The Unloveliness, of LOVELOCKES.  
OR, A SUMMARIE DISCOURSE, proving: The wearing, and nourishing of a Lock, or Love-locke, to be altogether unseemly, and unlawful unto Christians.  
In which there are likewise some passages collected out of Fathers, Counsels, and sundry Authors, and Historians, against Face-painting, the wearing of Supposititious, Powdered, Frizzled, or extraordinary long Hair, the inordi●●● affectation of corporal Beauty ● and Women's Mannish, Unnatural, Impudent, and unchristian ●ut●●g of then 〈◊〉; the Epidemical Vanities, and Vices of our Age.  
By William Prynne, Gent●●ospi●● Lincol●●e●sis.  
1. 〈◊〉 11.14, 15. Do●th not e●en Nature h●● sel●●●ea●h you, that 〈◊〉 a man hath long Hair, it is a shame unto hi●? But if a wo●an hath long H●●●e, it 〈◊〉 a glory to her: for her Ha●●e is given her ●or a c●u●ring.  
Epip●●nius, Contr. Haereses. 〈…〉 Tom. 2. Haer. 80. A●●enum est a Catholica Ecclesia, & pr●dicati●ne Apost●lorum com● 〈…〉 enim non deb●t nutrire comam, cum sit ●●●ago ac gloria D●t.  
Basil, De Legen ●is libris Gentilium Oratio. Com● super●●acuas cura●e, vel ins●●licium, vel iniustorum est: Na● quid 〈…〉 expec●endum a●t suspicand●m, nisi ut 〈◊〉 ille ornatus saemi●as 〈…〉 utter, aut alienis m●●rimoni●s insidietur.  
¶ London Printed, Anno. 1628.   

TO THE CHRISTIAN READER.  
CHristian Reader, I here present unto thy view and censure, a rough and brief discourse: whose subject, though it be but course and vile, consisting of Effeminate, Proud, Lascivious, Exorbitant, and Fantastic Hairs, or Locks, or Love-locks, (as they style them:) which every Barbar may correct and regulate: Yet the consequence of it may be great, and profitable in these Degenerous, Unnatural, and Unmanly times: wherein as sundry of our Mannish, Impudent, and inconstant Female sex, are Hermophradit●d, and transformed into men; not only in their immodest, shameless, and audacious carriage, (which is now the very manners and Courtship of the times;) but even in the 
* 1 Cor 11.5.6.15.  unnatural Tonsure, and Odious, if not Whorish Cutting, and 
a 1 Tim. 2.9. 1 Pet. 3.3.  Crisping of their Hair, their Natural veil, their Feminine glory, and the very badge, and Character of their subjection both to God, and Man: so diverse of our Masculine, and more noble race, 
b Conuerter●̄● in muliebre● toller a●tia● viri, non usum tantu● atque naturam, sed etiam vultum, incessum, habitum, & totu● penit●● quicquid aut in sexu est, aut in usu viri: ade● versa sunt in diversum omnia, ut cum viris nihil magis pudori esse opporteat, quam si muliebre aliquid in se habere videantur: nunc nihil turpi●● viri● quibusda● videtur, quam si ●● aliquo viri viderentur. Saluian. De Gubernat. Dei● l. 7. p. 263.264.  are wholly degenerated and metamorphosed into women; not in Manners, Gestures, Recreations, Diet, and Apparel only; but likewise in the Womanish, Sinful, and Unmanly, Cr●sp●ig, Curling, Frouncing, Powdering, and nourishing of their Locks, and Hairy excrements, in which they place their corporal Excellency, and chiefest Glory. Strange it is to see, and lamentable to consider, how far our Nation is of late degenerated from what it was in former Ages: how far their Lives, and their Professions differ. We all profess ourselves t● be Heroical, Generous, and truebred Englishmen, yea Zealous, downright, and truehearted Christians, desirous to conform ourselves to Christ in every thing: and yet we are 
c Pudet eos Nationis suae quod non German● aut Galli sint procreati, ita patriam capillo tranferunt● Tertul. de cultu. ●aem. c. 4.  quite ashamed of our English Guise, and Tonsure, and by our Outlandish, Womanish, and unchristian Locks and Hair, disclaim our very Nation, Country, and Religion too: Alas, may I not truly say of too to many, who would be deemed not only Englishmen, but Devout, and faithful Christians: that the Barber is their Chaplain: his Shop, their Chapel: the Lookingglass, their Bible; and their Hair, and Locks, their 
d Pro Deo quisque habet quod coli●● G●losi, venture, Deus est● Haeretic●, dogma quod fi●xit. Hier. Com. lib. 3. in Ose. 14. & in Amos c. 2. Capilla impudicarum mulierum Idola. Granatensis hom● in Festo. Mariae Magd.  God? that they bestow more cost, more thoughts, more time, and pains upon their Hairy Locks, and B●shes, from day to day, then on their peerelesse● and immortal Souls? that they consult more seriously, and frequently with the Grass, and Comb, then with the Scriptures? that they confer more often with their Barbers, about their hairy Excrements; then with their Ministers, about the means, and matter of their own Salvation? Are not most of our young Nobiliti●● and Gentry, yea, the Elder too, under the Barber's hand● from day, to day? Are they not in daily thraldom, and perpetual bondage to their curling Irons, which are as so many chains, and fetters to their Heads, on which they leave their Stamp, and Impress? Good God, may I not truly say of our Gentry, and Nation, as Sen●ca once did of his: 
e Qu●d illos o●tiosos vocas, quibus apud tonsorem multae horae transmittuntur, dum decerpitur si quid proxima nocte succreui●● d●m de singulis capillis in consilium itur: dum aut disiectae coma restitu●●ut, aut deficiens h●●● atque illinc in ●rontem compell●tur? Quomodo irascuntur si to●●or paulo negligentior ●uerit, qu ●si virum t●nderet? Quomodo excandescunt si quid de i●●a sua decisum est, si qu●d extra ordinem i●cu●t, nisi omnia in annulos suos reciderunt. Quis est istorum q●● non malit rempublicam turbari, quam com●● suam? Qui non sollicitior si● de capitis sui decore, quam de salute? Qui non com●t●or esse mali●, quam hones●ior? etc. De Breu. Vitae. cap. 12.  That they are now so vain and idle, that they hold a Counsel about every Hair, sometimes Combing it back, another time Frouncing, and spreading it abroad: a third time Combing it all before: in which, if the Barber be any thing remiss, they will grow exceeding angry, as if they were trimming of the men themselves: do they not rage excessively, if any Hair be but cut to short, if it lie not to their liking, and fall not readily into its rings, and circles? Would they not rather have the Commonwealth disturbed, th●n their Hair disordered? do they not sit all day between the Comb, and the Glass? are they not more solicitous of the neatness of their Hair, then of their safety? and more desirous to be neat, and spruce, then Honest? 
f Capillum frangere, & ad muliebres blanditia● vocem extenuare, moll●tie corporis certare cum faeminis, & iucundissimis se excolere munditiis nostrorum adolescentium specimen est. Senec. Controuers. l 1. Proaemio ● Componit crine● ps●ca● infalix: altera le●um extendit, pectitque co●as, & voluit in orben: Est in c●nsilio matrona, admotaque lanis, emerita qua cessat acu● sententia prima huius erit: post ha●●●t●te atque arte minores censebunt: tanquam famae discrimen agatur, aut ●nimae: tanti est, quaerendi cura decoris. Iwenal. Satyr. 6.  Is it not now held the accomplished Gallantry of our youth, to Frizle their Hair like Women: and to become Womanish, not only in exility of Voice, tenderness of Body, levity of Apparel, wantonness of Pace, and Gesture, but even in the very length, and Culture of their Locks, and Hair? Are not many now of late degenerated into Virginians, Frenchmen, Ruffian's, nay, Women, in their Crisped-Lockes, and Hair? have they not violated the Gra●e, and Ancient Cut, and decent Tonsure of their Ancestors; and broken the very Ordinance, 
g See 1 Cor. 11●14. Ezech. 44.20. Reu. 9.8.  and Law of God, and Nature, by their Womanish, 
h 1 Tim. 2.9. 1 Pet. ●. 3. See Mr. Byfields' S●rmon on 1 Pet. 3●3. 4.  Embroidered, Coloured, False, excessive Hair, and Love-locks? and shall they yet profess themselves to be Englishmen; or Mortified, Humble, Chaste, and pious Christians? What, did ever any of our English Ancestors; did ever any Christians in former Ages; did ever any Saints of God, that we can hear, or read of, wear a Lock? or Frizle, Powder, Frounce, Adorn, or Deck their Hair? or wast their thoughts, and time, or lavish out so great expenses on their Heads, their Hair, and Locks, as we do now? If not, then l●t us be as well conceited of ourselves, as may be, yet certainly, as long as these new-fangled Locks, and Badges of our invirilitie, 
g Adhuc in processu vitia sunt● Inuen●t Luxuria aliquid no●●, in quod insan●at. Inuenit impudicitia novam contumeliam sib●. Inuenit del●ciarum dissolutio & tabes aliquid tenerius molliusque quo pereat. Adhuc quicquid est boni moris, extinguimus leuit●te & politura corporis. Muliebres munditias antecessimus, colores meretricios, matronis quidem non induendos viri sumi mus. Tenero et moll● ingressu suspendimus gradu●; non ambulamus, sed inceaimus. Exornamus annulis digit●s, in omni articulo gemma disponitur. Quotidie comminiscimur, per quae virilitati fiat iniuria, ut traduc●tur, quia non potest e●●i. Seneca. Nat. Quaest l. 7. c. ●1.  or more than Womanish, and unnatural Effeminacy, which still increase, multiply, and remain upon us, we can neither truly challenge the name of Englishmen, nor style of Christians. For, 
h 1 Cor. 6.14.15.16. jam. 4.4. 1 john 2.15.16.17.  what part or portion can they have in Christ, who wear the very Badge, and Livery of the World? who comply themselves to the Guise, and Tonsure of the Deboistest, Rudest, and most licentious Ruffians? or give themselves over to the Vanities, Fashions, and Customs of the very scum, and worst of Men? Is this to be a Christian, to follow every Guise? to take up every new-fangled, Deboist, and Ruffianly fashion? to submit to every Vain, and Sinful humour of the Times? to deny ourselves, and Lusts in nothing; and to go as far in all external Emblems, or Symptoms of Vanity, Pride, Licentiousness, Effeminacy, and Profaneness, as any others: and to exceed even Turks, and Pagans in them, who are not yet so Effeminate, Idle, Proud, and Vain as we? Alas, what is all this, but to be professed Enemies, and Rebels, unto Christ? to be Devill-saints, or Bondslaves to the World, the Flesh, and Satan? this is not to be Christians, but Antichristians, Infidels, Pagans, if not monsters: He that is a Christian indeed, is a man of another temper● His 
i Wisd 2. 15.  Life is not like other men's, and His ways are of another fashion, 
k Coloss. 1.10. 1 Thess 2.12. Ephes. 5.8.  answerable to that High, and Holy calling, which He hath undertaken: 
l Rom. 12.2. Gal. 1 4 Ephes. 2.1 2● Col. 2.20 1 Pet. 1.14. Si● inter ancillas Diaboli & Christ's discrimen: ut exemple sitis illis, ut edificentur in vobis: ut magnificetur Deus in corpore vestro: magnificatur autem per pudicitiam, & per habitum pudicitiae competentem. Tertul. De Cultu. Faem. cap. 7.  He fashions not himself to the Customs, Cultures, Guise, and Vanities of the World, which He hath renounced in His Baptism: 
m 1 Pet. 4 2.3.  He lives not to the will, or lusts of carnal Men: 
n Rome 13.13.14.  neither makes He any provision for the Flesh to fulfil the Lusts thereof: all His desire and labour, is to conform himself to Christ in every thing: 
o 1 john 2.6.  to walk as Christ walked; live as He lived: and to 
p 1 Pet. 1.15. & 2.21.  follow His words and footsteps, in all the passages, and turnings of His life: His Life is heavenly, 
q Phil. 3.10.  His Conversation heavenly, 
r 1 Tim. 2.9.10. 1 Pet. 3.3.4.5. Phil. 1.27. Rom. 26.2.  His Hair, and Habit, such as answers His profession, and do well become the Gospel of Christ: 
s 1 Cor. 10.32 33.  not giving any just offence, or scandal to the Godly, 
t Col. 4.5.  nor any encouragement, or ill example to the Wicked: 
v Nusquam Christia●●● aliud est. Tertul. De Corona Milit. c. 9  His outside, is consonant to His inside, and suitable to His profession: 
x Moors ●eos habitu● pronunciet, 〈◊〉 spiritus per aures ab imprudenti● vulneretur. Tertul. De Cultu. Faem. cap. 7. Deus s● fuerit in pectore, cognoscetur & in capite Faeminarum. Tertul. De Velandis Virg. c. 14.  His very Head, and Habit, do, yea, will declare Hi● meek, and gracious Heart, and proclaim His Christianity unto others: How then can such approve themselves to be true, and humble Christians in the sight of God, or Men: who are the only Minions, Sycophants, and Humourers of the World; following it close at every turn, and complying themselves so fully, and exactly to its dissolute Fashions, and Lascivious guises: 
y Ia● religionis antiquae non solum vn tutem amisimus, sed nec specimen retinemus: Ecce enim habitus noster qui humilitatis solebat esse insigne, in signum gestatur superbiae. Bernard ad Gul. Abb. Apol.  That they have not only lost the inward efficacy, life, and power; but even the very superficies, and outside of Religion? What evidence can such produce, to prove their interest, or title unto Christ, who have nothing ●lse to show, or plead for it, but the 
z V●● habitu negant quod toto suggest● profitentur. Tertul. De veland. Virg. c. 11.  Counterpanes, and Indentures, or the Cultures, Pompes, and Vanities of the World, which they have long since in w●rds at least, renounced in their Baptism? What, will the bare name of Christians, or the slight, and cold performance of some outward duties of Religion, convey you safe to Heaven? or will such a cold profession of Religion save your Souls, which is so far from changing the in-ward frame, and structure of your Hearts, that it hath not yet so much, as altered your Vaine, and Sinful guises, and Attires nor differenced you in outward appearance, from the most Graceless, Vain, and Sensual persons that the World affords? Alas, if we look upon the outsides of men, 
a 〈◊〉. 23.26. Elingua Philosophia vita content● est, ipse habitus sonat Si● denique auditur Philosophus dum videtur, de occursu meo vitia suffundo. Tertul. de Pallio. cap. 8.  which would certainly be reform, if all were right within:) w●at outward difference can you find between many young Gentlemen, who profess Religion, and the deboistest Ruffians? 
b Video et inter matronas, atque prostibulas nullum de habitu discrimen relictum. Tertul. Apolog. advers. Gent.  between many Grave Religious Matrons, or Virgins, who pretend Deuotion, and our common Strumpets? between us Christians and the most Lascivious Pagans? are they not all alike Vain, Effeminate, Proud, Fantastic, Prodigal, Immodest, and unchristian in their Attires, Fashions, Hair, Apparel, Gesture, Behaviour, Vanity, and Pride of Life? are they not all so Irregular, and Monstrous in their antique Tonsures, and Disguises, that men can hardly, distinguish Good, from Bad: Continent, from Incontinent: Gracious, from Graceless: Believers, from Infidels? 
c See Tertul. De Pallio: & de cultis Faeminarum. Cypr. De Habit: Virginum. Ambros. De Virg. lib. 3. Hierom. Epist. 23. Epist. 7.8.10. Fulgentius ad Probam. Epist. 3. Clem. Alex. Padag. lib. 2. cap. 10. l. 3. ●. 2.3.11. Salu. de Guber. Dei. l. 4.  There was once a time, when as Christians were differenced from Pagans, and Infidel's, by the modesty, and meanness of their Apparel, and their abandoning of those external Cultures, Ornaments, and Attires, which the unbelieving Gentiles, and themselves before their true conversion, did admire: but alas, these times are now so altered, and inverted; that we may better know a Christian, by these Characters, and Badges of Paganism, than a Pagan: For what Idolatrous, or Heathen Nation is there in the world, so Proud, so Vain, so Various, so Fantastic, Effeminate, Lascivious, or unchristian in their Apparel, Fashions, Hair, or Head-attires, as we English, who profess ourselves the prime of Christians? Do we not transcend, and far surpass the Persians, Tartars, Indians, Turks, and all the Pagan Nations in the World, in these? and may they not lay more claim to Christ, and Heaven in all these respects, than we? Let Christians therefore who are now thus strangely carried away, with the Stream, and Torrent of the Times, and the Vanities, Fashions, Pompes, and Sinful guises of the World; 
d Quid non invertat consuetude? quid non assiduitate duretur? quid non usui ce●at? quantis quod prae amaritudine prius exhorrebant, usui ipso malè in dulce conversum est? Primum tibi importabile videbitur aliquid; processis temporis ●i assuescas iudicabis non adeò grave; p●ulo post, nec senties: paulo post etiam delectabit. Ita paulatim in cordis duritiam itur, & ex illa in aversionem: Bernard● de Consid. lib. 1. cap. 2.  which their own Hearts, and Consciences condemned at the first, before they were hardened, and enchanted by them, by degrees, and custom:) look well unto their Souls, and to their interest, and right in Christ, in these backsliding seasons; when many fall off from Religion by degrees, unto the World, the Flesh, and Satan, whose snares, and grand 
e 2 Pet. 2. 11●19, 20.  pollutions they had, (at least in outward show:) escaped heretofore; for fear their Evidence for Heaven, prove counterfeit at last: And if they find, 
f Psal. 24.4.  their Hearts inclined, or lifted up to vanity, or their affections and practice, biased to these Effeminate guises, Locks, and Cultures of the World: they have reason, and cause enough to fear, 
g In hoc cognoscim●● quod seculum diligimus, quia praciosa vestiment●●mamu●. Qui seculum no● diligit, praciosa vest●ment●● non quaerit. Quando hom● gaudet de pulchritudine c●rporis, mens eiu● elongatur ab amore Creatoris. Quanto amplius in corporis compositione laetaemur, tanto magicae superno amore disiungimur. Bernard. De modo bene vivendi. Sermo. 9  that their Hearts are yet devoted to the world, and quite estranged from the Lord: 
h Ex cordis Thesauro sine dubio procedit, quicquid foras ap●aret vitiosum. Vanum cor vanitatis notam ingerit corpori, & exterior superfluitas, interioris vanitatis indicium est. Mollia indumenta animi molliciem indicant. Non tanto curaretur corporis cultus, nisi prius fuisset neglect● mens inculta virtutibus. Bernard● ad Gu●ielm. Abbatem. Apolog.  that all things are not yet sincere, and right within them, because their outsides are so Vain, so Proud, Fantastic, and unchristian: and that their claim to Christ, is merely counterfeit, because his Graces, Stamp, and Image shine not in them, but the World's alone. If therefore we desire to assure our Souls, and Consciences in the sight of God, that we are true and real Christians; that we have any share, or portion in Christ, or any inheritance in the highest Heavens: Let us be sure now at last, 
i james 1.27.  to keep ourselves unspotted from the World: 
k Galat. 5.24.  to crucify the flesh with the affections, and lusts thereof: 
l 1 Peter 2.11.  to abstain from all these fleshly lusts, which war against our Souls: 
m Romans 1●. 13.14.  to walk honestly as in the day: not in Chambering, and Wantonness; but putting on the Lord jesus Christ, and making no provision for the flesh, to fulfil the lusts thereof: yea to cut, and cast off all those Love-locks, Paintings, Powdring, Crisp, Curl, Cultures, and Attires, 
n Mundicies' corporis atque vesti●us, ●nimae immunditia: quibus signis animus ●ibid●●osus ostenditur: & per ex●e●●orem hominem, interioris hominis v●tia demon●strantur. Hierom. Tom. 1. Epist. 27. c. 10. Cult●s mu●e bris & luxuriosus, non corpus exornat, sed de●eg●t mē●em. Quintil. Instit. Orat. l. 8 Proaemio●  wh●ch bewray the great Deformities, ●ilth, lasciviousness, Pride, and Vanity of our So●●es, b●t are no lustre to our bodies: that so we may advene the Gospel of Christ, and beautify our Christian prosession, by an humble, lowly, exemplary, and corespondent conversation. And if these Fashions, Locks, and Cultures s●●m● such Niceties, Trifles, Toys, or needless scrupul●sities unto any, as may admit an easy dispensation, and m●y be still retai●ed without any hurt, ●r danger to men's Souls, or scandal to Religion: I answer; that if they are not Sinful, and Unlawful in themselves, as they ar● proved in this present Treatise by the consent of all Antiquity: yet they are but 
o See Calvin: Comment. on Numbers 6. v. 5. Mayer Exposit: on 1 Pet. 3.4.  Effeminate, Ridiculous, Unprofitable, and Foolish vanities, or Cultures of the World, in their very best acception; which Christians should not dote upon, since they have renounced them in their Baptism; and since they have far greater things than these, on which to busy, and employ their thoughts and time. Christians have their rich and precious Souls to beautify, 
p Talis misericordia crudelitate ple●a est, qua videlicet it a corpori seruitur ut anima iuguletur. Qua enim charita● est carnem diligere, & spiritum negligere? Quave discretio totum dare corpori, & animae nihil? Qualis vero misericordia ancillam reficere, & dominam interficere: Bernard. ad Gul. Abbatem. Apolog. See Perkins Cases of Conscience, lib● 3. Sect. 3. Quaest 3. Babington on the 7 Commandment. Mr. Byfield on 1. Peter 3.3.  which they unmercifully butcher, and neglect, whiles they are to c●rious, and exa●t in the Culture of their bodies; they have a great, and holy God to serve continually; they have sundry Heavenly graces to procure, cherish, and enlarge: they have a multitude of Christian duties, and Heavenly exercises to discharge from day to day: they haue● 
q See Mr. Perkins Treatise of Callings.  or should have callings, and sundry warrantable employments, both for their own, and others good, and Gods own glory; all which will quite engross their time, 
r Tamdi● discendum est quem. adm●dum vivas, quandiu viu●●. Viuere tota vita discendum est; & fortasse quod magis miraberis, tota vita discendum est mori. Seneca. Epist. 76. & De Breu. Vitae. cap 7.  their lives, and thoughts, and take them off from all these head-altiring cares, in which too many waist, and spend their days: No reason therefore have they to allow themselves in these bewitching, and time-devouring Vanities, which steal away their Hearts, and lives from God, and better things. And why should Christians take any liberty to themselves at all, in these nugatory, and unchristian vanities? Is it not exceeding scandalous unto others, and d●ngerous to themselves to do it? doth it not 
s Quam blasphemabile est, si quae sacerdotes pudicitiae aicimur, impudicarum ritu procedatis cultæ aut expictae Tertul. de cultu. Faem. c. 7.  blaspheme, and scandalise Religion, and make it odious unto Pagans, who are not half so Vain, so Proud, and Vicious in this kind as Christians? 
