The vnlouelinesse, of loue-lockes. Or, A summarie discourse, proouing: the wearing, and nourishing of a locke, or loue-locke, to be altogether vnseemely, and vnlawfull vnto Christians In which there are likewise some passages collected out of fathers, councells, and sundry authors, and historians, against face-painting; the wearing of supposititious, poudred, frizled, or extraordinary long haire; the inordinate affectation of corporall beautie: and womens mannish, vnnaturall, imprudent, and vnchristian cutting of their haire; the epidemicall vanities, and vices of our age. By William Prynne, Gent. Hospitij Lincolniensis. Prynne, William, 1600-1669. 1628 Approx. 237 KB of XML-encoded text transcribed from 43 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). 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Or, A summarie discourse, proouing: the wearing, and nourishing of a locke, or loue-locke, to be altogether vnseemely, and vnlawfull vnto Christians In which there are likewise some passages collected out of fathers, councells, and sundry authors, and historians, against face-painting; the wearing of supposititious, poudred, frizled, or extraordinary long haire; the inordinate affectation of corporall beautie: and womens mannish, vnnaturall, imprudent, and vnchristian cutting of their haire; the epidemicall vanities, and vices of our age. By William Prynne, Gent. Hospitij Lincolniensis. Prynne, William, 1600-1669. [24], 63, [1] p. Printed, London : anno. 1628. The first leaf is blank. In this edition, D2r line 2 has: needes. Reproduction of the original in the Folger Shakespeare Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Pride and vanity -- Early works to 1800. 2002-03 TCP Assigned for keying and markup 2002-04 SPi Global Keyed and coded from ProQuest page images 2002-05 TCP Staff (Michigan) Sampled and proofread 2002-05 Sara Gothard Text and markup reviewed and edited 2002-06 pfs Batch review (QC) and XML conversion The Vnlouelinesse , of LOVELOCKES . OR , A SVMMARIE DISCOVRSE , proouing : The wearing , and nourishing of a Locke , or Loue-Locke , to be altogether vnseemely , and vnlawfull vnto Christians . In which there are likewise some passages collected out of Fathers , Councells , and sundry Authors , and Historians , against Face-painting , the wearing of Supposititious , Poudred , Frizled , or extraordinary long Haire , the inordi●●● affectation of corporall Beautie ● and Women● Mannish , Vnnaturall , Impudent , and vnchristian ●ut●●g of then 〈◊〉 ; the Epidemicall Vanities , and Vices of our Age. By William Prynne , Gent●●ospi●● Lincol●●e●sis . 1. 〈◊〉 11.14 , 15. Do●th not e●en Natu●● h●● sel●●●ea●h you , that 〈◊〉 a man hath long Haire , it is ● shame vnto hi● ? But if a wo●an hath long H●●●e , it 〈◊〉 a glory to ●er : for ●er Ha●●e is giuen ●er ●or a c●u●ring . Epip●●nius , Contr. Hae●eses . 〈…〉 Tom. 2. Haer. 80. A●●enum est a Catholica Ecclesia , & pr●dicati●ne Apost●lorum com● 〈…〉 enim non deb●t nutrire comam , cum sit ●●●ago ac gloria D●t . Basil , De Legen ●is libris Gentilium Oratio . Com● super●●acuas cura●e , vel ins●●licium , vel iniustorum est : Na● quid 〈…〉 expec●endum a●t suspicand●m , nisi vt 〈◊〉 ille ornatus saemi●as 〈…〉 u●tet , aut alienis m●●rimoni●s insidietur . ¶ London Printed , Anno. 1628. TO THE CHRISTIAN READER . CHristian Reader , I here present vnto thy view and censure , a rough and briefe discourse : whose subiect , though it bee but course and vile , consisting of Effeminate , Proud , Lasciuious , Exorbitant , and Fantastique Haires , or Lockes , or Loue-lockes , ( as they stile them : ) which euery Barba● may correct and regulate : Yet the consequence of it may be great , and profitable in these Degenerous , Vnnaturall , and Vnmanly times : wherein as sundry of our Mannish , Impudent , and inconstant Female sexe , are Hermophradit●d , and transformed into men ; not onely in their immodest , shamelesse , and audacious carriage , ( which is now the very manners and Courtship of the times ; ) but euen in the * vnnaturall Tonsure , and Odious , if not Whorish Cutting , and a Crisping of their Haire , their Naturall vaile , their Feminine glory , and the very badge , and Character of their subiection both to God , and Man : so diuers of our Masculine , and more noble race , b are wholy degenerated and metamorphosed into women ; not in Manners , Gestures , Recreations , Diet , and Apparell onely ; but likewise in the Womanish , Sinfull , and Vnmanly , Cr●sp●ig , Cu●ling , Frouncing , Powdring , and nourishing of their Lockes , and Hairie excrements , in which they place their corporall Excellencie , and chiefest Glory . Strange it is to see , and lamentable to consider , how farre our Nation is of late degenerated from what it was in former Ages : how farre their Liues , and their Professions differ . We all profess● our selues t● be Heroicall , Generous , and true-bred English-men , yea Zealous , downe-right , and true-hearted Christians , desirous to conforme our selues to Christ in euery thing : and yet wee are c quite ashamed of our English Guise , and Tonsure , and by our Out-landish , Womanish , and Vnchristian Lockes and Haire , disclaime our very Nation , Countrey , and Religion too : Alas , may I not truely say of too to many , who would be deemed not onely English-men , but Deuout , and faithfull Christians : that the Barber is their Chaplaine : his Shop , their Chappell : the Loo●ing-glasse , their Bible ; and their Haire , and Lockes , their d God ? that they bestow more cost , more thoughts , more time , and paines vpon their Hairie Lockes , and B●shes , from day to day , then on their peerelesse● and immortall Soules ? that they consult more seriously , and frequently with the G●asse , and Combe , then with the Scriptures ? that they conferre more oft●n with their Barbers , about their hairie Excrem●●ts ; then with their Ministers , about the meanes , and matter of their owne Saluation ? Are not most of our young Nobiliti●● and Ge●trie , yea , the Elder too , vnder the Barbers hand● from day , to day ? Are they not in dayly thraldome , and perpetuall bond●ge to their curling Irons , which are as so many chaines , and fetters to their Heads , on which they leaue their Stampe , and Impresse ? Good God , may I not truely say of our Gentrie , and Nation , as Sen●ca once did of his : e That they are now so vaine and idle , that they hold a Counsell about euery Haire , sometimes Combing it backe , another time Frouncing , and spredding it abroade : a third time Combing it all before : in which , if the Barber be any thing remisse , they will grow exceeding angry , as if they were trimming of the men themselues : doe they not rage excessiuely , if any Haire bee but cut to short , if it lye not to their liking , and fall not readily into its rings , and circles ? Would they not rather haue the Common-wealth disturbed , th●n their Haire disordered ? doe they not sit all day betweene the Combe , and the Glasse ? are they not more sollicitous of the neatenesse of their Haire , then of their safetie ? and more desirous to be neate , and spruce , then Honest ? f Is it not now held the accomplished Gallantrie of our youth , to Frizle their Haire like Women : and to become Womanish , not onely in exilitie of Voyce , tendernesse of Body , leuitie of Apparell , wantonnesse of Pace , and Gesture , but euen in the very length , and Culture of their Lockes , and Haire ? Are not many now of late degenerated into Virginians , Frenchmen , Ru●●ians , nay , Women , in their Crisped-Lockes , and Haire ? haue they not violated the Gra●e , and A●●●ent Cut , and decent Tonsure of their Ancestors ; and broken the very Ordinance , g and Law of God , and Nature , by their Womanish , h Embroidered , Coloured , False , excessiue Haire , and Loue-Lockes ? and shall they yet professe themselues to be English-men ; or Mortified , Humble , Chaste , and pious Christians ? What , did euer any of our English Ancestors ; did euer any Christians in former Ages ; did euer any Saints of God , that wee can heare , or read of , weare a Locke ? or Frizle , Powder , Frounce , Adorne , or Decke their Haire ? or wast their thoughts , and time , or lauish out so great expences on their Heads , their Haire , and Lockes , as we doe now ? If not , then l●t vs be as well conceited of our selues , as may be , yet certainely , as long as these new-fangled Lockes , and Badges of our inuirilitie , g or more then Womanish , and vnnaturall Effeminacy , which still increase , multiply , and remaine vpon vs , we can neither truely challeng the name of English-men , nor stile of Christians . For , h what part or portion can they haue in Christ , who weare the very Badge , and Liuery of the World ? who complie themselues to the Guise , and Tonsure of the Deboistest , Rudest , and most licentious Ruffians ? or giue themselues ouer to the Vanities , Fashions , and Customes of the very scumme , and worst of Men ? Is this to be a Christian , to follow euery Guise ? to take vp euery new-fangled , Deboist , and Ruffianly fashion ? to submit to euery Vaine , and Sinfull humour of the Times ? to denie our Selues , and Lusts in nothing ; and to goe as farre in all externall Emblems , or Symptomes of Vanitie , Pride , Licentiousn●sse , Effeminacy , and Prophanenesse , as any others : and to exceede euen Turkes , and Pagans in them , who are not yet so Effeminate , Idle , Proude , and Vaine as we ? Alas , what is all this , but to be professed Enemies , and Rebels , vnto Christ ? to bee Deuill-Saints , or Bondslaues to the World , the Flesh , and Satan ? this is not to be Christians , but Antichristians , Infidels , Pagans , if not monsters : He that is a Christian indeed , is a man of another temper● His i Life is not like other mens , and His wayes are of another fashion , k answerable to that High , and Holy calling , which He hath vndertaken : l He fashions not himselfe to the Customes , Cultur●● , Guise , and Vanities of the World , which He hath renounced in His Baptisme : m He liues not to the will , or lusts of carnal Men : n neither makes He any prouision for the Flesh to fulfill the Lusts thereof : all His desire and labour , is to conforme himselfe to Christ in euery thing : o to walke as Christ walked ; liue as He liued : and to p follow His words and footesteps , in all the passages , and turnings of His life : His Life is heauenly , q His Conuersation heauenly , r His Haire , and Habit , such as answ●res His profession , and doe well become the Gospel of Christ : s not giuing any iust offence , or scandall to the Godly , t nor any encouragement , or ill example to the Wicked : v His out-side , is consonant to His in-side , and suitable to His profession : x His very Head , and Habit , doe , yea , will declare Hi● m●eke , and gracious Heart , and proclaime His Christianitie vnto others : How then can such approoue themselues to be true , and humble Christians in the sight of God , or Men : who are the onely Minions , Sycophants , and Humourers of the World ; following it close at euery turne , and complying themselues so fully , and exactly to its dissolute Fashions , and Lasciuious guises : y That they haue not onely lost the inward e●●icacie , life , and power ; but euen the very superficies , and out-side of Religion ? What euidence can such produce , to prooue their interest , or title vnto Christ , who haue nothing ●lse to shew , or plead for it , but the z Counterpanes , and Indentures , or the Cultures , Pompes , and Vanities of the World , which they haue long since in w●rds at least , renounced in their Baptisme ? What , will the b●re name of Christi●ns , or the slight , and cold performance of some out-ward dueties of Religion , conuey you safe to Heauen ? or will such a cold profession of Religion saue your Soules , which is so farre from changing the in-ward frame , and structure of your Hearts , that it hath not yet so much , as altered your Vaine , and Sinfull guises , and Attires● nor differenced you in out-ward appearance , from the most Gracelesse , Vaine , and Sensuall persons that the World affords ? Alas , if we looke vpon the out-sides of men , a which would certainely be reformed , if all were right within : ) w●at outward difference can you finde between● many young Gentlemen , who professe Religion , and the d●boist●st Ruffians ? b betweene many Graue Religious Matrons , or Virgins , who pretend De●otion , and our common Strumpets ? betweene vs Christians and the most Lasciuious Pagans ? are they not all alike Vaine , Effeminate , Proud , Fantastique , Prodigall , Immodest , and Vnchristian in their Attires , Fashions , Haire , Apparell , Gesture , Behauiour , Vanitie , and Pride of Life ? are they not all so Irregular , and Monstrous in their antique Tonsures , and Disguises , that men can hardly , distinguish Good , from Bad : Continent , from Incontinent : Gracious , from Gracelesse : Beleeuers , from Infidels ? c There was once a time , when as Christians were differenced from Pagans , and Infid●ls , by the modestie , and meanesse of their Apparell , and their abandoning of those externall Cultures , Ornaments , and Attires , which the vnbeleeuing Gentiles , and themselues before their true conversion , did admire : but alas , these times are now so altered , and inuerted ; that wee may better know a Christian , by these Characters , and Badges of Paganisme , then a Pagan : For what Idolatrous , or Heathen Nation is there in the world , so Proud , so Vaine , so Various , so Fantastique , Effeminate , Lasciuious , o● Vnchristian in their Apparell , Fashions , Haire , or Head-attires , as we English , who professe our selues the prime of Christians ? Doe we not transcend , and farre surpasse the Persians , Tartars , Indians , Turkes , and all the Pagan Nations in the World , in these ? and may they not lay more claime to Christ , and Heauen in all these respects , then wee ? Let Christians therefore who are now thus strangely carried away , with the Streame , and Torrent of the Times , and the Vanities , Fashions , Pompes , and Sinfull guises of the World ; d which their owne Hearts , and Consciences condemned at the first , before they were hardned , and inchanted by them , by degrees , and custome : ) looke well vnto their Soules , and to their interest , and right in Christ , in these backe-sliding seasons ; when many fall off from Religion by degrees , vnto the World , the Flesh , and Satan , whose snares , and grand e pollutions they had , ( at least in out-ward shew : ) escaped heretofore ; for feare their Euidence for Heauen , prooue counterfeite at last : And if they finde , f their Hearts inclined , or lifted vp to vaniti● , or their affections and practise , biassed to these Effemi●ate guises , Lockes , and Cultures of the World : they haue reason , and cause enough to feare , g that their Hearts are yet deuoted to the world , and quite estranged from the Lord : h that all things are not yet sincere , and right within them , because their out-sides are so Vaine , so Proud , Fantastique , and Vnchristian : and that their claime to Christ , is meerely counterfeite , because his Graces , Stampe , and Image shine not in them , but the Worlds alone . If therefore wee desire to assure our Soules , and Consciences in the sight of God , that wee are true and reall Christians ; that wee haue any share , or portion in Christ , or any inheritance in the highest Heauens : Let vs bee sure now at last , i to keepe our selues vnspotted from the World : k to crucifie the flesh with the affections , and lusts thereof : l to ab●taine from all these fleshly lusts , which warre against our Soules : m to walke honestly as in the day : not in Chambering , and Wantonnesse ; but putting on the Lord Iesus Christ , and making no prouision for the flesh , to fulfill the lusts thereof : yea to cut , and cast off all those Loue-Lockes , Paintings , Powdrings , Crispings , Curlings , Cultures , and Attires , n wh●ch b●wray the great Deformiti●s , ●ilth , L●sciu●ousnesse , Pride , and Vanitie of our So●●es , b●t are no luster to our bodi●s : that so wee may ad●●ne the Gospel of Christ , and beautifie our Christian pro●essi●n , by an humble , lowly , examplary , and corespondent conuersation . And if these Fashions , Lock●s , and Cultures s●●m● such Niciti●s , Tr●fl●s , Toyes , or nee●lesse scrupul●sities vnto any , as may admit an easie disp●nsation , and m●y be still retai●ed without any h●rt , ●r da●ger to mens Soules , or scandall to Religion : I answer● ; that if they are not Sinfull , and Vnlawfull in themselues , as they ar● prooued in this present Treatise by the consent of all Antiquitie : yet they are but o E●feminate , Ridicul●us , Vnpro●itable , and Foolish vanities , or Cultures of the World , in their very best acception ; which Christians should not dot● vpon , since they haue renounced them in their Baptisme ; and since they haue farre greater things then these , on which to busie , and impl●y their thoughts and time . Christians haue their rich and precious Soules to beautifie , p which they vnmercifully butcher , and neglect , whiles they are to c●rious , and exa●t in the Culture of their bodies ; they haue a great , and holy God to serue continually ; they haue sundry Heauenly graces to procure , cherish , and inlarge : they haue a multitude of Christian dueties , and Heauenly ex●rcises to discharge from day to day : they haue● q or should haue callings , and sundry warrantable imployments , both for their owne , and others good , and Gods owne glory ; all which will quite ingrosse their time , r their liues , and thoughts , and take them off from all these head-altiring cares , in which too many wast , and spend their dayes : No reason therefore haue they to allow themselues in these bewitching , and time-deuouring Vanities , which steale away their Hearts , and Liues from God , and better things . And why should Christians take any libertie to themselues at all , in these nugatorie , and Vnchristian vanities ? Is it not exceeding scandalous vnto others , and d●ngerous to themselues to doe it ? doeth it not s blaspheme , and scandalize Religion , and make it odious vnto Pagans , who are not halfe so Vaine , so Proud , and Vitious in this kinde as Christians ? t and will it not draw all such , who take this libertie to themselues , to greater , and more scandalous sinnes at last , to the wrecke , and hazard of their Soules ? Alas , such is the strange deceitfulnesse of our Hearts , and the inbred prauitie of our Natures : that if we once u begin to play , and dandle with small and pettie Vices , yea , though it bee but with Vanities , Toyes , and idle Fashions : they will quickly draw vs on to scandalous , great , and hainous sinnes at last ; and so fetter vs in the ginnes , and snares of grosse impieties ; that we shall sooner sincke downe into Hell vnder their weight , and pressure , then shake off their bondage . Hee that beginnes to nourish , or reserue a Locke , or to adorne , set out , and Crispe his Haire but now and then : though he were a Modest , Sober , Chast , Industrious , or some-what Religious person at the first : if he once but slacke the raines of his affections to these vanities , and keepe no stiffe hand ouer them , to curbe them in due season ; will soone degenerate into an Idle , Proud , Vaineglorious , Vnchast , Deboist , and gracelesse Ruffian : His Amourous , Frizled , Womanish , and Effeminate Haire , and Locke , will draw him on to Idlenesse , Pride , Effeminacy , Wantonnesse , Sensualitie , and Voluptuousnesse , by degrees ; and from thence to Incontinency , Whoredome , Deboistnesse , and all Prophannesse , to the eternall wrecke and ruine of his Soule . This the wofull , and lamentable experi●nce of thousands in our age can testifie , who by giuing way vnto the outward Culture of their Heads , and Bodies , and yeelding but a little to the sinfull Guises , and Fashions of the Times at first : haue beene at last precipitated into the very sinke , and puddle of all dissolutenesse , and vncleanenesse , to the inextricable losse , and hazard , not onely of their Bodies , Goods , Estates , and Credits : but of their rich , and peerelesse Soules . O therefore let vs looke vnto our Hearts , and Soules betimes , let vs keepe , and fence them against the very * beginnings , seeds , and first appearances of sinne , and Vanitie ; against these Vaine , these Ruffianly , and Womanish Cultures , Frizlings , Lockes , and Fashions : x which if they once get but entertainement , or footing in our affections , will so captiuate , and inthrall vs ; that wee shall hardly disposses , or quite eiect them , till they haue made vs slaues , and vassals to a world of grosse , and crying sinnes : which will sinke our Soules at last● into the very deepest depthes of Hell without recouery . And is it not now high time , yea , haue we not now great cause , to abandon , and renounce y these Monstrous , Strange , Ridiculous , and mishapen Fashions , and Attires : which transforme our Heads , and bodies into a thousand Antique , and Outlandish shapes ? to disrobe our selues , of all our Proud , and costly Plumes , which bid de●iance to the Lord of Hoasts , and cause him to vnsheath his glittering Sword against vs , to our finall ouerthrow , and vtter desolation ? and to cut , and cast off all those Lockes , and Emblems of our Vanitie , Pride , Incontinencie , La●ciuiousnesse , and grosse Effeminacy , which Prognosticate some eminent , and fatall iudgement to our Land , and Nation ? and hasten to accomplish , and draw it downe vpon vs to the full ? Hath not the Lord begunne to smite , and ruine vs for these sinnes already ? Hath hee not sent a man-eating Pestilence , and d●populating Plague among vs , which hath cut off thousands , weeke , by weeke : and is it not now likely to reuiue againe , to sweepe vs all away ? hath hee not oft times z cut vs short , by Sea , and Land , and a Blasted all our great Designes for sundry yeeres ; so that they haue prooued all abortiue , and beene more fatall to our selues , then hurtfull to our enemies ? hath hee not laid our Confederates , and Associates round about vs , wast , and desolate : and bereaued vs of those forraine Props , and Stayes , on which wee did most rely ? hath he not spoiled vs of our Name , and ancient Glory , which was Great , and Honourable throughout the World ; and made vs the very b Obloquie , Hissing , Scorne , Reproach , and c Taile of all the Nations ; whereas wee were the Head , and chiefe of People heretofore ? hath hee not d taken away from vs , the mighty Man , and the Man of Warre , the Iudge , and the Prophet , the Prudent , and the Ancient , the Captaine of fiftie , the Honourable man , and the Counseller ? hath hee not bereft vs of our Ships , and Marriners by Sea : of our Commanders , and expert Souldiers by Land ? hath hee not weakned , and impouerished vs by losses , and ouerthrowes abroad : by decay , and losse of trade : e by Diuisions , Distractions , Pressures , and Discontents at home ? hath hee not f reuealed his wrath , and indignation against vs from Heauen , by g prodigious Thunders , Stormes , and Tempests , and sundry heauy Iudgements ? and may wee not yet truely say , h that for all this his anger is not turned away from vs , but his hand is stretched out still ? Doe wee not yet dayly feare a Chaos , and i confusion in our Church , and State , and a sodaine surprisall of our Kingdome ? doe wee not yet feele , and see the heauy k curse , and wrath of God , still cleauing to vs , and increasing on vs : yea , working , and contriuing our destruction , more , and more ? doe not all the Characters of a dying , and declining State appeare vpon vs ? and doeth not euery mans owne● Conscience whisper , nay , cry aloud vnto him : that vnlesse God prooue miraculously Good , and Gracious to vs , wee are neere some ineuitable , and irrecouerable perdition , which will put a finall period to our former happinesse ? And l is this then a time , for vs poore dust , and ashes ; when as wee are thus inuironed with feares , and dangers , and euen destinated , and designed to destruction : when as Gods Ministers , Threatnings , Word , and Iudgements , doe euen summon vs from Heauen , m to humble and abase our Soules , and Bodies : to wallow in the dust , and to abhorre our selues in Sackcloath , and Ashes : n when as our neckes lye all vpon the blocke , expecting euery moment their last , and fatall blow : to Pranke , and Decke , our Proud , and rotten Carcases ? o to lauish out our Patrimonies on our Heads , and Backes , and hang whole Manners at our Eares , and Neckes at once ? to Frizle , Powder , Nourish , and set out our Haire , and Lockes , in the most Lasciuious , Amourous , Proud , Effeminate , Ruffianly , and Vaine-glorious manner , that the quint●scence of our owne , or other mens Vanitie can inuent ? to liue in the very ruffe , and height of Pride , and Vanitie ? or purposely to sell our selues : yea to educate , and traine vp our children , ( who should p be brought vp in the feare , and nurture of the Lord : as the common custome of our Nobilitie , and Gentrie is ; ) to Wantonnesse , Idlenesse , Voluptuousnesse , Epicurisme , and all excesse of Sensualitie , Pleasure , Vanitie , Pride , and carnall iolliti● ; as if wee tooke delight , and pleasure in our owne destruction ; or ment wilfully to incurre the very worst , and vttermost of Gods heauiest Iudgements ? What , haue wee not ●ggreuated , and multiplied our iniquities , and sinnes sufficiently already , but that wee must thus intend , and increase them more , and more ? are we not yet deepe enough in Gods displeasure , that we thus pro●oke , and grieue him further euery day ? or doe wee thinke to auocate , or diuert Gods Iudgements , or to mooue him to compassionate vs , by filling vp the measure of our vnmeasurable sinnes against him ? or are wee willing , and desirous for to perish , or to bring our selues , and Countrey vnto speedie ruine , that we are now more vile , more Sinfull , Proud , and desperately wicked , d proclaiming our Impudency , Vanitie , Idlenesse , Hautinesse , and Sinne , as Sodome did , not labouring once to hide it , though wee expect , yea feele Gods Plagues , and Iudgements on vs euery moment ? Alas , ( my brethren , ) what doe you meane to doe , or which wayes will you turne your selues ? will you wilfully cast away Gods Loue , and Fauour : and subiect your selues , to the very vtmost of his wrath , and vengeance ? will you still prouoke the Lord to your destruction , euen beyond recouery ? will you subiect vs to the Spanish yoake , and bondage ? to all the miseries that Rome , that Spaine , that Heauen , or Hell can plot against vs ? If this bee your intended resolution ; goe on , and take your fill of Sinne , of Pride , and Vanitie : I will not interrupt you . But if you would auoid , diuert , and quite escape that ouerrunning flood , and torrent of Gods Iudgements , ( which is like to sweepe vs all away , wee cannot tell how soone , ) which our sinnes now call for , and our Hearts presage is neere at hand : if your desire to inioy more Halcyon dayes of Peace , or yeeres of Iubilie , and full prosperitie , which may make your liues a very Paradise , or Heauen vpon Earth . If you expect any further