Comarum akosmia the loathsomnesse of long haire, or, A treatise wherein you have the question stated, many arguments against it produc'd, and the most materiall arguguments [sic] for it refell'd and answer'd : with the concurrent judgement of divines both old and new against it : with an appendix against painting, spots, naked breasts, &c. / by Thomas Hall ... Hall, Thomas, 1610-1665. 1654 Approx. 173 KB of XML-encoded text transcribed from 67 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-05 (EEBO-TCP Phase 1). A45331 Wing H429 ESTC R13863 11839254 ocm 11839254 49778 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A45331) Transcribed from: (Early English Books Online ; image set 49778) Images scanned from microfilm: (Early English books, 1641-1700 ; 32:12) Comarum akosmia the loathsomnesse of long haire, or, A treatise wherein you have the question stated, many arguments against it produc'd, and the most materiall arguguments [sic] for it refell'd and answer'd : with the concurrent judgement of divines both old and new against it : with an appendix against painting, spots, naked breasts, &c. / by Thomas Hall ... Hall, Thomas, 1610-1665. [8], 125 p. Printed by J.G. for Nathanael Webb and William Grantham ..., London : 1654. "An appendix containing divers reasons and arguments against painting, spots, naked backs, breasts, arms, &c." has special t.p. Errata: p. [8]. Reproduction of original in Huntington Library. Marginal notes. 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. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Conduct of life -- Early works to 1800. Hair -- Early works to 1800. Body, Human -- Religious aspects. Modesty -- Early works to 1800. 2002-11 TCP Assigned for keying and markup 2003-02 Apex CoVantage Keyed and coded from ProQuest page images 2003-03 Emma (Leeson) Huber Sampled and proofread 2003-03 Emma (Leeson) Huber Text and markup reviewed and edited 2003-04 pfs Batch review (QC) and XML conversion Comarum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Loathsomnesse OF LONG HAIRE : OR , A TREATISE Wherein you have the Question stated , many Arguments against it produc'd , and the most materiall Arguguments for it refell'd and answer'd , with the concurrent judgement of Divines both old and new against it . With an Appendix against Painting , Spots , Naked Breasts , &c. By THOMAS HALL B. D. and Pastor of Kingsnorton . ROM . 12. 2. Fashion not your selves like unto the World. 1 THES . 5. 22. Abstaine from all appearance of evill . Nihil leve aestimetur , quo Deus laeditur . Salvian . Capillus à Deo in natura non est ordinatus , ut tegat frontem , genas , collum & humeros , sed solummodo locum illum cui innascitur ; ergo capillus ulterius procurrere non debet . Poiemenand . Christians should not weare Beauty Spots ( seeing Beauty-Spots are the Spots of Beauty ) for their Beauty is to be without Spots . Venning . Mart. 2. 1653 Imprimatur Tho : Gataker . LONDON , Printed by J. G. for Nathanael Webb and William Grantham at the signe of the Bear in S. Pauls Church-yard near the little North door . 1654. Viro ornatissimo Domino THOMAe HALLO . HUmano capiti caudam qui jungit equinam . Jure hunc ridiculum dixeris esse caput . Si non cauda , juba est saltem , quā plurima gestat Nunc pars Angligenum , credit & esse jubar . At jubar hoc pulchrum nubes est turpis : ut aures Sic humeros , oculos , oráque saepè regit . Quid ? quòd & ingenio tenebras offundit opacas , Et nimis est Matri dura noverca Piae ? Credo dari Vacuum quoties hos specto cometas , Hos ità crinitos femineosque viros . Quis risū teneat monstra haec informia cernens ? At quis sustineat cernere mente valens ? Halle potes ( vel nemo potest ) sibi reddere motos Mente , potes nimias , spero , fugare comas . Saepe Cerebrosos te sternere novimus Ore : Nunc peto Crinitos aggrediare stylo . D. U. Viris has tempestate plus nimio capillatis , calamistratis , effeminatis . QUis furor , O cives , quae vos dementia caepit ? Quêis melior natura Vitis dedit esse , virilis Sic vosjam Capitis taedet ? Vestrumne capillos Sic promittere , sic crispare , & pulvere odoro Spargere , & omnino muliebri incedere ritu ? Mollior iste placet vestro mage sexus ? an unquā Optat equus timidam fieri se fortis afellam ? Se Phoebus Phoeben ? & se conclave culinam ? Has resecate comas , haec vellera ponite longa , Has sylvas tondete , aut Barbas tollite vestras , Et tractate colos , & lintea nostra lavate , Et mundate domos , & quicquid femina praestat Credite vos alacres debere capessere munus . Sin minùs hoc libet , ac junctim mētúmque virile Femineumque caput , vobis servare statutum est , Nè grave sit vobis vocitarier Hermaphroditos . G. A. O Crines homin●… ! ô quantum est in rebus inanel Non feminarū modò , quarum admodùm Dedecet infirmas pauxilla superbia mentes : Sed & virorum , quibus est rationis vigor . Hos ità promissis calamistratisque capillis Vestire sese , ô quàm viris est absonum ! Nònne leves animos & inania pectora prodit , Minusque inepta virilibus provinciis ? Fallor ? An in crines migrat pars magna cerebri ? Minúsque cordis est sub tanto tegmins ? O si quêis volupe est nemus hoc nutrire pilorum Luberet Ungues sic alere simul suos , Sic foret ut miseros se degenerâsse puderet In feminas primùm , ac deinde in bestias . R. D. GOod Ramus pardon me , for I Have alwayes lov'd Trichotomy . But now Idoe affect it more By far , than ever I did before . How many doe I daily see Given up to Muliebritie ! A female head to a male face Is marryed now in every place . And some doe make , so vain they are , A Galaxias in their haire . Now sure Trichotomy it is Can banish these sad vanities . A. M. To the Long-hair'd Gallants of these Times . GO Gallants to the Barbers , go , Bid them your hairy Bushes mow . God in a Bush did once appeare , But there is nothing of him here . Here 's that he deeply hates : beside , That execrable sin of Pride ; Here also is that Felony : Nay , Is not here Idolatry ? Such Bushes daily intervert The time that 's due to th' better part : And more observance have by farre Than He in whom you live and are . Great cause you have much to admire , That He that 's a consuming fire So coole , and patient is ; but know You will not finde him alwayes so . Expect a change in him , unlesse There be in you his holinesse ; Stir up his Justice will , and make Your Idoll-heads to th' purpose ake : At length , if this your triple sin Be alwayes thus continued in . Tell me I pray , did you nere hear Of Herods Executioner ? Or the strange halter , which did free The burdned Mule , and charg'd a Tree ? Or the third Plague of Pharaoh's Land ? Have you not been inform ' o' th' hand Of God on Poland lately laid ; Enough to make all Lands afraid , And your long dangles , stand an end ? Feare him that did that Plica send , And those sad Crawlers : and hath more Unheard of Judgements still in store , Than the vast Heaven hath glorious stars , Or those your delicate Heads have haires . Those your sweet powders rather strow Upon the ground on which you goe , Than let them be so vainely spent Upon an haughty Excrement . Forget not that your selves are dust , And the Times tell your Heads they must Their powders into Ashes turne , And teach their Wantonnesse to Mourne . Shall you my counsell practise then I le say you have the Heads of men . Then being from that Cumb'rance freed You may attend the parts that need Your utmost care , the Heart and Brain ; Then also will that numerous Train Of your Inferiours suddenly Be cured of their deformity . For whatsoever you Gallants doe , They gallant think , and follow you . Then lastly , such your heads will be , As may admit consistencie With circumcised hearts , which you Must get , or you your selves undoe . Who have such hearts , they onely may Hold up their heads at the Great day . R. B. Courteous READER , I living at a distance from the Presse , there have passed some Errata's which doe marre the sense ; these I pray thee to correct before thou readest , the rest are literall and veniall . PAge 1. line 16. for profession read professors . p. 5. l. 6. able for abler . p. 11. l. 19. surely for freely . p. 17. l. 16. put for but. p. 19 l. 3. tearme must be put in . p. 23. l. 3. Rom. 7. for 1. , p. 37. l. 2. à natura . p. 44. fas est & . Margin . p. 68. l. 5. Tuva for Tucca. p. 75. l. 7. tho for then . p. 78. l. 16. or for as . Marg. ochlos for oculos . To the Candid Reader . AS it is the duty of every Christian in his place & calling , to seek the good of that Nation in which he lives ; So especially it concerns Ministers , who are by office the Lords Seers and Watchmen , to observe the sinnes of the times they live in , and to warn their people that they shun those Nationall sins , which ( without amendment ) will bring Nationall plagues . Amongst other Vices , I observe that Pride is very predominant in this licentious age ; Pride in Heart , Pride in Habit , Pride in Long-haire ; Pride in the Clergy , Pride in Profession , &c. Had it raigned onely in the under-sort , I had been silent ; but when I saw Gods owne people by profession ; yea , and many Ministers ( who should be patterns of Gravity and Modesty to their Inferiours ) to be tainted , appearing like Ruffians in the Pulpit , I could no longer forbeare ; especially considering how few have appeared against this sin , either in the Pulpit or the Presse . Master Pryn is the onely man that I know who hath appeared ( in our language ) in a set Treatise against it : and yet his bent is principally against Love-locks : I shall give one clip neerer & will see what may be said against the Long-locks especially of Ministers and Professors , who have of late exceeded in this kind : they draw neerer unto God , and so their sins are more displeasing unto him , and should be more grievous unto us : Besides , their example is more infectious ; wicked men rejoyce when they have such a Plea , such a Minister weares his haire as long as we doe , and such a great Professor would not goe in such a guise if it were sinful &c. Hence the Lord complaines , Jer. 23. 15. that from the Prophets of Jerusalem , profanenesse was gone forth into all the land ; their loosenesse had leavened others . Diogenes seeing a child doe amisse , ran and beat the father . We Ministers are to be blamed for many of the exorbitances of our people ; either we reprove them not , or else by our evill example we harden them in their sinne . Neither is this my observation onely , for I finde Reverend Master Gipps lamenting and complaining of it in a Sermon before the Honourable House of Commons : When I came to London ( saith he ) & was shewed such & such Divines of note , I had much adoe to believe it , and still it lyeth as lead upon my heart to consider what Ruffianly haire , what Cavalerian garbe of cloathes , with answerable diet we are falne upon , even in these sad times : as easie and loose herein , as rigid and strict in what is both of smaller evidence and consequence , &c. Certainely ( saith he ) it was not so within these few yeares , when the poore fugitives posted to New-England , in another cut of hair and cloathing . Thus he . I know this age is subtill to finde out distinctions to patronize any errour , and when the Word hath convinced them , yet that old Serpent joyning with our corruption , hath taught men many sleights and devices to shun the dint of truth ; but all in vaine , for t is not frivilous distinctions that will help us at Gods Barre , all this painting will off when it 's brought to the fire of that great day . God expects that we should practice , and not question his commands : a good soule saith with the Martyr , Though I cannot dispute , yet I can die for the truth so say thou , though I cannot answer all the cavills of the flesh and the Devill , yet I can doe what Gods Word commands mee , and his faithfull servants have practised . The Lord hee knowes that I have no by-ends , or aimes in this Worke , I do it not out of any Pharisaicall , selfe-conceited humour , nor in opposition to the persons of any whatsoever ; but solely and singly out of love to the Land of my Nativity , that the Lord , whose eyes are ten thousand times brighter then the Sun , may see nothing to displease him . And lest any should thinke mee singular , I have produced Scripture , Nature , Reason , with the concurring practice of Gods Church and people , and the judgement of such as have beene famous in their Generations both for Prudence and Piety . And that it might win ( if possibly ) upon all , and exasperate none , I have made it as inoffensively pleasant as I could . Onely I wish that some able Pen , and some one that could spare more time then I can well for such imployment , had undertaken the Worke , the path being somewhat obscure and unbeaten , they are numero paucissimi , but two , that have directly treated on this subject , and * one of these I could never attaine for love nor money , till of late I borrowed it of that learned , laborious Gentleman Col. Leigh . At first I intended it onely as a little Appendix to a Treatise already extant , but having since obtained more light and helpe , I shall proceed more fully and methodically . To this end I shall , I state the Question , 2. confirme it with Arguments , 3. Answer all Objections . I expect not to please all , Jupiter himselfe could not do it , I know that one ship cannot carry all passengers , and the French man tells me , Who builds i th' way where all passe by , Shall build his house too low or high . But I shall submit all to the judgement of the Grave and godly wise , desiring a candid construction of all , without carping at any Punctillo's or failings in expression , where the matter for substance shall be found right , being ready to do the like for thee . Hanc veniam petimúsque damúsque vicissim . Now for the clearer and better discussing of the point , I shall lay it down in this Thesis , viz. That it is unlawfull for any man ordinarily to weare Long Haire . I shall observe the usuall method . 1. I will briefly explaine the Termes as they lie in order : I shall have occasion to enlarge upon them in the Answers to the Objections . 2. I will confirme the Thesis with Arguments drawn from the Word of God , &c. 3. I shall answer all the cavills ( of any weight ) which are made against it . 1. I say , it is unlawfull , and that not onely by mans Law ( for some Nations have made Decrees against it ) but by the Law of God , 't is his word that condemnes the wearing of Long-haire , as I shall prove in the Arguments . 2. It s contrary to that order which God hath set in nature , hence the Apostle blaming the Corinthians for this sinne , appeal●… to their own consciences , and to the voyce of God in nature ; 1 Cor. 11. 14. Doth not even nature it selfe teach you , that if a man have long Haire it is a shame unto him ? The Apostles Interrogation is a strong affirmation , q. d. this sin of wearing Long Haire is so evident that even nature it selfe , much more Grace , doth condemne it . But of this , more in its proper place . 2. For any man. Be hee high or low , rich or poore , King or Kesar , be hee a Northern or Southern man , &c. hee may not transgresse the commands of God in wearing Long Haire , especially since God himselfe by the voyce of nature hath told us that 't is a shame for [ a man ] whoever he be , for the indefinite is equivalent to an universall , as appears by the Context . 1 Cor. 11. 4. Omnis vir , every Man , &c. we must not distinguish where God himselfe doth not distinguish : for as hee is Lord of us all , expects obedience to all hee commands from us all : and if Northerne men be colder , God hath ordeined cloaths ( not Ruffianly Haire ) to cover their backs & shoulders : and though in colder climates they may be allowed to weare somewhat longer Haire then we in these Southerne Regions , yet that excessive , Heathenish profane guise of having their Haire to lie on their backs , and shoulders , out of a proud fashion and sinfull custome is utterly disapporved of by the Word of God. Yet here this caution would be remembred ; That the Haire in it selfe hath not any * intrinsecall sinne or malice in it ( as some maliciously suggest ) no more then our Nailes , Meate , Drinke , Cloaths , and all which are good in themselves , but accidentally they become sinfull when abused by us . 3. Ordinarily , for in extraordinary cases that may be lawfull , which in an ordinary way is unlawfull ; Thus the Nazarites might weare Long Haire , because they had Gods speciall command for it , which we have not , of which more hereafter . Thus if a man be cast into some close Prison , where he can have no man to poll him , in such an extraordinary case that may be tollerable , which in us , who walke at liberty is intollerable . So in some constitutions , in some cases of Weakenesse , in some extrardinary cold climats that may be lawfull , which in another case not so circumstantiated may be utterly unlawfull : And here let every man beware of making excuses and pretenses ( as is usuall in this and many other things ) when t is not weaknesse , but willfulnesse ; not they cannot , but they will not reforme what is amisse : for observe those men that pretend weakenesse and infirmity , and you shall see that for their owne ends they can weare their haire far shorter without any hurt , &c. 4. To weare long Haire , Whether it be their owne , or the haire of other persons , and here lies the knot of the controversy ; How long that haire is which the Scripture condemnes ? For the clearing of this wee must know that the Scripture mentions . 1. Shaving of the Head. 2. Polling . 3. Long-Haire . The first is expresly forbidden . Levit. 21. 5. They shall not shave their Heads . The second is expresly commanded , Ezek. 44. 20. They shall Poll their Heads . The third is expresly condemned , Ezek 44. 20. They shall not suffer their lock to grow long , for nature it selfe condemnes it . So that here is some light already . 1. Gods people must not shave their Heads , as the Heathens did , unless it were in some extraordinarycase , where God gives an expresse command , as Numb , 6. 6. 9. 18. Deut. 21. 12. or where there is some reall , urgent , unavoydable necessity , There God will have mercy , and not sacrifice ; Thus to cut off a Hand or Leg for the preservation of life in a case of 〈◊〉 necessity , is lawfull ; So where the Head is infested with some dist●… that there is an absolute necessity of shaving off the Haire , in such an extraordinary case it may be lawfull , else ordin●… it s utterly unlawfull , and therefore Salmsius might well have spared his jeeres , of shaving our Heads , and getting a Razor for our heads , cutting to the very skin , and pulling up the Haire by the roots , &c. hee sets up a Man , or rather a Monster of his owne making , and then fights with it . He utterly mistakes the state of the question , for the Question is not , whether shaving the Head be lawfull , for that 's denied by all our Divines , as being contrary to Scripture . Levit. 21. 5. Ezek. 44. 20. and depriving a man of that which God hath given him both for defence of the head , and modest ornament , both which polling preserves , and therefore . Secondly , the Lord commands Polling of our heads , for wee surely confesse ( though Salmasius make a jeere of it ) nullam habemus Sylvam nisi caeduami all our woods are cropt , and all our heads are Polled ; nor is it every sleight polling that will serve , but it must be strictior tonsura , a more strict and close polling , even a rounding of the head , they shall round their heads , Ezek. 44. 20. hence the word is doubled in the Originall , tondendo tondebunt . But of this more in its due places . Salmasius then is out , who is so bold as to affirme nusquam in Scriptura sacra improbari aut damnari caesariem ( i ) capillum virilem promissum modo non more modoque muliebri comp●…us & Ornatus habea●…ur . No wonder that hee playes Anonimus in the businesse ; pitty it is such parts and abilities had not found out a better subject ; or at least that he had not pleaded so bad a cause after so bad a manner , and with such grosly false mediums , as that Christ himselfe wore long Haire , and his Apostles also , &c. Q. But when may wee say that a mans Haire is too long ? A. I Answer . 