t Mens Deodicata sic caueat minora vitia ut ma●ora: quia a minimis incipiunt, qui in maxim● proruunt. Bernard. de Ordine vitae. Col. 112●. C.  and will it not draw all such, who take this liberty to themselves, to greater, and more scandalous sins at last, to the wreck, and hazard of their Souls? Alas, such is the strange deceitfulness of our Hearts, and the inbred pravity of our Natures: that if we once 
u Vanitas ad iniquitatem l●bitur, & dum ex al●is ad ali● semper impellitur, suborientibus culpis inquinatur. Ex vanitate ergo, ad iniquitatem ducimur: cum prius per levia delicta deflevimus, ut usu cuncta levigante, ●equaquam post commit●ere etiam graviora timeamus. Na● dum moderari lingua otiosa verbae negligit, audax ad noxia prorumpit: dum gula incumbitur, ad levitatis protinus ins●niam proditur: cumque mens sub●gere delectationem carnis renui●, plarumque & ad perfidiae voraginem ruit. Si enim curare parua negligimus insensibiliter seducti, audenter etiam maior● perpetramus: quia si vanitatis culpa nequaquam caute compescitur, ab iniquitate protinus mens inca●ta devoratur. Vanitatis quippe finis est, ut cum peccato mentem sauciat, hanc ex culpa audacem reddat. Et sit plerunque ut pravis d●sideriis seruiens, a ●ugo se divini t●moris excutiat, & quasi in malorum perpetratione iam libera, omne quod volupt●s suggerit, implere conte●dat. Greg. Mag. Moral. l. 10. c. 13.14.15.  begin to play, and dandle with small and petty Vices, yea, though it be but with Vanities, Toys, and idle Fashions: they will quickly draw us on to scandalous, great, and heinous sins at last; and so fetter us in the gins, and snares of gross impieties; that we shall sooner sink down into Hell under their weight, and pressure, then shake off their bondage. He that begins to nourish, or reserve a Lock, or to adorn, set out, and Crispe his Hair but now and then: though he were a Modest, Sober, chaste, Industrious, or somewhat Religious person at the first: if he once but slack the reins of his affections to these vanities, and keep no stiff hand over them, to curb them in due season; will soon degenerate into an Idle, Proud, Vaineglorious, Unchaste, Deboist, and graceless Ruffian: His Amorous, Frizzled, Womanish, and Effeminate Hair, and Lock, will draw him on to Idleness, Pride, Effeminacy, Wantonness, Sensuality, and Voluptuousness, by degrees; and from thence to Incontinency, Whoredom, deboistness, and all profaneness, to the eternal wreck and ruin of his Soul. This the woeful, and lamentable experience of thousands in our age can testify, who by giving way unto the outward Culture of their Heads, and Bodies, and yielding but a little to the sinful Guises, and Fashions of the Times at first: have been at last precipitated into the very sink, and puddle of all dissoluteness, and uncleanness, to the inextricable loss, and hazard, not only of their Bodies, Goods, Estates, and Credits: but of their rich, and peerless Souls. O therefore let us look unto our Hearts, and Souls betimes, let us keep, and fence them against the very 
* Principi●s obsta: sero medi●ina paratur, Cum mala per long●s invaluere moras. Ovid. de Remed Amoris. l. 1.  beginnings, seeds, and first appearances of sin, and Vanity; against these Vain, these Ruffianly, and Womanish Cultures, Frizlings, Locks, and Fashions: 
x Qui bladiendo dulce nutriu●t malum, sero recusat far, quod sub●it iugum. Se neca Hyppol. Act. 1. Qui se cupiditati volentes dediderint oppugnanti, voluntatem resisten●i ulterius non habebunt tyrannice dominanti ● Et ho● fit iusto Dei iudicio: ut qui cupiditati resistere noluimus ingressurae, iam resistere nequeamus ingressa, etc. Prosper. De vita Contempl. lib. 2. c. 15.  which if they once get but entertainment, or footing in our affections, will so captivate, and enthral us; that we shall hardly dispossess, or quite eiect them, till they have made us slaves, and vassals to a world of gross, and crying sins: which will sink our Souls at last● into the very deepest depths of Hell without recovery. And is it not now high time, yea, have we not now great cause, to abandon, and renounce 
y Quid f●cit illa ridicula monstruositas, & mira qu●dam deformis formositas, ac formosa deformitas? Quid ibi monstruosi Centauri? quid s●ms-hom●nes? Videas sub uno capite multa corpor●, & rursus in uno corpore capita mu●ta? Bern. ad Gu●● Abbatem. Apolog.  these Monstrous, Strange, Ridiculous, and misshapen Fashions, and Attires: which transform our Heads, and bodies into a thousand Antique, and Outlandish shapes? to disrobe ourselves, of all our Proud, and costly Plumes, which bid defiance to the Lord of Hosts, and cause him to unsheathe his glittering Sword against us, to our final overthrow, and utter desolation? and to cut, and cast off all those Locks, and Emblems of our Vanity, Pride, Incontinency, lasciviousness, and gross Effeminacy, which Prognosticate some eminent, and fatal judgement to our Land, and Nation? and hasten to accomplish, and draw it down upon us to the full? Hath not the Lord begun to smite, and ruin us for these sins already? Hath he not sent a man-eating Pestilence, and depopulating Plague among us, which hath cut off thousands, week, by week: and is it not now likely to revive again, to sweep us all away? hath he not oft times 
z 2 Kings 10. 32 Vulnus habent populi● plus est quam vita salusque, Quod perit: in totum mundi prosternimur aewm. Lucan. Phars'. l. 7. p. 125  cut us short, by Sea, and Land, and 
a jer. 37.7. 2 King. 19.7.  Blasted all our great Designs for sundry years; so that they have proved all abortive, and been more fatal to ourselves, then hurtful to our enemies? hath he not laid our Confederates, and Associates round about us, waist, and desolate: and bereaved us of those foreign Props, and Stays, on which we did most rely? hath he not spoiled us of our Name, and ancient Glory, which was Great, and Honourable throughout the World; and made us the very 
b jer. 18 16. & 19.1. & 25 9 Mich. 6.16.  Obloquy, Hissing, Scorn, Reproach, and 
c Deut 28.44.  Tail of all the Nations; whereas we were the Head, and chief of People heretofore? hath he not 
d Isay. 3.2.3  taken away from us, the mighty Man, and the Man of War, the judge, and the Prophet, the Prudent, and the Ancient, the Captain of fifty, the Honourable man, and the Counsellor? hath he not bereft us of our Ships, and Mariners by Sea: of our Commanders, and expert Soldiers by Land? hath he not weakened, and impoverished us by losses, and overthrows abroad: by decay, and loss of trade: 
e Laeta dies populo rapta est: concordia müdo, Nostra perit. Lucan. Phars'. l. 9 p. 173  by Divisions, Distractions, Pressures, and Discontents at home? hath he not 
f Rom. 1.18. Haec quoque de Coelo vulnera missae pu●es. Ausonius' Epigram. Ep. 2.  revealed his wrath, and indignation against us from Heaven, by 
g Isay, 28.2. & 22.6.  prodigious Thunders, Storms, and Tempests, and sundry heavy judgements? and may we not yet truly say, 
h Isay, 5.25. & 9.12, 17, 21.  that for all this his anger is not turned away from us, but his hand is stretched out still? Do we not yet daily fear a Chaos, and 
i Ezra. 9.7. Isay. 34.11.  confusion in our Church, and State, and a sudden surprisal of our Kingdom? do we not yet feel, and see the heavy 
k Deut. 28.45 2 King. 22.19. Isay, 24.6. & 34.5. & 43 28 I●r. 24.9.  curse, and wrath of God, still cleaving to us, and increasing on us: yea, working, and contriving our destruction, more, and more? do not all the Characters of a dying, and declining State appear upon us? and doth not every man's owne● Conscience whisper, nay, cry aloud unto him: that unless God prove miraculously Good, and Gracious to us, we are near some inevitable, and irrecoverable perdition, which will put a final period to our former happiness? And 
l 2 King. 5.26 Hag. 1 4.  is this then a time, for us poor dust, and ashes; when as we are thus environed with fears, and dangers, and even destinated, and designed to destruction: when as God's Ministers, threatenings, Word, and judgements, do even summon us from Heaven, 
m Isay. 22.12. Zeph. 1. 2●3● jer. 4.8. &. 6.26. & 25.34.  to humble and abase our Souls, and Bodies: to wallow in the dust, and to abhor ourselves in Sackcloth, and Ashes: 
n Nun hoc ●●uum, monstri genus est, esse aliquos etiam in morte vitiosos. Quis captiuitatem expectans de Circo cogitat? Quis metuit mortem & ridet? Nos & in metu calamitatis ludimus, & positi in mortis t●more ridemus. Salu● De Gub. Deil. 7. p. 227.236.  when as our necks lie all upon the block, expecting every moment their last, and fatal blow: to Prank, and Deck, our Proud, and rotten Carcases? 
o Brevissimis loculis patrimonium gran● de pro●ertur, uno lino decies sestertium inseritur: Saltus & insulas tener● cer●ix fert. Graci●es aurium cures calendariu● expend●nt, & in sinistra per singulos digi●os de saccis singulis ●●●●it. Hae sunt vires ambitionis, tantarum usurarum subst●ntiam uno & muliebri corpusculo baiulare. Tertul. De hab. Mulieb. c. 5. See Clem. Alexand P●edag. lib. 2. c 10.12. lib 3. c. 2.3. Vxor tua locupletis domus censum a●ribus gerit. Video uniones non singul● s●ngulis aurib●s comparatos: iam enim exerci●●ae aures oneri serendo sunt: iunguntur inter se, & in●uper ali● bo●is superponuntur? Non satis mu●●e●ris i●sani● viros subiecerat; nisi bina ac ter●● patrimonia auribus singulis pependisset. Sen. de ●ita Beata. c. 17. De Beneficijs. lib. c. ●.  to lavish out our Patrimonies on our Heads, and Backs, and hang whole Manners at our Ears, and Necks at once? to Frizle, Powder, Nourish, and set out our Hair, and Locks, in the most Lascivious, Amorous, Proud, Effeminate, Ruffianly, and Vainglorious manner, that the quintessence of our own, or other men's Vanity can invent? to live in the very ruff, and height of Pride, and Vanity? or purposely to sell ourselves: yea to educate, and train up our children, (who should 
p Ephes 6.4.  be brought up in the fear, and nurture of the Lord: as the common custom of our Nobility, and Gentry is;) to Wantonness, Idleness, Voluptuousness, Epicurism, and all excess of Sensuality, Pleasure, Vanity, Pride, and carnal jollity; as if we took delight, and pleasure in our own destruction; or meant wilfully to incur the very worst, and uttermost of God's heaviest judgements? What, have we not aggravated, and multiplied our iniquities, and sins sufficiently already, but that we must thus intend, and increase them more, and more? are we not yet deep enough in God's displeasure, that we thus provoke, and grieve him further every day? or do we think to avocate, or divert God's judgements, or to move him to compassionate us, by filling up the measure of our unmeasurable sins against him? or are we willing, and desirous for to perish, or to bring ourselves, and Country unto speedy ruin, that we are now more vile, more Sinful, Proud, and desperately wicked, 
d Esay ●. 9.  proclaiming our Impudence, Vanity, Idleness, Haughtiness, and Sin, as Sodom did, not labouring once to hide it, though we expect, yea feel Gods Plagues, and judgements on us every moment? Alas, (my brethren,) what do you mean to do, or which ways will you turn yourselves? will you wilfully cast away God's Love, and Favour: and subject yourselves, to the very utmost of his wrath, and vengeance? will you still provoke the Lord to your destruction, even beyond recovery? will you subject us to the Spanish yoke, and bondage? to all the miseries that Rome, that Spain, that Heaven, or Hell can plot against us? If this be your intended resolution; go on, and take your fill of Sin, of Pride, and Vanity: I will not interrupt you.  
