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[ 3] THe third thing considerable in the very action of Stage-playes, is the apparell in which they are acted, which is first of all womanish and effeminate, belonging properly to to the femall sex; therefore unlawfull, yea, abominable un∣to
men. From whence this twenty one Argument is dedu∣cible.* 1.1
These Playes wherein men act any womens parts in wo∣mans apparell, must needs be sinfull, yea, abominable unto Christians.
But in all, or at least in most Stage-playes whatsoever, men act the parts of * 1.2 women in womans apparell.
Therefore they must needs be sinfull, yea, abominable vn∣to Christians.
The Minor is a notorious experimentall truth which all Players, all Play-haunters must acknowledge: which a 1.3sun∣dry Fathers, and approved b 1.4 moderne Auth••rs testifie.
The Maior is undeniably confirmed by Deuteronomie 22. verse 5. The Woman shall not weare that which pertaineth ••nto a man, neither shall a man put on a womans garment; for all that doe so, are abomination to the Lord thy God. God himselfe doth here expresly inhibit men to put on womans apparell, because it is an abomination to him: there∣fore it must certainly be unlawfull, yea abominable for Players to put on such apparell to act a womans part.
If any here obiect (as c 1.5 some Play-patrons doe) that this Scripture extends to those alone, who usually clothe themselues in womans array from day to day; or to those * 1.6 who put it on with a lewde inten•• to circumvent or inamor others: or to satisfie their lusts: in which case the Synode of Augusta inhibits women, who put on mans apparell, from the Sacrament, till they have repented: not to such who only weare it now and then to act a womans part, or d 1.7 in case of necessity to saue their liues, as some haue done.
* 1.8To this I answer; First, that sundry common Actors doe usually once a day, at leastwise twice or thrice a weeke, attire themselues in womens array to act their female parts; yea, they make a daily practice of it to put on womens attire, it being inseparably incident to their lewde profession: therefore they are within the expresse condemnation of this Scripture, and their owne most fauourable glosse vpon it, as the obiection it selfe doth euidence.
* 1.9Secondly, the very putting on of womans apparell to act a Play, though it be but now and then for an houre or two, d 1.10 is directly condemned by this Scripture: which prohibits, not onely the frequent wearing, but the ve∣ry putting on of womens apparell, for the words are not: A man shall not ordinarily or frequently put on a womans garment, nor yet weare it now and then to a lewde intent, as the Obiectors e 1.11 glosse it: but, Neither shall a man put on a wo∣mans garment. The originall word Iilbosch, which signi∣fieth to put on: is the very same (as f 1.12 two Worthies of our Church obserue) with that of the 1 Sam. 17.38, 39. where it is written; that SAVL clothed DAVID with his Armor, and put an Helmet of brasse upon his head, &c. If then Dauid in the Scripture phrase, were said to put on SAVLS Ar∣mor, though g 1.13 he put it off immediately, because he had it once upon him, though for a little space; then he who puts on a womans rayment but to act a part, though it be but once, is doubtlesse a putter on of womens apparell, within the very litterall meaning of this Scripture; and so a ground delinqvent against God: because the very putting on of a womans garment, not the fre∣quent or long wearing of it, is the thing this text con∣demnes, as the word put on imports.
* 1.14Thirdly, the very reason of this precept expressed in the text, will take off this evasion: The woman shall not weare that which pertaineth unto a man, neither shall a man put on a womans garment: marke the reason. For all that doe so, are abomination to the Lord thy God. That which
makes a man an abomination to the Lord his God, must be such a thing as is sinfull and abominable in its owne nature, not in its abuse or circumstances onely, as the h 1.15 Scriptures, and i 1.16 Alexander Alesius testifie: If a mans putting on of wo∣mans apparell were not simply euill in it selfe, the fre∣quent wearing of it, or the putting of it on to a sinister intent, could not make him an abomination vnto God. For the vse k 1.17 of apparell being to clothe and adorne the body; if the putting on of it were not vnlawfull, the frequent putting on of it, being the true vse of it, could not bee sinfull, and so not abominable; there l 1.18 being nothing odi∣ous vnto God but sinne, and sinfull things. Since then this putting on of womans apparell is an abomination to the Lord: not onely the frequent wearing of it, or the putting of it on to lewde intents, but euen the bare put∣ting of it on to act a vicious Play, * 1.19 though it be but once, must needs be within the verge of this sacred inhibi∣tion.
Fourthly, this precept; Neither shall a man put on a womans garment, as it is a branch of the morall law, hauing a relation to the 7. * 1.20 Commandement, and to seueral m 1.21 Scriptures in the New Testament, concerning modesty and decency in apparell: as good n 1.22 Diuines obserue. So it is a vniuersall negatiue, which by the rules o 1.23 of Theologie bindes all men, in all cases, in all places, both Semper & ad Semper; alwayes, and at all times whatsoeuer: therefore a man putting on of womens apparell at any time vpon
any occasion (yea in case of sauing life, p 1.24 as some affirme) but especially to act a Bawdes, a Sorceresses, Whores, or any other lewde females part vpon the Stage; must vn∣doubtedly be within the expresse letter of this univer∣sall negative text; and so an abomination to the Lord. Neither will this q 1.25 poore evasion of acting in womans ap∣parell but now and then, take off its guilt; For since mens putting on of such aray is here prohibited by a negative precept, which bindes at all times, as an abo∣mination to the Lord, and a thing that is sinfull in its owne nature; the r 1.26 rarity of it can no wayes expiate the sinfulnesse that is in it. s 1.27 That which is sinfull in it selfe, is no where, no time lawfull vpon no occasion. It is t 1.28 no iustification, no excuse at all for a Murtherer, an Adulterer, Swearer, Lier, Theefe, Drunkard, or the like, to pleade, that he commits these sinnes but seldome upon some special causes, because Gods precepts are so st••ict, that they u 1.29 allow no place, no time for any sinne. The infrequency, the rarenesse then of wearing wo∣mans apparell (suppose it were as rare vpon the Stage as now it is common) addes nothing to its lawfulnesse, it still continues an abomination to the Lord.
Fiftly, admit it were lawful for a man to put on womās apparell to saue his life, or to avoid some imminent dan∣ger, x 1.30 as Achilles, y 1.31 Euclis, z 1.32 William Bp. of Ely, with a 1.33 some few others, * 1.34 & The Tyrrheneans are recorded to haue done, though b 1.35 S. Augustine himselfe makes a Quaere of its lawfulnesse euen in case of life, and c 1.36 others determine it to be unlawfull, it be∣ing a negatiue morall precept which admits no qualifications; yet it followes not hence, that therefore it is lawfull for M••n-actors to put on womens aray to act a Play: For doubtlesse if it be abominable in any case, or in case of
daily use, as all acknowledge; it must necessarily bee so in case of acting Playes, which d 1.37 are but a meere abuse. For first, Playes themselues, at leastwise the personating of the Bawdes, Adulteresses. Whores, or Sorceresses part, which sauour of nought else but lewdnesse and effeminacy, are euill: therefore the e 1.38 very putting on of womans apparell to act such parts, cannot be good. Secondly, Playes, and female parts in Playes, admit they bee not simply euill, yet they f 1.39 are but meere super••luous vanities; or Abuses, as some rightly stile them, there is no neces∣sary vse of Playes, of womens parts in Playes, or of acting female parts in womans apparell. For men there∣fore to put on womans attire contrary to this sacred precept, to act a lewde lasciuious womans part out of a meere effeminate, vaine, lasciuious humour, there being no urgent necessity, no warrantable occasion so to doe, g 1.40 must needs be a great abomination, a most apparant viola∣tion of this ample precept; which being in it selfe h 1.41 ex∣ceeding broad, as all Gods precepts are, must alwayes be ta∣ken in its utmost latitude, without any humane restricti∣ons of our owne; since God himselfe (who can onely make exceptions out of his owne generall rules) hath left us no evasion from it in his Word.
Sixtly, the concurrent testimony of sundry Councels, i 1.42 Fathers, & moderne Authors, do absolutely condemne mens putting on of womans apparell, (and so è conuerso) especially to act a part vpon the Stage, as an abomina∣ble, unnaturall, effeminate and dishonest thing. Hence the ancient Councell of Eliberis, Canon 57. decreed, k 1.43That Ma••rons, or their Husbands should not lend their clothes to set forth any sicular Playes or Shewes; and if any did it, that they should be excommunicated for three yeeres space. If then
the very lending of womens apparell to act a Play in, were so great a crime as to demerit 3. yeeres excommunica∣tion, what doth a Players personating of a womans part in such aray deserue? The Councell of Gangra in the yeere of our Lord 324. Can. 13. & 17. decreed; l 1.44 That if any woman under pretence of chastity, or piety, as was suppo∣sed, should change her habit, and put on mans apparell; or clip and poll her haire (as our shorne English Viragoes doe of late) which God had giuen her as a badge of her subiection; she should be ana••hematized, as a dissolver of the pr••cept of o∣bedience: it being directly contrary to this text of Deuteronomy: The woman shall not weare that which per∣taineth to the man, &c. and to the 1 Cor. 10.6, 15. It is a shame for a woman to be shauen or shorne: but if she haue long haire, it is a glory unto her, for her haire is giuen her for a coue∣ring. Indeed I finde some precedents of women, who haue beene peccant in this kinde: As namely, m 1.45 some seduced female disciples of Eustatius, who polled their heads, and clad themselues in mans apparell, under a pretext of piety; for the redresse of whose enormous mannish courses this very Councell was assembled. n 1.46 A Virgin, of whom S. Ambrose speakes, who clothed her selfe in mans array to save her chasti∣ty, and so escaped. o 1.47 Laschonia and Axiothea, who resorted unto Plato his Schoole in mans attire. p 1.48 Empona the renowned wife of Iulius Sabinus, who polled her haire, and disguised her selfe in mans apparell, and so went to Rome, the better to con∣ceale her Husband, whose life was then indangered. q 1.49 Euphro∣sina, a famous Virgin of Alexandria, who under a pretence of chastity, did cut her haire, and put on mans array, and so en∣tred into a Monastery, where she continued thus disguised for
38. yeeres space. The r 1.50 famous Maide of Burgundie, in the yeere 1225. who polling her head, and apparelling her selfe in masculine garments, of purpose to preserue her virginity, her Father being desirous to bestow her in m••rriage, entred into religion in a Monastery of the Friers Minorities, where she lived thus metamorphosed into a Monke, for divers yeeres. s 1.51 Pope Ione that masculine Roman Strumpet of knowne infa∣my, who transforming her selfe into the habit and ton••ure of a man, repaired in this her disguize unto the Vniversity, where she lived many yeeres; and at last she aspired into the very Popes unerring Throne, by this her masculine habit and ton∣sure, as a man; till her unexpected delivery of a base-borne issue in the very middest of her solemne procession, discried her to be a woman. t 1.52 A notable Damsell of Corinth, together with Metania and Marina, who under pretext of vowing virginity, and preserving their chastity, disguised themselues in mans ap∣parell, and so entred into Monasteries, as professed Monkes, * 1.53the better to satisfie their lusts among those Gotish shavelings. u 1.54 Puell de Dieu, that notable French Virag••, who arrayed her selfe like a man, and turned a great Commander•• in the Wars, till at last she was taken prisoner by the English in the field, attired and armed like a man; for which unnaturall act of hers, she was condemned and burnt at Roan. x 1.55 The Whore apprehended in Suffolke, in King Henry the VIII. his Raigne, by M. Wharton, who being disguised in mans appa∣rell, was taken in the company of foure Popish shaveling Priests, good Curates; who one after another had bestowed their chastity upon her. All which for this their mannish immodest attyring themselues in mans accoutrements, incur the execration of this text and Councell. If then a womans putting on, or wearing of mans apparell, or the imitati∣on of his tonsure incurres an Anathema by this Coun∣cels doome, though chastity, learning, and devotion were pretended for it: doth not a mans att••ring him∣selfe in womans vestments, of purpose to act an ••ffemi∣nate lascivious, amorous Strumpets part upon the Stage, much more demerit it, since there can be no good pre∣text
at all for it? But to come punctually to our pur∣pose. The 6. generall Councell of Constantinople, Canon 62. * 1.56 expresly prohibits and abandons all daunces and mysteries made in the names of those who were falsly stiled gods among the Graecians, or in the name of men or women, after the anci∣ent manner, farre differing from the life of Christians: ordai∣ning, that no man should from thence-forth put on a womans garment, nor no woman a mans apparell; and that ••o man should put on the person or visard of a Comedian, a Satyrist, or a Tr••gaedian, vnder paine of deposition, if a Clergie-man; of ex∣communication, if a La••cke. This is punctuall. Philo, a lear∣ned Iew, records; q 1.57 That the law doth study to exercise and confirme mens mindes to fortitude with so great earnestnesse, that it also giues precepts what garments must be used, expresly prohibiting, that the man should not take vnto him womans apparell, lest the shadow or footsteps of effeminacy, should stamp some blemish on the masculine sex. For by following nature, he doth alwayes obserue what is seemely euen in the smallest things, which might seeme to be below the care of a Law-giver. For when he considered that the bodies of men and women were deformed, and that both of them had their distinct offices; that to the one of them the care of domestique businesses was commit∣ted to the other the mannaging of publike affaires, and that by nature her selfe they were not both made for the same im∣ployments,
and that a good minde ought to follow the instructi∣ons of nature, he thought it fit to determine of these things also, to wit, of food and rayment, and other things of this nature: For he would that a man in these things should so demeane himselfe as a man ought to doe, especially in apparell; which since he carrieth it about with him night and day, it ought to be such as may alwayes admonish him both of comlinesse and honesty: S•• also adorning the woman according to her degree, he forbids her to weare a mans garment; remouing far both effeminate men, and women more manly then is fit. Clemens Alexandrinus, as r 1.58 he condemnes the putting on of womans apparell as a great iniquity; s 1.59 so he demands this question; Why the law in this very text of Deuteronomy did inhibit a man to put on a womans garment? and he resolves it thus; Because the law would have us to be men, and not to be effeminate neither in body, nor in de••ds, nor in minde, nor in words. Which reason doth more especially hold in case of Playes, where our Men-women Actors are most effeminate, both in apparell, body, words, and workes. Tertullian obserues: t 1.60 that no kinde of rayment as he could finde was accursed of God, but womens apparell worne by men; for God saith, Cursed is every man who is clad in womans aray. u 1.61 Therefore (writes hee) when as God prescribes in his law, that he is accursed who is clothed in womans apparell; what will he iudge of the Stage-player, Clowne or Foole in the Play, who is attired in womans apparell? Shall this Crafts-master, this cheating Companion, thinke you, goe unpunished? S. C••prian writes expresly in his Epistle to Everatius; x 1.62 That men in the law are prohibi∣ted
to put on a womans garment, and those who doe it are ad∣iudged accursed: how much greater a crime is it then, not onely to put on womans apparell, but likewise to expresse disho∣nest, effeminate, womanish gestures, by the tutorship or direction of an unchaste art? Which passage he particularly applies to Stage-playes.y 1.63 Lactantius, among other things, taxeth Players, for putting on womanish gestures, and apparell, to act the parts of infamous females: hauing an eye, no question, to this text of Deutronomy. Epiphanius Contra Haereses. lib. 2. Tom. 2. Haeresis 66. Col. 543. B. informes us: z 1.64 That it is a shamefull and dishonest thing for a man to become a woman, and to appeare in the forme of a woman. And that it is againe a most abominable thing for women to become men, (as many of haire-clipping moderne impudent Viragoes doe) and to weare the apparell of a man. Whence he condemnes the a 1.65 Seres for Heretiques; among whom the men did vse to nourish and plaite their haire into knots like women, (as our moderne Love-locke wearers doe) sitting all the day idlely at home, perfumes with oyntments, effeminate, and prepared for their wiues; whereas their women on the other side, did cut the haire of their heads, (as our English Man-women mon∣sters doe of late) and gird themselues about with a mans gir∣dle: both which are condemned by this text of Deu∣teronomy: and by the 1 Cor. 11. v. 3. to 15. which I would our moderne Ru••fians, and Mad-dames would consider. Gregory Nazianzen, Oratio. 1. ad Eunomianos, together with Elias, Metropolitan of Crete, in his Commentary on that Oration; affirme, b 1.66 That it is an unnaturall and dis∣orderly thing to see flowers in winter, or women clothed in mans, or men attired in womens apparell. c 1.67For (as Elias comments)
the first of these disturbes the times; the other yeelds an incon∣venient forme to nature, the ornament both of the man and woman being changed, and the order which nature hath pre∣scribed to them, being confounded. Vpon which ground they both condemne the Cynicke Maximus, and his sect, d 1.68 for nourishing and wearing their haire long, out of a perverse affe∣ction: as being an effeminate, and unnaturall thing. S. Hierom writes expresly; e 1.69 That he shall eternally perish, who being effeminated in womannish feeblenesse, doth nourish his haire, pollish his skin, and trim himselfe by the glasse, which is the proper passion and madnesse of women. S. Cyprian records, f 1.70 That they are in the Devils House and Palace, who with womanish haire transfigure themselues into women, and dis∣grace their masculine dignity, not without the iniurie of nature. g 1.71 Clemens Romanus, Constit. Apost. l. 1. c. 4. Clemens Alexan∣drinus, Paedag. l. 2. c. 10.3. & l. c. 2.3.11. Philo Iudaeus. De vita Contemplativa. pag. 1208. & De Specialibus Legibus. p. 1059. Origen in Iob. lib. 1. Tom. 2. Fol. 18. l. Epiphanius, Contra Haereses, lib. 3. Tom. 2. Haeresis 80. Col. 894.895. & 922. A. Iulius Firmicus, De Errore Profanarum Religionum. cap. 4. Bibl. Patrum. Tom. 4. p. 108. Paulinus, Epistola 4. ad Seue∣rum. Augustin. De Opere Monachorum. lib. c. 31.32, 33. Tom. 3. p. 1067. B. Cyrillus Alexandrinus, De Spiritualibus Oblationibus. lib. 2. Tom. 2. p. 534. E. Isichius in Lovit. lib. 4.
