchast art; to court Whores and Strumpets, to sollicit the chastity and circumvent the modesty of others; to contrive, to plot and execute any villany with greatest secrecy and security; to act any sinnes or wickednesse to the life, as if they were really performed; when they shall have their mindes, their memories, and mouthes full fraught with eeNil dictu faedum visu que haec limina tangat. Intra quae p…r est. Iuvenal. Satyr. 14… p. 126.amorous ribaldrous panderly Histories, Pastorals, Iests, discourses, and witty, though filthy obscenities from day to day; (the case of all our common Actors; especially those who have beene trained up to acting from their youth;) no wonder if we discover a ffAct 4. Scene 1. His enim at que hujusmodi figmentis, & mendacijs dulcioribus corrumpuntur ingenia puerorū; & eisdem fabulis inhaerentibꝰ, adus que summae aetatis roburadolescunt, & miseri consenescūt. Min…. Felix. Octa. p. 70Acts 4whole grove of all these notorious acted sinnes and villanies budding forth continually in their ungodly lives; insomuch that those who in their yonger dayes represented other mens vices onelyonly, fall shortly after to act their owne, the better to inable them to personate other mens of the selfesame kinde; he being best able to play the sinnes of others, who hath ofttimes perpetrated the very selfesame crimes himselfe. Wh…nce commonly it comes to passe, that the eminen…est Actors are the most lewde companions. ggIoannis Saresberiensis De Nugis Curialium. l. 1. c. 5. Bibl. Patrum. Tom. 15. pag. 346. B.Et nonne satis improbata est cujus que artis exercitatio, quâ quanto quis que doctior tanto nequior? Thirdly, it makes men vaine, lascivious, prophane and scurrilous in their discourses; p. 909fantasticall and new-fangled in their haire and apparell; mimicall, antique, histrionicall in their gate, their gestures, complements and behaviours: prodigall in their expences, impudent and shamelesse in their carriage; false and trecherous in their dealings; malicious, bloody and revengefull in their mi…des; atheisticall, gracelesse, unchaste, deboist and dissolute in their lives; and for the most part impenitent and desperate in their deathes; according to that true rule of the famous Roman Orator; hhCicero Oratio: pro P. Quinctio. pag. 224. B.Mors honesta saepe vitam quo que turpem exornat; vita turpis ne morti quidem honestae locum relinquit. These and many such like evils are the fruits of Play-acting… as too many ancient and moderne visible examples witnesse. Fourthly, 4it nourisheth men up in vanity and idlenesse, in which they **See Act 6. Scene 1.Acts 6waste their precious time which should be husbanded, redeemed to farre better purposes. For though our common Players be ever acting, yet they are alwayes idle… and make thousands idle to besides themselves; Horum enim non otiosa vita est dicenda, sed desidiosa occupatio… Nam de illis nemo dubitabit, quin operose nihil agant: as iiDe Brevitate Vitae. c. 11.12, 13.Seneca wittily de…cants. And so great is our popular Stage-players (that I say not our ordinary Play-haunters) idlenesse; quod totam vitam ordinant adludendum, as kkSecunda secundae. Quaest. 168. Artic. 3.Aquinas writes of them: they even spend th…ir whole lives in playing: whence llEpistle 12. to Lambert.Marcus Aurelius long agone, and our owne mm22. Henry 8. c. 12.14. Eliz. c. 5.39. Eliz. c. 4.1. Iac. c. 7.Statutes since, have ranked Players among the number of idle vagrant Truants, Rogues, and V…gabonds, which ought severely to be punished and then set to some honest worke, …o get their livings; their acting being nought else but idlenesse in Gods, in mens account. And alas what a poore reward must they expect from God at last, when nnPsal. 62.12. 2 Cor. 5.10. Rev. 22.12.Ps 62:122 Cor 5:10Rev 22:12he shall remunerate every man according to his workes, who have never wrought, but one…y loytered and played all their dayes? Lastly, the acting of Stage-playes ooSee Cyprian de h…bitu Virginum, & Tertullian de Cultu Faeminarū. accordingly.inthrals the Actors both in the guilt, the punishment of all those sinnes which their Playes or p. 910action occasion in the Spectators. Which being so many in number, so great in quality as experience manifests them to bee, what Actors conscience is able to stand under their guilt, their curse and condemnation, either in this life or in the day of judgement, when they shall all be charged on his soule? Lastly, the acting of Stage-playes, as it ppSee Act 4. Scene 1. & here part 2. Act 2. Scene 1.Acts 4Acts 2of right excludes all Actors, both from the priviledges of the Common-weale, from the Church, the Sacraments, and society of the faithfull here, and drawes a perpetuall infamy upon their persons; …o it certainely qqSee Act 6. Scene 12.19, 20.Acts 6debars them from entring into Heaven, and brings downe an eternall condemnation on their soules and bodies hereafter, if they repent not in time, those being bound over to the judgement of the great generall Assises and eternall torments even in Heaven… who are thus rrIohn 20.23. Matth. 16.19.John 20:23Matt 16:19bound and justly censured by the Lawes and Edicts of the Church or State on earth. Hence was it, ssSee Act 6. Scene 20. & Act 7. Scene 2.3.Acts 6Acts 7that divers Players and Play-poets in the Primitive Church, and since, renounced their professions, as altogether incompatible either with Christianity or salvation; yea hence a late English Player some two yeeres since, falling mortally sicke at the City of Bathe, whether he came …o act; being deepely wounded in conscience, and almost driven to despaire with the sad and serious consideration of his lewde infernall profession, lying upon his death-bed ready to breath out his soule; adjured his sonne whom hee had trained up to Play-acting, with many bitter…teares and imprecations, as he tendred the everlasting happinesse of his soule, to abjure and forsake his ungodly profession, which would but inthrall him to the Devils vassalage for the present, and plunge him deeper into Hell at last. Such are the dismall execrable soule-condemning fruits of Play-acting; the profession therefore of a common Player, and the personating of theatricall Enterludes, must needs be unlawfull even in this respect. And thus much for the second Corolary; That the profession of a Stage-player, and the acting of Stage-playes is infamous, yea sinfull and unlawfull unto Christians.