But if you would avoid, divert, and quite escape that overrunning flood, and torrent of God's judgements, (which is like to sweep us all away, we cannot tell how soon,) which our sins now call for, and our Heart's presage is near at hand: if your desire to enjoy more Halcyon days of Peace, or years of jubilee, and full prosperity, which may make your lives a very Paradise, or Heaven upon Earth. If you expect any further reprivall at the hands of God, or if you would still retain his Presence, Face, and Favour; his Gospel, and Protection, 
e Psal. 63.3.  which are sweeter, and better then life itself, or all the Riches, Pleasures, and Contentments, that thi● World can yield you: or if you are now unwilling for to perish: why then 
f Mal● i●●●ssabiliter ●●li● addi●●●●, & peccata peccati● cumulamus: & cu● maxima nostri p●rs jan perierit, id agim●● ut peream●● om●es. T●●●● animorum, ●el t●nta poti●● peccatorum cacit●● est, ut cum maxima nostri pars ●am pe●ierit, nullus id agit v● ne pereat. Salu. de Gub. Dei. l. 6. p. 200.214.  do you multiply, and still increase your sins, and post on in those ways of Pride, and Vanity, which will certainly deprive us of God's Face, and Favour, and all our Earthly comforts, & cause us all to perish? Is this the way and method, think you, to appease God's anger, divert ●his Iudgem●●●●, 〈…〉 his favour, to rebel, and sin against him more, a●●●●re? to affront, and dare him to his Face, with our bl●●h●●●●● Impudence: our monstrous Fashions, a●d Attires? our 
g Multe quo●que eis am●torias salutationes imprimunt, ut vel per terram numero●e incedentes, mere triceos spirit●s in incessu sculpant. Clem. Alex P●ed●g. l. 2. c. 11.  〈◊〉, Whorish, and Lascivious g●st●●●s? o●r 〈◊〉 ●izled, Powdered and Unmanly Lockes, and Hair? or more than 
h Of whi●h see Diodorus Siculus● Bibl. Hist. l. 2. Sect. 23. justin. hist. lib. 1. Athenaeus Dipnos. l. 12. c. 12. Sleidan. l. 1  Sardanapalian i●●irilitie, which 
i In fortis autem viri vultu ●ullum esse ●portet signum mollities, sed ●eque ulla parte corporis. Neque ergo in motu, neque in ●abitu inveniatur v●quam magni animi, & excelsi dedecus. Clem. Alex. Paedag. l. 3. c. 11.  ●e ●e●mes not Christians, or men of Valo●r? to provoke him with our Cursing, Swearing, Whoredoms, Murders Usury, Bribery, Covetousness, Oppression, Injustice, Scurrility, Ribaldry, and Heathenish conversations? to disobey his Word, abuse his M●rcies, and Long-suffering towards us; and to 
k Nos urimur & secamur: sed nec ferr● desectione, nec cauteriorum adu●tione sanamur: imò quod gravius est, cura ips● deteriores sumus. Cunctos prius est interire quam corrigi: Salu. de Gub. Dei. l. 7. p. 226. l. 6. p. 205.  grow Incorrigible, and more Sinful under all his judgements, as we do? Are these the means to compass all those Favours, which we now expect, or to exempt us from those heavy judgements, which our Hearts so fear? Is this the course to salve, to settle, or reunite our tottering, and divided State? to secure ourselves, our Church, or Kingdom here at home, or to make us dreadful to, or Conquerors over all our Foes, abroad? O no, these are the only ways to l●se our God, ourselves, our Souls, our Church, our Country, all We have, or all We hope for: these are the 
l Quasi fato quodam i● vitia ruimus, & ex vit●is in calamitates Zonaras Praefat. ad annal.  only means to heap, and hasten that, yea more, upon us then, We fear: these are the 
m A Deo quippe punimur, sed ipsi facimus ut puniamur. Nos ergo adversum nos omnia facimus. Nos calamitatum nostrorum auctores sumus. Nihil, itaque nihil est in nos crudelius nobis. Nos, inquam, nos etiam Deo nol●nte cruciamus. Salu. de Gub. Dei, l. 8. p. 282.  courses by which W●e have wilfully cast ourselves into those present miseries, which We fear, or suffer, and which our Friends about us have drunk of to the full: and shall We yet proceed on in them? Have We not smarted enough already for them? and are We yet so strangely stupid, as not to take warning by our former stripes? which 
n Deus crudeli●● urit, Quos videt invites succub●isse sibyl Tibul● l 1. Eleg. ●.  will be doubled, and trebled yet upon us, if we still proceed. O therefore, (Christian Readers,) if you have any sense, or feeling of our present miseries: any apprehension of our future dangers, under the very thoughts, and fear of which We pine, and languish: any Bowels of compassion, to yourselves, your Country, or Posterity: any care at all to Remove, Divert, or Anticipate those heavy judgements, which We fear, or suffer: or to reverse that fatal Curse of God, which cleaves to all our public Enterprises, and Designs: any forwardness to regain our Ancient Glory, Victories, and Renown abroad: or to establish Unity, Safety, Peace, and welfare in our Church, or State at home: or any Cordial, and strong Desire, to retain God's Word, his Blessing, Face, and Favour still among us, which now withdraw themselves apace, as if they had no pleasure in us: Let us now, even now at last, after so many warnings, and Reprivalls: so many days of Grace, and Mercy, so many Mild, and Fatherly Chastisements, in the midst of all 
o Mag●is i●imicoru● circu●damur agminibus: hostium plena su●t omnia. Hier. Tom 1. Epist. 22. cap. 1.  those Enemies, Fears, and Dangers, which hedge us in on every side: (though 
p Sopor quippe infunditur, ut perditi● subsequ●tur: Cum 〈◊〉 cōpleti● iniqui●●●bus suis qu●̄● meretur ut pereat; pr●●identia 〈…〉 tollit●r, ne periturus eu●: that: Salu. De Gub. Dei: l. 6. p. 234.  We are almost senseless of them, perchance, because God means for to destroy us:) abandon all our Bravery, Pride, and Vanity; and all these Cultures, Love-locks, and Disguises, which blemish our Profession, and Arm our God, and all our Enemies against us, to our just destruction: If We will now lay down these weapons of Rebellion, which bid defiance to the Lord of Hosts: if We will reform our Heads, and Hearts, 
q Morbid● en●m capite, nihil sa●●●● est est: neque ulluco omnin● membru● officio suo f●●gitur, ubi quod est principale non constat: Salu. de Gub. Dei: l. 7. p. 234.  which distemper all our other members, with the Flux of sin; and make them all unsound: if We will yet humble our Souls before the Lord for all our sins, and turn our Heads, our Hearts, our Hands, our Eyes, and Feet unto his Testimonies, without any more delays: 
r Zeph. 2.3. Ionah● 3.8.9.10  it may be there is yet a day of Grace, a time of M●rcy, Peace, and Favour reserved for us in the breast of God, and we may yet escape those sad, and fatal judgements, which God now threatens, and we feel, or fear: But if we still walk on, as in a progress, in the Effeminacy, Pride, and Vanity of our Lives, or in the stubbornness of our hard, and graceless Hearts, from evil, to worse, heaping up sin, to sin, without all stint, or measure, 
s Ad mundana gaudia, & temporalia bona multitudo proclivis est. Et quamuis incertum, caducumq, sit quod cupitur, libentius tamen suscipitur labor pro desiderio voluptatis, quam pro amore virtutis: ita cum innumer● sunt, qui visibilia concupiscant: vix in●e●iun●ur, qui temporalibus ●terna praepon●nt. Leo de Quadrages. Serm. 11. c. 1.  as We do: Let other men expect, and hope what good they will; I for my own part, can Prognosticke nothing, but our final ruin. For if we still go on in sin, in despite of all God's judgements, or 
t Qui beneficiis non intelligitur, vel plagi● intelligatur. Cyprian. Tract. 2. contra Demetria dem.  overcoming Favours: God will, he must, proceed in wrath, and vengeance: so that 
u jer. 15.1.2. Ezech. 14.14.14.18.20. Luke 13.3.5. Levit. 26. Deut. 28.  though Moses, Daniel, Noah, Samuel, job, and Abraham, should stand before him in the gap, to divert his Indignation, Wrath, and judgements from us, yet his mind could not be towards us, but he will cast us out of his sight; and send us out to Death, to Sword, to Famine, and Captivity without Redemption, till we perish. O therefore hearken, and Repent betimes, that so iniquity may not prove your ruin. And if you would be rescued from God's judgements, (especially from that fatal, and deforming sickness of the Pox: which God hath now certainly sent upon us, but especially, upon our Gentry, who are most visited, and afflicted with it, 
* Isay 3.16.17.24.  as he did upon the haughty Daughters of Zion, for our excessive Pride, and overcurious decking of our Faces, which steal away our Hearts, our Thoughts, and Time from God, and better things:) or else endeared in his Favour: then wash, your Heads, your Hands, and 
x jer. 4.14.  Hearts from all their Vanities, Pride, and Wickedness, that you may be saved: 
y Quid pr●desse poter●t Antidotum cui superfunditur venenum! Salu. de Gub● Dei. l. 5. p. 148.  Antidotes will profit nothing, as long as they are besprinkled, with Poison: all our Wishes, Tears, and Prayers, or the Supplications of others of God's dearest Children for us, cannot avails to help, to succour, or do us any good, as long as they are empoisoned with our sins: 
z Psal. 66.18.  If we regard but any iniquity in our Hearts, (much more when we practise nothing but Sin, and all excess of Pride, and Vanity in our lives,) the Lord will not hear us: 
a Isai. 1.15. & 50.3.4 Prou. 1.24. to 33.  yea, though we make many Prayers to him, and add Fasting to our Prayers, to make them more available; yet, he will not regard, but quite reject us: 
b Mal. 1.10.  his Soul shall have no pleasure in us. O turn you, turn you, therefore from all the Sin, and Evil of your doings: from that abundance of Idleness, and superfluity of Pride, and Vanity which hath ouer●pred our Nation: from all those Antique, Effeminate, 
c Meretricii enim pilorum plexus & catenarum nexu● deformes reddunt. Clem. Alex. Paedag. l. 3. c. 11.  Deforming, Strange, and unchristian Attires, Fashions, and Disguises, which transform us into sundry Monsters, and almost deprive us of our Natural, and Humane shapes: that so we may clothe ourselves with jesus Christ, 
d Serico & purpura indutae Chris●u● indu●re non possunt. Cypr. De Habitu. Virg. Proiiciamus ornamenta terren● si coelesti● optaemus. Tertul. de Cultu. Faem. c. 9.10.  who will never comply, nor suit with such Attires, or those who are devoted to them. And if we will be Pranking, and Tricking up ourselves, let us devote our Thoughts, our pains, and Time, to the inward Culture of our Immortal Souls, which now lie quite neglected, whiles our Hairy excrements are so much adored. These Souls of ours, which now we so much undervalue, as to prefer the very vainest Vanities of the World before them; are the Spouse, and Love of Christ: the very Palace, and Temple of the Sacred Trinity: the very Wealth, and total Sum of all we have: O then, let us clothe, and deike these Souls of ours, with the robes of jesus Christ his Righteousness: with 
e Psal. 45.13.14  the clothing of wrought Gold; the raiment of Needlework; the transplendent jewels, and Pearls of Grace, and with the whole Wardrobe, and Cabinet of Heaven; that so we may even ravish the very Heart of Christ, 
f Cant. 2.5. & 5.8  and make him sick of Love: And if we will needs adorn our bodies too: 
g Prodite vos iaem medicamentis & ornamentis extructae Apostolorum, sumentes de simplicitate candore● de pudicitia ruborem; depictae oculos verecundia: etc. Te●tul: De Cultu. Faem. c. 9 See Cyprian de hab. Virg. Clem. Alex. Paedag. l. 2. cap. 22. l. 3. c. 11.  let us Paint our Faces with the candour of Simplicity, and Vermilian-blush of Chastity: and our Eyes with Modesty: let Silence, or Holy conference, be the ornament of our Lips; the Word of God our Earring, and the Yoke of Christ our Necke-bracelets: Let us submit our Heads to Christ, and then they are sufficiently, adorned: Let our hands be busied with the Distaff, or some other honest employment, of our general, or special callings: and our Feet shod with the preparation of the Gospel of Peace: which makes them more rich, and lovely, then if they were clad in Gold: Let us clothe ourselves with the Silk of Honesty, the lawn of Sanctity, and the Purple of Chastity: Taliter pigmentatae Deum habebitis amatorem: So shall our God be enamoured with us, and attoned towards us: so shall his judgements be diverted, his Favour regained, his Mercies enlarged, his Gospel continued, our Foes subverted, our Church reform, our Kingdom established, our Grievances redressed, our Fears removed, our Peace prolonged, and our Souls eternally saved, 
h Isay 2.11. to 18.  in that Great, and terrible Day of the Lord, wherein the lofty looks of Man shall be humbled, and the haughtiness of Men shall be bowed down, and the wrath of the Lord of Hosts, shall rest upon every Proud, and Lofty person, who is high, and lifted up, to bring him low, that the Lord alone, may be exalted in that day.  
Now this Lord, and God of Blessing, Bless this poor Treatise, to the souls of many, which I have presumed for to publish, not out of any Singular, or Novellizing Spirit, (as some may chance to think; because it treats of such a Subject; in which none else have ever traveled to my knowledge:) or out of any Vainglorious humour of purchasing applause from others, or venting of my own conceits: but out of a sincere, and true desire, of confining Englishmen, and such as bear the name of Christians, to English, 
h Non solum enim pudicos ac tempera●res satis e●t esse puros, sed etiam adhibenda e●t opera ut quod extrinsecus e●t, sit ab omni repraehensione & vituperatione alienum, omni exclus● suspitionis causai ut in summam quandam contrahatur ca●titas, ut non simus solum fideles, sed etiam videamur fide digni: Clen. Alexand. Paedag lib. 3, c. 11  and true Christian Fashions, and Attires: to stop the overflowing Sins, and Monstrous vanities of these our Times, (which far exceed all former Precedents; and find either none, or little public Opposition:) and so, as much as in me lies, to turn away that black, and gloomy Cloud of Wrath, and Vengeance, which now hangs hover over all our heads, threatening a sudden Storm of Blood, of Misery, Ruin, and Desolation to us, unless, we thoroughly, and speedily Repent: In which if I have erred in any particular, as well I may, because I have walked in an untrodden p●th, and had no footsteps but mine own to follow, (though some are so Malicious to report abroad; that my Works, th●y 
k Hos ego versiculos feci, tulit alter honours, etc. Donatus in vita Virgil. Maron.  are some others, not mine own; because they have little else to carp against them:) I hope ●y good intention shall mitigate my Errors for the present: and my Pen correct them, if once informed of them, for the future; so that I need not fear that Schoolboys breeching for th●m, which some Pedantic Cl●rikes threaten to me; who for all their outside Pomp, their Doctorated, 
l Barba non facit Philosophum Cael●us. Rhod. Antiqu. Lect. l. 5. c. 12.  or Bearded-gravity, de●●rue the Schoolboys lash, 
m Facinu● quos inquinat, aequat. Lucan. Phars' l. 5. p. 79 Opotet ut una paena teneat ●bnoxios, quos similis err●r invenerit implicaetoes. Concil. Tollit. 4. Can. 74.  perchance as w●ll as I, who neither regard their causeless Censures, Scoffs, and Calumnies, nor yet fear their Threats. If I have causelessly 
n Vitia carpens, sciote offender's vitiosos. Bern● ad Gul● Abbat. Apologia.  stirred up their Choler, or tongues against Me, or my Books, by glancing at their Pride, Pluralities, Idleness, 
* See Athan●si●● Con●tant. 8. Epi●tolae, de necessaria Episcoporum Residentia: against this sin. Bibl. Patrum. Tom 13 p. 487. to. 491.  Nonresid●ncie, or Vicious Lines, 
o Volumus delinquere, & nolumus verberari: Salu: Gub. Dei. lib 4. p. 99  which are impatient of the lash, though now perchance they need it: or in that I am a Laicke only, not a Minister, and yet presume to Write in others Silence: (whereas 
p 1. Pet. 2.5. Reu. 1.6. Nun & Laici. Sacerdotes sumu●? Scriptum est, nos Sacerdotes Deo & Patri suo ferit: Differentiam inter Ordinem, & plebem con●tituit Ecclesiae authoritas. Sed & ubi tres, Ecclesia est, licet Laici. Tertul. Exhort ad Castitatem. c 5.  every Christian is in truth, an holy Priest, to offer up Spiritual Sacrifices acceptible unto God, by jesus Christ: 
q Levit. 19.17.  to rebuke his neighbour in any wise, and not to suffer sin upon him; (especially, in Dangerous, and sinful Times, which threaten Desolation, both to Church, and State:) and 
r Phil. 1.27. jude ●.  to contend earnestly, for the Faith of the Gospel, which was once delivered to the Saints: as well, as Clergy men; what ever Papist, or others mutter to the contrary:) or in that I have displayed their Popish, and Arminian Doctrines, Plots, and Projects to the World, which they would yet keep vailed till their ends were wrought: or blamed them, 
s Ecce iam pene nulla est seculi actio, quam non Sacerdotes admini●trent. Dei causaem relinquimu●, ad terrena negotia vacamus. Ad exteriora negotia delapsi sumu●, & aliud ex honore suscipimus, atque aliud ex officio actionis exhibemus. Curis vero secul●ribus intenti, ●aento insensibiliores intus efficimur, quanto ad ea quae foris sunt studiosiores videmur. Greg. Mag. Hom. 17. in Euangelia.  for neglecting their Ministry, and merging themselves in Secular affairs: I only wish them so much Grace, and Wisdom, as to grow angry, and displeased with themselves, and these their Sins, and Errors; that so they may in time reform them: 
t Malit quilibet improbus ex●crare legem, quam emendare mentem: malit praecept● odisse quam vitia: Inter haec quid agant quibu● loquendi a Chri●to officia mandantur? Deo displicent si tacent: hominibus si loquuntur. Salu. ad Eccles● Cathol. l. 4. p. 470.  not with me; 
u Non adversum ordinem, sed pro ordine di●putare pu●andus ero, dum non ordinem in hominibus, sed hominum viti● repr●hēdo: quae in vestris laudabilia sunt, laudo et prae●ico: si quae repr●hendenda sunt, ut emendentur vobis, & aliis amicis meis suadere soleo: Hoc non est detractio: sed attractio. Bern. ad Gul. Abb. Apologia.  who bear no malice to their persons, (much less unto their High, and holy Function, which I honour:) but to their Errors, Sins; and Vices, which I only mention to reclaim them, not defame them: that so those Pastors, 
x Isay 9.16. jer. 23.14.15. & 50.6. Hosea 4.9. Nullum put●, ab aliis magis pr●iudicium, quam a Sacerdotibus tolerat Deus; quando eos quos ad aliorum correctionem posuit, dare de se exempla pravitatis credit, quando ipsi p●ccamus, qui compescere peccata debemus. Quanto autem mundus gladio feriatur aspicitis: quibus quotidie percussionibus i●tereat populus, videtis. Cuius hoc nisi nostro precipuè peccato agit●r? Ecce depopulata urbes, eversa castr●, Eccl●siae destructae, in sollitudinem agri redacti sunt. Sed nos pereunt● populo authores mortis existimus, qui esse deb●imus duces ad vitam. Ex nostro enim peccato populi turba prostrat● est, quia nostra faciente negligentiae ad vitam erudita non est. Greg. Mag. Hom. 17. in Euangelia: Which Homily I would our Non-resi●ents and Secular Clergy men would study but a while.  whose ill examples Vitiate, and cause their Flocks to err, if not all Christendom for to suffer:) being thoroughly reform, both in Life, and Doctrine: the straying Sheep, (which now are Posting after sundry Sins, and Vanities, and those especially, which I have here oppugned:) might be more easily, and speedily, recalled from these ways of Sin, which are like to lead both them, and us unto destruction: and so both Sheep, and Pastors, our Church, and State; our Zion, and jerusalem, yet preserved, in despite of all their Enemies: Which exact, and speedy reformation, the God of Mercies grant now unto us all, for his Son, and Mercies sake, Amen.  
The unfeigned wellwisher of thy private, and the public welfare. WILLIAM PRYNNE.   

THE UNLOVELINESS, OF LOVE-LOCKS.  
INfinite and many are the sinful, strange, and monstrous Vanities, which this Unconstant, Vain, Fantastic, Idle, Proud, Effeminate, and wanton Age of ours, hath Hatched, and Produced in all the parts, and corners of the World; but especially, in this our English climate; which like another 
a Aphric● semper aliquid novi affert. Plin. l. 8. Nat. Hist. c. 16. Co●lius Rhod. Antiq. Lect. l. 13. c. 13 Munster Cosmog. l. 6. c. 46.  Africa, is always bringing forth some New, some Strange, Misshapen, or Prodigious forms, and Fashions, every moment.  