cap. 13. Bibl. Patrum. Tom. 7 p 51. C. & lib. 6. c. 19. p. 85. E. Bernard. Oratio ad Milites Templi. cap. 2. & 4. Amalarius Fortunatus. De Ecclesiasticis Officijs, lib. 3. cap. 2. together with h 1.72 Ambrose, Chrysostome, Sedulius, Primasius, Oecume∣nius, Beda, Anselme Remigius, Theophylact, in their Exposi∣tions and Commentaries on the 1 Cor. 11.14, 15. Doth not nature it selfe teach you, that if a man hath long haire (in which our Ruffians glory) it is a shame unto him? But if a woman haue long haire, (Of which i 1.73 our English Ladies, who haue cast off God and nature, shame and modesty, religion and subiection, are now ashamed, as being out of fashion) it is a glory to her; for her haire is giuen her for a covering:) doe * 1.74 copiously censure and condemne the friz∣ling, nourishing, and wearing of long effeminate haire, as an unnaturall, womanish, irreligious, and unmanly practice con∣demned, not onely by the k 1.75 Law of God and nature, in the 1 Cor. 11.14. Ezech. 44.20. Levit. 19.27. & 21.5. Dan. 4.33. Rev. 9.7, 8. 1 Tim. 2.9. 1 Pet. 3.3. Isay 3.24 (which Scriptures I wou••d our overgrowne Lock-wearers, and frizle-pated men-women would well consider) But euen by this text of Deuteronomy, which inhibits men to put on a womans garment, or attire; of which long haire (the proper l 1.76 ornament of women) as well as womans rayment is a part. If then the very nourishing of long effeminate haire be a putting on of womans apparell within this Scriptures sence,
as the womans cutting of her haire (as m 1.77 Good Expositors te∣stifie) is a wearing of that which pertaineth to a man, to whom the clipping of haire is proper, he being in this distinguished from a woman: and so an abomination in Gods sight, though our men and women in these licentious times beleeue the contrary; Much more must a Players putting on of womens apparell, gesture, speech, and manners to act a Play, be a putting on of womans apparell, and so an abomination to the Lord our God, within the very litterall meaning of this text, if these fore-quoted Fathers may be iudged. S. Ambrose in his n 1.78 Annotations upon Deutero∣nomy. cap. 22. dedicated to Irenaeus: Wherein he examines at large the cause, why the law should prohibit women to weare a mans garment, and men to put on womans apparell; will make this point most cleare. I shall recite his words at large. Thou hast informed me (writes he) as a sonne, that some haue demanded of thee, what is the reason, that the law should so severely call them uncleane, who use the garments of another sex, be they men or women. For thus it is written, The apparell of the man shall not be put upon the wo∣man, n••ither shall a man be arrayed in a womans gar∣ment; because every one who shall doe these things, is an abomination to the Lord thy God. o 1.79 And if thou maist truely discusse it; that is incongruous, which even na∣ture her selfe abhorreth. For why being a man, wilt thou not seeme to be that which thou art borne? Why dost thou take unto thy selfe a different forme? Why dost thou feine thy selfe a wo∣man, or thou woman thy selfe to be a man? Nature hath clo∣thed every sex with its owne garments. Finally, there is a di∣verse use, a different colour, motion, pa••e, an unequall strength,
a different voice in a man and in a woman. Yea likewise in li∣ving creatures of another kinde, there is one forme of a Lion, another of a Lionesse, yea another strength, another sound: one of a Bull, another of a Heifer. In Deere also, so much as the sex doth differ, so much doth the forme, so as thou maist distinguish them afar off. In Birds likewise there may be a proper compa∣rison, in regard of apparell betweene them and man. For in them the very induments themselues doe by nature distinguish the sex. The male Peacockes are beautifull; the females are not adorned with so various a beauty of feathers. The Phesants also haue a different colour, which may distinguish the difference of the sex. What difference is there in Poultry? How shrill is the crowing of the Cocke, a solemne gift to stir up and sing, in the severall watches of the night? p 1.80 Doe these things change their shape•• or habit? Why then doe we desire to change? And ve∣rily the custome of the Grecians hath flowne in among vs, that women weare short coates, as being shorter then their owne. Well, be it so now, that these may seeme to imitate the nature of the better sex; why will men counterfeit the habit of the inferiour sex? A lie even in word is dishonest: much more in apparell. Finally, in Temples, where there is a counterfeiting of faith, there is a counterfeiting of nature: For men * 1.81 there to take un∣to them womans apparell, and a womanish behaviour, is thought an holy thing. Whence the Law saith: Because every one, who shall doe these things, is an abomination to the Lord thy God: that is, a man who shall put on a womans garment. But I sup∣pose, that it speakes this, not so much of cloathes, as of manners, or of our customes and actions, wherein one act may become a man, another a woman. Whence also the Apostle saith, as an interpreter of the Law, q 1.82 Let the woman keepe silence in the Church: For it is not permitted to them to speak, but to be in subiection, as the r 1.83 Law saith. But if they
will learne any thing, they may aske their Husbands at home. And to Timothy, s 1.84 Let the woman learne in si∣lence with all subjection: for I suffer not a woman to teach, nor to domineere over her Husband. t 1.85 But how unseemely a thing is it for a man to doe womanish workes? Therefore also may they bring forth children, therefore may they ••ravell of child-birth, who * 1.86 crispe their haire like women. And yet those are veiled, these make war. But they may haue an excuse who follow the customes of their Country, which yet are barbarous, as the Persians, as the Goathes, as the Arme∣nians. Verily nature is greater then our Country. What doe we speake of others, who adde this to their luxury, that they keepe in their service men wearing frizled haire, and golden chaines, themselues having long beards, their servants long shag haire? Deservedly chastity is not there kept, where a di∣stinction of six is not observed. In which the euidences of nature, are so many tutorships; the Apostle himselfe saying: Is it a seemely thing, that a woman pray unto God un∣covered? Doth not nature it selfe teach you, that if a man have long haire, it is a shame unto him? But if a woman have long haire, it is a glory to her, for her haire is given her for a covering. These are the things which thou maist answer to those who inquire of thee. Farewell. Thus doth this Father descant on this Scripture. S. Au∣gustine resolves us; * 1.87 That those are rightly accounted in∣famous, and unable to beare witnesse, who shew themselves in womans apparell, whom I know not whether I should rather call, false women, or false men. Yet we may stile them true Stage-players, and true infamous persons without any doubt. And
withal he informes us,x 1.88 that it is a great Questiō, whether a man may put on womans apparell, to deceive an enemy with it, for the delivery, or safety of his Country, because in this he be∣comes a woman, perchance to appeare a truer man. And whether a wise man, who hath some kinde of assurance that his life will be necessary for the good of men, would rather die with cold, then clothe himselfe in womans apparell, if he can ge•• no other. But of this (saith he) we shall consider more in another place. For verily thou seest how much examination it requires, to consider how far these things ought to be proceeded in, lest men fall into certaine unexcusable uncleannesses. And so he leaues the Question undecided. Iulius Firmicus Mater∣nus, De Errore Profanarum Religionum, lib. c. 4. Bibl. Patrum. Tom. 4. p. 108.109. writing of the effeminate Sodomiti∣call Male-Priests of Venus, y 1.89 who clad themselues in wo∣mans apparell, and were afterwards put to death by Constan∣tine the Great for their unnaturall lewdnesse, as Eusebius (De Vita Constantini, lib. 3. cap. 53. & lib. 4. cap. 25.) records: hath this notable passage. The Assyrians, who worship the Aire under the name of Venus, have verily effeminated this Element, being moved I know not with what Veneration. Whe∣ther because the Aire is interposed betweene the Sea and Hea∣ven, doe they worship it with the effeminate voyces of their Priests? z 1.90 Tell me, is this the cause that they seeke a woman in a man, whom the Quire of their Priests cannot otherwise serve, vnlesse they effeminate their countenance, polish their skin, and disgrace their masculine sex with womanish attire, &c? They effeminately adorne their long nourished haire, and being clothed in delicate garments, they scarce support their head with their wearied necke. Afterwards, when they have thus estranged themselves from being men, ravished with the musicke of Pipes the•• call upon their Goddesse, &c.
a 1.91 What Monster, or what Prodigy is this? They deny themselves to be men, and yet are such: They would be reputed women, but the quality of their body con∣fesseth the contrary. Consider what deity it is which is thus de∣lighted with the entertainment of an impure body, which ad∣heres to unchaste members, which is attoned with the filthy pol∣lution of the body. Blush O ye wretches, at your sottishnesse: an∣other God hath made you! When your company shall appeare before the Tribunall of God who iudgeth, you shall bring nothing along with you, which God, who hath made you, may acknow∣ledge. Cast away this error of so great calamity, and now at last relinquish the practices of a prophane mind. Doe not ye damne that body which God hath given you, with the wicked law of the Devill. So pathetically inveighed he against mens putting on of womens apparell. S. Chrysostome, as hee b 1.92 expresly condemnes the putting on of womans array to act a Play; a thing too common in his dayes: So in his 26. Homil. in Epist. 1. ad Corinthios, cap. 11. Tom 4. Col. 453. B.C. (where he recites this Text of Deuteronomy, and notably censuresc 1.93 men for nourishing, & d 1.94 women for cutting, and lay∣ing out their haire;) he hath this excellent speech. e 1.95 There are certaine signes given both to a man and woman; to him ve∣rily of command and principality; to her truly of subiection: and among these this also; that the woman should have her head covered; but the man his head uncovered and bare. If these
therefore are signes, both of them sinne, when as they confound this good order, and the constitution of God, and transgresse their limits; he, in falling downe to the humility and deiection of the woman; she, in rising up against the man, by her apparell and shape. For if it be not lawfull for them to interchange their garments, neither for a woman to bee clad in a mans Gowne; nor for a man to be attired in a womans Gowne, or Vaile; For he saith; Neither shall the ornament of the man be put upon the woman; neither shall the man be clad in womans apparell, Deut. 22.5. much more are not these things to be changed, &c. To passe by Damascen. Paralellorum. lib. 2. cap. 65. together with Beda Expositio in Deuteronom. c. 22. Operum. Tom. 4. p. 164•• who condemne mens putting on of womens apparell from this Text, which they recite: that elegant Bishop of Marcelles, Sal∣vian, doth exceedingly tax the Romanes for permitting men to weare womans apparell, not onely in ordinary converse; but * 1.96 even upon the Stage. f 1.97 Who (writes he) could beleeve or heare, that men should have turned into a wo∣manish patience, not onely their use and nature; but even their countenance, pace, habit, and all whatsoever is in the sex, or in the use of a man: all things were so turned upside downe, that whereas nothing ought to be more shameful to men, then that they should seeme to have any womanish thing in them; there nothing did seeme more dishonest to certaine men, then that they should seeme to be men in any thing, &c•• g 1.98 This therefore is more to
be lamented and pittied, that this so great a wickednesse did seeme the crime of the whole Common-wealth; and the whole dignity of the Roman name was branded with the infamy of this prodi∣gious wickednesse. For when men should clothe themselves in womans apparell, and become more effeminate then women, and cover their heads with feminine attires, and this publikely in a Roman City, yea, in the most•• famous and chiefe City there; what else was it, but the shame of the Roman Empire, that in the middest of the Commonweale this most execrable wicked∣nesse should be tolerated without controll? Asterius Bishop of Amasea, who flourished about the yeere of our Lord, 390. in his Homily, In Festum Kalendarum. Bibl. Pa∣trum. Tom. 4. p. 705. C.D. writes thus: h 1.99 That in this feast, the people did learne the infamous and dishonest arts and studies of Stage-players, from whence effeminacy and dissolution of man∣ners did proceed. Doth not that valiant man, that man of cou∣rage, who is admirable in his armes, and formidable to his ene∣mies, degenerate into a woman with his vailed face? he lets his coate hang downe to his ankles, he twists a girdle about his brest, he puts on womens shoes, and after the manner of women, he puts a cawle upon his head; moreover, he carries about a distaffe with wooll, and drawes out a thred with his right hand, where∣with ••e hath formerly borne a trophie, and he extenuateth his spirit and voyce into a shriller and womanish sound. These are the profits of this solenmnity: these are the commodities and fruits of this dayes publike feast. O folly! O blindnesse! &c. So vehement is this godly Bishop against this unmanly practice, even in case of Stage-playes, which he much condemnes•• Our learned Country-man, Aleb••vinus, writing, of the practices of the Pagan Romanes on the Ka∣lends of Ianuary, now our New-yeeres day; informes us; that i 1.100 divers of them did transforme themselves into monstrous
shapes, and into the habit of wilde beasts. Others (saith hee) changed in a feminine gesture, did effeminate their manly coun∣tenance: neither unworth••ly haue not they a manly fort••tude, who have changed themselves into a womans habit, or have put on a womans attire. Now because the whole world was repleni∣shed with these and other miseries, the whole universall Church hath appointed a publike fast to be kept on this day (which fast it seemes is now forgotten) in as much as the Author of life should put an end to ••hese calamities: so doth he stile these effeminate practices. To these recited Fathers and Councels I might adde Aste••anus De Casibus, lib. 2. Tit••∣lus 54. Aquinas prima secundae. Quaest. 102. Artic. 6. 6m. & secunda secundae. Quaest. 169. Artic. 2. 3m. Alexander Alensis. Theologiae summa. pars 2. Quaest. 135. Memb. 2. pag. 617.618. Glossa Ordinaris, Lyra, Tostatus, Pellicanus, Corne∣lius à Lapide, Rabanus Maurus, Calvin, Iunius, Dionysius, Carthusianus, Ferus, Osiander, & Ainsworth on Deut. 22. v. 5. Bishop Babington, M. Perkins, M. Dod, M. Downham, M Elton, Osmond Lake, M. Iohn Brinsly, Calvin, Bishop * 1.101 An∣drewes, D. Griffith Williams, D. * 1.102 Ames, with sundry o∣thers upon the 7. Commandement. Peter Martyr, Loco∣rum Communium Classis. 2. cap. 11. sect. 68.79. Bullinger & Marlorat in 1 Cor. 11.6. Gulielmus Parisiensis, De Fide & L••gibus, cap. 13. Danaeus Ethicae Christianae•• l. 2. c. 14. Polanus Syntagma Theologiae. lib. 10. cap. 26. p. 665. The rich Cabinet, London 1616. p. 116.117, 118. Maphaeus Vegius Lau∣densis. De Educatione Liberorum. lib. 5. c. 5. Bibl. Patrum. Tom. 15. p. 882. E. A short Treatise against Stage-playes by an Anonymous Author, tendred to the Parliament. Anno 1625. p. 17. W. T. In his Absoloms fall. fol. 9. Stephen Gosson his Playes confuted. Action 2. The third Blast of Retrait from Playes and Theaters: M. Northbrook, his Treatise against Vaine Playes and Enterludes. fol. 36. and D. Reinolds, in his Overthrow of Stage-playes. p. 8. to 20. & p. 85. to 103. where this point is largely and learnedly debated. All these, with infinite others in their Trea∣tises against Stage-playes, doe utterly condemne the
putting on of womans apparell, especially out of wan∣tonnesse to act a Play, as a violation of this text of Deutero∣nomy, and an abomination to the Lord our God: neither was there ever any one Divine that I haue met with, who did contradict this truth; therefore we need not doubt or question it, but submit unto it without any more dis∣putes.