1. The Haire of a Mans Head is too long when t is an impediment to him , and hinders him in the workes of his calling ; Therefore such men as are faine to get Strings or F●…llets to tie up their Haire that it fall not in their eyes when they worke , offend in excessive Long-Haire . Even the Stoicks could say , that t is time to cut our Haire when it is a burden to us , or hinders us in our Callings . 2. 'T is excessive , when it is so long , that it covers the eyes , the cheeks , the countenance , &c. God hath ordeined those parts to be visible , for the face is a special glass wherein the glory & Image of God ( in respect of the body ) doth shine forth and appeare , and therefore may not be hidden with long haire , since the haire of the head is ordeined by God for the covering of the head , and not the face . 3. When it is so long , that it lyes on the back and shoulders ; the haire of mans head is given to man for a cover to his head , and not to his back and body , which apparell must cover . Cappillus aures tantum obtegat , atque ad imas earum partes descendat . 4. When it is scandalous and offensive , when it is so long , that the godly are thereby grieved , the weak offended , and the wicked hardened . 5. When it is contrary to the civil and laudable custome of those civiliz'd Nations which we live in ; for when the customes of a Nation are good , and agreeable to the rule of Gods Word , we are bound to observe them . 1 Pet. 2. 13. Now the known commendable custome of our Land ( all the reigne of Queen Elizabeth , King James , and the beginning of the late Kings reigne ) was short haire : 'T is true indeed , de facto , that of late in these licentious times ( where so many amongst us change both their Practice and their Principles ) some have brought up the fashion of long haire ; but quo jure , What Law of God or Man command them so to do , I know not ; and that you may see I am not singular , you shall have the judgement of Mr. Perkins , a man famous in his generation for his piety and experience in the wayes of God. The wearing of long haire in the younger sort ( saith he ) is an abuse of it ; it began ( indeed ) amongst the aged , but now it is become a trick of youth , and is the badge of a proud heart ; for how can they say they glorifie God thereby , when the Apostle saith , It is a shame for a man to have long hair . Well , sith God hath set his name therein , we must beware how we make it an instrument of sinne . If it be said , to weare long haire is our English fashion : I answer , it is not our ancient English fashion , but indeed it is a forraigne trick , and therefore as unlawfull as forraign attire , which God condemnes . Zeph. 1. 8. Our ancient English fashion ( except it were amongst the aged ) was to weare short haire : and in every country the most ancient and grave fashions ought to be followed , &c. Thus he . Lastly , as no man may weare his owne haire excessively long , so he may not weare the long haire of another , be it of a man , a woman , or it may be of some harlot , who is now in Hell , lamenting there the abuse of that excrement . These Periwigs of false-coloured haire ( which begin to be rise , even amongst Schollars in the Universities ) are utterly unlawfull , and are condemned by Christ himselfe , Mat. 5. 36. No man can make one haire , white or black ; but wee have those in our dayes that can do both ; by powdering their haire , they can make that white which was black , ( the powder forgets the dust ; ) other by Periwigs and false haire , can make themselves black or white , even what please themselves ; what is this but to correct Gods handy-work , and in the pride of their heart to think they can make themselves better than God hath made them , and can correct his creation ? 2. 'T is the usuall practice of the riotous and prophane of the world , and therefore may in no wise be practised by the people of God , unlesse they meane to perish with them . 3. We must be more carefull to please God , and approve our selves to h●…m , than to please the wanton eye of the wicked of the world ; better weare an hundred caps than one Periwig : for as reverend Perkins well observes , it is an odious thing for any man or woman to be ashamed of Gods workmanship in their owne haire , and therefore to beautifie their heads with bought haire , and sometimes of dead persons , with what face will such persons be able to stand at the last day before Gods Tribunall ? Thus have I stated the Question as briefly , yet clearly , as I could . I shall now proceed to the Arguments . Arguments proving the sinfulnesse of that proud fashion of wearing long hair , which is lately sprung up amongst us . The first ARGVMENT is this : That which is condemned and forbidden by the Word of God , may in no wise be practised by the People of God , But the wearing of long haire is condemned and forbidden by the Word of God : Ergo , It may in no wise be practised by the people of God. The Major is undeniable . The Minor I prove both from the old and new Testament . 1. From * Ezekiel 44. 20. They shall not shave their heads , nor suffer their locks to grow long , they shall onely poll their heads . Both the extreams are here forbidden , Shaving on the one hand , and Long haire on the other , put polling , as a meane betweene both , is commanded ; and that not a light kinde of polling , or a polling at large of some part of the head ; but it must be a strict polling or rounding of the whole head , as Tindalls , and the former Translation render it according to the Originall ; They shall round their heads : the word is doubled in the O●…iginall for greater emphesis [ Tondendo tondebunt ( i. e. ) tondendo aequè aequè tondebunt . Montanus . ] They shall poll their heads equally all of a length ; they must not be like the Heathenish Idolatrous Priests , for some of them did shave their heads , others wore long haire ; but you that are my Ministers ( saith God ) shall not appeare before me in such heathenish guises . but you shall round your heads , or , in plaine tearmes you shall be Round-heads . The Text is cleare for that tearm in the very Letter ; the greater is their sinne who jeere at Gods Ministers and People for their short hair , and for rounding their heads , since we have Gods command for it ; and the very * Philosopher can tell them , that the roundest forme is best and beautifullest . And Horace describing a free-man , sayes he is , — Totus teres atque Rotund●… . Aristotle's Square man , Horace's Round man , are the same man. I presse this the rather , that the wicked may see that this rep●…oachfull ( which was first invented by some prophane Stage-players , for from that shop of the Divel , so farre as I remember , that Nick-name first came ) is more honourable than ( peradventure ) they imagine . The Divel forgot this Text ( as Mr. Burroughs well observes ) when he raised up such a name to reproach men by , which we have the expresse word of Scripture for the enjoyning of . Thus he . There must be then no affectation on either side , but gravity and modesty is required against the long haire of Ministers . So the learned Annotators in their large and elaborate Annotations on this place . Divers exceptions are made against this Text. 1. Obj. The Precept ( say some ) belonged onely to the Priests , and not to the People , because they are not mentioned in this place . A. True : In the Letter , and primarily the Text concernes all Priests , because they were Superiours , and so ought to be examplesto their Inferiours . But Secondly , It concernes the People to be civill and modest in the wearing of their haire , though they be not mentioned here by name ; else it would follow , that the People might shave their heads , because the Priests onely in the text are forbidden so to doe : But as the prohibition of shaving the head includes the People , and belongs to them as well as to the Priests , as appeares by other Texts of Scripture ; so the prohibition of long haire belongs unto the People as well as to the Priests , as appeares by other texts of Scripture . e. g. The Apostle requires many vertues in a Minister ( Titus 1. 6 , 7 , 8 , 9. ) as that he be sober , blamelesse , just , holy , &c. yet doth it not follow , because the People are not named here , therefore these vertues concern them not ; but , as the Apostle requires these vertues in a Minister , that he might be a good example to his flock for their imitation , and so vindicate his Ministry from contempt : So Ezekiel requires the Priests to poll their heads , that they might preserve their Ministry from scandall , not walking in the guise of heathenish Priests , who sometimes shaved their heads , and sometimes nourished their haire : but that they should be a patterne of modesty to their people . And if any of the Jewish people did swerve from the practice of the Preists , and did weare long haire , yet this doth not prove the lawfulnesse of it , unlesse we could prove that the Jewes never transgressed any of Gods commands . 2. Obj. This Commandement was ceremoniall and peculiar to the Jewes . A. 1. This is gratis dictum , said , but not proved . 2. Then shaving the head , which is a part of this Text , is Ceremoniall also , but as that bindes us as well as the Jewes , so doth this of polling the head : but the Apostle takes off this Cavill , for what Ezekiel forbids the Priests to doe , that the Apostle applyes to all mankinde , and forbids it in us all , so that unlesse men will unman themselves , the Text will reach them . 1 Cor. 11. 14. it is a shame for a man , i. e. for any man to weare long hair . 3. S. Jerom commenting on this Text , applyes it to these Gospel-times : and our solidest Divines , when they argue against Popish shaving , make use of this Text against them , which they would not do if it were Ceremoniall . 3. Obj. This is an Old Testament proofe , and concerns not us who live under Gospel-dispensations . A. What is commanded in the Old Testament , and is no way forbidden in the New , is binding still ; but the wearing of short haire is commanded in the Old Testament , and is so farre from being forbidden , that it is confirmed by the New , as appeares fully . 1 Cor. 11. 14. 15 , 16. Doth not even Nature it selfe teach ●…ou , that if a man hath long haire , it is a shame unto him ? But if a woman have long haire , it is a praise unto her ; for her haire is given her for a covering . But if any man list to be contentious , we have no such custome , neither the Churches of God. This is a Pregnant Text , full of convincing Arguments to all those that are willing to be ruled by the word , and prefer not their lusts before Gods Law. The Apostle in this Text useth foure Arguments against l●…ng haire . 1. The first is drawne from Nature , and right Reason . Doth not even nature it selfe teach you , that if a man have long haire it is a shame to him ? The Interrogat●…on is a ●…hement Affirmation , q. d. 't is both a sin and a shame to nourish our haire , and that by the dictate of nature . Now it is a dangerous thing to sin against the light of nature . Rom. 7. But the voice of nature condemnes long haire , as effeminate , lascivious , and vile ; how much more doth Grace condemne it ? Meere civiliz'd men have made lawes against it ; The Indians in New England have made a law , that all these men which weare long haire , shall pay 5. s. and every woman that shall cut her hair , or let it hang loose , shall pay 5. s , Now what a shamefull thing is it , that faith should not enable us to do that which Infidels have done ? In vain had God eng●…affed those sparkles of common honesty and dishonesty in the consciences of naturall men ( Rom. 1. and 2. 14 ) if there were no binding power in them . 2. 'T is a shame , a blot , and dishonour to weare long haire ; many think it an ornament , and an honour , when every civil , grave and gracious man esteemes it an ignominy and dishonour , Sinne and shame came into the world together ; Gen. 3. till sin came into the world , there was no shame in the world . Gen. 2. ult . Innocency knew no shame , and glory shall know none . Shame is the fruit of sin , and ariseth usually from doing somewhat against common light , though every evil act hath matter of shame in it , yet a man is not naturally ashamed of it , unlesse it be done against the light of nature . Not to be ashamed of s●… sins , is to put out the light of nature : Such Men are worse than Beasts , for they observe those instincts and orders which God hath planted and engraffed in their natures . A good man is ashamed of any thing he hath done against the light of Scripture : Every man is ashamed of what he doth against the light of Nature ; yet how many in our dayes are proud of their long locks , and even glory in that which is their shame ? What their end is , the Apostle will tell you , Phil 3. 19 Their end is destruction , who glory in their shame . 3. Verse 15. From the Antithesis and Opposition which is betweene the haire of men and women : As long haire is a glory and ornament to a woman , because it was given her by God and Nature for a covering ; and it is a shame for her to be polled or shorne , but shee must be covered , and that because of the Angels , ver . 20. So on the contrary , short haire is a glory and ornament to man ( as the Antithesis implyes , and the practice of our grave and reverend Judges , which many godly Ministers confirme ) and he may not come with unshorne , long haire , into the publique Assemblies of Gods people . 1. Because of the good Angels , who behold this pride , and are grieved at it . 2. Because of the * evil Angels , who behold it , and rejoyce in it : Pride is , Pabulum Diaboli , the Divels darling and delight . 3. Because of the Ministers , who are Gods Angels , and Messengers , and must reprove such sins . The Lord expresly forbids the confounding of S●…xes , ( * Deut. 22. 5 ) by wearing of that which is not proper to each S●…x : as the woman must not wear what pertaines to the man , so the man must not weare what pertaines to the woman ; for all that doe such things are an abomination to the Lord. Now , long haire is proper to women and not to men , Nature having given it to her for a covering : and though that Text speak Literally of apparell , yet Analogically , and by way of allusion , it may fitly , be applyed to long haire . ( Analogicè legem quam de vestitu sancit , etiam ad capillos extendendam , quia utrobique eadem est ratio , finis enim legis est ut debita sit distinctio inter virum & foeminam , & honest as naturalis observetur . Demat. ) 4. A fourth Argument the Apostle drawes from the Custome and Practice of ●…he Churches of God. v. 16. But if any seem to be contentious , we have no such custome , nor the Churches of God. q. d. 1. These Arguments are sufficient to convince any moderate , ingenious man ; yet if any will be so litigious as to contend for such unseemely guises , let him know he shall be singular in his opinion , for we have no such customes of undecency and immodesty , nor any other Churches of God. 2. It is against the modest , civill , and commendable custome of our own Nation , till lately that we began to follow the French , and Spaniards , who yet are known Papists and Idolaters : And will not the Lord visit for such things as these ? Zeph. 1. 1. I come now to answer all those shifts , and vaine distinctions , which the false heart of man hath invented . To avoid the dint of this Text , there is scarce a word in it but is wrested ; How loath are men to see what they care not to practise ! 1. Some have found out eleven acceptions of the word Nature ; by this word ( say some ) is not meant that order and naturall Instinct which God hath implanted in the Creature ; but by Nature is meant an arbitrary custome ; and for this they alledge Calvin on the place , ( who sayes ) Quod omnium consensu & consuetudine receptum tunc erat , & quidam apud Graecos vocat naturale , &c. quoniam in Graecia parum virile erat alere comam , ut tales quasi effaeminati notarentur , morem jam confirmatum pro natura habet . A. 1. By Nature here cannot be meant a Custome , for we never finde through the whole Booke of God , that ever that word is used for a Custome , and therefore the learned Assertors of long haire doe utterly reject this opinion , Frustra de his disputatur , cùm certum sit , apud Paulum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non posse accipi pro consuetudine . But by Nature here is meant , the light and dictate of right reason in the understanding , informing men by its common notions and instinct , what is good , and to be done , or what is evill , and to be avoyded : 'T is that order and naturall inclination which God hath put in the Creature : And thus Nature it selfe is said to condemne long haire , as being contrary to that order , and naturall principles of decency and honesty , which God hath implanted in man : And though many Heathens have worne , and doe weare , long haire , yet that is their abuse and sinne against Nature , as Rom. 1. The sinfull customes of some barbarous ones , cannot be called the Law of Nature ; But Customes , when they flow from the principles of right Reason , and are agreeable to its Dictates , then they binde . 2. Whereas Calvin calls it a custome , Calvin shall answer and explaine Calvin . 1. In his Comment ( on Numb . 6. 5. ) which he writ many yeares after his Commentary on the Corinths ; he there tells us , that it is a manly part to poll our heads : and this ( as S. Paul sayes , 1 Cor. 11. 14. ) the light of Nature dictates to us . See here what Calvin meanes by his received custome ; he meanes not a bare , arbitrary custome , but a custome grounded on the light of Nature , as appeares further in his Comments on 1 Cor. 11. 5. Nature abhorres a shaven woman , and Nature hath given her haire for a covering , and it is a naturall vaile , &c. where by Nature ( as appeares by the Text ) he meanes not a naked custome , but that order which is set in Nature by the God of Nature : So ( v. 14. ) he sends them to Nature to learn what is decent , where by Nature he hath reference to what he spoke on v. 5. which was no bare custom , for human customes are oft teachers of uncomelinesse , rather than comelinesse , of vice than vertue . 3. Should we take Nature here for an arbitrary custome , this would render the Apostles argument invalid , especially if drawne from a custome used by the promiscuous multitude , which oft times is naught , as appeares by the Idolatrous and Superstitious customes throughout the world . But the Apostle argues not from a meere arbitrary custome , but from a custome founded in principles of Nature , and from the custome of his Collegues , the Apostles , and the Churches of God ; we have no such custome , nor the Chuches of God. Now take it thus , and the Argument is cogent and convincing . As for Calvin , however some would wrest his words , yet his Practice is well knowne , and his Effigies in Oxford Library ( which I believe is drawne to the life ) will tell you , that he never intended to be the Ruffians Patron . 2. The next word they cavill at , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This word ( say they ) doth not signifie sinne , but onely shame , or indecency , or incommodiousness . [ Per inhonestum non intellexi peccatum sed indecorum , exquo existimatio detrimentum potest capere , ideoque ad incommoda semper recte refertur , peccatum autem non semper , nec necessario conjunctum habet . Revius de usu capil . ( p. 138. ) A. Shame usually ariseth from doing something , against common light and Principles of nature , such is the sin and the shame here meant ; t is not a little indecency , but a sin , a crying sin to transgresse the Law , and dictates of nature . Rom. 1. 