Histrio-mastix The players scourge, or, actors tragædie, divided into two parts. Wherein it is largely evidenced, by divers arguments, by the concurring authorities and resolutions of sundry texts of Scripture ... That popular stage-playes ... are sinfull, heathenish, lewde, ungodly spectacles, and most pernicious corruptions; condemned in all ages, as intolerable mischiefes to churches, to republickes, to the manners, mindes, and soules of men. And that the profession of play-poets, of stage-players; together with the penning, acting, and frequenting of stage-playes, are unlawfull, infamous and misbeseeming Christians. All pretences to the contrary are here likewise fully answered; and the unlawfulnes of acting, of beholding academicall enterludes, briefly discussed; besides sundry other particulars concerning dancing, dicing, health-drinking, &c. of which the table will informe you. By William Prynne, an vtter-barrester of Lincolnes Inne.

SCENA SECVNDA.

IN the handling of which subiect,* 1.1 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.* 1.2

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 re∣port, 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 infa∣mous, scandalous, and of ill report, both among

Christians and Pagans, as the foregoing Scene demonstrates.

Therefore it must questionlesse bee sinfull, unlawfull unto Christians.

* 1.3Secondly.

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 Re∣publiques, Emperors, Kings, Magistrats, If they have bin excommunicated both from the word, the Sacraments, the societie of Christians, & disa∣bled to give any testimony, or to take any Ecclesi∣asticall 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 pri∣vileges of Church or cōmon weale; witnes the ex∣amples of Plato, Aristotle, the Massilienses, Lacae∣demonians, Iewes, auncient Germaines, Tiberius, Augustus, Nero, Traian, Marcus Aurelius, Con∣stantine, 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 * 1.4 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 Primi∣tive Church, & Christians who excommunicated al Stage-play∣ers

& Actors from the word, the Sacraments and all Christian society; disabling them to give any publike testimony, or to take any ecclesiasticall or∣ders 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:* 1.5

••he profession, the action of any unlawfull scandalous or dishonest sports, cannot but bee unlawfull, especially unto Christians, who must absteine, not onely from all evill things, but like∣wise 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, espe∣cially unto Christians.

Fourthly.* 1.6

That profession which hath neither Gods word for its rule, nor his glorie for its end, must certaine∣ly 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 onely end of all their actions.

But the pro••ession or art of acting Playes, hath nei∣ther the word of God for its rule (there being nei∣ther 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 manife∣sted, p. 127. to 133. & f. 5••0. to 570.

Therefore it must certainely bee unlawfull unto Christians.

* 1.7Fiftly,

That art or trade of life, in which men cannot pro∣ceed with faith or comfort, & on which men can∣not pray for or expect a blessing from God, must questionlesse be unlawfull unto Christians: wit∣nesse, 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 * 1.8 rule of faith; nor from the Spirit, the efficient cause of faith; nor from the Church or Saints of God, * 1.9 the houshold of faith: neither can men pray for or expect a bles∣sing from God upon their Playacting;* 1.10 it being a calling of the very * 1.11 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 ne∣ver heartily pray as yet for a blessing; Neither doe or can those pious Christians which go by whiles they are acting, say, * 1.12 The 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.

* 1.13Sixtly.

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

render any thanks & prayse to God; must doutb∣lesse be an ungodly calling and profession, not law∣full 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 * 1.14 turpe lucrum, dishonest filthy gaine, much like the * 1.15 hire 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.* 1.16

That profession towards the maintenance of which, a man cannot contribute without sinne, and sacri∣ficing 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: & hi∣strionibus dare, est daemonibus immolare; as St * 1.17 Au¦gustine, * 1.18 Raymundus, and sundrie others testifie: See here p. 324, 325, 326.905.906. & 688.

Therefore it must questionlesse bee unlawfull unto Christians.

Eightly.* 1.19

That calling or profession which altogether indispo∣seth 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.

But the profession of Playacting doth altogether in∣dispose, and unfit men for Gods worship, his ser∣vice, 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 Chri∣stians.

* 1.20Ninthly.

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 a∣ctors & spectators, & preiudicial to the Churches and States that suffer them: witnesse: page 302. to 568.

Therefore it must certainely be unlawfull, intollera∣ble among Christians.

* 1.21Lastly.

That calling which the very professors of it upō their conversion & repentance have vtterly renounced with shame, and highest detestation, as altoge∣ther incompatible with Christianity, piety or sal∣vation•• must certainely be sinfull and utterly un∣lawfull 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 re∣nounced and given over their profession of acting Playes, with soule confounding shame and highest detestation, as altogether incompatible with Chri∣stianity, piety, or salvation: See here p. 134. fol. 542.545.566.568. p. 561. to 573.840. & 910.

Therefore 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 p 1.22 Devills, 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, Whore∣masters, Adulteresses, Whores, Bawdes, Panders, Ince∣stuous persons, Sodomites, Parricides, Tyrants, Traitors, Blasphemers, Cheaters, Drunkards, Parasites, Prodi∣gals, 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 q 1.23 onely 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 q 1.24 which is either prophane or heathenish, fraught with the names, the histories, ceremonies, applauses, acts and villanies of Pagan Idols: or ribaldrous, wicked, & ob∣scene, consisting of Adulteries, Whoredomes, Rapes•• In∣cests, Treasons, Murthers, sollicitations to lewdnesse, ri∣baldrie, bawdrie, treacherie, prodigious periuries, blas∣phemies, oathes, execrations, and all kindes of wicked∣nes: Or impious and blasphemous, abusing Scripture, God, Religion, Grace, and Goodnesse: Or Satyricall, slande∣rous, 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 nei∣ther be uttered nor acted, without sinne and shame, as 〈1 page duplicate〉〈1 page duplicate〉

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I have more largely proved, Act. 3. & 5. throughout; and as r 1.25 Tertullian s 1.26 Chrysostome t 1.27 Cyprian u 1.28 Lactantius,x 1.29 Saluian, y 1.30 Northbrooke, z 1.31 Gosson, a 1.32 Stubs, b 1.33 Doct. Reynolds, and c 1.34 others witnes; because such things as these, d 1.35 ought not to be named, much lesse then Personated, among Christians: they are evill in their owne nature, their representations therefore, being the e 1.36 appearances 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 onely the habits, gestures, offices, vices, words, actions, persons, but even the gestures and passions of others, whose parts are represented; which I have pro∣ved hypocrisie, Act. 5. Scene 1. p. 156. to 161 Hencef 1.37 Philo Iudaeus compares hypocrites and secret enemies unto Stage-players: tanquam in theatro personatos sub alieno habitu tegentes veram faciem: Hence g 1.38 Atha∣nasius stiles the hypocriticall Epicritian heretiques, who covered their foule heresy with a faire outside, Stageplay∣ers. Hence also is that passage of h 1.39 Zeno Veronensis an ancient Father. Denique hypocrita ille dicitur, qui in theatro persona vultui superimposita, cum ••lius sit, a∣lius esse simulatur; verbi causa, interdum regis persona vtitur, cum sit ipse plebeius, aut etiam Domini cum for∣te ipse sit servus. Ita ergo in hac vita complurimi homi∣num 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. Pa∣rallel to which is that of i 1.40 Paschatius Ratbertus: Nunc autem quia hypocritae vt Mimisecundum tragi∣cam pietatem in theatricis Ludorum, coram hominibus

Diabolo astipulante permulcent se, et cupiunt iusti vide∣ri, cum rex militum venerit, invenient non se fuisse quo∣rum partes agebant in superficie, sed scenicorum imitato∣res quorum speciem tenebant in corde. Which being added to that of learned and laborious Mr. Fox, who stiles hypocrites and false teachers, k 1.41 histriones pieta∣tis, (as l 1.42Dr. Humphries and others call the Masse•• Hi∣strionicam fabulam, et theatricum Papismi Spectacu∣lum) is a sufficient evidence, that Stage-players are hy∣pocrites, and the acting of Playes hypocrisie, therefore unlawfull unto Christians.

The second unlawfull circumstance in the acting of Playes; is the grosse obscenity, amorousnesse, wanton∣nesse, 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 fanta∣stique lightnesse which appeares in those m 1.43 ridiculous antique, mimicall, foolish gestures, complements, embrace∣ments smiles, nods, motions of the eyes, head, feete, hands, & whole intire body which Players vse, of purpose to pro∣vok their Spectators to profuse inordinate laughter, which absurd irrationall, unchristian if not inhumane gestures and actions, more fit for skittish goates then men, or so∣ber Christians, ••f grave men, if reason or religion may be judges, are intruth naught else but the very n 1.44 extre∣mitie of folly, of vanity, if not of Bedlam frenzy. For what greater evidences can there be of vanity, folly. or fren∣zy,o 1.45 then to see a wise man act the fooles or clownes; a sober man the drunkards, bedlams, wantons, fanta∣stiques•• a patient man, the furies, murtherers, tyrants &c. a chast man the Sodomites, whoremasters, adulterer, a∣dultresses, 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,

Pompe State, office, of the greatest Monarch; the vanity that Salomon reprehended long agoe: when he p 1.46 saw 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 q 1.47 St. Augustine speakes) to act the part, the person, to put on the habit, the Image of a pagan, an Idol, r 1.48 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 I∣dolatry, condemned by the expresse letter of the second commandement, and s 1.49 infinite other Scripture, as all Christian writers iointly witnesse. Certainely if the Scriptures be so rigid, as to prohibit, t 1.50 all idle wanton foolish words; all unseemely gestures, and lasciuious mo∣tions of the body: u 1.51 as the pride the loftines of the coun∣tenance, the * 1.52 amorous glances of the eye, the walking with stretched out neckes and wanton eyes, the mincing, and tinckling of the feete &c. commanding Christians z 1.53 to put away vanitie, folly and madnes, with all (a) un∣seemely things; and confineing them b 1.54 to gravitie, mo∣destie, comlines and sobrietie, both in their actions c 1.55 ge∣stures, apparell d 1.56 haire e 1.57 words, thoughts, f 1.58 & things of smallest moment, the g 1.59 gravitie of Christ & Chri∣stians being such in former time that they were never seen to laugh seldome to smile, much lesse to use any light dis∣honest gestures, or play any wanton Childish pranks, as a∣ctors doe:) we cannot but from thence conclude, that it condemns these wanton postures, Complements, dalli∣ances, motions, & representations, that alwayes attend the acting of Playes; which in their very best acception h 1.60 are vanity & the appearance of evill, if not impiety and sinne it selfe; & so vnlawfull unto Christians.