Lastly, the very reasons alleaged against the putting [ 7] on of womans apparell on men, will evidently evince it to be sinfull to put it on to act a Play. For first, the very [ 1] putting on of womans apparell (much more to act a lewde lascivious Enterlude) is an unnaturall, and so a de∣testable and shamefull act: as not onely k 1.103 Ambrose, and the fore-quoted Christian Authors, but even l 1.104 Seneca and m 1.105 Statius, with other Pagans testifie. For since nature hath made a difference, not onely betweene the sex, but n 1.106 even betwixt the habit and apparell of men and women, as well among the most barbarous, as the civilest Nations, in so much that they are visibly distinguished by the diversity of their rayment one from the other: it must needs be a viola∣tion of the very dictates of nature, for a man to clothe himselfe in that apparel which nature and custome have prescribed to another sex, as mis-becomming his. As o 1.107 nature it selfe doth teach men, that it is a shame for them to weare long haire (though our moderne Ruffians glory in it) because it p 1.108 is naturally proper unto women, to whom it is given for a vaile, a covering: so much more doth it teach men, that it is a detestable, unnaturall, shamefull thing for them, to put on womans attire to act a Strumpets part. Hence men in womens, and women in mens ap∣parell have beene ever odious. Witnesse q 1.109 Heliogabalus,
r 1.110 Sporus, s 1.111 Sardanapalus, t 1.112 Nero, Caligula, (Suetonij Calig. sect. 52.54. & others; together with the u 1.113 Male-priests of Venus, x 1.114 the Roman Galli or Cinaedi, the passive Sodomites y 1.115 in Florida, z 1.116 Gayra, and a 1.117 Peru; who clothing themselves sometimes, not alwayes in womans apparell (as did also b 1.118 William Bishop of Ely to his shame,) are for this, recorded to posterity, as the very monsters of nature, and the shame, the scum of men. Wit∣nesse the c 1.119 Inkeepers of ••ez at this day, who attyring them∣selves like women, shaving their beards, and becomming effe∣minate in their speech, are so odious to these very Infidels, (some base villaines onely excepted who resort vnto them,) that the better sort of people will not so much as speake to them, nei∣ther will they suffer them to come within their Temples. If men in womens apparel be thus execrable unto Pagans, how much more detestable should they bee to Christi∣ans, who are taught not onely by the light of nature, but of the d 1.120 Gospel too, to hate such beastly male-mon∣sters in the shapes of women? And as the verdict of human nature condemnes mens degenerating into wo∣men; so from the very selfesame grounds, it deepely cēsures the aspiring of women above the limits of their female sex, & their metamorphosis into the shapes of men, either in haire, or apparell. As nature dictates to men, e 1.121 that it is a shame for them to weare long haire, or wo∣mans rayment, so it instructeth women, that it is a shame, a sinne for them, to put on mans apparell, or to clip or cut their haire their feminine glory (as our Viragoes doe) because it is given them as a naturall covering to distinguish them from men: as the Apostle plainly teacheth, in the 1 Cor. 11.5, 6, 15. the 1 Tim. 2.9. & Deut. 22.5. Hence the Councell of Gangra f 1.122 did anathematize those women, as infringers of the
law of nature, and of the precept of subiection, who did either cut their haire, or clothe themselves in mans apparell, though it were under pre••ence of Religion, as g 1.123 Theodora (who lived a penitentiary life in mans apparell for her adultery in a Mona∣stery for sundry yeeres together) is recorded to have done, and as some h 1.124 preposterous Nonnes in Egypt did: Hence Gratian Distinctio 30. Summa Angelic••. Tit. Faemina. together with Calvin, Bullinger, Marlorat, Lyra, & Glossa Ordinaris, with sundry others on 1 Cor. 11.5, 6. & Deut. 22.5. & Synodus Turonica, Anno 1583. apud Bochellum. De∣creta. Ecclesiae. Gallicanae. lib. 6. Tit. 9. cap. 1••. (whose word I would our man-women English Gal∣lants would consider) expresly teach us; i 1.125 that even na∣ture herselfe abhors to see a woman shorne or polled; that a wo∣man with cut haire is a filthy spectacle, and much like a mon∣ster; and * 1.126 that all repute it a very great absurdity for a wo∣man to walke abrode with shorne haire; for this is all one as if she should take vpon her the forme or person of a man, to whom short cut haire is proper, it being naturall and comly to wo∣men to nourish their haire, which even God and nature have given them for a covering, a token of subiection, and a naturall badge to distinguish them from men. Yet notwithstanding, as our English Russians are metamorphosed into wo∣men in their deformed * 1.127 frizled lockes and haire, so our English Gentlewomen, (as if they all intended, to tu••ne men outright and weare the Breeches, or to be∣come Popish Nonnes) are now growne so farre past shame, past modesty, grace and nature, as to clip their haire like men with lockes and foretops, and to ma••e this Whorish cut, the very guise and fashion of the times, to the eternall infamy of their sex, their Nation, and the great scandall of religion. Yea, the unnaturall shamelesse Papists, bidding as it were professed defi∣ance both to God, to nature, Moses, and S. Paul, haue
made this a l 1.128 solemne Ceremony at the admission of all their Nonnes into their unholy orders, to poll their heads, and cut their haire, in token that they are now immediately espoused unto Christ, and so are freed from all subiection to men, or to their husbands, (as I presume those English women think they are, who cut their haire.) An unnaturall m 1.129 unchri∣stian shamefull practise, derived (as n 1.130 themselves acknowledge) from the Pagan Roman Vestales (a fit patterne of imitation for all Popish Nonnes) who entring into that idolatrous order did use to o 1.131 poll their heads and consecrate their haire to the Goddesse Lucina, hanging it for a monument on a sacred Lote-tree. Well, let the Romanists and their Nonnes who give a reason for polling their religious Virgins that p 1.132 its a token of their freedome from all subiection to men, &c. (whereas they should rather plead they are men indeed, not women, and so are not bound to nourish their haire) much like the reason of those foolish Ruf∣fianly Friers, or Crinitifratres, whom S. Augustine re∣proving for wearing long haire against the Apostles precept.q 1.133 1 Cor. 11.14. to the scandall of religion, replied, that the A∣postle prohibits men onely to weare long haire, and they were no men (as our effeminate hairy men-monsters hardly are) because they had made themselves Eunuches for the Kingdome of Heauen, and so were exempted from the Apostles text, as the * 1.134 Papists say these Nonnes of theirs are, though all other
women wha••soever are included:) or let our English shorne Blowses, thinke what they will of this vile practise; yet sure I am that God, that Scripture, Nature, modesty, Religion and all ingenious persons, who have any sparkes of nature in them much condemne it, as an a∣bominable guise, unfit for any but lewd Adulter••sses and notorious Whores, (as many s 1.135 polled Nonnes and shorne-frizled English Maddames are.) Hence the t 1.136anci∣ent Germanes and u 1.137 others, did use to shame and punish notori∣ous Adulteresses and Whores, by shauing off their haire, as the most ignominious punishment that could befall them. x 1.138 Hence the ancient Roman Emperours did usually punish Adulteresses by cutting their haire, and then thrusting them into a Monastery, to doe penance there, the true originall of this Popish custome. And hence the French Synode under Pope Zachery, in the yeere 742. decreed. y 1.139 That if any Nonnes and holy Virgins did fall into adultery (as many did) they should be thrice whip∣ped, then cast into prison for an whole yeere, and have all the haire of their head shaven quite away; to make them odious for ever after, yet Romanists glory in this their femi∣nine tonsure of their Nonnes; Whereas the Counc••ll of z 1.140 Ariminum under Constantius (as if it had beene pur∣posely somoned to convict the Papists of heresie in this very Ceremony of installing Nonnes) together with the Councel of a 1.141 Gangra, condemned Eustatius for an heretique; Quod mulieres comam detondere monuisset: for that he had
perswaded women out of a pretext of holinesse, to cut their haire, against the very Lawes of God and nature. Now as womens clipping of their haire like men is thus execrable in it selfe, because unnaturall; so is their putting on of mans apparell, or men of theirs, especially for merriment. To passe by b 1.142 Dom••a, who clad her selfe in mans apparell to avoyd the rage of the Tyrant Maximinian; together with that mirror of conjugall fidelity, c 1.143 Empona, who cut her haire, and wore mans apparell lest she should betray her Hus∣band Iulius Sabinus, being discovered, with whom she lived 9 yeeres in a vault, as d 1.144 Tacitus relates; with some e 1.145 other women formerly mentioned, who have cut their haire and put on mans apparell for learning, danger, or religion sake, whose practise I cannot approve, since God and nature both condemne it: I shall onely remember two Stories more, very pertinent to this purpose. The first is of the Argi••ae, orf 1.146 Graecian women of Argos, who driving Cleomenes King of Sparta from their besieged City under the conduct of Telesilla, the most of the Argivi being slaine before the siege; in remembrance of this their victory, ordained a feast on the se∣venth day of the fourth moneth, wherein they exercised their, Hibristica sacra, or contumelious solemnities, in which they clothed women in mans apparell, and men with womens haire-laces, veiles, and head attires: (inverting the very course of nature both in the male and female sex:) And with∣all that they might seeme to contemne and disgrace their Hus∣bands, they inacted this law (which our English shorne Vi∣ragoes might doe well to put in practice) that all married women should put on beards, when ever they should lie with their Husbands: which puts me in minde, not onely of g 1.147 bear∣ded Venus (to whom men sacrificed in womens, and women in mens apparell, as * 1.148 Macrobius hath recorded) whom they pict∣ured like a man from the girdle upward, and like a woman onely from the girdle downwards, because they deemed her both a man and a woman: (a lively emblem of our halfe-men-wo∣men monsters:) but likewise of the Winnili or Lombards wives, h 1.149 who going to Goddanus with their Husbands to desire
of him the victory against the Vandals with their haire hang∣ing loose below their cheekes in forme of a beard; Goddanus seeing them out of his window, and taking them to be men with very long beards, demanded•• Qui sunt isti Longobardi? from whence they were after called, Lombards, quasi Long-beards, as some, or as other Historians have recorded, because i 1.150their Husbands to increase the number of their Army at their first eruption, that so they might be more terrible to their ene∣mies, did untie their wives long haire and fashion it to their fa∣ces like a beard, deceiving their enemies with this Stratagem. which if our English polled females (who may do well to make them beards of the haire they have shorne from their Lockes and Foretops) will but imitate, they may then seeme bearded men in earnest, and fall to wea∣ring breeches to, (as they have lately taken up mens Tonsure, Lockes and Dublets, k 1.151 if not more:) and so bee like these mannish Argivae, ouer-ruling nature and their Husbands both at once. The second History is that of l 1.152 Aristodemus the Tyrant, surnamed effeminate, because he wore long womanish haire, for which the very Barbarians did condemne him. This unnaturall Tyrant endevoring to effemi∣nate the Cumaeans, commanded and taught their Youths to * 1.153 nourish thei•• haire like women, to colour it yellow, to curle and embroyder it, and binde it up in phillets; and to weare painted and embroydered Gownes and garments untill they were past 20. yeeres of age. And withall he compelled their women to cut their haire round, and to put on m••ns apparell. Which in∣vertion of the course of nature in both sexes (condem∣ned by m 1.154 Plutarch, as a tyranny beyond all his other wicked∣nesses) did make him so execrably odious to the Cumaeans, that they rose up with one accord against him and slew him, together with all his posterity, as detestable and worthy ruine both with God and man. It is evident then by all these premises: that the putting on of womans apparel, and so è converso; is * 1.155 an unnaturall, and so a * 1.156 shamefull, an abominable act:
therefore to put it on to act a Play, must needs bee such.
[ 2] Secondly, as it is an unnaturall, so likewise it is an effeminate act to put on womans apparell, especially to play a womans part. This all the fore-quoted Authors, together with Act 5. Scene 3. abundantly testifie: This Plutarch, and Dionysius Hallicarnasseus in the now recited History of Aristodemus the Cumaean Tyrant; together with Orosius, Suetonius, n 1.157 Philo Iudaevs, Diodorus, Siculus, Athenaeus, Iustin, Lampridius, Iuvenal, Eusebius, Purchas, and the o 1.158 fore-quoted Historians, who condemne Sardanapo∣lus, Heliogabalus, Nero, Sporus, the M••le-priests of Venus, the Roman Galli, Cinaedi and others formerly mentioned for so many Monsters of unparalled effeminacy, for putting on womans attire, together with the very grounds of com∣mon reason, fully evidence. For what higher streine of invirility can any Christian name, then for a man to put on a womans rayment, gesture, countenance and beha∣viour, to act a Whores, a Bawdes, or some other lewd, lascivious females part? If this bee not effeminacy in the suparlative degree, I know not yet what effeminacy meanes. But if it be effeminate, as * 1.159 all must grant, then it must needs be sinfull, yea abominable, since p 1.160 effemina∣cy is both an odious and a condemning sinne, as both Scrip∣tures and Fathers doe proclaime it.