26. God gave them up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to foule affections : We shall the better understand the word here used if we consider the signification of its opposite , which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and in Scripture is put for honesty and care , to preserve our selves from sinfull uncleanness , 1 Thes. 4. 4. that every one possesse his vessel in Sanctification and Honour : So here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth that which is is dishonest and reproachfull , as being committed against the very light of Nature , else the Apostles Argument were not cogent , to say it is no sinne , but onely incommodious , and undecent ; to weare long hair is to encourage men to sinne , but when we shall see that Nature condemnes it , as shamefull and sinfull , this awakens us . 2. I answer by way of Concession ; suppose from this sole word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we could not conclude it sinfull , yet considering the scope and Arguments in the whole Text , he must needs be grossly blinde that cannot , or will not see long haire , condemned as sinfull in this Text. Obj. The Apostle condemnes not all long hair , but onely such which is as long as womens , as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports , Significat comam more mulierum semper intonsam servare . Salmasius , that singularly learned man ( as Mr. Tombs stiles him ) After a large and exact examination of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , makes it a womanish dress of haire , distinguishing the Sex though he find only something in Hesichius , Artemidorus , and some other conjectures not just in that sence in any place else , because it best suites with the matter . Thus he ( poore-man , being at a losse for one word in all the bible to prove that Holy ▪ signifies legitimate , brings in this lame proofe to comfort himselfe withall , Dignum patella operculum . A. 1. How many instead of clipping their haire , clip the text , whilst they restraine the word [ * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] which signifies , to nourish the haire , or to weare long haire , to such a kinde of nourishing the haire as women use , to let it grow to its utmost length ; whereas Homer using the Apostles word , calls the Greeks , hair-nourishing men , though they wore it not so long as women doe . The Apostle calls wicked men , absurd men . 2 Thes. 3. 2. and see what an absurd comment they make on this Text : they make the Apostle upon the point to reprove no man , for if he reprove onely such as weare their hair so long as women , who let it grow downe to their feete . 1. I would faine know what Ruffian there is that weares his haire down to his hammes , or heels , so long as womens hair usually is . 2. Should men suffer their haire to grow to its utmost length , and never poll it , yet I question whether ever it would be so long as most womens haire is ; my Reason is , because Nature hath allotted shorter haire to men , than to women , as Beza well observes . I therefore conclude : 1. That our Translation is true , which renders the word Long-haire in generall , and agrees with all the Translations that ever I have seen . 2. There is no circumstance in the Text to constrain us to such a restriction of the word , as some would have . The Antithesis in the Text opposeth it , which runs thus , As a woman dishonoureth her selfe when she cuts her haire , and the more she cuts it , the more she disgraceth her self , because comatam esse , long haire is an ornament to her , and given her for a covering : So on the contrary , a man disgraceth himselfe by wearing long haire , and the longer the worse , because comatum esse , to wear long haire is a dishonour to him , Nature having not given it him for a vail , as it hath done to women . 4. The Apostles Argument would be invalid , if the word be restrained to such a nourishing of the haire as is never cut ; then Ruffians , if they cut their hair but a fingers breadth , should bee free from this reproofe . Then some men would have longer haire than some women ( and so that order which God hath set in Nature , would be confounded ) for though Nature hath allotted shorter haire ( in the generality ) to men than unto women ; yet some men , by reason of their constitution , if they suffered their haire to grow to its utmost length , would exceed some womens . But now take the word simply in its usuall acceptation ( as words ought to be taken ) for to nourish the haire , or to wear long haire , and then the Apostles Argument is cogent . q. d. 'T is both a sinne and a shame , and that by the dictate of Nature , for a man to weare long haire : But if a woman have long haire , it is a glory and ornament to her , for her haire was given her for a covering ; it is a shame therefore for her to be shorne or polled , but she must be covered , because of the Angels , who observe their immodest and indecent carriage : yet , if any man list to be contentious , and will rather stand to justifie these unseemly fashions , let it suffice him , that we have no such customes of immodesty and indecency , nor any of the other Churches of Christ , so as he shall be singular in this his opinion . This I conceive to be the genuine and proper sense of this Text : But now you shall see what an absurd Paraphrase the Expositions of some will make . q. d. Doth not a bare arbitrary custome teach you Corinthians onely , that it is no sin , but only an incommodious and indecent thing for you to weare haire as long as womens ? How invalid and absurd this renders the Apostles reasoning , and what little conviction of the conscience could arise from such arguing , let the Reader judge . The bare rehearsall of it is confutation sufficient , onely we may hence observe how loath men are to be convinced of their sins , what shifts they invent , how unwilling to see any thing which might separate between them and their lusts ; they shut their eyes , they are wilfully ignorant , and will not see ; but God one day will make them see and be ashamed . If any desire fuller satisfaction , let him peruse that elaborate Treatise of the learned Dematius , where all the cavills raised against this Text by Salmasius , Revius , and others , are learnedly and satisfactorily answered . I shall now shut up all with the glosse of a learned , pious , modest Divine of our time . Upon this Text , dimme Nature ( saith he ) condemns many vices , as Idlenesse , Beastiality , Lying , Luxury , the Cretian Poet could condemne . Those drinking of Healths , ad plenos calices , was condemned by the Law of a Heathen Prince . Long haire is condemned by the Dictate of Nature , and right Reason ; and the reason why so many Men , and whole Nations use it , is given by S. Jerom , Quia natura decia derunt , sicut multis aliis rebus comprobatur ; and , as Tert. saith of womens long hair , that it is Humilitatis earum sarcina , the burden , as it were of their Humility , so by the warrant of that proportion , which S. Paul allowes , 1 Cor. 11. 14. 15. we may call mens long haire Superbiae sarcinam , nothing but a clogge of Pride , &c. The sixth ARGVMENT From Rom. 12. 2. Fashion not your selves like unto this world : From whence I argue thus , The sinfull Customes , Fashions , Properties and practises of the wicked men of the world , may in no wise be followed by the people of God ( unlesse they mean to perish with the world . ) But the wearing of long haire is one of the sinfull Customes , Fashions and Practises of the wicked men of the world . Ergo , It may in no wise be followed by the people of God. For the Major , it is cleare , that Gods people must not fashion themselves like to the world , they must not walk in the way of the wicked , Psal. 1. 1. nor runne with them into the same excesse of riot , 1 Pet. 4. 4. nor once enter into that broad way , Mat. 7. 13. be they never so many for Number , or mighty for Power , Wealth , Wisdome , Authority and Successe , that walk therein : And why so ? Because Christ hath redeemed us from the corruptions of the world , Galat. 1. 4. and therefore we must keep our selves free , not onely from the grosse Blots , but even from the Spots of the World ; Iam. 1. 27. there should be as great a distance and contrariety betweene the lives and walking of true Christians , and the men of the World , as there is betweene Light and Darknesse , Day and Night . 1. Thes. 5. 5 , 6 , 7. we must shew forth the Vertues of Christ , and not the Vices and Vanities of the World in our Conversations , 1 Pet. 29. we must lament , not follow the pride , and sinfull courses of the age we live in , as Lot did : 2 Pet. 2. 7. God will not have his people to walke like Heathens and Pagans , that know him not ; they must not be like them so much as in the cutting of their haire , Levit. 19. 27 , 28 : Deut. 14. 1 , 2 , 3. as they are his peculiar people , and he loves them with a peculiar love , so he expects a peculiar carriage from them , differing from the sinfull courses of the world . Hence it is made a note of an unregenerate man , to walk according to the course of the world . Eph. 2. 2. and to walk as Gentils , in the vanitie of their minde ; Ephes. 4. 17. yet this is the great Plea , t is the fashion now adayes , to weare long haire , and as good be out of the World , as out of the Fashion , cum lupis ululandum est ; they will doe as the most doe , forgetting that broad is the way that leads to Hell , and many there be that goe that way . Math : 7. 13. 2. For the Minor , It is clear that long haire is one of the sinfull customes and fashion of the wicked men of the world . This will appeare , if we look abroad into the remote parts of the world , we shall there see , that long haire was , and still is , the guise and fashion of the most * barbarous , idolatrous , heathenish Nations , that know not God , but worshippe the Devil , as the Virginians in America , to whom the Devill appeares in the shape of a Virginian , with a long black lock on the left side hanging downe neere to the feete , whom the Virginians imitate in this Divellish Guise . But let us come home , and amongst our selves we shall see , that usually the vilest , proudest , profanest , deboyshest persons are the greatest Ruffians . And is it not made a badge of those proud effeminate Locusts , Rev. 9. 8. that they have hair like women ? I wish we had not too many that res●…mble them ; for if we look on mens out-sid●…s , their Haire , Habit , Attire , &c. what difference can you finde between the most gracelesse ▪ vaine , fantastick Ruffians , and many professors of Religion ? Surely all is not right within , when there appeares so much vanity without : when Christ is once entertained in the soule , it will soone appeare in the haire , habit , attire , in an humble , modest , mortified , selfe-denying walking ; the soule that loves Christ can easi●…y part with any thing which it conceives to be displeasing to him . I shall conclude this point with the Testimony of a reverend Divine , a man famous for his Piety and Paines in the Ministry : 'T is the duty of Christians ( saith he ) not onely to sacrifice their eyes and eares , but also their heads to God , in a sober and modest wearing of their hair , which the Apostle ( by the testimony of Nature it selfe ) commendeth to us ▪ viz. that men weare short haire , because 't is a shame for them to have long haire , &c. of such long haired men the Scripture recordeth one , and but one example , viz. Absolom , the rebellious and traiterous Sonne of David , whose fearefull end . and direfull judgement all men know , viz. that by his long haire he was hanged in an Oak . Oh that our long-haired Gentlemen would make use thereof & tremble ! Would any of them have the like end ? Though they would not , yet let them feare a worse , &c. Besides , how strangely do men cut their hairs , some all before , some all behinde , some long round about , their crownes being cut short like Cootes , or Popish Priests , and Friars ; some have long locks at their eares , as if they had foure eares , or were prick eare'd ; some have a little long look onely before , hanging downe to their noses , like to the taile of a weasell ; every man being made a Foole at the Barbers pleasure , or making a Foole of the Barber for money to make him such a foole ; for , as it is said of the makers of Idols and Images , they that make them are like unto them ; so it may said of such Fooles , and such Barbers , &c. Most lamentable especially is it , that great foretops and long hair hath seized on some in the Ministry , that come up to the Chair of Moses more like some Gentlemens Butlers , than Ministers of the Word . This is a great scandall , and no small disgrace to that honourable calling . The young yeares of some may not be pleaded for excuse , for though they are young in yeares , yet by calling they are Elders , and ought to be of grave carriage , beseeming Elders . All these things have I spoken not with any delight , but with grief of heart , from love to God and men , and not without fear of Gods judgements against such things . Thus this holy man of God. The seventh ARGVMENT , From the Rise and Originall of Long haire , viz. Pride , I argue thus : Where the Root is naught , the Fruit cannot be good . But the Root of long haire is naught , ( it springs from Pride ) therefore the Fruit cannot be good . The Major is cleare : The Minor Experience proves : We daily see the pride of mens hearts appearing , as in their habits and attire , so in their haire : modest persons are modest in their apparel and haire , but proud effeminate persons discover themselves by both . Obj. Pride lies in the heart and not in the hair . Answ. Pride is principally in the heart , yet declares it selfe in the head , as in apparel : the pride of the heart appears by the vanity without . Obj. But many are proud of their shore haire . Answ. 1. Suppose this were true , yet this will not help you ; for Recrimination is no Purgation , another mans pride will not excuse mine . 2. Good men have little cause to be proud in this kinde , unlesse it be of the jeeres and scornes of wicked men , as Luther said sometime , I am even proud of the reproaches of mine enemies . 3. It is not Pride , but Obedience to Gods commands , who hath said , we shall not suffer our locks to grow long &c. Obj. We see some wicked men weare short haire , who have no regard to Gods commands . Ans. 1. Two men may do one and the same thing yet upon different accounts , and so t is not the same . The wicked man prayes , and the good man prayes , the one doth it out of forme and custome , the other out of conscience to Gods command . So two men weare short haire , the wicked man weares it either because the Pox or the Feaver hath fet off his hair , or because his Grandsire wore short haire before him , or out of some other carnall principle ; but the good man wears it singly and solely out of obedience to Gods most sacred Command , with an eye to his glory , in the adorning of his profession with a modest , meeke , and humble conversation , answerable to the simplicity of the Gospel . 2. Where one wicked man weares short haire , there is a thousand weares long . 3. We must not forsake our grave and modest guise , because some wicked men are got into it ; thou wilt not refuse thy meat because wicked men doe eate , nor goe naked because they are cloathed ; for then you would be like the women of Ulma , who coloured their teeth black , because dogs teeth were white . The eighth ARGUMENT . That which is a badge of cruelty and effeminacy must be shunned by the people of God , ( who are commanded to shun all appearance of evill , 1 Thes. 3. 22. ) But long haire is a badge of cruelty and effeminacy : Therefore it must be shunned by the people of God. The Major is manifest ; The Minor I prove from Job 5. 5. and 18. 9. where robbers and cruel thieves , that devoure mens substance , are called * Tzammim , the hairy ones , because cruel theives , and rude souldiers , do delight in long haire : Thus the Devils are called , Shegnarin●… , Hirsuti , hairy ones , Levit. 17. 7. they shall no more offer their Sacrifices , Teshegnirim , to the hairy ones , ( i. e. ) to Devils , who are called rough , rugged hairy ones , because they appeared in the forme of † Satyrs , or wild Goats . Thus the crul Caniballs , who eate men and worship the devil , are said to weare the hair of their heads a yard long : Thus the Psalmist describing the wicked & the violent man , he gives him this character , He hath a hairy Pate , Psal. 68. 22. God shall wound the head of his enemies , and the hairy pat●… of him that walketh in his sins . 2. It also notes effeminacy and wantonnesse , hence the effeminate light , lascivious locusts are said to have hair like women , Rev. 9. 8. and amongst our selves ; Who more light and loose than Ruffians ? 'T is a dishonour to a man to be found in such a guise ; gravity and modesty becomes him best , in the very judgement of one of the wiser sort of He athens . Sint procul à vobis juvenes , ut foemina , compti : Forma viros neglecta decet . Ovid. The ninth ARGVMENT . It is neither beneficiall to soule nor body : From whence I argue thus , That which brings no benefit to soule nor body , may be practised : But the guise of excessive long haire brings no benefit to soule or body . Ergo , The Major no rationall man will deny . The Minor I prove by its Parts . 1. It brings no benefit to the Soule , it brings onely a staine and blot of Pride and profanenesse , as Solomon sayes of reproving the wicked , he that doth it shall get nothing for his paines but a blot of reproach , Prov. 9. 7. So by walking in this vaine guise , we get nothing but the title of Proud Fantasticks ; besides it makes way for other sins , it 's a temptation to Curling , Poudring , &c. and gives occasion to the better sort to conceive that we are as yet but profane Worldlings , because we goe in the worlds fashion . 2. For the Body , it doth but hinder men in their Callings many times : and without diligent care and much combing it becomes a fit harbour for Lice and vermin . Besides , some conceive that Long haire doth rather weaken than strengthen the body , and is rather a hindrance than a furtherance to our health . At best it is but a vaine and idle practice , of which men can give no good account , and yet for it one day they must account ; for if men must give an account for every idle word that they shall speak , Mat. 12. 36. how much more for every vaine and idle action ? and if in our eating , drinking , sleeping , Recreations , &c. wee must have respect to Gods glory , 1 Cor. 10. 31. then also in the wearing of our haire . Obj. If it be unlawfull to weare long Haire , then t is unlawfull to weare long Beards . Ans. There is not eadem ratio , the Beard is one thing , and long haire upon mens heads is another . 1. Long haire is contra decus virile , it s a shame and dishonour to a man , but so is not a long Beard . 2. The Scripture no where condemns a long Beard , but it oft condemns long haire . 3. A decent growth of the Beard is a signe of Manhood , and given by God to distinguish the Male from the Female sex , this is a badge of Virility , the other of Vanity . God would have his people to preserve their Beards , and enjoynes them not to shave the corners of their Beards , as the Heathen did , Levit. 19. 27. they must not deforme and disfigure their faces by shaving off the haire of their beards . The Council of Carthage at which S. Austin himselfe was present , made this Canon , Comam nec nutriant sacerdotes , nec barbam radant . Let not Ministers weare long haire , nor shave their beards . But now the practice is quite contrary , for many let their locks grow long , but shave their Beards still , that they may look more like beardlesse boyes , than grave Ministers of the Gospel . 