repriuall at the hands of God , or if you would still retaine his Presence , Face , and Fauour ; his Gospel , and Protection , e which are sweeter , and better th●n life it selfe , or all the Riches , Pleasures , and Contentments , that thi● World can yeeld you : or if you are now vnwilling for to perish : why then f doe you multiply , and still increase your sinnes , and post on in those wayes of P●ide , and Vanitie , which will certainely depriue vs of Gods Face , and Fauour , and all our Earthly comforts , & cause vs all to perish ? Is this the way and m●thod , t●i●ke you , to app●ase Gods anger , diuert ●his Iudgem●●●● , 〈…〉 his fauour , to rebell , an● sinne against him mo●● , a●●●●re ? to affront , and dare him to his Face , with our bl●●h●●●●● Imp●de●cy : our monstrous Fashions , a●d A●●ires ? our g 〈◊〉 , Whorish , and Lasciuious g●st●●●s ? o●r 〈◊〉 ●izled , Powdred and Vnmanly L●ck●s , and Haire ? or m●re then h Sardanapalian i●●irilitie , which i ●e ●e●mes not Christians , o● men of Valo●r ? to pr●u●ke him with our Cursing , Swearing , Whored●●●s , M●rth●rs Vsury , Bribery , Couetousnesse , Oppression , I●iusti●e , Scurrilitie , Ribaldry , and Heathenish conuersati●ns ? to disobey his Word , abuse his M●rcies , and Long-suffering towards vs ; and to k grow Incorrigible , and more Sinfull vnder all his Iudgements , as wee doe ? Are these the meanes to compasse all those Fauours , which wee now expect , or to exempt vs from those heauie Iudgements , which our Hearts so feare ? Is this the course to salue , to settle , or reunite our tottering , and diuided State ? to secure our Selues , our Church , or Kingdome here at home , or to make vs dreadfull to , or Conquerers ouer all our Foes , abroad ? O no , these are the onely wayes to l●se our God , our Selues , our Soules , our Church , our Countrey , all Wee haue , or all Wee hope for : these are the l onely meanes to heape , and hasten that , yea more , vpon vs then , We feare : these are the m courses by which W●e haue wilfully cast our Selues into those present miseries , which Wee feare , or suffer , and which our Friends about vs haue drunke of to the full : and shall Wee yet proceede on in them ? Haue We not smarted enough already for them ? and are Wee yet so strangely stupid , as not to take warning by our former stripes ? which n will be doubled , an● trebled yet vpon vs , if we still proceed . O therefore , ( Christian Readers , ) if you haue any sence , or feeling of our present miseries : any apprehention of our future dangers , vnder the very thoughts , and feare of which We pine , and languish : any Bowels of compassion , to your Selues , your Countrey , or Posteritie : any care at all to Remooue , Diuert , or Anticipate those heauie Iudgements , which We feare , or suffer : or to reuerse that fatall Curse of God , which cleaues to all our publike Enterprises , and Designes : any forwardnesse to regaine our Ancient Glory , Victories , and Renowne abroad : or to establish Vnitie , Safetie , Peace , and welfare in our Church , or State at home : or any Cordiall , and strong Desire , to retaine Gods Word , his Blessing , Face , and Fauour still among vs , which now withdraw themselues apace , as if they had no pleasure in vs : Let vs now , euen now at last , after so many warnings , and Repriualls : so many dayes of Grace , and Mercie , so many Milde , and Fatherly Chastisements , in the midest of all o those Enemies , Feares , and Dangers , which hedge vs in on euery side : ( though p Wee are almost sencelesse of them , perchance , beca●se God meanes for to destroy vs : ) abandon all our Brauery , Pride , and Vanitie ; and all these Cultures , Loue-Lockes , and Disguises , which blemish our Profession , and Arme our God , and all our Enemies against vs , to our iust destruction : If Wee will now lay downe these weapons of Rebellion , which bid defiance to the Lord of Hosts : if Wee will reforme our Heads , and Hearts , q which distemper all our other members , with the Flux of sinne ; and make them all vnsound : if We wil yet humble our Soules before the Lord for all our sinnes , and turne our Heads , our Hearts , our Hand●s , our Eyes , and Feete vnto his Testimonies , without any more d●layes : r it may be there is yet a day of Grace , a time of M●rcy , Peace , and Fauour reserued for vs in the brest of God , and wee may yet esc●pe those sad , and fatall Iudgements , w●ich God now threatens , and we feele , or feare : But if we still walke on , as in a progresse , in the Effeminacy , Pride , and Vanitie of our Liues , or in the stubbornnesse of our hard , and gracelesse Hearts , from euill , to worse , heaping vp sinne , to sinne , without all stinte , or measure , s as Wee doe : Let other men expect , and hope what good they will ; I for my owne part , can Prognosticke nothing , but our finall ruine . For if wee still goe on in sinne , in despite of all Gods Iudgements , or t ouercomming F●uours : God will , he must , proceed in wrath , and vengeance : so that u though Moses , Daniel , Noah , Samuell , Iob , and Abraham , should stand before him in the gappe , to diuert his Indign●tion , Wrath , and Iudgements from vs , yet his minde could not be towards vs , but hee will cast vs out of his sight ; and send vs out to Death , to Sword , to Famine , and Captiuitie without Redemption , till we perish . O therefore hearken , and Repent betimes , that so iniquitie may not prooue yo●r ruine . And if you would bee rescued from Gods Iudgements , ( especially from that fatall , and deforming sickenesse of the Poxe : which God hath now certainely sent vpon vs , but especially , vpon our Gentrie , who are most visited , and af●licted with it , * as hee did vpon the hautie Daughters of Zion , for our excessiue Pride , and ouer-curious decking of our Faces , which steale away our Hearts , our Thoughts , and Time from God , and better things : ) or else indeared in his Fauour : then wash , your Heads , your Hands , and x Hearts from all their Vanities , Pride , and Wickednesse , that you may be saued : y Antidotes will profit nothing , as long as they are besprinkled , with Poyson : all our Wishes , Teares , and Prayers , or the Supplications of others of Gods dearest Children for vs , cannot auail● to helpe , to succor , or doe vs any good , as long as they are empoysoned with our sinnes : z If wee regard but any iniquitie in our Hearts , ( much more when wee practise nothing but Sinne , and all excesse of Pride , and Vanitie in our liues , ) the Lord will not heare vs : a yea , though wee make many Prayers to him , and adde Fasting to our Prayers , to make them more auaileable ; yet , hee will not regard , but quite reiect vs : b his Soule shall haue no pleasure in vs. O turne you , turne you , therefore from all the Sinne , and Euill of your doings : from that abundance of Idlenesse , and superfluitie of Pride , and Vanitie which hath ouer●pred our Nation : from all those Antique , Effeminate , c Deforming , Strange , and Vnchristian Attires , Fashions , and Disguises , which transforme vs into sundry Monsters , and almost depriue vs of our Naturall , and Humane s●apes : that so wee may cloathe our selues with Iesus Christ , d who will neuer comply , nor suite with such Attires , or those who are deuoted to them . And if we will be Pranking , and Tricking vp our selues , let vs deuote our Thoughts , our paines , and Time , to the inward Culture of our Immortall Soules , which now lye quite neglected , whiles our Hairie excrements are so much adored . These Soules of ours , which now we so much vnderualue , as to preferre the very vainest Vanities of the World before them ; are the Spouse , and Loue of Christ : the very Palace , and Temple of the Sacred Trinitie : the very Wealth , and totall Summe of all we haue : O then , let vs cloathe , and de●ke these Soules of ours , with the robes of Iesus Christ his Righteousnesse : with e the cloathing of wrought Gold ; the raiment of Needle-Worke ; the transplendent Iewels , and Pearles of Grace , and with the whole Wardrobe , and Cabinet of Heauen ; that so wee may euen rauish the very Heart of Christ , f and make him sicke of Loue : And if we will needes adorne our bodies too : g let vs Paint our Faces with the candor of Simplicitie , and Vermilian-blush of Chastitie : and our Eyes with Modestie : let Silence , or Holy conference , bee the ornament of our Lips ; the Word of God our Earings , and the Yoake of Christ our Necke-bracelets : Let vs submit our Heads to Christ , and then they are sufficiently , adorned : Let our hands bee busied with the Distaffe , or some other honest imployment , of our generall , or speciall callings : and our Feete shod with the preparation of the Gospel of Peace : which makes them more rich , and louely , then if they were clad in Gold : Let vs cloathe our selues with the Silke of Honestie , the Laune of Sanctitie , and the Purple of Chastitie : Taliter pigmentatae Deum habebitis amatorem : So shall our God bee inamored with vs , and attoned towards vs : so shall his Iudgements bee diuerted , his Fauour regained , his Mercies enlarged , his Gospel continued , our Foes subuerted , our Church reformed , our Kingdome established , our Grieuances redressed , our Feares remooued , our Peace prolonged , and our Soules eternally saued , h in that Great , and terrible Day of the Lord , wherein the loftie lookes of Man shall be humbled , and the hautinesse of Men shall bee bowed downe , and the wrath of the Lord of Hosts , shall rest vpon euery Proud , and Loftie person , who is high , and lifted vp , to bring him low , that the Lord alone , may be exalted in that day . Now this Lord , and God of Blessing , Blesse this poore Treatise , to the Soul●s of many , which I haue presumed for to publish , not out of any Singular , or Nouellizing Spirit , ( as some may chance to thinke ; because it treates of such a Subiect ; in which none else haue euer trauelled to my knowledge : ) or out of any Vaine-glorious humour of purchasing applause from others , or venting of my owne conceites : but out of a sincere , and true desire , of confining English-men , and such as beare the name of Christians , to English , h and true Christian Fashions , and Attires : to stop the ou●r-flowing Sinnes , and Monstrous vanities of these our Times , ( which farre exceed all former Precedents ; and finde either none , or little publike Opposition : ) and so , as much as in mee lies , to turne away that blacke , and gloomie Cloude of Wrath , and Vengeance , which now hangs houering ouer all our heads , threatning a sodaine Storm of Blood , of Miserie , Ruine , and Desolation to vs , vnlesse , we thorowly , and speedily Repent : In which if I haue erred in any particular , as well I may , because I haue walked in an vntroden p●th , and had no foote-steps but mine owne to follow , ( though some are so Malicious to report abroad ; that my Workes , th●y k are some others , not mine owne ; because they haue little else to carpe against them : ) I hope ●y good intention shall mitigate my Errors for the present : and my Penne correct th●m , if once informed of them , for the future ; so that I neede not feare that Schoole-boyes breeching for th●m , which● some Pedantique Cl●rikes threaten to mee ; who for all their out-side Pompe , their Doctorated , l or B●a●d●d-gra●itie , de●●rue the Schoole-boyes lash , m perchance as w●ll as I , who neither regard their causelesse Censures , Scoffes , and Calumnies , nor yet feare their Threates . If I haue causlesly n stirred vp their Choller , or tongues against Mee , or my Bookes , by gla●cing at their Pride , Pluralities , Idlenesse , * Nonresid●ncie , or Vitious Lines , o which are impatient of the lash , though now perchance they need it : or in that I am a Laicke onely , not a Minister , and yet presume to Write in others Silence : ( whereas p euery Christian is in trueth , an holy Priest , to offer vp Spirituall Sacrifices acceptible vnto God , by Iesus Christ : q to rebuke his neighbour in any wise , and not to suffer sinne vpon him ; ( especially , in Dangerous , and sinfull Times , which threaten Desolation , both to Church , and State : ) and r to contend earnestly , for the Faith of the Gospel , which was once deliuered to the Saints : as well , as Clergie men ; what euer Papist , or others mutter to the contrary : ) or in that I haue displayed their Popish , and Arminian Doctrines , Plots , and Proiects to the World , which they would yet keepe vailed till their ends were wrought : or blamed them , s for neglecting their Ministrie , and merging themselues in Secular affaires : I onely wish them so much Grace , and Wisedome , as to grow angry , and displeased with themselues , and these their Sinnes , and Errors ; that so they may in time reforme them : t not with mee ; u who beare no mallice to their persons , ( much lesse vnto their High , and holy Function , which I honour : ) but to their Errors , Sinnes ; and Vices , which I onely mention to reclaime them , not defame them : that so those Pastors , x whose ill examples Vitiate , and cause their Flockes to erre , if not all Christendome for to suffer : ) being thorowly reformed , both in Life , and Doctrine : the straying Sheepe , ( which now are Posting after sundry Sinnes , and Vanities , and those especially , which I haue here oppugned : ) might be more easily , and speedily , recalled from these wayes of Sinne , which are like to lead both them , and vs vnto destruction : and so both Sheepe , and Pastors , our Church , and State ; our Zion , and Ierusalem , yet preserued , in despite of all their Enemies : Which exact , and speedy reformation , the God of Mercies grant now vnto vs all , for his Sonne , and Mercies sake , Amen . The vnfained wel-wisher of thy priuate , and the publique welfare . WILLIAM PRYNNE . THE VNLOVELINESSE , OF LOVE-LOCKES . INfinite and many are the sinfull , strange , and monstrous Vanities , which this Vnconstant , Vaine , Fantastique , Idle , Proud , Effeminate , and wanton Age of ours , hath Hatched , and Produced in all the parts , and corners of the World ; but especially , in this our English climate ; which like another a Affricke , is alwayes bringing foorth some New , some Strange , Misshapen , or Prodigious formes , and Fashions , euery moment . Not to insist vpon those Lasciuious , Immodest , Whorish , or vngodly Fashions , and Attires , which Metamorphise , and Transforme , our Light , and Giddie Females of the Superior and Gentile ranke , into sundry Antique , Horred , and Out-landish shapes , from day , to day : which Fashions , and Attires both b God himselfe , c with sundry Fathers , and * Moderne Aut●ors , haue punctually condemned : Nor yet to mention , that Meretricious , Execrable , and Odious Art of Face-painting , ( a Vice so rife among vs , ) which d God himselfe , which e Fathers , which f Moderne Christian Authors , and g sundry Pagans , haue Sentenced , and Branded ; as a meere inuention of the Deuill : as an Vnnaturall , Detestable , Heathenish , Proud , Lasciuious , Whorish , and Infernall practise , peculiar vnto none but audacious Whores , and Stu●pets , or persons desperately Wicked : as a Baite , a Snare , or meere allectiue to Inescate , and Inamour others with vs ; as an Art that offers violence vnto God himselfe , in obliterating that Naturall , and liuely Image , Forme , and Beautie , which he hath stamped on his Creatures : in Correcting , Changing , and Nullifying of his Worke ; and so taxing him for an Imperfect , Bungling , or Vnskilfull Workeman : in preferring those artificiall Faces , and Infernall varnishes , which Satan hath Portraitured , and set out to Sale ; before that Naturall , and comely Countenance , Face , and Feature , which Gods owne Curious , and neuer-erring Finger hath carued out vnto vs : in changing that into a Counterfeite , False , and fained Picture , or a Rotten , painted Statue , which he hath made , a Reall , Liuely , Rationall , and holy Creature : and as a Pernicious , and Soule-deuouring Euill , which without Repentance , Dammes all such as vse it , to the depthes of Hell , from which there is n● Redemption : and causeth God to forget , yea , not to know them here ; and to disclaime , and vtterly renounce them in the day of Iudgement : because they want that royall Image , and Superscription , which Hee had stamped on them ; which I would our Painted Iezabels , Dames , and Ladyes would consider , in a Deliberate , Cordiall , and Soule-affecting manner , for feare they feele the smart , and terrour of it at the last : Not to insist ( I say ) on these , or many such like sinnes and vanities of our female sex , which would requi●e a large and ample volume to batter and confound them : I haue resolued for the present , to single out one sinful , shamefull , and vncomely vanitie , with which to grapple ; which hath lately seised on many effeminate , loose , licentiou● , singular , fantastique , and vaine-glorious perso●s● of our masculine , and more noble Sex : to wit , the nourishing and wearing of vnnaturall , shamefull , and vnlouely Lock●s , or Loue-lock●s , ( as they stile them : ) which now b●gin to grow into a h common , approoued , and receiued fashion , or vse among vs. These Loue●lockes , or E●re-lockes , in which too many of our Natio● haue of late begun to glory : what euer they may seeme to bee in the eyes , and iudgements of many humorous , singular , ●ffeminate , ruff●inly , vaine-glorious , or time seruing pe●sons , who repute and deeme them a very generous , necessary , beautifull , and comely orname●t : are yet notwithstanding● but so many i badges of infamie , effeminacy , vanitie , singularitie , pride , lasciuiousnesse , and shame , in the eyes of God , and in the iudgement of all godly Christians , and Graue or Ciuill men : yea , they are such vnnaturall , sinfull , and vnlawfull ornaments , that it is altogether vnseemely , and vnlawful for any to nourish , vse , or weare them . Lest this should seeme an harsh , a ●alse , or idle Paradox , to Ruffians , and such fantastique persons as are delighted in them . I will here propound some arguments , and reasons to euince this true , though strange and new Conclusion : That the nourishing , vsing , or wearing of Lockes , or Loue-lockes , is vtterly v●see●ely , odious , and vnlawfull vnto Christians : and thus I prooue it . First That which had its birth , its sou●se , and pedegree fro● the very Deuill hims●lfe , must needes bee odio●s , vnlawfull , and abominable , vnto Christians . But these our Loue-lockes had their birth , their sourse , and pedigree from the very Deuill himselfe . Therefore they must needes bee Odious , Vnlawfull , and Abominable vnto Christians . The Maior must bee yeelded , because no good thing can proceede from him , who is all and onely euill , both in himselfe , and all his actions , as the Deuill is : the Minor I shall backe and euidence , by the authority of Tertullian , who informes vs : that k all things which are not of God , are certainely the Deuils : But the wearing , and nourishing of these Loue-lockes , is not from God , ( no , nor yet from any of his Saints and Children , with whom they were neuer in vse as we can read of ; ) therefore they must needes b●e from the Deuill : And that they were so indeed , wee haue the expresse authoritie , of a learn●d , la●e , and reuerend Historian ; who i●formes vs in expresse tearmes : l That our sinister , and vnlouely Loue-lockes , had their generation , birth , and pedigree from the Heathenish , and Idolatrous Virginians , who tooke their patterne f●●● their Deuill Ockeus : who vsually appeared to them in 〈…〉 e of a man , with a long blacke Locke on the left side of 〈◊〉 head , hanging downe to his feete : so that if wee will resolue the generation of our Loue-lockes , into their first and true originall ; the Virginian D●uill Ockeus , will prooue to be the naturall Father , and inuentor of them . And shall we then , who professe our selues Christians ; we who haue giuen vp our names to Christ , and so solemnely vowed , and protested vnto God in our very Baptisme : to forsake the Deuill and all his Workes ; turne such prodigious , and incarnate Deuils , as to imitate the very Deuill himselfe , in this his guise and portraiture , which wee haue so seriously renounced in our very first initiation , and admittance into the Church of Christ ? Certainely , if the Deuill himselfe were the first inuentor of these fantastique and vaineglorious Loue-lockes ; this very thing doeth stampe such an vnlouelinesse , and vnlawfulnesse vpon them , as should cause all such who beare the name , or face of Christians , to abhorre them : this is my first argument . Secondly . Admit , that this obiection should chance to faile me , ( though I know not how it can well be shifted off : ) yet thus I argue in the second place . That which was , and is an Idle , Foolish , Vaine , Ridiculous , Effeminate , and Heathenish fashion , vse , and custome , of Idolatrous , Rude , Lasciuious , and Effeminate Infidels , and Pagans , must needes bee Sinfull , and Vnlawfull . But such is the nourishing , and wearing of these Loue-lockes . Therefore they must needes be Sinfull , and Vnlawfull . Th● Maior is irrefragable : because God himselfe hath expr●sly Commanded all Christians whatsoeuer ; m not to imitate , vse , or follow , the vaine , vnnaturall , ridiculous , Effemi●ate , or Heathenish Customes● Fashions , Guises , Rites , or Habits of Infidels , Pagans , Wicked , or Worldly men , but vtterly to abandon and disclaime them ; because Christ Iesus hath shed his rich and pretious Blood , of purpose to redeeme and free them from them : The Minor I shall euidence by sundry Testimonies : It is storied of the Effeminate , Luxurious , and Heathenish Sybaerites ; n that it was the common custome of their Citie , for their Youthes and Pages to weare , and nourish Loue-lockes tyed vp in golden Ribbands : o The Ancient Germanes did vse to weare long red Haire tyed vp in a knot , as our Loue-lockes sometimes are : The Heathenish , Barbarous , and Bloody p Tartars , doe vsually shaue the forepart of their Heads to their Crownes , from one Eare to the other , suffering their Haire to grow long on the hinder part of their Heads , like to our Women , of which they make two traces , or Loue-lockes , which they tie vp behinde their eares . The Infidell , and Idolatrous q Virginians , doe weare a long Loue-locke on the left side of their Heads ( as our English Ru●fians doe ) in imitation of Ockeus their Deuill-god : whence it was , that a Virginian comming into England , blamed our English men for not wea●ing a long locke as they did : affirming the God which wee worship● to bee no true God , because hee had no Loue-locke , as their Deuill Ockeus hath . The r Heathenish , and Pagan Inhabitants of Duharhe doe cut their Haire , leauing onely two curled L●ckes hanging downe from th●ir Temples , which they ●ye vp vnder their Chinnes : which Eare-lockes , the Author stiles a pestilent custome : s In Mexico there was a Monasterie of young men , who shaued the former part of their Heads , letting the Haire on the h●nder part to grow , about the breadth of foure fingers , which they ●yed vp in trusses● The t Maxyes did vse t● pole the lef● side of their Heads , ( as our Loue-locke wearers doe the right , ) suffering the Haire on the right side to grow long , in nature of our Loue-lockes . u The Priests of Sybil● called Curetes , the AE●olians , Arabians , Ionians , Mysians , and Machlians , did vse to pole the forepart of their Heads , lest their Enemies should take hold of their Haire ; and so gaine aduantage of them in their Warres : leauing their Haire long behinde . x Musouius in his Booke de Tonsura● makes mention of some Pagans , who did not pole all their Head alike , but did cut their Haire somewhat short before , and let it grow long behinde : This ( saith hee ) though it may seeme to bee somewhat comely , yet it hath much deformitie in it , neither doeth it any whit differ from the culture , and elegancie of Women : for they doe plaite some parts of their Hair● ; other parts of it they suffer to hang downe at length , and the rest th●y dresse after another fashion● that they may seeme more beautifull . In like manner men who are thus polled , bewray that they desire to s●eme faire to those whom they study to please● whil●s they cut away some of their Haire , and compose the rest in such a manner , as may make them seeme more beautifull a●ong Women and Children , whose praise they doe affect : which is an Effeminate , Womanish , Voluptuou● , and Vnmanly thing : A worthy censure of a Pagan on these Effeminate , and Lasciuious Loue-lockes , which should cause all Christians to abhorre them . And to conclude this proofe : The y Idola●rous Chinians , Persians , and Dacians , though so●e of them shaue their Heads full often , yet they leaue a Locke , or Tuft of Haire vpon th●ir Crownes about two foote long , that thereby ●hey may bee more e●sily carried into Heauen after their death : A very substantiall and worthy reason for the vse of Loue-lockes , if men might be carried vp to Heauen by them , as these Idolaters & Mahometans dreame : whereas in truth , they serue for no other purpose , but to giue the Deuill holdfast , to draw vs by them into Hell : a fitting place for such vaine , Effeminate , ruffianly , Lasciuious , Proud , Singular , and Fantastique persons , as our Loue-locke wearers , for the most part are : You see now by these precedent Histories ; that the nourishing , vse , and wea●ing of these vnlouely Loue-lockes , was common among Idolatrous Infidels , and Vaine , Effeminate , Barbarous , Vnciuill , and Lasciuious Pagans , whose Custome , Guise , and Gracelesse fashions , no Christians are to imitate : 〈◊〉 for my owne part , I neuer heard nor read as yet , that they were euer worne , vsed , or approoued by any Sincere , Sober , Graue , or godly Christians in former ages : Wherefore it must needes bee a shame , if not a sinne for vs who beare the habit and name of Christians , to deuiate from the vse and custome of our Countrey , and from the patterne , and practise of the z Saints in former ages , in taking vp these Vaine , Effeminate , Lasciuious , and vnnaturall Loue-lockes , in imitation of these Rude , these Barbarous , Effeminate , Idolatrous , and Gracelesse Pagans , whose Guise , whose Wayes , whose Fashions , Rites , and Customes , no Christians are to follow . Thirdly . If these two arguments will not conuince our Loue-locke wearers , then let them hearken to a third , from which there can be no euasion . That which is contrary to the very Word of God , and Law of Nature , must needes be Euill , Sinfull , Vnlawfull , and Abominable . But the nourishing , and wearing of Loue-lockes , is contrary to the Word of God , and Law of Nature . Therefore it must ne●●es be Euill , Sinfull , Vnlawfull , and Abominable . The Maior no man dares controule , vnlesse hee will Atheistically condemne both God and Nature too : the assumption I shall prooue in both particulars : First I say , that the nourishing , or wearing of Loue-lockes is contrary to the very Word of God : as is manifest by Ezech. 44. 20. compared with Leuit. 