Thirdly, a mans putting on of womans apparell,* 1.161 be it to act a Play, q 1.162 is a dishonest, immodest, and unseemely thing, which becomes not Christians or religion: it is a thing of ill, not good report; a thing not honest, but vile and filthy in the sight of all men, as the fore-alleaged Au∣thors, and Act 5. Scene 3. together with every ingeni∣ous mans conscience and experience testifie. There∣fore it must needs be sinfull, as the recited Fathers, and r 1.163 Marginall Texts of Scripture will more fully evi∣dence.
Fourthly, a mans clothing himselfe in Maides at∣tire, [ 4] is not onely an imitation of effeminate idolatrous Priests and Pagans, s 1.164 who arrayed themselves in womans ap∣parell when they sacrificed to their Idols, and their Venus, and t 1.165 celebrated Playes unto them; which as u 1.166 Lyra, x 1.167 Aquinas, and y 1.168 Alensis well observe, was one chiefe reason, why this Text of Deuteronomy prohibits, mens putting on of womens ap∣parell, as an abomination to the Lord: but a manifest ap∣probation and revivall of this their idolatrous practice. Therefore it must certainly u 1.169 be abominable, and within the very scope and letter of this inviolable Scripture, even in this regard.
Fiftly, this putting on of womans rayment, x 1.170 is a meere abuse of it. The end why God ordained apparell at the first, was onely y 1.171 to cover nakednesse; z 1.172 to fence the body a∣gainst [ 5] cold, winde, raine, and other annoyances: to a 1.173 put men in minde of their penury, their mortality, b 1.174 their spirituall clo∣thing from Heaven, and the like; and c 1.175 to distinguish one Sex, one Nation, d 1.176 one dignity, office, calling, profession from another. Now a mans attyring himselfe in womans array, as it serves for neither of these good ends for which gar∣ments were at first ordained; which proves it a meere abuse: so it perverts one principall use of gar∣ments, to difference men from women; by confounding, in∣terchanging, transforming these two sexes for the pre∣sent, as long as the Play or part doth last. If therefore
mens ordinary wearing of womens garments, if the put••ing of them on in any other place but in a Play-house, or the wearing of them in the streets for an houre or two, and that but seldome; be within ••he malediction of this text, or an unlawfull thing (as our very * 1.177 Antagonists in this case of Playes, con∣fesse) because it transformes the f 1.178 male in outward appea∣rance into the more ignoble female sex, and nullifies that exter∣nall difference betweene them, which it ought to make: Then questionlesse mens arraying themselves in womans vest∣ments to act a part in Masques, in Playes, or other Enter∣ludes, must needs be much more abominable, within the meaning of this Scripture: because it not onely inverts these Sexes which God and nature have distinguished: but also abuseth apparell, not to any good or necessary pur∣pose g 1.179 which is evill; but to an unnecessary, lewde, lascivi∣ous end, from whence no good at all proceeds.
Lastly, this putting on of womans array (especially to act a lascivious, amorous, whorish, Love-sicke Play upon the Stage, must needs be sinfull, yea abominable; because it not onely h 1.180 excites many adulterous filthy lusts, both in the Actors and Spectators; and drawes them on both to contemplative and actuall lewdnesse, (as the i 1.181 marginall Au∣thors testifie) which is evill; but likewise instigates them to k 1.182 selfe-pollution, (a sinne for which Onan was destroyed:) and to that unnaturall Sodomiticall sinne of uncleanesse, l 1.183 to which the reprobate Gentiles were given over; (a sinne m 1.184 not once to be named, much lesse then practised among Christi∣ans;) which is worse, This the detestable examples of n 1.185 Heliogabalus, o 1.186 Sardanapalus, p 1.187 Nero & Sporus,q 1.188 the
Male-Priests of Venus, with the r 1.189 passive beastly Sodomites in Florida, s 1.190 Gayra, and t 1.191 Peru, evidence; who went clad in womans apparell, the better to elliciate, countenance, act, and colour their unnaturall execrable uncleanesse, which I abhor to thinke off. This the u 1.192 usuall practise of other ancient Incubi, who clothed their Galli, Succubi Ganymedes and Cy∣nadi in womans attire, whose virilities they did oft-times x 1.193dissect, to make them more effeminate, transforming them as neere as might be into women, both in apparell, gesture, speech, behauiour. And more especially y 1.194 in long unshorne womannish, frizled, lust-provoking
haire and Love-lockes, (growne now too much in fashion with comly Pages, Youthes, and lewd effemi∣nate ruffianly persons; as they were with these unnatu∣rall Pagans, I dare not write, to amorous beastly pur∣poses, z 1.195 to which they are strong allectives, of which they were
ancient Symptomes, as sundry profane and * 1.196 Christian Writers testifie: Which should cause all chaste ingenious Chri∣stians for ever to detest them, the better to avoyd the s••ares, the badges, the suspicions of incontinency, and this most filthy sinne:) the more to extenuate this their unna∣turall wickednesse, or rather the more freely to embolden, to al∣lure and provoke them to the undaunted, u••lamented practise of it, by reducing it as neere to naturall lewdnesse as they could devise: since few of them were so prodigiously impu∣dent, so unmeasurably outragious at the first, as despe∣rately to rush upon this unnaturall filthinesse in its su∣parlative native vilenesse, without some extenuating varnishes cast into it, to charme their consciences, and inflame their lusts. Yea this the execrable Precedents of ancient, of moderne Play-poets and Players witnesse, who have beene deepely plunged in this abominable wickednesse, which my Inke is not blacke enough to discypher. Witnesse the example of Sophocles, that fa∣mous Greeke Tragaedian, whom Athenaeus Dipnos. lib. 13. cap. 27. Plutarch, in his Amatorius; Suidas in the word Sophocles; Caelius Rhodiginus, Antiqu. Lect. lib. 15 cap. 9.10. Agrippa De Vanitate Scientiarum. c. 63.64. have stigma∣tized for this sinne. Witnes Saint Cyprian, who writes thus of the womanish Pantomimes and Players in his times. Epist. lib. 2. Epist. 2. Donato. Libidinibus insanis in viros viri proruunt, &c. See Act 4. Scene 1. Witnes Saint Chrysost. Hom. 12. in Epist. 1. ad Corinth. Theatra congregant & meretricum choros illic inducentes, & pueros pat••icos qui in∣iuria ipsam naturam afficiunt. Quid ergo illos inducis cynaedos, & exoletos, &c. Yea witnes Caligu••a. Suetonij. Calig. sect. 55. with M. Stubs, his Anatomy of Abuses p. 105. where he a••firmes, ••hat Players and Play-haunters in their secret conclaves pla•• the Sodomites: together with * 1.197 some moderne examples of such, who have beene desperately enamored with Players Boyes thus clad in womans apparell, so farre as to sol∣licite
them by words, by Letters, even actually to abuse them. All which give dolefull testimony to this experimental reason, which should make this very putting on of wo∣mans apparell on Boyes, to act a Play, for ever execra∣ble to all chast Christian hearts. Hence is it, a 1.198 that sundry learned Divines annex this text of Deuteronomy to the 7. Com∣mandement, as a morrall precept sounded upon the very Law of nature; because mens putting on of womans rayment is a temp∣tation, an inducement not onely to adultery, but to the beastly sinne of Sodome, which (saith b 1.199 Lactantius) is most properly called adultery, because it is c 1.200 unnaturall. Yea hence (as d 1.201 some have truely observed) those women who put on mens, and men who put on womens apparel, are said in this text, not onely to be abominable, but even, to be an abomination, in the abstract, to the Lord their God; because it is an occasion off, a violent provocation to that monstrous unparalleld sinne of Sodomy, (e 1.202 Cuius defecit interpretatio erubuit ratio, conticuit oratio:) which the following f 1.203 chapter, with severall g 1.204 o∣ther Scriptures, expresly stile; an abomination to the Lord our God. Since then it is abundantly evident by all these premises, (and I suppose by many Players and Play-haunters particular experience) that mens putting on of womans apparell (h 1.205 especially to act a Whores, a Baudes, or Sweet-hearts womanish wanton part upon the Stage, where all the sollicitations, and inescating allectives to unclean∣nesse doe accompany it,) is a preparative, an incendiary, not only to sundry noysome lusts, to speculative, to practicall adultery, whoredome, and the like: but even to the most abominable un∣naturall
sinne of Sodom, i 1.206 to which mens imbred corruption, (as good Authors testifie) is over-prone; as the detestable examples of the flagitious k 1.207 Sodomites, l 1.208 Canaanites, m 1.209 Iewes, n 1.210 Gentiles, o 1.211 Corinthians, p 1.212 Italians, q 1.213 Turkes, r 1.214 Per∣••ians, s 1.215 Grecians, t 1.216 Tartars, u 1.217 Chinoyes, x 1.218 Cel••ae, y 1.219 Peguans, z 1.220 Floridians, a 1.221 ancient Romans, b 1.222 Moores in Barbary, c 1.223 Gayrians, d 1.224 Peru••ians, e 1.225 Iupiter and his Ganymedes, the f 1.226 ancient Priests of Venus, g 1.227 Sardanapalus, h 1.228 Nero and his Sporus, i 1.229 He••••ogabalus, and k 1.230 many others: yea the frequent Sodomiticall wickednesses of sundry l 1.231 unholy-Popes, Cardinals, Popish * 1.232 Bishops, Abbots, Priests, Friers, Monkes, (such are the unchast fruits of their vowed and much-admired
chastity:) together with the frequent inhibi••i∣ons, Lawes & Edicts against this prodigious villany in m 1.233 Scrip∣tures, n 1.234 Councels o 1.235 Heathen States, and in our English p 1.236 Statutes, (which have made it capitall, as a late example of a memorable act of iustice on an English Peere can witnes) doe more then testifie; it cannot but bee in∣excusably sinfull, both in the eyes of God, who litteral∣ly prohibits it; and in the sight of naturall, much more of Christian men, who cannot but detest it. And so by consequence the Playes themselves which are acted in such apparell (as all our Masques and Stage-playes for the most part are) must questionlesse bee sinnefull, yea abominable, as mens putting on of womans apparell is. Thus al the fore-alleaged Councels, Fathers, Authors, do from hence conclude, & so must I from all the premises.
If any now object, that it is farre better, farre more commendable for Boyes to act in womans attire, then to bring women-Actors on the Stage to personate fe∣male parts; a practice much in use in former times a∣mong the o 1.237 Greekes, and p 1.238 Romans; who had their q 1.239 Mi∣mae, their Sceni••ae mulieres, or women-Actors (who were r 1.240 all notorious impudent, prostituted Strumpets,) especi∣ally i•• their s 1.241 Floralian Enterludes; as they have now their
female-Players in Italy, and other forraigne parts, and as they had such French-women Actors, in a Play t 1.242 not long since per••onated in Blacke-friers Play-house, to which there was great resort.
I an••wer first, that the very ground of this objection is false, unlesse the objectors can manifest it to bee a greater abomination, a more detestable damning sinne, for a woman to act a females part upon the Stage, then for a Boy to put on a womans apparell, person and be∣haviour, to act a feminine part; which the u 1.243 Scr••pture expresly prohibits, as an abomination to the Lord our God: or unlesse they can prove an irritation, an inducement to Sodomy, to selfe-pollution (in thought at least if not in act,) a lesser sinne, a more tollerable evill, then * 1.244 mannish impudency, or a temptation to whoredome, and adultery: which none can evidence.
Secondly, admit men-Actors in womens attire, are not altogether so bad, so discommendable as women Stage-players; yet since both of them are ••vill, yea extremely vitious, neither of them necessary, both superfluous as all Playes and Players a••e; the superabundant sinfulnesse of the one, can neither iustifie t•••• lawfulnesse, nor exte∣nuate the wickednesse of the other. It is no good argu∣ment to say, Adultery is worse then simple Fornication: Sodomy with such other unnaturall wickednesses are farre more abominable then adultery: therefore fornication and adultery are lawfull and may still be tol∣lerated, (as they are in b••••stly u 1.245 Rome, the very Sinke, the Stewes and Nursery of all such uncleannesse; which should cause all Christians to detest this x 1.246 Whore,y 1.247 together with her head, her Pope, her z 1.248 supreme Pander:) because the
transcendent badnesse of the one, doth neither expiate nor extenuate the sinfulnesse of the other. Yet this is the present objection in effect•• Female-Actors, are worse then male-Actors arrayed in womans apparell; therefore they are tolerable, if not lawfull. Whereas this should rather bee the conclusion (with which I will close up this Scene;) both of them are abominable both intollerable, neither of them laudable or necessary; therefore both of them to bee abandoned, neither of them to be henceforth tollerated among Christians.
Argument 21.
See Athaeneu•• Dipnosoph. lib. 14. cap. 7.
Philo Iudaeus de Fortitudine. l. p. 1001.1002 Tertullian De Spectac. cap. 23. Cypri•• De Spect. lib & Epist. l. 1. Ep. 10. Lactan∣tius Div. Instit. Epi. ca. 6. Chry∣sostom. Hom. 38. in Matth. Augu∣stin. Soliloquiorū. l. 2. c. ••6. Is••ior. Hispal••nsis. Ori∣ginū. l. 18. c. 48. & Concilium Constantinop. 6. Com. 62. See Scene 3. be∣fore.
Caluin, Iuni••••, Tostatus, Pellica∣n••••, Cornelius, à Lapide in Deut 22. v. 5. D. R••inolds Overthrovv of Stage-playes, p. 8. to 20. and 85. to 103. The 3. Blast of Retreit from Playes and Theaters. M. No••thbrooke, M Gosson, vvith others hereafter quoted in their Treatises against Stage-playes.
D. Gager in D. Rei∣nolds Overthrovv of Stage-playes, p. 9.15, 86, 91, 92. D. Gentiles in his Letter to D. Reinolds, Ibid. p. 167.169.170. and Haywood in his Apologie for Actors.
Item feminae vir••lem habitum malo animo gestantes, quo perversam suam exple∣ant voluntatem à venerando hoc Sacramento arcendae sunt, donec id mali penitus correxerint & satis••ecerint, Synodus Augustensis 1548. Surius Com. 4. p. 807.
Aquinas prima secundae. Quaest. 102. Artic. 6.6. and secunda secundae. Quaest. 169. Artic. 2.3.
Answer 1.
See D. R••inolds Ouerthrow of Stage-playes, p. 8. to 20. and 85. to 103, where this point is excel∣lently discus∣sed: with all the Fathers, Councels, and Authors quo∣ted in the 6. Answer fol∣lowing.
Hoc inter∣praetari est, an der••stári? Au∣gust. De Civit. Dei. l. 7. c. 24.
D. Reinolds O∣verthrow of Stage-playes. p. 101.102. M. Dike of the De••eitfulnesse of mans heart. c••p. 17. p. 186.
Ibidem v. 39.