4. Nor doe we plead for extraordinary long beards , but onely for beards , whereby God will have the sex distinguished ; the beard may not grow so long as to be a burden or an impediment to us in our callings ; nor yet must it be so shaven , that a man should want that manly comelinesse and dignity , which God hath given him . The tenth ARGVMENT : From the scandall that it brings . Thus , That which is scandalous and offensive to the people of God , must be avoyded ; But the wearing of long haire is scandalous and offensive to the people of God. Ergo. The Major is manifest ; we should be very tender of doing any thing that might justly grieve the people of God : 1 Cor. 10. 32. Give no offence to Jew nor Gentile , nor to the Church of God : Mat. 17. 27. And we should walke in such holy gravity , modesty , singlenesse and sincerity , that we might give no just cause of offence to any , hence we are commanded to follow things * honest , and of good report ; Phil. 4. 8. whatsoever is grave , modest , and may procure us and our profession a good report amongst men , that follow . For the minor it is apparent that long hair is scandalous , it grieves the godly to see Christians in profession turn Ruffians in their conversation , it offends the weak , hardens the wicked , and opens their mouths to blaspheme , and say these are people of the Lord , Ezek. 26. 20. and these are the Professors , see how proud , vaine , fantastick they be ; this provokes the Lord to vindicate his honour , he will not suff●…r such to escape unpunished , Ezek. 39. 23. 24. and the Heathen shall know that the house of Israel went into captivity for their iniquity , because they trespassed against me , therefore hid I my face from them , and gave them into the hand of their enemies ; so they all fell by the sword , &c. so that if this guise were but indifferent , yet it is not convenient , because it gives advantage to the enemy to blaspheme , when they shall see vaine , prophane fashions creepe into the Church , and christian modesty , with godly gravity to be gone : The Apostle adviseth to be very wary in this case , 1 Cor. 8. 13. Rom. 14. 13. That pious and ingenious speech of an acute and reverend man , speaking to this point , is worth observing . I shall speak a word ( saith he ) to our long-hair'd men ; 't is but this , If God prove not such a Barber to them as he threatens , unlesse it be amended Isaiah 7. 20. before the peace of the Church and State be well settled , then let my Prophesie be scorned , as a sound minde scornes the riot of that sinne : and more , it needs not , if those who are termed Rattle-heads , and Impuritans , would take up a resolution to begin in moderation of haire , to the just reproach of those that are called Puritans and Round-heads ; I would honour their manlinesse , as much as the others godlinesse , so long as I knew what man or honour meant ; if neither can find a Barbours shop , let them turne into Psal. 8. 21. Jer. 7. 29. 1 Cor. 11. 14. if it be thought no wisdome in men to distinguish themselves in the field by the Scissers , let it be thought no injustice in God not to distinguish them by the sword . I had rather God should know me by my sobriety , than mine enemy not know me by my vanity . He is ill kept that is kept by his owne sinne ; a short Promise is a safer guard than a long Lock : it is an ill distinction which God is loath to looke at , and his Angels cannot know his Saints by ; though it be not the mark of the Beast yet it may be a mark of a beast prepared to slaughter ; I am sure men use not to weare such manes ; I am also sure Souldiers use to wear other Marklets or Notadoes in time of battell . Thus He●… . The eleventh ARGVMENT . Whatsoever is not of Faith , is Sin : But this proud guise of exc●…ssive long haire is not of faith ; Ergo 'tis sin . The Major is cleare from Rom. 14. ult . He that doubteth whether he sin in eating ▪ is condemned if he eat , because his conscience is unsetled , and he eateth sinfu●…ly , because he eateth doubtfully ; for whatsoever we doe , if we be not certainly perswaded in our consciences by the word of God , that it may be done , it is not of faith , but is done with a doubtfull conscience , and so is sin . For the Minor , That excessive long ha●…e is not of faith , is cleare , because it hath no word of faith commanding it , or c●…mmending it to us ; yea , the most that weare it , are condemned in themselves and their owne consciences accuse them and ch●…ck them : Therefore I conclude to them it is a sin . The twelfth ARGUMENT . The twelfth Argument is drawne from the practise of Gods p●…p They have no such Custome , nor any of t●…e Churches of God. To omit the practice of our owne Church , all the dayes of that famous Queen Elizabeth K●…ng James , and the beginni●…g of the late Kings reign ; all which time , ' ti●… well known , short hair was the guise of this Nation , 〈◊〉 o●… late yeares we have changed both our Principles and our Practises together . Y●…t I find no less than eight Synods in Holland , that have made Acts against it . 1. Both Pastors and Elders there , have condemned long haire in men . 2. They judge it u●…lawfull , especially in Pastors Elders , Deacons , and Students in Divinity . 3. That all such as professe the Gospel , and yet come to heare the Word in such a guise ought to be reproved and a monished , both publickly and privately , yea , yea , all circumstances considered , to be suspended from the Sacrament . 4. That no Expectants , that are entring into the Ministry , coming with long hair , ought to be admitted . 5. That all Professors and Governours do disswade the Students from such vanities , &c. Diluuntur Sophismata . An Answer to the most materiall Objections and Arguments which are brought in defence of Long Hair. The first OBJECTION . The great plea for Long haire is this , That it is an Ornament , that makes men decent and comely , that they have accustomed themselves to it , and now they cannot leave it ; that they weare it not for pride , but for warmth and health , &c. An. 1. Sin never wants excuses . The Devill cannot endure that sinne , which is his darling , should goe naked , and therefore he usually cloaths Vice withe Vertues Robes ; no man must call a Spade a Spade ; but you must call Drunkennesse , Good fellowship ; Covetousness , Good-husbandry ; Cruelty , F●…ugality ; Painting , Beauty ; and Pride , D●…cency , &c. But let all such know , that God will not be mocked , but cu●…seth those that call evil good , and put darknesse for light , and bitter for sweet . Isaiah 5 20. 2. For Decency ; that is decent and comely which is answerable to the rule of Gods Word , how meanely soever the world esteeme of ●…t ; and Gods poore people , with their shore haire , are more comely in the eye of one that is truly wise , than all the proud Ruffians and Ranters of the world with their long locks . Long haire is so farre from decen cy , that it is a great deformity : the A postle tells us it is so far from being an honour , that it is a shame , a blot , and a dishonour to weare long haire : it makes men look like one come out of a Jayle , like some cheating Rook , or rude Runnagedo . Heare what that Boanerges of his time sayes of such persons , A proud fanta stique foole ( saith he ) affecteth his long locks , and his love-locks ; every one that is sober minded , and sees him ; is ready to say , What a humourous foole is yonder man ? What a Ruffian is he ? How like a Mastiff or a Bedlam doth he look ? Yet the Foole is not ashamed , because he affects it . Thus he . As the adorning of women , so consequently the adorning of men , consi●…s not in the outward adorning of the hair . 1 Pet. 3. 3. but in the inward adorning of the minde with humility , faith , obedience . Nor is that presently to be accounted an Ornament , which the prophane of the World esteeme so ; for then painting of the Face , curling and powdering of the Haire , black Spots , naked B easts , &c. would be lawfull , because some wicked ones esteem them Ornaments . Then women might poll their foreheads ( as the fashion was lately ) because they conceive it to be an ornament , though it was indeed a meere abuse of the Excrement : for the Apostle tells them 't is a sin and shame ( and therefore can be no Real lawfull ornament ) to be polled and shorne . 1 Cor. ●…1 5. 6. 15. B side its scandalous , and against Christian modesty : for as in apparell , so in the wearing of our hair , God will have the S●…xes to be distingu shed . Deut. 22. 5 Polling indeed is an ornament to a man , but long hair is an ornament unto a woman , besides it s given her for a covering . Now see the perversnesse of our natures , and their contrariety to Gods law ; women , who should not yet will Poll their heads ; and men , who should poll their heads , will not : Then women might also lay out their locks , for some account that an ornament , though indeed it is a badge ( to say no more ) of the levity and folly . For. 1. Their hair was given them for a covering to their heads , not cheeks and faces , which should be visible ; it is an abuse of the haire , when the locks are hung out to be seen of others ; a modest matron hides th m : Cant. 4. 1. Oculi tui columbini prae cri ne tuo ( as Junius renders it ) i. e. Thy hair is bound up like the modest matrons , & not lasciviously hung out as the haire of the harlot . 2. It is scandalous & of evil report amongst the godly . 3. It is the modest custome of the vertuous matrons of the land we live in , and against that simplicity which the Apostl●… requires in women , fearing God. 1 Timoth. 2. 9. and 3. 11. 1 Pet. 3. 3 , 4. 4. It sp●…ings from pride , which ever b●…ings judgement along with it . Isa. 3 16. 17 , &c. If that pride brought judgement then ; sure this analogically cannot escape : 'T is well observed by a late reverend Divine of ours , That the naturall use of the haire is to be covering : Now when the haire is with curiosity , and by vain inventions turned into vaine formes , by pla●…tng , curling , or other wayes , which we cannot name ; or falls into dangling locks , like to the haire of Ruffians ; the dressing is then vicious ; for Basil saith in generall of all apparell and dressing , that whatseover in these things is not for profit or necessity , is vaine and superfluous . And S. Jerom expresly condemnes the hanging of the hair below the forehead . &c. Thus he - 3. But thou wearest thy long haire for health and warmth ? How many are there that never weare their haire halfe so long as thine is , and yet are as healthfull and warme as thou canst be ? How many that with their short haire can follow the plough in a winters day without a Bonnet ? Custome will make it easie and comely ; and if you plead custome for your long hair , you have accustomed your selfe so long to it , that now you cannot leave it : This is so far from lessening , that it aggravates and doubles your sinne ; it is a sinne to steal , be drunk , &c , but to be a customary thiefe , drunkard , &c. increaseth the sinne ; especially when it is acted presumptuously against Knowledge , and against Correction : How many proud , stately Ruffians have lost both Head and Haire in the Warres ? God hath stained the pride of all our glory : Isa. 23. 9. If then it be your custome to weare long haire , you must know it is Gods custome to punish such as follow such proud strange fashions : Zeph. 1. 8. An evil custome is better broken than kept ; you must therefore ( by degrees ) accustome your selfe to short haire , and then I can experimentally assure thee , it will be no impediment to thy health or warmth ; for God and Nature allow thee such a length , or may cover thy head and keep it warm ; but what warmth hath thy head by the haire that lyeth on thy back ? And for health , the learned have observed , that long hair doth diminish the strength , and is rather an hinderance than a furtherance to it . 2. Suppose thou hast accustomed thy selfe so long to weare excessive long haire , that now thou findest it preserves thy health and warmth ; yet if long haire be sinfull , and against the dict●…tes of Nature ( as all sober men acknowledge excessive long haire to be ) then may we not doe evill that good may come thereby , Rom 3. 8. especially since the L●…rd hath provided so many lawfull meanes to preserve our health and warmth : And if a man may not sin to save his life , much lesse may he sinne to preserve his health ; the greatest evill o●… affl●…ction must be chosen rather than the least evil of sin , it being better to dye than to sinne . The second OB●…ECTION . It is an indifferent thing how long we will we are our haire , and a part of our Christian liberty to doe as please our selves herein , &c. Ans. For the clearer answering of this great 〈◊〉 which some very learned men lay so much stresse upon , we must first define what an adiaphorous or indifferent thing is . That is a thing * indifferent ( say the Learned ) which is neither commanded nor forbidden , either literally or consequentially , explicitely or implicitely ; and then their Argument will be this : That is indifferent which is neither commanded nor forbidden either literally or consequentially explicitely or implicitely : But long haire is neither commanded nor forbidden literally nor consequentially explicitely nor implicitely . 〈◊〉 t is a thing indifferent . Here the Minor is expresly false , for Long hair is forbidden in Scripture both wayes : 1. It is forbidden literally and explicitely , terminis terminantibus , in expresse termes . Ezek. 44. 20. we must not suffer our locks to grow long , but must round or poll our heads : and 1 Cor. 11. 14. the dictates of nature condemn long haire in men . 2. It s forbidden implicitely and consequentially . Rom. 12. 2. F●…shion not your selves like to the w●…cked of the world , now Ruffianly haire is the known guse of wicked men . So 1 Thes. 5 22. Abstain from all appearance of evill , fly from the very shews and shadows of sin : But all civil men confesse that long haire hath ( at least ) a shew of sin and pride in it , and therefore I conclude it can be no thing indifferent . 3. Suppose it were an indifferent and doubtfull thing , yet in doubtfull cases its best taking the safest and most inoffensive way : Now Short haire hath ever been judged by the Gravest and Godliest Divines the best and safest way ; yea , most that weare long haire yet are convinced in their consciences that short haire is better ; though they have accustomed themselves so long to weare long haire , that as themselves confesse , they cannot leave it . Thus it was in the case of the Sabbath , in Episcopall times , some said 't was lawfull to play on the Sabbath day , others said 't was indifferent ; but the most moderate of that party have confest that they did best , who spent the whole day most religiously : to say truth , men could profane the Sabboth fast enough without bidding , or setting forth books to encourage them in that kind : So some say , Long haire is lawfull , others say t is indifferent ; but since Short haire is no where condemned as a sin , and Long hair is , I conclude its safest wearing short hair ; especially since Salmasius ( no great friend to it ) yet freely confesseth , the wearing of Short haire to be no sinne . 4. Admit it were indifferent , yet it is not expedient , because it grieves the Godly , offends the Weak , and opens the mouthes of the Adversarie to cry , Pro fessors are as proud and apt to follow fashions as others , 1 Cor. 6. 12. 5. This is Ranters Licence , not Christian Liberty , to goe like Ruffi●…s and the wicked of the world . It is dangerous ex tending our Christian liberty beyond its true bounds ; from this Root spring many of our present Errours . True Christian Liberty gives us no licence to act the least sin , but binds us to a due observance of all , even the least of Gods commands ; it is a liberty from sin , not a liberty to sin . 2 Cor. 3. 17. Rom. 6. 6. Nor doe wee goe about to infringe true Christian Liberty , but are ready to defend it to the utmost , against Papists on the one hand , and Libertines on the other : And if to oppose inordinate long hair be a breach of Christian liberty , then Paul offended in this kind , and many Synods , ancient Fathers , and Modern Divines , who have with one consent declared their dislike of this proud guife . The third OBJECTION . The wicked will take offence at our short haire , therefore it is best to forbeare it . Answ. Then you must forbeare all that is good , for they will take offence at your praying in your family , at your exact walking , &c. It is one signe that short haire is the best guise , beause the wicked of the world are so apt to jeere at it and abhorre it , as they doe all things else which are good : and therefore * Tertull. well observes , that none but evill men will take offence at that which is good ; if wicked men will be offended at us for doing our duty , and will take offence when none is given them : this is scandalum passivum , non datum sed acceptum , a scandall not given by us , but taken by themselves , and is lightly to be regarded . Christ himselfe was a rock of offence to the Pharisees , not actively , but passively ; they took offence at his poverty and mean condition , and see how he slights them . Math. 15. 14. Let them alone , sith they are desperate , they are blinde leaders of the blinde . 'T is true , we may seeke to please our neighbour in that which is good , but not in that which is evill , Rom. 15. 2. What God forbids , may never be done , though we should displease all the world by shunning it . No man may sin to avoid scandall . Their damnation is just , who say , Let us doe evill that good may come , Rom. 3. 8. The fourth OBJECTION . I am not alone in this guise , for I find that when this Land was over spread with Heathenisme and Barbarisme , long haire was their custome ; and now of late that we are ( in some things ) worse than Heathens , we are fallen to it againe . Yea , in these times of Liberty it s become a Nationall sinne , many Great men , Lords , Knights , Esquires , Gentlemen , goe in this guise , &c. Ans. Christ is Truth , not Custome ; that custome which hath no ground nor foundation in the Word of God , may not be followed by the people of God , who must to the Law and to the Testimony , and not to Customes . Esay 8. 20. A sinfull custome is better broken than kept ; else if any sinfull custome were sufficient ground for our Practice , then Polygamy , and the worshipping of Devils would be lawfull , because that was an ancient custome : But you must know , that long haire is contrary to the civill , laudable custome of our land since the Reformation ; for though formerly , when the nation worshipped Devils , had community of Wives , and was over-spread with Heathenisme , &c. then the ancient Brittains wore excessive long haire : yet since the Reformation came amongst us , this abuse was reformed , and all the days of Queene Elizabeth , King James , and King Charles , a modest Tonsure hath been used , which still continues amongst some , and the notion abides in most , for if the people see a man come up to preach with excessive long haire , it is an offence unto them . 2. If it be a nationall sin , it is so much the worse ; for when sinne growes generall , it brings generall judgements ; when all the Old World , and all Sodome had corrupted their wayes , then the judgement of the Lord came on them , Genes . 6. 5. 7. and 19. 4. 24 , 25. when all Jerusalem , from the least to the greatest , from the Prophet to the Priest , is given to lewdnesse ; then it is time for God to resist , Jer. 6. 12 , 13. be the multitude never so great ; if they walk in an evill way , we must not follow it ( Exod. 23. 2. ) but oppose it ; it is a signe of sincerity to be good in bad times , with Lot to be good in Sodom , with Job in an heathenish Uz , and with Noah to be righteous in unrighteous * generations , Genes . 6. 9. and with the Church of Pergamus to be constant in professing Gods truth , in a place where Satan reignes , and in time when Heresie , Supestition , and all wickednesse doth abound . Rev. 2. 