The fourth is the apparell wherein Playes are acted; [ 4] in 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 particu∣lar, [ 1] that infamous sordid Actors oft usurpe the habits of i 1.61 Ministers, Magistrates, Gentlemen, Citizens, and o∣thers; 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 onely pitch upon this one particular abuse, of mens acting female parts in womens apparell and haire in Enterludes; Vbi alius soccis obauratis, indutus se∣rica veste, mundo{que} pretioso, & adtextis capite crinibus, incessu perfluo faeminam mentitur; as k 1.62 Apuleius expres∣seth it. Which practise is diametrally contrary to Deut. 22.5. The woman shall not weare that which pertai∣neth 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 l 1.63 forequoted 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 who∣rish practise, of which m 1.64 Pope Ione, a notable strumpet; n 1.65 Theodora, o 1.66 a Roman Matron, who waited on Stephanio the Player, in cut haire, and mans apparell, as his Page; * 1.67 Tecla, a famous Virgin, Quae pro Paulo quaerendo tonsu∣ram & virilem habitum suscepit; (even against S. Pauls

professed doctrine, 1 Cor. 11.5, 6, 15.) and so repaired thus disguised to his lodging, to bee instructed by him. * 1.68 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 Reli∣gion, 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 re∣puted her. * 1.69 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 * 1.70 sundry others have done of latter times. * 1.71 Gundo, an infamous Virago, Quae comam capitis in∣scidit, & 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 wo∣men; 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 hor∣rid manner, for this her unnaturall bold attempt: with di∣vers other Romish p 1.72 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 un∣chaste Monkes lusts, have beene notoriously guilty. Witnesse Cornelius Agrippa, who writes thus of these chaste Virgin Nonnes and Monkes: q 1.73 Quin & plurimae monialium & vestarum & beguinarum domus * 1.74privatae

quaedam 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 le∣nocinia & sunt ex illis quibus pecuniam tet••gisse piaculum est, & nihilillos movent verba Pauli dicentis; Bonum est mulierem non tangere; quas illi non rarò impudicis con∣trectant manibus & clanculum cons••uunt ad lupanaria, stu∣prant 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 ani∣mas lucraridebent Deo, illarum corpora sacrificant Diabo∣lo; aliaque his multo sceleratiora, & * 1.75 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 detesten∣turque•• & 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 scortati∣onumque consultores. Which passage seconded by * 1.76 di∣vers

other 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 wo∣men, 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 appa∣rell, and the wearing of long haire should make men abominable unto God himselfe, since it was an abomi∣nation even among Heathen men: Witnesse, not onely the r 1.77 forequoted examples of Heliogabalus, Sardanapalus, Nero, Sporus, s 1.78 Caius Caligula, and others: together with t 1.79 Commodus and u 1.80 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 one∣ly once or twice) hath made them for ever execrable to all posterity: insomuch that x 1.81 AElius Lampridius writes of Commodus, (qui clava non solum leones in veste mu∣liebri, sed etiam multos homines afflixit) Quod tantae im∣pudentiae fuit, ut cum muliebri veste in Amphitheatro & Theatro sedens publicè saepissime biberit. And what ac∣cursed fruits this effeminacy of his produced, the same Author witnesseth;y 1.82 Nec irruentium in se iuvenum care∣bat infamia, omni parte corporis atque ore in sexum utrum∣que pollutus. It is storied of z 1.83 Ortyges the Tyrant of Ery∣thre and his companions, Qui legibus solutis res administra∣bant civitatis; that they grew to that height of effe∣minacy: 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 convolven∣tes. Habebant etiam mundum muliebrem totum aureum, sicut habere faeminae consueverunt; which made them so abominable to the people, that Hippotes the brother of

Cnopus invaded them with an army, and slue them. The a 1.84 Samians are taxed for effeminacy by Duris and Athenae∣us, Quod circa brachia ornatum muliebrem gestare consue∣verant, atque cum Iunonium celebrarent comas pexas ha∣bentes, atque in tergum reiectas incedebant. Sic illi pexi Iu∣nonis templa petebant Aurea Caesarèam contortam vincula nectunt: and the Sybarites are taxed for the selfesame crime; b 1.85 Quod est etiam apud cos consuetudo, ut pueri ad impuberem usque etatem purpuram, capillorumque no∣dos auro revinctos gestant. c 1.86 Pausanias writes of Leusippus, who went clad in womans apparell, and wore long effemi∣nate haire like a woman, consecrated to Alpheus, the bet∣ter to circumvent the chastity of a Virgin whom he loved; that he was slaine by Daphne and her Nymphes, who disco∣vered 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 unnatu∣rall odious practise of mens putting on womens appa∣rell, even among Ethnickes; that the d 1.87Lycians 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 foo∣lish sorrow: and Charondas the famous Lawgiver, as e 1.88 Diodorus Siculus informes us; is much applaud••d for enacting this law among the Thurians, that whereas o∣ther 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 per∣sons from their effeminate c••ward••ce, (probri magnitudi∣ne) with the greatnesse of the reproachfull shame. Siqui∣dem mort••m oppetere longè praestat, quàm tantum igno∣miniae dedecus in patriâ experiri: For it is farre better

for a man to be slaine, then to undergoe so great an ignominy and shame in his owne Country. The wearing of wo∣mans 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.

f 1.89 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 Hea∣thens then effeminacy in g 1.90 long, compt, frizled haire, and womanish apparell, as these examples, and h 1.91 Maf∣faeus 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 i 1.92 large insisted on before, so I shall briefly touch upon them now in k 1.93 Gulielmus Parisiensis his words. Causae vero prohibitionis, ne vir utatur veste faeminea, vel è con∣verso, multae fuere. Primò, fuit congruentia ipsius naturae, videlicet, ut quod natura sexu discreverat, discerneret & vestitus. Secundo ut oportunitas auferretur-turpitudinum latibulis; posset e•••••• * 1.94 intrare vir ad mulierem sub habitu muliebri, & è converso mulier sub habitu virili, (as the examples of l 1.95 Achilles, who by putting on womans appa∣rell des••••ured Deidamia King Lycomedes Daughter; of m 1.96 Clodius, who by this wile abused Pompeia, Iulius Cae∣sars

wife; and ofn 1.97 Leucippus, who by this stratagem sought to ravish Daphne, with * 1.98 other examples of women clad in mans apparell to satiate the lusts of others, witnesse:) Ab∣lata est igitur per hanc discretionem vestitus, multa oppor∣tunitas slagity. Ter••io, exterminatio sacrorum. p 1.99 Martis & Veneris: in sacris n. Martis, non solum virili vestitu vestiebantur mulieres, sed etiam armabantur, ut in ipsis ve∣stimentis 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. Eo∣dem 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, q 1.100 ut occasio magna provoca∣tioni libidinis auferretur: magna enim est provocatio libi∣dinis 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 imaginatio∣nem mulieris, & è converso: alibi autem didicistis, quia imaginatio rei desiderabilis commovet desiderium. Quinta causa, r 1.101 ut auferretur occasio maleficij quibus gentes illae refertissimae erant, & in ijs nutritae. Consueverant n. ma∣lefici & maleficae in vestibus aut de vestibus libidinis, ma∣leficia 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 credu∣litas, 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 huius∣modi vestibus uterentur: similiter & deceptae mulieres id∣ipsum credebant de viris, & virilibus vestimentis. Voluit ergo Deus hunc superstitiosum errorem auferri de cordibus

eorum per ablationem abusionis istius, ne per illum tandem traherentur ad cultum Veneris. Vpon 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. Ru∣pertus 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. Pe∣trus Bertorius. Tropologiarum. lib. 5. in Deut. cap. 22. fol. 47. Conradus Pellicanus in Deut. 22. v. 5. Lucas Osian∣der in Deut. 22. vers. 5. Tostatus Abulensis in Deut. 22. Quaest. 2. Tom. 3. pars 2. p. 199. B.C. Procopius, Leonar∣dus 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. Ope∣rum Genevae. 1613. Tom. 5. Col. 572.573. (who makes this text of Deuteronomy, a * 1.102 Precept of honesty, not foun∣ded in the Ceremoniall or Politicall law, but in the very law of nature, as doe all other Orthodox Writers:) toge∣ther 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. Iaco∣bus 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 t 1.103 other forequoted Fathers, Councels, and other Authors, have absolutely condemned, even from this very text, not onely mens constant wearing, but likewise their very putting on of womans apparell (especially to act an effeminate amo∣rous womans part upon the Stage) as an abominable, unna∣turall, shamefull, dishonest, unchaste, unmanly wicked act, which God and nature both detest, for the precedent reasons. Yea, so universally exeorable hath this pra∣ctise beene in all ages, that the ••. Councell of Bracara,