See Deut. 7.25, 26. c. 11.31 c. 13.14. c. 19.9. c. 18.11, 12. c. 23.17, 18, c. 24.4. c. 27.15. Prov. 3.32. c. 6 16, 17, 18, 19. c. 11.1, 20. c. 12 22. c. 15.8, 9, 26. c. 16.5, 12. where nought but capital sins only are stiled abomination, and so in other Scriptures.
Abominatio in Scriptura non est nisi propter morta∣le peccatum. Summa Theolo∣giae, pars 2. Quaest. 135. Membr. 2. vid. Ibidem.
Gen 3.7, 21. Math. 6.25, to 31. 1 Tim. 2.9. Revel. 3.18. Ezech. 16.10.
Heb. 1.13. Psal. 5.4, 5, 6. Omne quod turpe est, Deo displicet. Iustitia Dei odit & detestatur vit••a, docet virtutes Remigius Explanat. in R••m. 1.32•• Bibl. Pat••um. T••m. 6. ••ars. 3. p. 813. G.
Concedemus ne ergo hoc semel fieri? Ne quaquam. Quare? Quo∣niam etsi semel tantum fiat, malum est similiter. Quamobrem sic quidem oblect••ri, si est quidem malum, ne semel•• quidem fiat. Sin autem non est malum, semper fiat. Chrysost•• Hom. 12. in 1 Cor. Tom. 4. Col. 357. B.C.
See Calvin on the 7. Commande∣ment, and the Authors hereafter quoted.
1 Cor. 11.5. to 17. 1 Tim. 2.9. 1 Pet. 3.3, 4.
Bp. Babington, M. Perkins, M. Dod, M. Brinsley, M. Downebam•• M. El••on, M Lake, and others on the 7. Commandement. D. Reinolds Overthrow of Stage-playes, p. 10. and others hereafter quoted, Answer 6. ensuing.
D. Perkins Cases of Conscience. lib. 2. c. 12.
Augustinus So∣liloquiorum. l. 2. c. 16. D. Rei∣nolds Over∣throw of Stage-playes. p. 14.
Q••id te ex∣empta invat pluris de spini∣bus un•••• Ho∣race Epist. lib. 2. Ep. 2. p. 294.
Quod enim per se malum est, non quod frequentius fact••m sit, sed quod aliquan∣do factum est, vituper••bile. Bernard De Mo∣do b••n•• viven∣di. lib.
Nusquam & nunquam ex∣cus••tur quo•• Deus damnat. Nusquam & nunquam licet quod semper & ubique non li∣ce••. Tertul. De Spectac. lib. c. 16.
Augustin. Quaest. super Levit. l. 3. c. 68 Tom. 4. pars 1. p. 296.297. accordingly.
1 Iohn 2.1. Deut. 27.26. Gal. 3.10. Luk. 1.75. 1 Pet. 4.2. Acts 24.16.
Statius Achilleid. l. 1.
Gellius 5. Noct. Attic. lib. 6. cap. 10.
Matthew Paris. Hist. Angliae. pag. 160.161. Iohn Bale Acts of English Votaries, lib. 2. fol 107.
See D. Reinolds Overthrow of Stage-playes. p. 11.89, 90.
Plu∣tarch. De vi••tuti••us mulierum. Mor. Tom. 1. p. 519.520.
Soliloquiorum. lib. 2. cap. 2.
A••bros. Irenaeo. Tom. 1. pag. 233. D. Reinolds Overthrow of Stage-playes. p. 14.
••ee M. Gossons Schoole of A∣buses.
Nullus habi∣tus apud nos li∣ci••us est illicito actui ascriptus. Tertullian De Idololatria. l•••• 18 Tom. 2. p. 462.
See Scene 4. accordingly.
Nemo im∣mundus mun∣dus videri po∣test. Tunicam si induas in∣quinatam per se, poteris ••or∣sitan illam nō inquinare per te, sed tu per illam mundus esse non pote∣ris. Ter••ul. De Idololatria. lib. c. 18. p. 461.
Psal. 119.96.
Si enim di∣uinae authori∣tates nullum dant lo••um, frustra quaeri∣mus qua exoramus. Tenendum est enim omnino praeceptum Dei, & volunt••s Dei in ijs, quae•• tenendo praeceptum ejus passi fuerimus aequo animo sequenda. August. De Menda••io ad C••nsentium cap. 15.
Matronae vel earum mariti, vestimenta sua ad or∣nandam seculariter pompam non de••t. Et si ••ecerint, triennij tempore abstineant. Surius Concil. Tom. 1. p. 366.
Si qua mulier propter conti∣nentiam, qu••e putatur, habi∣tum mutat, & pro solito m••∣liebri amictum virilem sumit, vel c••ines at∣tond••t, quod ei Deus in sub∣jectionis mate∣riam tribuit, tanquam prae∣ceptum dissol∣vens obedien∣tiae, an••thema sit. Surius Concil. To••. 1. p. 373. Soz••meni Hist. Eccl. l. 3. c. 13. Gratianus Di∣stinctione 30. & Summa Angelica. Tit. Faemi••a.
Nonnullae autē mulieres pietatis simula∣tione caput tondere, & contra quàm deceret sexum muliebrem, virilem habitum induere adductae sunt: His de causis Episcopi finitimi Gangris in unum convenerunt, &c. Sozem. Hist. Ecclesiast. l. 3. c. 13.
Ambros. De Virginibus, l. 2. Tom. 4. p. 223.224. See Antonini Chron. pars 2. Tit. 15. c. 13.
Plutarchi Plato. p. 344. Marcilius Ficinus in vita Platonis, & D. R••inolds Overthrow of Stage-playes. p. 90.91.
Plutarchi Amatruus, Tom. 3. Moral. p. 345.346. S••i. Asterij Homilia. An liceat dimittere uxorem? Bib. Patrum. Tom. 4. p. 707. G.
Simon Metaphrastes in vita Euphrosmes apud Surium. Probat. Sanct. Hist. Tom. 1. Antonini Chronicon. pars ••. Tit. 15. cap. 13. sect. 9.
Math••w Pari•• Historiae An∣gliae p. 314.
Platina in vi∣ta Ioannis 8. Ioannis Vale∣rian. De Sacer∣dotum Barbis. See Alexander Cooke, his Pope Ione, & Balaeus De vitis Pon∣tificum.
Anto••ini Chro∣nicon, pars 2. Tit. 15. c. 13. sect. 4.5, 7, 9, 10. fol. 130.131
See Synodus Augustensis. An. 1548. Su∣rius Tom. 4. p. 807.
Polychronicon. Book vlt. c. 18. fol. 325. Hol∣linshead. p. 604. Graft••ns Chro∣nicle. p. 534.547. Speeds Hi∣story of E••∣glish Mon••r∣chy, p. 833.834, 835.
Iohn Ba•••• his Declaration of Edmond Bonn••rs Articles, Anno 1554. Artic. 4. fol. 2••.
Eas quae no∣mine ••orum, qui falsò a∣pud Graecos dij nominati sunt, vel no∣mine viro∣rum ac mu∣lierum fiunt saltationes ac mysteria more antiquo & à vita Ch••istia∣norum ••lieno, amandamus & ••xpellimus; statuentes ut nuslus vir de∣inceps mulie∣bri veste indu∣atur, vel muli∣er veste viro conveniente. Sed neque comicas, vel satyricas vel tragicas personas induant, &c. Surius Concil. Tom. 2. pag. 109.
Tanta porro contentione lex studet exercere confirmare{que} animos ad fortitudinem, ut & de vestimentis qua∣libus utendum sit praecipiat; disertè interdicens, ne vir sumat muliebria, ne vel ••mbra aut vestigium effaeminationis sexui masculo inurat aliquam maculam. Sem∣per enim naturam sequendo observat, quid deceat etiam in rebus minimis, quae in∣fra curam legislatoris uideri poterant. Cum enim anim••dverteret deformia esse virorum mulierum{que} corpora, & utris{que} sua esse officia; alteris attributam esse cu∣ram rei domesticae, alteris publicae, & ab ipsa natura non ad eadem factos negotia, oportere{que} bonam mentem sequi naturae instituta, utile iudicavit de his quo{que} re∣bus decernere, scilicet de victu amictu{que} & huiusmodi caeteris; voluit enim virum his se ut virum decet gerere, praesertim in vestitu: quem cum die no∣••tu{que} circumferat, talis esse debet, ut ••um semper decori honestatis{que} admoneat. Sic & mulierem ornans pro dignitate, vetat vestem virilem sumere, longè submonens tum effaeminatos viros, tum plus aequo viriles faeminas. Philo De Fortitudine. lib pag. 1001.1002.
O quanta est haec iniquitas, &c? Paedag••g. lib. 3. c. 3. Se••. here Scene 3.
Quamnam e∣nim habet ra∣tionem, quod lex viro prohi∣bet, ne vestem induat mulie∣brem? An non nos vult esse viros, & ne•• corpore, nec factis, nec mē∣te, nec verbis effaeminari? Vult enim eū esse mas••ulum, qui veritati dat operam in fe∣rendis labori∣bus, & pe••pes∣sionibus, in vita & moribus, in sermone & exercitatione, noctu & interdi••, & sicubi martyrio opus sit quod procedat per sanguinem. Stromat. l. 2. fol 8••. D. See G••ossa ordi∣naris & Lyra in Deut. 22.
Nullū deni{que} cultum à Deo maledictū invenio, nisi mu∣liebrem in viro: Maledictus enim, inquit, omnis qui muliebribus induitur, &c. De Idolatria. lib. c. 16.
Caeterum cum in lege praescribit, maledictū esse qui muliebri∣bus vestitur, quid de pantomimo iudicabit, qui etiam muliebribus curatur? Sane & ille artifex impunitus ibit? De Spectac. cap. 23.
Nam cum in lege prohibeantur viri induere muliebrem vestem, & maledicti eiusmodi iudicentur, quantò maioris est criminis, non tantum muliebria indumenta accipere, sed & gestus quo{que} turpes, & molles, & muliebres magisterio impudicae artis exprimere? Ibidem.
Histrionum quo{que} ••nerua∣ta corpora, & in muliebrem incessum habi∣tum{que} mollita, impudicas fae∣minas in hone∣stis gestibus mē••iuntur, &c. De Vero Cultu. lib. 6. c. 20. & Divinarum In∣f••it Epi•• cap. 6.
Turpe equi∣dem est virum faeminam fieri, & in faeminae forma ••sse. Turpissimum autem rursus, mulieres viros fieri, & viri ha∣bitum gestare, Ibidem.
Apud Seras quidē viri cri∣nes implicāt, & domi desident unguentis de∣libuti, & effae∣minati, ac ux∣oribus parati. Mulieres vero vice versa, capillum capitis tondent, virili cingulo se cingunt, & in agro omnia opera proficiunt. Ibid. lib. 3. Cont. Haereses. Tom. 2. Col. 910. A.B.
Intem∣pestiuum quiddam esse ducimus florem hyberno tempore, vel mulieres habitu vi∣rili, vel muliebri viros ornari. Ibidem. pag. 7.
Praeter naturam putandum est esse, ideo{que} ab ordine alienum, florem hiberno tempore conspici, vel mulieres virilem cultum induere, vel viros muliebrem; quum primum ex his tempora perturbet, al∣terum naturae formam non convenientem tribuat, permutato viri faeminae{que} orna∣tu, & ordine quem ipsis natura praescripsit, confuso. Ibidem.
Comas quas prius perverso quodam studio aluerant. So∣lebant enim Cynici studio∣se comam ale∣re, magnaque diligentia p••r∣ficere, ut cam prolixam ha∣berēt. Ibid Ora∣tio 19. p. 344.345.
Peribit qui in faemineo lan∣guore mollitus comam nu••rit, cutem polit, & ad speculum comitur, quae proprie passio & insania mu∣lierum est. Com∣ment. in Soph. c. 1 Tom. 5. p. 210. P.
In domo regis Diaboli sunt, qui capillis mul••ebribus se in faeminas transfigu••ant, & dignitatem virilem non sine naturae iniuria dehonestant. De Ieiunio & Tentatione. Sermo. Tom. 2. p. 287.
Pulchritudinem tibi à natura, Deo authore collatam, noli adiecto cultu exornare, sed humiliter eam adversus homines ita cohibe, capillum comae non nutriens, sed potius illum detondens & adimens, ne tu pruritu vexatus, & caput lacerationis expers conservans, vel unguentis perfundens, inducas tibi mu∣lieres, quae hoc modo illaqueant, & illaqueantur. Fidelis enim cum sis & homo Dei, nou licet tibi nutrire capillum, & in unum complicare, quod est delicatum & molle, vel discerniculo discriminare, ne{que} utrò intortum calamistris crispare, vel flauum facere, quoniam quidem lex vetat in Deuteronomio, inquiens; Non facietis vobis rotunditatem ex coma capitis vestri, neque incisiones. Neque viro licet barbae pilos corrumpere, neque homines figuram praeter naturam mutare. Non incidetis (in∣quit lex) superficiem barbae vestrae. Hoc enim mulieribus decens creator Deus sta∣ruit, viris indecorum esse iudicavit. Tu verò haec facie••s, & ut tibi placeas, legem violans, in odio eris apud Deum, qui creavit te secundum imaginem suam. Ibid.
See my Vn∣lovelinesse of Love-lockes. p. 12, 13, 14. accordingly.
See my Vn∣lovelinesse of Love-lockes. p. 45. to 49.
See my Vn∣lovelinesse of Lovelockes thorowout.
Hi comas muliebres pro∣ducunt. Opor∣tebat autē fili∣os sanctae Ca∣tholicae matris nostrae Ecclesiae esse reverendos in tonsura, at∣que honesto habitu propter extraneos. Ali∣enum enim est à catholica Ecclesia, & à praedicatione Apostolorū coma extensa. Vir enim, inquit, non debet nutrire comam, quum sit imago ac gloria Dei. Quid vero fit pe••us & con∣trarium? Hi barbam quidem formam viri resecant, capillos autem capitis saepe nu∣triunt. De barba quidem in constitutionibus Apostolorum dicit divina Scriptura ac doctrina; Ne corrumpas; hoc est, ne seces pilos ba••••ae, ne{que} meretricio more ob co∣mam efferaris. Decebat enim Nazeraeos hoc solum propter figuram, &c. Quare dicit Apostolus, Ipsa natura non docet vos, quod vir quidem si comam nutrit, igno∣minia ipsi est? Haec autem ignominia non laudabilis est, velut illa quae dicit, Tur∣pitudines & ignominias contempsi. Non enim propter Deum est virtus, etiamsi propter Deum assumpta fuerit, sed propter contentionē sunt hi mores. Dicunt enim, si quis videtur contentiosus esse, nos talem consuetudinem non habemus, neque Ec∣clesiae Dei. Reiecit igitur eos, qui talia operantur & faciunt, & in contentione sunt à statutis Apostolorum, & ab Ecclesia Dei. Epiphanius. Cont. Haereses. Haeresis 80. C••l. 894.895.