12 , 13. This is high commendation indeed : The vilest will seeme good amongst good company : Let a Saul come amongst the Prophets , and he will prophesie : but to be good in a bad place , and not to be ashamed in the midst of an adulterous generation : There 's the triall . Mark 8. ult . 3. It is too true , that in these times of liberty , we are turned ●…centious , a great cause of our unhappiness , is our too much happinesse ; that which makes many so luxuriant in habit , haire , &c. is the want of the golden reines of government : It is a hard thing to be good in loose times , and to use prosperity well : How many have we seen that in times of persecution and adversity , which being raised to a greater estate , or to some higher condition , are become other men ; like Tuva in the Poet. Vis dicam malè sit cur tibi Tuva ? benè est . Martial l. 10. 13. 4. Whereas you say you have many great men on your side ; I answer , We must live by Rule , not by Example ; or if we will follow examples , follow the best and not the worst : another mans pride ( though he be never so great ) is no rule for me to walk by : because such a great man is a drunkard , an oppressor , &c. it doth not follow , that therefore we must imitate him : we may not partake with great men in their sinnes , unless we meane to partake with them in their plagues . The more they be , and the greater they be that walke in a wicked path , the more God is provoked , the neerer to judgement , and the more suspitious is the way ; for the most are usually the worst , the greatest number go the way to hell . Math. 7. 13 , 14. The whole world lyes in wickednesse . John 5. 19. nil mundum in mundo 'T was the complaint of Seneca against the men of his time ; amongst the causes of our evils ( saith he ) this is one , that we live by Example ; neither are we governed by reason , but led away by custome . That which we would not imitate , if few men did it , when many men have begun to doe it , we follow as if it were more honest , because it is more frequent , and errour with us supplyeth the place of that which is right , when it is made publick . Consider there are many base and beggarly b●…ats , that weare long locks , as well as some great ones . Are not the drosse and dregges of men companions with thee in this sinne ? Look abroad into the world , and see whether the vilest man do not usually weare the longest locks . Tell me whether ragged Rascalls , nasty Varlets , Raggamuffi●…n Souldiers , Tinkers , Crate-carriers , Jayle-birds , &c. are not partakes with thee in this Ruffianly guise ? And if so , I should thinke one neede not bid thee change thy fashion . The fifth OBJECTION . I have not onely many Great men , but also many Good men on my side , I see many Ministers , and many Professors of Religion in my guise , and therefore I hope I may use it still without offence . Answ. Ministers and Professors are men , and so subject to infirmities , yea , to enormities ( when left to themselves ) as well as others : We must therefore follow no Man or Minister further than they follow Christ : So S. Paul directs us , 1 Cor. 11. 7. Be ye followers of me , as I am of Christ : So far , and not an inch farther : We must imitate the Vertues , and not the Vices of the Saints , and be like David in his zeale for God , not in Mu●…der and Adultery ; and if you will follow the example of any , let it not be those who are seemingly , but really religious ; the most of these ( if not all ) are the most modest in their guises . As for those Ministers which are dissolute , and goe like Ruffians ; 't is both their sinne and th●…ir shame ; it is odious in any Man , but abominable in a Minister , who is Gods mouth unto a People ; it becomes not the Messengers of Christ to go in the guise of his professed enemie . Rev●…l . 9. 8. Vide , utrum hae sint comae Ministri Dei ? Obj. There are good men on both sides , some weare their hair shorter , others longer ; which of these must I follow ? A. In doubtfull cases it is best taking the safest way . For instance , two good men have money , the one lends freely , the other lends upon usury : Which of these two must I follow ? I answer , We must follow him that walks most close to the rule ; and that is he who lends freely , according to Christs command . Luke 6. 35. So here , one good man weares long haire , another weares short haire , Which of these two must I follow ? It is safest following him which followes the rule most exactly : Now the Word commands , that we suffer not our locks to grow long , Ezek. 44. 20. & tels us , that it is a sh●…me for a man to wear long haire : 1 Cor. 11. 14. Therefore , since those good men which wear the shortest hair , walk closest to the rule : we must follow them . 2. Observe which way is most pleasing to flesh and bloud , which course takes most with the world , and hath most carnall inducements to draw the heart after it , and then know , that this way lyes most under suspition , to be the worst way . Now , whether the wearing of short Haire , or of long Haire bee more pleasing to Flesh and Blood , takes more with the World , and hath more carnall inducements to draw the heart after it ; I think there is no experimentall Christian but can easily determine . 3. Observe which way is of best report amongst the godly , and that follow , Phil. 4. 8. whatsoever is pure and of a good report meditate and thinke on that till you be in love with it . Now whether is of better report amongst the Grave and Godly-wise , Long haire or short Haire , is well known to all . Shew me but one man that is truely godly that ever pleaded for Long haire as now it is commonly worn ? Be sure then in all your wayes and walking not to swarve from the way and communion of the Saints , but let your apparrell , Haire , Habit , &c. be conformable to the most Grave . Modest , and Religious of your ranke and quality . The sixth OBJECTION . Yet you tell us not just how long wee should weare our Haire , could wee but see one place of Scripture that plainly saith , so long thou shalt weare thy Haire and no longer , we would soon obey &c. A. This is just the Anabaptists plea , could we shew them in so many syllables a command , saying , Thou shalt Baptize Infants , then they would believe it ; when it hath beene proved to them over and over , that in Scripture there is that which is equivalent to such a syllabicall command . So though in Scripture there be no syllabicall command saying , Thou shall weare thy haire just so long , and no longer ; yet there is that which is equivalent to such a literall precept , for we are commanded not to suffer our locks to grow long , nor to fashion our selves like to the men of the World in the cuting off our Haire : now long Haire is the knowne guise of wicked men , I have observed that when men change their Opinions and grow worse , they also grow more dissolute in their Haire and Habit , changing their Gravity and Modesty , into lightnesse and vanity : and t is observed by others , that the greatest Sectaries in London , are the greatest Ruffians , and as they grow degenerate in their Principles , so they grow effeminate in their practice . 2. For the length of your Haire you must have recourse ( as in the matter of apparell ) to the most grave , gratious sober and civill men of your ranke and quality , there is no expresse Rule what apparrell for colour , shape or fashion a man should weare ; but we must observe the judgement and practise of the grave and godly-wise , and follow them , rather keeping too much will in the bounds of measure , than any way to exceed it , wee should take heed of rejecting the testimony of such as are truly godly . 2 Thess. 1. 10. wee must not vex or grieve their spirits by our wilfullnesse , yea , though a Minister could not make so cleare a demonstration , yet when hee reproves such things as have an appearance of evill , out of a holy jealousy and feare , least you should bee infected with it , you must hearken to him . Heb. 13. 17. Good men have their way and practice , now wee should observe the way of good men , and keepe the path of the Righteous . Prov. 2. 20. eye their walking , and follow their wayes , rather than the profane wayes of such as stand in neerest relations to them : children should rather follow the example of godly men , though they be strangers , than of Father , Mother , Friend , &c. though they be never so great , rich , many , or carnally wise ; their Examples may be inter Motiva , non fundamenta : motives to duty , though not the ground of doing it : for the word is our Rule , and no example binds us further , though it agrees with the Rule . Now the Scripture , which is our Rule , condemnes long Haire , and the practice of Gods dearest servants walking up to the Rule , may confirme , comfort & encourage us against it . Most men erre in taking the vaine , light , selfe-conceited , fantastick fooles of the World for their patterne ; when they should have respect to the practice of the most experienced , holy , grave men , who expresse the inward vertues of their minds , by the outward modesty , humility and gravity of their Haire , Habit , Gestures , Actions , &c. Now the gravest and godliest Divines and Christians in our Nation ( whose examples the younger sort should imitate ) do still weare , and formerly did weare the shortest Haire : witnesse Cartwright , Perkins . Reynolds , Rogers , Abbot , Dad , Briasly , Hilder sham , Herring , Fen , Whately , Predeaux , &c. In their workes they pleau for it , in their lives they practised it ( as many now living can testify ) and the Effigies of many of them which are to be seene at this day in Oxford Library ( which we may conceive were the liveliest and exactest that could be had ) do plainly shew it . Besides about twenty yeares agoe , I well remember that generality of the Reverend and godly conformists and Non-conformists were for tonsure , like Perkins in the Frontispiece , even Mr. Tombs was one , I remember still , that when he was Lecturer at Worcester , went vel attonso capite , patentibus auribus . But as many are ashamed of Perkins his good old Principles , so many ( I feare ) are now ashamed of his Practice , though formerly they approved of both . Let this suffice that wee have the Word of God , and the example of his dearest servants to incourage us against the discouragements we shall meet with in this particular ; And which is somewhat , our short Haire is our owne , when many of our Ruffians borrow their Periwiggs ( it may be ) of some Harlot , or of some poore creature which now may be lamenting the abuse of that excrement in Hell. What the Epigramatist said in defence of plaine apparell , may fitly be applied . Pexatus pulchrè rides mea , Zoile , * curta , Sunt haec * curta quidē Zoile , sed mea sunt . The seventh OBJECTION . But that which sticks most with me is this , If I should once be seen in this precise cut ; I shall be counted singular , and looke like no body , I shall be made the drunkards song , and be in derision daily ; Besides , my Friends disswade me my Wife is against it , my Parents like it not , &c. A. 1. Thus the flesh wants not excuses ! But thou must know , that he which will goe to Heaven , must be content sometimes to goe alone , as Elijah did : beside , there is an holy singularity , and so Gods people must be singular from the wicked of the world . Mat. 3. 47. What singular thing doe ye , doe not even Publicans and Sinners the like ? Implying that Gods people must doe more than Heathens and Morall men . Thus Job was as a singular man , not with a proud fantastick singularity , but in a holy sense . Job 2. 3 , He was a None-such , none like him for singular holiness . It is better going to heaven alone , than to hell with company . 2. It is true , the proud and prophane of the world will , peradventure , contemne and scorn thee , because thou dost not run with them into all excesse of riot : But if thou wilt be Christs Disciple , thou must get an heroick spirit , and out of an holy pride contemne contemners , resolving if this be to be vile , thou wilt yet be more vile ; and by an holy Antiperistasis thou must flame the more by opposition : The Lacedaemonians used not to aske how many their enemies were , but in what place they were ; and hadst thou true valour , thou wouldst not so much recount the number of thy adversaries , or enquire where their strength lay , that thou mightest subdue them . In the matters of God we must not consult with stesh and bloud , nor goe to aske counsell of carnall friends , but observe what that Great Counsellor ( Isa. 9 97. ) commands , and presently set to the practise of it in * despight of all oppositions whatsoever ; for he that for fear of men dares not doe what God commands him , must bid adieu to all Religion : There is no way of God but the Devill and his agents will oppose it more or lesse . All that will be Christs Disciples must be ready to part with their dearest lives for Christ ; But how will he part with his life for Christ that will not part with a locke for him ? How will he part with his Heart , that will not part with a little hair at his command ? or how will he deny himselfe on Christ ; Who will not part with in Excrement ? Assure your selves , that he who will not freely part with head and hair , with life and locks when Christ calls for them , shall at last loose them all with reproach and dishonour . Such Pride is oft punisht with a fall : Isaiah 2. 12. The proud and lofty shall be brought low . How many thousands in Germany , Ireland , Scotland , England , &c. that have had as brave heads of haire as thou canst have , and yet have fallen by the Sword , Axe , Canon , &c. Foelix quem faciunt , &c. 3. Suppose thou shouldst be little and low in the worlds esteeme , for walking in an humble , selfe-denying path ; yet so long as thou art beautifull in the eyes of God and his people , and the daughters of Jerusalem doe esteeme thee the fairest amongst women . Cant. 6. 1. Thou maist well give those losers leave to talke ; when Michol mocked David , he comforts himselfe with this , that the religious Maidens would honour him : 2 Sam. 6. 22. The testimony of one godly , wise man , should with us weigh downe the reproach of a thousand vile ones : For , though we may not take up any fashion of apparrell , or guise of haire , simply to make our selves deformed ( for that were Pharisaicall Pride , and base Hypocrisie , which our God would soone discover to our shame ) yet if our plaine and close walking to the rule should accidentally make us seeme fooles , and deformed in the worlds eye , we must not cast it off , lest we cast off all that is good with it : We know that excessive long haire is displeasing to the Godly , and makes the wicked deformed in his eye ; yet what wciked man forsakes his fantastick guise for feare of displeasing the godly ? And shall we forsake our civill , modest guise for feare of their vaine censures ? Let them returne to thee , but goe not thou to them . Gods people are called light , and they must be like fire , which turnes all things into it selfe , but it is turned into none of them ; they must persist in gracious wayes , and draw others to them , but in no wise must they turn to the wicked , or conforme themselves to their sins and corruptions . In this case we must comfort our selves with this , that it is the inward , and not the outward beauty which God respects : Christ himselfe , in respect of outward beauty , was not desirable ( Isaiah 53. 2. ) to a carnall eye , There was no forme nor comelinesse in him why we should desire him : His braue , and comeliness was spirituall in respect of his Goodnesse , Love M●…nesse , Wisdom , Humility , Gentlenesse , Patience , and all the Graces of the Spirit : He that hath inward beauty , and yet wants the outward , is likened to the Vine , which being a poore , crooked , deformed Tree to the eye , yet bringeth forth Grapes and Wine fit for Kings . The eighth OBJECTION . The Narazites wore long haire Numb . 6. 7. 19. Now had it been sinfull , unnaturall , or no ornament to them , God would never have commanded it &c. A. This is a chief argument with some men , but being weighed in the ballance , it will be found too light . For , Absolomo . Beza . 1. It appeares by this , that the Jewes did not nourish their haire , else what need this speciall command to the Nazarits to do it , if it had been ordinary with them to weare long haire ? 2. God is agens liberrimum , and by his Royall Soveraignty , and absolute power over our bodies , soules , goods and lives ; he may command an Abraham to sacrifice his Isaac , and the Israelites to spoyle the Egyptians , and Solomon to make Cherubins : God , that made the Law , can dispense with his owne Law , and may command Nazarites to nourish their hair , which others that have no such command , may in no wise do , and therefore it is a manifest non-sequitur , because God commanded the Nazarites to nourish their haire ; therefore that we may doe so still , it doth not follow . For , 1. They had Gods speciall command to nourish their haire , Numb . 6. 5. which none amongst us have , but rather prohibitions : Now an extraordinary case will not maks an ordinary rule . 2. This was typicall , as we see in Sampson , who was a Nazarite , and a Type of Christ , both in his * birth , life and death : Now Christ the Substance being come , the Shadowes and Ceremonies are gone . 3. If we will follow the Nazarites , we must never poll our heads , for though the Nazarite by vow was to cut off his locks when his vow was at an end , yet the Nazarite by birth , as Sampson , might never be shorne . 4. Non sequitur , because God commanded the Nazarites to nourish their haire , therefore it was an Ornament to them , for God commanded many externall Rites under the Law , which yet were no Ornaments to the body : What beauty did Circumcision bring to the body ? or the shaving of the Levites ? Numb . 8. It signified rather a neglect of outward ornament , or bodily adorning . 5. Suppose it had been an ornament to the Nazarites , who had Gods speciall command for what they did ; yet doth it not follow , that therefore it is an ornament to us who have no such command ? I shall conclude this point with the words of that * man of God ; a man famous in his generation for his industry and piety . This disguised wearing of long haire ( saith he ) is a foule abuse . I think there are few of them that will defend themselves by the practice of the Nazarites ; if they did , yet the world would convince them , as being ( for the most part ) farthest off from the strict worship of God , and sincere walking after his will , as the Nazarites did : if they do not also mock and scorn those that embrace it . Methinks it is strange , and argueth somewhat more than common for the badnesse of it , that among many changes of corrupt English fashions , worne out and expired ; yet this unnaturall fashion ( as S. Paul calls it ; for a man to weare long haire , hath survived them all : I know some nourish it for amorus lightnes of mind , others as a supposed ornament to their person , or mark of gentry , or ( at least ) imitation of Gentlemen . These ( as I thinke ) might more wisely forbeare it now ( seeing it is become the fashion & habit of the basest Swaggerers and Ruffians , and the Devils mark which he hath set upon many that will not be reformed ) than at the first , when they used it either as an Ensigne or an ornament . It was the speech of a worthy and reverend Judge of the Land , that the use of the long lock was first taken up by branded fellowes for a cover of their shame : And that honourable person in his Circuit , sitting in the place of Justice , against Malefactors , practised according to the former observation , commanding all whom he saw beset with deformed haire , to be immediately cut or shorne , whether to discover their ear-mark , or to shame their unseemly guise , I know not ; and yet many of them ( farre enough from Nazarites , all may think ) set as much by their haire as if they had put Religion therein &c. Thus he . The ninth OBJECTION . Christ was a Nazarite , and wore long haire : This appears by ancient popish Painters , who pictured Christ very beautifully , with fine haire , very long , lying on his shoulders ; and from Mat. 2. ult . he shall be called a Nazarene . Answ. 1. For Christs externall beauty , it is contray to two plaine texts of Scripture , Isaiah 52. 