29.27 , and 21.5 . They shall not shaue , nor round , nor make bald their heads , nor suffer their Lockes to grow long , they shall onely pole their Heads , and by the 1. Cor. 11.14 . where the Scripture , and Nature it selfe informe vs : that it is a shame for a man to weare long Haire : Now those who weare , or nourish Loue lockes : they doe not pole their Heads : they weare long Haire ; and they suffer their Lockes to grow long : therfore they expressely oppose , and contradict the word of God. If any now reply , that these Scriptures extend not vnto such as nourish Loue-lockes , but to such as nourish all their Haire , suffering it to grow out vnto its full and largest length ; as the a Massalian heretiques , ( who are therefore taxed by Epiphanius : ) the b Lacedemonians by reason of Lycurgus his Law and direction : who thought , that long Haire would make those that were comely , m●r● beautifull : and those who were deformed , more terrible to their Enemies : the c ancient Romans , till foure hundred fiftie and foure yeeres after the building of Rome : the d Lyceans : the e Argiues , or Grecians , f Germans , g French men , h P●ntingal●s , i Arabians , k Scythians , l Parthians , m Cumaeans , n Indians , o Hispanolians , p Mexican Priests , q Plesco●ians , r Waymeeres , s t Sueuians , u Hagarens , x Assyrians , y Thracians , z Seres , a Iberians , b Basserani , c Anians , d Pigmies , e Ginneans , f Chineans , g Malucchians , h Iapanites , i Curiamans , k Chicoranes , l Ancient Brittons , and other m Idolatrous , Barbarous , and Heathenish Nations of Moderne and Ancient times ; together with some ( n ) particular men , are Recorded to haue done ; and not of those who onely suffer a little part , and parcell of their Haire to grow long , cutting the rest as others doe : To this I answere first ; that the same law which prohibites the nourishing of the whole , doeth virtually , nay , positiuely disalow the nourishing of any part : because euery part is actually included in the whole ; therefore these Scriptures doe condemne all such , as nourish onely their Loue-lockes , as well as such as suffer all their Haire to grow long : Secondly , I answere ; that these Scriptures admit of no apporciament : for they command men to pole their Heads , not part of their Heades ; and not to suffer their Lockes to grow long : in the number of which Lockes , these Loue-lockes are included● especially since this Precept is a vniuersall Negatiue : Loue-lockes , are Lockes : they are long Haire , which is a shame to men that weare it ; therefore they are vndoubtedly included within , and so punctually condemned by these Scriptures : Thirdly , the wearing of these Loue-lockes , is as great , ( if not a greater ) badge of Leuitie . Vanitie , Singularitie , and Effeminacy , as the nourishing of all the Haire : therefore both of them are equally condemned by the Scriptures : Secondly , as the nourishing and wearing of Loue-lockes , and long Haire , beyond the ordinary , and decent length of the more Ciuill , Graue , Religious , and Sobet ranke of men , is contrary to the Word of God : euen so it is directly contrary to the Law of Nature o which no Custome can controule : Which I prooue , fi●st , by the expresse Testimonie of the Scriptures : p Doeth not Nature it s●lfe teach you ( saith the Apostle ) that if a Man haue long Haire , it is a shame vnto him ? but if a Woman haue long Haire , it is a Glory to her , for it is giuen to her for a couering : the Apostle here informed vs ; that the nourishing , and wearing of long Haire in men , is q contrary to Nature : and hee confirmes this assertion , by these reasons : That ( saith he ) which euen by the voyce , and verdict of Nature , is a shame to Men ; that which is properly , and Naturally a Womans glory : and which God , and Nature hath bequeathed vnto Women , for a speciall vse ; to wit , for a r naturall Couering , or Vaile , and for a Badge , or Embleme of their subiection to their Husbands ; must needes be Vnnaturall , and so Vnlawfull vnto Men : But the wearing , and nourishing of long Haire , ( and so of Loue-lockes , ) euen by the voyce , and verdict of Nature , is a shame to Men ; it is the Naturall , and proper Glory of none but Women , to whom God , and Nature haue beque●thed it for a speciall vse ; to wit , for a naturall Couering , or Vaile , and for a Badge , or Embleme of subiection to their Husbands : therefore it must needes be Vnnaturall , and so Vnlawfull vnto men , euen by the Apostles Testimony : Secondly , that which Naturall , and Ciuill men doe loathe , abhorre , and vtterly condemne , euen from the very grounds and principles of Nature , must needes be opposite , and contrary to the Law of Nature : But euen naturall and Ciuill men doe vtterly abhorre , condemne , and loathe the nourishing , and wearing of these Loue-lockes , and Ruffianly , or excessiue long Haire ; their very Hearts , and stomackes , doe rise vp in indignation against them , and abhorre the very sight , and thoughts of them , ( as euery mans owne experience can sufficiently testifie , ) and that from the very grounds , and principle● of Nature , which hath stamped , and ingrauen in mens Hearts , a secret antipathie , and dislike against these Loue-lockes , and long Haire in men : Hence was it , s that Pope Benedict the ninth enioyned all the Polonians vpon release of Cazimir the first their King , who had entred into Religion ; to cut their Haire aboue their Eares , and not to suffer it to grow long : Hence was it , that t Theophilus the Emperour enacted a Law ; that all men should cut their Haire short , and that no Roman should suffer it to grow below his necke , vnder paine of seuere whipping : Hence was it , that u King Henrie the first , commanded mens long Haire to be cut off ( as our Iustices , and Iudges at the Assises oft times doe , ) as being against God , and Natures Law : ( an Iniunction which would well befit our Ruffianly times : ) therefore they must needs be contrary to the Law of Nature . Thirdly , the very Law of Nature doeth instigate , and teach all Ciuill , Graue , and Sober men , who liue vnder any Good , and Ciuill gouernment , to weare their Haire of a moderate , and decent length , and to auoid the wearing , and nourishing of these Loue-lockes , and immoderate long Haire : What is the reason that our Nation did generally heretofore , and doeth yet for the most part , cut their Haire of a Decent , Graue , and Comely manner , without any reseruation of a Loue-locke ; is it not more from the very direction , law , aduise , or dictate of x Nature , which doeth secretly informe them of the decency , and fitnesse of it , then from any binding Law , or custome of our Countrey ? doubtlesse it is . If then Nature doeth teach men thus to cut their Haire : the nourishing of womanish , and long vnshorne Haire , together with the reseruation of these Effeminate , Fantastique , Ridiculous , and vnciuill Loue-lockes , must needes be contrary to the Law of Nature . Lastly , that which sauours of Leuitie , Vanitie , Pride , Vain●glory , Singularitie , Eff●minacy , Wantonnesse , Lasciuiousnesse , Licentiousnesse , Selfe-conceitednesse , or the like , must needes bee contrary to the Law of Nature , because y these sinnes and vices are so : But for men to weare long Haire , or Loue-lockes , in any Christian , or ciuill Common-wealth ( as ours is ) contrary to the common vse and practise of our Countrey , doeth sauour of all these : therefore it must needes be contrary to the Law of Nature . Now that you may know , that it is contrary to the law of God , and Nature , for men to weare , or nourish Loue-lockes , or extraordinary long H●ire : consider but what the Fathe●s , and others haue Recorded to this purpose : z Clemens Romanus ( if the Booke be his : ) enioynes men to pole their Heads , and not to suffer th●ir Haire to grow long , least the nourishing , and perfuming of their Haire , should be a meanes to inflame their lusts , and to illaqueate , or inamour Women with them : yea , hee saith ●xpr●●sely , that it is Vnlawfull for any Christian , or Man of God , to frizell , or frounce , to pouder or coloure his Haire , to suffer it to grow long , or to fold it together , or tye it vp with an haire-lace , because it is Effeminate , and contrary to the Law of God. a Clemens Alexandrinus , as he doeth vtterly condemne the b colouring , poudring , frizeling , curling , and Effeminate , and Meretricious dressing , adorning , and composing of the Haire , both in the male , and female sex : ( a vice and fault to rife among vs , ) so hee likewise commands men to weare their Haire of a moderate , and decent length , and not to suffer it to grow long , not yet to binde it vp in fillets like women , as the Frankes , and Scythians doe : They saith c Saint Cyprian , are of the Deuils Court and Pallace , not of Christs : who transforme themselues into women , with womanish Haire , and so deface their m●sculine dignitie , not without the iniury , and wrong of Nature : a true and terrible speech , sufficient to startle all Effeminate , Hairy , Poudred , Frizled , and excrement-adoring Ruffians . d Epiphanius condem●es the Massalian heretiques very much , for nourishing their Haire like women ; informing them , that long Haire was contrary to the Catholique Church , and Apostoli●ue Doctrine ; which teach vs , that a man must not weare long Haire , in as much as hee is the Image , and Glory of God : so that he which weareth long Haire , doeth dishonour Christ his Head , and sinnes against the Law of Nature , which teacheth vs ; that it is a shame for a man to weare long Haire : e Paulinus , f Saint Ambrose , and g Saint Chrysostome , informes vs , that it is a shame , yea , a great sinne , for a man to weare long Haire at any time , because it is contrary to the order of Nature , and the Law of God ; because it is giuen to Women by the constitution of God , and Nature , ( which ought not to be violated , ) for a couering , and for a ba●ge , and token of subiection : whence Chrysostome condemnes such , who thought h it no small part of their Religion to nourish their Haire : Saint Hierome , certifieth , that all such men as doe Effeminately nourish their Haire , and set it out by the Looking●glasse ; ( which is the proper passion and madnesse of Women , ) shall surely perish : Yea , i hee condemnes the wearing of long Haire , together with the Colouring , Crisping , Frizling , and Poudring of it , as a sinne and vanitie : and aduiseth men not to shaue nor make bald their Heads , as the Priests , and Worshippers of k Isis , and S●rapis did in former times ; ( and as the Popish Monkes and shauelings now : ) nor yet to suffer it to grow long , which is proper vnto Souldiers , Barbarians , and riotous persons ; but to cut it of a moderate , and decent length : l Primasius informes vs , that Saint Paul did expressely note , and taxe the Corinthians , for suffering their Haire to grow long : as being a scandalous , and an offensiue thing : m Theophylact affirmeth , that the man who nouri●heth his Haire , is worthy of reproofe , because hee doeth transgresse the Lawes of Nature , and take vpon him the habit , and forme of a Woman , and a signe of subiection , against Gods owne institution ; who hath ordained him to be a Prince , and a Ruler : n S. Bernard doeth expressely condemne all such ( though they are Souldiers ) who weare long Haire ; commanding them to cut their Haire , because it is a shame for a man to nourish it : So that by these authorities , to omit o others , the wearing of excessiue long Haire , or Loue-lockes , is directly contrary to the Law of God , and Nature : If you now obiect , p that the Nazarites were to nourish their Haire , and not to suffer any rasor to passe vpon their heads , during the time of their vow , or separation : therefore men may weare Loue-lockes , and long Haire : Now I answere first , that the Nazarites had a speciall Command to nourish their Haire ; not continually , but till their vowes were out , and then they were to cut it off : but we haue now no such command , therefore q we must ●ot doe it . Secondly , they did nourish their Haire , out of obedience , and holy deuotion vnto God : whereas men in our dayes , doe nourish their Haire and Loue-lockes , out of vaine-glory , pride , effeminacy , singularitie , lasciuiousnesse , and such like sinister , and sinfull ends : Thirdly , they during the time of their seperation , did nourish all their Haire , and not one small or little portion of it , as our Loue-locke wearers doe : Fourthly , they onely by the Law of God were to nourish their Haire , and none else : therefore , this example doeth euidently prooue ; that all men else , are not to nourish , but to clip and cut their Haire : Fiftly , the nourishing of their Haire was typicall ; typifying vnto vs ; either Christ himselfe , or the graces , and beauty of Christ : or the Saints , and Church of Christ , as p some obserue : therefore wee may , wee must not imitate them , because all types are ceased now● Lastly , God himselfe commands q all such as are to pray vnto him with vncouered heads , to sheare and cut their Haire : yea , r if a Woman will come , and pray to God with her head vncouered ( as many doe ) shee also is to bee shorne , because shee is vncouered : But all s men are to pray to God with vncouered heads , for as much as they are the Image , and glory of God , and to expresse that holy reuerence , and feare which they owe to him : ( especially in the t House and place of Prayer , or Presence-chamber of their Lord and God , where most men now a dayes sit couered ; as if they owed no reuerence , feare , nor seruice , to the Lord ; or as if they came for to out-face him , and not to pray , and stoope vnto him : ) Therefore all m●n are to cut their Haire , and not to nourish it as the Nazarites did ; because it is against the Law of God , and Nature : Loue-lockes , a●d excessiue long Haire beyond the ordinary , graue , and decent length , are both against the Lawes of God , and Nature , as I haue already prooued ; and will any man then be so vngodly , or vnnaturall , as still to weare and nourish them , and not to cut them off ? Let Ru●●ians , and professed Loue-locke weares , now at last consider this ; that they transgresse the Lawes of God , and Nature . If then they are , or will bee Christians , as they professe themselues to be , let this Law of God instruct them : if they are but naturall and carnall men , let then this u Law of Nature teach them , to cassheere their ruffianly Haire , and Loue-lockes for the time to come , for feare they fight against thems●lues & nature ; & so incurre the euerlasting penalty , & censure , both of the Law of God , & Nature , at the last . But it may bee some will here obiect and say ; that the Haire , and Loue-lockes which they weare , are supposititious , false , and counterfeit , and not their owne : therefore they violate no Law of God , nor Nature , since the long Haire they vse , is but borrowed , and aduenticious , their owne being sh●rt enough : perchance , but little or none at all . To this I answere first ; that the wearing of counterfeite , false , and supposititious Haire , is x vtterly vnlawfull , though it bee now so rife and common , both in our Masculine , and Female sex : First , because wee haue no Precept , no Record , no Warrant , nor Example for it in the Scriptures , y which are the onely Rule wee are to walke by : The Idolatrous and Effeminate z Medes , ( not any Saints , nor Christians that we can read of , ) were the first that vsed this false , and counterfeite Haire : therefore Christians may not vse it . Secondly , because God hath giuen euery man & woman such Haire , as is most naturall , and sutable vnto them , of purpose that they should weare and vse it , and not contemne it , nor be ashamed of it : those th●refore who dislike the quantitie , or qualitie of that Haire , which Gods wisedome hath assigned to them , and there●ore purchase the hairie excrements of some other person , to Adorne and Beautifie their Heads with all ; must needes incurre Gods Iudgement ; because they taxe and censure God , and labour to correct , and change his Worke : Thirdly , because this wearing of false and counterf●ite Haire , doeth alway arise ●rom pride and vaine-glory : in that wee desire to a be more beautif●ll , and comly then God hath made vs : or from concupiscence , ●r vncleann●sse , in that we seeke to inescate , and inamour those with this artificiall and acquisite Haire , and beautie , which our owne naturall Haire , and feature would not mooue : or from a vaine , and sinfull leuitie of minde , wherby we desire to take vp , and follow ●he vaine , abominable , wicked , and worldly guises , fashions , and customes of the times , which Christians must , a abominate : or out of a vaine-glorious , and fantastique desire of singularitie , or differencing our selues from others : or out of an intent , or purpose to delude , and cousen others , by perswading them by this Hellish wile : that our Haire , and so our Complexions , Constitutions , and Conditions , ( which are oft discouered by the Haire , ) are not the same they are : or out of a cursed obstinacy , Rebellion , and Disobedience to God , and to his Lawes , or to the Counsell , Aduice , and Admonition of his Saints , and Ministers , whom wee purpose and intend to crosse , to thwart and grieue , by our Rebellious , Gracelesse , Wanton , and Vngodly liues : These I say , or some of these , are the onely true , and proper grounds , and ends , why Men or Women weare this false , and counterfeite Haire ; now these are all Vnlawfull , Wicked , and Abominable : therefore , the very wearing of this ascititious Haire , must bee so too : This Clemens Alexandrinus knew full well : whence hee informes vs ; b That false and counterfeite Haire , is vtterly to be reiected , and that it is a very wicked thing , to attire the head , with dead and ascititious Haire . For on whom doeth the Elder lay his hands ? Whom doeth hee blesse ? Not the Man or Woman , who are thus attired ; but anothers Haire , and by it , anothers head . If then the Man bee the Womans head , and Christ the Mans : how can it but be a wicked fact for a Woman to weare false Haire , by which shee fals into a double sinne ? For they deceiue their Husba●ds by their excessi●e Haire ; and they disgrace the Lord , as much as in ther● lies , whiles they are whor●shly attired to the deceit of the trueth , and accurse that head , which is truely beautifull ; thus farre Clemens . Tertullian writing against the pride and vaine attires of Women , condemnes their false , and counterfeit● Haire among the rest : c Moreouer ye annex ( saith he ) I know not what enormities of Periwiges , and counterfeit● Haire ; sometimes vpon the crowne of the head like an Hat ; sometimes behind in the poll : It is a strange thing , that they thus striue against the commandements of the Lord. It is written , that no man can adde to his stature : yet you adde vnto your weight , by adding Bracelets , and Bosses to your neckes : If you are not ashamed of the enormitie , yet be ashamed of the defilement ; lest thou annex to thy Christian and holy head , the excrements , or spoile of some strange , perhaps some vncleane and sinfull head , that is destinated vnto Hell it selfe : wherefore thrust away this bondage of attire from your fore-heads . You labour to seeme beautifull in vaine ; in vaine doe you send for the most exquisite Tire-women : God commands you to bee vailed ; lest any part of your heads should be seene . Would to God I wretched man could lift vp my head among you in the day of Christs exaltation , to see whether or no you should rise againe , with the same varnish , painting , and head attire , which now you beare ; or whether the Angels should take you vp into the Cloudes , to meete Christ Iesus as you are now attired , and set out : If these things be good , and of God now , they would then accompany you , and inioy their places in the Resurrection : but nothing can rise againe , but pure flesh and Spirit ; therefore thes● things which rise not againe , neither in the flesh , nor spirit , are condemned , because they are not of God. Abstaine from damned things , for the present : Let God now finde you such , as hee shall finde you then . d Saint Hierome , and Saint Chrysostome , taxe all such , for Gracelesse , Carnall , and Worldly persons , who paint their faces , who frounce , and curle their Haire , or adorne , attire , and set out their heads with false , and borrowed Haire : e Saint Cyprian , and Paulinus , also doe the like ; therefore , by the voyce and verdict of the Fathers , concurring with the precedent reason , the wearing of false and counterfeite Haire , either in Men or Women , must needes bee sinfull and vnlawfull : Fourthly , it must needes be so , because f it is impos●ible , that hee or shee , should haue a true ; a sound , sincere , and vpright heart , who hath a false , a counterfeite , and deceitfull head : A false , a vaine , or proud head , is alwayes a presage , resemblance , or concomitant of an hollow , vaine , and hautie heart . Hence was it ; g that King Philip associating a friend of Antipaters , with his Iudges , perceiuing him afterwards to coloure his Haire , and Beard , remooued him from his place : affirming , that hee could not beleeue , that such a one would prooue Iust , and Faithfull , in the determination of causes , who was so perfidious , and treacherous to his owne Haire : As a proud head , and an humble heart , or a lasciuious , vaine , and meritricious head , and an honest , modest , chast , and sober heart , doe seldome , or neuer goe together : So h a false , a counterfeite , an artificiall , or aduenticious Head , or Face , and an Honest , Vpright , Faithfull , Tr●e , and gracious Heart , doe seldome ( and if I am not much mistaken , ) neuer meete , in one , and the selfe-same person . Such as the Head is , such is the Heart , there being such a mutuall , and reciprocall intercourse betweene the Head , and the Heart : that a false Heart , will quickly vitiate , and corrupt , an honest , naturall , plaine , and modest Head ; and a counterfeite , and artificiall Head , an vpright , true , and humble Heart . Since therefore , the wearing of aduenticious Haire ; ( which the Lasciuious i Heathen Poet , doeth much condemne in amourous Women ; though many who would bee deemed chast , and modest Matrons , are not ashamed for to weare it : euen in the very face , and presence of God himselfe , as if they meaned to outbraue him : ) i● alwayes a badge , or Embleme , if not a cause , of a false , a vaine , a wanton , proud , deceitfull , and immodest Heart ; it cannot but be euill , and vtterly vnlawfull vnto such , who practise , or professe Religion . Lastly , the k Fathers , doe with one consent auerre , the colouring of our owne Haire with an artificiall dye , ( which is now in vse among vs , as well as among the l Indians , m French , and n others heretofore : ) to bee vtterly vnlawfull , and abominable : because it doeth disapprooue , correct , and change the worke of God : because it is but a meere inuention , worke , and figment of the Deuill : because it sauoureth of pride , lasciuio●snesse , effeminacy , vanitie , and selfe-seeking : and doeth as much as in it lies oppose , nay , thwart , and falsifie the very Wordes of Christ : who informeth vs , o that wee cannot so much as make one Haire of our head , white , or bl●cke , with all our fa●s●● and artificiall dyes , which will p quickly fade and lose their luster , because they are but false and counterfeite . Now those who weare false Haire , or Pe●iwigges , q or frizled , and powdred bushes of borrowed excrement , as if they were ashamed of the head , of Gods making , and proud of the tire-womans : whether it be to follow the fashion , or out of dislike of their owne naturall Haire ; or out of pride , lasciuiousnesse , vanitie of mind , affectionate beautie , or the like : or else out of a d●sire to couer , and conceale their baldnesse , ( for which r Synesius , s Erasmus , and the t Poet ieere , and vtterly condemne them : ) doe offer as great violence , and iniurie to the worke , and Wisedome of God , and to this speech of Christ , as those that colour , powder , paint , or dye their Haire : therefore they must needes offend God in it : and so by consequence , the wearing of false , and coun●erfeite Haire , or Loue lockes , must needes bee euill . But admit that it were Lawfull , either for men or women , to weare this borrowed , false , or apposititious Haire , which I can neuer grant : yet for men to weare it of an excessi●e length , must needes bee euill : As men who weare false Haire , or Periwigs , doe commonly affirme , u and sweare them to be their owne , ( pe●haps , vpon this euasion , that they haue paid well for them : ) and would ha●e all men deeme th●m for their naturall , and natiue Haire ; so they ought to weare them of the same proportion , length , and fashion , as if they were their proper Haire , w●thout the reseruation of a Locke : because the rules for naturall● must regulate , an● square out the length of artificia●l Haire . So that a man must neitheir weare a naturall , no● artificiall , borrowed , or aduenticious Locke , because it is contrary to the Word of God , and Law of Nature : which is my third , but not my meanest argument , against these Loue-lockes . Fourthly . That which is an ordinary , and common Badge , or Embleme of Effeminacy , Pride , Vaine-glory , Lasciuiousnesse , Inciuilitie , Licentiousnesse , and Deboistnesse : must needes be Odious , Vnseemely , and Vnlawfull vnto Christians . But the wearing● and nourishing of these Loue-lockes , is an ordinary , and common Badge , or Embleme of Effeminacy , Pride , Vaine-glory , Lasciuiousnesse , Inciuilitie , Licentiousnesse , and Deboistnesse . Therefore it must needes be Odious , Vnseemely , and Vnlawfull vnto Christians . The Maior is irrefragable , because Christians are x to abstaine from the very appearance , and shadowes : much more from the characters , badges , and f●uites of Euill . The Minor , I shall backe and fortifie : not onely by the authoritie of y Saint Basil , z Clemens Romanus , a Saint Heirom , b Saint Cyprian , c Clemens Alexandrinus , d Tertullian , and e Theophylact : who taxe and censure such as weare long Haire , for Effeminate , Proud , Vaine-glorious , Lasciuious , Vnchast , Intemperate , Deboist , and Riotous persons ; because their very Haire● discouer , and proclaime them to be such : But likewise by the testimonie of Athenaeus , f who obserueth this as a badge of effeminacy in the Sybarites , Iapiges , Samians , and Colophonians , that they wore long Haire , and that they suffered their Pages , and Children to weare Lockes , which they tyed vp in golden ribbands : by the suffrage of g Seneca the Tragedian : who au●rreth ; that none can stile him a valiant man , whose long staring Haire is bedewed with spicknar : and by the practise of Aristodemus the Tyrant : h who when he would Effeminate the Cumaeans , for feare they should rebell against him : enioyned them to nourish their Haire , and to bind it vp in trusses or fi●●ets like Women . Long haeire then ( much more the nourishing of a Frizled , Poudred , and fantastique Loue-locke ) must needs be an i Embleme , and Ensigne of Effeminacy , Lasciuiousnesse , and Vaine-glory . And doeth not our owne experience testifie as much ? What Wise , what Graue , what Religious , or Iudicious man among vs is there ; but when hee beholds a man that weares a Locke , will presently repute , and deeme him , either an Eff●minate , Lasciuious , or Wanton person : or a Proud , a Singular , Humourous , Fantastique , or Vaine-glorious Spirit : or a Deboist , a Riotous , Licentious , and Prodiall Ruffian ; or a k vaine , a shallow pated , a giddy-headed , or new-fangled Nouice : euen from this very ground , because he weares a Locke : Most that weare these Lockes , are notoriously knowne to bee such as these : wherefore men vpon the very first view deeme them such ; because their Lockes describe , discipher , and proclaime them to be such . The Minor therefore must bee granted , and the conclusion too . Fiftly . That which is Odious , l Scandalous , Offensi●e , and of ill report among the Best , the Holiest , the Wisest , Grauest , and Ciuiler sort of Men , m ●●●t needes bee Euill , Sinfull , and Vnlawfull vnto Christians : witnesse Rom. 12.17 . 