1 Cor. 11.15. and the Fathers and Commentators on it.
Ambros. Ire∣naeo. Tom. 1. p. 233. Clemens Romanus, Con∣stit. Apost. l. 1. c. 4 Marlorat. in 1 Cor. 11.5, 6, 14, 15. Osiander, Pellicanus, Cor∣nelius à Lapidē, Calvin, Iunius, Amsworth, on Deut. 22.5. with others hereafter quo∣ted. Hierom. E∣pist. 12. Conci∣lium. Gangr. Can. 17. & Gratian. Distin∣ctio 30. Do∣ctor Fulkes An∣notations on the Rh••mish T••stament, on Thes. 2. cap. 3. sect. ••. D. W••llets Synopsis Pa∣pismi. p. 354.355. Sozomeni Historiae Ec∣clesiasticae, l. 3. c. 13. Bibl. Pa∣trum, Tom. 5. pars 2. p. 392. I. Rabanus Ma••rus Glossa ordinaris, & Lyra in Deut. 22.
Operum, Tom. 1. p. 232.233.
Et si vero discutias, incongruum est quod etiam ipsa abhorret natura. Cur enim homo non vis videri esse quod natus es? Cur alienam tibi as••umis speciem? Cur mentiris f••eminam, vel tu faemina virum? Suis unum quemque sexum induit natura indu∣mentis. Demque diversus usus, diversus color, motus, incessus, diversae vires, diversa vox est in viro & faemina Sed eti••m in reliqui generis animantibus alia species leonis, alia leaenae, alia vis, alius sonus: alia ta••ri, alia vi••ulae, &c. Ibid••m. See Rabanus Maurus, lib. 2. in Deut. 22.5. cap. 30. accordingly.
Num quid il∣l•• mutant spe∣ciem suā? Cur nos mutare desideramus? Et quidem Graeco more influxit ut ••ae∣minae virilibus quasi succinc∣tioribus tuni∣cis utātur. Esto tamen ut illae imitari vide∣antur melioris sexus natu∣ram: Quid vi∣ri inferioris sexus mentiri speciem vo∣lunt? Menda∣cium & in ver∣bo turpe est; nedum in ha∣bitu. Denique in Templis, ubi mendacium fidei, ibi mendacium naturae. Illic assumere viros muliebrem vestem, gestumque faemineum, sacrum putatur. Vnde lex dicit: Quo∣niam immundus est Domino Deo tuo omnis qui faecerit haec: hoc est, vir qui stolam muliebrem induerit, &c.
This was the practice then of Pagan Priests in their Idols Temples.
1 Cor. 14.34, 35.
Gen. 3••16.
1 Tim. 2.11, 12.
Quam defor∣me autem ••∣rum facere o∣pera mulie∣bria? Ergo & pariant, ergo parturiant qui crispant coro∣nam sicut fae∣minae. Et ta∣men illae ve∣lantur, isti bellantur. Ve∣rum habeant excusationem qui patrio•• usus sequun∣tur, sed ta∣men barbaros, ut Persae, ut Gothi, ut Ar∣menij. Maior quid••m est natura quàm patria. Quid de alijs dici∣mus: qui hoc ad luxuriam derivandum putant, ut ca∣lamistratos & torquatos habent in ministerio: ipsi promissa barba, illos remissa coma? Meritò illic non servatur castimonia, ubi non tenetur sexus dictinctio. In quo evidentia naturae magisteria sunt, dicente Apostolo, Decet mulierem non velatam, &c. Haec sunt quae referas requirentibus. Vale. Ibidem.
See my Vnlovelinesse of Love-lockes, page 49.50. against this effeminate practice.
Ideò credo iure infames intestabilesque haberi, qui muliebri habitu se ostentant, quos nescio utrum falsas mulieres an falsos viros melius vocem. Veros tamen Hi∣striones, verosque infames sine dubitatione possumus vocare. Solilequiorum, lib. 2. cap. 16. Operum, Tom. 1. pag. 765.
Et magna quaestio ••st, u∣trum patriae li∣berandae causa, muliebri tuni∣ca indutus de∣beat hostē de∣cipere, hoc ipso quod mulier facta sit, fortas∣sè verior, vir futurus. Et utrū sapiens qui ali∣quo modo cer∣tum habeat, necessariā fore vitam su••m re∣bus hum••nis, m••l••t emori frigore, quàm faemineis ve∣stibus, si aliud no•• sit, amiciri. Sed de hoc, ut dictum est, ••li∣ás videbimus. Prosecto enim cernis, quantae inquisi••ionis indigeat, qu••∣renus ist•• pro∣gredi d••beant, ne in quasdam inexcusabiles ••urpitudines decidatur, &c. Ibid••m.
Purchas Pilg. Booke 1. chap. 15.
Di•• mihi, hoccine est quod in viro faeminam quaerunt, cui aliter servire sacerdo∣tum suorum chorus non potest, nisi eff••eminent vultum, cutem poliant, & virilem sexum ornatu muliebri dedecorent, &c? Exornant muliebriter nutritos crines, & delicatis amicti vestibus vix caput lass•• cervice sustentant. Deinde cum sic se alie∣nos a viris secerint, adimpleti tibiarum cantu vocant Deam suam, &c. Ibidem.
Quod hoc monstrum est, quodve prodi∣gium? Negant se viros esse, & sunt: Mulieres se volunt credi•• sed aliud qua∣liscun{que} quali∣tas corporis cōfitetur. Con∣siderandum e••t etiam, quale si•• numē, quod si•• impuri corpori•• delectatur ho∣spitio, quod im∣pudicis adhae∣ret membris, quod pollu••a corporis cōta∣minatione pla∣catur. Erubes∣cite ô miseri, su∣pinitarē! alter vos Deus fecit. Cū cohors ve∣ster ad T••••bu∣nal iudicantis Dei accesserit, nihil vobiscum afferetis, quod Deus, qui vos fecit, agnoscat. Abijcite hunc tantae calamitatis ••rrorē, & studia profanae mentis aliquādo deserite. Nolite corpus, quod Deus f••cit, s••elerata Diaboli lege damnare. Ibid.
Homil. 38. in Matth. Tom. 2. Col. 298. C. See Scene 3. p. 169.
Apostolus viro comā alere semper prohibet. Nam si comam nutriat igno∣minia est illi. Non dixit, Si operiatur, sed, Si comam nutriat, &c. Ibid. Col. 454 B.
Turpe est muli••ri tonderi aut radi, &c. Ibidem.
Signa quidem data sunt & viro & mulieri, illi quidem imperij ac principatus; huic vero subiectionis: Cum his autem hoc quoque; quod hoc quidem operto sit capite, ille vero apertum c••put h••beat & nudum. Si haec ergo sunt signa, ambo peccant, bonum ordinem consundentes, & Dei constitutionem, & suos limites transgredientes; ille quidem decidens ad hu••us humi∣litatem & deiectionem; haec verò in virum insurgens per habitū ac figurā. Si enim fas non est vestem mutare, & ne{que} huic quidē toga indu•••• illi vero instita, & muliebri tegumento capitis. Non enim erit, inquit, viri ornatus super mulie••ē, ne{que} indu••tur vir veste muliebri: multi magis haec non sunt mutanda, &c. Ibidem.
See lib. 6. De Gubernat. Dei throughout.
Quis credere, aut etiam audi∣re possit, con∣vertisse in mu∣liebrem tole∣rantiam viros, non usum suū tantum atque naturam, sed etiam vultum, incessum, habi∣tum, & totum penitus, quicquid aut in se••u est aut in ••su viri: adeo versum in di∣versum omnia erant•• ut cum viris nihil magis pudori esse oporteat, quā si muliebre aliquid in se habere videantur; illic nihil viris quibusdam turpius videretur, quàm •••• in aliquo viri viderentur. De Gubernat. Dei, lib. 7. p. 263.264.
Illud verò magis ingemiscendum at{que} I••gendum est, quod tale hoc scelus crimen etiam totius reipub. videbatur. Et universa Romani nominis dignitas, facinoris prodigiosi inurebatur infamia•• Cum enim muliebrem habitum viri sumerent, & magis quam mulieres gr••∣dum frangerent, cum indicia sibi quaedam monstruosae impuritatis innecterent, & faemineis tegminum illigamentis•• ut capita velarent, atque hoc publice in civitat•• Romana vrbe illic summa ac celeberima; quid aliud quam Romani Imperij dedecus ••rat, ut in medio Reipublicae sine execrandissimum nephas palam liceret admit∣••••, &c? Ibidem•• page 265.266. vid. 267.268.
Condiscun•• illiberales & inhonestas Scenicorum artes ac studia, unde mollities ac dissolutio morum. Non∣ne velato ore in faeminam degenerat•• ille for••s, ille a∣nimo praestans, ille in armi•• suis admirabi∣lis, hostibus formidabilis? Tunicam ad tales demittit, Zonam pecto∣ri circum vol∣vit, calcea∣menta mulie∣bria sumit, &, more faemina∣rum capiti crobilum imponit, quin etiam cum lana colum circumfert, dextra{que} filū ducit, qua trophaeum ante•• tulit, spiritum{que} ac vocem in acutiorē ac muliebrem son••̄ extenuat•• Hae telebritatis huius utilitates: haec hodierni festi publici commoda ac fructus, &c. O stultitiam! O caecitatem! Ibid.
Quidam mu••abant se in species mon∣struosas, in ferarū{que} habitus transformabant. Alij in faemineo gestu mutati, virilem vultum effaeminabant. Nec immerito, &c. De Divinis Officijs. l. c. 4. Col. 1013.1014.
Chatechisti∣call Doctrine.
De Iure Con∣scientiae. lib. 5. cap. 39. p. 27••. sect. 30.
Irenaeo. Tom. 1. p. 233. Ains∣worths Notes on Deut. 22.5.
Non viden∣tur tibi contra naturā vivere, qui cōmutant cum faeminis vestem•• Seneca Epist. 121.
O scelus! en ••luxae veniunt in pectora ve∣stes: scinde pu∣er, scinde, &c. Achill. id lib. 1. See D•• Reinolds. Overthrow of Stage-playes. p. 12.13.
See Ambrose I••enaeo, Purchas•• Pilgrimage, & Voyages, No∣vus Orbis, Munsters Cosmograph. ••••e••us. De Moribus Gentium, Strabo, Gotardies, L••rius, and all other Historians and Cosmographers.
1 Cor. 11.14. See Ambrose, Hi••rom, Primasius, Chrysostome, Theodoret, Sedulius•• Remigius, Beda, Anselm••, Occumenius, Haymo, Ibid. and my Vnlovelinesse of Love-lockes, p. 8. to 16.
1 Cor. 11.15. See Glossa Ordi∣naris, Lyra, Bulinger, Calvin, Marlorat, and others on the 1 Cor. 11.6. accordingly.
Lampridij Heliogabalus, Eutropius, Rerū, Rom. l. 10. fol. 124.125. Zonaras Annal. Tom. 2. fol. 106•• & 107.
Suetonij Nero. ••ect. 26. Zonaras Annal. l. 2. f. 98 b. Eutropius, l. 9. f. 104. Nero.
Iustin Hist. l. 1. Athenaeus Dip••. l. 12. c. 12.13. Diodorus Sicu∣lus. Bibl Hist. l. 2. sect. 23. Orosius Hist. l. 1. c. 19. Sleidan, de 4••. Imperijs. l. 1. p. 19.
Su••tonij Nero. sect. 28. Luvenal. Satyr. 8.
Eusebius De Vita Const. l. 3. c. 53. Iulius Firmicus, De Errore Prosa∣narum Religi∣onum. c. 4. Pur∣chas Pilgrim. Booke 4. ch. 7.
Philo Iudaeus, De Specialibus Legibus. page 1059.1060. & De Vita Con∣templ. p. 1209.1210.
Purchas Pilg. Booke 8. c. 7.
Purchas Pilg. Book 9. c. 1.
Purchas Pilg. book 9. c. 11. & Cieza. c. 64.
Mathew Paris, Hist. Angl. p. 160.161. See here p. 18.2.
Purchas Pilg. Book 6. c. 10.
1 Cor. 11.14. Deut. 22.5. Zeph. 1.8. Rom. 1.27.
1 Cor. 11.14.
Si qua mulier propter diuinū cultū (ut aestimat, cri∣nes attondeat quos ei Deus ad subiectionis materiam tribuit, vel habitum mutat, & pro solito muliebri amictum virilem sumit, tanquam praeceptum dissolvens obe∣dientiae, anathema sit. Ibid. Canon. 13.17. Surius, Tom. 1. p. 373. Gratian Distin∣ctio 30. Sozomeni Hist. lib. 13. cap. 13.
Nicepherus, Eccl. Hist. l. 17. c. 5. Cent. Mag. Tom. 6. Col. 349. & 808.
Hierom. E∣pist. 48. c. 3. So∣zomeni. Hist. Ec. l. 3. c. 13. Nice∣tas advers. Ar∣rianos. l. 5. Bib. Patrum. Tom. 12. pars 1. pag. 587. H. Baroni∣us & Sp••ndanus, An. 57. sect. 27. Pamelius Notae in Cypriani Ep. 62. n. 9. p. 84. a.
Natura in∣quit, ipsa ab∣horret mulie∣rē rasam cer∣nere: faedum est aspectu, & monstri instar, &c. Calvin. I∣bidem.
Vehemen••er absurdum apud omnes ••sset si muliet at••on∣sa com•• pro∣d••••ret in pub∣licum: id ••nim perinde esset ac si viri in se tr••nsumeret personam, &c. Bulingerus & Marlo••••t. Ibidem.
Which frizled haire is condemned by Con∣cil. Constantinop. 6. Can. 96. & Synodus Turonica. 1583. Concil. Bitu∣riense 1584. apud Bochellum.
Baronius & Spo••danus. An∣nal. Eccl. Anno 57. sect. 27. Cent. M••gdeb. Cent. 11. Col. 333. l. 30. & Cent. 12. Col. 974 l. 50. Lyra in 1 Cor. 11.5, 6 Paulus Windeck, De Theologia Iurisconsulto∣rum. Locus 38. p. 107.••08, 109. Summa Ange∣lic••. Faemin••. The Rhemists & D. Fulkes Notes on the Rhemish Te∣stament on the 2 Thes. c. ••. sect. ••. Pamelius. Notae in Epist. 62. Cyprian••. n 9 p. 84. Historia Bambergensis. Zonaras Annal. Tom. 3. f. 141.155, 165 Lupoldus De Zelo Vet. Princ. Germanorū. c. 13. Bibl. Patrū. Tom. 15. p. 741 b. Acosta Hist. Indiae. l. 5. c. 15. Purchas Pilg Book 8. c. 12. Mas••aeus Select. Epist ex India. l. 4 p. 170•• Petrus ••luniacensis. Epist. l 3. ad Germanos. Fratres. Epist. 17 Francis De Croy his first Conformity. c. 11 p. 30
See D. Willets Synopsis Papismi p. 354.355. & D. Fulkes & M Car••wrights Notes on 2 Thes•• 3. sect. 2
Baronius & Spondanus An. 57. sect. 27. ••aulus Windecke, Theologia Iurisconsultorū. •• Locus 38. p. 108.
Plin Nat Hist l. 5. c. 12. Baronius, S••ondanus, Windeck, and others qua supra. Martial. Epig l 9. Ep. 18.27.
Lyra on 1 Cor. 11.6 Baronius, Spondanus, Windeck, qua supra.