Not to insist upon those Lascivious, Immodest, Whorish, or ungodly Fashions, and Attires, which Metamorphize, and Transform, our Light, and Giddy Females of the Superior and Gentile rank, into sundry Antique, Horrid, and Outlandish shapes, from day, to day: which Fashions, and Attires both 
b Esay. 3.16. to 25 Zeph. 1.8. 1 Tim. 2.9.10. 1 Pet. 3.3, 4.  God himself, 
c Clem. Alex. Padag. l. 2. c. 10 12. Tertul. de cultu Faem. lib. Cypr de hab Virg. & de Instit Virgin. Basil. Ser. 2. in Divites & Auaros Ascetica c. 22. Comment. in 3. Isaiae. Ambr. de Virg. l. 1. l 5. in. Luc. c. 6. Hier. Epist Tom. 1. Ep. 7. c. 3. Ep. 8. c. 5 Ep. ●0. c. 2.3 Ep. 47. c. 3. Chrysost. hom. 84 in. johan. Fulgen● ad Probam. Ep. 3. Greg. Mag. hom. 6. in Euang. Bern. de modo bone vivend. Ser. 9 Concil● Gangrense. Can. 21.  with sundry Fathers, and 
* See Mr. Perkins Cases of Conscience. li●. 3. Sect. ●. Quaest 3. Mr. Byfields' Sermon on 1 Pet. 3.3.4. Mr. john downham's Christian Warfar. Part. 2. l. 1. c. 6 to 15. johan: Fredericus, de Luxu vestium. BB. Hall. in his Righteous Mammon. BB. Babington on the 7. Command. Mr. Stubs his Anatomy of Abuses.  Modern Author's, have punctually condemned: Nor yet to mention, that Meretricious, Execrable, and Odious Art of Face-painting, (a Vice so rife among us,) which 
d jer. 4.30. 2 Kings 9.30. Math. 5.36. Eze●h. 23.40.  God himself, which 
e Clem Alex. Paedag. l. 2. c. 10 Tertul. de. Cultu Faem. c. 3. to 9 De Paenitenti● c. 10. De velandi● Virginibus c. 13. Cypr de Habit. Virg. Ambr. Hexaem. l. 6. c. 8. the virgin. l 1 Higher E●●st. Tun. 1. Ep. 7. c 3. Ep. 8. c. 5. Ep. 10. c. 2.3. Ep. 16 c. 2 Ep 23. Aduersus Heluid. c. 9 Basil Com. in cap. 3. Isaiae. & Ep. 1. Chrysost. hom. 31. in Mat. & hon. 8. in 1. Tim. 2. Theod. S●nct. patrum. Hist. c. 8. Aug. de Doctr. Christ. l. 4 c. 21. Theophylact. E●ar. in 1. Tim. 2.  Fathers, which 
f Master john Downham in his Christian Warfar, part. 2. l. 1. c. 14 M●. Per●●ns C●s●s o● Conscience l. ●. Sect 3. Quaest 3. M●yer Exposition on 1 Pet. 3.3. Mr St●●s Anatomy of Abuses p. 35. to 4●. Mr. Bolton's Directions ●or our Walking with God, p. 195 200 〈◊〉. 〈◊〉 Quo Va●is, Sect. 21 and in his righteous Mammon.  Modern Christian Authors, and 
g 〈…〉 Pr●●●p. l. Petronius A●biter. p. 74. & 135. P●in● n●t. Hist l. 13. c. 1 2, ●. 〈…〉 3 Pr●perti●● Elegiar: lib● 1. Eleg: 2. Quintil. jastitut. Orat lib. 8. 〈◊〉. Xenophon, Memorabilium. lib. 5 p. 846.847.  sundry Pagans, have Sentenced, and Branded; as a mere invention of the Devil: as an Unnatural, Detestable, Heathenish, Proud, Lascivious, Whorish, and Infernal practice, peculiar unto none but audacious Whores, and Stu●pets, or persons desperately Wicked: as a Bait, a Snare, or mere allective to Inescate, and Enamour others with us; as an Art that offers violence unto God himself, in obliterating that Natural, and lively Image, Form, and Beauty, which he hath stamped on his Creatures: in Correcting, Changing, and Nullifying of his Work; and so taxing him for an Imperfect, Bungling, or Unskilful Workman: in preferring those artificial Faces, and Infernal varnishes, which Satan hath Portraitured, and set out to Sale; before that Natural, and comely Countenance, Face, and Feature, which Gods own Curious, and never-erring Finger hath carved out unto us: in changing that into a Counterfeit, False, and feigned Picture, or a Rotten, painted Statue, which he hath made, a Real, Lively, Rational, and holy Creature: and as a Pernicious, and Soule-devouring Evil, which without Repentance, Dams all such as use it, to the depths of Hell, from which there is n● Redemption: and causeth God to forget, yea, not to know them here; and to disclaim, and utterly renounce them in the day of judgement: because they want that royal Image, and Superscription, which He had stamped on them; which I would our Painted jezabels, Dames, and Ladies would consider, in a Deliberate, Cordial, and Soul-affecting manner, for fear they feel the smart, and terror of it at the last: Not to insist (I say) on these, or many such like sins and vanities of our female sex, which would requi●e a large and ample volume to batter and confound them: I have resolved for the present, to single out one sinful, shameful, and uncomely vanity, with which to grapple; which hath lately seized on many effeminate, loose, licentious, singular, fantastic, and vainglorious perso●s● of our masculine, and more noble Sex: to wit, the nourishing and wearing of unnatural, shameful, and unlovely Locks, or Love-locks, (as they style them:) which now b●gin to grow into a 
h C●pit esse 〈◊〉 citum quod publicum est. Cypr. Epist. l. 2. Ep. 2●  common, approved, and received fashion, or use among us.  
These Love-locks, or E●re-lockes, in which too many of our Nation have of late begun to glory: what ever they may seem to be in the eyes, and judgements of many humorous, singular, effeminate, ruffianly, vainglorious, or time serving persons, who repute and deem them a very generous, necessary, beautiful, and comely ornament: are yet notwithstanding but so many 
i 〈◊〉 s●d cri●i●● su●t Paulinu● Epist. 4. ad. S●uerum.  badges of infamy, effeminacy, vanity, singularity, pride, lasciviousness, and shame, in the eyes of God, and in the judgement of all godly Christians, and Grave or Civil men: yea, they are such unnatural, sinful, and unlawful ornaments, that it is altogether unseemly, and unlawful for any to nourish, use, or wear them. Lest this should seem an harsh, a ●alse, or idle Paradox, to Ruffians, and such fantastic persons as are delighted in them. I will here propound some arguments, and reasons to evince this true, though strange and new Conclusion:  
That the nourishing, using, or wearing of Locks, or Love-locks, is utterly v●seemely, odious, and unlawful unto Christians: and thus I prove it.  
First  
That which had its birth, its source, and pedigree from the very Devil himself, must needs be odious, unlawful, and abominable, unto Christians.  
But these our Love-locks had their birth, their source, and pedigree from the very Devil himself.  
Therefore they must needs be Odious, Unlawful, and Abominable unto Christians.  
The Mayor must be yielded, because no good thing can proceed from him, who is all and only evil, both in himself, and all his actions, as the Devil is: the Minor I shall back and evidence, by the authority of Tertullian, who informs us: that 
k Alterius esse non possunt nisi Diabol●, quae Dei non sunt. Ter●ul. de Idololatria, c. 18. De Cult● F●em. cap. 3, 4, 5.  all things which are not of God, are certainly the Devils: But the wearing, and nourishing of these Love-locks, is not from God, (no, nor yet from any of his Saints and Children, with whom they were never in use as we can read of;) therefore they must needs b●e from the Devil: And that they were so indeed, we have the express authority, of a learned, late, and reverend Historian; who informs us in express terms: 
l Mr. Purchas Pilgrimage. lib. 8. c. 6. Sect. 3.  That our sinister, and unlovely Love-locks, had their generation, birth, and pedigree from the Heathenish, and Idolatrous Virginians, who took their pattern f●●● their Devil Ockeus: who usually appeared to them in 〈…〉 e of a man, with a long black Lock on the left side of 〈◊〉 head, hanging down to his feet: so that if we will resolve the generation of our Love-locks, into their first and true original; the Virginian D●uill Ockeus, will prove to be the natural Father, and inventor of them. And shall we then, who profess ourselves Christians; we who have given up our names to Christ, and so solemnly vowed, and protested unto God in our very Baptism: to forsake the Devil and all his Works; turn such prodigious, and incarnate Devils, as to imitate the very Devil himself, in this his guise and portraiture, which we have so seriously renounced in our very first initiation, and admittance into the Church of Christ? Certainly, if the Devil himself were the first inventor of these fantastic and vainglorious Love-locks; this very thing doth stamp such an unlovelinesse, and unlawfulness upon them, as should cause all such who bear the name, or face of Christians, to abhor them: this is my first argument.  
Secondly.  
Admit, that this objection should chance to fail me, (though I know not how it can well be shifted off:) yet thus I argue in the second place.  
That which was, and is an Idle, Foolish, Vain, Ridiculous, Effeminate, and Heathenish fashion, use, and custom, of Idolatrous, Rude, Lascivious, and Effeminate Infidels, and Pagans, must needs be Sinful, and Unlawful.  
But such is the nourishing, and wearing of these Love-locks.  
Therefore they must needs be Sinful, and Unlawful.  
The Maior is irrefragable: because God himself hath expressly Commanded all Christians whatsoever; 
m Levit. 1●. 30. Deut. 12.29, 30. jer. 10.2. Mat. 6.7, 8.31, 32. Eph. 2.1, 2 & 4, 17, to 22. Rom. 12. 2 Col. 2.20, 21 22. 1 Pet. 1, 14, 18. & 4, 2● 3. 2 King. 17.15 Zeph. 1, 8.  not to imitate, use, or follow, the vain, unnatural, ridiculous, Effeminate, or Heathenish Customes, Fashions, Guises, Rites, or Habits of Infidels, Pagans, Wicked, or Worldly men, but utterly to abandon and disclaim them; because Christ jesus hath shed his rich and precious Blood, of purpose to redeem and free them from them:  
The Minor I shall evidence by sundry Testimonies: It is storied of the Effeminate, Luxurious, and Heathenish Sybaerites; 
n Ad impuberem usque at●tem capillorū● nodus aur● revinctos gestant Athenaeus Dip nos. l● 12. c. 6.  that it was the common custom of their City, for their Youths and Pages to wear, and nourish Love-locks tied up in golden Ribbons: 
o Mart. Epig. Ep. ●. Seneca. Epist. 1 24 Caelius Rhod. Antiqu. Lect. l. 15 c. 8● Alex ab Alex. l. 5. c. 18.  The Ancient Germans did use to wear long red Hair tied up in a knot, as our Love-locks sometimes are: The Heathenish, Barbarous, and Bloody 
p Mathias a ●ichou de Sarmatia Asiana. c. 7. Boem. de Mor. Ge●t. l 2 c. 10. Gu●gninu● Reru● Polon. Tom. 2. p. 3 22.  Tartars, do usually shave the forepart of their Heads to their Crowns, from one Ear to the other, suffering their Hair to grow long on the hinder part of their Heads, like to our Women, of which they make two traces, or Love-locks, which they tie up behind their ears. The Infidel, and Idolatrous 
q Purcha● Pilgr. l. 8, c. 6. Sect. 3.  Virginians, do wear a long Love-locke on the left side of their Heads (as our English Ruffians do) in imitation of Ockeus their Devill-god: whence it was, that a Virginian coming into England, blamed our English men for not wea●ing a long lock as they did: affirming the God which we worship's to be no true God, because he had no Love-locke, as their Devil Ockeus hath. The 
r Peter Martyr. Indian. Histor. Decad. 7. cap. 2. p. 252.  Heathenish, and Pagan Inhabitants of Duharhe do cut their Hair, leaving only two curled L●ckes hanging down from their Temples, which they tie up under their Chins: which Eare-lockes, the Author styles a pestilent custom: 
s Accost. l. 5. Hist. Ind. c. 16.  In Mexico there was a Monastery of young men, who shaved the former part of their Heads, letting the Hair on the h●nder part to grow, about the breadth of four fingers, which they tied up in trusses● The 
t Alex. ab Alex. l ● c. 18. Herodotus lib● 4. Sect. 125.  Maxyes did use t● pole the left side of their Heads, (as our Love-locke wearers do the right,) suffering the Hair on the right side to grow long, in nature of our Love-locks. 
u Alex. ab Alex. Ibid. Plu●arch. Theseus. Polid. Virgil. De Inventor. ●●rum, l. 3. c 17 Babington in his Notes on Numbers cap. 6. vers. 4, 5.  The Priests of Sibyls called Curetes, the AE●olians, Arabians, jonians, Mysians, and Machlians, did use to pole the forepart of their Heads, lest their Enemies should take hold of their Hair; and so gain advantage of them in their Wars: leaving their Hair long behind. 
x Sto●aus de Intemperantia Serm● 6. Fol. 6●. ●.  Musovius in his Book de Tonsura● makes mention of some Pagans, who did not pole all their Head alike, but did cut their Hair somewhat short before, and let it grow long behind: This (saith he) though it may seem to be somewhat comely, yet it hath much deformity in it, neither doth it any whit differ from the culture, and elegancy of Women: for they do plaite some parts of their Hair; other parts of it they suffer to hang down at length, and the rest th●y dress after another fashions that they may seem more beautiful. In like manner men who are thus polled, bewray that they desire to sleme fair to those whom they study to please● whil●s they cut away some of their Hair, and compose the rest in such a manner, as may make them seem more beautiful among Women and Children, whose praise they do affect: which is an Effeminate, Womanish, Voluptuous, and Unmanly thing: A worthy censure of a Pagan on these Effeminate, and Lascivious Love-locks, which should cause all Christians to abhor them. And to conclude this proof: The 
y Purchas Pilgrimage l. 4. c. 19 Alexand. ab Alex. Gen, Dier. l● ●. c. 18. Gotardu● Hist. Ind Orient c●. 52 Maffaus Ind. Hist. lib. 6 p. 270.  Idolatrous Chinians, Persians, and Dacians, though some of them shave their Heads full often, yet they leave a Lock, or Tuft of Hair upon th●ir Crowns about two foot long, that thereby ●hey may be more easily carried into Heaven after their death: A very substantial and worthy reason for the use of Love-locks, if men might be carried up to Heaven by them, as these Idolaters & Mahometans dream: whereas in truth, they serve for no other purpose, but to give the Devil holdfast, to draw us by them into Hell: a fitting place for such vain, Effeminate, ruffianly, Lascivious, Proud, Singular, and Fantastic persons, as our Love-locke wearers, for the most part are: You see now by these precedent Histories; that the nourishing, use, and wearing of these unlovely Love-locks, was common among Idolatrous Infidels, and Vain, Effeminate, Barbarous, Uncivil, and Lascivious Pagans, whose Custom, Guise, and Graceless fashions, no Christians are to imitate: 〈◊〉 for my own part, I never heard nor read as yet, that they were ever worn, used, or approved by any Sincere, Sober, Grave, or godly Christians in former ages: Wherefore it must needs be a shame, if not a sin for us who bear the habit and name of Christians, to deviate from the use and custom of our Country, and from the pattern, and practise of the 
z Alienum est a Catholica Ecclesia, & a praedicatione Apostolorum, coma extensa. Vir enim, inquit, non debet putrire comam, cum sit imago ac gloria Dei. Epiphan. cont. Haeres. l. 3. Tun. 2. Haer. ●0.  Saints in former ages, in taking up these Vain, Effeminate, Lascivious, and unnatural Love-locks, in imitation of these Rude, these Barbarous, Effeminate, Idolatrous, and Graceless Pagans, whose Guise, whose Ways, whose Fashions, Rites, and Customs, no Christians are to follow.  
Thirdly.  
If these two arguments will not convince our Love-locke wearers, then let them hearken to a third, from which there can be no evasion.  
That which is contrary to the very Word of God, and Law of Nature, must needs be Evil, Sinful, Unlawful, and Abominable.  
But the nourishing, and wearing of Love-locks, is contrary to the Word of God, and Law of Nature.  
Therefore it must ne●●es be Evil, Sinful, Unlawful, and Abominable.  
The Mayor no man dares control, unless he will Atheistically condemn both God and Nature too: the assumption I shall prove in both particulars: First I say, that the nourishing, or wearing of Love-locks is contrary to the very Word of God: as is manifest by Ezech. 44. 20. compared with Levit. 29.27, and 21.5. They shall not shave, nor round, nor make bald their heads, nor suffer their Locks to grow long, they shall only pole their Heads, and by the 1. Cor. 11.14. where the Scripture, and Nature itself inform us: that it is a shame for a man to wear long Hair: Now those who wear, or nourish Love locks: they do not pole their Heads: they wear long Hair; and they suffer their Locks to grow long: therefore they expressly oppose, and contradict the word of God. If any now reply, that these Scriptures extend not unto such as nourish Love-locks, but to such as nourish all their Hair, suffering it to grow out unto its full and largest length; as the 
a Epiph. contr. Haeres●s, l. 3. Tom. 2. Haer. 80  Massalian heretics, (who are therefore taxed by Epiphanius:) the 
b Zenophon: Lacedaem: Respub. Plut●rch. Lysand. & Apothegmata. He●odoti Clio, p. 33. Stobaeus Sermo 44. Arist. Rhetor: l. 1. c. 9 Boemus de Mor. Gent. l. 3. c. 3. C●elius Rhod. Antiqu. Lect. l. 15. c. 8.  Lacedæmonians by reason of Lycurgus his Law and direction: who thought, that long Hair would make those that were comely, m●r● beautiful: and those who were deformed, more terrible to their Enemies: the 
c Alex. ab Al. 5. c. 18 Polidor. Virgil. de Invert: rerum l. 3. c. 17. Plin. Nat: hist. l. 7. c. 5●.  ancient Romans, till four hundred fifty and four years after the building of Rome: the 
d Alex. ab Alex. l. 5. c. 18.  Lyceans: the 
e Herod. Clio. pag●●●. Platonis Phaedon: Chrysost. Hom. 16. in 1 Cor: 11. Alex. ab Alex. l. 5. c. 18. Ma●faeus hist. Indic. l 16. p. 274. Synesius Caluitii Encomium.  Argives, or Grecians, 
f Seneca Epist. 124. C●●l. Rhodig. Antiqu. Lect l 15. c. ●. Alex. ab Alexandr. l●b. 5. cap. 18.  Germans, 
g Plin. Nat. Hist l. 11 c. 37. Diodor Sic. Bibl. Hist. lib. 5. Sect. 28. Boemus l. 3. c. 22. C●elius Rhod. Antiqu. Lect. l. 15. c. 8. Alex. ab Alex. l. 5. c. 18.  French men, 
h Boem●s l. 3. c. 24. C●eli●s Rhod. l. 15. c. ●.  P●ntingal●s, 
i Solinus P●lyhist c. 46. ●lex. ab Alex. l. 5. c. 1●.  Arabians, 
k Aristot. de Generate. Animalium lib. 5. cap. 30. Athenaus Dipnos lib. 12. c. 8. Seneca Epist. 124. Alex. ab Alexand. ●. 5. cap. 18.  Scythians, 
l Alex. ab Alexand. lib. ●. ca 18  Parthians, 
m Dyonis. Hallecarnas. Rom. Antiqu. lib. 7. cap. 1.  Cumaeans, 
n Solinus Polyhist. cap. ●5. Cte●ias Excerptae Histor. apud Herodotum. pag. 582. Boemus lib. 2. cap. 8.  Indians, 
o Peter Martyr Indian Histor. Decad. 7. cap. 10. pag. 276.  Hispanolians, 
p A●osta. Indian. H●stor. lib. 5. cap. 20 pag. 403. Purchas Pilgrimage lib. 8. cap. 12.  Mexican Priests, 
q Mathias a Michou. Sarmatiae Europe. lib. 2. cap. 3. pag. 479.  Plesco●ians, 
r Purchas Pilgrimage, lib. 9 c●p. 4.  Waymeeres, 
s Tacitus de Moribus Germanorum. cap. 12. Boemus lib. 3. cap. 15.  