1. Cor. 10.32 , 33. Phil. 2.15 , 16. and chap. 4.8 . which are expre●●e in point . But such is the nourishing , and wearing of Loue-locke , as experience testifieth : for the Best , the Holiest , the Wisest , Gra●est , and Ci●iler sort of Men , both young and old : as they condemne it in their practise , in that they weare , and vse no Lockes as others doe ; so they reiect , and censure , Loue-lockes in their Iudgements , as Vaine , Effeminate , Odious , Vnciuill , Fantastique , Lasciuious , Vnnaturall , Licentious , Humourous , and vndecent Vanities , which suite not well with Ciuill Men , much lesse with Christians . Therefore they must needes be Euill , Sinfull , and Vnlawfull vnto Christians . Sixtly . That which in its very best acception , is but a meere Ridiculous , Foolish , Childish , and Fantastique toy , or Vanitie ; must needes bee Euill , Sinfull , Vnlawfull , and Vnseemely vnto Christians . But the nourishing , and wearing of Loue-lockes , in its very best acceptation , is but a meere n Ridiculous , Foolish , Childish , and Fantastique toy , or Vanitie . Therefore it ●ust needes be Eui●● , Sinfull , V●lawful , and Vnseemely vnto Christians . The Maior is without controule ; because God himselfe enioynes vs : o not to delight in vanitie ; p not to follow after vaine things , which cannot profit , nor doe vs good in our latter end ; q not to lift vp our hearts vnto vanitie , for they which doe so , shall neuer ascend into the hill of the Lord. For the trueth of the Minor , I appeale not onely to the voyce , and verdict , of all Ci●ill , Graue , Religious , wise , and sober men ; who deeme these Loue-lockes , Foolish , and Fantastique toyes , and Vanities ; but likewise to the Consciences , and Iudgements of q such as weare these Loue-lockes , and are most of all deuoted , & inclined to them : who when they are demanded , why they nourish them ; can yeeld no other true , or solid ground , or reason for it , but only this , which is far worse then none at all : that it is only the Leuitie , & Vanitie of their mindes : or the Foolish , and Fantastique custome , Humour , and fashion of the Times , and nothing else , that mooues them to it . So that these Loue-lockes , euen in the eyes , and Iudgements of such as doe adore them most , are but idle toyes , & foolish vanities : and therefore Christians may , nay , must not vse them . Seuenthly . That which is a badge , a note , or Ensigne , of wilfull , and affected singularitie : a violation of the decent , laudable , and receiued fashion , guise , and custome of our Countrey : and a kinde of breach of ciuill societie among men : must needes bee odious , vnseemely , r Vnlawfull , and vnwarrantable . But the wearing , and nourishing of Loue-lockes , is a badge , a note , or Ensigne , of wilfull , and affected singularitie : a violation of the decent , laudable , and receiued fashion , guise , and custome of our Countrey : and a kinde of breach of ciuill societie among Men. Therefore it must needes bee Odious , Vnseemely , Vnlawfull , and Vnwarrantable . The Maior is warranted , not onely by the grounds of State , and Pollicie : which condemne all innouations , and factious singularitie , as well in habits , fashions , manners , and attiers , as in Lawes , and Gouernment : and deeme the s ancient Customes , Guises , and F●shions of a Countrey , as obseruable , and vn●iolable , as the very fundamentall Lawes , and Statutes of it : but likewise by the rules of Christianitie , and Religion : which condemne all a singularitie , strangenesse , and contrarietie , not onely in b Manners , but in c Aparell , d Haire , and e Gestures too ; enioyning all Christians : though not f to conforme themselues , to the Carnall , Idl● , Si●●full , Vaine , Lasciuious , Proud , and Want on Fashions of the world , g from which Christ Iesus hath Redeemed them : Yet as much as in them lye● , h to liue louingly , and pea●eably with all men ; endeauouring to keepe the vnitie of the Spirit in the bond of Loue ; i by confining themselues to the laudable , ancient , decent , comely , and receiued fashions , and custome of the State , and Countrey where they liue ; as farre f●orth , as they are consonant , and not repugnant to the Law of God , or Nature . The Minor is most cleare and euident , by its owne light : For is not this a Badge , a Note , or Ensigne of Wilfull , Factious , and Affected ingularitie , ( and so of Pride , and Selfe-conceit , k which are the Nurse , and Mother of it : ) for some few particular , or priuate Guiddy , Braine-sicke , Humourous , Vaine-glorious , and Fantastique Spirits , to introduce a new-fangled Guise and Fashion , of nourishing and wearing Loue-lockes , without any publike warrant , or allowance ; contrary to the Manner , Custome , Vse , and Tonsure of our owne , or other Ciuill , Graue , Religious , Wise , and P●udent Na●ions : that so they may d●ff●rence , distinguish , and diuide themselues from others of the common ranke and Cut , * as if they were ashamed of their natiue Countrey : or as if l they were descended from some other Nation , or Goue●n●d by some other Customes , Lawes , or Constitutions , then others of their Countrey-men , Fellowes , Kinred , Neighbours , and Companions are ? Certainely , if this bee not Affected , Grosse , and Wilfull Singularitie , there is no such thing as Singularitie , or breach of Ciuill societie in the World. This Martiall , and Tertullian knew : whence , they condemne such for Singular , and Fantastique persons , who varied from the cut and Tonsure of their Countrey , as their authorities in the Margent testifie : m It was noted as a point of Shamelesnesse , and Singularitie in Nero , though an Emperour ; that hee oftentimes wore his Haire combed backeward into his poll , in an affected , and ouer curious manner , after the Greeke fashion : If this were Effeminacy , and Singularitie in a Roman Emperour , much more are Loue-lockes , in our French-English Subiects . I haue read of some n Humourous , and Singular persons in France , who came at last to be stiled Secta Rasorum , or the Sect of Shauelings : because they shaued off one side of their Beardes ; o as Hanun shaued off one halfe of the Beardes of Dauids messengers in contempt , and scorne : ) that so they might be knowne , and differenced from other men : and may not our Loue-locke weares , p who pole one side of their heads , and let the other grow long ● of purpose to discriminate themselues from others ; bee stiled a Sect , and Faction as well as they ? q The Maxyes , are taxed , and noted by Historians , as a Singular , Fantastique , and Auerse kinde of people : for polling the left side of their heads onely , and letting the right side grow long , and bushie , contrary to the fashion of all other Nations : and may not our fickle , and vnconstant Englishmen , who pole the right side of their heads , and l●t the left grow out into Ruffianly , and ●ffeminate Loue-lockes , contrary to the Guise , and Fashion of their Countrey , incurre the selfe-same censure ? vndoubtedly they may . If a man should seriously propound this question , to any of our Loue-locke Ruffians : what are the proper , true , and genuine grounds , or motiues , that induce and mooue them for to weare these Lockes , contrary to the practise , and custome of their Countrey , and of the Ciuiler , Grauer , and more Religious sort of men ? their Hearts , and Consciences , could giue no other answere , but onely this : that Pride , and Singul●ritie , are the onely grounds , and causes of it : r The reason why they loathe that natur●ll plaine and common cut , which euery man obserues , and chuse this new one of th●ir owne ; is onely this : because they would bee singular , and somewhat different from the v●lger Crue : or because they would imitate some Frenchefied , or outlandish Mounseir , who hath nothing else to make him famous , ( I should say infamous , ) but an Effeminate , Ruffianly , Vgly , and d●formed Locke . And is not this a sure Badge , and Character , of Singularitie , and Auersnesse : is it not a kinde of breach , of ciuill societie ; and a violation of the Guise , the Fashion , and Laud●ble , Dec●n● , and app●ooued custome of our Countrey , s from which we ought not for to vary , without some grand , or weighty cause : ) to contemne the ciuill Cut , and ancient Tonsure of our Countrey , as if wee were ashamed of , or dis●ontented with it ; and to follow this new-fangled , t Horred , Strange , Mishapen , Womanish , and Outlandish Guise , and Fashion , which doeth in a manner seperate , and diuide vs from the communitie and body of our proper Nation , as if wee had no harmonie , nor communion with it ; or were no limbes , nor members of it ? vndoubtedly it is . Wherefore , wee may iustly say of all our impudent , Ruffianly , and shameles●e Loue-locke fosterers , ( who are Odious , and blame-worthy , euen in this respect , u that they suite not with that whole , of which they doe professe themselues a part , ) as Saint Paul did of the Iewes in a different case : x that they please not God , and are contrary to all men : Their very Lockes are Badges of Humourous , y Licentious , Pernicious , and wilfull Singularitie : they are breaches of ciuill societie , and infringments of the Tonsure , Guise , and Fashions , of our Countrey : therefore they must needes bee Euill , Sinfull , and Vnlawfull vanities , which we should all renounce . Eghtly . That which serues for no Necessary , Laudable , Profitable , nor Decent vse at all : that which brings in no Glory at all to God , nor good , or profit vnto Men in any kinde : must needes be Euill , Vaine , and vtterly Vnlawfull vnto Christians ; the end and scope of all whose actions , should bee the praise and glory of God , and their owne , or others good . 1. Cor. 11.30 , 31 , 32. 1. Pet. 4.11 . But the nourishing , or wearing of Loue-lockes , doeth serue z for no N●ce●sary , Laudable , Profitable , nor Decent vse at all , that can bee thought of . It brings no Glory at all to God , nor no good to those that weare them : they are mee●e superfluous , vnusefull , and vnnecessary vanities in their very best acception : there is no good , no vse , nor profit in them , that euer I could heare of . Therefore it must needes be Euill , Vaine , and vtterly Vnlawfull vnto Christians . Ninthly . That which is an ordinary occasion , or cause of Sinne , and Euill , both to the Wearers , and Spectators , must needes be Odious , Sinfull , and Vnlawfull : witnesse Matth. 6●13 . 1. Thes. 5.22 . which are full in point . But Loue-lockes are an ordinary occasion , or cause of Sinne , and Euill , both to the Wearers , and Spectators , of them . Therefore they must needes be Odious , Sinfull , and Vnlawfull things . The Maior needes no confirmation : the Minor , I shall prooue in two particulars . First , that Loue-lockes are an occasion , or ordinary cause of Sinne , and Euill , to the Wearers , and that in these respects . First , in that they cause them to Exalt themselues , and to Triumph , and Glory in them , as if they were a Dignitie , Honour , or Aduancement to them : as if they did enhance their Valour , Worth , and Bea●tie , and make them better then themselues , or others , in their owne retired thoughts : whence , they oft times cause their Hearts to swell with secret pride , in so much , that they doe priuily disdaine , neglect , and vnderualue all such persons who either want them , or condemne them . Secondly , in that they oft ti●es cause a prodigall , vaine , and great expence , sufficient to relieue the wants , and miseries of many poore distressed Christians , who starue for want of succour and re●iefe . Much is the cost , and great the disbursements , which many lauish out vpon their Haire , and Loue-lockes . So that we c●nnot say as u Charillus did ; that Haire is the cheapest , and least costly ornament of all other● , which made the Lacedemonians for to nourish it , since it is now so costly , and expensiue vnto diuers : How many hundreds are there now among v● , whose heads are almost as chargeable , and expensiue to them , as their backes , or bellies ? whose Barbars stipend doeth exceede their Ministers ? who bestow more cost vpon their Haire , & Loue-lockes , then their Soules ? who spend more weekely , quarterly , or monethly on their Hairie excrements , then they bestow Ann●ally , on Christs poore members ? how many poore Christians would those stipends , and expenses nourish , which many lauish out so largely on their Lockes , and Haire ; that all their Charitie , and Bountie , turnes to excrement ; being so smothered , hid , or fast intangled in their costly Haire , and Frizled Loue-lockes , that none but such as marshall , and set out their Lockes , can finde them out ? this prodigall expence therefore , which these Lockes , and long Haire cause , doeth prooue them to be a meanes of Sinne , and Euill to those who weare , and nourish them . Thirdly , they are such , in that they cause a great mispence , and losse of rich and precious Time. Many are those Peerelesse , Precious , Rich , and mo●ning Howers , which diuers spend from day , to day , in Ordring , Dressing , Combing , Poudring , Platting , ( nay , Curling , and Crisping ) of their Haire , and Loue-lockes ; x which a whole genera●● Councell : which y Scriptures , z Fathers , a Moderne Christians , yea , b Pagans haue condemned ; as a Badge , and cleare Prognosticke of a Meriticious , Proud , Vaine-glorious , False , and sinfull Heart : as an Allectiue● Baite , and Prologue , or Ba●d , and Pander to Vncleannesse : and as an Effeminate , Vnnaturall , Vaine , Lasciuious , Fantastioue , Proud , Vnchristian , Heathenish , and Gracelesse practise . Much is the time , that many spend betweene the Combe and the Glasse , in Viewing , Ordering , Platting , Frouncing , Poudring● and curling of these goodly Eare-iewels , or else in dallying , and playing with them . Many there are , ( I may be bold to speake it , ) who spend more time , more thoughts , and paines vpon their Haire , and Loue-lockes , weeke , by weeke , then vpon God himselfe , their Soules , or Christian dueties : as if they were borne for no other purpose , but to manure , and adore their Excrements , whiles their Soules lies rotting & vtterly neglected , in the very sorded ragges , and dregges of Sin : so that they are an occasion of much ill vnto them , euen in this respect . Fourthly , they are so ; in that they commonly incroach so farre vpon their disordred affections , that they ouer-affect , and dote so much vpon them at the last ; as not to part with them vpon any tearmes ; but to bid battell , and defiance vnto all , who shall dislike , or speake against them , or offer any violence , or abuse vnto them : whence it some times comes to passe , that these vnlouely iewels , are made the ground & cause , of many Fatall , Tragicall , and bloody Duels , Quarrels , and euents , as some late experiments can abundantly testifie . May I not truely say of many , that they are so inamored , and besotted with their Lockes , that they would hazard , and ingage their liues in their quarrell , and defence ? that like c the Chinians , or Indian Iaponites , they deeme it an insufferable contumely , and capitall offence , for any to touch them , or disorder them , much more to speake against them , or to cut them off , which is almost as much as present death ; and that they would rather part with their liues , then Lockes ? It is d storied of one Clotilde , a Queene of France , that she chose rather to haue the heads of young Sonnes cut off , then to suffer them to be pold , or shauen , which would haue beene an indignitie , and dishonour to them : and are there not many now among vs , so farre inamored with their Effeminate , and vnseemely Loue-lockes , that they would rather lose their heads , then them ? Vndoubtedly there are : so farre doe vanities infatuate , and poss●sse mens hearts , when once they suffer their affections to runne out vpon them . Fiftly , they are so to them , in that they are the cause of much Effemin●cy , Dalliance , Wantonnesse , Lasciuiousnesse , and Vncleannesse in them : Whence , Saint Heirom doeth e oft times admonish Women , to auoid , and quite d●cline , comatos , calamistratosque iuuenes , such youngsters as wore either long , or frizled Haire : virosque qu●bus Feminei contra Apostolum crines : and men of long , and womanish Haire , contrary to the Apostles prescript : as being Lustfull , and Lasciuious persons : Hence was it , that f Painters , and g Poets , when as they would Delineate , Portraiture , Discipher , or set out an Vnchast , Lasciuious , Amorous , or Incontinent person of the Masculine sex , did alwayes paint , describe , and set him out with long , Effeminate , Womanish Amorous , Curled , or Embroidered Haire : to signifie , that h long● or amorous Haire , either in Men or Women , is oft times an incendiary , a prouocation , occasion , or cause of Lust , Effeminacy , Lasci●iousnesse , and Vncleannesse in them : whence , your Curtezans & amorous Pictures , ( which the i Scriptures , and k two Councels doe vtterly condemne , though they are now so much in vse among vs , ) are alwayes por●raitured with l Hai●e hanging loose about their Eares , of purpose to prouoke , and stirre vp Lust. Long Haire , and Loue-lockes then ( as likewise Frizled Poudred , and ouer-curious Haire , ) being oft times an incendiary , and cause of Lust , Lasciuiousnesse , Wantonnesse , Effeminacy , and Vncleannesse , both in the m Owners and Spectators of them , must needes be Euill , and Vnlawfull , euen in this respect . Sixtly , they cannot but bee so ; in that they giue offence , distast , and scandall vnto others , to whom they are a griefe , and eye-sore : now this n giuing of iust offence , and scandall vnto others , is a Sinne : Therefore these Loue-lockes , are an ordinary occasion of Sinne , or cause of Euill , euen to those that weare them . Secondly , they are such to the spectators , & beholders of them ; and that in these respects . First , in giuing an ill example to those of the more Effe●inate , Fantastique , Singular , Licentious , and Vaine-glorious ranke ; who are o oft times induced by their ill president , and example , p to imitate , and second them in this Effeminate , Lasciuious , Fantastique , Singular , Licentious , Ru●●ianly , Vnnaturall , and Vaine glorious guise . Hence it is , that most men haue no other Apologie , Plea , nor iustification for the nourishing , and wearing of their Lockes , but onely this : that it is q now the vse , and practise of the times : or that such , and such men weare them ; and we are but their Ecchos , Shadowes , Apes , or counterp●nes ; and trace but their footsteps : if they would but abandon them , then wee would too , who desire to conforme our selues to ●heir cut , and fashion : Secondly , they are such , in that they animate , and confirme others , ( especially , those of the Female sex , ) in their Lasciuious , Eff●minate , Singular , Antique , Vnchristian , and Vaine-glorious Guises , Fashions , and Attires : When r wo●en shall see men so Effeminate , Singular , Humourous , and Fantastiquè , 〈◊〉 to Crisp , to Nourish , Pouder , and adorne their Haire , or nourish Loue-lockes : they presently conclude ; that they ●ay take more libertie , and freedo●e to themselues , in these , and such-like Antique , or Apish practises , Fashions , Guises , and Attires , then men may doe : whence , they turne themselues into more shapes , and form●s , then s Proteus did : into more varietie , and change of Coloures , Dressings , and Attires , * then the Polipus hath skinnes , or colours : and into so many Monsters , and wonderments of the World , being constant in nothing , but Inconstant , Vaine , Lasciuious , Gracelesse , Worish , and Vngo●ly , Trappings , C●ltures , Fashions , and Attires : t which all Gracious , Modest , Graue , Religious , Chast , and godly Christians should abhorre , as the liueries of Satan , and badges of the world . Thirdly , they are such to others ; in that they administer occasion to them , to Taxe , and Censure such as weare , and nourish them , for Proud , Effeminate , Fantastique , Singular , Humourous , Vaine-glorious , Licentious , Disolute , and Lasciuious persons : because the most that weare them are such ; and so to haue perhaps , an vncharitable opinion of them , and to passe an hard , a ●ash , and heady censure on them , euen u against the rules of Charitie , and Christianitie : which enioyne vs to hope , and iudge the best of all men , v●lesse their liues extort the contrary . Fourthly , they are such to others , in that they x offend , and grieue , yea , and oft distemper the Soules , of many Deuout , Religious , Gracious , Graue , and ciuill Christians , yea , and of many Sober , Ciuill , Graue , and moderate Carnall men : who vtterly condemne , and disapprooue them in their iudg●ments , as well as in their practise . Fiftly , they are such to others , in that they bring a scandall , and imputation , not onely on Religion it selfe , which suites not with such Idle , and Fantastique vanities , or Lasciuious guises : but euen vpon our y whole Nation : which is oft times taxed of Lasciuiousnesse , Effeminacy , Leuitie , Vanitie , Inconstancy , Guiddinesse , Licentiousnesse , Deboistn●sse , and the like , by reason of the Vanitie , Ficklenesse , Effeminacy , Wantonn●sse , and Licentio●snesse of some f●w . Since therefore Loue-lockes are an z occasion , and cause of Euill , both to the Owners , and Spectators of them in all these respects , they cannot but be Odious , Euill , Vnseemely , and Vnlawfull vnto Christians . Lastly . That whose maine , whose chiefe , and vtmost end is Euill , Sinfull , Vaine , and Odious : must needes bee Euill , Odious , Vnseemely , and vtterly Vnlawfull vn●o Christians . But the maine , the chiefe , and vtmost end of nourishing , and wearing Loue-lockes , is Euill , Sinfull , Vaine , and Odious . Therefore it must needes bee Euill , Odious , Vnseemely , and vtterly Vnlawfull vnto Christians . The Maior being cleere , and euident by its owne ligh● , becau●e , euery Naturall , a Morrall , or Spirituall action is denominated from its end , or obiect : I shall endeauour to euidence , and make good the Minor , by ex●mining , and scaning all those seuerall , Genuine , True , and proper ends , for which men weare , or nourish Loue-lockes ; which are one of these : The fi●st end and ground , for which men weare and nourish them , is either an b Imitation of , or a conformitie to the Vaine , the Wanton , Immodest , and Lasciuious , Guises , and Fashions of the Times ; or of some Licenti●u● , Ruffianly , Lasciuious , Fantastique , Humourous , Effeminate , Proud , Vnconstant , Vaine●glorious , or Outl●ndi●h persons , whose Fashions , and Tonsure wee admire . Now this very end must needes bee Euill ; since God himselfe Commands vs , c not to conforme our selues to the Guise , and Fashion of the World , according to the former Lusts in our ignorance : d not to subiect our selues to the Rudiments , Lusts , and Ordinances of Carnall , or Worldly men : e not to walke as the Gentiles doe , in the vanitie of our mindes , according to the course , and fashion of the World : f not to liue the rest of our time to the Lusts of men , but to the will of God : g not to be the Seruants , Apes , or followers Men : h but to bee the followers , and imitators of God , and Christ , as deere Children : i who haue Redeemed vs from off the Earth , and from among the Children of Men : yea , k and from our vaine conuersation , receiued by tradition from our Fathers : ( much more from those vpstart , and new-found vanities , to which wee are now embondaged : ) to this onely end and purpose : l that we should walke as Christ walked , liue as hee liued : liuing no longer to our selues , or to our owne Deceitfull , Vaine , and Sinfull lusts , and Pleasures , but vnto Christ alone : m Christ Iesus is our onely patterne , and example , and by him wee are to regulate , and square our lines● and actions . Now Christ him●●lfe , ( or any of his : ) did neuer teach vs for to nourish Loue-lockes : they neuer left vs , either Patterne , Prec●pt , Wa●rant , or Ex●●ple , of these Lasciuiou● , ●nd Fantastique vanities : they are but Moderne , and new-inu●nted Toyes , and Vanities , with which the Church , and Saints of God , in former ages were not at all acquainted . Why then shall wee who dare professe our selues to bee the S●ruants , Followers , Children , and Sonnes of Christ , & of his Church : addict our selues to these vaine , Lasciuious , Licentious , Effeminate , and Vnchristian guises of the World ? What haue Christians to doe , or intermedle , with the Fantastique , Immodest , n Vnseemely , and Vngodly Fashions , Pompes , o or Coultures of the World , which they haue vtterly renounced in their Baptisme ? What Warrant , or Example , haue they in the Scripture , to Adore , Admire , or take vp , these Ruffianly , Vaine , and Foolish Trappings , Lockes , and Guises , which few , but the very scumme of men Appla●d , and Magnifie ? Alas , whose steps , what patternes , doe we follow in these new-fangled vanities ? Doe we imitate , and follow Christ : or such p Pious , and Religious Ancestors , which walke , as Iesus walked ? Are they Religious , Humble , Chast , Discreet , or Holy men , who set and bend themselues to serue the Lord , in sinceritie , and trueth of Heart ? If so , then shew mee when , and wh●re Christ Iesus , or any such as these , did euer nourish , or approo●e of Loue-lockes , and then you may safely weare them . But if the persons wee imitate , are onely Idle , Vaine , Effeminate , Lasciuious , Deboist , Vaine-glorious , Proud , Fantastique , Singular , Ruffianly , or Vngodly wretches , who haue no power , nor trueth of Grace within them : who make their will , and fancie , the onely rule by which they walke : ( as I feare me , they will prooue all such at last . ) If they are such a● make no care , nor Conscience , of following Christ , or such are not likely to beare vs company in Heauen : let vs vtterly renounce their Guise , and