Anno Dom. 610. (as * 1.104 Iuo Carnotensis informes us) en∣acted this particular Canon against mens acting of Playes in womens, or womens acting or masquing in mens apparell: Si quis balationes ante Ecclesias sancto∣rum, seu qui faciem suam transmutaverit in habitu mulie∣bri, & mulier in habitu viri, emendatione pollicita, tribu•• annis paeniteat: and Baptista Trovomala, discussing this very question; x 1.105 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 om∣nes 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 y 1.106 Angelus De Clavasio, because it is contrary to this text of Deut. 22.5. and inconvenient for the persons who put it on: and by z 1.107 Alexander Alen∣sis, and a 1.108 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 mu∣liebri indui: utrique enim sexui diversa indumenta natu∣ra dedit. * 1.109 Habet enim & sexus institutam speciem habi∣tus (writes Isiodor Hispalensis) ut in viris tonsi capilli, in mulieribus redundantia crinium; quod maxime virginibus insigne est, quarum & ornatus ipse proprie sic est, ut concu∣mulatus in verticem ipsam capitis sui arcem ambitu criniū contegat. If then all these severall Authors, and Coun∣cels, together with Vincentius Belsensis Speculum Hi∣storiale. lib. 11. cap. 73. & lib. 21. cap. 44. with b 1.110 others 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 appa∣rell by Players or their Boyes to act a Play, and so è con∣verso,

is 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 appa∣rell, though he never more one garment twice, changing his raiment every day, as c 1.111 Historians relate; so he d 1.112 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 e 1.113 oft-times happens, rather then against the daily constant wearing of it, which few have beene so unnaturall as to use. What f 1.114 Tertullian therefore writes of Hercules, attyred by his Mother in womans apparell, to satiate his lusts. (Naturam ita{que} concussit Larissaeus heros in virginem mu∣tando, &c. Feras in puero matris sollicitudinem patiens certe iam ustriculas: certe virum alicuius clanculo functus adhuc sustinet, stolam fundere, comam struere, cutem fin∣gere, speculum consulere, collum demulcere, aurem quoque foratu effaeminatus. Ecce itaque mutatio, monstrum equi∣dem geminum, de viro faemina, mox de faemina vir, quan∣do neque veritas negari debuisset, neque fallacia confiteri. Vterque habitus mutandi malus, alter adversus natu∣ram, alter contra salutem. Turpius adhuc libido virum cultu transfiguravit, quàm aliqua maternaformido; tam∣et si adoratur à vobis qui erubescendus est Scytalo sagitti∣pelliger ille, qui totam epitheti sui sortem cum muliebri cultu compensavit. Tantum Lydiae clanculariae licuit, ut Hercules in Omphale, & Omphale in Hercule prostituere∣tur, &c. The same may I say of women who impu∣dently cut their haire, or put on mens, or men who effe∣minately * 1.115 nourish their haire, or put on womans appa∣rell to act any mummery, Masque, or Stage-play, or for

any such like ends; g 1.116 that they sinne against nature, their sex, their owne salvation, making themselves not onely 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 h 1.117Anathema Maranatha, a perpetuall unsuf∣ferable abomination to his God, by putting on such ap∣parell for an houre, to act a Matrons, perchance a Strum∣pe••s part, which may make him miserable for all eter∣nity? As therefore this putting on of womans appa∣rell is an abomination unto God, so let it be an execra∣ble 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 a∣broad in womans vestments; let there not bee hence∣forth 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 las∣civious sinfull Playes and Enterludes, which (if i 1.118 S. Au∣gustine, or * 1.119 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 k 1.120D. Rai∣nolds hath at large discussed, and I l 1.121 my selfe more copiously insisted on in the foregoing part) with the Commentary of m 1.122 Erasmus Marbachius on this text of Deuteronomy. Distinxit Deus in creatione virum à muliere, ut forma cor∣poris, ita quo{que} officio: * 1.123 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, domesti∣c••querei

curam 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 ne∣queant, quae res occasionem praebet multorum gravissimo∣rum scelerum. Praetereà turpis & inhonestus vestitus, qui nec virilem, nec muliebrem sexum decet; ipsa etiam vesti∣tus novitas, quae animi levis & inconstantis, & vani indi∣cium est: the next particular, which I shall briefly touch.

[ 2] The second unlawfull Circumstance of Actors appa∣rell, is its overcostly gawdinesse, amorousnesse, fanta∣stiquenesse, and disguizednesse. For the gaudinesse, lasci∣viousnesse, and newfanglednesse of Players attire, it hath beene long since discovered and censured by the Fathers. Hence n 1.124 Philo Iudaeus discribing a lascivious painted frizled accurately attyred Strumpet, stiles her; Praestigiatrix splendidè ac scenicè ornata. Hence o 1.125 Gregory Nazianzen stiles all women, who paint their faces, em∣broyder or frizle their haire, and weare lascious gaw∣dy apparell; Theatricè comptae & ornatae, ob venustatem invenustae; as Levenclavius translates it: recording this as none of his Mothers meanest vertues: p 1.126 quod pictum & arte quaesitum ornatum, ad eas, quae theatris delectantur ablegabat; who were all notorious prostituted Strum∣pets. Hence q 1.127 Chrysostome, declaiming against the compt, glittering, painted, amorous females of his age, writes, that they were nihil à theatralibus faeminis dis∣crepantes: and to beat downe all fantastique pride and gawdinesse in apparell, he reasons thus: r 1.128 Sed ornaris & comeris? Verum & equos comptos videre licet, homi∣nes vero scenicos omnes. Hence s 1.129 S. Bernard taxing the pride of Prelates and Popish Priests in his time pro∣ceeds thus. Vnde hinc est eis quem quotidie ••idemus m••∣retricius nitor, histrionicus habitus? Hence t 1.130 Iohn Sa∣risbery our Countri-man useth this expression in cen∣suring the effeminate compt fantastique Gallants of his age; interim invident meretrici histrionis habitum. And

hence our learned * 1.131 Walter Haddon, phraseth Masse-at∣tire, 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 costli∣nesse 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 x 1.132 its unlawful∣nesse too. For the strange disguisednesse of threatricall attires, it is most apparant: For doe not all Actors, Mummers, Masquers u••ually put on the y 1.133 Vizards, 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, Cen∣taures, and such other Pagan Fictions? yea, the por••rai∣tures 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 z 1.134 Iosephus, a 1.135 Philo Iudaeus, b 1.136 Tertullian, c 1.137 with all ancient and moderne Expositors on the 2. Commandement witnesse, are meerely idolatrous; the very d 1.138 mentioning of these Idols names, much more then the representation of their parts, the making and e 1.139 wearing of their Vizards, shapes, and Images being wholy condemned by the Scripture; which commands Christians

to f 1.140 flie all Idolatry, and not to come neere it, lest it should infect them. Secondly, there is no warrant at all in Scrip∣ture for any such Stag••-disguises, but very good ground against them. For first it g 1.141 condemnes mens disguising of themselves like women, and womens metamorphosing them∣selves into men either in haire, apparell, offices, or conditi∣ons: how much more then mens transfiguring of them∣selves 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, h 1.142 to 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 hu∣man nature. Thirdly, it requires them, i 1.143 to abandon all wanton, strange, lascivious, vaine, fantastique dresses, fashi∣ons, vestments: much more then such habits, such dis∣guises as these, which are both inhuman, bestiall, and Diabolicall. Fourthly, it commands men, k 1.144 not 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 l 1.145 Nebuchadnezar, 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 fea∣thers, and his nailes like Birds clawes: yea, it is mans greatest misery, m 1.146 that 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, n 1.147 with which he hath no proportion? What is this but to obliterate that most o 1.148 glorious Image which God himselfe hath stamped on us, to strip our selves of all our excellency, and to prove worse then bruits? Certaine∣ly,

that God who p 1.149 prohibits, 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 like∣nesse; condemning the idolatrous Gentiles, q 1.150 for 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; r 1.151 with 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 unreaso∣nable beasts and creatures, to act a beastiall part in a las∣civious Enterlude. Fiftly, it enjoynes men, r 1.152 not to alter that forme which God hath given them by adding or de∣tracting from his worke; not to remove the bounds that he hath set them; but to s 1.153 abide in that condition wherein he hath placed them: Vpon which grounds, as the t 1.154 Fa∣thers and others aptly censure face-painting, Perewigs, vaine fashions, disguises and attires, together with the en∣chroachments 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 du∣ring 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 u 1.155 marginall Scriptures witnesse; there∣fore it cannot approve of these theatricall, bestiall, and diabolicall x 1.156 transfigurations of their bodies; which are inconsistent with the y 1.157 rules of piety, gravity, honesty, modesty, civility, right reason, and expedience, by which all Christians actions should be regulated. Seventhly, it in∣formes

us, that even z 1.158 Achish King of Gath, a meere Pa∣gan Idolater, when he saw David acting the madman be∣fore 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 arrow_forward : wherefore then have yee brought him to mee? Have I need of arrow_back mad arrow_forward -men, that yee have brought this fel∣low to play the arrow_back mad arrow_forward -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 impa∣tient should all Christian Princes and Magistrates be of beholding Christians acting, not onely arrow_back Mad-mens, but eve•• Devils, Idols, Furies, Monsters, beasts, and sence∣lesse creatures parts upon the Stage in such prodigious deformed habits and disguises, as are unsuitable to their humanity, their Christianity, gravity, sobriety; be∣wraying nought else but the very vanity, folly, and bruitish frensie of the••r distempered mindes? Certaine∣ly those who readily censure and detest such habits, such representations in all other places must needs con∣demne them in the Play-house, whose a 1.159 execrable infa∣mous lewdnesse may happily make them more unlaw∣full, 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 b 1.160 Hecataeus Abderita, c 1.161 Cornelius Tacitus,

d 1.162 Dion Cassius, e 1.163 Philo Iudaeus, and f 1.164 Iosephus witnesse: accounting it a hainous sinne g 1.165 contrary to the expresse words of the second Commandement, to paint or make any Picture, any Image of God; because the h 1.166 invisible incor∣poriall God, (whom no man hath seene at any time, nor can see; betweene whom and any Image, Picture, or creature there is i 1.167 no similitude, no proportion,) cannot be expressed by any visible shape or likenesse whatsoever, (his Image be∣ing onely spirituall and k 1.168 invisible like himselfe,) as not onely the l 1.169 Scripture, but even m 1.170 Seneca and n 1.171 Tully in∣forme

us: Vpon which grounds the Primitive Chri∣stians (who had no Images, no Pictures, no Altars in their Churches, as o 1.172 Arnobius, p 1.173 Origen, q 1.174 Minu∣cius Felix, and r 1.175 Lactantius testifie, for which the Pa∣gans blamed them:) as also s 1.176 Iustin Martyr, t 1.177 Irenaeus, u 1.178 Cle∣mens