14 and 53. 2. His outward appearance was so exceeding mean & contem pible ( more than the ordinary fashion of the Sons of men ) as that those who beheld it , were astonished to see such a Majesty shrouded in so plaine and homely an out-side . 2. It is very probable ( if not certaine ) that Christ wore short haire for these reasons : 1. Christ could not sinne against Nature , for there was no sinne found in him . 2. The Apostle durst not have said it had been a shame , and uncomely to have long haire , if Christ himselfe had worn it long . 3. Christ was no Nazarite ( though he was of Nazareth , or a Nazarene in respect of habitation , and of his education in the City of Nazareth , hence he is called a Nazarene , ( Math. 2. ult . ) but not a Nazarite . And this appeares , 1. Because he drunk wine and strong drink ( Mat. 11. 19. Luke 22. 18. ) which no Nazarite might doe . Numb . 6. 2. 3. 2. He touched the dead , which was unlawfull for the Nazarite to do . 3. Though he was no Nazarite in the Letter and Ceremony , yet in the morality and truth of the thing , he was the onely perfect Nazarite ; never any so temperate , so active in preaching , praying , doing , and suffering for us : Obj. We read of Christs locks , Cantic . 5. 11. and 6. 5. thy locks are bushy ( or curled ) and black as a Raven . A. The whole book of the Canticles is an high Allegory , of which this is one straine . Now similitudes and allegoricall speeches , make no grounded Arguments : Christ is called a Vine , yet doth it not follow that therefore he is a naturall Vine , so ( Cant. 6. 8. ) he is said to have threescore Queenes , and fourscore Concubines , yet doth it not follow that therefore Polygamy , or the keeping of Concubines is lawfull . 2. We may not so expound one place of Scripture , as to make it contradict another : Now if you take this Text in the Letter , you will make Christ to wear bushy , curled , beautifull locks , and so it would contradict many other places of Scripture , which condemne long hair and curling of the locks : 1 Pet. 3. 3 , 4. and 2. 9. Besides , it is said of Christ , that for outward beauty he had none . Isaiah 53. 2. 3. 'T is an allusion of the Nazarites , who ( according to the Law ) did weare long haire : Now Christ being a Nazarite in the truth of the thing , though not in the letter , is said to have locks in a spirituall sense , viz. to expresse that spirituall beauty , might and strength which was in him , and not to countenance curling or crisping of the haire , which the Scripture generally condemns . The tenth OBJ. There are none but a few precise fooles which condemne long haire they are a pack of Grossum caputs , scrupulous Ingnoramusses , and selfe-conceited Melancolico's , who stumble at straws and leap over blocks , who love to contend de lana caprina , and make much adoe about a matter of nothing : they have no Scripture , no ancient Fathers , no moderne Divines that ever condemned long hair , t is a meere figment of their own inventing . Ans. This is their last refuge , I see , and that makes you so fierce . 1 They were not a few nor were they fooles that have t●…stified against long haire ; but they were men famous in their generations , for Wisdome and for Piety , as Moses , Isaiah , Ezekiel , Paul , Austin Jerom many Synods , besides those renowned Lights of our own age , Calvin , Polanus Junius Perkins , Reynolds , Rogers , &c. We have a cloud of witnesses against you . 2. The nourishing of long haire is not so small a matter as you imagine . Is it a small matter to sinne against the light of Nature , against the Word of God , and the Example of his choisest Servants ? We may esteeme nothing little that is offensive to God , or a breach of his commands : Christ tells us ( Mathew 5. 19. ) that of what rank or degree soever he be , that shall by Doctrine or Practise transgresse the least of Gods commands , he shall be of no account in Gods Church here , nor have any part in Heaven : And ( to speak properly ) there is n●… sin in its owne nature considered that is † small , because there is no small God to sin against , no small price paid for sin , & no little punishment due to sin , for the wages of sin , be it great or small , is death , Rom. 6. 23. the least missing of the marke is an error as well as the greatest , & both alike for kinde , though not for degree . Hence God hath severely punished disobedience in small matters , as eating a forbidden Apple , looking into the Arke , gathering a few sticks on the Sabbath day , Lots Wife for looking back , &c. Besides , the slighting of little sinnes makes way for greater ; the Devill desires but little at first , he would have you but taste of his broth ( Isaiah 65. 4. ) for then he knowes ere long you will eat of his Beefe : If then the wearing of long haire be a sinne , as the Arguments make it clear to any unprejudiced man ; beware of venturing on it , left by your wilfull breach of one of Gods commands , at last you come to make conscience of none at all , James 2. 10. He that seemes to keepe the whole Law , and yet willingly allowes himselfe in the breach of one , he performes true obedience to none , as Herod : The bond of all is broken , the authority of all is sleighted , and that evill disposition that causeth a man to venture on the breach of one , will ( when offered ) venture on the breach of any . I shall conclude with the words of a learned and laborious Gentleman : That which is most suitable to nature , to the condition of our sex , and the custome of our country , and and doth most adorne , commend , and beautifie us in the eyes of God , and of the best , the wisest , and greatest part of men , that is most beautifull and commendable ; But short haire , or hair of a moderate , ordinary , grave and decent length , is most suitable and proportionable to nature , to the condition of our sex , and custome of our country , ( to all which long haire is contrary ) therefore short haire is most beautifull and commendable , both in the sight of God , and of the best , wisest , gravest and greatest part of men , who approve it as the best and comeliest weare , both in their judgement and practise , &c. I have now but one word of exhortation and admonition , suffer that to prevaile with you , and I have done . 1. Let me in the bowels of love and tendernesse , beseech those that are young , especially such as intend to Ministry , to take heed of getting ( now in their tender yeares ) a habit of Pride Levity and Vanity , lest Sin and Satan , at last plead prescription ; Oh that they would consider how hard it is to break an evill custome , Jer. 13. 23. a Blackmore may as soone change his skin , and a Leopard his spots , as those who are accustomed to do evill , can learn to doe well : Besides , these are times of lamentation and sore affliction ; and therefore as Gods people , in times of great griefe , were wont to poll their heads , and cut off their haire . Job 1. 20. Ezek. 7. 18. Micha 1. 26. So should we in this day of Jacobs trouble , cut off our proud effeminate locks , and give up our selves to mourning before the Lord for all the abominations of these licentious times . Consider that long haire is now become a nationall sinne , and therefore the more like to bring nationall plagues . Remember what befel long-hair'd Absolom , 2 Sam. 18. 20. who was hanged in his owne haire , that wherein he chiefly gloried , being made by God the instrument of his ruine . Consider , how God threatneth to wound the head of his enemies , and the hairy Pates of such as go on still in their sin . Psal 68. 21. Lastly , consider how long haire debaseth a man , and argue , either levity & lasciviousness , or cruelty and rudeness , comam nutrire apud antiquos in viris mollitiei aut ferocia argumentum habebatur . D. Reynolds in Apochu : King Iames counselling his Son , adviseth him not to make a foole of himselfe , in disguising , or wearing long haire , or nailes which are but excrements of nature , and bewray such mis-users of them to be their vindictive , or vaine , light naturalls . 2. You that are more ancientand Superiours as Magistrates , Ministers , Tutors , Schoolmasters Fathers , Governors , &c. you are called forth to publick imployment , and have the eye of the world upon you : and therefore it concerns you in a speciall manner to observe the rules and bounds of Modesty . Gravity , Humility and Piety , in your Habit , Haire , and whole conversation , that your good example may become presidentiall to your Inferiours , and you may teach them not onely by your words and directions , but also by your works and actions , which is the most prevailing Rhetorick . 3. In all humility I beseech those grave and godly Divines ( which in Episcopall times were noted by the profane for their exact walking in this kind ) that they would retain their former Gravity , Humility , and Gospel-simplicity in this particular that the eyes of Gods jealousie ( who walks in the midst of his Church ) may see nothing in us or ours to displease him ; but that we may all answer our Gospel-light , with Gospel-lives ; and our Gospel-principles with Gospel-conversations , that he may delight to dwell in the midst of us , and be our God and Guide for ever ; that the wicked may be no longer hardned , the weak offended the godly grieved , nor Gods glorious Name dishonoured by us or 〈◊〉 . CORONIS . VEreor in hoc vitio plura dicere propter quosdam crinitos fratres , quornm praeter hoc multa & penè omnia veneramur ; sed quò magis eos in Christo diligimus , eò solicitius admonemus , neque metuimus ne humilitas eorū respuat admonitionem , nostrā quando quidem & nos à talibus ubi fortè titubamus aut aberramus , cupimus admoneri , &c. Hoc ergò admonemus tam sanctos viros , ne stultis vanorum hominum argumentationibus moveantur , & eos in hac perversitate imitentur , quibus in caeteris longe sunt dissimiles . Aug. de opere Mon. c. 31. Adeò sibi Daemon in cincinnis placet , ut cincinnatuli nomen aliquando usurpârit , &c. Ite nunc adolescentes , ite nobiles , capillos religate , inungite , crispate . Ite nova gloria Daemonum , inferorum deliciae ; vos ille amat , ad vestrum nomen exultat ac gestit : prostituite pudorem ac formam . Decalvabit Dominus verticem filiarum Sion , & erit pro crispanti crine calvitium . Isa. 3. Facessant ergò ista virorum opprobria , mascula virtutis dedecora , nobilissimi sexûs maculae , libidimis testis , infamiae nota , ab equis & armis ad colum & pensa trudantur . Cornel. a Lapide in Levit. 19 , 27 : Ut vestium nulla certa forma Christianis est praescripta , ita not capillorum ; in utrisque tamen lex humilitatis , modestiae , prudentiae spiritualis , & aedificationis proximi observanda est , quam qui transgreditur , non leviter Deo displicere , conscientiam laedere , fratrem infirmuns , pro quo Christus mortuus est , offendere judioandus . Revius de usu capillitii . p. 254. FINIS . AN APPENDIX CONTAINING Divers REASONS AND ARGUMENTS Against Painting , Spots , naked Backs , Breasts , Arms , &c. Together with a discovery of the Nakedness , Madness , and Folly of the Adamits of our time , a Refutation of all their Cavills , and removing of all those Fig-leaves , under which they would hide themselves . JEREM. 4. 〈◊〉 Though thou Paintest thy face with Colours , yet shalt thou trim thy self in vain ; fer thy lovers will abhor thee and seek thy life . DEUT. 32. 5. Their Spot is not the Spot of my people . HOSEA 2. 2 , 3. Let her put away her Whoredomes out of her sight , and her Adulteries from between her Breasts , lest I strip her naked , and set her as in the day when she was borne . Veritas per se placet , honesta per se decent , Falsa fucis , turpia phaleris indigent . LONDON , Printed by J. G. for Nathanael Webb and William Grantham at the signe of the Bear in S. Pauls Church-yard near the little North door . 1654. To the courteous Readers , especially to those of the Female Sex. Gentlewomen , LEst you should think your selves wholly forgotten , having done with the long Locks of Men , I shall now adde a word , and but a word , concerning the Vanities and Exorbitancies of many Women , in painting , patching , spotting and blotting themselves . I shall do nothing out of any soure or discontented humour , but solely and singly out of love to your soules , wishing you eternall welfare , &c. 1. 'T is observed , that some women are not content with their native Beauty , but they adde painting and colouring of their faces , breasts , &c. to inamour and ensnare others , and to kindle a fire and flame of lust in the hearts of those who cast their eyes upon them ; and so not onely labour to undoe themselves , but their spectators also , contrary to Gods commands , who wills us to seek the salvation , and not the destruction of our neighbour . This practice of artificial painting and colouring the body , that people may seeme that which indeed they are not , is sinfull and abominable , and that for these reasons . 1. In respect of the Authour of it ; Who was that ? It was the Devil ( say the ancient Fathers who did at first teach lewd women this art of painting and colouring their haire and faces ; without all doubt the Devil was a great assistant to the first inventors of it . * Jerom sayes , that the painted face is not a member of Gods making , but of the Devils marring . Haec non sunt membra quae Deus fecit , sea quae diabolus infecit . 2. As it is evill in respect of the Authour , so also in respect of its Roote , it springs from the root of pride ; that they might excell others , and be admired for their beauty , they invent artificiall formes and favours , to set upon their bodies and faces by painting : what is this but implicitly , and interpretatively to reprehend Gods workmanship , and to goe about to correct the same which must needes be highly displeasing to him ? 3. It is the badge of an harlot , rotten posts are painted , and gilded Nutmegs are usually the worst . We read but of one in all the Word of God that ever painted her selfe , and that was wicked Iesabell , 2 Kings 9. 30. No wonder then , that they are ranged among harlots , who follow their guise , Ezekiel 23. 40. when people intend to set or let their houses , they use to paint them ; though I dare not say they are all harlots that paint ; yet this I may safely say , they have the harlots badge , and their chastity is questionable ; and therefore let all who would be accounted modest matrons , abhorre it ; it becomes not the spouse of Christ to go in the harlots guise . 4. It 's contrary to the simplicity of the Gospell , which forbids all gayish attire , and sinfull gu●…ses . 1 Tim. 2. 9 , 10. 1 Pet. 3. 3. and if they may not adorne themselves with gold silver , and ( which yet in some cases are lawfull ) much less with Painting , which is utterly unlawfull . The beauty of Gods people is an inward beauty ( Ps. 45. 13. ) consisting in holiness , humility , meeknss , modesty , mercy , &c. no matter what the skin , or out-side be , so it be well within . The people of God must not contend with the people of the World about fashions , indulgence in such cases cannot stand with sincerity . 5. Lying is unlawfull ; but this painting and disguising of faces , is no better than dissimulation and lying ; they teach their faces to lye , and to shew what it is not ; and so by deceiving others , at last they deceive themselves , getting deformity instead of beauty , losing that true beauty which they have by Nature , by their Medicines and Mineralls , oft making their faces to wrinkle , their colour pale , oft poyson their skin , and dimme their ey-sight , &c. Thus they that follow lying vanities , forsake their owne mercies ; we are oft commanded to walke before the Lord in sincerity and truth ; but in painting is neither sincerity nor truth , nothing but cousening & deceit : Christ says , Math. 5. 36. No man can make one haire white or black , but those by their Diabolicall art , can make black haire white , and white haire black . 6. It is scandalous , and of evill report amongst Gods people , it grieves the godly , and hardens the wicked : We never read in all the book of God , of any Saint that did ever thus paint and spot themselves ; and therefore let every one be content with those favours and features which the most wise God hath given them , esteeming that complexion to be best for them , be it what it will be , either better or worse ; for if we may not blend our wares , much lesse may we go about to change our countenances ; and if a curious workman cannot endure to have his work controuled , think we that God will beare it at our hands ? 7. Such painting will not be able to endure the fire of Gods wrath . Jer. 4. 30. especially it will off at the fire of the great day . Obj. The great Objection is , They paint , and spot themselves , to adorne themselves , and make themselves lovely in the eyes of men : if they want Husbands , this ( say they will be a meanes to allure them : if they have Husbands , this will help to please them , according to that 1 Cor. 7. 34. the married woman careth how she may please her Husband . A. 1. They are but sorrily adorned who adorne themselves with sinne , as if one should go tumble in some filthy kennell , thinking thereby to make himselfe more comely : now sinne is called mire , filth , folly , a blot , pollution , dung , death , &c. 2. We should rather study how to please God , by walking in wayes of modesty and piety , than sinfull man by walking in wayes of pride and vanity . Such as make it their work to please men are not the Servants of Christ Gal. 1. 10. the ground of this painting , is man-pleasing ; and if the Apostle would not study man-pleasing in antiquated Ceremonies , which yet had their rise from God , why then should any be solicitous to please men in such things as have their rise from the Devil ? 3. The Apostle would have women to please their Husbands in all lawfull , honest , modest wayes , but not by sinfull , immodest , lustfull guises ; let them be as carefull as they please , to please their Husbands in all that good is , and without guile : for as Servants must observe their Masters commands onely in the Lord , so Wives must observe their Husbands commands no further than may stand with Gods glory , remembring they have an Husband in Heaven . And if they themselves would not be cheated so as to take an old , painted , deformed man , instead of a fair , lovely man , why should they goe about to put such fallacies on men , that themselves cannot endure ? True , a man or woman may cover a naturall defect by lawfull meanes ; but by no meanes may they set a new face , or forme on the body , for this were dissembling , which is condemned in deedes , as well as in words . 4. Whereas they doe these things to get them Husbands ; if their naturall comelinesse will not set them out , then are they meere cheaters and deceivers , that so make themselves to be that by dressing , which they are not by nature ; & they are foolish men that judge of the fitnesse of women to make them wives by their outward painting and attire , and not by the persons gifts and graces . 5. Painting is so farre from making honest Husbands love their Wives , that it makes them loath them : and if men cannot love their Wives , because God commands them so to do , much lesse will they love them for their painting and patching ; and therefore women that are deform'd in body , should labour by their piety , humility and modesty , to win their Husbands , and not by pride and vanity , which will be bitrernesse in the end . Arguments against naked Backs and Breasts , &c. FOr naked Backs , Breasts , Armes &c. the very naming of this is confutation sufficient to modest persons : yet since we are rational creatures , and must have our judgements convinced before the affections will yeild : I shall therefore produce some reasons against this immodest fashion , too common in all places . 