Fashion , and withdraw our feete from all their wayes : because the ●cchoing , and q imitation of such ( which is the principall , and primary end of wearing Loue-lockes , ) i● meerely Sinfull , Vnlawfull , and Vnsee●●ly , vnto Christians . The second end , or ground , why many weare , and nourish Loue-lockes , is a Proud , a Singular , Fantastique , and Vaine-glorious Humour : or a Desire , that others should take notice of them , for Ruffians , Rorers , Fantastiques , Humourists , Fashion-mongers , or for Effeminate , Lasciuious , Voluptuous , Singular , or Vaine-glorious persons , or men of Vitious , Riotous , and Licentious liues . Many there are , who nourish them of purpose , to Proclaime , and blaze abroad their Vanitie , Rudnesse , and Deboistn●sse , to the World : that so q they may be admired among r the light and vulger sort , or censured by those of the more Religious , Wise , and Grauer ranke , as Dissolute , Ruffianly , Lic●ntious , Rude , Vaine-glorious , and Fantastique persons , since they haue nothing else to make them noted , or knowne to the World. Now this very end , ( which many of our Loue-locke owners doe intend , ) must needes be odious , and abominable : because it is s a glorying , and triumphing in those sinnes , and vices , which t should bee their sorrow , griefe , and shaeme : because it is a publishing , and proclaiming of their sinne , with impudence , and shamefulnesse , as Sodom did : which is the very highest pitch , and straine of all iniquitie ; u and will bring certaine ruine , and Damnation to them at the last . The third cause , or end , why many weare , or nourish Loue-lockes , is an ouer greedy desire of satisfying the Leuitie , Vanitie , and Ficklenesse , of their various , and vnstable Lusts and mindes , which hurry , and post them on to euery new-fangled , Fantastique , or Vaine-glorious guise . Now this being the ground , the cause , and end , why must men nourish Loue lockes , must needes bee Euill , * Bruitish , and Vnseemely , because it sauours of Lawlesse , and vnruly Wilfulnesse ; which pampers the Vaine , and Sinfull humours , Lusts , and dispositions of our carnall Hearts , which should bee x Mortified , Curbed , and Restrained . The fourth end , or ground , for which men foster Loue-locke● is the commemoration of some Mistresse , Whore , or Sweet-heart , ( as they stile them , ) as being a Character , or sure Testi●ony , of their deuoted seruice , and true affection to them : whence they were denominated , and stiled , Loue-lockes ; because th●y are but Emblemes , and significations of mens Loue , to such Female , Amorous , and Lasciuious creatures , for w●ose sakes they did reserue , and cherish them at the first : Now this being th● originall , chief● , and pro●er , end , of wearing Loue-lockes ; it mak●s them Odi●us , Sinfull , and Abominable ; because this ●nd , and ground is such : For y who will not censure and condemne all such , for Vaine , Effeminate , Lasciuious , Amorous , Vnchast , or Sensuall persons ; who dare to wear● , and nourish Loue-lockes , against the Lawes of God , and Nature : and the Mod●st , Dece●t , Graue , and ciuill ●onsure , Cut , and Custome of their Countrey ; of p●rpose for to please , or Humour , a Vaine , Fantastique , Light , or Worish Mistresse , Dame , or Sweete-heart ? or to bequeath them at the last to some Impudent , Shamelesse , or Vaine-glorious Harlot , ( the z onely Gulfe to swallow , and deuoure Soules without Redemption : ) to weare them like some Goodly , Rich , or Pretious Iewels in their Eares , as an open Herauld , Badge , or Testimonie , to proclaime those R●ciprocall , Amourous , Vnchast , and Lustfull affections , which they bea●e one to ano●her , to their disgrace , and sham● ? D●eth this beseeme a Christian , or a Child● of God ? are these things tolerable in Carnall , Graue , or Ciuill ; much more in Honest , Chast , or Gracious p●rsons , a whose very Culture , Haire , and Tonsure , should ma●ifest , and Proclaime their Chastitie vnto the v●ew of others ? Were there euer s●ch patter●es , o● pr●●id●nts as these , to be found in any age , in Chast , or Mo●est men ? ●n any of Gods Saints , or Childr●n ? or in the Church of God ? Certainely , I neuer heard , nor read as yet of any such , and I dare lay , no man else . Wherefore , let those who nourish Loue-lockes for this end , ( as many doe , ) and yet dare assume the name , or face of Christians to themselues , euen blush , and hide their ●eads for s●ame , nay● vexe , affl●ct , and grieue their Hearts , an● Soules , at the very remembrance , and thoughts of this , and all those other Vaine , Lasciuious , Odious , Scandal●us , Si●full , and Vnchristian ends , for which they weare , and cherish Loue-lockes ; which conuince the very vse , and wearing of them to be euill . If any now obiect ( as many doe ) in the defence , and iustification of these Vnlouely , Vaine , and foolish Haire● iewels . That they are an c Ornament , Honour● Beautie , Grace , and Credit to them , and hence onely is it , that they nourish them , without any other by respect . I answere , that they are so farre from being any Ornament , Beautie , Grace , or Credit to such as owne them , that they are the very Brands , and Badges of their Infamie , and Shame : and that by the vnerring verdict , both of God and Nature , who expressely informe vs : d that if a man haue long Haire , it is so farre from being a Grace , or Ornament , that it is a shame vnto him : e with which the Fathers , and f others doe concurre . Who dares then bee so impudently bold , or shamelessely wicked , as to estimate , or repute that for an Ornament , Grace , or glory : which God and Nature , together with the Fathers , and all Godly , Graue , and Holy men , repute , and stile a shame ? Loue-lockes , and long Haire , beyond the Sober Ciuill , Moderate , and Decent length , of the more Religious , Graue , and Sober sort of men , are a very infamie , and shame to men ; if Fathers , Christians , God , or Nature , may bee credited : therefore , they are not , they cannot , bee an Ornament , Beautie , Grace , or Credit to them ; at least in the eyes of God , and Holy men , ( to whom they should endeauoure to approue themselues : what euer they , or other Vaine , or Gracelesse persons doe pretend . But if men should slight this Graue , & weighty Testimonie , both of Fathers , God , and Nature , as a meere vntrueth . I would demand this question of any Ruffian , or Vaine-glorious Gallant , who vaunts , and triumphes , in the length , and largenesse of his Locke , and thinkes himselfe much Honoured , Beautified , and Adorned by it : Whether that which euery Page , or Foote-boy , e●ery Groome , or Coach-driuer , euery loytering Rog●e , or Cheating Rooke : euery R●gged , and Raggamuffin Souldier : euery Nasty , or strange-sented Fre●ch-man : euery Runnagado , Light-footed , or False-handed Irish-man : or euery Sorded , Base , Deboi●t , and Rascall person weares : that which euery Scullian , Peasant , Cobler , Tinker : nay , euery Rogue , and Begger , which post from Goale , to Goale , or Dore , to Dore : that which euery Man , or Woman in the World , may haue as well as hee : can bee any extraordinary Honour , Credit , Ornament , or Beautie to him ? Certainely , that which euer ordinary , Base , and Infamous Varlet weares : that g which auery Man or Woman , is capable of , as well as any man ; can bee no Ornament , Beautie , Grace , or Credit vnto any . Hence was it , h that Clodion the hairy , King of France , desiring to be Respected , Honoured● and Renouned for his long Haire ; inacted a Law : that none but Kings , and their Children , with the Princes of the Blood , should weare long Haire , in token of command : which Law was long obserued in France : Else , his long Haire had beene no speciall Ornament , nor Grace vnto him , if euery one might haue worne it . Now there is not the basest Peasant , Rogue , or Varlet in the World , but may weare as Long , as Great , as Faire , and Rich a Lou●-locke , as the greatest Gallant , or the proudest Ruffian : yea , wee see that Foote-boyes , Lacquies , Coach-men , Seruing-men , ( yea , Rogues that ride to Tiburne , and the very ●roth , and sc●mme of Men , ) haue taken vp this Roguish guise , and Fashion , and haue it most in vse , and admiration ; and can these Lockes then be any ornament , Grace , or Credit , vnto men of Place , of Birth , and Worth ; since such vile , base , and infamous persons weare , and take them vp in vse ? and since there is none so meane , so base , or poore , but may as well , and freely nourish , and reserue a Loue-locke , as the very best , and proudest Gallant ? Certainely , if Loue-lockes , and long Haire , were such rich , and pretious ornaments , or Beautifull , Iewels , as our Sect of Loue-locke wearers deeme them : then euery Woman in the World , ( vnlesse it bee such Audacious , Impudent , Shamelesse , and Mannish Viragoes , who a clip , and cut their Haire , against the Lawes of God , and Nature : ) then all those Barbarians , and Heathen Nations , who nourish all their Haire , and neuer cut it till their deaths : yea , euery b long-tailed Horse , the Haire of whose mane , and taile , are of a far longer and larger sise , then the greatest Ruffians Loue-locke : ) should be farre more Honourable , Generous and comely , then the most ouer-growne , Hairie , or deboi●test Ruffian , who is most proud and hautie of his Loue-locke ; because they transcend him in the length of Haire . Since therefore Loue-lockes , and long Haire , are common vnto beasts , as well as men , since euery Man , or Woman may weare them if they please , as well as any : and since they are so ri●e and frequent among the baser , looser , and deboister sort of men : I may infallibly conclude ; that they adde no ornament , beautie , credit , grace , or luster vnto any , but infamie , deformitie , shame , and disrespect , especially among the better , grauer , and religious ranke of Christians : which should cause all men of worth and credit , for euer to discard them . Secondly , if men will weare their Haire for ornament , and comelinesse sake , let them nourish it of a moderate , Ordinary , Ciuill , Graue , and decent length , which is the most c beautifull , and co●●ly weare of all others . It d was a meere mistake , and error in Lycurgus , who e taught the Lacede●onian young m●n to nourish their Haire at the full length , because if they were Beautifull , it would make th●m more Amiable and comely : if Deformed , more Terrible to their Enemies : For that ce●tainely , must be ●ost Beautifull , and Co●ely , that is most sui●able to Nature , to the condition of our Sex , the custo●e of our Countrey : and which d●eth most Adorne , Commend , and Beautifie vs in the eyes of God , and of the Bes● , th● Wisest , and Greatest part of Men : Now short Haire , or Haire of a Moderate , Ordinary , Graue , and Decent length , is most suitable , and proportionable to Nature , to the condition of our Sex , and custome of our Countrey : ( to all which long Haire is contrary and aue●se , ) and it doeth most Adorne , Commend , and Beautifie vs in the sight of God , and of the Best , the Wisest , the Grauest , and greatest part of Men , who approoue it as the best and comeliest weare , both in their Iudgements , and their Practise ; when as they f condemne long Haire , and Loue-lockes , both in their Iudgements , and their Practise too , as Vnnaturall , Womannish , Hatefull , and Vndec●nt vanities ; which more deforme Men , then adorne them : g as things which eneruate , and exh●ust their strength● and Spirits : and make them not more Ter●ible , but more Contemptible to their Enemie● : who oft times take aduantage by their Haire to foile them , and to cut their throates , h as Histories doe relate ; Whence , the Abantes , the Macedonians , and others whose Haire had beene an occasion of their ouerthrow in Warre ; were forced to pole , and shaue their heads before , least their Enemies should take aduantage , or holdfast by their Haire , and so put them to the worst , as they had done in former times . Loue-lockes then , or excessiue long Haire , are neither a Grace , nor Ornament to the Beautifull , but rather a Deformitie , Disgrace , and Shame : they make men not more Terrible , but more Contemptible to their Enemies , who will slight , and scorne them as Effeminate , Sloathfull , and Vnmanly persons , and take aduantage by them : contrary , to that receiued maxime of Lycurgus : ( which Pag●ns may , though Christians ought not to admire , because they haue surer rule and patterne for to walke by : ) so that this first pretence is meerely vaine . If any obi●ct in the second place ; that they nourish , ( yea , Frizle , Curle , Colour , Crispe , Adorne , and Frounce ) their Haire , and Loue-lockes of purpose to augment , or to set out their Beautie : that so they may appeare more Amiable , and Comely , both in their owne , and others eyes : which end they hope is Laudable , Good , and Iustifiable . I answere first ; that this pretence is no wayes warrantable : For if wee i must not doe euill in any kinde , that so good may come of it : much lesse , may wee Curle , Die or ouer-curiously decke our Haire , or Loue-lockes , of purpose to improoue , illustrate , or set out our Beautie ; which in its very best acceptation , k is but a brittle , momentany , fading , and inferior good . Wee all know , that the acquiring , intending , and enhancing of comlinesse , and externall beautie , is made the common ingredient ; nay , the dayly Apologie , Patronage , Plea , and Iustification of many enormious , and sinfull practises . Whence is it , that diuers iustifie , and approone the vnnaturall● execrable , mereticious , and infernall varnishing of their Faces : together with their immodest , strange , lasciuious , vnchristian , and antique habits , fashions , and attires , l which God , which Fathers , which Moderne Diuines , and Christian Authors ; nay , Infidels , and Pagans haue sentenced , and doomed to the pit of Hell ? is it not from this conclusion ; that they eleuate , and enhaunce their Beautie , and make them more Louely in their owne , and others eyes ? Whence is it , that our Immodest , Impudent , and m mannish Viragoes , or audacious Men-women , doe vnnaturally clip , and cut their Haire ; wearing their Lockes , and Fore-tops ( as they stile them , ) in an odious , and shamelesse manner , as if n they were really transformed , and transubstantiated into Males , by a stupendious metamorphosis : is it not f●om this Apologie , Plea , and Iustification , that they doe it onely for Ornament , and Beautie sake ? Now bec●use I am fallen vpon this vile , and odious practise of our women , which is now so much in vse : I will giue you an Historicall list of sundry women in former times , who haue Polled their Heads , and cut their Haire vpon sundry grounds and reasons : but none of them out of Pride , or Fashion-following as our Viragoes doe . Some there were , who did cut their Haire by reason of some Religious , Idolatrous , or Superstitious order , or profession , wh●ch they had taken vpon them . Witnesse , the o Vestall Virgines among the Romans ; who vpon their initiation into that Superstitious , and retired Order , did shaue their Heads , and hanged the Haire shorne off as an holy thing , vpon a Lote-tree neere vnto the Altar of the Goddesse Lucina ; from whence it was called , Lotus capillata , or the Hairy Lote-tree : Witnesse , p a Monastery of Religio●s Virgines in Mexico , who had their Haire cut : Witnesse , q Monicha the daughter of Sanctius a Iapanite ; who being conuerted to the faith of Christ , did cut her Haire : which among the Iapanites , is a badge of a retired , and Religious life , free from all wordly affaires : and witnesse , the r Ancient Nunnes in Egypt , who vpon their entrance into their holy Orders , did vse to cut their Haire : This custome it seemes became some-what ordin●ry among Religious persons : and therefore the s Councell of Gangra in the yeere of our Lord , 324. Canon 17. to preuent this irreligious , vnnaturall , and vngodly practise , inacted : That if any woman should cut her Haire , vnder a supposed pretence of Pietie , and Religion , which God had giuen her for a naturall vaile , and for a remembrance of her subiection , that shee should bee accursed , as an infringer of the precept of subiection : Other women haue cut their Haire in case of necessitie , for the defence , and safegard of their Countrey : t In the last Carthaginian Warres , the Carthaginian Women in case of necessitie for want of other matter , did cut their Haire , ( their Femenine glory , ) to make Ropes , and Cordes for their Ships , and Engins : The u Roman Matrons , when as Rome was Sacked by the Gaules , and the Capitoll like to bee surprised , did the like , vpon the like necessitie : whence the Romans erected a Temple afterwards to bald Venus . When x Aquilea was hardly besieged by Maximinus , their women for want of other Materialls , did cut their Haire to make Bow-strings : So did the y Bizantian women likewise , when as their Citie was beseiged by Seuerus : For which act of theirs , they are all renowned to posteritie ; it being in case of absolute necessitie for the needfull defence both of their Libertie , Liues , and Countrey . Other women haue there beene , who haue cut their Haire from the practise , vse , and custome of their Countrey : Thus did the z Seres , a Tapyri , and Irish-women vse to clip their Haire , when as their men did cherish it : Among the b Arimphaeans , both men and women were polled : c In the Region of Quicuri , the women did vsually defalke , and clip their Haire : The d Brasilian women , when as their Husbands went any long iourney , did vse to cut their Haire : e When any woman was to bee Married among the Ancient Lacedemonians , their custome was , to cut her Haire close to the skinne : In f Bilbaum there is this custome ; that the women poll themselues vntill they are Married , and then they let their Haire grow out at length : In g Trezaene , the girles before their Marriage did cut their Haire , and dedicated it to Hyppolit●s : h Among the Ancient Russians , after any Marriage was celebrated , the Bride being ready to bee brought to her bed , had her Haire cut of , whiles she was dauncing : i The Cheriberensean women , when they are to bee Married , are polled before vnto the eye-browes , but remaine bushie behinde . All these recited women haue thus vnnaturally cut their Haire , fro● the very practise , vse , and custome of their Countrey : But what saith Saint Ambrose in the like case : k Maior est natura quam patria : the law of nature l which prohibets women for to cut their Haire , ) is stronger then the custome of any Cou●trey , which allowes them for to cut it : so that this custome cannot excuse , nor iusti●ie those who vse , and pr●ctise it . Other women there are , who haue cut their Haire of purpose to consecrate it to some Deuill-god , or Goddesse : m In Sicyonia all the women did shaue off their Haire , in honour of the Goddesse of Health ; and then consecrate it vnto her for a Sacrifice . n The Vestall Virgines , did vsually cut their Haire to consecrate it to the Goddesse Lucina : In o Trezaene , the Girls did cut their Haire to consecrate it to Hyppolitus : a fit Sacrifice for these Heathen Idoles . Others there are , who haue vsually cut their Haire , in token of griefe , and sorrow , at the death and obsequies of their Husbands , Friends , Children . ●rinces , and the like . The * Graecian women , when as their Husbands , or neare Friends died , did vse to cut their Haire , in token of griefe , and sorrow for their deaths , casting it into the fire ; wherein their Husbands , and Friends were burned , or else hanging it ouer their Graues , and Tombes . p Thus did Theoph●no shaue her selfe , vpon the death of Stauratius her Husband : q If an Israelite , or Iew had taken any Captiue woman , that was beautifull , which he desired to take vnto him for his wife ; he was thon to bring her home into his house : and there she must shaue her head , and pare her nailes , and there remaine a full moneth , to bewaile her Father , and her Mother . r The Rom●n , German , Milesian , AEthiopian , and Macedonian women , when as their Sonnes , their Brothers , Husbands , or great men died , did vse to cut their Haire in token of griefe , and sorrow . When s Germanicus died , certaine barbarous Kings did so lament his death , that they polled their wiues in testimony of their Heauinesse and Sorrow for him . t When the Prince of Chubdan dieth , his wiues in blacke with sh●uen ●ea●s continually m●urne● u The ●ersians when as any great man died , did v●e to shaue their wi●●s , to expresse their griefe and mourning : x Am●ng the Canarij , when as the Husband dieth , his wi●e cutteth off her Haire . The y Scythians , and z Milesians receiuing a great , and publike ouerthrow , did shaue the heads of euery per●on throughout their Countrey and Nation● , in token of their sorrow . a In Malaber , when as the King dieth and is buried , they all shaue their heads : b And so in Fl●rida , when as the King dieth , both men and women cut off halfe their Haire , to expresse and testifie their griefe , and mourning . An vnnaturall , impudent , and shamelesse griefe , and sorrow , that is testified by such vnnaturall , mannish , and shamefull expressions . Other women are there , who haue had their Haire shorne off by way of punishment , an● co●rection , for some notorious crime . The c Ancient Germans , when as they tooke their wiues in Adultery , did vse to cut off their Haire first , then did they strip them naked , and whip them through the Village where they liued , and so put them away . d Mary the wife of Constantine , the sonne of Irene ; the wife of Constantine , the sonne of Leo ; the wife of Argyrus , and the sister of Zoe the Empresse were thus p●lled , and then Diuorced , and punished for their incontin●ncy , and such like offences : e In Bengala , and so likewise among the Indian Bramanes , if women refused to bee burned with their Husbands , they had their heads p●lled , and their Haire cut off , as a seuere , and infamous punishment ; and they were euer after reputed dishonest women . Among the f Indians , French , and T●nians , those who were guiltie of the greatest crimes , were to haue their Haire cut off , which was reputed the most infamous , seuere , and heauy punishment of all others : Which testifies , that it is the most infamous , vnnaturall , and shamefull ●●ing , that can b●fall a woman , ( not a grace , or ornament , ) to cut or clip her Haire . You haue now heard a large Historicall Narration of women who haue cut their Haire in whole , or part , for sundry ends and purposes , against the very order , law , and rule of God , and nature , which none can violate , or transgresse , without apparant losse , and hazard to their soules : But g neuer could I read , or heare of any , that were so strangely Impudent , Immodest , Mannish , and Vnnaturally wicked ; as to clip and cut their Haire , against the ordinance of God , and Nature , the light and testimonie of their owne Consciences ; the custome of their Countrey , and the opinion , and practise of the Church , and Saints of God from age to age , of purpose to inhance , illustrate , or set out their beautie ; but onely our audacious , brazen-faced , shamelesse , ( if not vnchast , and whorish , ) English Hermophrodites , or Man-women Monsters ; whose prodigious , and blushlesse impudency , bids battell and defiance vnto Heauen it selfe , and dares the Lord to smite , or to controule them : Certainely , God himselfe hath testified , h that it is an vnnaturall , vile , and shamelesse thing , for women to poll their heads , or cut their Haire : therefore they may not clip , nor cut it as they doe , to set out their beautie , or rather to proclaime their shamelesse impudency , to the publike view . If they may not doe it , out of a pretence of Religion , or De●otion towards God : as the Councell of Gangra hath resolued ; much lesse may they vse it out of Lasciuiousnesse , Pride , Wantonnesse : or any affectation of Comlinesse , and Beautie . But to returne againe vnto our purpose from whence wee haue somewhat , ( though not impertinently ) digressed . As women may not clip their Haire , ( no nor Paint their Faces , nor weare immodest apparell , or attires : ) out of a pretence of comlinesse , and beautie ; no more ought men to nourish , crispe , or frizell it , for this end and purpose . First , because it sauours of Effeminacie , and womanish inuirilitie : an odious , vnnatural , and i filthy sinne , which damnes mens Soules to Hell , without repentance : which k makes men odious and loathsome vnto others , and l misbeseemes all Christians . It is a great a disparagement and shame to men ; especially , to Christians , to be Effeminate and womanish in any thing : much more in the ouer-curious , delicate , and vaine-glorious culture , frizling , colouring , poudring , or adorning of their Haire , which sauoureth of nothing but Effeminacy . The b Scriptures , and Fathers condemne this Broydering , and curious Dressing , and setting out of the Haire , euen in women themselues , as an Effeminate , and vnseemely thing : c if in women , is it not much more so in men ? The sixt generall Councell of Constantinople inacted : d That no man should walke abroad with curled Haire vnder paine of Excommunication : not onely because it was a pompe and vanitie of the world , which Christians haue renounced in their Baptisme , and a meere baite to inamor , and inescate others : but likewise because it was a ●adge and character of effeminacie : e Clemens Alexandrinus condemnes all such , for androginous , and effeminate persons , who Curle , and Crispe their Haire like women : f Tertullian , Chrysostome , Cyprian , Hierom , and others doe the like : g What a deformed thing is it ( saith Ambrose , ) for a man to doe any womanish thing ? Therefore let those men who Curle their Crownes like women , beget , and bring foorth Children as women doe : h Let God and men ( saith Petrarch , ) hate those beastes in the shapes of men , who set out or Crispe their Haire after an womanish effeminacie : i Galataeus , k Agrippa , l Zenophon , m Seneca the Philosopher , n Seneca the Tragedian , o Ouid , p Martiall , and others , cond●mne this Frouncing , Frizeling , Colouring● Powdring , and ouer-curious dressing of the Haire , as an effeminate , womanish , and vnmanly thing : which misbeseemes , disgraceth , and deformeth man and woman : therefore we must not vse it to set out our Beautie , because it fauours of effeminacie ; a sinne which God , which Man , which Nature , doe abhorre● Secondly , as it relisheth of effeminacy , and inuirilitie ; so likewise , it tasteth of Leuitie , Vanitie , Pride , Vaineglory , Impudency , Incontinency , Lasciuiousnesse , Carnallitie , Selfe-pleasing , Selfe-seeking , Idlenesse , Voluptuousnesse , neglect of God , and better things : as the Fathers , and others doe abundantly testifie : Few there are either of the Male , or Female sexe , who are occupied , and taken vp in the Frizeling , Frouncing , Colouring , Powdring , or nice Composing of their Haire , but q