t Byerlincke Chronogr. pag. 18.  Suevians, 
u Herodotus Cli●. pag. 79. Boemus lib. 2. cap. 3.  Hagarens, 
x Aristot. de Generate. Animal. lib. 5. cap. 3. Horace Epod. lib. Epode 5.  Assyrians, 
y Epiphanius Compend. Doctr●de Fide Cathol. pag. 910.  Thracians, 
z Alex ab Alex. l. 1. c 18.  Seres, 
a Strabo: Gregor. l. 11.  Iberians, 
b A●oysi●. Navigatio. c. 65.  Basserani, 
c C●esias Excerptae hi●t. p. 582.  Anians, 
d O●id. Trist●um l. 5. Eleg. 10.  Pigmies, 
e Gotardus hist. Indiae Orient. c. 51.52. Maffaeus' ●nd. hist. l. 6. p. 252.270. Purchas Pilgrimage l 4. c. 19  Ginneans, 
f Maffaeus' h●st. Ind. l. 5. p 228.  Chineans, 
g Maffaeus Select. Epist. ex Ind●a. l. 2. p. 110.  Malucchians, 
h Peter Mart. Ind H●st. l. 8. Dec. 1. p. 45.  japanites, 
i lden Decad. 7. c. 2. p. 251.  Curiamen, 
k Caesar ae Bello Gall. l. 5. p 88 Boemus l 3. c 25  Chicoranes, 
l See Purch●s Pilgr. l. 5. c. 8.17. l. 8. c. 4 Plin. Nat. hist. l. 2. c. ● l. 11. c. 37. Gotardus c. 47. Alex. ab Alex. l. 5. c. 18.  Ancient Britons, and other 
m See Heliodorus AEthiop. hist ● 2. p. 81 82. Bus●●quius Famil. Epist Ep. 1. p. 12. Ep. 4. p. 249. Purchas l. 5. c. 5. Di●g. La●rt l. 4. Carneade● p. 251. l. 8● Empedocles p. 517.  Idolatrous, Barbarous, and Heathenish Nations of Modern and Ancient times; together with some (n) particular men, are Recorded to have done; and not of those who only suffer a little part, and parcel of their Hair to grow long, cutting the rest as others do:  
To this I answer first; that the same law which prohibits the nourishing of the whole, doth virtually, nay, positively disallow the nourishing of any part: because every part is actually included in the whole; therefore these Scriptures do condemn all such, as nourish only their Love-locks, as well as such as suffer all their Hair to grow long: Secondly, I answer; that these Scriptures admit of no apporciament: for they command men to pole their Heads, not part of their Heads; and not to suffer their Locks to grow long: in the number of which Locks, these Love-locks are included● especially since this Precept is a universal Negative: Love-locks, are Locks: they are long Hair, which is a shame to men that wear it; therefore they are undoubtedly included within, and so punctually condemned by these Scriptures: Thirdly, the wearing of these Love-locks, is as great, (if not a greater) badge of Levity. Vanity, Singularity, and Effeminacy, as the nourishing of all the Hair: therefore both of them are equally condemned by the Scriptures:  
Secondly, as the nourishing and wearing of Love-locks, and long Hair, beyond the ordinary, and decent length of the more Civil, Grave, Religious, and Sobet rank of men, is contrary to the Word of God: even so it is directly contrary to the Law of Nature 
o Mai●r est natura, quam patriae. Ambr. Irenaeo, Tom. 1. p. 233 G.  which no Custom can control: Which I prove, fi●st, by the express Testimony of the Scriptures: 
p 1 Cor. 11.14  Doth not Nature it self teach you (saith the Apostle) that if a Man have long Hair, it is a shame unto him? but if a Woman have long Hair, it is a Glory to her, for it is given to her for a covering: the Apostle here informed us; that the nourishing, and wearing of long Hair in men, is 
q See Chrysost. Hom. 26 in 1 Cor. 11. Ambr. de Officiis l. 1. c. 46. Theophylact. Enar. in 1 Cor. 11. accordingly, Dan. 4 33.  contrary to Nature: and he confirms this assertion, by these reasons: That (saith he) which even by the voice, and verdict of Nature, is a shame to Men; that which is properly, and Naturally a Woman's glory: and which God, and Nature hath bequeathed unto Women, for a special use; to wit, for a 
r See Basil. de Virginitate ver●, Tom. 2. p. 150.151.  natural Covering, or Veil, and for a Badge, or Emblem of their subjection to their Husbands; must needs be Unnatural, and so Unlawful unto Men: But the wearing, and nourishing of long Hair, (and so of Love-locks,) even by the voice, and verdict of Nature, is a shame to Men; it is the Natural, and proper Glory of none but Women, to whom God, and Nature have bequeathed it for a special use; to wit, for a natural Covering, or Veil, and for a Badge, or Emblem of subjection to their Husbands: therefore it must needs be Unnatural, and so Unlawful unto men, even by the Apostles Testimony: Secondly, that which Natural, and Civil men do loathe, abhor, and utterly condemn, even from the very grounds and principles of Nature, must needs be opposite, and contrary to the Law of Nature: But even natural and Civil men do utterly abhor, condemn, and loathe the nourishing, and wearing of these Love-locks, and Ruffianly, or excessive long Hair; their very Hearts, and stomaches, do rise up in indignation against them, and abhor the very sight, and thoughts of them, (as every man's own experience can sufficiently testify,) and that from the very grounds, and principle● of Nature, which hath stamped, and engraven in men's Hearts, a secret antipathy, and dislike against these Love-locks, and long Hair in men: Hence was it, 
s Gu●gui●●● rerum Polon. Tom. 1. p. 74.  that Pope Benedict the ninth enjoined all the Polonians upon release of Cazimir the first their King, who had entered into Religion; to cut their Hair above their Ears, and not to suffer it to grow long: Hence was it, that 
t Zo●ara● Annal●um. T●●. ● Fol. 174.  Theophilus the Emperor enacted a Law; that all men should cut their Hair short, and that no Roman should suffer it to grow below his neck, under pain of severe whipping: Hence was it, that 
u M. Speeds History of Great Britt. l. 9 c. 4. Numb. ●4. p. 442.  King Henry the first, commanded men's long Hair to be cut off (as our justices, and judges at the Assizes oft times do,) as being against God, and Nature's Law: (an Injunction which would well befit our Ruffianly times:) therefore they must needs be contrary to the Law of Nature.  
Thirdly, the very Law of Nature doth instigate, and teach all Civil, Grave, and Sober men, who live under any Good, and Civil government, to wear their Hair of a moderate, and decent length, and to avoid the wearing, and nourishing of these Love-locks, and immoderate long Hair: What is the reason that our Nation did generally heretofore, and doth yet for the most part, cut their Hair of a Decent, Grave, and Comely manner, without any reservation of a Love-locke; is it not more from the very direction, law, advice, or dictate of 
x Tenenda nobis vita esse, quam natura praescripsit, nec ab illa declinandum. S●n. Epist 122.  Nature, which doth secretly inform them of the decency, and fitness of it, then from any binding Law, or custom of our Country? doubtless it is. If then Nature doth teach men thus to cut their Hair: the nourishing of womanish, and long unshorn Hair, together with the reservation of these Effeminate, Fantastic, Ridiculous, and uncivil Love-locks, must needs be contrary to the Law of Nature.  
Lastly, that which savours of Levity, Vanity, Pride, Vain●glory, Singularity, Effeminacy, Wantonness, Lasciviousness, Licentiousness, self-conceitedness, or the like, must needs be contrary to the Law of Nature, because 
y Vitia superuenerunt, ingesta sunt: nulli nos vitio natura cō●●liat. Seneca Epist. 94.  these sins and vices are so: But for men to wear long Hair, or Love-locks, in any Christian, or civil Commonwealth (as ours is) contrary to the common use and practise of our Country, doth savour of all these: therefore it must needs be contrary to the Law of Nature.  
Now that you may know, that it is contrary to the law of God, and Nature, for men to wear, or nourish Love-locks, or extraordinary long Hair: consider but what the Fathe●s, and others have Recorded to this purpose: 
z Constit. Apostol. l. 1. c. 4●●  Clemens Romanus (if the Book be his:) enjoins men to pole their Heads, and not to suffer th●ir Hair to grow long, lest the nourishing, and perfuming of their Hair, should be a means to inflame their lusts, and to illaqueate, or enamour Women with them: yea, he saith expressly, that it is Unlawful for any Christian, or Man of God, to frizell, or frounce, to powder or colour his Hair, to suffer it to grow long, or to fold it together, or tie it up with an hairlace, because it is Effeminate, and contrary to the Law of God. 
a Padag. l. 2. c. 10. l 3. c. 2.3.11.  Clemens Alexandrinus, as he doth utterly condemn the 
b Fieri non potest, non potest inquam fier●, ut verum ostendat animam, qui caput habet adulterinum. Idem Paedag. l 3. c. 3.  colouring, powdering, frizeling, curling, and Effeminate, and Meretricious dressing, adorning, and composing of the Hair, both in the male, and female sex: (a vice and fault to rife among us,) so he likewise commands men to wear their Hair of a moderate, and decent length, and not to suffer it to grow long, not yet to bind it up in fillets like women, as the Frankes, and Scythians do: They saith 
c In dom●re●gis Diaboli sunt, qui capillis muliebribus se in famina● tra●●figurant, & dignitatem virilem, non sine naturae iniuria dehonestant. De jeiun. & Tentat. Serm● Tom 2. p. 287.  Saint Cyprian, are of the Devil's Court and Palace, not of Christ's: who transform themselves into women, with womanish Hair, and so deface their masculine dignity, not without the injury, and wrong of Nature: a true and terrible speech, sufficient to startle all Effeminate, Hairy, Powdered, Frizzled, and excrement-adoring Ruffians. 
d Contr. Har. l. 3. Tom. 2. Haer● 80.  Epiphanius condemns the Massalian heretics very much, for nourishing their Hair like women; informing them, that long Hair was contrary to the Catholic Church, and Apostolic Doctrine; which teach us, that a man must not wear long Hair, in as much as he is the Image, and Glory of God: so that he which weareth long Hair, doth dishonour Christ his Head, and sins against the Law of Nature, which teacheth us; that it is a shame for a man to wear long Hair: 
e Epistola 4. ad Severum.  Paulinus, 
f De Offic●i● l. 1. c. 46. De No & Arca. lib. cap: 7. & Comment in 1 Cor. 11.  Saint Ambrose, and 
g H●m. 26. in 1. Cor 11 hom. in Matt. 88  Saint Chrysostome, informs us, that it is a shame, yea, a great sin, for a man to wear long Hair at any time, because it is contrary to the order of Nature, and the Law of God; because it is given to Women by the constitution of God, and Nature, (which ought not to be violated,) for a covering, and for a ba●ge, and token of subjection: whence Chrysostome condemns such, who thought 
h Coment. in● Soph. cap. 1. Tom. ●. p. 210.  it no small part of their Religion to nourish their Hair: Saint Hierome, certifieth, that all such men as do Effeminately nourish their Hair, and set it out by the Looking-glass; (which is the proper passion and madness of Women,) shall surely perish: Yea, 
i Tom. 1. Epist. Ep. 8. c. 10. Ep. 10. c 4. Ep. 1●. c. 5. Ep. 47. c. 3. Come in Ezech. 44.  he condemns the wearing of long Hair, together with the Colouring, Crisping, Frizling, and Powdering of it, as a sin and vanity: and adviseth men not to shave nor make bald their Heads, as the Priests, and Worshippers of 
k See Baruch. 6.31.  Isis, and S●rapis did in former times; (and as the Popish Monks and shavelings now:) nor yet to suffer it to grow long, which is proper unto Soldiers, Barbarians, and riotous persons; but to cut it of a moderate, and decent length: 
l Com. in 1. Cor. 11.  Primasius informs us, that Saint Paul did expressly note, and tax the Corinthians, for suffering their Hair to grow long: as being a scandalous, and an offensive thing: 
m In 1 Cor. 11 Enarratio.  Theophylact affirmeth, that the man who nourisheth his Hair, is worthy of reproof, because he doth transgress the Laws of Nature, and take upon him the habit, and form of a Woman, and a sign of subjection, against Gods own institution; who hath ordained him to be a Prince, and a Ruler: 
n Ad militos Templi Serm●. cap. 2. &. 4.  S. Bernard doth expressly condemn all such (though they are Soldiers) who wear long Hair; commanding them to cut their Hair, because it is a shame for a man to nourish it: So that by these authorities, to omit 
o See Master Dike of the Deceitfulness of Man's heart● cap. 17. p 1●5. Bishop Babingtons' Not●s on Numbers c. 6. Sect. 2. Stobaeus Ser. 6. De Intemperantiae.  others, the wearing of excessive long Hair, or Love-locks, is directly contrary to the Law of God, and Nature: If you now object, 
p Numb. 6.5.18. judg. 16.17.19 1 Sam. 1.11. josephus judaeorum. Antiqu. l. 4. c. 4. Polyd. Virg. de Inventor rerum. l. 8. c. 4. Bishop Babingtons' Notes on Numbers 6.  that the Nazarites were to nourish their Hair, and not to suffer any razor to pass upon their heads, during the time of their vow, or separation: therefore men may wear Love-locks, and long Hair: Now I answer first, that the Nazarites had a special Command to nourish their Hair; not continually, but till their vows were out, and then they were to cut it off: but we have now no such command, therefore 
q Babingtons' Notes on Numbers ●. Sect. 7.8  we must ●ot do it. Secondly, they did nourish their Hair, out of obedience, and holy devotion unto God: whereas men in our days, do nourish their Hair and Love-locks, out of vainglory, pride, effeminacy, singularity, lasciviousness, and such like sinister, and sinful ends: Thirdly, they during the time of their separation, did nourish all their Hair, and not one small or little portion of it, as our Love-locke wearers do: Fourthly, they only by the Law of God were to nourish their Hair, and none else: therefore, this example doth evidently prove; that all men else, are not to nourish, but to clip and cut their Hair: Fiftly, the nourishing of their Hair was typical; typifying unto us; either Christ himself, or the graces, and beauty of Christ: or the Saints, and Church of Christ, as 
p Ambros. de Virgin. lib. 3. de Spir. Sancto. l 2. Pr●aemium lib. 10. in Emang. Luca c. 21. Babingtons' Note● on Numbers, c. 6. Sect. 6  some observe: therefore we may, we must not imitate them, because all types are ceased now● Lastly, God himself commands 
q 1 Cor. 11, 5, 6.7.15.  all such as are to pray unto him with uncovered heads, to shear and cut their Hair: yea, 
r 1 Cor. 11.5, 6  if a Woman will come, and pray to God with her head uncovered (as many do) she also is to be shorn, because she is uncovered: But all 
s 1 Cor. 11.4, 7  men are to pray to God with uncovered heads, for as much as they are the Image, and glory of God, and to express that holy reverence, and fear which they owe to him: (especially in the 
t Mat. 21 13.  House and place of Prayer, or Presence-chamber of their Lord and God, where most men now a days sit covered; as if they owed no reverence, fear, nor service, to the Lord; or as if they came for to outface him, and not to pray, and stoop unto him:) Therefore all m●n are to cut their Hair, and not to nourish it as the Nazarites did; because it is against the Law of God, and Nature: Love-locks, and excessive long Hair beyond the ordinary, grave, and decent length, are both against the Laws of God, and Nature, as I have already proved; and will any man than be so ungodly, or unnatural, as still to wear and nourish them, and not to cut them off? Let Ruffian's, and professed Love-locke wears, now at last consider this; that they transgress the Laws of God, and Nature. If then they are, or will be Christians, as they profess themselves to be, let this Law of God instruct them: if they are but natural and carnal men, let then this 
u Bonorum unum propositum est consentire naturae Seneca Epist. ●6. Leges natura evertere magnae est impudentiae, & non solum nobiscum, sed eti●m cum natura pugnare. Chrysost. hom 26. in 1 Cor. 11.  Law of Nature teach them, to cassheere their ruffianly Hair, and Love-locks for the time to come, for fear they fight against themselves & nature; & so incur the everlasting penalty, & censure, both of the Law of God, & Nature, at the last.  
But it may be some will here object and say; that the Hair, and Love-locks which they wear, are supposititious, false, and counterfeit, and not their own: therefore they violate no Law of God, nor Nature, since the long Hair they use, is but borrowed, and adventicious, their own being sh●rt enough: perchance, but little or none at all.  
To this I answer first; that the wearing of counterfeit, false, and supposititious Hair, is 
x See Bishop Halls Quo vadis, Sect. 21. Mr. Bolton in his general Directions for our comfortable Walking with God, p. 195. 20●. accordingly.  utterly unlawful, though it be now so rife and common, both in our Masculine, and Female sex: First, because we have no Precept, no Record, no Warrant, nor Example for it in the Scriptures, 
y Psal. 119.9, 105. Gal 6. 1●. 1 john 2.6. 2 Tim 2.16.17. 2 Pe●. 1 19  which are the only Rule we are to walk by: The Idolatrous and Effeminate 
z Ze●●ph. De Iu●●it. Cyri. Hi●●. l. 1. ●. ●.  Medes, (not any Saints, nor Christians that we can read of,) were the first that used this false, and counterfeit Hair: therefore Christians may not use it. Secondly, because God hath given every man & woman such Hair, as is most natural, and suitable unto them, of purpose that they should wear and use it, and not contemn it, nor be ashamed of it: those therefore who dislike the quantity, or quality of that Hair, which Gods wisdom hath assigned to them, and therefore purchase the hairy excrements of some other person, to Adorn and Beautify their Heads with all; must needs incur God's judgement; because they tax and censure God, and labour to correct, and change his Work: Thirdly, because this wearing of false and counterf●ite Hair, doth always arise from pride and vainglory: in that we desire to 
a Faemina canictem. O●rmanis in●icit her●is, Et melior ●●ro quaeritu● arte colours Ouid. de Arte Amandi, lib. 3.  be more beautiful, and comely than God hath made us: or from concupiscence, ●r uncleanness, in that we seek to inescate, and enamour those with this artificial and acquisite Hair, and beauty, which our own natural Hair, and feature would not move: or from a vain, and sinful levity of mind, whereby we desire to take up, and follow ●he vain, abominable, wicked, and worldly guises, fashions, and customs of the times, which Christians must, 
a Rom. 12.2. 1 Pet 1. 14.1● Col. 2.20.22.  abominate: or out of a vainglorious, and fantastic desire of singularity, or differencing ourselves from others: or out of an intent, or purpose to delude, and cousin others, by persuading them by this Hellish wile: that our Hair, and so our Complexions, Constitutions, and Conditions, (which are oft discovered by the Hair,) are not the same they are: or out of a cursed obstinacy, Rebellion, and Disobedience to God, and to his Laws, or to the Counsel, Advice, and Admonition of his Saints, and Ministers, whom we purpose and intend to cross, to thwart and grieve, by our Rebellious, Graceless, Wanton, and ungodly lives: These I say, or some of these, are the only true, and proper grounds, and ends, why Men or Women wear this false, and counterfeit Hair; now these are all Unlawful, Wicked, and Abominable: therefore, the very wearing of this ascititious Hair, must be so too: This Clemens Alexandrinus knew full well: whence he informs us; 
b Paedag. l. 3. cap. 11.  That false and counterfeit Hair, is utterly to be rejected, and that it is a very wicked thing, to attire the head, with dead and ascititious Hair. For on whom doth the Elder lay his hands? Whom doth he bless? Not the Man or Woman, who are thus attired; but another's Hair, and by it, another's head. If then the Man be the Woman's head, and Christ the Man's: how can it but be a wicked fact for a Woman to wear false Hair, by which she falls into a double sin? For they deceive their Husba●ds by their excessive Hair; and they disgrace the Lord, as much as in ther● lies, whiles they are whorishly attired to the deceit of the truth, and accurse that head, which is truly beautiful; thus far Clemens. Tertullian writing against the pride and vain attires of Women, condemns their false, and counterfeit Hair among the rest: 
c De C●ltu Famin●ru●●●p. 4.5.  Moreover ye annex (saith he) I know not what enormities of Periwiges, and counterfeit Hair; sometimes upon the crown of the head like an Hat; sometimes behind in the poll: It is a strange thing, that they thus strive against the commandments of the Lord. It is written, that no man can add to his stature: yet you add unto your weight, by adding Bracelets, and Bosses to your necks: If you are not ashamed of the enormity, yet be ashamed of the defilement; lest thou annex to thy Christian and holy head, the excrements, or spoil of some strange, perhaps some unclean and sinful head, that is destinated unto Hell itself: wherefore thrust away this bondage of attire from your foreheads. You labour to seem beautiful in vain; in vain do you send for the most exquisite Tire-women: God commands you to be vailed; lest any part of your heads should be seen. Would to God I wretched man could lift up my head among you in the day of Christ's exaltation, to see whether or no you should rise again, with the same varnish, painting, and head attire, which now you bear; or whether the Angels should take you up into the Clouds, to meet Christ jesus as you are now attired, and set out: If these things be good, and of God now, they would then accompany you, and enjoy their places in the Resurrection: but nothing can rise again, but pure flesh and Spirit; therefore these things which rise not again, neither in the flesh, nor spirit, are condemned, because they are not of God. Abstain from damned things, for the present: Let God now find you such, as he shall find you then. 