1. This laying out of naked Breasts , &c. is a temptation to sinne , both in the Actor , and the vaine Spectator , and so is the breach of the seventh Commandement ; where ( under that great sinne ) all lesser sinnes , and all provocations to lust , are forbidden : now naked breasts are temptations and known provocations to uncleannesse : Hence the Lord complaines of Adulteries between the Breasts . Hosea 2. 2. Let her put away her whoredomes out of her sight , and her Adulteries from btweene her Breasts . Alluding in this phrase ( say the late learned Annotators ) to unchast Women and Adultere●…les , who set out their Breasts to allure Lovers . Whores use to discover their filthinesse much in their Breasts , eith●…r in the nakednesse of their Breasts , or in those Ornaments that they hung about their Breasts , as they were wont to doe in those Countries , for the inticing of their Lovers : nor hath this Adultery of the Breasts , in the nakednesse of them , been condemned only by the people of God , but even by * Heathens , who did not onely cover their heads , but their faces also , that their nakedness might not appear ; and shall Christians fall short of Heathens ? That which is the Bedlams madness , and the Beggars misery , viz. nakednesse , that is the Whores pride , and the Strumpets glory : It is an ill signe , when people are more curious and carefull to adorne their bodyes , than their soules . To be excessively carefull about the haire and the skinne , and those parts that draw the eyes ; this is crimen prostitutionis , the sinne of a prostitured whore ( if we may believe * Tertullian ) Pious Matrons are modest : it is onely light ones , and such as are for sale , that thus invite customers , by setting open their shop windowes . God hath given us clothes wherewith to cover our bodyes in a decent , modest , frugall manner , Hos. 2. 19. I gave them Wool and Flax to cover their nakednesse : Sinne hath made nakednesse shamefull , so that now it needs a cover . Hence nakenesse is reckoned as a curse , Deut. 28. 48. but affected nakednesse is a curse with a witnesse , even monstrous pride ; and therefore great is the folly of those , who have their garments made on such a fashion , that their necks and breasts are in great part left naked ; a sinfull and abominable practise ! For sinne hath so horribly stained and d●…siled our whole bodies , and covered them with shame , that if it were possible , and necessity would permit it , the whole body , both face and hands , should all be covered : hence God hath made garments to cover our naked bodies ( Gen. 3. 10. 27. ) which must be wholly covered , leaving onely our hands and faces open and bare for necessity sake . It is true , nakednesse , before the Fall , was an ornament and glory to our first Parents , they were free from sinne , and so from shame ; Genes . 2. 25. they were both naked and were not ashamed ; such purity , simplicity , and perfection was in body and soule , that they found no unwholsomenesse or uncomelinesse in this condition . But now , since the Fall , nakednesse is become a curse , and a reproach : Hence Adam ( after the Fall ) seeing himselfe naked fled from the presence of God , and hid himselfe for very shame ( Gen. 3. 78. getting fig-leaves to cover his nakednesse . Great then is the immodesty and impudency of those who glory in their shame , and lay open many parts of their bodies more than need requires . But above all , fie on those filthy Adamites , & impudent fly blown kind of Anabaptists , who think cloths are a curse , and are given to man for a punishment of sinne , and are badges of his sinne : But now by Christ they are restored to that originall purity and perfection , which Adam had in the state of Innocency , and therefore they will go naked as he then did : Hence it is , that the men and women pray naked together , heare the Word and celebrate the Sacrament naked . This is an old Heresie , broached before S. Austins time , in the yeare 132. above 1500 yeares agoe , yet now it begins to spring up amongst us under the name of New-light , and some , both men and women ( given up to a reprobate sense ) in many parts of the land , are come to that heighth of Atheisticall impudency , and desperate Rantisme , that they are are not ashamed to appeare in the Publique ( naked . ) But if some speedy and speciall course be not taken , to punish such abominations ; God ( who will by no meanes acquit the wicked ) will certainly punish us , and strip us naked , as in the day when we were born ( Hos. 2. 3. ) and will make us as notorious for his judgements , as ever we have been for blessed for covering their Fathers nakednesse , ( Gen. 9. 23. 26. ) then they must expect a curse , who uncover their owne . But to discover the folly of these men , or rather * beasts , I will put what they say into a Syllogisme , thus : Those who are as pure as Adam in the state of Innocency , need no cloathin●…g This is granted . But the Adamits of our time are as pure as Adam in the state of Innocency : That is denyed ; for it can never be made good : yea , the * swearing , lying , whoring , and open prophanenesse of this sect , declares their Impiety , and not their Innocency to the world . It is true indeed , that in one sense they are like Adam , and may fitly be called Adamits , viz. for their sin , rebellion , and Apostatizing from God as Adam did , like sons of Adam they transgress the covenant , and hide their sins as he did &c. but for any goodness , it is far from them . 2. For fuller satisfaction , we must consider man in a three-fold estate . I. In the state of Integrity before the Fall , and so he was without sinne or shame , and had no need of cloathing . II. Consider him in his lapsed and fallen condition , and so he is full of sinne and shame , and hath great need of cloathing . 1. For necessity , to preserve our bodies in life and health , to save from the pinching cold and parching heat . 2. For Honesty , to hide and cover the deformity of our naked bodyes ; therefore so soone as ever Adam and Eve had fallen , God gave them cloathing : Gen. 3. 21. and in this respect , Christ himselfe , though he were truly righteous , and had no sinne , yet went he not naked , but shewed his respect to modesty and common honesty . And if the Apostle would not suffer a woman to come with a naked uncovered head into the Assembly 1 ( Corinth . 11. 15. ) much lesse would he suffer her to come stark naked among them : Yea , though we be regenerate , & have our inward man cloathed with Christ's righteousnesse , yet since our regeneration ( as all our other graces ) is but in part ; and we still carry about us a body of sin and so are obnoxious unto shame ; therefore we have , and still shall have , neede of cloathing in this world , both for necessity and common honesty . III. Consider man in the state of Glorification , as free from sinne and misery , and so they shall have no need of cloathing , but shall be like the Angels , and shall shine as the Sun in the Kingdome of their Father . Yet since these men are not mad without some shew of Scripture and Reason , I shall briefly answer their Cavils . Obj. 1. Isaiah ( say they ) prophesied three years naked , Isa. 20. 2 , 3 , 4. 2. Saul coming amongst the Prophets , prophesied naked . 3. So Micah 1. 8. 4. Peter . John 21. 7. Answ. Divers Answers are given . 1. Some conceive that this was not really done by the Prophet , 't was onely a propheticall Vision , as Hosea 1. 2 , 3. which might be represented in a moment , like Ezekiel his lying on each side so many dayes , and eating dung : Ezek. 44. 6. 15. for it is not probable ( say they ) that the Lord would command the Prophet to doe such an immodest thing , as to go up and downe and preach publiquely three years stark naked : Besides , how could he endure the Extremities of heat and cold ? &c. 2. Others conceive , and that upon better grounds , that this was really done , How else could he be a signe and wonder to them ? ver . 3. Not that the Prophet went stark naked , the Text doth not say so ; it onely saith ( ver . 2. ) Goe loose the sackoloath from off thy loynes , and thy shooe from thy foot , and he did so . God bids him onely put off his propheticall Robe , or Mantle ; he must put off his upper garment , which was Sackcloth , or some other rough garment which the Prophets used to weare in those dayes . 2 Kings 1. 8. Zech. 13. 4. Mathew 3. 4. But it cannot be proved , that he put off that garment which was next his skinne . He was indeed to goe stript as a Prisoner , or Captive , who were not wont to be led stark naked , but ill cloathed , in single and sorry suits : And thus the word naked is commonly used in Scripture , viz. when a man goeth in his inner rayment onely , without his upper garment . Thus Saul prophesying , is said to put off his cloathes , that is , his upper garments : 1 Sam. 19. 24. for it cannot be imagined , that he prophesied stark naked , it being so unseemly a thing , and against the law and light of Nature , since the Fall. 2. A more genuine answer is given , viz. that Saul , before the spirit of prophesie came upon him , had on him his warlike attire , where with he went out to pursue David ; but when the spirit came upon him , then he put off his military habit , and went in the attire of a Prophet , and so prophesied . Thus ( Mic. 1. 8. ) the Prophet , to expresse his deepe humiliation , went stript and naked , that is , he was stript of his Prophets weede , and upper garments , as they used to goe in times of great sorrow , Isa. 32. 11. the women must strip themselves , i. e. they must put off their bravery and best apparell , and gird on sackcloth . So Peter ( John 21. 7. ) girt his fishers * coat to him , for he was naked ; he was not wholly naked before , but he put upon him an upper coat ( for he was clad after the manner of Fishers , with some close inner garment onely ) and having girt it to him , out of an earnest desire to come to Christ , he cast himselfe into the Sea. 3. I answer , by way of Concession ; Should we grant that Isaiah prophesied three yeares stark naked ; yet will it not follow , that therefore our Libertines may take the like liberty ( unlesse they meane to starve themselves ) for what the Prophet did here , he did by speciall command from God , and for a speciall end , as appeares ver . 2 , 3. God bids him go loose the sackcloth from off thy loynes , &c. He hath a command and commission for what he did : when any can shew the like speciall command they may doe the like . 2. He did it but once ; now one swallow doth not make a spring , nor doth one action denominate . Seven Arguments against Spots , and Black-patches ( worn for pride ) on the Face , &c. AS for Spots and Black-patches on the Face , Back , Breast , &c. which some call Beauty-spots ( the Devil loves to put fine names on foule things ) we may call them base and Beastly-spots , the spots of the proud , wanton , idle Droans of the world . Let such consider , 1. That these spots are not the spots of Gods Children : Deut. 32. 5. These are not spots of Infirmity , but spots of Malignity and Rebellion ; they are proud , and they will be so ; they are spotted , and spotted they will be , in despight of all the Ministers in the world . These are Leprosie-spots , not Beauty-spots , spots that defile and debase , but no whit adorne the wearers of them . Such spots , many times , are the husbands blots . Christs Spouse knowes no such spots , Cant. 4. 7. she is wholly fair , and there is no spot ( of wilfull pride or vanity ) in her : her modest , grave , and plaine attire we must follow , and not the fashion of every vaine fantastick person . 2. Consider , if the Plague-spots appeare on a person , or a garment be infected with it , we will not come nigh them ; but these spots are worse , for those are but spots of Punishment , by which God is glorified ; but these are spots of Pride and Vanity , by which God is dishonoured , his Name blasphemed , and Religion scandalized , especially if they be Professors , such as penne Sermons , and sit before the Lord as his people ; it were well if such would lay downe their Pennes , and pull off their Patches , either Professe lesse , or Practise more ; for as Jacob complained of his Sonnes , that by their cruelty and treachery , they had made him odious , and to stinke in the nostrills of the nations amongst which he lived ; so these make Religion to be abhorred ; they are spots in our Fasts , and blots in our Feasts , ( Jude 12. 2 Pet. 2. 13. ) the botches of Christian Society . 3. This is a conforming our selves to the sinfull fashions of the age we live in , contrary to Rom , 12. 2. Fashion not your selves like to this world ; and at our Baptisme we openly renounced all the Pomps and Vanities of the world , of which this spotting is one . 4. Christians must not onely shun evil , but they must also shun the appearance of evill , 1 Thes. 5. 22. they must hate , not onely the garments , but the faces also that are spotted , with the flesh ; Jude 23. they must keep themselves , not onely unblotted , but also unsported of the world ; many will shun the grosse blots , but we must shun the lesser spots of the world . James 1. 27. 5. Such cannot worship God , or pray to him with comfort : With what a face 〈◊〉 such a one come into the presence of t●…e most h●…ly God , whose Eyes are 〈◊〉 〈◊〉 of fi●… to c●…sume them , & his Feet as brasse ( Rev. 1. 14 , 15. ) to break in pieces those that carry such ensignes of pride and vanity in their faces , backs , and breasts ? And though they should pray , yea , and make many prayers , yet God will not heare , so long as they walk in wayes of rebellion against him . Isa. 1. 15. 6. By thy evill example thou infectest others , thy pride makes others proud , thy painting and patching makes young ones doe so , to the endangering of their chastity ; for though some young ones , for the present , may be chaste ( being led to this folly by the example of their superiours , by fond education , or the iniquity of the times ) yet few , or none that practice this nakednesse , painting , &c. being of yeares of discretion , but give just cause of jealousie and suspition : we should rather study to be patterns of piety ●…o others ; and as our Predecessors were carefull of their walking , that they might be exemplary to us , so we should be carefull of our ways , that we might be exemplary to others ; for when we are in our graves , yet our examples live , and may be presidentiall to others for good , as the example of the wicked is for evill . It was the glory of the Primitive Christians , that by their innocence , patience , unity , and purity of life , they made the very Heathen to adore and admire their God , saying , [ O how holy is that God which hath such holy followers ! ] 7. This monstrous pride is ever a forerunner of destruction , as we see in the woman of Judah a little before the Captivity . Isa. 3. 16. to 26. God is the same still , and hates pride as much in England as ever he did in Israel . He that punished painted Iesabel , who was cast out at a window in the midst of her pride , and eaten up with doggs , will not suffer the proud Dames of our time to go unpunished , unlesse by speedie humiliation and amendment , they prevent it , Isaiah 3. 16 , 17 , &c. The Prophet numbring up their severall trinkets , and parts of their pride , descends to shew how the Lord would reward them in a meet proportion : Instead of their costly perfumes and sweet smells , they should have stinke ; to wit , most noysome and loathsome savours in their siege , and in the cabins and holes , whither they that escaped should be thrust in their Captivity , or where they should be glad to hide themselves . Instead of their brave and costly girdles , they should have rends ; that is , they should go in tatters and raggs , as poore beggars having never a whole coat to their backs . Instead of dressing of haire , to wit , of all their frizling , crisping , curling , laying out their haire , their perukes , the hanging downe of their locks , or tufts , or whatsoever they had , they should have baldnesse , when they had torne off their haire through the extremity of misery . And instead of their rich and costly stomachers and attires , to set them forth , they should be glad of sackcloath , sackcloath in token of humiliation , sackcloath to cover their shame , and burning instead of beauty . That beauty of theirs , which they had so abused , it should now be painted with another die ; it should be tanned and burnt with the Sun , like the hu●… of the Black-moores . Brinsly on Ezek. 9. p. 278 , 279. CORONIS . SI pictor egregius pinxisset imaginē , & alius plebeius ei alios colores injiceret , pictor sanè excandesceret : ita Deus naturae opifex & pictor jure irascitur , quòd ejus naturam & sapientiam accusetis inscitiae , ipsùmque creatorem damnetis imbecilitatis . Nolite ergo Dei corrumpere imaginem , neque tentatis ea addere , quae sapienter non dedit , neque hanc adulterinam excogitare pulchritudinem , quae vel pudicis affert excidium , vel videntibus insidias . Theodor. in vitis Patrum . Indignum est Christiano faciem fictam gestare , cui simplicitas indicitur ; effigiem mentiri , cui linguam non licet ; appetere quod datum non sit , cui studium pudicitiae est : quomodo praecepta Dei custodientis , lineamento Dei non custodientes ? Tertul. de habitu mulier . Non metuis quae talis es , ne cū resurrectionis Dies venerit , artifex tuus te non recognoscat & adsua praemia & promissa venientem removeat & excludat ? Increpans vigore censoris & judicis dicat : hoc opus meum non est , nec imago haec nostra est , cutem falso medicamine polluisti , crinem adultero colore mutâsti , expugnata est mendacio facies , figura corrupta est , vultus alienus est , Deum videre non poteris , quando oculi tui non sunt , quos fecit Deus , sed quos Diabolus infecit . Cyprian de habitu virginum . Consule locum , ibi quàmplurimas invenies sacras margaritas . FINIS . Notes, typically marginal, from the original text Notes for div A45331-e250 A most loathsome and horrible disease in the haire , unheard of in former times ; bred by moderne luxury & excess . It seizeth speci ally upon women ; and by reason of a viscous venomous humour , glues together ( as it were ) the haire of the head with a prodigious ugly implication and intanglement ; sometimes taking the forme of a great snake , sometimes of many little serpents : full of nastiness , vermin , and noysome smell : And that which is most to be admired , and never eye saw before , pricked with a needle , they yeild bloody drops . And at the first spreading of this dreadfull disease in Poland , all that cut off this horrible and snaky haire , lost their eyes , or the humour falling downe upon other parts of the body ; turned them extremely Mr. Bolton in his four last things , p. 40. out of Hercules Sanonia , a famous Professor of Physique in Padua . Notes for div A45331-e2050 Oportet Concionatorem esse reliquis exemplar temperantia & modestiae . Syno . Holland . Ministros prae caeteris Apostolus voluit ab hoc levitatis exemplo alienos esse , q eos oporteat reliquis fidelibus enemplar esse pudicitiae & gravitatis . Hieron ad Nepotian . Ubi sublimior est praerogativa , ibi major est culpa . Salv. de Gub. Dei , l. 4. ubi pluta . Plutarch saith it was the Schoolmaster that he beat . in llib virt . doceri posse . Quintilian relateth the like of Crates . Inst. l. 1. c. 15. Gipps Fast Ser. on Psal. 46. 1. p. 9. Difficile est Satyram non scribere . Nam quis iniquae Tam patiens urbis , tam ferreus ut teneat se ? Juvan . Sat. 1. The Arminians , Socinians , Anabaptists , &c. have said much for this way ; yet the Truth ( with all sound unprejudiced men ) prevailes still . The good man may want a disputative knowledge , yet he hath sapidam scientiam , a savory knowledge , and can die for the truth , when he cannot dispute for it : perswade a man that which he tusts is bitter , perhaps he cannot answer all you say , but yet by his taste he knows the thing is sweete : so though a good man cannot answer all the Devills sophistry , yet still hoe holds the conclusion firme , t is good for me to walke with God. * Diatriba Theologica de capillis constans dicputatione Textuali ad 1 Cor. 11. 