Incontinent , Vaineglorious , Proud , Sloathfull , Carnall , or Luxurious persons : who are altogether prodigall , and carelesse of the Beautie , Culture , and Saluation of their Soules : who are Negligent , and Sloathfull in God Seruice , and in the practise of all Holy dueties : who r play away their time in earnest , and spend their precious liues in foolish vanities ; as if they were borne for no other purpose , but to Eate , to Drinke , to Play , to Sleepe , or to ina●our , and set out their bodies : who onely seeke to please themselues , and others ; to Pamper , Cherish , and set out their Proud , their Lustfull , and Rebellious Flesh : ( which should be mortified , and kept vnder , by the substraction of all these outward cultures , and Vnchristian attires , which feed and strengthen it : ) such who haue s Vnsound , Vnchast , and Gracelesse Hearts ; and would be easily induced to t prostitute their bodies to the lusts of others , or to inescate others with themselues : this Authors , and experience doeth plentifully witnesse : Therefore we may not vse these Effeminate , Gracelesse , and Vnchristian arts , of purpose to procure or inlarge our Beautie , because it sauoureth of so many sinnes , and is practised by few or none , but Gracelesse , Proud , u Vnchast , Effeminate , and Sinfull persons : and because it is but a doing of euill , that good may come of it . Secondly , I answere ; that mans perfect , true , and reall Beautie , doeth not consist in the Faire , Cleare , or comely Superficies , Delicacy , and tendernesse of the Skinne , or Face ; nor yet in the curious , nice , and artificiall Embroyderies , Curlings , Textures , Colourings , Powdrings , or compositions of the Haire , as most men vainely deeme : but x in the inward Endowments , Ornaments , Trappings , Vertues , and Graces of the Minde , and Soule , in which the Excellency , Essence , and Happinesse of men consist : This is the onely Comelinesse , and Beautie , which makes vs Amiable , Beautifull , and Resplendent in the sight of God , of Men , and Angels : this is the onely culture , and y Beautie which the Lord respects : this is the z onely Beautie which Christ Iesus had on Earth , who had no outward forme , or artificiall , or exotique ornaments , to make him amiable : this is the chiefe * and onely Beautie , and Glory , which the Saints , and Church of God admire , and partake of both here , and hereafter ; though carnall men abhorre and loath it as the great●st deformitie . If therefore we would bee truely beautifull , and louely both with God , with Men , and Angels ; if wee would extend our Beauties , and improoue them to the vttermost , so as b to inamour , and r●uish God , and Christ himselfe : let vs then disclaime these Diabolicall , Worldly , and Vnchristian culture● , c which Defile , Pollute , Detu●pate , and deforme our Soules , and make vs odious , and vncomely in the eyes of God , the Saints , and blessed Angels : and decke our Soules with the very d Beauties of Holinesse , with the e Embroidered , Rich , and precious ornaments , Diamonds , Attires , and Pearles of Grace : let vs bee all Glorious , and Beautifull within ; that so wee may bee fit Spouses for God , and Christ to loue and match with , and may f shine as Starres , and as the brightnesse of the firmament in Gods heauenly Kingdome for euermore : This is a Beautie that Sickenesse , Time , and Age cannot decay : this Beautie will sticke by vs , and continue with vs for all eternitie : yea , it is such a comelinesse as will g supply , conceale , adorne , and grace all corporall deformities , and take them cleane away : whereas h all corporall , and externall Beauty , is but meere deformitie , where this is absent : O then let vs prise this Beautie most , without which wee are deformed , vgly , and vnlouely in Gods sight , let vs admire , seeke , and purchase it with greatest care : so shall we bee abundantly beautifull , and euery way amiable , and comely , though we haue no artificiall trappings , nor externall crispings , cultures , or attires to adorne our Bodies , Heads , and Faces , or to enlarge our externall Beautie , which is not worth the seeking . Thirdly , I answere ; that i euery thing is most amiable , beautifull , and comely in that naturall feature , comelinesse , and proportion , which God himselfe hath stamped , and engrauen on it . Nothing is properly , and truely beautifull , and comely in it selfe , but that whose Varnish , Glosse , and Beautie flowes , and springs from God himselfe ; who is the onely fountaine , and spring of Beautie : All acquisite , externall , exotique , and artificiall varnishes , cultures , dressings , and attires , which any wayes change , sophisticate , or alter that naturall feature , forme , and comelinesse , which the prudent , and vnerring hand of God hath wrought , and formed in vs : transforming vs into another hue , or plight , then God hath giuen vs : is so farre from adding comelinesse , or luster to vs , that k it doeth more deturpate , and deforme vs ; ecclipsing , obfuscating , and deprauing that naturall , and liuely Portraiture and Beautie , which the curious Pencell of God himselfe hath drawne , Limmed , and engrauen on vs. Hence was it , l that Solomon in all his glory , was not arrayed like one of the Lillies of the Field : because their array , and Beautie was naturall ; His , but acquisite , and artificiall . If therefore we would be truely beautifull , let vs content our selues with that naturall Beautie , Haire , and Feature , which God himselfe hath bequeathed to vs , as being most suitable , and conuenient for vs. Doubtlesse , if God had euer thought , that Crisped , Frounced , Powdered , or artificiall , acquisite , and embroidered Haire had beene most for his glory , or for our Beautie , Good , and Comelinesse : m himselfe would out of his infinite wisedome and goodnesse haue assigned vs such naturall Haire as this , which we affect and seeke ; else hee could not haue beene so Wise , so Good , so perfect , and exact a God , so exquisite , and skilfull a Creator as we all repute him . Since he therefore , being Wisedome , Goodnesse , Knowledge , and Beautie it selfe hath designed such naturall , and vnadorned , or vncrisped Haire vnto vs as is most comely , proper , and behoofull for vs : Let vs not murmure , nor finde fault with him , nor call his Art , his Wisedome , his Goodnesse , and Discretion into question : n Let vs not offer violence and force to him , in labouring to correct , to alter , perfect , or amend his worke ; or to o new-moulde , or make our selues , as if wee were more wise then ●ee : p But since wee cannot make so much as one Haire white or blacke , when as God who numbers all our Haires , hath giuen it another tincture , let vs rest contented with that lot and portion , with that naturall Haire , and Comelinesse which God hath giuen vs , q as all other creatures doe , who neuer seeke to change their Haire or Plumes , as men and women doe : for feare wee prooue farre worse the● beasts , spurnning against our wise and great Creator , and saying to him with those presumptuous Pot-sheards in the Scripture : r why hast thou made vs thus ? to the wracke and ruine of our soules . That Beauti , Haire , and forme , is best and comelie●● , which God , which Grace , and Nature , ( not children , loose and wanton persons ) deeme most beautifull and comely : But God , and Grace , and Nature , deeme our naturall Beautie , Haire , and feature best and comeliest : and none but Children , Licentious , Vaine , Lasciuious , and gracelesse persons vnderualue them , preferring these artificiall Curlings , Powdrings , Colourings , Embroiderings , and dres●ings of the Head , the Haire , and Face before them . Therefore these naturall must needes bee best and comeliest : If therefore we would bee beautifull , and lo●ely in good earnest , let vs rest contented with Natures wa●d-robe , not adding art or culture to it : for feare wee offer violence vnto God himselfe , and put the Deuills varnish on his worke and Image . Fourthly , I answere ; that an Effeminate , Womanish , and s affected sprucenesse , or concinnitie , ( especially , in Haire and excrements , the lowest and most inferiour parts , if parts of man , ) is no Ornament , Grace , nor Comelinesse , but rather a deformitie , and disrespect to men : as being vnsuitable to their Magnanimous , Masculine , and Heroicke sexe . t A neglected , naturall , an vnaffected Beautie , Face , and Comelinesse , doeth most adorne , commend , and set out men : The onely meanes therefore for men to enhance , illustrate , and set out their Beautie , is to neglect it , not to seeke it , at least but in a moderate , carelesse , remisse , and vnaffected manner : so that this pretence of seeking Beautie , is but false and vaine . Fiftly , though u naturall Beautie be a gift of God , not wholy to bee slighted , because x it addes some luster to our Gifts , and Graces , being regulated and a●tended with Chastitie , Modestie , M●ekenesse , and Humilitie : y as our vices ( on the other side , ) doe staine obfuscate , and blemish both it , and all externall cultures , and attires else : yet a Studious , Curious , Inordinate , and eager Affection of Beautie , ( especially , by Effeminate , and Vnchristian Cultures , Fashions , and Attires , ) must needes bee Sin●ull , and Abominable : yea , farre worse then Drunkennesse , and excesse of Wine ; if z Clemens Alexandrinus may bee credited : and that for these ensuing reasons : First , because a it proceedes most commonly , from an Adulterous , Vnchast , an● lastfull Heart , or Meretricious , and Whorish affection : For if it bee true of naturall Beautie , b that it is seldome accompanied , or attended with Chastiti● , and Continencie : that it is c commonly a baite , a snare , a Baud , a Pander , and strong alectiue vnto all incontinency : much more must it bee true of artificiall , and affe●ted comelinesse , d the badge and ensign● of a common Harlot , or an Incontinent , and Lasciuious person : e He , or she , can neuer bee a chast and vndefiled virgine in the sight of God , who desires to bee amiable in the eyes of men : For though they doe not alwayes actually prostitute their bodies to the lusts of others , as most that doe affect an accurate , excessiue , or artificiall Beautie , in Crisping and adorning of their Haire and Faces doe : yet since they inamor and inescate others , and kindle a fire and flame of concupisence , and vnchast affections in the hearts of many , who cast their eyes vpon them , by these meretricious cultures , and ouer-studious , and affected Countenances , Dressings , and Attires , which seeme to set their bodies out to sale ; they cannot but bee guiltie of * incontinencie in themselues , because they thus occasion it in others . Those who haue continent and chast affections , as they deeme this corporall , and out-side f Beautie a needelesse and superfluous thing : so they are so farre from seeking , or affecting it : that like that chast and beautifull g Pagan , they would rather h obscure , neglect , and quite deface their naturall Beauties , by inflicting wounds and scarres vpon their faces , to make them more deformed , for feare least others should be infatuated and insnared with them : then any wayes Curle , Crispe , Adorne , Embroider , or set out their Haire , and Faces , to their owne , or others preiudice . i Beautie is no helpe nor furtherance , but a great impediment vnto chastitie : therefore this studious affectation of it , and inquirie after it , proceeds not from a continent or chast affection , but from a Lasciuious , Lustfull , and Adulterous Heart : and so it cannot but be euill . Secondly , it must needes bee euill , because it flowes as from an Effeminate , and Vnchast , so likewise from a Proud , Vaineglorious , Carnall , Worldly , and selfe-seeking Spirit , which aymes not at Gods glory , nor at its owne , or others good and welfare : There are none who seeke an artificiall Comelinesse , or transcendent Beautie , by altering , Colouring , Crisping , or adorning of their Heads , or Haire , or by any such like meanes , but doe it out of an inward , and secret k pride of Heart , of purpose to be proud , and blesse themselues , ( as fond l Narcissus did of old , and many idle Christians now , who make their Haire , and Face their Idoles : ) in their owne Beauties , Skinnes , and Shadowes : and to Deifie , or Adore themselues , their Haire , their Heads , and Faces , like so many pettie Gods : Or else they doe it to winne respect and praise , from Carnall , Gracelesse , and iniudicious persons , by seeming more Beautifull , and Louely to their sensuall eyes , then in themselues they are . Or out of a m Worldly , Carnall , and selfe-seeking Heart , to please themselues , & others : to conforme themselues vnto the guise , and sinfull customes of the World , and Times , which Christians haue renounced in their Baptisme : or to pamper , humour , satisfie , and set out their proud , and sinfull flesh , n which should bee Mortified , and Crucified , with all the inordinate Lusts , Affections , and Desires of it● Or else they vse it out a meere Fantastique , Singular , and Vaineglorious Humour , as o Sir Thomas Ouerbury , hath well obserued : who makes this , the very Character of a Phantastique , or improuident young Gallant : to study by the discretion of his Barber , to Frizle like a Baboone : three such ( saith he , ) would keepe three of the nimblest Barbers in the Towne from weauing Net-garters : for when they haue to doe with him , they haue many Irons in the fire . These are the proper , true , and onely rootes , the ends , and springs from which this search , this labour , and iniquirie after Beautie , Fairenesse , or Complexion flowes : these are the maine and chiefest reasons , for which our Men , or Women Nouris● , Colour , Frizle , Powder , or set out their Haire : Now these are Sinfull , Odious , and Vnlawfull . Therefore we must not Nourish , Curle , Powder , Colour , Embroider , or set out our Haire , of purpose to Diuulge , Enhance , or blaze our Beautie , ( which in trueth , p consists in Grace , in Holinesse , and in a well-spent Life , and not in Haire , in Face , in Skinne , or Superficies , ) as this obiection , or vaine excuse pretends : Gods glory , our owne , and others reall , true , and spirituall good , should bee the end , and ayme of all our actions : Let vs alwayes eye , intend , and minde this blessed end in all our wayes ; and then wee shall not seeke for corporall , f●eeting , nor externall Beautie , which betrayes , and wrackes the Soules of many , but brings no solid , true , nor reall good to any . You haue heard and seene now Christian Readers , the birth and pedigree ; the beginning , growth , and end : together with the vnlawfulnesse , vanitie , effeminacy , and vndecency of Loue-lockes : You see how they thwart the Lawes of God , and Nature , and the Tonsure , Cut , and custome of our Countrey : you haue heard and read , what vncontrouleable , and conuincing arguments haue beene produced , to prooue them to be Odious , Lasciuious , Vncomely , and Vnlawfull , Toyes , and Vanities ; which bring no glory at all to God , nor Ornament , Grace , or good to Men in any kinde : to bee such infallible Characters of Leuitie , Vanitie , Lasciuiousnesse , Pride , Effeminacy , and Vaineglory , as misbeseeme not onely Gracious , and holy Christians , but likewise the more Temperate , and Ciuill sort of carnall Men : to bee things of ill report among the Grauest , Best , and Wisest ranke of Christians , q whose iudgements ought not to b● slighted : You haue h●ard and seene what the Fathers , and Moderne Authors haue concluded of extraordinary long Haire , and so of Loue-lockes ; how they haue passed a doome , and sentence of condemnation on them : For of trueth , r saith Iohn Valerian , a great Clearke of Italy , ) to nourish the bushes , or the Haire , is the fashion of Women ; or else of such men , as liue delicately , and vnchast : for the long Haired people were euer esteemed both of the Greekes , and Latines for a token of foule lust , and filthie liuing : And for my owne part , I neuer heard as yet of any Laudable , Honest , Lawfull , Iust , or sound Apologie , or Iustification , that might , or could be pleaded for them ; but onely these absurd pretences , which I haue here refuted , and defeated . I beseech you therefore by that homage , duetie , and respect which you owe to God , and Nature ; and by that reuerence and submission , which you yeeld vnto the opinions and iudgements of the Fathers , and the Best , the Wisest , Grauest , Holiest , and most iudicious Christians : by that conformitie , and regularitie , you owe vnto the Ancient , Laudable , and decent Habit , Fashion , Tonsure , Guise , and custome of your owne Countrey , and Nation , of whose Cut , and Tonsure , you s ought not , you neede not bee ashamed : by the loue and care you beare vnto your Names , and Credits , among the Best , and Wiser sort ; and by the good , and happinesse you wish vnto your Soules at last , which Loue-lockes will inuolue , and merge in sinne : by that sacred Vow , and Couenant , which you haue solemnely made to God , and Sealed , or Subscribed in your very Baptisme : Euen to forsake the Deuill and all his Workes , the Pompes , and Vanities of this wicked World , and all the sinfull Lusts of the Flesh : ( in all which these Loue-lockes haue their part , and share : ) and by that Ioy , and Heauenly consolation , which you hope , and long for at your Deaths ; when all the Powdring , Curling , Cost , and Time , which you haue vainely , and prodigally cast away vpon your Haire , and Loue-lockes , will prooue but Gall , but Horror , Shame , yea , Anguish , Griefe , and Bitternesse to your Soules : that you would now at last abandon , and vtterly renounce the nourishing , vse , and wearing of these Lasciuious , Singular , Vaineglorious , Vnnaturall , and Vnlouely Loue-Locke , ( which God , and Nature , which all Good , all Holy , Graue , and ciuill Men , both now , and heretofore ; as also the Vse , and Ancient practise of our Countrey doe condemne : ) together with that Lasciuious , Odious , Effeminate , and Vnchristian Frizling , Colouring , Platting , Frouncing , or Delicate , and curious Composition , and t Powdring of the Haire , which oft times make mens liues to stinke ; and doe now so farre ingrosse the thoughts of many , both of our Male , and Female sexe : that they can finde no spare , nor leasure time , to Dresse , Adorne , or Beautifie , their Vgly , Filthy , Naked , Poore , and vnadorned u Soules , ( which lye Rotting , and stinking in the dregg●s of Sinne , as if they were things of nought : ) that so , you may with all humblenesse , and sinceritie of Heart , and minde , and all lowlinesse , and feruency of Spirit , euen set , and bend your selues to seeke , and serue the Lord vnfainedly in all things : and demeane your selues in such a Gracious , Modest , Humble , Holy , Blamelesse , Exemplary , Deuout , and Christian manner , as may Adorne the Gospel of Iesus Christ , and Beautifie that outward profession , and practise of Religion , which you haue formerly tainted , and defamed by your Vaine , Lasciuious , Proud , Luxurious , Ruffianly , Gracelesse , and Vnchristian conuersation : It was a receiued vse and custome heretofore , for men in times of Griefe , of Sorrow , and Affliction , to poll their Heads , and cut their Haire , as x Authors , and the y Scriptures testifie : Beloued , these times wherein wee liue , which way soeuer we turne our selues , are times of Griefe , of Sorrow , Misery , Trouble , and Affliction ; which sommon vs to Fasting , Weeping , and Mourning , to Baldnesse , and Sackcloth : Let vs therefore take occasion from the present time , to clip , cut off , cashere , and vtterly relinquish , our Vaine , our Rus●ianly , Singular , Effeminate , and vncomely Loue-Lockes , and excessiue Haire ; together with all false , or borrowed excrements , or artificiall Crispings , wreathings , Colourings , Powdrings , and ouer-curious Cultures , and Compositions of our Haire ; ( which z God himselfe , which Councells , Fathers , and Moderne Diuines ; yea , Pagan Authors haue condemned : ) that so we may with broken Hearts , and contrite Spirits , vnfainedly abase our Soules before the Lord , to diuert those Fatall , Heauy , Sad , and dolefull Iudgements , which are now approaching toward vs , and euen ready for to seise , and prey vpon vs for our many sinnes : whereof our Pride , our Vanitie , our Wantonnesse , and Effeminacy in Haire , and Apparell , are not the least . If we refuse this counsell and aduice , which the vicinitie , and neeren●sse of Gods Iudgements , doe euen force , and pr●sse vpon our Hearts : and still proceed , to Nourish , Decke , set out , and Crispe our Haire , and Loue-Lockes , a or our corruptible , base , and crazie bodies , which will bee turned into dust and ashes , and troden vnder foot● ere long : spending more time , more thoughts , and cost vpon them , then vpon our Soules , which is the case of many : If wee intrude , and thrust our selues into the very House , and presence of our Glorious , Great , and holy God , so Frounced , Curled , Powdred , Perfeumed , Painted , and Adorned , as if we came to Church of purpose to out-face , and dare the Lord : to Daunce , and not to Pray : to Feast , and not to Fast : to Laugh , and not to Weepe : b to See , and to bee Seene , and not to Heare : to shew our Selues , our Cloathes , our Iewels , our Haire , our Beautie , our Pride , our Vanitie , and Effeminacie vnto men : but not our Hearts , our Pietie , our Deuotion , our Humilitie , and Repentance vnto God , as c the Fathers phrase it : If we place our Pietie , and Deuotion in our Cloathes , and Haire , and thinke our selues d Holiest , when our Cloathes , and Haire sit neatest : If we e thinke we haue done God good seruice , when wee haue but washed our Skinnes , and tricked vp our Heads and Haire , to come and shew our selues in the Church , about the latter end of Prayers or Sermon , of purpose to f draw the Eyes , and Hearts of others after vs , and so to withdraw them quite from God : * If wee take more care and paines to adorne our Heads , and Faces , for the view of others , then to prepare , and fit our Hearts , and Soules by Prayer , and Meditation for God , and for his Ordinances ; as alas , too many Idolatrous , and selfe-seeking Christians doe in these our dayes , who adore no other Deitie , but their Haire , their Heads , their Faces , Cloathes , and borrowed Beautie : Wee haue then no other hope but this ; that God will loathe our persons , and our Prayers too : and g powre out the very dregges , and fulnesse of his wrath , and fury on vs , to our finall ruine . Let this then , cause vs to renounce , abhorre and loathe these Sinfull , Odious , Vnchristian , Lasciuious , and vnlouely Vanities . BERNARDI . Meditationes , cap. 11. Omnia quae ad vsum vitae accepimus , ad vsum culpae conuertimus : Quapropter iustum est , vt qui in cunctis peccauimus , in cunctis feriamur . FINIS . Notes, typically marginal, from the original text Notes for div A10199-e140 * 1 Cor 11.5.6.15 . a 1 Tim. 2.9 . 1 Pet. 3.3 . b Conuerter●̄● in muliebre● toller a●tia● viri , non vsum tantu● atque naturam , sed etiam vultum , incessum , ha●itum , & totu● penit●● quicquid aut in sexu est , aut in vsu viri : ade● vers● sunt in diuersum omnia , vt cum viris nihil magis pudori esse opporteat , quā si muliebre aliquid in se habere videantur : nunc nihil turpi●● viri● quibusda● videtur , quam si ●● aliquo viri viderentur . Saluian . De Gubernat . Dei● l. 7. p. 263.264 . c Pu●e● eos Nationis suae quod non German● aut Galli sint procreati , ita patriam capillo tranferunt● Tertul. de cultu . ●aem . c. 4. d Pro Deo quisque habet quod coli●● G●losi , venter , Deus est● Haeretic● , dogma quod fi●xit . Hier. Com. lib. 3. in Ose. 14. & in Amos c. 2. Capilla impudicarū mulierum Idola . Granatensis hom● in Festo . Mariae Magd. e Qu●d illo● o●tiosos vocas , quibus apud tonsorem multae horae transmittuntur , dū decerpitur si quid proxima nocte succreui●● d●m de singulis capillis in consilium itur : dū aut disiectae coma restitu●●ut , aut deficiens h●●● atque illinc in ●rontem compell●tur ? Quomodo irascuntur si to●●or paulo negligentior ●uerit , qu ●si virum t●nderet ? Quomodo excandescunt si quid de i●●a sua decisum est , si qu●d extra ordinem i●cu●t , nisi omnia in annulos suos reciderunt . Quis est istorum q●● non malit rempublicam turbari , quam com●● suam ? Qui non sollicitior si● de capitis sui decore , quam de salute ? Qui non com●t●or esse mali● , quam hones●ior ? &c. De Breu. Vitae . cap. 12. f Capillum ●rangere , & ad muliebres blanditia● vocē extenu●re , moll●tie corporis certare cum faeminis , & iucundissimis se excolere munditiis nostrorū adolescentium specimen est . Senec. Controuers . l 1. Proaemio ● Componit crine● ps●ca● infalix : altera le●um extendit , pectitque co●as , & voluit in orbē : Est in c●nsilio matrona , admotaque lanis , emerita qua cessat acu● sententia prima huius erit : post ha●●●t●te atque arte minores censebunt : tanquam famae discrimen agatur , aut ●nimae : tanti est , quaerendi cura decoris . Iuuenal . Satyr . 6. g See 1 Cor. 11●14 . Ezech. 44.20 . Reu. 9.8 . h 1 Tim. 2.9 . 1 Pet. ● . 3 . See Mr. Byfields S●rmon on 1 Pet. 3●3 . 4 . g Adhuc in processu vitia sunt● Inuen●t Luxuria aliquid no●● , in quod insan●at . Inuenit impudicitia nouam contumeliam sib● . Inuenit del●ciarum dissolutio & tabes aliquid tenerius molliusque quo pereat . Adhuc quicquid est boni moris , extinguimus leuit●te & politura corporis . Muliebres mūditias antecessimus , colores meretricios , matronis quidem non induendos viri sumi mus . Tenero et moll● ingressu suspendimus gradu● ; non ambulamus , sed inceaimus . Exornamus annulis digit●s , in omni articulo gemma disponitur . Quotidie comminiscimur , per quae virilitati fiat iniuria , vt traduc●tur , quia non potest e●●i . Seneca . Nat. Quaest. l. 7. c. ●1 . h 1 Cor. 6.14.15.16 . Iam. 4.4 . 1 Iohn 2.15.16.17 . i Wisd 2 . 1● . k C●loss . 1.10 . 1 Thess 2.12 . Ephes. 5.8 . l Rom. 12.2 . Gal. 1 4 Ephes. 2.1 2● Col. 2.20 1 Pet. 1.14 . Si● inter ancillas Diaboli & Christs discrimen : vt exemple sitis illis , vt edificentur in vobis : vt magnificetur Deus in corpore vestro : magnificatur autem per pudicitiam , & per habitum pudicitiae competentem . Tertul. De Cultu . Faem . cap. 7. m 1 Pet. 4 2.3 . n Rom 13.13.14 . o 1 Iohn 2.6 . p 1 Pet. 1.15 . & 2.21 . q Phil. 3.10 . r 1 Tim. 2.9.10 . 1 Pet. 3.3.4.5 . Phil. 1.27 . Rom. 26.2 . s 1 Cor. 10.32 33. t Col. 4.5 . v Nusquam Christia●●● aliud est . Tertul . De Corona Milit. c. 9. x Mores ●eos habitu● pronunciet , 〈◊〉 spiritus per aures ab imprudenti● vulneretur . Tertul . De Cultu . Faem . cap. 7. Deus s● fuerit in pectore , cognoscetur & in capite Faeminarum . Tertul . De Velandis Virg. c. 14. y Ia● religionis antiquae non solū vn tutem amisimus , sed nec specimen re●inemus : Ecce enim habitus noster qui humilitatis solebat esse insigne , in signum gestatur superbiae . Bernard● ad Gul. Abb. Apol. z V●● habitu negant quod toto suggest● profitentur . Tertul. De veland . Virg. c. 11. a 〈◊〉 . 