Alexandrinus, x 1.179 Tertullian, y 1.180 Origen, z 1.181 Mi∣n••••ius Felix, a 1.182 Cyprian, b 1.183 Arnobius, c 1.184 Lactantius,

d 1.185 Gregory Nyssen, e 1.186 Ambrose, f 1.187 Hierom, g 1.188 Augustine••

h 1.189Eusebius, i 1.190 Epiphanius,k 1.191 Cyrillus Alexandrinus, l 1.192 Dama∣scen,

and m 1.193 other Fathers; together with n 1.194 Constantine the Great, o 1.195 Constantinus 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 p 1.196 Eliberis, q 1.197 Constantinople, Toledo, and Frankford; with sundry r 1.198 Popish and s 1.199 Protestant Writers

since, our late renowned t 1.200 Soveraigne King Iames, and our owne Homilies, against the perill of Idolatry, (esta∣blished by u 1.201 Act of Parliament, and confirmed by our Ar∣ticles and Canons, as the undoubted Doctrine of our Church, to which all our Clergie subscribe:) doe abso∣lutely condemne,x 1.202 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 y 1.203 Emperor Adrians Temples built for Christ, should be without all Images, or Saints Pictures. So they likewise cōdemned the very z 1.204 art of making Pictures and Images, as the occasion of Idolatry, together with all Stage-portraitures, Images, Vizards, or representati∣ons of Heathen Idols, &c. as grosse Idolatry, as a 1.205 Iose∣phus witnesseth: The selfesame censure is passed against these theatricall Pictures, Vizards, Images, and dis∣guises, 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 Ad∣versus 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 o∣other 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 Ec∣clesiasticorum. lib. 2. cap. 22. pag. 321.322, 323. By Do∣ctor 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. Where∣fore

they 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 * 1.206 Saint Bernard, in his Apologie to William the Abbot, in his passage against the i 1.207 overcostly building and adorning of Temples, and the setting up of vaine Images and Pictures in Churches, (a thing much condemned by k 1.208 sundry Fathers, Councels, and Imperiall Christian Constitutions; by all Reformed Churches, and orthodox l 1.209 Protestant Writens, and by m 1.210 the Statutes, n 1.211 Iniunctions, o 1.212 Homilies, p 1.213 Canons, q 1.214 ancient

and moderne Bishops, & authorized r 1.215 Writers of the Church and State of England, who teach, that all Images and Pi∣ctures, 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 for∣mosa 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 for∣marum ubi{que} varietas apparet, ut magis legere libeat in

marmoribus quam in codicibus, totum{que} diem occupare sin∣gula 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.

[ 5] THe 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: * 1.216 qui praemium incertum petunt certum scelus: the second onely 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 [ 1] or living of it. First, because the profession of a Player is no lawfull warantable trade of life, but a most infa∣mous lewde ungodly profession, condemned by Pagans, by Christians in all ages, as the s 1.217 examples of Plato, Aristotle, the Lacedemonians, Massilienses, and others, who excluded Stage-players their Republikes, and of the t 1.218 Primitive Church and Christians who excommunica∣ted and banish••d them the Chu••ch, together with our owne u 1.219 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, x 1.220 had its original institution from Pagan Idols and Idolaters: it was originally devoted to Idolatry, to Bacchus, and Heathen Devill-gods: it tends onely to y 1.221 dis∣soluten••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 * 1.222Pompes 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. Se∣condly,

Stage-playes in their very best acception are [ 2] but a 1.223 vanities 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 law∣full way of gaine or trade, there ought to be b 1.224 quid pro quo, some worth or other in the thing that is sold, equi∣valent 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, c 1.225 neither 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 act∣ing 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 onely to bee used d 1.226 rarely, when men are tyred out with honest Studies, callings, and imployments; (as Stage-playes ought to be were they lawfull,) but professions, e 1.227 constantly from day to day. Therefore men cannot act them, to gaine a living by them. Vpon these grounds the f 1.228 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, g 1.229 Guillermus Altissiodorensis, h 1.230 Hierom, Iuo, i 1.231 Vincentius Bellovicensis, k 1.232 Olaus Magnus, l 1.233 Ioannis Bertachinus, m 1.234 Stephanus Costa, and n 1.235 divers other certifie us; that, Histrionibus dare est Daemonibus immolare, to give to

Stage-players, is nought else but to sacrifice unto De∣vils: 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 o 1.236 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 p 1.237 Saint Cyprian (and out of him q 1.238 Ioannes Langhecru∣cius, and * 1.239 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 & ne∣cessitatem paupertatis obtendit, potest inter caeteros qui ali∣mentis 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. * 1.240 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 con∣tentus ecclesiae sumptibus parcioribus quidem, sed salutari∣bus. Quod si illic ecclesia non sufficit ut labor antibus prae∣stentur 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 r 1.241 onely 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. Se∣condly, as it is unlawfull to act Playes for profit, so like∣wise

for pleasure sake, s 1.242 because this life is no life of car∣nall 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, t 1.243 lullmen fast a sleepe in dangerous security, so that they never seri∣ously thinke either of their sinnes or latter ends, as is evident by many Players and Play-haunters lives, who are so in∣toxicated, 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 be∣cause 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 [ 6] Playes 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 onely 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 im∣p••dency, theft, lust, with sundry other sinnes, which they cannot avoyd: Secondly, it ingenerates in them a perpetual habit of vanity, effeminacy, idlenesse, whore∣dome adultery, and those other vices which they daily act: u 1.244 Discunt enim facere dum assuescunt agere, & simula∣tis erudiuntur ad vera, as Lactantius and Cyprian truely write. Whence we see for the most part in all our com∣mon Actors the reall practise of all those sinnes, and villanies which they act in sport; they being (as x 1.245 Lu∣dovicus Vives, y 1.246 Iohn Calvin the Civilian, and z 1.247 Iaco∣bus Spielegius write) Perditissimis moribus, & deploratae nequitiei; men of most lewde, most dissolute behaviour, and most deplorable desperate wickednesse, as I have

a 1.248 elsewhere largely proved. And how can it bee other∣wise? b 1.249 Quo semel est imbuta recens servabit odorem testa diu, being as true as it is ancient. When Children c 1.250 Youthes and others, shall be trained up either in Vni∣versities, Schooles, or Play-houses, to Play effeminate a∣morous 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. d 1.251 Magisterio impudicae artis ge∣stus 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 sol∣licit the chastity and circumvent the modesty of others; to contrive, to plot and execute any villany with grea∣test secrecy and security; to act any sinnes or wicked∣nesse to the life, as if they were really performed; when they shall have their mindes, their memories, and mouthes full fraught with e 1.252 amorous ribaldrous pander∣ly 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 f 1.253 whole grove of all these notorious acted sinnes and villanies budding forth continually in their un∣godly lives; insomuch that those who in their yonger dayes represented other mens vices onely, 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 oft∣times perpetrated the very selfesame crimes himselfe. Wh••nce commonly it comes to passe, that the eminen∣••est Actors are the most lewde companions. g 1.254 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 dis∣courses;

fantasticall 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 dea∣lings; malicious, bloody and revengefull in their mi••des; atheisticall, gracelesse, unchaste, deboist and dissolute in their lives; and for the most part impeni∣tent and desperate in their deathes; according to that true rule of the famous Roman Orator; h 1.255 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 an∣cient and moderne visible examples witnesse. Fourthly, [ 4] it nourisheth men up in vanity and idlenesse, in which they * 1.256 waste their precious time which should be husban∣ded, 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 occu∣patio•• Nam de illis nemo dubitabit, quin operose nihil agant: as i 1.257 Seneca wittily de••cants. And so great is our popu∣lar Stage-players (that I say not our ordinary Play-haunters) idlenesse; quod totam vitam ordinant adlu∣dendum, as k 1.258 Aquinas writes of them: they even spend th••ir whole lives in playing: whence l 1.259 Marcus Aurelius long agone, and our owne m 1.260 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 n 1.261 he 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 o 1.262 inthrals the Actors both in the guilt, the punishment of all those sinnes which their Playes or

action 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 p 1.263 of 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 q 1.264 de∣bars 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 tor∣ments even in Heaven•• who are thus r 1.265 bound and justly cen∣sured by the Lawes and Edicts of the Church or State on earth. Hence was it, s 1.266 that divers Players and Play-poets in the Primitive Church, and since, renounced their profes∣sions, 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 pro∣fession, 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.