d Tom. 1. Epist. Ep. 8. ad Demetriadem, cap. 5.10. Ep. 23. ad. Marcellum. See Chryso●t. ho●. 8. in 1. Tim. 2.  Saint Hierome, and Saint Chrysostome, tax all such, for Graceless, Carnal, and Worldly persons, who paint their faces, who frounce, and curl their Hair, or adorn, attire, and set out their heads with false, and borrowed Hair: 
e De habitu Virgin. ●ract. Epist. 4. ad Se●●rum.  Saint Cyprian, and Paulinus, also do the like; therefore, by the voice and verdict of the Fathers, concurring with the precedent reason, the wearing of false and counterfeit Hair, either in Men or Women, must needs be sinful and unlawful: Fourthly, it must needs be so, because 
f Fieri non potest, non potest, inquam, fieri ut ver●m ostendat animam qui capu● habet adulterinum. ●lem. Alexand. P●●ag. l 3. c. 3.  it is impossible, that he or she, should have a true; a sound, sincere, and upright heart, who hath a false, a counterfeit, and deceitful head: A false, a vain, or proud head, is always a presage, resemblance, or concomitant of an hollow, vain, and haughty heart. Hence was it; 
g Plutarch. Apotheg.  that King Philip associating a friend of Antipater's, with his judges, perceiving him afterwards to colour his Hair, and Beard, removed him from his place: affirming, that he could not believe, that such a one would prove Just, and Faithful, in the determination of causes, who was so perfidious, and treacherous to his own Hair: As a proud head, and an humble heart, or a lascivious, vain, and meritricious head, and an honest, modest, chaste, and sober heart, do seldom, or never go together: So 
h Nihil sani dicere potest, qui non animum tantum gerit mendacem sed etiam caput. AElian. Variae Hist. l. 7. cap. 20.  a false, a counterfeit, an artificial, or adventicious Head, or Face, and an Honest, Upright, Faithful, True, and gracious Heart, do seldom (and if I am not much mistaken,) never meet, in one, and the selfsame person. Such as the Head is, such is the Heart, there being such a mutual, and reciprocal intercourse between the Head, and the Heart: that a false Heart, will quickly vitiate, and corrupt, an honest, natural, plain, and modest Head; and a counterfeit, and artificial Head, an upright, true, and humble Heart. Since therefore, the wearing of adventicious Hair; (which the Lascivious 
i Alteriu● cri●es humer● iactantur vtroqu●, F●●ina procedit densissima crinibu● empty. Proque sui●●lios efficit are su●s, N●c pud●r est emiss● pala●. Ouid. de Arte Amandi. lib. 3.  Heathen Poet, doth much condemn in amorous Women; though many who would be deemed chaste, and modest Matrons, are not ashamed for to wear it: even in the very face, and presence of God himself, as if they meaned to outbrave him:) is always a badge, or Emblem, if not a cause, of a false, a vain, a wanton, proud, deceitful, and immodest Heart; it cannot but be evil, and utterly unlawful unto such, who practice, or profess Religion. Lastly, the 
k Clem. Alex. P●dag. lib. ●. c. 3.11. Tertul. de Cultu F●m. cap. 4.5, 6. Cyprian. De habits Virginum lib. Hierom. Epist. Tom. 1. Epist. 8● cap. 5.10. Epist. 7. cap. 5. Epist. 2●. Chryso●t. Hom. 8. in 1. Tim. 2. S●e Agrippae De vanitate Scient. cap. 71. Master Stubs his Anatomy of Abuses pag. 39.40.  Fathers, do with one consent aver, the colouring of our own Hair with an artificial dye, (which is now in use among us, as well as among the 
l Strabo Geog. l. 15. Solinus Polyhist. c. 65. Boemus de Mor. Gent. l. 3. cap. 8.  Indians, 
m Diodorus Sicul. Biblioth. Hist. l. 5. Sect. 28.  French, and 
n Boemus De Mort. Gent l. 3 cap. 26 Plin. Nat Hist. lib. 15. cap 22. lib. 16. cap. 37. julii Capitolini Verus.  others heretofore:) to be utterly unlawful, and abominable: because it doth disapproove, correct, and change the work of God: because it is but a mere invention, work, and figment of the Devil: because it savoureth of pride, lasciviousness, effeminacy, vanity, and self-seeking: and doth as much as in it lies oppose, nay, thwart, and falsify the very Words of Christ: who informeth us, 
o Mat. 5 36. Si quis capillos flavos cerussa elevisset, albi apparerent, sed non revera albi essent. Platonis Lysis.  that we cannot so much as make one Hair of our head, white, or bl●cke, with all our fa●s●● and artificial dyes, which will 
p Caduc● sunt, quaecunque fucata sunt: nec fiduciam praebent possidentibus stabilem, quae possessionis non habent veritatem. Cyprian. Epist. lib. 2. Epist. 2. Donato.  quickly fade and lose their lustre, because they are but false and counterfeit. Now those who wear false Hair, or Periwigs, 
q Bishop Halls Quo vadis: cap. 21.  or frizzled, and powdered bushes of borrowed excrement, as if they were ashamed of the head, of Gods making, and proud of the tire-womans': whether it be to follow the fashion, or out of dislike of their own natural Hair; or out of pride, lasciviousness, vanity of mind, affectionate beauty, or the like: or else out of a desire to cover, and conceal their baldness, (for which 
r Caluitii Encomium.  Synesius, 
s Moriae Encomium. pag. 50.  Erasmus, and the 
t Mentiris fictos unguentis, Phoebe, capillos, Et tegitur pictis sordida calua comis. Tonsorem capiti non est adhibere necessum. Rodere te melius spongia Ph●ebe potest: Ma●tial. Epigram. lib. 6. pag. 38.  Poet jeer, and utterly condemn them:) do offer as great violence, and injury to the work, and Wisdom of God, and to this speech of Christ, as those that colour, powder, paint, or dye their Hair: therefore they must needs offend God in it: and so by consequence, the wearing of false, and counterfeit Hair, or Love locks, must needs be evil. But admit that it were Lawful, either for men or women, to wear this borrowed, false, or apposititious Hair, which I can never grant: yet for men to wear it of an excessive length, must needs be evil: As men who wear false Hair, or Periwigs, do commonly affirm, 
u lurat capillos esse, quos emit, suos Fabula, nu●quid, Paul, peierat? Mar●al. Epig. lib. 6. Epig. 10.  and swear them to be their own, (perhaps, upon this evasion, that they have paid well for them:) and would have all men deem th●m for their natural, and native Hair; so they ought to wear them of the same proportion, length, and fashion, as if they were their proper Hair, without the reservation of a Lock: because the rules for naturally must regulate, and square out the length of artificial Hair. So that a man must neither wear a natural, no● artificial, borrowed, or adventicious Lock, because it is contrary to the Word of God, and Law of Nature: which is my third, but not my meanest argument, against these Love-locks.  
Fourthly.  
That which is an ordinary, and common Badge, or Emblem of Effeminacy, Pride, Vainglory, Lasciviousness, Incivility, Licentiousness, and deboistness: must needs be Odious, Unseemly, and Unlawful unto Christians.  
But the wearing and nourishing of these Love-locks, is an ordinary, and common Badge, or Emblem of Effeminacy, Pride, Vainglory, Lasciviousness, Incivility, Licentiousness, and deboistness.  
Therefore it must needs be Odious, Unseemly, and Unlawful unto Christians.  
The Mayor is irrefragable, because Christians are 
x 1 Thes. ●. 22  to abstain from the very appearance, and shadows: much more from the characters, badges, and f●uites of Evil. The Minor, I shall back and fortify: not only by the authority of 
y Com●s superuacuas curare, vel infaelicium est, vel iniust●ru●: Nam quid ex talibus expectendum aut suspicandum, nisiut l●sciui●● ille ●rnatus saminas prateriuntes invitet, aut al●enis matrimonii● insidietur? Basil. De Legend. lib. Gentil. Oratio.  Saint Basil, 
z Constit. Apostol. l. 1. c. 4  Clemens Romanus, 
a Tom. 1. Ep ● c. 10. Ep. 10. c. 4 & 19 c. 5. Comment. in Ezech 44. & in Zoph. 1.  Saint Heirom, 
b De Ieiu●. et Tentat. Ser.  Saint Cyprian, 
c Paedag. l. 2. c. 10 l. 3. c. 2.3.11  Clemens Alexandrinus, 
d De Cultu. Fae●. cap. 4.5.  Tertullian, and 
e Enar in. 1. Cor. 11.  Theophylact: who tax and censure such as wear long Hair, for Effeminate, Proud, Vainglorious, Lascivious, Unchaste, Intemperate, Deboist, and Riotous persons; because their very Haire● discover, and proclaim them to be such: But likewise by the testimony of Athenaeus, 
f Dipnos. l. 12. c. 6.7.9. ●0.  who observeth this as a badge of effeminacy in the Sybarites, japiges, Samians, and Colophonians, that they wore long Hair, and that they suffered their Pages, and Children to wear Locks, which they tied up in golden ribbons: by the suffrage of 
g Fortem vocemus, cuius ●orrentes comae maduer● nardo? Hercules Furens.  Seneca the Tragedian: who averreth; that none can style him a valiant man, whose long staring Hair is bedewed with spicknar: and by the practice of Aristodemus the Tyrant: 
h Dionis. Hallicarnas. Rom. Antiqu. l. 7 c. 1  who when he would Effeminate the Cumaeans, for fear they should rebel against him: enjoined them to nourish their Hair, and to bind it up in trusses or fillets like Women. Long haeire then (much more the nourishing of a Frizzled, Powdered, and fantastic Love-locke) must needs be an 
i Effeminati omnes fucato com● nitore gaudent: ac palam quidam ●j qui in lupa●ari prae●tant: quasi hoc maxime modo muliebre genus imitari possint. Nos vero aedolescentem Pathicorum modo muliebria appetentem, capillis significam●s. Synesius: Caluitij En●omium.  Emblem, and Ensign of Effeminacy, Lasciviousness, and Vainglory. And doth not our own experience testify as much? What Wise, what Grave, what Religious, or judicious man among us is there; but when he beholds a man that wears a Lock, will presently repute, and deem him, either an Effeminate, Lascivious, or Wanton person: or a Proud, a Singular, Humourous, Fantastic, or Vainglorious Spirit: or a Deboist, a Riotous, Licentious, and Prodiall Ruffian; or a 
k Summo apud imperitos coma in praeti● est. Ibid.  vain, a shallow pated, a giddy-headed, or new-fangled Novice: even from this very ground, because he wears a Lock: Most that wear these Locks, are notoriously known to be such as these: wherefore men upon the very first view deem them such; because their Locks describe, decipher, and proclaim them to be such. The Minor therefore must be granted, and the conclusion too.  
Fiftly.  
That which is Odious, 
l Non ●p●rtet solum a vetitis absti●ere, sed etiam a co●cessis, quando fuerit Scandalum. Chryost. Hom. 26 ●n 1 Cor. 12. i  Scandalous, offensive, and of ill report among the Best, the Holiest, the Wisest, Gravest, and Civiler sort of Men, 
m Interest t●● p●rfectionis & ●●l●●res, & m●l● pariter ●p●●tes deui●●re. In alter● conscienti●, i● alter● fa●● consulis. Pu●● t●b● 〈◊〉 licer● (ets● alias fortasse liceat) quicquid ●ale fuer●t coleratum. Bern. de Considerate. l. 3. c. 4.  must needs be Evil, Sinful, and Unlawful unto Christians: witness Rom. 12.17. 1. Cor. 10.32, 33. Phil. 2.15, 16. and chap. 4.8. which are expre●●e in point.  
But such is the nourishing, and wearing of Love-locke, as experience testifieth: for the Best, the Holiest, the Wisest, Gravest, and Civiler sort of Men, both young and old: as they condemn it in their practice, in that they wear, and use no Locks as others do; so they reject, and censure, Love-locks in their judgements, as Vain, Effeminate, Odious, Uncivil, Fantastic, Lascivious, Unnatural, Licentious, Humourous, and undecent Vanities, which suit not well with Civil Men, much less with Christians.  
Therefore they must needs be Evil, Sinful, and Unlawful unto Christians.  
Sixtly.  
That which in its very best acception, is but a mere Ridiculous, Foolish, Childish, and Fantastic toy, or Vanity; must needs be Evil, Sinful, Unlawful, and Unseemly unto Christians.  
But the nourishing, and wearing of Love-locks, in its very best acceptation, is but a mere 
n Nihil aliu● s●nt, qua● d●liram●●t● inconsiderate leuitati●: Lact. De Fals● Sapientia. cap. 2●.  Ridiculous, Foolish, Childish, and Fantastic toy, or Vanity.  
Therefore it must needs be Eui●●, Sinful, Unlawful, and Unseemly unto Christians.  
The Mayor is without control; because God himself enjoins us: 
o Psal. 4.2. Psal. 119.37. Prou. 30.8.  not to delight in vanity; 
p 1 Sam. 12. 2● Isay 55.2.  not to follow after vain things, which cannot profit, nor do us good in our latter end; 
q Ps. 24.3.4.  not to lift up our hearts unto vanity, for they which do so, shall never ascend into the hill of the Lord. For the truth of the Minor, I appeal not only to the voice, and verdict, of all Ci●ill, Grave, Religious, wise, and sober men; who deem these Love-locks, Foolish, and Fantastic toys, and Vanities; but likewise to the Consciences, and judgements of 
q Firmum est genus probationis, quod etiam ab adversario sumit●r; ut veritas etiam ab ipsis veritatis inimicis probetur. Te●tul. de Trinit. lib.  such as wear these Love-locks, and are most of all devoted, & inclined to them: who when they are demanded, why they nourish them; can yield no other true, or solid ground, or reason for it, but only this, which is far worse than none at all: that it is only the Levity, & Vanity of their minds: or the Foolish, and Fantastic custom, Humour, and fashion of the Times, and nothing else, that moves them to it. So that these Love-locks, even in the eyes, and judgements of such as do adore them most, are but idle toys, & foolish vanities: and therefore Christians may, nay, must not use them.  
Seventhly.  
That which is a badge, a note, or Ensign, of wilful, and affected singularity: a violation of the decent, laudable, and received fashion, guise, and custom of our Country: and a kind of breach of civil society among men: must needs be odious, unseemly, 
r See Bishop Hall's Contemplations l. 15. Hanun and David's Ambassadors, accordingly.  Unlawful, and unwarrantable.  
But the wearing, and nourishing of Love-locks, is a badge, a note, or Ensign, of wilful, and affected singularity: a violation of the decent, laudable, and received fashion, guise, and custom of our Country: and a kind of breach of civil society among Men.  
Therefore it must needs be Odious, Unseemly, Unlawful, and unwarrantable.  
The Mayor is warranted, not only by the grounds of State, and Policy: which condemn all innovations, and factious singularity, as well in habits, fashions, manners, and attires, as in Laws, and Government: and deem the 
s Co●suetudi●es patriae nihil minus quam leges obseruandae sunt. Stobaeus. S●r. 39  ancient Customs, Guises, and Fashions of a Country, as observable, and unviolable, as the very fundamental Laws, and Statutes of it: but likewise by the rules of Christianity, and Religion: which condemn all 
a 1 Thes. 2.15.  singularity, strangeness, and contrariety, not only in 
b jer. ●. 19. Levit. 18.30. Deut. 12.29.30.  Manners, but in 
c Zeph. 1. ●. Isay. 3. 1●, to 2●.  apparel, 
d Levit. 1●. 27 & 21. ●. 2 San. 10.4, 5.1. Cor. 11.14.  Hair, and 
e Isai. 3.16.17  Gestures too; enjoining all Christians: though not 
f Rom. 12.2. Eph●. 2.2. & 4 17.18.19. Col. 2 20.21.22. 1 Pet. 4.2, 3.  to conform themselves, to the Carnal, Idl●, Sinful, Vain, Lascivious, Proud, and Want on Fashions of the world, 
g 1 Pet. 1.14.18. Reu. 13.3.4  from which Christ jesus hath Redeemed them: Yet as much as in them lies, 
h Rom. 12, 15. to 19 & 15.5 6. 1 Cor. 1.10. Eph. 4.3. jam. 3 14. to 18.  to live lovingly, and peaceably with all men; endeavouring to keep the unity of the Spirit in the bond of Love; 
i 1 Cor. 10.32 33. 1 ●im. 2.2 Rom. 13.1.7, 8. 1 Tim. ●. 12.13. to 17. & 3.8.16. justin Martyr. Apolog. 1. & 2 Tertul. Apolog. Adu. Gent.  by confining themselves to the laudable, ancient, decent, comely, and received fashions, and custom of the State, and Country where they live; as far forth, as they are consonant, and not repugnant to the Law of God, or Nature. The Minor is most clear and evident, by its own light: For is not this a Badge, a Note, or Ensign of Wilful, Factious, and Affected ingularitie, (and so of Pride, and Self-conceit, 
k Prosper. Acquit. De vita Contempl. l. 3. cap. 2 3.8.  which are the Nurse, and Mother of it:) for some few particular, or private Giddy, Brainsick, Humourous, Vainglorious, and Fantastic Spirits, to introduce a new-fangled Guise and Fashion, of nourishing and wearing Love-locks, without any public warrant, or allowance; contrary to the Manner, Custom, Use, and Tonsure of our own, or other Civil, Grave, Religious, Wise, and Prudent Na●ions: that so they may d●ff●rence, distinguish, and divide themselves from others of the common rank and Cut, 
* Pudet ●os Nationis suae, quod non Germani aut Galli sint procreati, ita Patriam cap●llo transferunt. Tertul De Cultu F●em. cap● 4.  as if they were ashamed of their native Country: or as if 
l C●r frater tib● dicor ex ●beris, & Cel●is genitus, Tagique civis? An vultu similes videmm esse? Tu flexa niti●us, coma vagaris: Hispanus ego contumax capill●s. Martial. Epigram. lib. 10. Epigram. 58.  they were descended from some other Nation, or Governed by some other Customs, Laws, or Constitutions, than others of their Countrymen, Fellows, Kindred, Neighbours, and Companions are? Certainly, if this be not Affected, Gross, and Wilful Singularity, there is no such thing as Singularity, or breach of Civil society in the World. This Marshal, and Tertullian knew: whence, they condemn such for Singular, and Fantastic persons, who varied from the cut and Tonsure of their Country, as their authorities in the Margin testify: 
m Suetonii Nero Sect. 51. See Doctor Hackwels' Apology. l. 4. c. 9 Sect. 1.  It was noted as a point of Shamelessness, and Singularity in Nero, though an Emperor; that he oftentimes wore his Hair combed backward into his poll, in an affected, and over curious manner, after the Greek fashion: If this were Effeminacy, and Singularity in a Roman Emperor, much more are Love-locks, in our French-English Subjects. I have read of some 
n Di●othi historia Gall. l. 5 p. 424.  Humourous, and Singular persons in France, who came at last to be styled Secta Rasorum, or the Sect of Shavelings: because they shaved off one side of their Beards; 
o 2 Sam. 10.4.5.  as Hanun shaved off one half of the Beards of David's messengers in contempt, and scorn:) that so they might be known, and differenced from other men: and may not our Love-locke wears, 
p Pars Maxillarum tonsa est tibi, pars tibi rasa est: pars vulsa est: unum quis putet esse caput. Martial. Epigr. l. 8. Epigr 46.  who pole one side of their heads, and let the other grow long ● of purpose to discriminate themselves from others; be styled a Sect, and Faction as well as they? 
q Herodotus lib 4 Sect. 124. Alexand ab Alex. Gen. Di●rum. l 5 c. 18  The Maxyes, are taxed, and noted by Historians, as a Singular, Fantastic, and Averse kind of people: for polling the left side of their heads only, and letting the right side grow long, and bushy, contrary to the fashion of all other Nations: and may not our fickle, and unconstant Englishmen, who pole the right side of their heads, and l●t the left grow out into Ruffianly, and Effeminate Love-locks, contrary to the Guise, and Fashion of their Country, incur the selfsame censure? undoubtedly they may. If a man should seriously propound this question, to any of our Love-locke Ruffians: what are the proper, true, and genuine grounds, or motives, that induce and move them for to wear these Locks, contrary to the practice, and custom of their Country, and of the Civiler, Graver, and more Religious sort of men? their Hearts, and Consciences, could give no other answer, but only this: that Pride, and Singularity, are the only grounds, and causes of it: 
r 
Causa praecipua mihi vid●tur ●uiu● mali, vitae comunis fastidium. Non ●portet i● facer● quod populus. Res sord●da est tritae ac vulgari via vivere. Seneca. Epist. 122.  