14. cui suffragantur D. Voetius & D. Hornebeck . Theolog. Professores . Ne Jupiter quidem omnibus placet . Prov. Pro captu lectoris habent sua fata libelli . * Nostri tenent , sub prolixis capillis intrinsecam latere malitiam . Salmas . Dialog . de coma : p. 12. Quia major totius quam partis ist habenda ratio . Pugn●… cum monstro à s●…ipso g●…to . Cum capilli dati ●…nt à Deo tum ad tutelam , tum ad ornatum capitis , ipsa ratio docet ab ●…lsione capillorum & rasur●… ( nisi gravis aliqua necessitas eam postulet ) abstinendum esse . Dematius . Licet breviores caput tegant adversus a●…ris injurias , minimè tamen velaminis muliebris usum praestant . Idem . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Salmas . Dialog . de coma . p. 92. Tum esse tondendum capillum cū capiti gravi●… est , aut functiones aliquas impedit 〈◊〉 ass●…nt . ●…icl . Alienum est à fine propter quē comae hominibus datae sunt . D. Voetius . Qui nutrit capillos notabiliter infra cra●…ium descendentes , & capiti nullum adjumentum adferentes , peccat . Demat. Perkins on Mat. 5. 36. in 〈◊〉 p. 82. A false , a counterfeit , and artificiall head or face , and an honest , upright , gracious heart , doe seldome , ( and if I am not much mista●…en ) never meete in one and the selfe . same person . Pryn. ag . Love. looks , ubi plura . p. 16. 17. &c. Personall defects in nature or occasionall wants , as a man wants a leg , he may supply it with a wooden one ; but naturall defects , as wrinckling of the face , &c. may not be supplied by Art. Weems . on the 7th . Commandement . Non metuis quae talis es , ne cum resurrectionis dies venerit , Artifex tuus te non ne cognoscat ? Cyprian de discept . & habitu virginum , ubi plura . * See Ainsw . on Levit. 10. 6. Jubetur tonsura non qualiseung ; sed strictior . Demat. Jussit decenter tonderi capita , & criues ad modum capitis , aequari . Po●… in loc Accuratè tondebunt . Tigur : Translat . Non ●…runt rafis capitibus ut Sacerdotes Isidis atque Serapis ; nec comam demittant , quod propriè est luxuriosorum , barbarorum & militantium . Paraeus in loc . * Forma rotunda est omnium figurarum perfectissima , capacissima , simplicissima , pu●… herrima . Aristot. Hor. Serm. l. 2. Sat. 7. Bur. on Hos. 2. 16 , 17. p. 558. Neque radunto prorsùs , neque studiose alunto caesariem , seu modestiam colunto , & mediocritatem prae se ferunto . Trem. Vide plura apud S. Hieron . in locum . Prohibuit De●… Sacerdotes caesariem studiose alere , & jussie decenter tonderi capita , & crines in modum capitis aequari . Polan . in lo●… . A facto ad ju●… non valet consequentia . Lex naturae obligat omnes . Brochmand . CC. Tom. 2. C. 4. q. 6. Ratio illius mandati permanet . Jun. Ratio ipsa dictaevit mollitiem spirare comam alere , non virtutem . Aretius . V Eliot's conversion of the Indians , p. 3. and Thorowgood the Jewes in America . p. 112. Ut non praestet fides quod praestitit infidelitas . Hieron . See more Pryn against Love-locks . p. 10 , 11 , 12. A ded●…core , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ignominia est . Natura & ratio docent ignominiosum esse & contra decorum virum nutrire comam , non loquitur de co rupta natura , sed de vi & ordine Dei quo agit in rebus à seconditis Marlorat . Ut mulier decus negligit , quando comas suas praescinait , & tanto quidem magis , quanto magis cas praescindit , &c. decori suo consulit quando eas nutrit , &c. sic vir dedecus sibi accersit ●…um promissos gestat capillos , & tanto quidem magis , quanto promissiores , &c. Ab Antithesi . Coma mulieri gloriae , vi●…o dedecori . Muscul. * Adcò sibi Daemon in cincinnis placet , ut cincinnaculus nomen Daemon●… fuerit . A Lap. in Lev. 19. 26. The Devils are called Shegnarim , hirsuti . Levit. 17. 7. Hairy ones , because they appeared in the form of Satyres , or wild Goats . Weemse on the 7th . Commandement . * Under this , all manlinesse is forbidden in women , and all effeminatenesse in men , either in their attire , or ordering of their haire . v. Jacks . ad locum . In genere pudicitiam commendat , ubi periculo Deus occurrit , ne mulier audaciam colligat excutiendae modestiae , aut vir in molliciem suá naturá indignam degeneret . Calvin . A salutari ecclesiarū omnium & gener atim recepta consuciudine . Sive contendendi , sive talia faciendi . Hier. In comis ut in vestibu●… decorum 3. 1. Voc●…tionis . 2. Sexus . 3. Nationis . Alsted . de V. Revium . usu capil . p. 222. 228. Salmasius Dialog . De coma p. 71 cui astipulatur Revius . p. 219. Natura est rectae rationis judi●…ium ex instinctu naturae fluens . Pet. Mar. Natura significat honestatem & decentiam naturalem , q. decentia illa & honestas à naturali rectae rationis judicio dictatur , aut ab inclinatione naturali , aut ab ordine à Deo in natura constituto common stratur . Alapide in loc . Juris naturalis esse colligitur id quod apud omnes gentes , aut moratiores omnes tale esse vide●… . ●…otius de Jure Belli , l. 1. c. 1. S. 12. ubiplura . Virile est tondere caput , idque , teste Paulo , dictat sensus naturae . Cal. in Numer . 6. 5. Naturam illis decori magist●… 〈◊〉 propourt . Ca●… . in 1 Cor. 11. 14. Loquitur de indecoro quod legi & naturae est contrarium . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faeditatem poti●… quam ignominiam significat . Beza . Hoc sub ratione peccati , illiciti & inhonesti vetat . Demat. Est quaedam indecentia quae peccat contra legem Dei & ipsam naturam , viz. illa quae sexus confundit , iquos natura ipsa discriminavit . Sal ▪ Dialog . p. 102. Tombs Antipaedobap . p. 118. * Communiter & per se significat nutrire comam , comatum esse , vel promissos alere capillos . Scapula . Calep. Steph. Budaeus , &c. See Mr. Leigh●… Criticks on the word : Ubi plura . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Capite comatos Achivos . Pise . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , qui faciunt quae minimè conveniunt . Natura viro breviores capillos quàm foeminae , ●…iamsi si quis finat excr●…seere . Beza . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accipitur pro qualicunque promisso capillitio communiter sive nunquā , sive aliquando tondeatur . Non est restringendum ubi le●… non restringis . Corripimus illos qui hoc uno vitio capillorum contra praeceptum Apostolicum demissorum offendum & perturbant ecclesiā , &c. coguntur manifesta verba Apostoli in perversam detorquere sententiā . August de opere M●…nachorum tribus ult . Capit. Diatriba Theologica de capillis constans Disput. Text ad 1 Cor. 11. 14 : D. Reynolds , sin full of sin . p. 125. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ne cōfiguremini ( i. e. ) no figuram mundi induatis , ut tales sitis qualis est mundus & mund●…ni ( i. e. ) vani , superbi , ambitio●… , terrena tantum quaerentes , non ●…lestia . à Lap. * V. Purch . Pilg. l. 8. c. 12. &c. V. Purch . Pilgr . l. 8. c. 6. s. 3. P. 954. Vanum cor vinitatis notam ing●…rit corpori , & exterior super fluitas iuterio is vanitatis est ma●…um . Bern. Stoughtons Sacrifice on Rom. 12. 2. p. 168. In quo quis peccat , in ●…o punitur , efferebat se pulchritudine comae , ergo fit laqueus . Pet. Mart. Absoloms haire was Absoloms pride : therefore Absoloms haire ( as it is conceived ) was his halter ; and whilst he will needs spare the Barber a labour , he also spares the Hangman a labour . Dyke . Note . Ab origine . Qualis causa , talis effectus . Deformitas vestium & capillorum , deformitatis mentis est indicium . Principaliter & radicaliter in corde , operative & declarativè in capite . Super bus fio quod nomen pessimum mihi crescere audio . Luth. Duo cum faciunt idem , non est idem . Fas est ab hoste doceri . * From a root which signifies the haire of the head , or extraordinary Ruffian-like-locks . V. Caryl on Job 55 , &c. Comam demittere propriè est luxuriosorum , barbarorum & militantium . Hieron . V. D. Reynolds Censur . lib. Apochryph . Lect. 25. † Isa. 13. 21. & 34. 14. Purch . Pilgrim . l. 9. c. 13. s. 2. Verticem pili i e. Pilosum , pro truculentis bominibus , ut qui prolixum capillitium gestare solebant . Junius . Mollities locustarum denotatur . Nullus comatus , qui non sit cynaedus . Syn. Prolixi capilli signum mollis & effeminati enimi ; ideoque viros dedecent . Ab inutili . Lendium & pediculorum silvae . Crinium copiae vires minuit , & quasi è corpore●… exugit . Loricer . Turc . Hist. l. 2. c. 3. Habitualiter & virtualiter ▪ Zec. 14 , 20 , 21. Voluit Deus in populo suo barbam quasi virilitatis insigne apparere , barba enim virum indicat . à Lapide in locum ubi plura . Concil . Carth. 4. Can. 44. referente Caran●…â . Ascandalo . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. gravia , severa , honesta , verecunda i. e. quae talia sunt ut sanct â quadam gravitate vos exornent . à Lap. Ecce quales sunt qui Christum colunt . Salv. Mr. Nath : Ward Fluctuans , & tamen edens , conscientiam suam violat . & fi●… Deum offend●…t . quod est damnabile . Par. Dum damnatur q●… quid non est ●…x si●…e . rejicitur q●… quid non est verb. Dei suffu●… & approbatum . Calv. A Testimonio . Ad exam●… Theologicum in classibus , & ad ministerium non admittendos esse studiosos qui capillos promittunt . Vide Demat. Parte 1 a. Thes. 8. in fine . Notes for div A45331-e8730 Improbitas prae●…extu nunquam caret . A●…ist . See Brooke 's Remedy against Satans devices . p. 19. &c. Ornamentum est quod ornat , ornat autem quod honestiorem facit ; id autem non aurum , non smaragdus , non coccus , sed quaecunque gravitatis , pudoris & moderationis sp●…ciem praebent . Cicer. Hoc cum decor quidē videatur , multum habet deformitatis . Stobaeus . Gincinni non ornamēta sed crimina , lenociniae formae nō praecepra viriutis . Am. l. 3. de virginit . Fen. on the Affect . p. 214. Non est decorum quicquid placet carni , ita tamen corrupti sumus ut oculis magis quam mentis nostrae recto judicio serivamus Muscul . Ponderi vel radi turpe est mul●…eri ; qu●…a contra naturam . Raven●… Homo est inversus Dec●…logus . Job . 11. 12. Trapp . Crine tuo ( i ) crine tuo modestè & pudicè composito , & reducto procul ab occulis ; non autem projecto , et lascivè ex●…uberante , quod impudicarum est , Junius in Cant. 4. 1. Quae nimium sese ornat , esto fit castissima , non caret tamen impudicitiae suspitione . A Lapide . Byfield on 2 ●…t 3. 3. Si tu te speciosiù●… co●…as , & p●…r publ●…ū notabilite●…●…ncedas , oculo●… in 〈◊〉 juven tutis ill●…cias , ut etsi ipsa non percas , alto●… tamen perdas & velut gladium te atque venenum videntibus praeferas , excusari non potes quasi mente casta sis & pudica ; redarguit te cultu●… improbus , & habitus impudicus . Cypr. lib. de descript . & hab . virgin . Ego non censco per se malum esse 〈◊〉 cap●…llos habere , quā rem ergo planè indiffer●…ntem statuo . Salmasius Dialog . de coma . p. 16. * V. Bucan loc 33. S. 13 , 14. Polan . Syntag. l. 6. 6. 39. Quae vel expressè Dei verbo praecipiuntur , vel cum Dei verbo manifeste pugnant , &c. nō sunt res mediae & indifferentes Bucan . Fuge qui●…quid malè fuerit coloratum Bern. Nego res indifferentes esse , ubi ratio decori moralis , sive honesti ipsis accedit . Dematius . Ratione scandali dati , quae in se erat actio indifferens , fit mala per accidens . Paraeus in Rom. 14. Dub. 1. Ego non censeo per se malum esse capillos breves habere . Salmas . Di●…log . p 16. Ambitio , superbia , luxus affect●…tio , & alia 〈◊〉 , non sunt res medioe . Calvin . Videndum est ●…o libe●…tas illae Christian●… la●…ùs 〈◊〉 quam Deus ex ensam volu●…t , ne fa●…sa libertatis specie ; jugum , quod Deus nobis imposuit , excutiamus . Demat. Dimittendum est propter scandalū omne quod potest praetermitti salvâ●… iplic●… veritate i e. vitae , justitiae & doctrinae . A quinas 2a . 2ae . q. 43. art . 7. * Bonae res neminem scandaliza●…t uisi malam mentem . Tertul. Pharisaeis i. e. praefeactis vel malitiose insidiantibus nibil largiendum , ut Christiana liberta incolumis servetur . Bucan . Nihil boni aus liciti est omittcudum propter scandalum acceptum hominum Pharisaico ingenio pr●…ditorum . Ames . CC. l. 5. c. 11. s. 12. Quodvis vitato peccatum , etiam leviusoulum , quo proximus tuus offendi potest . Brochm . The Brittains paint themselves , weare long haire ; ten or twelve of them together use their Wives in common , Brethren with Brethren , and Parents with Children . Cam. Brit. p. 29. Argumentum turpissimum est turba . Sen. * Vixit , non aetate unâj sed multis , non cu●… bonis , sed cum hominibus corruptissimis . Junius . Asiam nunquam vidisse nulla laus , verùm summa laude dignum siquis pudicè & piè in Asia vixerit . Magna faelicitad tis est à faelicitate non vinci . Improbitas aliena nequaquam dabet nos facere improbos . Salv. Ubi major est peccātium turba , major est divinitati injuria . Salv. de Gub. Dei l 3. Parum refert quam multi sint , sed quam boni , quam graves . Inter causas ma●…um nostrorum est , &c. Sen ep . 123. Imitemur bonos , sed in bonis . 〈◊〉 i●… populo , ●…rimen in 〈◊〉 〈◊〉 . Sint capilli ad exemplū piorum et gravium bominum , non verò luxuriosorum et leviū compo●…ti . Eplumis dignoscitur avis : forme haec crinium deformitatis mentis et morum est indicium . Coma promissa mulieres magis decet , vel effaeminatos in venerēquaepronos et delicatulos mollesque prodit . Martiall Epig. l. 2. 58. * Trita . * Trita . Plus laborandum est ut placeamus Deo por honestatem , quam hominibus per impuritatem . Salv. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quid eximium facitis ? Vata●… * Faith will make us to contemn worldly mens scosts ; and notwithstanding them , do any thing that God shall enjoyne , Gatek . Ser. on Heb. 11. 7. p. 26. Christus vivens in hoc mundo , nibil nobile , opulentum , tantum splendidum coram mundo ostendit sed vitam egit ignobilem , tenuem et labortosum in o●…ere fabrili . à Lap. Comam Hebraeos alere non consuevisse liquet ex Nazareatûs lege , ac proinde extraordinarium fuisse quod dicitur de Privilegium non tolli●… logem . Naza ●…ut comam nutrirent 〈◊〉 Dei praecepto devotissimè faciebant . Hieron . * See Ward on Mat. 2. 23. * See M. Rich : Rogers on Judg. 13. 4. 5. p. 617. Not much unlike did the religious Cromwell deal with a Ruffianly Serving-man . V. Clerks lives . p. 47. in the life of Tho ; L. Cromwell . Christus fuit 〈◊〉 Nazaraeis . Sal. Dialog . p. 100. V. Piura apud Doctis . Spanheim . Dub. 91 , 92 , 93. Theologia Symbolica non est argumentativa . Similia ad pompam , non ad pugnam : illustram , at nih●… probant . S. Paul was one that condemned long haire , yet I hope he was no precise foole . Morsus morientiu●… bestia u●…n 〈◊〉 〈◊〉 esse mortiferi . Aristot. Nihil est parvum in lege Dei , sed omnia magna quia magnus legislater . Pisc. † See Brook's devices of Satan . p. 27. &c. Qui minim●… spernit paulatim decidit . Aug. M. Pryn against Love-locks . p. 34. Alterius perditio fit tuae cautio . Prolixitas capillorum arguit animi levitatem , & cum mascula gravitate pugnat Sphinx . Basilicon doron . p. 112. Realis magis movet , quam verbalis concio . Illos non corripimus , sed rogamus & obsecramus per divinitatem & humanitatem Christi , & per charitatē SS . ne ultra jam ponant hoc offendiculum infirmis pro quibus Christus est mortuus , &c. quod si post hanc admonitionem vel potius obsecrationem nostram in eo sibi perseverandum esse putaverint , nihil aliud faciemus , quam dolebimus & gememus . Aug. de opere Monach. c. 33. Notes for div A45331-e13300 Iubemur non modo nostram , sed altorum etiam salutem providere , quomodo igitur fucis tuto licebit uti , qui sunt gladii , venena , & ignes juvenum aspectantium . Pet Mart. Aposta●… Angeli oculos circumducto nigro 〈◊〉 , & genas mendacio uboris i●…ficere , & mutare adulterinis coloribus orinem do●…uerunt . Cyprian de habitu virginum . Quod 〈◊〉 opus Dei est , quod fing●…tur Diaboli negotium est . Tertul. de foeminarum . * Hieron in epist and Lae●…am & in 〈◊〉 ad Furiam . Si pictor egregius pinxisset imaginem , & alius plebeius ei alios colores injiceret ; pictor sane excandesceret . Fucis tollitur pictura Dei , & meretricis assumitur . Caldaeis ut placeres , te lavisti , linisti●…tibio , ornâcti , ut meretrices se ornant iturae ad amasios à Lap. in Ezek. Fucus faciei est deformatio Dei ipsius operis in nobis , & damnabilis . Danaeus . Cum ipsas merces fucare non licet , qua●… minus vultum ? Iuunge ochlos tuos non stibio Dialobico , sed collyrio Christi . Cyprian . Studeant naturaliter deformes virtutibus & moribus quàm honestissimis se commendare atque approbare , non fucis . Notes for div A45331-e13850 Sunt ignes juvenum , fomenta libidinum , impud●…ae men●… iudicia . Hieron . Propheta ad cultum meretricium alludit , quia meretrices ut alliciant homines sumptuosiùs se colunt , & majore cur â fucant faciem suam , deinde ornant mammillas suas . Calvin . How many professe openly their inward uncleannesse by laying open to the common view , their naked Breasts , as though it were a bill affixed to the doore-posts , to signifie to the passers by , that within that place dwells an uncleane heart , and that whosoever will , may there buy Honesty and Chastity at an easie rate . Downam on Hos. 2. 2. * V. Tertul. de Veland . Virgin c. 17. Adulteria uberum vocari potest , vel ipsa uberum in verccundae nuditas , vel alia ornamenta quae suspensa ad ubera , ille ebrae sunt libidinis . Sanchius . Magna corporis cura , magna animae incuria . Sen. Sic Ca●…o Cens. ap Ammian . 〈◊〉 hist lib. 16. * De habitu mul●…ebri Hones●…ae matronae ubera gerunt occulta , vel amata pretiosa inter ubera recondunt . Paraeus . Ranters say they have attained to that perfection in Christ , which they lost in Adam ; and therefore they may go naked as he did , living above sin and shame . Adamitae cujus imitantur in Paraediso nuditatē , ante peccatum . Nudi mares foeminaeque conveniunt , nudi audiunt , orant , celebrant Sacramenta . August . de Haeresib . cap. 31. Belluini bomines , Americani , Cannibales , qui honestum & curpe nihilo magis curant quam bestiae , nuditate non erubescunt . Paraeus . The heathenish Brittains went naked , and painted their bodies blew . * Foedis hoimnibus perplacent foedi mores . Vide Aug. de Civit. Dei. l. 14. c 17. c. 20. Quia tune induti erant●…magine Dei , seu veste innoeenti●… & sanctitatis . Ravenel . Ubi nullus est pudor , nulla concupiscentia , nullum frigus , null â opus est veste aut luce . à Lap. Triennium hoc in visione , uno momento comprehendit , sicut in somno solet breve tempus multum apparere . Occolam . The litterall sence is to be left , when it is contrary to Modesty , Piety , or good Manners . Weems . 1 Vol. p. 232. Nudus i. e. exutus tog â non indusio , hoc enim pugnâsset cum honestate . Pisc. Nudus catacbresti●…s fig. male vestitum ut Deut 28. 45. 1 Cor. 4. 1 Job 22. 6. V. Ravanel . in Vorbo Nudus . Saul dicitur nudus i. e. deposito amiotu regio ●…ecinisse . à Lap Exutus veste exteriore . Pisc. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , amiculum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( i. e. ) à superinduendo . V Leigh . Crit. Ne●… considerandum est quid quispiam interdum faciat , sed quid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( i. e. ) saepè ac majori ex parte fieri consueverit . Ut loq . Causidici . Notes for div A45331-e15100 Sin-Spotts are the worst spots ; we must be spotlesse as if Sons of God , Phil. 2. 15. ( i. e. ) without such spots we are unsuitable to our Son-ship , some are so be spotted that they are called Spots . Iude 12. He that hath many spots is not forward to hold up his face , then how shall he who is a spot ? Garyll on Iob 22. 15. Viti●… ad●…sus utra●…que ●…gis 〈◊〉 〈◊〉 ●…unda gra●…antia fug●…s . Pa●…aeus . Magna vis est in exemplis in utramque partem . ●…olloe in Johan . 13. 17. mihi p. 736. Quàm Sanctus est Deus qui tam purè & sanctè 〈◊〉 Christianis colitur , imò qui eos facit tam puros●… & sanctos :