Iam illud si dici potest, quā luctuosè ridiculū est, quod rursus invenerūt ad defensionē crinium suorū Virū inquiunt, prohibuit Apostolus habere comā. Qui autem castraverūt seipsos propter regnū, caelorū iàm non sunt viri. O dementiā singularē, &c•• Aug. De Opere Monachorū. c. 32. Tom. 3. p. 1068. See the Rhemists, D. Fulke, & M. Cartwright, Notes on 2 Thes. 3. sect. 2.
Lyra, Baronius, Spondanus, Windecke, qua supra, & Summa Angelica. Faemina.
See Iohn Ba••••s Acts of English Votaries, Cen∣turia. Magd. Cent. 12. Col. 107 & 12. Col 66••. The Ana∣tomy of the English Non: at Lisborne. Onus Ecclesiae. c 22 sect 12.
Tacitus De Moribus Ger∣manorum. c. 6. Boemus De Mo∣ribus Gentiū. l. 3. c. 12. Mun∣sters Cosmog. l. 3. c. 13 Alexa••∣der ab Alex l. 4. c. 1. Baronius & Spondanus. An. 57. s••ct 27. Ca∣pit Regū Fran∣corū l. 6. c 2. & ••in••ecke qua supra. p. 108.
Purchas Pilg. l 5. c. 5.9. & l. 9 c. 1. Alex ab ••lex l. 3. c. 5. Apuleius De ••sino au••••o l. 2. & Caelius Rhod Ant Lect. l. 29. c. 18.
Iustinian. Codicis. l. 9. Tit 9. Lex 30. Sed. hodie, adultera tonsa, M••nastico habitu suscepto, &c Ambros. ad Virginē Lups••m. c. 8. Tom. 4. p. 216•• B. Zonaras Ann••l. Tom 3. f. 14.1.155, 165 Nic••••h••r. Hist. Eccl. l 17. c 5. Cent. Mag. Tom. 6 Col. 349 & 808. Capitul Franc. l. 6 c. 2. & Windeck qua supra
Similiter velatae & sanctimoniales si in crimen fornicationis lapsae ••u••r••nt, post tertiam verberationem in carcerem missae sequentem annum ibi paeni••entiam a∣gant, & radantur omnes capilli capitis carum Surius Concil. Tom. 3. p. 40.
Nicetae Thesauri Orthodox l. 5. c 14. Bibl Patrum Tom. 12 pars 1. p. 587 B.
Can 13.17. Surius Tom 1. p•• 373. Nonnullae autem p••etatis simul••tione caput tondere & con∣tra quàm deceret sexum muliebrem virilem h••bitum indu••re adductae s••n••. His de causis Episccpi finitimi G••ngris in unum convenerunt, & istis Ecclesia c••tholica interdicunt, &c Sozomeni. Hist. Eccl. lib. 3. cap. 13.
Baronius & Spondanus, An. 302. sect 5.
Plutarchi Ama∣torius. Moral. Tom. 3. page 345.346. Asterij. Ho∣milia. Quod non licet de∣mittere uxorē, &c. Bibl. P.T. 4 p. 707. G. Pe∣trus Victorius l. 18. Var. Lect. c. 15.
Hist. l. 4. c. 15.
See p 184. & Isiodor Pe∣lusiotes. Epist. l. 2. Ep. 53. See my vnlovelines of Love-locks, p. 44. to 49••
Plutarchus De Virtutibus. Mulierū. Tom. 1. Moral. page 516.517.
Alexander ab Alexandro. l. 4. c. 13. fol. 213. Caeliu•• Rhodig. Antiqu. Lect. l. 29. c. 18.
Macrobius Sa∣turnaliū. lib. 3. cap. 8.
Paulus Diaco∣nus, De Gestis Longobardo∣rum. lib. 1. c. 8.
Munsteri Cos∣mograph. lib. 2. c. 22. p. 229.
Rom. 1.26.
Plutarch De Virtutibus Mu∣lierum. Mor. Tom. 1. p. 544.545. Dyonisius. Hallicarnassaeus. Antiqu. Roma∣norū. lib. 7. c. 1 p. 633.634.
The like we reade in Athe∣naeus. Dipn. l. 6 c. 6. p. 4••1. of ••no••us the Ty∣rāt of Erythrae.
Iniurijs quas in mulie••es, & ingenuos pue∣ros exercebat, omnia sua su∣perant flagitia. Ibidem.
Habet enim & sexus insti∣tutam speciem habitus, ut in. viris tonsi ca∣pilli, in mulie∣ribus ••edūdan∣tia criniū, quod maxime virgi∣nibus insigne est, qu••rū & or∣natus ips•• pro∣prie sic est ut concumulatus in verticem ipsum capitis suo arcem ambitu crinium contegat. Isi••de•••• Hispalensis. Originum. l. 19. c. 23.
See Purchas his Pilgrim. cap. 5••. accordingly.
Effaeminati corpore at{que} a∣nimo ne scint∣llā quidē reti∣nent gene••is masculi proti∣nus plectentes cincinnos or∣nantes{que}: nec pudet eos data opera marem sexū mutare in faeminā. Philo De Specialibus Legibus. p. 1059.1060.
See pag. 108.
See Purchas his Pilg. c. 51.
1 Cor. 6.9, 10 Gal. 5.19, 21. Eph. 4 19 Mi∣litum Christi verū, nihil mol∣le decet. ••mbros Enar. in Psal. 38 See Purchas his Pilg. cap. 51.
See Bulingerus De Theatro. l 1 c. 50.51, 52.
Ambros Ire∣naeo, Calvin, Ba∣bington, on the 7. Commande∣ment, and all the fore-quoted Authors. p.
1 Cor. 11.13, 14, 15. 1 Tim. 2.9, 10. Phil. 4.6. Eph. 4••.17, 18, 19, 20. 1 Cor. 13.5. Tit. 2.11••12. Rom. 1.28. c. 14.16, 19.
Macrobius Sa∣turnal. l 3. c. 8. Plutarch De•• Virtutibus Mu∣lierum. l. Iulius Firmicus, De O∣rigine profana∣rum. Relig. c. 4. Eusebius De Vita Constan∣tius. l. 3. c. 53. Purchas Pilg. l. 4. cap. 7. & his Pilg. chap. 8.
See Act. 1.2, 3••
In Deut. c. 22
Prima secun∣dae. Quaest. 102. Arti••. 6.6m se∣cunda secundae Quaest. 169. Artic. 2.3m.
Summa The∣ologiae. pars 2. Quaest. 135. Memb. 2.
See Act 2. thorowout.
Et haec est tota ratio damnationis, perversa administratio conditionis à conditis. Tertul. De Sp••ctac. Tom. 2. p. 384.
Gen. 3.21. Rev. 3.18. Prov. 17.26. 2 Chron. 28.15. Mat. 25.36, 43. 2 Cor. 5.2.
Iob. 31.19, 20. c. 24.7, 8. Hag 1.6. Mat. 6.25. to 32.
Rev. 3.17, 18. Ezech. 16.4. to 13, 39, 40. Alexander Fabritius, Destructorium Vitio∣rum. pars 6. c. 2 Obsopaeus De Luxu Vestium. The Homily against Excesse in Appa∣rell.
2 Cor. 5.2, 3, 5. Rom. 13.14. Rev. 3.18. c. 7.9. Gal. 3.27. Eph. 4.24. Col. 3.10. 1 Pet. 3.3.
Deut. 22.5. 1 Pet. 3.3. 1 Tim. ••.9. 1 Cor. 11.9. to 16. and most Ex∣positors on it. Clemens Alexandrinus Paedag. l. 3. c. 3. Ambros. Irenaeo. Tom. 1. p. ••33.24. H. 8. c. 13.1. & 2. Phil. & Mar. cap. 2. with all other Statutes of Apparell, and Authors who have written of Apparell.
Proprius habitus unicuique est, tam ad usum quotidianum quam ad honorem & dignitatem. Purpura praetexta & sto∣la, nativitatis insignia, non potestatis: generis, non honoris; ordinis; non super∣stitionis. Tertul. De Idololat. lib. cap. 16.17. See De Pallio. lib.
D. Gag••r, & D. Gentilis in D. Re••nolds Over∣th••ow of Stage playes, p•• 9.15, 86, 91, 92, 167, 169•• 170.
Ambros. Irenaeo. Tom. 1. p. 233. Quē si puellarū inse••eris choro, Mire s••gaces falleret hospi∣••es Discrimen obscurū solutis crinibus, am∣biguo{que} vultu. Horace Carm. lib. 2. Ode 5.
Rom. 3.8.
Merito illic non servatur castimonia, ubi nō servatur sex∣us distinctio. Ambros. Irenaeo.
Aquinas pri∣ma secundae•• Quaest. 102. Artic. 6.6m. se∣cunda secundae Quaest. 169. Artic. 2.3m. Cal∣vin, Babington, Perkins, Downe∣ham, Dod, Elton, Lake, Williams, Ames, & al others on the 7. Cōmandement, & on Deut. 22.5. quoted before. Philo Iudaeus De Specialibus Legibus, p. 1059.1060. De Vita Cō∣templ. p. 1209.1210. & D. Reinolds Overthrow of Stage-playes, p. 8. to 23. & 83. to 102
Gen. 38.8. & Ro. 1.21 Deut. 23.10.11.
Rom. 1.24, 26, 27.
Eph. 5.3, 4.
Lamprîdij Heliogabalus, Eutropius, Rerū. Rom. l. 10. f. 124.125. Zonaras Annal. Tom. 2. fol. 106.107. Grimstons Imperiall Hist. p. 157.159.
Ath••naeus Dipn. l. 12. c. 12, 13. Iustin. Hist. l. 1. Or••∣sius Hist. l. 1. c. 19. Diodorus Siculus. Bibl. Hist. l. 2. sect. 23. Sleidā de 401. Imperijs, l. 1. p. 17.
Suetonij Nero, sect. 28.29. Zonaras Annal. Tom. 2. f. 98. b. Eutropius l. 9. Rom. Hist. p. 104. Grimstons Imp. Hist. p. 79
Iulius ••irmicus, De Errore Profa. Relig. c. 4 Eusebius De Vita Cōst. l. 3. c. 55. Macrobius Satur. l. 3. c. 8. Purchas Pilg. l. 4. c. 7. & his Pilg. c. 51.
Purchas Pilg. l. 8. c 7.
Purcha•• Pilg. l. 9. c. 1.
Purchas Pilg. l. 9. c. 11. & Ci∣••••a. c. 64.
Isti pueros transferunt in amicarū habitū & ordinē cum summa aetatis iniuria, ut amatoribus quidem eorum melius consulent, &c. Philo De Vita Contempl. l. p. 1210. & De Specialibus Legibus, p. 1059.1060. See Su••tonij Nero, sect. 28. Ath••∣naeus Dipn. l. 13. c. 27. Su••tonij Tiberius, sect. 43.44. Dionysius Hallicarnas. Antiqu. Rom. l. 7. c. 1.
Suetonij Nero, sect. 28. Herodoti Vrania. p. 482. I••venal. Satyr. 6. p. 54.55. Am∣bros. Hexaem. l. 5. c. 3. Basilius Mag. De Vera Virginitate, Tom. 2. p. 167. to 173. August•• De Civ. Dei. l. 7. c. 24. Anastasius Siani••a, Quaest. 66. Bibl. P.T. 6. pars 1. p. 774.775. Philo De Specialibus Legibus, p. 1059.1060. & De Vita Contempl. p. 1209.1210. Sedulius in 1 Cor. c. 6.
Grandiores pueri, loti, nitidi, fucati{que} ac cincinnatuli, alu••t capillitium vel omnino intonsi, vel à fronte tantum praesectis in orbem crinibus. Nunc ••o gloriantur qui patrāt & qui patiuntur muliebria, effaemina••i corpore iuxta at{que} animo, ne scintillam quidem retinentes generis masculi, propalam plectentes cincinnos ornantes{que}, &c. Phi••o De Vita Contempl. p. 1208. & De Specialibus Legibus, p. 1059. See Ambrose Ir••naeo, & Rabanus Maurus, in Deut. l. 2. c. 20. Nazienzen Oratio 27 p. 460. accordingly. Est apud eos consuetudo ut pueri us{que} ad••mp••berem aetatem purpuram, capillorum{que} nodos auro revinctos gestent. At••••naeus Dipn. l. 12. c. 6. See lib. 10. c. 6. & l•• 12. c. 19. Assistunt pueri coma nitentes ex gente barbarica ad hoc usus Electi. Am••rose De Elia & Ieiuni••. c. 13. Discant â te co-Episcopi tui, comatulos pueros & comptos adolescentes secum non habere. Bernard De Consideratione. l. 3 c. 6•• Aristodemus iussit mares more virginum comam alere, eam{que} colore ••••avo inficere, cincinnos{que} facere, & reticulis capillos religare & pictis at{que} talaribus togis indui, palliolis ••enuibus ac mollibus amiciri, & in umbra degere. Eos autem comitabatur ad ludum saltatorum & tibicinum, puerorum magistrae mulieres, & ipsae lavabant eos allatis ad balnea pectinibus & speculis. Tali educatione corrumpens pueros do∣nec annum aetatis vicesimum implevissent. Sed quum his alijs{que} multis modis cum contumelia illusisset Cumae is, & a nullo libidinis genere tempor••sse••, &c. una cum tora stirpe excisus e••t. Dionys Hallicarn. Antiqu. Romanor. l. 7. c. 1. p. 634. & Plutarch De Virtu••ibus Muli••rum Alor Tom. 1. p. 544.545. Nero insignes pinguissima coma ado∣lescentulos & excellētissimo cultu pu••••os undi{que} elegit, qui divisi in factiones pl••u∣suum genera condiscerent, &c. Suetonij Nero s••••t. 20. See 28. Cnidius{que} Gyges•• Quem si puellarum insereres choro, Mire sag••ces falleret hospites, Discrimen obscurum solutis crinibus, ambiguo{que} vultu Horace Carm. l. 2. Ode 5. Puer quis ex aula capillis. Ad cyathū statuetur unctis? Idē Carm. l. 1. Ode 29. I, pete unguentum puer & coronas. Dic & argutae properet Neae¦rae, Myrrheum nodo cohibe∣re crinē•• Carm. lib. 3. Ode 14. Spis••a t•• mundum coma, &c. Sparsum adoratis humerū capillis. Ibid Ode 19.21. Et quae nunc hum••ris involitant, deciderint comae. Carm. l. 4. Ode 10. Horret capillis, ut m••rmus, ••speris ••chinus, au•• currēs aper. Idē. Epodon, l. Epod. 5. p. 137. Sed alius ardor aut p••e••iae candid••e. Aut teretis pueri, longā renodantis comā•• Epod. 11. p. 146. Intōsum pueri dicite Cynthiū. Carm. l. 1 Ode 21. Intonsos{que} agitaret Apollinus aura capillos. Epod. l. Ep 15. p. 149. Quē tenues decuere togae nitidi{que} capilli. Epist. l. 1. Ep. 14. p. 260. Tondendū cunucho Bromium cōmittere noli. Iuvenal Satyr. 6. p. 55. See Farnaby. Ibid. Quid iuvat ornato procedere vita capillo? Aut quid Orantea crines perfundere myrra. Propertius Elegiarū. l. 1. Eleg. 2. Quid tibi nunc molles prodest coluis••e capillos? Saepe{que} mutatas disposuisse comas? Quid fuco splendente comas redimire? quid illas, Artificis docta subsecuisse manu? Tibullus Elig. l. 1. Eleg. 8. Vnus de toto peccaverat orbe, comarū Annulus, &c. Desine iam Lalage tristes ornare capillos, Tangat & ins••nū nulla puella caput, &c. Martial. Epig. l. 2. Epig 46. Tu iuvenile decus serva, ne pulerior ille In longa fuerit quam breviore comâ•• Hos tibi laudatos dominorū voce capillos. Ille tuus latia misit ab urbe puer: Addidit & nitidū sacratis crinibus orbē. Q••o faelix facies indice tota fuit. Id••m Epig. l. 9. Epig•• 14. Consiliū formae speculum, dulces{que} capillos Pergameo prosunt dona sacratadeo, Ille puer tanto Domino gratis∣simus aula, &c. Nec G••nymedeas mallet habere comas. Ibid. Epig. 13. Noluerā Po∣lytime tuos violare capillos, &c. positis{que} nitebat Crinibus Epig. l. 12. ••pig 68. See l. 14. Epig. 21.23, 24, 134 Exornant muliebriter nutritos crines, &c. Iulius F••rmicus, D. Errore Profan. Rel••g c 4. Molles sunt, cum quibus virile perficitur scelus, & quorū vi∣rilia in pu••ritia castrabantur, &c•• Eidē Matri magnae contra omnem virorum, mu∣li••rū{que} verecundiā consecrati sunt, qui us{que} in extremū diem madidis capillis, & fa∣cie dealbata, incessu faemineo per plateas vicos{que} Carthaginis à populo, unde turpiter viverent exigebant, Sedulius Collect. in 1 Cor. 6. Bibl. P.T. 5. pars 1. p. 462. G. See Caelius Rhod. Antiq. Lect. l 15. c. 8.9. at large to this purpose, and my Vnlovelinesse of Love-lockes, p. 5.6, 21, 22. Seneca. De Brev. Vitae. c. 12. & Controvers•• l. 1. Proaem.