Notes

• * 1.1

  The unlawful∣nesse of a Play∣ers profes••ion and of acting
• * 1.2

  Argument 1.
• * 1.3

  Argument, 2.
• * 1.4

  The Generall history of France p. 138.
• * 1.5

  Argument. 3.
• * 1.6

  Argument. 4.
• * 1.7

  Argument. 5.
• * 1.8

  Gal. 5.16. 2 Pet. 1.19.
• * 1.9

  Gal. 5.22.
• * 1.10

  Gal. 6.10.
• * 1.11

  See here p. 10. to 40.404. See the Table. Title Devil and Players.
• * 1.12

  Psal. 129 8.
• * 1.13

  Argument. 6.
• * 1.14

  See here p. 905, 906.
• * 1.15

  Deutr. 22.18. Mich. 1.7.
• * 1.16

  Argument. 7.
• * 1.17

  Tract. 10. in Ioan. here p•• 324.
• * 1.18

  Summula Raymundi fol. 107.
• * 1.19

  Argument. 8.
• * 1.20

  Argument. 9.
• * 1.21

  Argument. 10.
• p 1.22

  See part 1. Act 3. Scene ••, 2, 3, 4, 5. & Act 5. Scene 3. to 6. Mr. Stubs Ana∣tomy of Abuses p. 103, 104. I. G. his re••utati∣on of Apologie for Actors p. 56 57.61. accor∣dingly.
• q 1.23

  See Part 1. Act 3. Scene 6. & p. 814, 815.
• q 1.24

  See Part 1. Act 3.5, 6. & 7. ac∣cordingly••
• r 1.25

  De spectacu∣lis. c. 15. to 22.
• s 1.26

  Hom. 6.7. & 38. in Math. See here p 405.406.
• t 1.27

  De Spe∣ctaculis l. Epist. li. 1 Epist 10. & l. 2. Epist. 2.
• u 1.28

  De vero Cultu c. 20.
• x 1.29

  De Gu∣bern. dei. l. 6.
• y 1.30

  his Treatise a∣gainst Playes.
• z 1.31

  Playes con∣futed Action 1.2.3.
• a 1.32

  Anatomy of Abuses p 103 104.
• b 1.33

  Over∣throw of Stage playes p. 22, 23. &c.
• c 1.34

  I. G. Re∣futation of the Apologie for Actors p. 56.57.61.
• d 1.35

  Ephes. 5.3.4.
• e 1.36

  1 Thes. 5.22.
• f 1.37

  De Coronati one Principis p. 987.
• g 1.38

  Histrionum igitur Epicriti∣anorum ex Mi∣letianistrans••u. gatorumscopus talis est, talis{que} perfidia in mo∣ribus. Epist: ad Solitariam vi∣tam agentes. p. 239. B.
• h 1.39

  Sermo de Ie∣lunio. Bibl. Pa∣trum Tom. 3 p. 127. G
• i 1.40

  In Mathae. Evang: l. 4. Bibl. Patrum Tom. 9. pars 2.986. B. See here p. 158. in the margent.
• k 1.41

  In Apocalyps c. 2. & 3. p•• 25.
• l 1.42

  De vita et mor. te Iuelli: p. 71.77.
• m 1.43

  See Act. 5. Scene 4. & Act 3. Scene 7.
• n 1.44

  See 1. Sam. 21.13, 14, 15 Prov. 26 18, 19. Eccles. 2.2.12. c. 7.25. c. 9.3. c. 10 12, 13.
• o 1.45

  See Mr Stubs his Anatomie of abuses p. 105. I. G. his refuta••tion of Apolo∣gi•• for Actors, p. 56.57. Dr. Raynolds Over throw of Stage playes p. 17.10•• & 40.36.37.
• p 1.46

  Eccle••. 10.6, 7. Prov. 30.22. & 19.10.
• q 1.47

  Enarratio: in Psal. 85. Tom. 8 pars 2.68.
• r 1.48

  See here p. 77.88.89. Tertull. De Idololatria lib. Philo Iudaeus de Decalogo l. and all co••∣mentators on the second com∣mandement ac∣cordingly, with our owne ho∣milies against the perill of I∣dolatry.
• s 1.49

  See 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••.
• t 1.50

  Matth. 12.36.37. Ephes. 5.2.3.4.
• u 1.51

  Isay 3.9. P••al. 10.••.•• Iob 34.••. Psal. ••••9 37. Mat. 5.28, 29. 2 Pet. 2.14. Prov. 6.12.13.
• * 1.52

  Isay 3.16. Prov. 6.12.13. c. 7.10. to 14.
• z 1.53

  Psal. 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.
• b 1.54

  Tit. 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.
• c 1.55

  1 Tim. 2.9.10. Isay•• 3.18. to 29. Deut. 22.5. Zeph. 1.8. 1 Pet. 3.3•• 4.
• d 1.56

  1 Cor. 11.4. to 16. 1 Tim. 2.9. •• Pet. 3.3. See my unlovelines of Lovelocks.
• e 1.57

  Eph. 4.29.31. c. 5.3, 4. P••. 39.1. Ps. 9.14
• f 1.58

  Gen. 6.5. Prov. 12, 5. c. 15.26. Ier. 4.1.
• g 1.59

  Here p. 294.402.403.
• h 1.60

  Here p. 127. to 132.
• i 1.61

  See h••re, pag. 596.634. two ••ouncels a∣gainst acting a part in Bi∣shops, Mini∣sters, or Reli∣gious persons garments, & Ioannis Lang••••∣crucim, De Vit•• & Honestate Ecclesiasticorum. l. 2. c. 22. p. 323.
• k 1.62

  Metamor∣phoseos. lib. 11. pag. 282.
• l 1.63

  Act 5. Scene 6.
• m 1.64

  Marianus Scotus. l. 3, AE∣tas. 6. An 854. Col. 152. Mar∣tini. Poloni Supputationes. An. 855. Col. 152. Papa. 109. Polychroni∣con. 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.
• n 1.65

  Nicephorus Callistus Ecclesiastic. Histor. lib. 17. cap. 5. Centuriae Magdeburg. 6. Col. 349.808.
• o 1.66

  Suetonij Octavius. sect. 41.
• * 1.67

  Vin∣centij Speculum Historiale. lib. 9. cap. 48. Antonini Chronicon. pars 1. Tit. 6. cap. 28. sect 5. fol. 137.
• * 1.68

  Vincentij Speculum. Hi∣stor. l. 10. cap. 115.116. fol. 129.
• * 1.69

  Vincentij Specul••m. Hi∣stor. l, 15. c. 74.75, 76, 77, 78. See lib. 17. cap. 89. the like example of Melania.
• * 1.70

  See here, pag. 185.202, 203, 204. & Agrip∣pa de Vanitate Scientiarum. cap 63.
• * 1.71

  Vincentij Spe••••lum. Hi∣stor. lib. 21. cap. 44.
• p 1.72

  See Vincen∣tij Speculum Historiale. lib. 15, cap 74. to 80. Socrates Scholast. Ec∣clesiast. Histor. l. 3. c. 43. Grati∣an Causa•• 32. Quaest. 1. f. 540 b. & here, p. 184 185, 203, 204, 205, 206.
• q 1.73

  De Vanit. Scient. c. 63.
• * 1.74

  Restant nunc solae moniales, &c. De his autē plura dicere (& si plura, quae dici possint suppe••ebant) verecundia prohibet, ne non de caetu virgi∣num Deo dicatarū sed magis de lupanaribus, de dolis & procacia mer••tricum, de stu∣pris & incestuosis operibus dandum sermonem, prolixè trahamus. Nam quid•• obse∣cro, aliud sunt hoc tempore puellarū monasteria, nisi quaedam non dico Dei sanctua∣ria, sed veneris execranda prostibula? Sed lascivorū & impudicorum juvenū ad li∣bidines 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.
• * 1.75

  Adolescenti∣bus impudice abusi sunt. heu heu, intra san∣ctam ecclesiam multi religiosi & Clerici in suis latebris & conventiculis maximè in I∣talia, publice quodammodo nefandū gym∣nasium consti∣tuunt & palestram, in illius flagitij abominatione se exercentes, & optimi quique epheborum in lupanari ponuntur. Contra sanctam castitatem quam Do nino pro∣miserant 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.
• * 1.76

  Episcopi vero & Sacerdotes hujus temporis castitat••s sancti∣moniam (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 & in∣experti dicere•• Sed ego cur verecundor dicere, quod ipsi non verecundantur facere? imo quod A∣postolus non verecundatur scribere & prae∣dicare. Dicit autem egregius predicator: Sic masculi in mas∣culos turpitu∣dinem operan∣tes, & mercedē su••••••rroris re∣cipi••ntes. Fra∣tres, factus sum insipiens; vos me coegistis. Bernard. Sermo. ad Pastores in Sy∣nodo Rhemensi. fol. 317.
• r 1.77

  See pag. 199.200, 208, 209, 210.
• s 1.78

  See Suidae Caius, p. 193. Quinetiam ne∣fario furore correptus ve∣stes muliebres induebat Cai∣us, & comam plicis quibus∣dam ornando, & faeminas imitando, & omnia flagitia perpetrando.
• t 1.79

  AElij Lam∣pridij. Com∣modus. pag 89.91.
• u 1.80

  Athenaeus Dipnos. l. 12. c. 13. p. 848.
• x 1.81

  Commodus Antoninus. p. 89.91.
• y 1.82

  Pag. 86.
• z 1.83

  Athenaeus Dipnos. lib•• 6•• cap•• 6. pag. 421.422.
• a 1.84

  Dipnosoph. l. 12. c. 9. p. 832.
• b 1.85

  Athenaeus Dipnos. lib. 12. cap. 6. p. 821.
• c 1.86

  Pausaniae Arcadica. l. 8. p. 214. Alebat adolescens Al∣pheo comam, eam ille cum, quo virgines more solent religasset, in muliebri veste ad Daphnen venit, filiam se Oenomai si∣mulans. Cum ita{que} virgo esse ex corporis ha∣••itu facile cre∣deretur, &c. miro sibi Daphnen a∣more devinxit &c.
• d 1.87