23.26 . Elingua Philosophia vita content● e●t , ipse habitus sonat Si● denique auditur Philosophus dum videtur , de occursu meo viti● suffundo . Tertul. de Pallio . cap. 8. b Video et inter matronas , atque prostibulas nullum de habitu discrimen relictum . Tertul . Apolog. aduers. Gent. c See Tertul. De Pallio : & de cultis Faeminarum . Cypr. De Habit : Virginum . Ambros . De Virg. lib. 3. Hierom. Epist. 23. Epist. 7.8.10 . Fulgentius ad Probam . Epist . 3. Clem. Alex. Padag . lib. 2. cap. 10. l. 3. ● . 2.3.11 . Salu. de Guber . Dei. l. 4. d Quid non inuertat consuetud● ? quid non assiduitate duretur ? quid non vsui ce●at ? quantis quod prae amaritudine prius exhorrebant , vsui ipso malè in dulce conuersum est ? Primum tibi importabile videbitur aliquid ; processis temporis ●i assuescas iudicabis non adeò graue ; p●ulo post , nec senties : paulo post etiam delectabit . Ita paulatim in cordis duritiam itur , & ex illa in auersionem : Bernard● de Consid. lib. 1. cap. 2. e 2 Pet. 2 . 11●19 , 20. f Psal. 24.4 . g In hoc cognoscim●● quod seculum diligimus , quia praciosa vestiment●●mamu● . Qui seculum no● diligit , pr●c●●●sa vest●ment●● non quaerit . Quando hom● gaudet de pulchritudi●e c●rporis , mens eiu● elongatur ab amore Creatoris . Quanto amplius in corporis compositione laetaemur , tanto magi● ae superno amore disiungimur . Bernard . De modo bene viuendi . Sermo . 9. h Ex cordis Thesauro sine dubio procedit , quicquid foras ap●aret vitiosum . Vanum cor vanitatis notam ingerit corpori , & exterior superfluitas , interioris vanitatis indicium est . Mollia indumenta animi molliciem indicant . Non tanto curaretur corporis cultus , nisi prius fuisset neglect● mens inculta virtutibus . Bernard● ad Gu●ielm . Abbatem . Apolog . i Iames 1.27 . k Galat. 5.24 . l 1 Peter 2.11 . m Romans 1● . 13.14 . n Mundicies corporis atque vesti●us , ●nimae immunditia : quibus signis animus ●ibid●●osus ostenditur : & per ex●e●●orem hominem , interi●oris hominis v●tia demon●strantur . Hierom . Tom. 1. Epist. 27. c. 10. Cult●s mu●e bris & luxuriosus , non corpus exornat , sed de●eg●t mē●em . Q●intil . Instit. Orat. l. 8 Proaemio● o See Caluin : Comment . on Numbers 6. v. 5. Mayer Exposit : on 1 Pet. 3.4 . p Talis misericordia crudelitate ple●a est , qua videlicet it a corpori seruitur vt anima iuguletur . Qua enim charita● est carnem diligere , & spiritum negligere ? Quaue discretio totum d●re corpori , & animae nihil ? Qualis vero misericordia ancillam reficere , & dominam interficere : Bernard . ad Gul. Abbatem . Apolog. See Perkins Cases of Conscience , lib● 3. Sect. 3. Quaest. 3. Babington on the 7 Commandement . Mr. Byfield on 1. Peter 3.3 . q See Mr. Perkins T●eatise of Callings . r Tamdi● discendum est quem . adm●dum viuas , quandiu viu●● . Vi●ere tota vita discendum est ; & fortasse quod magis miraberis , tota vita discendum est mori . Seneca . Epist. 76. & De Breu. Vitae . cap 7. s Quam blasphemabile est , si quae sacerdotes pudicitiae aicimur , impudicarum ritu procedatis cul●ae aut expictae Tertul. de cultu . Faem . c. 7. t Mens Deodicata sic caueat minora vitia vt ma●ora : quia a minimis incipiunt , qui in maxim● proruunt . Bernard . de Ordine vitae . Col. 112● . C. u Vanitas ad iniquitatem l●bitur , & dum ex al●is ad ali● semper impellitur , suborientibus culpis inquinatur . Ex vanitate ergo , ad iniquitatem ducimur : cum prius per leuia delicta defleuimus , vt vsu cuncta leuigante , ●equaquam post commit●ere etiam grauiora timeamus . Na● dum moderari lingua otiosa verbae negligit , audax ad noxia prorumpit : dum gula incumbitur , ad leuitatis protinus ins●niam proditur : cumque mens sub●gere delectationem carnis renui● , plarumque & ad perfidiae voraginem ruit . Si enim curare parua negligimus insensibiliter seducti , audenter etiam maior● perpetramus : quia si vanitatis culpa nequaquam caute compescitur , ab iniquitate protinus mens inca●ta deuoratur . Vanitatis quippe finis est , vt cum peccato mentem sauciat , hanc ex culpa audacem reddat . Et sit plerunque vt prauis d●sideriis seruiens , a ●ugo se diuini t●moris excutiat , & quasi in malorum perpetratione iam libera , omne quod volupt●s suggerit , implere conte●dat . Greg. Mag. Moral . l. 10. c. 13.14.15 . * Principi●s obsta : sero medi●ina paratur , Cum mala per long●s inualuere moras . Ouid . de Remed Amoris . l. 1. x Qui blandien●o dulce nutriu●t m●lum , sero recusat ferre , quod sub●it iugum . Se neca Hyppol . Act. 1. Qui se cupiditati volentes dediderint oppugnanti , voluntatem resisten●i vlterius non habebunt tyrannice dominanti ● Et ho● fit iusto Dei iudicio : vt qui cupiditati resistere noluimus ingressurae , iam resistere nequeamus ingressa , &c. Prosper . De vita Contempl. lib. 2. c. 15. y Qui● f●cit illa ridicula monstruositas , & mira qu●dam deformis formositas , ac formosa deformitas ? Quid ibi monstruosi Centauri ? quid s●ms-hom●nes ? Videas sub vno capite multa corpor● , & rursus in vno corpore capita mu●ta ? Bern. ad Gu●● Abb●tem . Apolog. z 2 Kings 10. 32 Vulnus habent populi● plus est quam vita salusque , Quod perit : in totum mundi prosternimur aeuum . Lucan . Phars . l. 7. p. 125 a Ier. 37.7 . 2 King. 19.7 . b Ier. 18 16. & 19.1 . & 25 9. Mich. 6.16 . c Deut 28.44 . d Isay. 3.2.3 e Laeta dies populo rapta est : concordia müdo , Nostra perit . Lucan . Phars . l. 9. p. 173 f Rom. 1.18 . Haec quoque de Coelo vulnera missae pu●es . Ausonius Epigram . Ep. 2. g Isay , 28.2 . & 22.6 . h Isay , 5.25 . & 9.12 , 17 , 21. i Ezra . 9.7 . Isay. 34.11 . k Deut. 28.45 2 King. 22.19 . Isay , 24.6 . & 34.5 . & 43 28 I●r . 24.9 . l 2 King. 5.26 Hag. 1 4. m Isay. 22.12 . Zeph. 1 . 2●3● Ier. 4.8 . & . 6.26 . & 25.34 . n Nonne hoc ●●uum , monstri genus est , esse aliquos etiam in morte vitiosos . Quis captiui●atem expectans de Circo cogitat ? Quis metuit mortem & ridet ? Nos & in metu calamitatis ludimus , & positi in mortis t●more ridemus . Salu● De Gub. Deil. 7. p. 227.236 . o Breuissimis loculis patrimonium gran● de pro●ertur , vno lino decies sestertium inseritur : Saltus & insulas tener● cer●ix fert . Graci●es aurium cu●es calendariu● expend●nt , & in sinistra per singulos digi●os de saccis singulis ●●●●it . Hae sunt vires ambitionis , tantarum vsurarum subst●ntiam vno & muliebri corpusculo baiulare . Tertul. De hab . Mulieb . c. 5. See Clem. Alexand P●edag . lib. 2. c 10.12 . lib 3. c. 2.3 . Vxor tua locupletis domus censum a●ribus gerit . Video vniones non singul● s●ngulis aurib●s comparatos : iam enim exerci●●ae aures oneri serendo sunt : iunguntur inter se , & in●uper ali● bo●is superponuntur ? Non satis mu●●e●ris i●sani● viros subiecerat ; nisi bina ac ter●● patrimonia auribus singulis pependisset . Sen. de ●ita Beata . c. 17. De Beneficijs . lib. c. ● . p Ephes 6.4 . d Esay ● . 9 . e Psal. 63.3 . f Mal● i●●●ssabiliter ●●li● addi●●●● , & peccata peccati● cumulamus : & cu● maxima nostri p●rs ia● perierit , id agim●● vt peream●● om●es . T●●●● animorum , ●el t●nta poti●● peccatorum cacit●● est , vt cum maxima nostri pars ●am pe●ierit , nullus id agit v● ne pereat . Salu. de Gub. Dei. l. 6. p. 200.214 . g Multe quo●que eis am●torias salutationes imprimunt , vt vel per terram numero●e incedentes , mere triceos spirit●s in incessu sculpant . Clem. Alex P●ed●g . l. 2. c. 11. h Of whi●h see Diodorus Siculus● Bibl. Hist. l. 2. Sect. 23. Iustin. hist. lib. 1. Athenaeus Dipnos . l. 12. c. 12. Sleidan . l. 1 i In fortis autem viri vultu ●ullum esse ●portet signum molliti●● , sed ●eque vlla parte corporis . Neque ergo in motu , neque in ●abitu inueniatur v●quam magni animi , & excelsi dedecus . Clem. Alex. Paedag. l. 3. c. 11. k Nos vrimur & secamur : sed nec ferr● desectione , nec cauteriorum adu●tione sanamur : imò quod grauius est , cura ips● deteriores sumus . Cunctos prius est interire quam corrigi : Salu. de Gub. Dei. l. 7. p. 226. l. 6. p. 205. l Quasi fato quodam i● vitia ruimus , & ex vit●is in calamitates Zonaras Praefat. ad Annales . m A Deo quippe punimur , sed ipsi facimus vt puniamur . Nos ergo aduersum nos omnia facimus . Nos calamitatum nostrorum auctores sumus . Nihil , itaque nihil est in nos crudelius nobis . Nos , inquam , nos etiam Deo nol●nte cruciamus . Salu. de Gub. Dei , l. 8. p. 282. n Deus crudeli●● vrit , Quos videt inuit●s succub●isse sibi● Tibul● l 1. Eleg. ● . o Mag●is i●imicoru● circu●damur agminibus : hostiū plena su●t omnia . Hier. Tom 1. Epist. 22. cap. 1. p Sopor quippe infunditur , vt perditi● subsequ●tur : Cum 〈◊〉 cōpleti● iniqui●●●bus suis qu●̄● meretur vt pereat ; pr●●identia 〈…〉 tollit●r , ne periturus eu● : dat : Salu. De Gub. Dei : l. 6. p. 234. q Morbid● en●m capite , nihil sa●●●● est est : neque vllu●● omnin● membru● officio suo f●●gitur , vbi quod est principale non constat : Salu. de Gub. Dei : l. 7. p. 234. r Zeph. 2.3 . Ionah● 3.8.9.10 s Ad mundana gaudia , & temporalia bona multitudo procliuis est . Et quamuis incertum , caducumq , sit quod cupitur , libentius tamen suscipitur labor pro desiderio voluptatis , quā pro amore virtutis : ita cum innumer● sunt , qui visibilia concupiscant : vix in●e●iun●ur , qui temporalibus ●terna praepon●nt . Leo de Quadrages . Serm. 11. c. 1. t Qui beneficiis non intelligitur , vel plagi● intelligatur . Cyprian . Tract . 2. contra Demetria dem . u Ier. 15.1.2 . Ezech. 14.14.14.18.20 . Luke 13.3.5 . Leuit. 26. Deut. 28. * Isay 3.16.17.24 . x Ier. 4.14 . y Quid pr●desse poter●t Antidotum cui superfunditur venenum ! Salu. de Gub● Dei. l. 5. p. 148. z Psal. 66.18 . a Isai. 1.15 . & 50.3.4 Prou. 1.24 . to 33. b Mal. 1.10 . c Meretricii enim pilorum plexus & catenarum nexu● deformes reddunt . Clem. Alex. Paedag. l. 3. c. 11. d Serico & purpura indutae Chris●u● indu●re non possunt . Cypr. De Habitu . Virg. Proiiciamus ornamēta terren● si coelesti● optaemus . Tertul. de Cultu . Faem . c. 9.10 . e Psal. 45.13.14 f Cant. 2.5 . & 5.8 g Prodite vos iaem medicamentis & ornamentis extructae Apostolorum , sumentes de simplicitate candore● de pudicitia ruborem ; depictae oculos verecundia : &c. Te●tul : De Cultu . Faem . c. 9. See Cypriā de hab . Virg. Clem. Alex. Paedag. l. 2. cap. 22. l. 3. c. 11. h Isay 2.11 . to 18. h Non solum enim pudicos ac tempera●res satis e●t esse puros , sed etiam adhibenda e●t opera vt quod extrinsecus e●t , sit ab omni repraehensione & vituperatione alienum , omni exclus● suspitionis causai vt in summam quandam contrahatur ca●titas , vt non simus solum fideles , sed etiam videamur fide digni : Clē . Alexand. Paedag lib. 3 , c. 11 k Hos ego versiculos feci , tulit alter hono●es , &c. Donatus in vita Virgil. Maron . l Barba non facit Philosophum Cael●us . Rhod. Antiqu. Lect. l. 5. c. 12. m Facinu● quos inquinat , aequat . Lucan . Phars l. 5. p. 79 Opotet vt vna paena teneat ●bnoxios , quos similis err●r inuenerit implicaetos . Concil . Tollit . 4. Can. 74. n Vitia carpens , scio●e offender● vitiosos . Bern● ad Gul● Abbat . Apologia . * See Athan●si●● Con●tant . 8. Epi●tolae , de necessaria Episcoporum Residentia : against this sinne . Bibl. Patrum . Tom 13 p. 487. to . 491. o Volumus delinquere , & nolumus verberari : Salu : Gub. Dei. lib 4. p. 99. p 1. Pet. 2.5 . Reu. 1.6 . Nonne & Laici . Sacerdotes sumu● ? Scriptum est , nos Sacerdotes Deo & Patri suo ferit : Differentiam inter Ordinem , & plebem con●tituit Ecclesiae authoritas . Sed & vbi tres , Ecclesia est , licet Laici . Tertul. Exhort ad Castitatem . c 5. q Leuit. 19.17 . r Phil. 1.27 . Iude ● . s Ecce iam pene nulla est seculi actio , quam non Sacerdotes admini●trent . Dei causaem relinquimu● , ad terrena negotia vacamus . Ad exteriora negotia delapsi sumu● , & aliud ex honore suscipimus , atque aliud ex officio actionis exhibemus . Curis vero secul●ribus intenti , ●aento insensibiliores intus efficimur , quanto ad ea quae foris sunt studiosiores videmur . Greg. Mag. Hom. 17. in Euangelia . t Malit quilibet improbus ex●crare legem , quam emendare mentem : malit praecept● odisse quam vitia : Inter haec quid agant quibu● loquendi a Chri●to officia mandantur ? Deo displicent si tacent : hominibus si loquuntur . Salu. ad Eccles● Cathol . l. 4. p. 470. u Non aduersum ordinem , sed pro ordine di●putare pu●andus ero , dū non ordinem in hominibus , sed hominum viti● repr●hēdo : quae in vestris laudabilia sunt , laudo et prae●ico : si quae repr●hendenda sunt , vt emendentur vobis , & aliis amicis meis suadere soleo : Hoc non est detractio : sed attractio . Bern. ad Gul. Abb. Apologia . x Isay 9.16 . Ier. 23.14.15 . & 50.6 . Hosea 4.9 . Nullum put● , ab aliis magis pr●iudicium , quam a Sacerdotibus tolerat Deus ; quando eos quos ad aliorum correctionem posuit , dare de se exempla prauitatis cer●it , quando ipsi p●ccamus , qui compescere peccata debemus . Quanto autem mundus gladio feriatur aspicitis : quibus quotidie percussionibus i●tereat populus , videtis . Cuius hoc nisi nostro precipuè peccato agit●r ? Ecce depopulata vrbes , euersa castr● , Eccl●siae destructae , in sollitudinem agri redacti sunt . Sed nos pereunt● populo authores mortis existimus , qui esse deb●imus duces ad vitam . Ex nostro enim peccato populi turba prostrat● est , quia nostra faciente negligentiae ad vitam erudita non est . Greg. Mag. Hom. 17. in Euangelia : Which Homily I would our Non-resi●ents and Secular Clergie men would study but a whiles . Notes for div A10199-e4440 a Aphric● semper aliquid noui affert . Plin. l. 8. Nat. Hist. c. 16. Co●lius Rhod. Antiq. Lect. l. 13. c. 13 Munster Cosmog . l. 6. c. 46. b Esay . 3.16 . to 25 Zeph. 1.8 . 1 Tim. 2.9.10 . 1 Pet. 3.3 , 4. c Clem. Alex. Padag . l. 2. c. 10 12. Tertul. de cultu Faem . lib. Cypr de hab Virg. & de Instit Virgin. Basil . Ser. 2. in Diuites & Auaros Ascetica c. 22. Cōment . in 3. Isaiae . Ambr. de Virg. l. 1. l 5. in . Luc. c. 6. Hier. Epist Tom. 1. Ep. 7. c. 3. Ep. 8. c. 5 Ep. ●0 . c. 2.3 Ep. 47. c. 3. Chrysost. hom . 84 in . Iohā . Fulgen● ad Probam . Ep. 3. Greg. Mag. hom . 6. in Euang. Bern. de modo bene viuend . Ser. 9. Concil● Gangrense . Can. 21. * See Mr. Perkins Cases of Conscience . li● . 3. Sect. ● . Quae●t 3. Mr. Byfields Sermon on 1 Pet. 3.3.4 . Mr. Iohn Downhams Christian Warfar . Part. 2. l. 1. c. 6 to 15. Iohan : Fredericus , de Luxu vestium . BB. Hall. in his Righteous Mammon . BB. Babington on the 7. Command . Mr. Stubs his Anatomy of Abuses . d Ier. 4.30 . 2 Kings 9.30 . Math. 5.36 . Eze●h . 23.40 . e Clem Alex. Paedag. l. 2. c. 10 Tertul. de . Cultu Faem . c. 3. to 9. De Paenitenti● c. 10. De velandi● Virginibus c. 13. Cypr de Habit. Virg. Ambr. Hexaem . l. 6. c. 8. de virgin . l 1 Hier E●●st . Tō . 1. Ep. 7. c 3. Ep. 8. c. 5. Ep. 10. c. 2.3 . Ep. 16 c. 2 Ep 23. Aduersus Heluid . c. 9. Basil Com. in cap. 3. Isaiae . & Ep. 1. Chrysost . hom . 31. in Mat. & hō . 8. in 1. Tim. 2. Theod. S●nct . patrum . Hist. c. 8. Aug. de Doctr. Christ. l. 4 c. 21. Theophylact . E●ar . in 1. Tim. 2. f Master Iohn Downham in his Christian Warfar , part . 2. l. 1. c. 14 M● . Per●●ns C●s●s o● Conscien●e l. ● . Sect 3. Quaest. 3. M●yer Exposition on 1 Pet. 3.3 . Mr St●●s Anat●my of Abuses p. 35. to 4● . Mr. Bolto●s Directions ●or our Walking with God , p. 195 200 〈◊〉 . 〈◊〉 Quo Va●is , Sect. 21 and in his righteous Mammon . g 〈…〉 Pr●●●p . l. Petronius A●biter . p. 74. & 135. P●in● n●t . Hist l. 13. c. 1 2 , ● . 〈…〉 3 Pr●perti●● Elegiar : lib● 1. Eleg : 2. Quintil. Iastitut . Orat lib. 8. 〈◊〉 . Xenophon , Memorabilium . lib. 5 p. 846.847 . h C●pit esse 〈◊〉 citū quod publicū est . Cypr. Epist. l. 2. Ep. 2● i 〈◊〉 s●d cri●i●● su●t Paulinu● Epist. 4. ad . S●uerum . k Alterius esse non possunt nisi Diabol● , quae Dei non sunt . Ter●ul . de Idolo●a●ria , c. 18. De Cult● F●em . cap. 3 , 4 , 5. l Mr. Purchas Pilgrimage . lib. 8. c. 6. Sect. 3. m Leuit. 1● . 30 . Deut. 12.29 , 30. Ier. 10.2 . Mat. 6.7 , 8.31 , 32. Eph. 2.1 , 2 & 4 , 17 , to 22. Rom. 12. 2 Col. 2.20 , 21 22. 1 Pet. 1 , 14 , 18. & 4 , 2● 3. 2 King. 17.15 Zeph. 1 , 8. n Ad impuberem vsque at●tem capillorū● nod●s aur● reuinctos gest●nt Athenaeus Dip nos . l● 12. c. 6. o Mart. Epig. Ep. ● . Seneca . Epist. 1 24 Caelius Rhod. Antiqu . Lect. l. 15 c. 8● Alex ab Alex . l. 5. c. 18. p Matthias a ●ichou de Sarmatia Asiana . c. 7. Boem . de Mor. Ge●t . l 2 c. 10. Gu●gninu● Reru● Polon . Tom. 2. p. 3 22. q Purcha● Pilgr . l. 8 , c. 6. Sect. 3. r Peter Martyr . Indian . Histor . Decad. 7. cap. 2. p. 252. s Acost . l. 5. Hist. Ind. c. 16. t Alex. ab Alex . l ● c. 18. Herodotus lib● 4. Sect. 125. u Alex. ab Alex . Ibid. Plu●arch . Theseus . Polid. Virgil. De Inuentor . ●●rum , l. 3. c 17 Babington in his Notes on Numbers cap. 6. vers . 4 , 5. x Sto●aus de Intemperantia Serm● 6. Fol. 6● . ● . y Purchas Pilgrimage l. 4. c. 19. Alexand. ab Alex. Gen , Dier . l● ● . c. 18. Gotardu● Hist. Ind Orient c● . 52 Maffaus Ind. Hist. lib. 6 p. 270. z Alienum est a Catholica Ecclesia , & a praedicatione Apostolorum , coma extensa . Vir enim , inquit , non debet putrire comā , cum sit imago ac gloria Dei. Epiphan . cont . Haeres . l. 3. Tō . 2. Haer. ●0 . a Epiph. contr . Haeres●s , l. 3. Tom. 2. Haer. 80 b Zenophon : Lacedaem : Respub . Plut●rch . Lysand. & Apothegmata . He●odoti Clio , p. 33. Stobaeus Sermo 44. Arist. Rhetor : l. 1. c. 9. Boemus de Mor. Gent. l. 3. c. 3. C●elius Rhod. Antiqu. Lect. l. 15. c. 8. c Alex. ab Al . 5. c. 18 Polidor . Virgil. de I●ue●t : rerum l. 3. c. 17. Plin. Nat : hist. l. 7. c. 5● . d Alex. ab Alex. l. 5. c. 18. e Herod . Clio. pag●●● . Platonis Phaedon : Chrysost. Hom. 16. in 1 Cor : 11. Alex. ab Alex. l. 5. c. 18. Ma●faeus hist. Indic . l 16. p. 274. Synesius Caluitii Encomium . f Seneca Epist. 124. C●●l . Rhodig . Antiqu. Lect l 15. c. ● . Alex. ab Alexandr . l●b . 5. cap. 18. g Plin. Nat. Hist l. 11 c. 37. Diodor Sic. Bibl. Hist. lib. 5. Sect. 28. Boemus l. 3. c. 22. C●elius Rhod. Antiqu. Lect. l. 15. c. 8. Alex. ab Alex. l. 5. c. 18. h Boem●s l. 3. c. 24. C●eli●s Rhod. l. 15. c. ● . i Solinu● P●lyhist c. 46. ●lex . ab Alex. l. 5. c. 1● . k Aristot. de Generat . Animalium lib. 5. cap. 30. Athenaus Dipnos lib. 12. c. 8. Seneca Epist. 124. Alex. ab Alexand. ● . 5. cap. 18. l Alex. ab Alexand. lib. ● . ca. 18 m Dyonis . Hallecarnas . Rom. Antiqu. lib. 7. cap. 1. n Solinu● Polyhist . cap. ●5 . Cte●ias Excerptae Histor. apud Herodotum . pag. 582. Boemus lib. 2. cap. 8. o Peter Martyr Indian Histor. Decad. 7. cap. 10. pag. 276. p A●osta . Indian . H●stor . lib. 5. cap. 20 pag. 403. Purchas Pilgrimage lib. 8. cap. 12. q Matthias a Michou . Sarmatiae Europ . lib. 2. cap. 3. pag. 479. r Purchas Pilgrimage , lib. 9 c●p . 4. s Tacitus de Moribus Germanorum . cap. 12. Boemus lib. 3. cap. 15. t Byerlincke Chronogr . pag. 18. u Herodotus Cli● . pag. 79. Boemus lib. 2. cap. 3. x Aristot. de Generat . Animal . lib. 5. cap. 3. Horace Epod. lib. Epod● 5. y Epiphanius Compend . Doctr●de Fide Cathol . pag. 910. z Alex ab Alex. l. 1. c 18. a Strabo : Gregor . l. 11. b A●oysi● . Nauigatio . c. 65. c C●esias Excerptae hi●t . p. 582. d O●id . Trist●um l. 5. Eleg. 10. e Gotardus hist. Indiae Orient . c. 51.52 . Maffaeus ●nd . hist. l. 6. p. 252.270 . Purchas Pilgrimage l 4. c. 19. f Maffaeus h●st . Ind. l. 5. p 228. g Maffaeus Select . Epist. ex Ind●a . l. 2. p. 110. h Peter Mart. Ind H●st . l. 8. Dec. 1. p. 45. i ldē Decad. 7. c. 2. p. 251. k Caesar ae Bello Gall. l. 5. p 88. Boemus l 3. c 25 l See Purch●s Pilgr . l. 5. c. 8.17 . l. 8. c. 4 Plin. Nat. hist. l. 2. c. ● l. 11. c. 37. Gotardus c. 47. Alex. ab Alex. l. 5. c. 18. m See Heliodorus AEthiop . hist ● 2. p. 81 82. Bus●●quius Famil . Epist Ep. 1. p. 12. Ep. 4. p. 249. Purchas l. 5. c. 5. Di●g . La●rt l. 4. Carneade● p. 251. l. 8● Empedocles p. 517. o Mai●r est natura , quam patriae . Ambr. Irenaeo , Tom. 1. p. 233 G. p 1 Cor. 11.14 q See Chrysost. Hom. 26 in 1 Cor. 11. Ambr. de Officiis l. 1. c. 46. Theophylact . Enar. in 1 Cor. 11. accordingly , Dan. 4 33. r See Basil. de Virginitate ver● , Tom. 2. p. 150.151 . s Gu●gui●●● rerum Polon . Tom. 1. p. 74. t Zo●ara● Annal●um . T●● . ● Fol. 174. u M. Speeds History of Great Britt . l. 9. c. 4. Numb . ●4 . p. 442. x Tenenda nobis vita esse , quam natura praescripsit , nec ab illa declinandum . S●n. Epist 122. y Vitia superuenerunt , ingesta sunt : nulli nos vitio natura cō●●liat . Seneca Epist. 94. z Constit. Apostol . l. 1. c. 4●● a Padag . l. 2. c. 10. l 3. c. 2.3.11 . b Fieri non potest , non potest inquam fier● , vt verum ostendat animam , qui caput habet adulterinum . Idem Paedag. l 3. c. 3. c In dom●re●gis Diaboli sunt , qui capillis muliebribus se in famina● tra●●figurant , & dignitatem virilem , non sine naturae iniuria dehonestant . De Ieiun . & Tentat . Serm● Tom 2. p. 287. d Contr. Har. l. 3. Tom. 2. Haer● 80. e Epistola 4. ad Seuerum . f De Offic●i● l. 1. c. 46. De Noe & Arca. lib. cap : 7. & Comment in 1 Cor. 11. g H●m . 26. in 1. Cor 11 hom . in Matt. 88. h Coment . in● Soph. cap. 1. Tom. ● . p. 210. i Tom. 1. Epist. Ep. 8. c. 10. Ep. 10. c 4. Ep. 1● . c. 5. Ep. 47. c. 3. Com in Ezech. 44. k See Baruch . 6.31 . l Com. in 1. Cor. 11. m In 1 Cor. 11 Enarratio . n Ad militos Templi Serm● . cap. 2. & . 4. o See Master Dike of the Deceitfulnesse of Mans heart● cap. 17. p 1●5 . Bishop Babingtons Not●s on Numbers c. 6. Sect. 2. Stobaeus Ser. 6. De Intemperantiae . p Numb . 6.5.18 . Iudg. 16.17.19 1 Sam. 1.11 . Iosephus Iudaeorum . Antiqu . l. 4. c. 4. Polyd. Virg. de Inuentor rerū . l. 8. c. 4. Bishop Babingtons Notes on Nūbers 6. q Babingtons Notes on Nūbers ● . Sect. 7.8 p Ambros. de Virgin. lib. 3. de Spir. Sancto . l 2. Pr●aemium lib. 10. in E●āg . Luca c. 21. Babingtons Note● on Nūbers , c. 6. Sect. 6 q 1 Cor. 11 , 5 , 6.7.15 . r 1 Cor. 11.5 , 6 s 1 Cor. 11.4 , 7 t Mat. 21 13. u Bonorum vnum propositum est consentire naturae Seneca Epist. ●6 . Leges natura euertere magnae est impudentiae , & non solum nobiscum , sed eti●m cum natura pugnare . Chrysost. hom 26. in 1 Cor. 11. x See Bishop Halls Quo vadis , Sect. 21. Mr. Bolton in his generall Directions for our comfortable Walking with God , p. 195 . 20● . accordingly . y Psal. 119.9 , 105. Gal 6 . 1● . 1 Iohn 2.6 . 2 Tim 2.16.17 . 2 Pe● . 1 19. z Ze●●ph . De Iu●●it . Cyri. Hi●● . l. 1. ● . ● . a Faemina canictem . O●rmanis in●icit her●is , Et melior ●●ro quaeritu● arte color● Ouid. de Arte Amandi , lib. 3. a Rom. 12.2 . 1 Pet 1 . 14.1● . Col. 2.20.22 . b Paedag. l. 3. cap. 11. c De C●ltu Famin●ru●●●p . 4.5 . d Tom. 1. Epist . Ep. 8. ad Demetriadem , cap. 5.10 . Ep. 23. ad . Marcellum . See Chryso●t . ho● . 8. in 1. Tim. 2. e De habitu Virgin. ●ract . Epist. 4. ad Se●●rum . f Fieri non potest , non potest , inquam , fieri vt ver●m ostendat animam qui capu● habet adulterinum . ●lem . Alexand . P●●ag . l 3. c. 3. g Plutarch . Apotheg . h Nihil sani dicere potest , qui non animum tantum gerit mendacem sed etiam caput . AElian . Variae Hist. l. 7. cap. 20. i Alteriu● cri●es humer● iactantur vtroqu● , F●●ina procedit densissima crinibu● empti● . Proque sui●●lios efficit are su●s , N●c pud●r est emiss● pala● . Ouid. de Arte Amandi . lib. 3. k Clem. Alex. P●dag . lib. ● . c. 3.11 . Tertul. de Cultu F●m . cap. 4.5 , 6. Cyprian . De habit● Virginum lib. Hierom. Epist. Tom. 1. Epist. 8● cap. 5.10 . Epist. 7. cap. 5. Epist. 2● . Chryso●t . Hom. 8. in 1. Tim. 2. S●e Agrippae De vanitate Scient . cap. 71. Master Stubs his Anatomy of Abuses pag. 39.40 . l Strabo Geog. l. 15. Solinu● Polyhist . c. 65. Boemus de Mor. Gent. l. 3. cap. 8. m Diodorus Sicul. Biblioth . Hist. l. 5. Sect. 28. n Boemus De Mort. Gent l. 3 cap. 26 Plin. Nat Hist. lib. 15. cap 22. lib. 16. cap. 37. Iulii Capitolini Verus . o Mat. 5 36. Si quis capillos flauos cerussa eleuisset , albi apparerent , sed non reuera albi essent . Platonis Lysis . p Caduc● sunt , quaecunque fucata sunt : nec fiduciam praebent possidentibus stabilem , quae possessionis non habent veritatem . Cyprian . Epist. lib. 2. Epist. 2. Donato . q Bishop Halls Quo vadis : cap. 21. r Caluitii Encomium . s Moriae Encomium . pag. 50. t Mentiris fictos vnguentis , Phoebe , capillos , Et tegitur pictis sordida calua comis . Tonsorem capiti non est adhibere necessum . Rodere te melius spongia Ph●ebe potest : Ma●tial . Epigram . lib. 6. pag. 38. u lurat capillos esse , quos emit , suos Fabula , nu●quid , Paule , peierat ? Mar●al . Epig. lib. 6. Epig. 10. x 1 Thes. ● . 22 y Com●s superuacuas curare , vel infaeliciū est , vel iniust●ru● : Nam quid ex talibus expectendum aut suspicandum , nisivt l●sciui●● ille ●rnatus saminas prateriuntes inuitet , aut al●enis matrimonii● insidietur ? Basil. De Legend . lib. Gentil . Oratio . z Constit. Apostol . l. 1. c. 4 a Tom. 1. Ep ● c. 10. Ep. 10. c. 4 & 19. c. 5. Cōment . in Ezech 44. & in Zoph . 1. b De Ieiu● . et Tentat . Ser. c Paedag. l. 2. c. 10 l. 3. c. 2.3.11 d De Cultu . Fae● . cap. 4.5 . e Enar in . 1. Cor. 11. f Dipnos . l. 12. c. 6.7.9 . ●0 . g Fortem vocemus , cuius ●orrentes comae maduer● nardo ? Hercules Furens . h Dionis . Hallicarnas . Rom. Antiqu. l. 7 c. 1 i Effeminati omnes fucato com● nitore gaudent : ac palam quidam ●j qui in lupa●ari prae●tant : quasi hoc maxime modo muliebre genus imitari possint . Nos vero aedolescentē Pathicorum modo muliebria appetentē , capillis significam●s . Synesius : Caluitij En●omium . k Summo apud imperitos coma in praeti● est . Ibid. l Non ●p●rtet solum a vetitis absti●ere , sed etiam a co●cessis , quando fuerit Scandalum . Chryost . Hom. 26 ●n 1 Cor. 12. i m Int●r●st t●● p●rfectionis & ●●l●●res , & m●l● pariter ●p●●tes deui●●re . In alter● conscienti● , i● alter● fa●● consulis . Pu●● t●b● 〈◊〉 licer● ( ets● alia● fortasse liceat ) quicquid ●ale fuer●t coleratum . Bern. de Considerat . l. 3. c. 4. n Nihil aliu● s●nt , qua● d●liram●●t● i●consider●t● leuitati● : Lact. De Fals● Sapientia . cap. 2● . o Psal. 4.2 . Psal. 119.37 . Prou. 30.8 . p 1 Sam. 12 . 2● Isay 55.2 . q Ps. 24.3.4 . q Firmum est genus probationis , quod etiam ab aduersario sumit●r ; vt veritas etiam ab ipsis veritatis inimicis probetur . Te●tul . de Trinit . lib. r See Bishop Halls Contemplations l. 15. Hanun and Dauids Ambassadors , accordingly . s Co●suetudi●es patriae nihil minus quā leges obseruandae sunt . Stobaeus . S●r. 39. a 1 Thes. 2.15 . b Ier. ● . 19 . Leuit. 18.30 . Deut. 12.29.30 . c Zeph. 1. ● . Isay. 3 . 1● , to 2● . d Leuit. 1● . 27 & 21. ● . 2 Sā . 10.4 , 5.1 . Cor. 11.14 . e Isai. 3.16.17 f Rom. 12.2 . Eph● . 2.2 . & 4 17.18.19 . Col. 2 20.21.22 . 1 Pet. 4.2 , 3. g 1 Pet. 1.14.18 . Reu. 13.3.4 h Rom. 12 , 15. to 19. & 15.5 6. 1 Cor. 1.10 . Eph. 4.3 . Iam. 3 14. to 18. i 1 Cor. 10.32 33. 1 ●im . 2.2 Rom. 13.1.7 , 8. 1 Tim. ● . 12.13 . to 17. & 3.8.16 . Iustin Martyr . Apolog. 1. & 2 Tertul. Apolog. Adu . Gent. k Prosper . Aquit . De vita Contempl. l. 3. cap. 2 3.8 . * Pudet ●os Nationis suae , quod non Germani aut Galli sint procreati , ita Patriam cap●llo transferunt . Tertul De Cultu F●em . cap● 4. l C●r frater tib● dicor ex ●beris , & Cel●is genitus , Tagique ciuis ? An vultu similes videmm esse ? Tu flexa niti●us , coma vagaris : Hispanus ego contumax capill●s . Martial . Epigram . lib. 10. Epigram . 58. m Suetonii Nero Sect. 51. See Doctor Hackwels Apologie . l. 4. c. 9. Sect. 1. n Di●othi historia Gall. l. 5 p. 424. o 2 Sam. 10.4.5 . p Pars Maxillarum tonsa est tibi , pars tibi rasa est : pars vulsa est : vnum quis putet esse caput . Martial . Epigr. l. 8. Epigr 46. q Herodotus lib 4 Sect. 124. Alexand ab Alex. Gen. Di●rum . l 5 c. 18 r Causa praecipua mihi vid●tur ●uiu● mali , vitae comunis fastidium . Non ●portet i● facer● quod populus . Res sord●da est tritae ac vulgari via viuere . Seneca . Epist. 