A10335:226
Th'overthrow of stage-plays, by the way of controversy betwixt D. Gager and D. Rainoldes…Th'overthrow of stage-playes, by the way of controversie betwixt D. Gager and D. Rainoldes…
Th'overthrow of stage-plays, by the way of controversy betwixt D. Gager and D. Rainoldes wherein all the reasons that can be made for them are notably refuted; th'objections answered, and the case so cleared and resolved, as that the judgement of any man, that is not froward and perverse, may easily be satisfied. Wherein is manifestly proved, that it is not only unlawful to be an actor, but a beholder of those vanities. Whereunto are added also and annexed in th'end certain latin letters betwixt the said Master Rainoldes, and D. Gentiles, reader of the civill law in Oxford, concerning the same matter.Th'overthrow of stage-playes, by the way of controversie betwixt D. Gager and D. Rainoldes wherein all the reasons that can be made for them are notably refuted; th'objections aunswered, and the case so cleared and resolved, as that the iudgement of any man, that is not froward and perverse, may easelie be satisfied. Wherein is manifestly proved, that it is not onely vnlawfull to bee an actor, but a beholder of those vanities. Wherevnto are added also and annexed in th'end certeine latine letters betwixt the sayed Maister Rainoldes, and D. Gentiles, reader of the civill law in Oxford, concerning the same matter.
Middelburg: printed by Richard Schilders, 1599
Title page typeset from the transcription.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Sed hoc vestimentorum non est tale. Ergo ubi dicitur abominatio, ibi hoc peccatum non significatur. Ac non esse tale hoc vestimentorū, affirmari ais ex sententia fAugustini. Quem, si consideratius animum attendisses ad inexcusabiles in quas ait decidi posse turpitudines hac lege negligenda: vidisses minus causae subesse, quàm putabas, cur pro te citares. Sed unde tandem colligis, ubicunque, id enim sonat tuum ubi, aut nihil agis; ubicunque igitur abominatio in scripturis dicitur, ibi significari peccatum quod facilè flagitia pleraque omnia superet? Nam gabominationi Jehovae esse dicitur argentum & aurum, de quo idôla facta sint: & quicunque insert illum in domum suam, rem infer dicitur abominabilem. hAbominationi Jehovae esse dicitur bovis aut pecudis ullum habentis vitium immolatio. De quibus, si volueris tibi constare, & sententiam ei quam de inostra lege 8tulisti, far similem, rogabis mirabundus: Quod tantum scelus hîc est, ut sit abominatio, si, cui desunt opes, aliquid è Baalis auro aut argento in usum suum accipiat? si, qui meliorem victimam non habet, claudam, aut caecam Deo offerat? Quod si prudentius & ⟨p. 183⟩religiosius dices haec meritò pro flagitiosissimis habita fuisse, quod insignis sceleris, id est, impietatis, aut occasions e•ant, aut indicia: idem tibi puta responsum de muliebri vestitu in viro, abomina•di sceleris illecebra & fomite, ut è Neronis Sporo & Heliogabalo kamicum tuum monui. Relinquitur idcirco sensum legis proprium, non figuratum esse: ut omnes theologi, non ut tu exponis. Quod tuo •uoque ipsius aliud agentis dicto comprobatur, dum ais, qui sensus bonarum aliarum legum est prohibentium hunc usum vestium, eundem verisimiliter esse & legis Dei. Nam aliae bonae leges