  Valerius Maximus. lib. 2. cap. 6. sect. 13. pag. 66.
• e 1.88

  Bibl. Histor. lib. 12. sect. 16. pag. 420. See here, p. 584.
• f 1.89

  Virgil. AE∣neidos. lib. 9. pag. 313.
• g 1.90

  Sint procul à verbis juvenes ut faemina compti. Quique ••uas ponunt in statione comas. Ovid De Arte Amandi. l. 3. pag. 203.
• h 1.91

  Bibl. Patrum. Tom. 15. p. 881.882, 883.
• i 1.92

  Act 5. Scene 6. pag. 192. to 214.
• k 1.93

  De Legibus. lib. c. 13. pag. 42.43.
• * 1.94

  See Agrippa De Vanitate Scient. cap. 63.64. Tertullian De Pallio. c. 5. Summa Ange∣lica. Tit. Ornatus. sect. 5. Summa Rosella. Tit. Faemina. accordingly. & here, pag. 208. to 214.
• l 1.95

  Statius Achilleid. l. 1. & D. Rainolds Overthrow of Stage-playcs. p. 13. to 87.
• m 1.96

  Suetonij Iulius. sect. 74.
• n 1.97

  Pausaniae Arcadica. l. 8 p. 214.
• * 1.98

  See here, pag. 184.185. toge∣ther with the examples of Sardanapalus, Nero, Helioga∣balus, Commodus, Caligula, Anna∣rus, and others forequoted, who acted their Sodomies, whoredomes and adulteries, being thus at∣tired in wo∣mans apparell.
• p 1.99

  See here, pag. 207. accor∣dingly.
• q 1.100

  See here, pag. 208.209, 210. & D. Rainolds Overthrow of Stage-playes. p 11. to 15.32. & 92. to 100. accordingly.
• r 1.101

  See p. 208. to 214. & D. Rai∣nolds Over∣throw of Stage-playe••. p. 8. to 23.32, 34, 35.
• * 1.102

  Est praeceptū honestatis non in ceremonia, non in civili jure seu politi∣co, sed in natu∣ra ipsa funda∣••a. Ibidem. Col. 572. See here, pag. 211.212. & Doctor Rainolds Over∣throw of Stage-playes. pag. 9.10, 13, 14, 82, 83. ac∣cordingly.
• t 1.103

  See here, Act 5. Scene 6.
• * 1.104

  Decret. pars 11. cap. 64. See cap. 83. & pars 7. c. 78.80, 81. to the like pur∣pose.
• x 1.105

  Quaeritur an faemina causa ludi vel ••oci u∣tens ve••te viri∣li, vel vir ve••te m••liebri pecce•• mortaliter, &c•• Summa Rosella. Tit. Faemina. fol. 214.215.
• y 1.106

  Tertium quod requiri∣tur in ornatu est convenien∣tia personae. Itaque mulier quae utitur ve∣ste virili, vel è contrario, pec∣cat mortaliter, quia facit con∣tra praeceptum Deut. 22. Sum∣ma Angelica. Tit Ornatus. sect. 5. & Tit. Habi∣tus sect. 7.
• z 1.107

  Summa The∣ologiae. pars 2. Quaest. 135. m. 2. pag. 617.618.
• a 1.108

  Prima secun∣dae. Quaest. 102 Artic•• 6.6 m. & secunda secundae. Quaest. 169. Artic. 2.3.
• * 1.109

  Isiodor Hispalensis. Originum. lib. 19. cap. 23.
• b 1.110

  Act 5. Scene 6. pag. 176. to ••16.
• c 1.111

  Suetonij Ne∣ro. sect. 3. Coc. Sabellicus. AE∣neid. 8. lib. 11. p. 203. Eu••ro∣pius, Grim∣ston, & Zona∣ras, in the life of Nero.
• d 1.112

  See D. Rai∣nolds Over∣throw of Stage-playes. p. 101.102. & here, p. 179. to 196.
• e 1.113

  Ad ea quae frequentius accidunt leges aptantur. See Sir Edward Cooke, his Flowres.
• f 1.114

  De Pallio. c. 5 p. 228.
• * 1.115

  See Archbi∣shop Abbot, his 28. Lecture upon Ionah. sect. 11. pag. 570.571. against long womanish haire.
• g 1.116

  Debet enim habitus con∣gruere qualita∣ti & conditioni personae & ••exus. Iacobus De Graffijs. De∣cisionum Aur••a∣rum. pars 2. lib. 3 cap 26. s••ct. 5.
• h 1.117

  1 Cor. 16.22.
• i 1.118

  Enarratio in Psal. 39. Tom. 8. pars 1. p. 414.415.
• * 1.119

  D. Che••win, in his Straite gate and nar∣row way. cap. 7 pag. 70.
• k 1.120

  Overthrow of Stage-playes. pag. 9. to 15. & 82. to 168.
• l 1.121

  Act 5. Scene 6. pag. 178. to 216.
• m 1.122

  Argentor••ti. 1597. p. 217.218.
• * 1.123

  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 Puero∣rum. lib. 5. cap. 4. accordingly.
• n 1.124

  De Mercede Meretricis, &c. p. 1164.
• o 1.125

  Oratio ad∣versus Mulie∣res ambitiosius sese ornantes. p. 991, aec.
• p 1.126

  Oratio. 28. De Funere Patris. p. 472.476.
• q 1.127

  Hom. 10. in Matth. Tom 2. Col. 250. D.
• r 1.128

  Homil. 39 ad Pop•• Antioch. Tom. 5. Col. 250. D.
• s 1.129

  Sermo ad Clerum, in Concilio Rhe∣mensi fol. 317.
• t 1.130

  De Nugis Curialium. l. 3. c. 13. Bibl. Pa∣trum. Tom. 15. p. 384. E.
• * 1.131

  Contra Hie••ronymū Oso∣rium. lib. 3. pag 285.
• x 1.132

  See Act 5. Scene 7. accor∣dingly. Summa Angelica, & Summa Rosel∣la. Tit. Orna∣tus.
• y 1.133

  See Act 3. Scene 3. & Act 5. Scene 3.4. Cyprian Epist. lib. 2. Epist. 2. Tertullian. De Spectac. Iose∣phus Antiqu. Iudaeorum. lib. 15. cap. 11.
• z 1.134

  Antiq. Iudae. l. 15. c. 11.
• a 1.135

  De Decalog. lib. pag. 1037.
• b 1.136

  De Spectac. lib. cap. 22 De Coron•• M••li∣tis. cap. 8. & De Idololatria. lib.
• c 1.137

  See here, pag. 89.90.
• d 1.138

  See Act 2. & Act 3. Scene 3. pag. 77.
• e 1.139

  Exod. 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.
• f 1.140

  1 Cor. 10.7, 14. Propterea cl••∣mat Apostolus, Fugi••e idolola∣triam, omnem uti{que} & totam, &c. Longum enim divortiū mandat ab ido∣lol••tria, in nul∣lo proximè a∣gendum. Draco enim terrenus de longinquo non minus spi∣ritu absorbet a∣lites. Ioannes, Filioli, inquit, custodite vos ab Idolis: non jam ab idolo∣latria quasi ab officio, sed ab idolis, id est ab effigie eorum. Tertul. De Coro∣na militis•• c. 8.
• g 1.141

  Deut. 22.5. 1 Cor. 11.3. to 16. See Act 5. Scene 6. & here pag. 879, &c.
• h 1.142

  1 Tim. 2 9, 10. 1 Pet. 3.4, 5.
• i 1.143

  Deut. 22.5. Isay 3.18, 19, 20. Zeph. 1.8. Prov. 7.10. See Act 5. Scene 7.
• k 1.144

  Psal. 32.9.
• l 1.145

  Dan. 4.33.
• m 1.146

  Psal. ••9.12, 20.
• n 1.147

  Prona{que} cum spectant animalia caetera terram: Os homini sub∣lime dedit, caelum{que} videre jussit, & erectos ad sidera tollere vultus. Ovid. Metamorp••. lib. 1. Cicero De Natura. Deorum. lib. 2.3.
• o 1.148

  Gen. 1.26, 27. cap. 5.1. cap. 9.
• p 1.149

  Deut. 4.10, 17, 18. c. 5.8.
• q 1.150

  Rom. 1.23. Psal. 106.20.
• r 1.151

  Isay 40.18. Acts 17.29.
• r 1.152

  Eccles. 3.14. c. 7.13. Matth. 5.36. c. 6.26. Pro. 22.28.
• s 1.153

  1 Cor. 7.24. c. 11.3. to 16.
• t 1.154

  Cyprian, De Habitu Virgi∣num. Tertul. De Cultu Fae∣minarum. Cle∣mens Alexand. Paedag. l. 3. c. 2.3, 11. Nazian∣zen adversus Mulieres am∣bitiosius sese Ornantes O∣ratio. Alexan∣der Alensis. Summa Theo∣logiae. pars 4. Q••aest. 11. Ar∣tic. 2. Summa Angelica & Summa Rosel∣la. Tir. Orna∣tus: See my Vnloveliness•• of Lovelockes. pag. 2, &c. and here, Act 5. Scene 3.6, 7.
• u 1.155