Veneris praesidio ferox, pectes caesariem, &c. tamen heu serus adulteros Crines pulvere collines. Horace. Carm. l. 1. Ode 15. Non sola comptos arsit adulteri crines. Hor. Carm l. 4 Ode 9. Cōventū ta∣men & pactū & sponsalia nostra Tēpestate paras, iam{que} à tonsore magistro pecte∣ris, &c. Iuvenal Satyr. 6. p. 42. Si nemo tribunal vendit acersecomes, si nullū in con∣iuge crimen, &c. Ib. Sat. 8. p 79. Sed vitare viros cultū formam{que} professos. Quique suas ponunt in statione comas. Ovid De Arte Amandi l. 3. Alter unguentis aff••uens, cal••mistata coma despiciens conscios stupratorū, &c. Cicero Oratio pro Sexto. p 547. b. Intonsum caput ambitionem perversa via sequitur•• &c. Seneca Epist 5. See Epist. 124. De Brev. Vitae. c. 12 & Contr. l. 1. Proem. See Tibullus. El••g. l. 1. Eleg. 8. Porp••rtius Eleg l 1. Eleg 2. Petronij Satyricō. p. 87 Stobaeus Serm. 6. Comae studiosius adulteri sunt. Homerus enim puellarū decepto••em comae nitidioris amantē facit, quasi ad mulierū corrupt••∣lam coma exornaretur. Nullus co••atus qui non etiam cinaedus & impudicus. Syn••s••us Calvitij Encomium.
Cael••us Rho∣dig Antiqu. Lectionum. lib. 15. c. 8. Co∣mas supervacu∣as curare vel in saelicium vel iniustorum est: nam quid in talibus expect∣endū aut suspi∣candum, ni••i ut lasciuus ille ornatus faemi∣nas praetereun∣tes invi••et, aut alienis matri∣monijs insidie∣tur? Basil De Legendis libris Gentilium Orat. See Hier••m. Ep. 8. c. ••0. Ep. 19. c. 5. Ep. 21. c. 12. Ep 47. c. 3. Cle∣mens Rom A••ost. Constit. l. 1. c. 9. Clem Alexand. Paedag l. 2 c. 10. l. 3 c. 2.3, 11. See my Vn∣lovelinesse of Love-lockes, p. 21.22, 29. to 3••. Purchas his Pilg c. 51 Concil. Constantinop 6. Can 9. & 96. Con∣cil. Turonicū. 1585. & Bitu∣ri••nse. 1584. Bo••h••llius. lib. 6. Tit. 9.
This I have heard credibly reported of a Scholler of Bayliol Colledge, and I doubt not but it may be verified of divers others.
Calvin, Babing∣ton, ••erkins, Eltō, Brinsly, Dod, Downham, Lake, Ames, & others on the 7. Com∣mandement, D. Reinolds O∣verthrow, &c. p 4.10.11.
Parum enim vid••batur si in expugn••nda faemin••rū pu∣dicitia maculo∣sus esset ac tur∣pis, nisi etiam sexui suo iniu∣riam faceret. Hoc est verum adulteriū quod fit contra natu∣ram. Haec qui fecit, viderimus an maximus, certè optimus non est De Fal∣sa. Relig lib. 1. cap. 10. pag. 36.
Cogitandum est masculo••ū ad masculos, & faeminarum ad faeminas societatem praeter naturam esse, & facinus corum qui primi ab voluptatis incontinentiam id ausi fuerunt. Omnes equidem Cretensium de G••nymede fabulam damnamus, velut qui t••lem rationem in ••a in. nuerint ut cū leges à Iove ipsis t••aditae, credantur hanc fabulā contra Iovem effinx∣erunt, quo sequētes Deum, etiam hac voluptate renerentur. Valeat igitur haec fa∣bula Plato Legum Dialog. 2 p. 791. See Rom. 1.26, 27.
Philo Iudaeus De Specialibus Legibus p. 1058.1059, 1060. D Reinolds Overthrow of Stage-playes. p. 11.
Sedu∣lius in 1 Cor 6.
Deut. 23.17, 18.
Levit. 18.22, 23, 24. 1 King. 14.24. Ezech. 16.50.
D. Reinolds Overthrow of Stage-playes, p. 10.11, &c. G••sson his Playes Confuted. Artion 2.
Caelius Rhod. Antiq. Lect. l. 15. cap. 8.9. Athenaus Dip∣nosoph. lib 13. cap. ••7.28. Plutarchi Ama∣torius. D. Rei∣nolds & Goss••n, qua h.
Gen 19.5. Ezech. 16.50. Iude 7.
Levit. 18.22 24. Eph. 4.19.
Deut. 23.17, 18. Iudg. 19.22, 24, 25. 1 King. 14.24. 2 King. 23.7.
Rom 1.24. 16, 27. Eph. 4 19.
1 Cor 6.9.10, 11.
Alvarus Pelag. l. 2. Artic. 2 p. 89. Bp. Babington on the 7. Cōmandement Burtons Melancholy, pars 3. sect 2. p 408 Heylins Geog. p. 155.
Lon••••••rus Turc. Hist. l. 2. c. 17. Busbequi••s Ep 3 p. 134. to 140. Purchas Pilg l. 3. c. 10.13.
Athenaeus Dipn. l. 13. c. 27.28. Caelius Rhod Antiq. Lect. l. 15. c. 9. Heredo••••, Clio, Purchas Pilg. l. 4. c. 7.
Plutarchi, Gryllus, & Amatorius, Athenaeus Dipn. l. 13. c. 27. Caelius Rhod. Antiq. Lect. l. 15. c. 9.
Munsteri Cosmogr. l. 5. c. 106. p. 1221. Purchas Pilg. l. 4. c. 13.
Purchas Pilg. l. 4 c. 19.
Plato Legum. Dial. 2. p. 791. Athenaeus Dipn. l. 13. c. 27. Ari∣stot. Polit. l. 2. c. 8. Caelius Rhod. Antiq. Lect. l. 15. c. 9.
Purchas Pilg. l. 5. c. 3.
Pur∣chas Pilg. l. 8. c. 7.
Philo Iudaeus, De Vita Cont. p. 1208. to 1211. Athenaeus Dipn. l. 13. cap. 27. Caelius Rhod. Ant. Lect. l. 15. c. 8.9. Burtons Melancholy, pars 3. sect. 2. p. 408. 409.
Purchas Pilg. l. 6. c. 11.
Purchas Pilg. l. 9. c. 1.
Purchas Pilg. l. 9. c. 11.
Plato Legū. Dialog. 2. p. 791. Lactantius De falsa Relig. c. 10.11. Iulius Firmicus, De Errore Profan. Relig. c. 13.
Iulius Firmicus, Ib. c. 4. Sedulius in 1 Cor. 6. Eusebius De Vita Constant. l. 3. c. 53. Purchas Pilg. l. 4. c. 7.
Iustin Hist. l. 1. Athenaeus Dipn. l. 12. c. 13••14. Orosius Hist. l. 1. c. 19.
Suctonij Nero. sect. 26. Zonaras Annal. Tom. 2. ••ol. 98. b. Eutropius l. 9. fol. 104.
Lampridij & Grimstons, H••liogabalus, B••rtons Melancholy, pars 3. sect. 2. p. 408.
See Ath••naeus Dipn. l. 12. c. 5. l. 13. c. 27.28. Plutarchi, Gryllus & Amatorius, Suetonij Gal••a. sect. 22. Caelius Rhod. Antiq. Lect. l. 15. c. 8.9. Burtons Melancholy, pag. 408.409.
See Luitprandi••s Hist. l. 6. c. 6.7. Platina in Io••nne 23. Guicciordins Hist•• l. 1 Fasciculus Temporū, Onus Ecclesiae. c. 20.21.23. Balaeus De Scriptor. Brit. C••n. 2. p. 605. Acts of English Votaries, l. 1. f. 8. 65, 7••. l. 2. f. 6. 19, 58, 59•• 62, ••17. His A∣pology•• fol. 5.6, 24. Agrip De Vanitate Scientiarum. cap. 63.64. Alvarus Pelagius, lib. 2. Artic. 2. f. 83. Iohn Whites Way•• b. sect. 59. numb. 9.10. & Defence of the Way. chap. 5. numb. 2.3. Bp. Mortons Protestants Appeale, lib. 1. cap. 2. sect. 36, &c. Ma∣ster Cookes More worke for a Masse-Priest. sect. 32. Burtons Melancholy, p••g. 408.409.
Iohannes De Casa, Bishop of Beneventum wrote a Booke in defence of Sodomy, where he stiles it a sweet sinne, proclaiming with••ll, that hee never used any other of this nature, but this onely. Burtons Melancholy. page 408. See Alvarus P••lagius De Planctu Ecclesiae, sect. 2. fol. 83.
Levit. 18.22, 23, 24. Deut. 23•• 17, 18. Iudg. 19 22, to 27. 1 Kin. 14.••4. 2 King. 23.7. Ezech. 16.5••. Rom. 1 24, 26, 27. •• Cor. 6.9, 11. G••l. 5.19. Eph. 2••3. c. 4 19. Iude 7. Col. 3 4.5. & M. Bysicl•••••• Expositiō. lb.
Clemens Rom. Constit. Apost. l. 7. c. 3. Concil. Eliberinū. Cā. 71, Concil. An∣cyranum. Can. 15. See Alva∣rus P••lagius, De P••anctu Ec∣cles••ae. l. 2. Ar∣tic. 2. fol. 83.
Ath••naeus Dipn. l. 13. c. 27 28. Plutarchi Amator••us, Caeli∣••s Rhodig. Antiq. Lect. l. 15. c. 8••9.
25. H. 8. c. 6.••8. H. 8. c. 1. & 6.31. H. 8. c. 7.32 H. 8. c. 3.2. & 3. Ed. 6. c. 29.5. Eliz. c. 7.
Musieres autem nudo at{que} operto capite populū abs{que} rubore alloquūtur tanta{que} prae meditatione impudentiā asciscunt, tan∣tam{que} lasciviam in audientiū at{que} videntium animos infundunt, ut uno omnes ani∣mo radici••us modestiā è mentibus evellere, dedecore muliebrem naturam afficere, perniciosa voluptate cupiditates suas implere conari videantur. Chrysost. Hom. 38. in Mat. Tom. 2. p. 298. C. Se•• Theophylact. & Occumenius in 1 Tim. 1.9. accordingly. & Chry∣sost. Hom. 12. in 1 Cor.
Summa grati•• cius de spurcitia concinnata est, quā mi∣mus etiam per mulieres repraesentat sexum pudoris exterminans, ut facilius domi quàm in s••ena erubes••••nt. Tertul. De Spectac. ••. 17.
Horace Serm. l. 1. Satyr. 2. p. 163. v. 2. Mimae, & quae ludibrio corporis sui quaestū faciunt, publicè habitu earū virgi∣uum quae Deo dicatae sunt, non utantur. Iustin. C••dicis. l. 1. Tit. 7. le••. 5. See Iustiniani Novel. 104. & 98. & Bulengerus•• De Theatro. l. 1. c. 50.51.
Chrysost. Hom. 12. in 1. Ep. ad Cor. Tertul. De Spectaculis. c. 17. Bulengerus De Theatro. l. 1. c. 50.51. Iustiniani No∣vel. 98. & 104. Cassiodorus variarū. l. 7. Epist. 10.
Ouid. Fastorum. lib. 5. pag. 189.190. Lactantius De Falsa. Relig. l. 1. c. 10•• Iuvenal. Satyr. ••. Bulengerus De Theatro. lib. 1. c. 50. Ludovicus Vives, No••ae in August. De Civ. Dei•• lib•• 2•• c•• 8••
In Michael, Terme, 1629.
Deut. 22.5.
Se•• D•• ••mes, De Iure Con∣sciētiae. l. 5. c. 39 se••t. 30. p. 171,
••spe••caeus Cō∣ment. in Tit. 1. Agri••pa De Va∣nitate Scienti∣arū. l. c. 63.64. Adolescē••ibus impudice abus•• sunt. Heu, heu, intra s••n••••ā Ec∣clesiā mul••i re∣ligiosi & clerici in suis l••tebris & cōventiculis & la••••i i••m in plaeris{que} civita∣tibus maximè in Italia, publi∣ce quodā modo, netandū gym∣nasiū constitu∣unt, & palestrā; in illius ••lagit••j abominatione se exe••cētes, & optimi quique epheborum, in lupanari ponū∣tur. Alvares Pe∣lagiu•• De Planctu Ecclesiae l. 2. Ar∣tic. 2. ••ol. 8•• vid. Ibid. See l. before.
Roma quasi gurges flagitiorū. Epis••. Ch••mn••nsis. Onus Ecclesiae. c. 19 sect. 8. & Carol••s Molinaeus Senatu••-consulta Franciae contra ab••sus Papar••m. pag. 251.
Rev. 17.1, 2.
Sed & recentioribus tēpo••••bus Sixtus Ponti••ex Maximus Romae no∣bile admodū lupina•• ex••ruxit, &c. In Italia etiā Romana scorta in sin••ulas hebdo∣mad••s iu••iū pēdent ••ōtifici, qui cēsus annuus nonnūquā vi••inti millia duca••us exce∣dit•• ad••o{que} Ecclesiae procerū id munus cit ut una ••tiā cum Ecclesiarū prouēt••bus etiā lenociniorū nume••ēt mercedē, &c. Agrip De Van. Scient. c. 64. & Espencaeus in Tit. 1. p. 67