Rusticum putatur omn● quod vulgar, quod ●aturale est. Hierom. Tom. 1. Epi●t. 22. c. 13.   The reason why they loathe that natural plain and common cut, which every man observes, and choose this new one of th●ir own; is only this: because they would be singular, and somewhat different from the v●lger Crew: or because they would imitate some Frenchified, or outlandish Mounseir, who hath nothing else to make him famous, (I should say infamous,) but an Effeminate, Ruffianly, Ugly, and deformed Lock. And is not this a sure Badge, and Character, of Singularity, and Auersnesse: is it not a kind of breach, of civil society; and a violation of the Guise, the Fashion, and Laudable, Dec●n●, and approved custom of our Country, 
s Bishop Hall's Contemplations, lib. 15. Hanun and David's Ambassadors, accordingly.  from which we ought not for to vary, without some grand, or weighty cause:) to contemn the civil Cut, and ancient Tonsure of our Country, as if we were ashamed of, or discontented with it; and to follow this new-fangled, 
t Horret cap●llis ut Marinus, asperi● Echinus, aut currens ●per. Horace. Epodon. lib● Epod. 5●  Horrid, Strange, misshapen, Womanish, and Outlandish Guise, and Fashion, which doth in a manner separate, and divide us from the community and body of our proper Nation, as if we had no harmony, nor communion with it; or were no limbs, nor members of it? undoubtedly it is. Wherefore, we may justly say of all our impudent, Ruffianly, and shameles●e Love-locke fosterers, (who are Odious, and blame-worthy, even in this respect, 
u Turpis est omnis p●rs suo universo non congruens. August. Confess. lib. 3. cap. 8.  that they suit not with that whole, of which they do profess themselves a part,) as Saint Paul did of the jews in a different case: 
x 1 Thess. 2.15.  that they please not God, and are contrary to all men: Their very Locks are Badges of Humourous, 
y Nulla peior est consue●udo aut ipsis reb●spublicis, aut famil●is, quam si unusquisque semper pro sua libidine vi●at. Dionys. Halicar. Rom. Antiqu. l. 5. Sect. 10.  Licentious, Pernicious, and wilful Singularity: they are breaches of civil society, and infringements of the Tonsure, Guise, and Fashions, of our Country: therefore they must needs be Evil, Sinful, and Unlawful vanities, which we should all renounce.  
Eghtly.  
That which serves for no Necessary, Laudable, Profitable, nor Decent use at all: that which brings in no Glory at all to God, nor good, or profit unto Men in any kind: must needs be Evil, Vain, and utterly Unlawful unto Christians; the end and scope of all whose actions, should be the praise and glory of God, and their own, or others good. 1. Cor. 11.30, 31, 32. 1. Pet. 4.11.  
But the nourishing, or wearing of Love-locks, doth serve 
z Quid tibi nunc ●olles prodest coluisse capillo●, Sapeque mut●ta● dispos●isse coma●● Quid fuco splendente comas redi●ire, quid illas Artificis docta subsecuisse manu? Tibullus Eleg. l. 1. El. 8. Quid iwat or●ato procedere vita capillo? Aut quid Orentea crines perfundere myrrha? Teque peregrini● vendere ●uneribus? Naturaque decus mercato perdere cultu? Pro. pert● Eleg. l. 1. El. 2  for no N●cessary, Laudable, Profitable, nor Decent use at all, that can be thought of. It brings no Glory at all to God, nor no good to those that wear them: they are mee●e superfluous, unuseful, and unnecessary vanities in their very best acception: there is no good, no use, nor profit in them, that ever I could hear of.  
Therefore it must needs be Evil, Vain, and utterly Unlawful unto Christians.  
Ninthly.  
That which is an ordinary occasion, or cause of Sin, and Evil, both to the Wearers, and Spectators, must needs be Odious, Sinful, and Unlawful: witness Matth. 6●13. 1. Thes. 5.22. which are full in point.  
But Love-locks are an ordinary occasion, or cause of Sin, and Evil, both to the Wearers, and Spectators, of them.  
Therefore they must needs be Odious, Sinful, and Unlawful things.  
The Mayor needs no confirmation: the Minor, I shall prove in two particulars. First, that Love-locks are an occasion, or ordinary cause of Sin, and Evil, to the Wearers, and that in these respects. First, in that they cause them to Exalt themselves, and to Triumph, and Glory in them, as if they were a Dignity, Honour, or Advancement to them: as if they did enhance their Valour, Worth, and Beauty, and make them better than themselves, or others, in their own retired thoughts: whence, they oft times cause their Hearts to swell with secret pride, in so much, that they do privily disdain, neglect, and undervalue all such persons who either want them, or condemn them. Secondly, in that they oft times cause a prodigal, vain, and great expense, sufficient to relieve the wants, and miseries of many poor distressed Christians, who starve for want of succour and relief. Much is the cost, and great the disbursements, which many lavish out upon their Hair, and Love-locks. So that we cannot say as 
u Plutarch. Apothegmata.  Charillus did; that Hair is the cheapest, and least costly ornament of all other●, which made the Lacedæmonians for to nourish it, since it is now so costly, and expensive unto diverse: How many hundreds are there now among us, whose heads are almost as chargeable, and expensive to them, as their backs, or bellies? whose Barber's stipend doth exceed their Ministers? who bestow more cost upon their Hair, & Love-locks, than their Souls? who spend more weekly, quarterly, or monthly on their Hairy excrements, than they bestow Annually, on Christ's poor members? how many poor Christians would those stipends, and expenses nourish, which many lavish out so largely on their Locks, and Hair; that all their Charity, and Bounty, turns to excrement; being so smothered, hid, or fast entangled in their costly Hair, and Frizzled Love-locks, that none but such as marshal, and set out their Locks, can find them out? this prodigal expense therefore, which these Locks, and long Hair cause, doth prove them to be a means of Sin, and Evil to those who wear, and nourish them. Thirdly, they are such, in that they cause a great mispence, and loss of rich and precious Time. Many are those Peerless, Precious, Rich, and mo●ning Hours, which diverse spend from day, to day, in Ordering, Dressing, Combing, Powdering, Platting, (nay, Curling, and Crisping) of their Hair, and Love-locks; 
x Concil. Constantinop. 6. Can. 9 &. 96.  which a whole genera●● Council: which 
y Isay 3.22.23, 24. 2 King. 9.30. 1 Tim. 29.10. 1 Pet. ●. 3, 4.  Scriptures, 
z Clem. Alex. Paedag. lib 3 c. 3.11. Tertul. de Cultu. Faem. c. 4.5, 6. Cyprian. de habitu. Virg. Basil de Legendis Lib Gent. Oratio Hierom. Tom 1 Epist. 7 c 5. Ep. 8. c. 5.10. Ep. 22 c. 12. Ep. 2●. Chrysost. Hom. 8. ●n 1 Tim. 2. Theophyl●●. n●r ra●●n 1. Tim. 2. Ambros. ●ren. Tom. 1 p. 3●●. B●rn de consideratione l. 4. c. 6.  Fathers, 
a Agrippa de va●. S●●ent c. 71. Mr. Stubs his Anatomy of Abuses, pag 19 to 42. Marl●rat. Exposit. in 1 Pet. 3.3. G●l●taeus de moribus, lib. Sir Thomas Ouerbury in his Character of a Fantastic Coelius Rhod. Antiqu. Lect. l. 15. c. 8.  Modern Christians, yea, 
b Senecae de Brevitate vitae, cap. 12. Stobaeus Serm. 6. Sed tibi nec ●erro placeat torquere capillos. Forma viris neglecta decet. O●●d de Arte Amandi. lib. 1.  Pagans have condemned; as a Badge, and clear Prognosticke of a Meriticious, Proud, Vainglorious, False, and sinful Heart: as an Allectiue● Bait, and Prologue, or Ba●d, and Pander to Uncleanness: and as an Effeminate, Unnatural, Vain, Lascivious, Fantastiove, Proud, unchristian, Heathenish, and Graceless practice. Much is the time, that many spend between the Comb and the Glass, in Viewing, Ordering, Platting, Frouncing, Poudring● and curling of these goodly Eare-iewels, or else in dallying, and playing with them. Many there are, (I may be bold to speak it,) who spend more time, more thoughts, and pains upon their Hair, and Love-locks, week, by week, then upon God himself, their Souls, or Christian duties: as if they were borne for no other purpose, but to manure, and adore their Excrements, whiles their Souls lies rotting & utterly neglected, in the very sordid rags, and dregges of Sin: so that they are an occasion of much ill unto them, even in this respect. Fourthly, they are so; in that they commonly encroach so far upon their disordered affections, that they over-affect, and dote so much upon them at the last; as not to part with them upon any terms; but to bid battle, and defiance unto all, who shall dislike, or speak against them, or offer any violence, or abuse unto them: whence it some times comes to pass, that these unlovely jewels, are made the ground & cause, of many Fatal, Tragical, and bloody Duels, Quarrels, and events, as some late experiments can abundantly testify. May I not truly say of many, that they are so enamoured, and besotted with their Locks, that they would hazard, and engage their lives in their quarrel, and defence? that like 
c Maffa●i Hist. ●n●. lib. 11. p. 55●. 557. Gotardus Hist. Indiae Orient. cap. 54.  the Chinians, or Indian japonites, they deem it an insufferable contumely, and capital offence, for any to touch them, or disorder them, much more to speak against them, or to cut them off, which is almost as much as present death; and that they would rather part with their lives, than Locks? It is 
d French History. p. 7.  storied of one Clotilde, a Queen of France, that she chose rather to have the heads of young Sons cut off, then to suffer them to be bold, or shaved, which would have been an indignity, and dishonour to them: and are there not many now among us, so far enamoured with their Effeminate, and unseemly Love-locks, that they would rather lose their heads, then them? Undoubtedly there are: so far do vanities infatuate, and possess men's hearts, when once they suffer their affections to run out upon them. Fiftly, they are so to them, in that they are the cause of much Effeminacy, Dalliance, Wantonness, Lasciviousness, and Uncleanness in them: Whence, Saint Heirom doth 
e Tom. 1. Epist 8. cap 10. c. ●. Epist. 19 c. 5. Epist. 22. c. ●2. Epist. 47. c 3. Sea vitare viros cultum formamque professos, Quique su●● ponunt in station coma●. Ou●d● de Art● Amandi. l 3.  oft times admonish Women, to avoid, and quite decline, comatos, calamistratosque iwenes, such youngsters as wore either long, or frizzled Hair: virosque quibus Feminei contra Apostolum crines: and men of long, and womanish Hair, contrary to the Apostles prescript: as being Lustful, and Lascivious persons: Hence was it, that 
f Synesius, Calu●t●●: Enco●mium.  Painters, and 
g See Tibullus Eleg. l 1. Eleg. 4 & 8. Pro●pertius Eleg. lib. 1. Eleg. 2. Petro●●us p●g. 87. Synesius. Caluitis Encomium. Stobaeus Serm. 6. Clem. Alex. Paedag. lib. 2. cap. 10. lib. 3. c. 2.3.11. Clem. Romanus Constitut. Apost. lib. 1. cap. 4. Ouid. de A●te Amandi. l. 1.2.3.  Poets, when as they would Delineate, Portraiture, Decipher, or set out an Unchaste, Lascivious, Amorous, or Incontinent person of the Masculine sex, did always paint, describe, and set him out with long, Effeminate, Womanish Amorous, Curled, or Embroidered Hair: to signify, that 
h A Comae studiosius A lulter● sunt. Homerus enim puellarum deceptorem comae nitidioris amantem facit: quasi ad mul●erum corruptel●m coma exornaretur: & adulter is ●pse adulterorumque omnium ●acile princeps, in quem probrosum illud co●uicium ●actaretur. Sines●●s. Caluitii. Encomium.  long● or amorous Hair, either in Men or Women, is oft times an incendiary, a provocation, occasion, or cause of Lust, Effeminacy, lasciviousness, and Uncleanness in them: whence, your Courtesans & amorous Pictures, (which the 
i Numb. 33. ●2 Isay 2. 1●.  Scriptures, and 
k Concil. Constantinop. 6. 〈◊〉 Trullo Can. 100 Synodus Augustensis. An. 1548. c. 28  two Counsels do utterly condemn, though they are now so much in use among us,) are always por●raitured with 
l Scynesius ib. Hanc decet inflatos laxè i●cuisse capillos. Ouid. de Art A man. l. 3  Hair hanging loose about their Ears, of purpose to provoke, and stir up Lust. Long Hair, and Love-locks then (as likewise Frizzled Powdered, and overcurious Hair,) being oft times an incendiary, and cause of Lust, Lasciviousness, Wantonness, Effeminacy, and Uncleanness, both in the 
m Nullus comatus, qui non etiam & impudicus. Synesius. Caluitli. Encomium. Caelius Rhod. Antiqu. Lect l ●●. c. 8.  Owners and Spectators of them, must needs be Evil, and Unlawful, even in this respect. Sixtly, they cannot but be so; in that they give offence, distaste, and scandal unto others, to whom they are a grief, and eyesore: now this 
n Mat. 18.6, 7.8. Rom. 14.13 to 23. 1 Cor. 8.7. to 14. & 10 32. 2 Cor. 6.3. See Calvin. Instit. l. ●. c. 1●. Sect. 11.12.13.  giving of just offence, and scandal unto others, is a Sin: Therefore these Love-locks, are an ordinary occasion of Sin, or cause of Evil, even to those that wear them.  
Secondly, they are such to the spectators, & beholders of them; and that in these respects. First, in giving an ill example to those of the more Effeminate, Fantastic, Singular, Licentious, and Vainglorious rank; who are 
o Inter causa● mal●rum nostrorum est, quod vivimus ad exempla: nec ratione componimur, sed consuetudine abducimur. Seneca. Epist. 123.  oft times induced by their ill precedent, and example, 
p Dociles imitandis turpibus ac pra●is omnes sumus. Iwenal. satire. 14. In hoc ruentis in deteriora seculi cursum, plures ●runt qui tribuni vitium ●mitentur, quam qui militis v●rtutem● Quintilian Declamation 3.  to imitate, and second them in this Effeminate, Lascivious, Fantastic, Singular, Licentious, Ruffianly, Unnatural, and Vain glorious guise. Hence it is, that most men have no other Apology, Plea, nor justification for the nourishing, and wearing of their Locks, but only this: that it is 
q Qu●l●● sun● publica Ci●itatu● studia, tali● etiam est priuat●rum vita. Qua enim vi●●squisque s●lus, aut pud●re pr●pri●, aut ab alio impeditu● facere veretur: ea●●●ore publico recipia●tur, ab eo in su● volun●a●e a●i●run exemplo & consu●tu●ine confirma●o, faci●●●● & a●dacim pa●rantur. Dionise Hallicarnas. Rom. Antique lib. 5. Sect. 100L  now the use, and practise of the times: or that such, and such men wear them; and we are but their Echoes, Shadows, Apes, or counterp●nes; and trace but their footsteps: if they would but abandon them, than we would too, who desire to conform ourselves to ●heir cut, and fashion: Secondly, they are such, in that they animate, and confirm others, (especially, those of the Female sex,) in their Lascivious, Effeminate, Singular, Antique, unchristian, and Vainglorious Guises, Fashions, and Attires: When 
r Sed vitare viros cultum form●mque professos: Quique su●s p●nunt in station co●●a●. Famina quid faciet, cum vi● sit levior ipsa. Quid. de Arte Amandi. lib. 3. Nec tame● indignum sit, si vobis cur● placendi, C●m compt●s habeant secula nostra vir●s. Idem. De Medic●● mi●e faciei  women shall see men so Effeminate, Singular, Humourous, and Fantastiquè, 〈◊〉 to Crisp, to Nourish, Powder, and adorn their Hair, or nourish Love-locks: they presently conclude; that they may take more liberty, and freedome to themselves, in these, and suchlike Antique, or Apish practices, Fashions, Guises, and Attires, than men may do: whence, they turn themselves into more shapes, and form●s, than 
s See Herodotu● E●terpe. Sect. 57 Ouid. Metamorph. lib. 4. & Natalis Comes  Proteus did: into more variety, and change of Colours, Dress, and Attires, 
* See Pliny, Nat. Histor. l. 9 c. 29.  than the Polipus hath skins, or colours: and into so many Monsters, and wonderments of the World, being constant in nothing, but Inconstant, Vain, Lascivious, Graceless, Worish, and Vngodly, Trappings, Cultures, Fashions, and Attires: 
t Isai. 3.16. to 25. Zoph. 1. ●. Prou. 7.10.16.17. 2 Kings 9.30. 1 Tim 2.9.10. Rom. 12.2. 1 Pet. 3.3.4.5.  which all Gracious, Modest, Grave, Religious, chaste, and godly Christians should abhor, as the liveries of Satan, and badges of the world. Thirdly, they are such to others; in that they administer occasion to them, to Tax, and Censure such as wear, and nourish them, for Proud, Effeminate, Fantastic, Singular, Humourous, Vainglorious, Licentious, Dissolute, and Lascivious persons: because the most that wear them are such; and so to have perhaps, an uncharitable opinion of them, and to pass an hard, a ●ash, and heady censure on them, even 
u Mat 7.1. Ioh● 7.24. Rome 14.13. 1 Cor. 4.5.  against the rules of Charity, and Christianity: which enjoin us to hope, and judge the best of all men, unless their lives extort the contrary. Fourthly, they are such to others, in that they 
x 2 Pet. 2 7.  offend, and grieve, yea, and oft distemper the Souls, of many Devout, Religious, Gracious, Grave, and civil Christians, yea, and of many Sober, Civil, Grave, and moderate Carnal men: who utterly condemn, and disapproove them in their judgements, as well as in their practice. Fiftly, they are such to others, in that they bring a scandal, and imputation, not only on Religion itself, which suits not with such Idle, and Fantastic vanities, or Lascivious guises: but even upon our 
y Mollities paucorum, labes ●st plurimorum S●lu● de Guber. D●i l. 7. p. 265.  whole Nation: which is oft times taxed of Lasciviousness, Effeminacy, Levity, Vanity, Inconstancy, Giddiness, Licentiousness, Deboistn●sse, and the like, by reason of the Vanity, Fickleness, Effeminacy, Wantonness, and Licentiousness of some f●w. Since therefore Love-locks are an 
z Ignosce mili●, non facile adducor licitum consentire, quod tot ●llici●a parturit. B●r●●. De Cons●d. lib 3. c. 4.  occasion, and cause of Evil, both to the Owners, and Spectators of them in all these respects, they cannot but be Odious, Evil, Unseemly, and Unlawful unto Christians.  