  Psal. 32.9. Psal. 49.12, 20. 2 Pet. 2.22. Rev. 22.19. Psal. 92.6. Psal. 94.8 Psal. 73.22.
• x 1.156

  See Dan. 4.33. Rom. 9.7, 8, 9.
• y 1.157

  Psal. 4.8. 1 Tim. 2.9, 10. Titus 2.2, 3, 4, 5, 6, 12•• 1 Cor. 11.13.
• z 1.158

  1 Sam. 21.13 14, 15.
• a 1.159

  See Act 6. Scene 3.4, 5. & Bullengerus, De Theatro. lib. 1. c. 50.51.
• b 1.160

  Est autem in media Hieru∣solyma quadroporticus, &c. Simulachrum vero aut aliquod anathema ibi nequa∣quam est. Apud Iosephum. Contra Apionem. lib. 1. pag. 833.
• c 1.161

  AEgyptij plaeraque animalia effigiesque compositas venerantur. Iudaei mente sola unumque numen intelligunt. Profanos qui nideûm imagines mortalibus materijs in species homi∣num 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.
• d 1.162

  Iudaei diver∣sum à reliquis-hominibus ob tinent, cū alijs in rebus usu{que} vitae quotidia∣no, tū eo prae∣sertim quod nullū ex caete∣ris Dijs colunt: unū autē quen∣dā summo stu∣dio venerātur, Tum quo{que} temporis nullum Hierosolymis simulacrum extabat; nimirum suum il∣lum Deum ineffabilem, invisibilem{que} existimantes. Rom. Hist. l. 37 fol 76.
• e 1.163

  Hactenus 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 majo∣res. 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.
• f 1.164

  Graecis 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 ma∣gis Dei inanimati, probatur hoc inferius, interdixit imagines fabricari: to which Sigismundus Silenius affixeth this marginall note. Iudaei prorsus nullas imagines fe∣runt. Contra Apionem. lib. 2. pag. 846.
• g 1.165

  Exod. 20.4. Levit. 26.••, 30. Deut. 4.15, 16, 17, 18, 23, 25. c. 5.8. c. 16.21, 22.
• h 1.166

  Iohn 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 ine∣narrabilis. Omnis namque materies comparata ad hujus imaginem, licet sit pre∣ciosa, tamen pro nullo est; cunctaque ars ad illius imitationis inventum, extra ar∣tem 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.
• i 1.167

  Isay 40.12. to 27. Acts 17.29. Rom. 1.23.
• k 1.168

  Col. 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.
• l 1.169

  Act 17.29. Isay 40.18, 15.
• m 1.170

  Exurge 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.
• n 1.171

  De Natura Deo∣rum. lib. 1.2.
• o 1.172

  In hoc n. consuestis par∣te crimen nobis maximum im∣pietatis affige∣re, quod non Deorum alicujus simulacrū constituamus, non Altaria fabricemus, non Aras. Advers. Gentes l. 6. p. 185.
• p 1.173

  Non 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 deor∣sum, &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 duxe∣rimus, 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 de∣fugere quo minus fundentur. Sunt nobis vero simulacra non per impuros opifices a∣liquos fabricata, sed per Dei verbum in nobis edita & formata; virtutes scilicet pri∣mogeniti omnis creaturae imitatrices, &c. in quibus par esse crediderim, ei honorem deferri, qui omnium sit simulacrorum exemplar, imago scilicet invisibilis Dei, uni∣genitus Deus, &c. Contr. Celsum l. 8. fol 100. vid. Ibid. & lib. 4 fol. 46.47.
• q 1.174

  Putatis nos oc∣cultare quod colimus si delubra & Aras non habemus: quod enim simulacrum Deo fingam, cum si recte existimes sit Dei homo ipse simulacrum. Octavius pag. 104.
• r 1.175

  De Origine Erroris. l. 2. c. 2.3, 4, 5, 7, 17, 18, 19.
• s 1.176

  Sed nec eos qui hostijs multis coronis{que} ex floribus contextis colantur, homines qui eorum statuas efficta in Templis statue∣runt, Deos appelaverunt, quandoquidem haec inania & mortua esse scimus, Dei{que} formam e•• figuram non habere. Ne{que} ••••tam Dei figuram esse arbitramur, quam qui∣dam honoris causa ad imitationem effictam esse confirmant: sed illorum malorū ge∣niorum 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 no∣mine 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 arti∣fices lascivi sunt, omni{que} malicia & improbitate praediti, &c. Apologia. 2. pro Christianis. p. 16. B.C.
• t 1.177

  Adversus Haereses. l. 1. c. 23.24. p. 88 92. & l. 2. c. 6. p. 134.135.
• u 1.178

  Deus, qui solus verè est Deus intelligentia percipitur, non sensu. Antisthenes Socratis fa∣miliaris, 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 ig∣nis, 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 co∣lunt 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 com∣potes 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.
• x 1.179

  Deus omnē similitudinem vetat ••ieri, quanto magis imaginis suae, &c. De Spectac. c. 23. De Corona Militis. c. 8. & De Idolo∣latria. lib. & Apologia Advers. Gentes: where Franciscus Zephyrus. p. 675. Comments thus. Perpetuo illud teneamus, Christianos tunc temporis odisse maxime statuas cum suis ornamentis.
• y 1.180

  Contra Celsum. l. 7. f. 96.97. & l. 8. f. 100.
• z 1.181

  Octavius. p. 75.76, 77, 104.
• a 1.182

  Contra Demetrianum. lib p. 221.223. & De Idolorū Vanitate. p. 264, &c.
• b 1.183

  Ne{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 su∣peros Deos creditis, quib{us} imo formatis & templorū amplissimis collacatis in sedib{us}. Nostra de hoc sententia talis est; Naturā omnem divinā, quae ne{que} esse caeperit ali∣quando ne{que} vitalem ad terminū sit aliquando ventura, lini••mentis carere corporeis, ne{que} ullas formarū effigies possidere, quib{us} etiam circūscriptio membrorū solet coag∣mentata finire. Quicquid enim tale est mortale esse arbitramur & labile: nec obtinere perpetuā posse credim{us} aevitatem, quod extremis coercitū finib{us} necessaria circūcludit extremitas, &c. Si verā vultis audire sententiā, aut nullā habet Deus formā; aut si in∣format{us} est aliqua ea quae fit, profecto nescim{us}. Ne{que} n. quod videm{us} 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.
• c 1.184

  De 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 potissi∣mū, 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 consti∣tuti contemple∣tur saepius, & ex e•• solatium capiat absentis; num idem sanus esse videatur si eo re∣verso at{que} praesente, in contemplanda imagine perseveret, ea{que} potius quàm ipsius ho∣minis aspectu, frui velit? Minime profecto. Etenim hominis imago necessaria tum vi∣detur 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, simi∣lia mortuis sunt, omni enim sensu carent: Dei autem in aeternū viventis vivū & sen∣sibile 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 inept{us} est, ut putet aliquid esse in simulacro Dei, in quo ne ho∣minis 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 a∣verterent. 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 & imi∣tatione 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.
• d 1.185

  Simula∣crorū 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 Expla∣natio in Cant. Cantic. p. 359.
• e 1.186

  Gentiles lignum adorant, quia Dei imaginē putant, sed invisibilis Dei imago non in eo est quod videtur, sed in eo uti{que} quod non vide∣tur. 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.
• f 1.187

  In primo praecepto prohibetur coli aliqua in figmentis hominum Dei si∣militudo; 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 invisi∣bilis. 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.
• g 1.188

  August. Epist. 119. Enar in Psal. 113. Con••io. 2. Credimus etiam quod ••e∣det 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 poplitib{us} fieri putandū est, ne in illud incidamus sa∣crilegium, quo execratur Apostolus eos qui communicaverunt gloriam incorrup∣tibilis Dei in similitudinem corruptibilis hominis. Tale n. simulacrum Deo ne∣fas 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.
• h 1.189

  Quod 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 corrup∣tibile atquecompositum. Quare jure, rationalis atque immortalis anima & intel∣lectus 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 impossi∣bile est, quoniam nec sensu percipitur: quis adeò stultus erit, ut ligneum simula∣chrum ac effigiem Dei creatoris omnium, similitudinem Dei habere arbitraretur? Natura n. divina omnem materiam & omnia quae percepimus excedit, mente so∣lummodo & sanctis animis intellecta. Figura vero Iovis quae in simulachro con∣spicitur, mortalis viri effigies est, non quae totum hominem, sed pejorem ejus par∣tem imitata, expressit, nullum n. vitae atque animae, vestigium ostendit. Quomo∣do 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.
• i 1.190

  Inveni••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.
• k 1.191

  Cui similitudini similem fecistis Deum? Quid n. erit ei simile & equipollens se•• ••aturae, seu ponderis, seu nobi∣litatis ratione? Num enim arte fabri & lignarij, num auri fusorum peritia for∣matus 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.
• l 1.192

  Adhaec quisnam est, qui invisibilis & corpore vacantis ac cir∣cumscriptionis & figurae expertis Dei simulachrum effingere qu••at? Extrem••e itaque dementiae & impietatis fuerit divinum numen fingere ac figurare. At∣qui 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.
• m 1.193

  See 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 so∣lum 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.
• n 1.194

  Quod potest intelligentia solum perspici & conprehendi mente, nec appetit formam quâ cognoscatur, nec figuram admittit, ut imaginem & effigiem•• O••a∣tio. ad Sanctorum caetum. c 4. apud Eusebium. Tom. 2. p. 300.
• o 1.195

  See 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.
• p 1.196

  Placuit, picturas in Ecclesiâ esse non debere; ne quod colitur aut adoratur, in parietibus depingatur. Concil. Elib. Can 36. Surius. Tom. 1. p. 365.
• q 1.197