122. Rusticum putatur omn● quod vulgare , quod ●aturale est . Hierom. Tom. 1. Epi●t . 22. c. 13. s Bishop Halls Contemplations , lib. 15. Hanun and Dauids Ambassadors , accordingly . t Horret cap●llis vt Marinus , asperi● Echinus , aut currens ●per . Horace . Epodon . lib● Epod. 5● u Turpis est omnis p●rs suo vniuerso non congruens . August . Confess . lib. 3. cap. 8. x 1 Thess. 2.15 . y Nulla peior est consue●udo aut ipsis reb●spublicis , aut famil●is , quam si vnusquisque semper pro sua libidine vi●at . Dionys. Halicar . Rom. Antiqu. l. 5. Sect. 10. z Quid tibi nunc ●olles prodest coluisse capillo● , Sapeque mut●ta● dispos●isse coma●● Quid fuco splendente comas redi●ire , quid illas Artificis docta subsecuisse manu ? Tibullus Eleg. l. 1. El. 8. Quid iuuat or●ato procedere vita capillo ? Aut quid Orentea crines perfundere myrrha ? Teque peregrini● vendere ●uneribus ? Naturaque decus mercato perdere cultu ? Pro. pert● Eleg. l. 1. El. 2 u Plutarch . Apothegmata . x Concil . Constantinop . 6. Can. 9. & . 96. y Isay 3.22.23 , 24. 2 King. 9.30 . 1 Tim. 29.10 . 1 Pet. ● . 3 , 4. z Clem. Alex. Paedag. lib 3 c. 3.11 . Tertul. de Cultu . Faem . c. 4.5 , 6. Cyprian . de habitu . Virg. Basil de Legendis Lib Gent. Oratio Hierom. Tom 1 Epist. 7 c 5. Ep. 8. c. 5.10 . Ep. 22 c. 12. Ep. 2● . Chrysost. Hom. 8. ●n 1 Tim. 2. Theophyl●● . n●r ra●●n 1. Tim. 2. Ambros. ●ren . Tom. 1 p. 3●● . B●rn de consideratione l. 4. c. 6. a Agrippa de va● . S●●ent c. 71. Mr. Stubs his Anatomy of Abuses , pag 19. to 42. Marl●rat . Exposit. in 1 Pet. 3.3 . G●l●taeus de moribus , lib. Sir Thomas Ouerbury in his Character of a Fantastique Coelius Rhod. Antiqu. Lect. l. 15. c. 8. b Senecae de Breuitate vitae , cap. 12. Stobaeus Serm. 6. Sed tibi nec ●erro placeat torquere capillos . Forma viris neglecta decet . O●●d de Arte Amandi . lib. 1. c Maffa●i Hist. ●n● . lib. 11. p. 55● . 557 . Gotardus Hist. Indiae Orient . cap. 54. d French Histo●y . p. 7. e Tom. 1. Epist 8. cap 10. c. ● . Epist. 19. c. 5. Epist. 22. c. ●2 . Epist. 47. c 3. Sea vitare viros cultum formamque professos , Quique su●● ponunt in statione coma● . Ou●d● de Art● Amandi . l 3. f Synesius , Calu●t●● : Enco●mium . g See Tibullus Eleg. l 1. Eleg. 4 & 8. Pro●pertius Eleg. lib. 1. Eleg. 2. Petro●●us p●g . 87. Synesius . Caluitis Encomium . Stobaeus Serm. 6. Clem. Alex. Paedag. lib. 2. cap. 10. lib. 3. c. 2.3.11 . Clem. Romanus Constitut. Apost . lib. 1. cap. 4. Ouid. de A●te Amandi . l. 1.2.3 . h A Comae studiosius A lulter● sunt . Homerus enim puellarū deceptorem comae nitidioris amantem facit : quasi ad mul●erum corruptel●m coma exornaretur : & adulter is ●pse adulterorumque omnium ●acile princeps , in quem probrosum illud co●uicium ●actaretur . Sines●●s . Caluitii . Encomium . i Numb . 33. ●2 Isay 2 . 1● . k Concil . Constantinop . 6. 〈◊〉 Trullo Can. 100. Synodus Augustensis . An. 1548. c. 28 l Scynesius ib. Hanc decet inflatos laxè i●cuisse capillos . Ouid. de Arte A man. l. 3 m Nullus comatus , qui non etiam & impudicus . Synesius . Caluitli . Encomium . Caelius Rhod. Antiqu. Lect l ●● . c. 8. n Mat. 18.6 , 7.8 . Rom. 14.13 to 23. 1 Cor. 8.7 . to 14. & 10 32. 2 Cor. 6.3 . See Caluin . Instit. l. ● . c. 1● . Sect. 11.12.13 . o Inter causa● mal●rum nostrorum est , quod viuimus ad exempla : nec ratione componimur , sed consuetudine abducimur . Seneca . Epist. 123. p Dociles imitandis turpibus ac pra●is omnes sumus . Iuuenal . Satyr . 14. In hoc ruentis in deteriora seculi cursum , plures ●runt qui tribuni vitium ●mitentur , quam qui militis v●rtutem● Quintilian Declamatio● 3. q Qu●l●● sun● publica Ci●itatu● studia , tali● etiam est priuat●rum vita . Qua enim vi●●squisque s●lus , aut pud●re pr●pri● , aut ab alio impeditu● facere veretur : ea●●●ore publico recipia●tur , ab eo in su● volun●a●e a●i●run exemplo & consu●tu●ine confirma●o , faci●●●● & a●dacim pa●rantur . Dionis● Hallicarnas . Rom. Antiq●● lib. 5. Sect. 10● r Sed vitare viros cultum form●mque professos : Quique su●s p●nunt in stati●ne co●●a● . Famina quid faciet , cum vi● sit leuior ipsa . Quid. de Arte Amandi . lib. 3. Nec tame● indignum sit , si vobis cur● placendi , C●m compt●s habeant secula nostra vir●s . Idem . De Medic●● mi●e faciei s See Herodotu● E●terpe . Sect. 57. Ouid. Metamorph. lib. 4. & Natalis Comes * See Plinie , Nat. Histor. l. 9. c. 29. t Isai. 3.16 . to 25. Zoph . 1. ● . Prou. 7.10.16.17 . 2 Kings 9.30 . 1 Tim 2.9.10 . Rom. 12.2 . 1 Pet. 3.3.4.5 . u Mat 7.1 . Ioh● 7.24 . Rom 14.13 . 1 Cor. 4.5 . x 2 Pet. 2 7. y Mollities paucorū , labes ●st plurimorum S●lu● de Guber . D●i l. 7. p. 265. z Ignosce mili● , non facile adducor licitū consentire , quod tot ●llici●a parturit . B●r●● . De Cons●d . lib 3. c. 4. a Ca●e . E●hicorū . l. 3. c. 1. b Nihil est facilius quam amictum imit●ri alicuius , aut statum , aut ●otum . Cicero De Oratore lib. 2. c Rom. 12.2 . 1 Pet 1.14 . d Col. 2.20.21 e Ephes. 2.2 . & 4.18 . Rom. 13.13 , 14. f 1 Pet. 4.2 . g M●th 6.8 . 1 Co● . 7.23 h Ephes 5 1. i 1 Cor. 6.19.20 . Reu. 13.3.4 . k 1 Pet. 1 . 1● . l I●hn . 2 6. Rom. 14.8 . 2 Cor. 5 15. 1 Thes. 5.10 . m 1 Pet. 2.21 . 1 Iohn . 2.6 . n Spiritualis homo omne opus suum trina quadam consideratione praueniet . Primū quidem an liceat : deinde an deceat ; proinde an expediat . Bern. de Considerat . l. 3. c. ● . o Non quod in seculo sumus ● Deo● exi●●●min , se● siquid de secul● sceleribu● , & cri●inibus al●igerimus ●er●ul . De Spectac . lib p Honestissimum est , maio●um vestigia ●●qui , recte si praecesseri●● . Plin. Epist. l ● . Ep. 8. q Non ●mitand● nobis illi sunt , qui sub Christi●no n●●ine Gentilem vitam agunt , & al●ud professione , aliud conuersatione ●estantur . Hierom. Tom 1. Epist. 11. c. 2. q Ga●d●t l●●datis ire super●a comis . Proport Eleg. l. 2. El. 1. r Quicquid insolitum est in turba notabile est . Seneca controuers . l. 4. Proaem . Paruae leues capiunt animos , Ouid. de Ar●e Amandi● lib. 1. s Isay 3.9 . Ier. 8.12 . Phil. 3.19 . t Ezra . 9.6 . Iob. 42.6 . Ezech. 21.43 . Luke 18.13 . u Ier 8.12.13 Isai. 3.9.10 . * Quid tam bestiale , acquomod●●o● ind●ce●s tibi voluntate pro l●ge vti , & qui● no● est ad quem appelleris volunt● vt● , negligere rationem ? Non Mi●●● deiecti quam ●l●ti animi est , v●●ut● rationi● expertem , non pro ratione sed pro libitu agere , nec Iudic●● vti , sed appetitu . Bern. de Considerat . l. 3. c. 4 x Rom. 8.12.13 . & 13.14 . Col. 3 5. y See Argument 4. z Prou. 2.18.19 . & 22.14.23.27 . a Pudi●●tiae Christianae s●tis non est esse , verum et videri . Tertul. de Cultu Fae●n , cap. 4. Inter Christianum & Gentilem , non fides tantum debet , sed & vita distinguere : & diuersam relig●onem ver diuersa opera monstr●●● . Hieron . Tom. 1. Epist. 14. c. 2. Omne malum aut timore , aut pudore , natura per●udit Tertul. Apolog adu Gent. c Quod solum formae decu● est cecidere capilli , &c. Petroniu● p●g . 8● Turpis sine ●rondibus arbor , & sine crine caput . Ouid. de A●te Amād . l. 3. See Apu●eius Metamorph . l. 2. p , ●02 , 103. d 1 Cor. 11.14 e Coma ●aeminedecus , vir● dedecus : Paulinus Epist. 4. ad Seuerū . Synes●●s Caluitii . Enc●mi●● . Ab●ose● Prīmasius , Theodoret , & Theophylact . Cōmēt . in 1 Cor. 11 ● 4. See Argument 4● f Sto●a●● De Intemperantia Serm. 6. Athaeneus Dipnos . l. 12. c. 5.7 , 9 , 10. g Vsu etiam praetios● dege●erant , quorū●utem difficili● possessi● eoru● grat● per●un●ti● . Ambr. De Elia & Ieiun . c 9. h French History p. 7. See Caeliu● Rhodig . An●iqu . Lect. lib. 15. c. 8. a 1 Cor. 11.5.6.15 . b Quid capillum ingenti diligentia comi●● Cum illum vel effuderi● mor● Parthorum , vel Geman●r● n●do vinxer●●● vel vt Scyth● solent spar●●ri● : i● quol●be● equ● de●●ior ●actabit●● iub● , horrebi● in Le●●●● ce●nice formosi●r . Seneca Epist. 124. c Tu i●●enil● decu● ser●●● nec pul●hrior ille , ●n long● fuerit quam breuiore com● . Martial . Epig. l. 9. Epig. 14. d See Synesiu● Caluiti● E●comium , accordingly . e Plutarch . Lisander . & Lacon : Institut . Arist. Rhet. l. 1. c. 9. Zenophon Laced●m . Respub : Boemus de Mor. Gent. l. 3. c. 13. f Discant a te Coepiscopi tui c●matulos puero●● comptos adolescentes secum non habere . Bern. de Consid l. 3. c. 6 g Crinium copiae vires mi●uit , & quasi e corpore exugit . Philip. Louicerus Turcic . hist. l. 2. c 3. h Synesius . Calu●tii Encomium . Alex. ab Alex● Gen : Dier . l. 5. c. 18. Plutarch . Thesius . Polydor. Virg. De Inuent . rerum . l. 3. c. 11. Obiect . 2. Answ. 1. i Rom. 5.8 . k Isay. 40.6.7 . Anceps forma● bonum mortalibus exigui donum breue temporis , v● velox celeri pede laberis . Res est form● fugax . Seneca Hyppolitu● Act. 2. Form● bonum fragile est , quantūque accedit ad annos , Fit minor , & spati● carpitur i●sa su● , &c. Ouid. de Arte Amand● , l. 2. Qualis est ista pul●hritudo quam leui● febricula perdit , & rugos● senectu●ita dissolu●t , vt nec fuisse putetur ? Bern. de Ordine vitae . Col. 11 15. M. l See Pag. 1.2 m Mulieres faeminam ex●●erunt , & virorum licentiam aequauerunt . Non mu●at● foeminarū natura● sed vit● est . Sen. Ep. 95. n Ex f●minis mutari in mares non est fabulosum . Plin. Nat. Hist. l. 7. c. 4. Omnia ●unc immuta●it luxus : homines patiuntur muliebria , et faeminae pr●ter naturam viros agunt . Clem. Alex. Pedag. l. 3. c. 3. Paeminae virili ●abitu veste ●u●ata , erubescunt esse quod nat● sunt ●rines ampu●ant . Hierom. Tom. 1. Ep. 12. Al which may be well applyed to our times o Plin. Nat. ●ist . l. 16. c. 44. Alex. ab Alex. l. 5. c. 12. p Acosta . hist. Indiae l. 5. c. 15. Purchas Pilg. l. ● . cap. 12. q Ludou . Almida . Epist. ad Soci . Iesu Ann. 1565. Maffaeus Select . Epist. ex India . l. 4. p. 170 r Hierom. Tō . 1. Epist 43. c. 3 s Surius . Tom 1. Conc p. 373. Gratian. Distinct . 30. t Strabo . ●eog . l. 17. Plutar. de Aere al●eno : Cael. Rhod. Antiq . lect . l. 18. c. 12 Zonar . A●●nal Tom. 2. f. 80. Purchas Pil. l. 6. c. 8. u Iulius capitolinus in vi● Maxim. Lactā De Falsa Relig . l. 1. c. 20. C●el . Rhod. Ant. Lect l. 18 c. 12 x ●ul Capit●l , Maximin●s e● Balbinus : pag. 272.302.307 . y Zonaras A●nal . Tom. 2. Fol. 105. z Epiphan lib. 2. contr . Heres . Cōpend . Doctr. Eccles. Cathol . pag. 910. a Strabo . Geogr . l. 11 Alex. ab Alex. l. 5. c. 18. b S●linus P●lyhist . cap. 27. Plin. Nat. hist. lib. 6. c. 13. c Pet. Martyr . Indian Hist. Decad. 3. c. 4. d Purchas Pil. l. 9. cap. 5. e Plutarchi . Lycurgus . Boemus de Mor. Gent. l. 3. c. 13 Alex. ab Alexandro . l. 2. c. 5. f Opme●●● Chronogr . pag. 391. g Lucian . de Dea Syria . Cael. Rhod. Antiq. Lect. l. 11. c. 24. h Iohan . Miletii . Epist. De Reliqu●is & Sacrific . Vet : Borussorum . i Purcha● Pilgr . l. 9. c 2. k Iraeneo Epist. Tom. 1. pag. 233. G. l 1 Cor. 11.6.14.15 . m Cael. Rhod. Antiq. Lect. l. 22. cap. 2. Alex. ab Alex●ndro . l 5. cap. 18. n Plin. Nat. Hist. l. 1● . cap. 44. Alex. ab Alexandro . lib. 5. cap. 12. o Lucian De Dea Syria . Cae● . Rhod. Antiq. Lect. l. 11. c. 24. * Platoni Phaedon . Cael. Rhod. Antiq. Lect. l. 7. cap. 23. Alex. ab Alexandro l 3. cap. 7. Busbe●quius● Epist● Eccles. Epist. 1. pag. 22. p Zonar . Annal . Tom. 3. fol. 143. q Deutr. 21.11 , 12 , 13. Hierom. Tom. 2. Epist. 84. Paulinus Epist 4. Seuero r Alex. ab Alexandro . lib. 3. cap. 7. s Suetonii Caligula . cap. 5. t Pur●has Pil. l. 4. cap. 10. u Alex. ab Al●xand●o . l. 3. cap. 7. x Pur●has Pil. l. 5. cap. 10. y Athenaeus : Dipn●● . l. 12. cap. 8. z Herodotus . lib. 6. a Ludouic . Patricius . l. 5. cap. 7. Purchas Pil. l. 5. cap. 10. b Purchas Pil. lib. 1. cap. 7. c Tacitus de Moribus Germ ca. 6. Boemus De Mor. Gent. lib. 3. cap. 12. Munsters Geo. lib. 3 cap. 13. Al●x . ab Alex. lib. 4. cap. 4. cap. 1. d Zonaras Annal . Tom 3. sol . 141.155.165 . e Purchas Pil. l. 5. c. 5 & 9. f Alex. ab Alexandro . l. 3. cap. 5. Purchas Pil. l. 9. cap. 1. French Hist. in the l●fe of Clodion the Hairie . p. 7.8 . g Nec vsquam inuenta est , aut inuenire potest , quae nouaculae caput submiserit , praet●rquam in gr●ui aut inauspicato euētu : si vllam vsquam eiusmodi tempus tulit , mihi certè neque auditū , ●eque visum vnquam . Synesius Caluitii Encomium . h 1 Cor. 10.5.6.15 . i 1 Cor. 6.9.10 Gal. 5.19.21 . Ephes. 4.19 . Rom. 13.13 . Isay 14.16.17 k Nihil est nequi●● aut turpiu● effaeminaet● viro. Cic. Tusc. Quaest. l. 5 l M●l●tē Christi verum ni●il molle decet . Ambr. Enar. i● Psal. 3● . a Viris nihil magis pudor● esse oportet quam si muliebre aliquid in se habere videantur : Salu. De. Gub. Dei. l. 5. p. 264. b Isay 3.24 . 1 Tim. 2.9 . 1 Pet. 3.3 . c Basil. Com. in Isai. 3. Clē . Alex. Pedag. l. 2 c. 8.12 . l. 3. c. 3●11 . Tertul. de Cultu . Fam. c. 3 , 4 , 5 , 6. Cypr. De habit . Virg● a Amb. de Virgin . l. 3. Chrys. Hō . 8. in 1. Tim. 2. Hier. Ep. 7 c. 1. Ep. 8. c. 9 , 10. Epist. 22. c. 12. Epist. 23. The●philact , Theodoret , & Primasiu● in 1 Tim. 2 Sec Agrip . De Van. Scient . cap. 71. Athaeneu● Dipnos . l. 12. c. 7 , 9 , 10 , accordingly . d Can 9 & 96. Surius Con●il . Tom 2. e Capillis artificiosis & intortis crinibus incedere , perd●ti , andr●gyni , effeminatique hominis est . Eum qui vir est pecti , tonderi , crines componentem ad speculum , genasq , radi , velli , ac deglabari , quomodo non est plane muliebre ? certe nisi quis eos nudos viderit muliere● esse putauerit , &c. Clem. Alex Paedag. l. 1 c. 10 l. 3. c. 2 , ● . f See Letter ( C ) & Hierom. Ep. 8. c. 10. Ep 10. c. ● . Ep. 19 c. 5. Ep. 47. c. 3. g Quam deforme est virum facere muliebria : Ergo & pariunt , ergo par●●●iant qui crispant coronam sicut faeminae . Irenaeo . Ep. Tom. 1. p. 2●3 . h D●i hominesque male ●derint has bellua● humano effigie , compto faeminarum ad mollitiem capillo : De Rem . Vtr. F●●rt . l. Dial. 20. i De Moribus Lib. k De Van. Scient . c. 63 , 64 , 69 , 71. l De Instit. Cyri. lib. 8. m De Breu. vitae : c. 12. Nat Hist l. 7. c. 31. Controues . l. 1. Prooem . n Fortem vocemus cuius horrentes comae manduere n●rdo ? Hercules Furens . o Nec tamen i●dignum si vobis cura plae●endi , Cum comptos habeant secula nostra viros : De Medicam . Fac. p Pectere t●●olim , sed nec turbare caepillos : Splendida sit nolo , sordidae nolo cutis Nec tibi mitrarum , nec sic tibi barba reo●um . Nolo virum nimium , Pannice , nole parum . Epigr . l. 2. Epig. 29. q Leuoris autem & glabri●iei , si in viros quidē , est mulierculae : si in faemina● autē , adulterae : vtrunque autem est a nostra republica longissime alienandum . Clem. Alex . Paedag. l 3. c. 3. Quid ex talibus expec . tandum est , qui comas superuacuas curant , nisi vt lasciuus ille ornatu● faeminas praetereuntes inui●et , aut alienis matrimoniis insidietur ? Basil. de Legend lib. Gentil . O●at . r Quid ? Illos ociosos vocaes quibus apud tonsorem multae horae transiguntur ? Dum de singulis capillis in consilium itur , &c. Sen : de Breu. Vitae c. 12. s Capilli in●orti , fuci , tincturae , & colores illiti , animam intinsecus aegrotare significant . Clem. Al●x . Paedag. lib. ● . cap. 2. t Vittae permultae differenti● ac curi●s● , & super●●c ●n●● capillorum plicaturae , et cri●ium in●um●rabiles figur● & praeci●s● speculorum structur● qui●bu● se comp●nunt , sunt faeminarum qua omnem p●dorem exuer●̄t , quas qui ●●retrices v●c●●●rit is non ab●rra●erit . Ib. u Cult●● f●cit mulieres mer●tric●s , vir●s autem a●dr●gynos effaminatos & adulteros Clem. Alex . Pae l. 3. c. 2. x Qvi sanos habent ●culos solam animi pulchritudinē in homine diligunt & venerentur . Bern. de Ordine Vitae . c. 1115. m. Non caduci corporis pulchritudo vel morbo peritura vel senio , se● nullis obnoxia casibus , opinio ●onorum nunquam moritura meritorum , hominibus est decors : Ambr. de Virgin. l 1 Tom. 4 p 220 G. Pulchritudo optima est pulchritudo ●nimae ; quando fuerit anima ornata sancto sp●ritu , iustitia , prudentia , fortitudi●e , temperantia , bonorum amore et pudore , quo nullus color nitidior vnquam visus est . Clem. Alex Paedag l. 3 c. 11 See cap. 2 , 3. y 1 Sam. 16 , 6 , 7. Isay 57.15 . & 62.1 , 3 , 4 Ps. 16.3 . Ps. 45 , 11. Clē . Alex. Paedag. l. 3. c. 2 , 3 , 4 z Isay 53.2 , 3 Clē . Alex. P●dag . l. 3. c. 1. * Psal. 45 , 6 , to 15. Reu. 12.1 . & 3.5 , 18 , & 7 , 9 14. Eph. 5.27 . Cant. 4 to 16. b Cant. 4 , 9. T●liter pigmentatae Deū●abebit is amat●rem . Tert. de Cultu . F●em . c. 7 c Quanto am plius corpus for●s propter van●m gloriam ●●mponitur atque ornatur , tanto interius anima foed●tur ac sordidatur . Bern. De modo Viuendi Serm. 9. Qui ●rnatum corpore vestis affectat , animam suam virtutū splendore despoliat . Fulgent . Epist. 3. ad Probam . Noli ac●iperecincinnos corporalium capillorum . Nō illa ornament● se●crimina sunt , le●ocinia formae , non pracepta virtutis . Amb. de Virg : l. 3. T. 4. p. 232. E. d Psal. 29.2 . Ps. 96.9 . & 110.3 . e Psal. 45.13.14 . Iob. 28.16 , 17 , 18. f Dan. 12 , 3. Math. 13 , 43. g Non deformitate corporis animus fo●datur , sed pulchritudine animi corpus ornatur . Senec. Epist. 66. Naturae decus mores exornant boni . Stobaeus Ser. 65. h Nihil pulchritudo iuuat cum quis mentē non bonam habet . Eurip. Oedipo . i Vnumquodque animal in suo genere ac specie pulcherrimum est : quod si de altero in alterum tranferatur , nihil impeditius ad vtilitatem , nihil deformius ad aspectum videri necesse est . Lactant. de Opific . Dei cap. 7. Rectiora decentioraque sunt ●●nia quae vis & habitus naturae ●inxit , quam quae expressit conatus artis . Cla●ke de Aulico . lib. 4. k Propriam perdunt pulchritudinem qui externam inducunt . Clē . Alex. Paedag. l. 3. c. 2. Mulieres si sunt pulchr● , sufficit naturae : non co●tendat ars contra naturam : Sin autem sunt natura turpes , ex iis quae sibi applicant , quod non habent arguunt . Id. Paedag . l. 2 c. 12. Sordidat lauatio ist● , non abluit , nec emendat membra , sed maculat . Cypr. de hab . Virg. Simplex & ●uda verit●● satis ornata per se est : i●●oque ornamētis extrinsecus fucata corrumpitur , non emendatur . Lactan . de Falsa Sap. c. 1. Color arte compositus inquinat corpus , non mutat . Con●●t formam quicquid consumitur artis . Petronius : pag. 74.154 . l Math. 6.28.29 . See Chrysost. Hom. 23. in Math. m See Clem. Alexan. Paedag. lib. 2. cap. 10. lib. 3. cap. 2 , 3 , 11. Ter●ul . de habitu Muliebri● cap. 5. Decultu Faem . cap. 4.5 . Cypr. de Habitu Virgin : ac●ordingly . n Manus Deo inferunt , quā●o illud quod ille ●ormaeuit , re●ormare & transfigura●e contendunt : quia opus Dei est omne quod nascitur ; Diaboli quodcūque mutatur . Quod ornari te put as , quod put as comi , impugnatio est ist a diuini operi● , praeuaricati● e●t veritatis : Et tute impune existimas laturam tam improbae temeritatis audaciam , Dei artificis offensam ? Cypr. de hab Virg. In Dominum delinquunt qui cutem medicaminibus vnguunt , genus rubore m●culant , oculos fuligine collinunt , capillos crispant , & croco vertunt , displicet nimirum illis plastica Dei : in ipsis redarguunt , reprehendunt artificem omnium . Repraehendunt enim cum emendant , cum adijciunt , a Diab●lo artifice sumentes additamenta ista : qui indubit●te huiusmodi ingenia concin●auit vt in nobis quodamodo manus Deo in●erret . Quod nascitur , opus Dei est : Ergo quod fi●git●r Diabol● negotium est . Diuino ●peri Satani ingenia superducere , quam scele●●e est ? Tertul. de Cultu . Faeminar . cap. 3. o Nemo ducem sequitur naturam : Viuitur arte . Factus homo est operis , nunc opus ipse sui . O●en : Epigram . Pars vlt. lib. 2. Epigram . 76● p Matth 5.36 . cap. 10.30 . Luke 21.18 . q Nu●quid bruta mutant speciem suam ? Cur nos mutare desideramus ? Ambros . Irenae● . Tom. 1. pag. 233. F. Clem. Alexand. Paedag. lib. 3. cap. 2.3.11 . r Isay 45.9 . Rom. 9.20 . s No● e●t ornamentum virile cōci●●itas Seneca . Epist. 115. Vt ●orm● cura non omnino negligenda , ita nimi● anxiè curari parum viro dignum . Eras. de Educa● . Puerorum , p. 23. t Fo●ma viros neglect a decet . Ouid. de Art. Amandi . lib. 1. Pulchritudo neglect a magis quā affecta●a a viros exornat . Bernard . de Ordine Vitae . Col. 1116. G. u 1 Sam. 16.12 . Iob 42.15 . Lam. 1.6 . x Gratior est pulchro veniens a corpore virtus . Virgil. AEnead . l. ● . S●n Epist. 66. See B●rn . de Ordine vitae . Co. 1115.1116 accordingly . y No● e●t p●lchritudo vera quae vitiorum habeat de●o●mitatem : Ambros. l. 5. in Luke 6. Tom. 3. p. ● 8. ● . Pulchrum ornatum mali more speiu● caeno collinunt . Nequicquam exor●ata est benè qua mo●ata est malè . Plaut . Mostellaria . Act. 1. pag. 29. z E●riosum quidem esse & vinosum , etsi sint magna vitia , non tamen tanta , quantum e●t nimium sui ornandi studium . Ib. Paedag. l. 3. c. 2. a See the Authors quoted Pag. 1. & 2. Non de integra conscientia v●nit studium placendi per decorem , guem natura liter inuitatorem libidinis scim●s . Tertul. De Cultu . Faemin cap. 2. Ornamentorum insignia & lenocinia fucorum , non nisi prostitutis & impudicis faminis cōgruit : & nullarum ferè praeciosior cultus est , quā quarum pudor vilis est . Cyprian . De habi●u . Virgin. Non est mulieris , sed meretricis illud nimium sui ornandi studium . Clem. Alex. Paed. l. 3. c. 2. b Rara est concordia formae atque pudicitiae : Iuuen. Sat. 10. Lis est cum forma magna pudicitiae . Ouid. Epist. 1 5. Inter formam corporis & animae ca●titatem lis propè perpetua est . Rarissime forma pudicitiae con●unctae est . Rar● admodum ●orma insignis et honestas vno sub lare habitant . Petr. De Remed . vtr . Fort. l , 1. Dial. 65. l. 2. Dial. 1. c Dignitas formae possidentibus grauis , appet●ntibus exitiosa coniunctis periculosa , rentationibus exposita , scandalis circundata . Tertul . De Cultu . Faem . cap 3. Fall●t enim multos ●orma sine arte decens . Ouid. de Remed . Amor. l. 1 Forma castis damno mori●us esse solet . Forma est gratior , sed gibbus est tutior : Forma paucis ad vtilitatem , multis ad perniciem , nullis ad salutem veramque gloriam data est . Multos forma fecit adulteros , castum nullum . Petrarch . de Remed vtr . Fort. l. 1. Dial ● . & 6● l. 2. Dial. 1. Multis species eximia corporis pernici●m attulit , & ipsis quo possident , & ●●s qui specta●t . Possessori so ●icitudinem , metum , suspitionem , n● iteriam peccan li , libi ●●nis fomentum ac copi●● affert : S● pudicus esse cupit , ●oc ipso miser est : quod formosus : ●i impudicus est qui forma praecellit , quid tandem debet suo bono , nisi vt facilius ●oreat ? Eras de Rat. Con●●r . Epist. p. 43. d Lenocinia formae nunquam non prostituto corpori coniuncta & debita sunt . Clem. Alex. Paedag. l. 3. c. 3. See cap. 2. & 11. e Non hab●t cas●itatem veram , quae intuentibus parat illecebram● nec ●idem seruat Christo , quae populo magis quaerat placere quam spanso . Fulgent . Epist. 3. ad Probam . Non computari iam potest inter puellas & virgines Christi , quaesic viui● vt possit adam ●ri : Cypr. D● Hab. Virg. * Quid 〈◊〉 alteri periculo sum●● ? Quid ●lli● alteri co●cupiscentiam imp●rt●m●● ? quam si domin●● ampliando legem a facto stupri non discernit in p●●na , nescio an imp●●e abea● qui ●licui fuerit caus● perditionis . Perit enim ille si●●l in t●● f●●●a si co●cupierit , et admisit iam i● animo quod co●cupiuit , & fact● es tu gl●diu● illi ; vt ● culpa vaces , ab inuidia non liberaueris . Expinga●●● nos vt alteri pereant , vbi est ergo , diliges proximum tuum sicut ●eipsum ? Tertul. de cultu Faem . c. 2. Si tu te sumptuosius comes & perpublicum nombiliter inceda● , oculos i● te iuuentutis illici●● , suspiri● adolescentum post te trab●● , concupiscendi libidinem nutria● , peccandi fomenta succendas , vt & ipsa non pereas , al●os tamen perdas , & velut gladium te & venenu● videntibus praebea● , excusari non potes quasi mente casta sis ac pudica . Cypr. de habit . Virg. f Vbi pudicitia , ibi vacua pulchritudo . Tertul. de Cult . Faem . cap. 2. g Valer . Maximus l. 6. cap. 1. Petrach . De Remed . vtr Fort. l. 2. Dial. 1. Erasm. De Rat. Conscrib Epist pag. 43. h Cum & nostra & aliorum causa versatur i● studio periculosissimum decoris iam non tantum conficta & elaborat● libid●nis suggestum recusa●dum est , sed etiam natur●●is speciositatis oblitterandum dissimulatione & incuri● . Sancta faemina sit naturaliter speciosa , non adeò sit occasioni . Certe , si fuerit , non ignorare , sed etiam impedire se debet . T●rtul . de Cult . Faem . c. 2.3 . i See B.C. k Fastus inest pulchris , sequiturque superbia formam . Ouid. Fast. l. 1. Forma quotaquaeque superbit . ●d De Arte amandi . l. 3. Mulieres formosae plerunque superb● Clerke De Aulico . l. 4. p. 244. Maximinu●●o etiam ●uit superbior , quo pulchitudine orat conspicuor . Op. merus Chronogr . p. 254. l Cael. Rhod. Ant. Lect l. 26. cap. 21. m In. hoc cognoscimus quod seculum diligim●s , quia praeciosa vestimenta amamus . Qui s●e●culum non diligit pulchritud●nem corporis non quaerit . Bernard . de modo bene viuendi Serm. 6. n Rom. 8.13 . & 13.13 . Gal. 5.24 . Col. 3.5 . o In his Character of a Phantastique . p In sola anima pulchritudo & turpitudo apparent● & ideò is solus vere pulcher est , qui est virtute praeditus . Clem. Alexan. Pae●ag . l. 2. c 12. Pulchritudo tua sit bona vita . Stude it aque placere Christo , non praeciosis vestibus , sed bonis moribus : non pulchritudine carnis , sed pulchritudine mentis Bernard . De Mod. Bene viuendi : Serm 9. Illis ampla satis f●rma pudicitia . Tibullus : Elig . l. 1. Elig 2. q Non despiciat quid de se vnusquisque , & maximè vir bonus sentiat . Nam negligere b●norum iudici● vel arrogantiae , vel dissolutionis est . Ambr. De. Officijs lib. 1. cap. 47. r De Sacerdoti● Barbis . fol. 17. s See Mr. Perkins his Cases of Conscience . lib. 3. Sect. 3. Quest. 3. See Page 27. t Videte n● Fragrātia capitis faetorem vit● praestet . Diog. Laert. l. 6. Diogenes . u Cu● 〈◊〉 tuam p●●ci●fi● reb●● i●pi●gu●● & a●●●n●● , quam p●st pauc●s dies ve●mes d●uoraturi sun● i● sepulc●●o : anim●● ver● t●am no● ad●●nas , b●ni●●p●rib●● , qua De● & A●geli● 〈◊〉 praesenta●da est in c●li● ? Quare 〈◊〉 tuam vil●p●●dis , & ●i c●●nem praponi●● Domi●am aucillari , & aucillam d●minari , mag●● a●●sio ●st . Bernard . Meditat. c. 3. x Athena●● Dipnos . l. 12. c. ● . Herodoti Cli● . p. 33. Platonis Phado● . Homer● . Iliad . lib. 23● Diodorus Sic : Bibl. Hist : l. 1. Sect. 84. Suetonii Caeligula . Sect. 5. Apulei●● : De Aure● Asino . l. 29 Bede . Eccles. Hist. Angl. l. 4. cap. 19. Boemus l. 1. c. 5. Alex ab Alex● l 3. c. 7. Coelius R●od● Antiqu. Lect. l. 7. c. 23. l 17. c. 21. Polydor. Virgil. De Inuentor . Rer. l. 6. c. 9. Purchas Pilgr . l. 5. c 9.10 . Ludouicus Patriciu● l. 5. c. 7. y Iob. 1.20 . Isay. 7.20 . & 15.2 Ier. 7.29 . & 16 48.37 . Ezech. 7 . 1● . & 27.31 . Amos 8.10 . Mich. 1.16 . z See Page . 49. a Cur decoras quod mox foedandum est ? Cur depingis quod necesse est conculcari ? Quid ibi valent venustae formae , vbi puluere maculantur assiduo ? Bern. ad Gul : Abbatem : Apologia . b Spectatum veniunt , veniunt spectentur vt ipsa . Ouid. de Arte Amandi . lib. 1. Quid pu●●● in his omnibus queritur ? P●nitentium compunctio , an intuētium admiratio ? Bernard . ad Gul. Abb. Apolog. c Chrys. Hom. 8. in 1 Tim. 2. Theophylact : in 1 Tim. 2. d Eo creditur sanctior quo coloratior . Bernard . ad Gul. Abb. Apolog. e Se pie sacrificasse opinātur , si cutem lauerint . Lanctantius de Iustitia . l. 5. c. 20. f Dum orantium in se retorquent aspectum , impediunt & affectum . Et magis mi●antur pulchrae , quam venerantur sacra . Bern. ad Gul. Abb. Apol. Col. 10 c 3. Qui ad Ecclesiam non venit impieta●tis reu● est , qui sic venit sacrilegii . Salu. de Gub. Dei. l. 8● p. 284. * Ociosa sedēt depictae ad spectaculum . Clē . Alex. Paedag. lib. 3. c. 2.11 . g Quo●tò diutiu● Deu● n●● expectat , vt ●mendam●● , tanto districtiu● iudicabit , s● neglexeri●●●● Bernard . Medita● . cap. ● .