  See 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.
• r 1.198

  Ergo ô stultae Gentiles, cui simile fecistis Deum? Curauro & argento aut rei ali∣cui insensatae? Aut quam imaginem ponetis ei qui illum aliquo modo exprimat qui spiritus est, &c? Cum igitur••••se incomprehensibilis & immensus sit, dicit san∣ctus, Cui me assimulastis? cur homini, cur volucri, cur serpenti? Et cui me adae∣quastis? 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 con∣cludes. Imag•• Dei••••cae Trinitatis, ab hominibus nec debeat, nec possit depingi. See D. Rainolds de Idololatria Rom. Eccl. l. 2. c. 2. sect. 10.
• s 1.199

  Peter 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.
• t 1.200

  His Premo∣nition to all Christian Princes p. 354.
• u 1.201

  13. Eliz. c. 12. Artic. 35.
• x 1.202

  Artic. 35. Ca∣nons 1603. Can. 82.85.
• y 1.203

  Alexander S••ver{us} Christo Templ•• facere voluit, ••umque inter Deos re∣cipere; quod & Hadrianus co∣gitasse fertur, qui Templa in omnibus civi∣ta••ibus sine si∣mulacr••s jusse∣rat fieri. AElij Lampridij Seve∣rus. p. 236.
• z 1.204

  See Philo Iudaeus, De Monarchia. l. 1. p. 1099. Iose∣phus Contra Apionem l. 1 p. 858. Clemens Alex. Oratio Adhort. ad Gentes. Cypri∣an, De Idolorū Vanit. p. 264. Tertul. De I∣dololatria. lib.
• a 1.205

  Antiq. Iudae∣orū. lib. 15. cap. 11. pag. 413.
• * 1.206

  Col. 991.994. recited likewise by Vincentius Spe∣culum. Histor. lib. 28. cap. 96.97.
• i 1.207

  Omitto ora∣toriorū immē∣••as altit••dines, immoderatas longitudines, supervacuas latitudines, sumptuosas depolitiones, curio∣sas depictiones; quae dum orantiū in se retorquent aspectum, impediunt & affectū, &c. Quem inquam ex his fructum requirimus? stultorum admirationem an sim∣plicium oblectationem? An quoniam commixti sumus inter Gentes, forte didici∣mus 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 offe∣rendum quàm ad adorandum. Sic opes opibus hauriuntur, sic pecunia pecuniam trahit, quia nescio quo pacto, ubi amplius divitiarum cernitur, ibi offertur liben∣tius. Auro tectis reliquijs signantur oculi, & loculi aperiuntur. Ostenditur pulche∣rima 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 com∣punctio, an intuentium admiratio? O vanitas vanitatum! sed non vanior quam insanior. Fulget ecclesia in parietibus, & in pauperibus eget. Suos lapides induit au∣ro, & suos filios nudos deserit. De sumptibus egenorum servitur oculis divitum. In∣veniunt 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.
• k 1.208

  See the Homily against the Perill of Idolatry, accordingly.
• l 1.209

  See Thomas Rogers, his Exposition on the 22. Article. Proposition 3. p. 125.126. accordingly.
• m 1.210

  3. Edw. 6. c. 10. 13. Eliz. c. 12.3. Iac. c. 5.
• n 1.211

  Queene Eliz. Injunctions. Injunct. 2.3, 23, 25. and Articles to be inquired of in Visitations. Artic. 2. & 45.
• o 1.212

  Homilies 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.
• p 1.213

  Can. 82.
• q 1.214

  Archbishop 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 Commissi∣ons 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.
• r 1.215

  M. 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 I∣mages 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 Cate∣chisme. p. 3••7. to 336. & his Romes Reliques. c. 25 26. D. Ca••fehils answer to Iohn Mar∣shials 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 Mini∣ster of the Church of England doth subscribe in subscribing to our Articles & Ho∣milies, 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.
• * 1.216

  Seneca•• The∣bais. Act•• 3. fol. 66.
• s 1.217

  See Act 6. Scene 5•• p•• 448. to 500.
• t 1.218

  See Act 4. Scene 1. Act 6. Scene 5.12, 20 & Act 7. Scene 2.3.
• u 1.219

  22 Henry 8. c. 12•• 14 Eliz c. 5.39. ••liz ••. 4.1. Iac. cap. 7••
• x 1.220

  See Act 1 2. & Act 8. Scene 7. & Act 8. Scene 2.
• y 1.221

  See Act 6. thorowout. Tacit. Annal. l. 14. cap. 2.3.
• * 1.222

  See here, pag. 42. to 61.561. to 568.
• a 1.223

  See Act 3. Scene 7. & Act 5. Scene 4.
• b 1.224

  Hotoman De Vsuris, c. 2. M Northbrooke against Vaine Playes. p. 44.45. Summa Angelica. Tit. Ludus. BB. Ba∣bington, Beacon, Dod, Perkins, and others on the 8. Com∣mandement.
• c 1.225

  See Act 6. Scene 5. & Act 7. Scene 2.3, 7. See Hostiensis, Summa Ange∣lica. Iacobus De Graffijs. De Ludo & Alea: & Danae∣us de Ludo Aleae. lib. & Alexander A∣lensis. Summa Theologiae. pars 4. Quaest. 24. Artic. 3. sect. 6.
• d 1.226

  Voluptates cōmendat rari∣or usus. Iuvenal Satyr. 11 p 111. See M. Northbrooke against Vaine Playes & Enterludes, & M. Wheatly his Redemption of time accordingly.
• e 1.227

  Gen. 3.17, 19. Exod. 20.9.
• f 1.228

  See here, p. 32••.326.
• g 1.229

  Summa Aurea in lib. 3. Senten••. Tract. 7. Quaest. 3. fol. 163.
• h 1.230

  Apud Iuonis Decret. pars 11. c. 84.
• i 1.231

  Speculum Historiale l. 29. c. 41.
• k 1.232

  Historiae. l. 15. c. 31.32.
• l 1.233

  Repertorij. pars 2. p. 664. Tit. Histrio.
• m 1.234

  De Ludo. Tract. sect. 2. n. 17. in Tractat. Tractar. Tom. 1. fol. 157.158.
• n 1.235

  Summa Summarum. Tit. Histrio. Iacobus De Graffijs. Dec••s. Aurearum. lib. 2. cap. 121.
• o 1.236

  In their Ex∣positions on the 8. Comman∣dement, and in their dis∣courses: De Ludo, & Re∣stitutione, & Satisfactione.
• p 1.237

  Epist. lib. 1. Epist. 10.
• q 1.238

  De Vita & Honestate Ec∣clesiast. lib. 2. cap. 22.
• * 1.239

  Decretalium. pars 11. cap. 83.
• * 1.240

  Nota.
• r 1.241

  1 Cor. 10.31. Iohn 17.4.
• s 1.242

  See Act 5. Scene 11.
• t 1.243

  Matth. 24.38 39. Luk. 21.34. 1 Thes. 5.3.
• u 1.244

  Lactantius De Vero Cul∣tu. c. 20. & Cy∣prian De Spe∣ctac. lib.
• x 1.245

  No••ae in Au∣gust. De Civit. Dei. l. 2. c. 13.
• y 1.246

  Lexicon Iu∣ridicum. Tit. Histrio.
• z 1.247

  Lexicon Iu∣ris Civilis. Tit. Histrio.
• a 1.248

  See here, Act 4. Scene 1.
• b 1.249

  Horat. Epist. lib. 1. Epist. 2. pag. 243.
• c 1.250

  ••acile inge∣nia adolescen∣tium à recta honestaque via ad luxum at{que} voluptates di∣labuntur. Hero∣dian Hist. lib. 1. pag. 4.
• d 1.251

  Cypian. Epist. l. 1. Epist. 10.
• e 1.252

  Nil dictu fae∣dum visu{que} haec limina tangat. Intra quae p••••r est. Iuvenal. Sa∣tyr. 14•• p. 126.
• f 1.253

  Act 4. Scene 1. His enim at{que} hujusmo∣di figmentis, & mendacijs dul∣cioribus cor∣rumpuntur in∣genia puerorū; & eisdem fabu∣lis inhaerenti∣b{us}, adus{que} sum∣mae aetatis ro∣buradolescunt, & miseri con∣senescūt. Min••. Felix. Octa. p. 70
• g 1.254

  Ioannis Sa∣resberiensis De Nugis Curia∣lium. l. 1. c. 5. Bibl. Patrum. Tom. 15. pag. 346. B.
• h 1.255

  Cicero Ora∣tio: pro P. Quinctio. pag. 224. B.
• * 1.256

  See Act 6. Scene 1.
• i 1.257

  De Brevitate Vitae. c. 11.12, 13.
• k 1.258

  Secunda se∣cundae. Quaest. 168. Artic. 3.
• l 1.259

  Epistle 12. to Lambert.
• m 1.260

  22. Henry 8. c. 12.14. Eliz. c. 5.39. Eliz. c. 4.1. Iac. c. 7.
• n 1.261

  Psal. 62.12. 2 Cor. 5.10. Rev. 22.12.
• o 1.262

  See Cyprian de h••bitu Vir∣ginum, & Ter∣tullian de Cul∣tu Faeminarū. accordingly.
• p 1.263

  See Act 4. Scene 1. & here part 2. Act 2. Scene 1.
• q 1.264

  See Act 6. Scene 12.19, 20.
• r 1.265

  Iohn 20.23. Matth. 16.19.
• s 1.266

  See Act 6. Scene 20. & Act 7. Scene 2.3.