Lastly.  
That whose main, whose chief, and utmost end is Evil, Sinful, Vain, and Odious: must needs be Evil, Odious, Unseemly, and utterly Unlawful vn●o Christians.  
But the main, the chief, and utmost end of nourishing, and wearing Love-locks, is Evil, Sinful, Vain, and Odious.  
Therefore it must needs be Evil, Odious, Unseemly, and utterly Unlawful unto Christians.  
The Mayor being clear, and evident by its own light, because, every Natural, 
a Ca●e. E●hicorū. l. 3. c. 1.  Moral, or Spiritual action is denominated from its end, or object: I shall endeavour to evidence, and make good the Minor, by examining, and scaning all those several, Genuine, True, and proper ends, for which men wear, or nourish Love-locks; which are one of these: The fi●st end and ground, for which men wear and nourish them, is either an 
b Nihil est facilius quam amictum imit●ri alicuius, aut statum, aut ●otum. Cicero De Oratore lib. 2.  Imitation of, or a conformity to the Vain, the Wanton, Immodest, and Lascivious, Guises, and Fashions of the Times; or of some Licentious, Ruffianly, Lascivious, Fantastic, Humourous, Effeminate, Proud, Unconstant, Vainglorious, or Outlandish persons, whose Fashions, and Tonsure we admire. Now this very end must needs be Evil; since God himself Commands us, 
c Rom. 12.2. 1 Pet 1.14.  not to conform ourselves to the Guise, and Fashion of the World, according to the former Lusts in our ignorance: 
d Col. 2.20.21  not to subject ourselves to the Rudiments, Lusts, and Ordinances of Carnal, or Worldly men: 
e Ephes. 2.2. & 4.18. Rom. 13.13, 14.  not to walk as the Gentiles do, in the vanity of our minds, according to the course, and fashion of the World: 
f 1 Pet. 4.2.  not to live the rest of our time to the Lusts of men, but to the will of God: 
g M●th 6.8. 1 Co●. 7.23  not to be the Servants, Apes, or followers Men: 
h Ephes 5 1.  but to be the followers, and imitators of God, and Christ, as dear Children: 
i 1 Cor. 6.19.20. Reu. 13.3.4.  who have Redeemed us from off the Earth, and from among the Children of Men: yea, 
k 1 Pet. 1. 1●.  and from our vain conversation, received by tradition from our Fathers: (much more from those upstart, and newfound vanities, to which we are now embondaged:) to this only end and purpose: 
l I●hn. 2 6. Rom. 14.8. 2 Cor. 5 15. 1 Thes. 5.10.  that we should walk as Christ walked, live as he lived: living no longer to ourselves, or to our own Deceitful, Vain, and Sinful lusts, and Pleasures, but unto Christ alone: 
m 1 Pet. 2.21. 1 john. 2.6.  Christ jesus is our only pattern, and example, and by him we are to regulate, and square our lines● and actions. Now Christ himself, (or any of his:) did never teach us for to nourish Love-locks: they never left us, either Pattern, Precept, Warrant, or Ex●●ple, of these Lascivious, and Fantastic vanities: they are but Modern, and new-inu●nted Toys, and Vanities, with which the Church, and Saints of God, in former ages were not at all acquainted. Why then shall we who dare profess ourselves to be the S●ruants, Followers, Children, and Sons of Christ, & of his Church: addict ourselves to these vain, Lascivious, Licentious, Effeminate, and unchristian guises of the World? What have Christians to do, or intermeddle, with the Fantastic, Immodest, 
n Spiritualis homo omne opus suum trina quadam consideratione praveniet. Primum quidem an liceat: deinde an deceat; proinde an expediat. Bern. de Considerate. l. 3. c. ●.  Unseemly, and ungodly Fashions, Pompes, 
o Non quod in seculo sumus ● Deo● exi●●●min, se● siquid de secul● sceleribu●, & cri●inibus al●igerimus ●er●ul. De Spectac. lib  or Coultures of the World, which they have utterly renounced in their Baptism? What Warrant, or Example, have they in the Scripture, to Adore, Admire, or take up, these Ruffianly, Vain, and Foolish Trappings, Locks, and Guises, which few, but the very scum of men Applaud, and Magnify? Alas, whose steps, what patterns, do we follow in these new-fangled vanities? Do we imitate, and follow Christ: or such 
p Honestissimum est, maio●um vestigia ●●qui, recte si praecesseri●●. Plin. Epist. l ●. Ep. 8.  Pious, and Religious Ancestors, which walk, as jesus walked? Are they Religious, Humble, chaste, Discreet, or Holy men, who set and bend themselves to serve the Lord, in sincerity, and truth of Heart? If so, then show me when, and where Christ jesus, or any such as these, did ever nourish, or approve of Love-locks, and then you may safely wear them. But if the persons we imitate, are only Idle, Vain, Effeminate, Lascivious, Deboist, Vainglorious, Proud, Fantastic, Singular, Ruffianly, or ungodly wretches, who have no power, nor truth of Grace within them: who make their will, and fancy, the only rule by which they walk: (as I fear me, they will prove all such at last.) If they are such a● make no care, nor Conscience, of following Christ, or such are not likely to bear us company in Heaven: let us utterly renounce their Guise, and Fashion, and withdraw our feet from all their ways: because the echoing, and 
q Non ●mitand● nobis illi sunt, qui sub Christi●no n●●ine Gentilem vitam agunt, & aloud professione, aliud conversatione ●estantur. Hierom. Tom 1. Epist. 11. c. 2.  imitation of such (which is the principal, and primary end of wearing Love-locks,) is merely Sinful, Unlawful, and unseemly, unto Christians.  
The second end, or ground, why many wear, and nourish Love-locks, is a Proud, a Singular, Fantastic, and Vainglorious Humour: or a Desire, that others should take notice of them, for Ruffians, Roarers, Fantastics, Humourists, Fashion-mongers, or for Effeminate, Lascivious, Voluptuous, Singular, or Vainglorious persons, or men of Vicious, Riotous, and Licentious lives. Many there are, who nourish them of purpose, to Proclaim, and blaze abroad their Vanity, Rudeness, and Deboistn●sse, to the World: that so 
q Ga●d●t l●●datis ire super●a comis. Proport Eleg. l. 2. El. 1.  they may be admired among 
r 
Quicquid insolitum est in turba notabile est. Seneca controuers. l. 4. Proaem.  
Paruae leues capiunt animos, Ouid. de Ar●e Amandi● lib. 1.   the light and vulgar sort, or censured by those of the more Religious, Wise, and Graver rank, as Dissolute, Ruffianly, Licentious, Rude, Vainglorious, and Fantastic persons, since they have nothing else to make them noted, or known to the World. Now this very end, (which many of our Love-locke owners do intend,) must needs be odious, and abominable: because it is 
s Isay 3.9. jer. 8.12. Phil. 3.19.  a glorying, and triumphing in those sins, and vices, which 
t Ezra. 9.6. job. 42.6. Ezech. 21.43. Luke 18.13.  should be their sorrow, grief, and shaeme: because it is a publishing, and proclaiming of their sin, with impudence, and shamefulness, as Sodom did: which is the very highest pitch, and strain of all iniquity; 
u Ier 8.12.13 Isai. 3.9.10.  and will bring certain ruin, and Damnation to them at the last. The third cause, or end, why many wear, or nourish Love-locks, is an over greedy desire of satisfying the Levity, Vanity, and Fickleness, of their various, and unstable Lusts and minds, which hurry, and post them on to every new-fangled, Fantastic, or Vainglorious guise. Now this being the ground, the cause, and end, why must men nourish Love locks, must needs be Evil, 
* Quid tam bestiale, acquomod●●o● ind●ce●s tibi voluntate pro l●ge uti, & qui● no● est ad quem appelleris volunty vt●, negligere rationem? Non Mi●●● deiecti quam ●l●ti animi est, v●●ut● rationi● expertem, non pro ratione sed pro libitu agere, nec Iudic●● uti, sed appetitu. Bern. de Considerate. l. 3. c. 4  Brutish, and Unseemly, because it savours of Lawless, and unruly Wilfulness; which pampers the Vain, and Sinful humours, Lusts, and dispositions of our carnal Hearts, which should be 
x Rom. 8.12.13. & 13.14. Col. 3 5.  Mortified, Kerbed, and Restrained. The fourth end, or ground, for which men foster love-locks is the commemoration of some Mistress, Whore, or Sweetheart, (as they style them,) as being a Character, or sure Testimony, of their devoted service, and true affection to them: whence they were denominated, and styled, Love-locks; because th●y are but Emblems, and significations of men's Love, to such Female, Amorous, and Lascivious creatures, for whose sakes they did reserve, and cherish them at the first: Now this being th● original, chief●, and proper, end, of wearing Love-locks; it mak●s them Odious, Sinful, and Abominable; because this ●nd, and ground is such: For 
y See Argument 4.  who will not censure and condemn all such, for Vain, Effeminate, Lascivious, Amorous, Unchaste, or Sensual persons; who dare to wear●, and nourish Love-locks, against the Laws of God, and Nature: and the Mod●st, Decent, Grave, and civil Tonsure, Cut, and Custom of their Country; of purpose for to please, or Humour, a Vain, Fantastic, Light, or Worish Mistress, Dame, or Sweetheart? or to bequeath them at the last to some Impudent, Shameless, or Vainglorious Harlot, (the 
z Prou. 2.18.19. & 22.14.23.27.  only Gulf to swallow, and devour Souls without Redemption:) to wear them like some Goodly, Rich, or Precious jewels in their Ears, as an open Herald, Badge, or Testimony, to proclaim those Reciprocal, Amorous, Unchaste, and Lustful affections, which they bea●e one to another, to their disgrace, and sham●? doth this beseem a Christian, or a Child of God? are these things tolerable in Carnal, Grave, or Civil; much more in Honest, chaste, or Gracious p●rsons, 
a 
Pudi●●tiae Christianae s●tis non est esse, verum et videri. Tertul. de Cultu Fae●n, cap. 4.  
Inter Christianum & Gentilem, non fides tantum debet, sed & vita distinguere: & diversam relig●onem ver diversa opera monstr●●●. Hieron. Tom. 1. Epist. 14. c. 2.   whose very Culture, Hair, and Tonsure, should manifest, and Proclaim their Chastity unto the view of others? Were there ever s●ch patterns, o● precedents as these, to be found in any age, in chaste, or Mo●est men? ●n any of God's Saints, or Children? or in the Church of God? Certainly, I never heard, nor read as yet of any such, and I dare lay, no man else. Wherefore, let those who nourish Love-locks for this end, (as many do,) and yet dare assume the name, or face of Christians to themselves, 
Omne malum aut timore, aut pudore, natura per●udit Tertul. Apolog adu Gent.  even blush, and hide their ●eads for shame, nay● vex, afflict, and grieve their Hearts, an● Souls, at the very remembrance, and thoughts of this, and all those other Vain, Lascivious, Odious, Scandalous, Sinful, and unchristian ends, for which they wear, and cherish Love-locks; which convince the very use, and wearing of them to be evil.  
If any now object (as many do) in the defence, and justification of these Vnlovely, Vain, and foolish Haire● jewels. That they are an 
c Quod solum formae decu● est cecidere capilli, etc. Petroniu● p●g. 8● Turpis sine ●rondibus arbour, & sine crine caput. Ouid. de A●te Amand. l. 3. See Apu●eius Metamorph. l. 2. p, ●02, 103.  Ornament, Honour's Beauty, Grace, and Credit to them, and hence only is it, that they nourish them, without any other by respect.  
I answer, that they are so far from being any Ornament, Beauty, Grace, or Credit to such as own them, that they are the very Brands, and Badges of their Infamy, and Shame: and that by the unerring verdict, both of God and Nature, who expressly inform us: 
d 1 Cor. 11.14  that if a man have long Hair, it is so far from being a Grace, or Ornament, that it is a shame unto him: 
e Coma ●aeminedecus, vir● dedecus: Paulinus Epist. 4. ad Severun. Synes●●s Caluitii. Enc●mi●●. Ab●ose● Primmasius, Theodoret, & Theophylact. Comment. in 1 Cor. 11 ● 4. See Argument 4●  with which the Fathers, and 
f Sto●a●● De Intemperantia Serm. 6. Athaeneus Dipnos. l. 12. c. 5.7, 9, 10.  others do concur. Who dares then be so impudently bold, or shamelessly wicked, as to estimate, or repute that for an Ornament, Grace, or glory: which God and Nature, together with the Fathers, and all Godly, Grave, and Holy men, repute, and style a shame? Love-locks, and long Hair, beyond the Sober Civil, Moderate, and Decent length, of the more Religious, Grave, and Sober sort of men, are a very infamy, and shame to men; if Fathers, Christians, God, or Nature, may be credited: therefore, they are not, they cannot, be an Ornament, Beauty, Grace, or Credit to them; at least in the eyes of God, and Holy men, (to whom they should endeavoure to approve themselves: what ever they, or other Vain, or Graceless persons do pretend. But if men should slight this Grave, & weighty Testimony, both of Fathers, God, and Nature, as a mere untruth. I would demand this question of any Ruffian, or Vainglorious Gallant, who vaunts, and triumphs, in the length, and largeness of his Lock, and thinks himself much Honoured, Beautified, and Adorned by it: Whether that which every Page, or Footboy, every Groom, or Coachdriver, every loitering Rogue, or Cheating Rook: every R●gged, and Ragamuffin Soldier: every Nasty, or strange-sented Fre●ch-man: every Runnagado, Lightfooted, or False-handed Irishman: or every Sordid, Base, Deboist, and Rascal person wears: that which every Scullion, Peasant, Cobbler, Tinker: nay, every Rogue, and Beggar, which post from Goal, to Goal, or Door, to Door: that which every Man, or Woman in the World, may have as well as he: can be any extraordinary Honour, Credit, Ornament, or Beauty to him? Certainly, that which ever ordinary, Base, and Infamous Varlet wears: that 
g Vsu etiam praetios● dege●erant, quorū●utem difficili● possessi● eoru● grat● per●un●ti●. Ambr. De Elia & jeiun. c 9  which avery Man or Woman, is capable of, as well as any man; can be no Ornament, Beauty, Grace, or Credit unto any. Hence was it, 
h French History p. 7. See Caeliu● Rhodig. An●iqu. Lect. lib. 15. c. 8.  that Clodion the hairy, King of France, desiring to be Respected, Honoured● and Renowned for his long Hair; enacted a Law: that none but Kings, and their Children, with the Princes of the Blood, should wear long Hair, in token of command: which Law was long observed in France: Else, his long Hair had been no special Ornament, nor Grace unto him, if every one might have worn it. Now there is not the basest Peasant, Rogue, or Varlet in the World, but may wear as Long, as Great, as Fair, and Rich a Lou●-locke, as the greatest Gallant, or the proudest Ruffian: yea, we see that Foote-boyes, Lackeys, Coachmen, Servingmen, (yea, Rogues that ride to Tyburn, and the very ●roth, and scum of Men,) have taken up this Roguish guise, and Fashion, and have it most in use, and admiration; and can these Locks than be any ornament, Grace, or Credit, unto men of Place, of Birth, and Worth; since such vile, base, and infamous persons wear, and take them up in use? and since there is none so mean, so base, or poor, but may as well, and freely nourish, and reserve a Love-locke, as the very best, and proudest Gallant? Certainly, if Love-locks, and long Hair, were such rich, and precious ornaments, or Beautiful, jewels, as our Sect of Love-locke wearers deem them: then every Woman in the World, (unless it be such Audacious, Impudent, Shameless, and Mannish Viragoes, who 
a 1 Cor. 11.5.6.15.  clip, and cut their Hair, against the Laws of God, and Nature:) then all those Barbarians, and Heathen Nations, who nourish all their Hair, and never cut it till their deaths: yea, every 
b Quid capillum ingenti diligentia comi●● Cum illum vel effuderi● mor● Parthorum, vel Geman●r● n●do vinxer●●● vel ut Scyth● solent spare-rib: i● quol●be● equ● de●●ior ●actabit●● iub●, horrebi● in Le●●●● ce●nice formosi●r. Seneca Epist. 124.  long-tailed Horse, the Hair of whose mane, and tail, are of a far longer and larger size, than the greatest Ruffians Love-locke:) should be far more Honourable, Generous and comely, than the most overgrown, Hairy, or deboi●test Ruffian, who is most proud and haughty of his Love-locke; because they transcend him in the length of Hair. Since therefore Love-locks, and long Hair, are common unto beasts, as well as men, since every Man, or Woman may wear them if they please, as well as any: and since they are so rife and frequent among the base, loser, and deboister sort of men: I may infallibly conclude; that they add no ornament, beauty, credit, grace, or lustre unto any, but infamy, deformity, shame, and disrespect, especially among the better, graver, and religious rank of Christians: which should cause all men of worth and credit, for ever to discard them. Secondly, if men will wear their Hair for ornament, and comeliness sake, let them nourish it of a moderate, Ordinary, Civil, Grave, and decent length, which is the most 
c Tu i●●enil● decu● ser●●● nec pul●hrior ille, ●n long● fuerit quam breviore com●. Martial. Epig. l. 9 Epig. 14.  beautiful, and comely wear of all others. It 
d See Synesiu● Caluiti● Encomium, accordingly.  was a mere mistake, and error in Lycurgus, who 
e 
Plutarch. Lisander. & Lacon: Institut. Arist. Rhet. l. 1. c. 9  
Zenophon Laced●m. Respub: Boemus de Mor. Gent. l. 3. c. 13.   taught the Lacedaemonian young m●n to nourish their Hair at the full length, because if they were Beautiful, it would make th●m more Amiable and comely: if Deformed, more Terrible to their Enemies: For that certainly, must be most Beautiful, and Comely, that is most suitable to Nature, to the condition of our Sex, the custom of our Country: and which death most Adorn, Commend, and Beautify us in the eyes of God, and of the Bes●, th● Wisest, and Greatest part of Men: Now short Hair, or Hair of a Moderate, Ordinary, Grave, and Decent length, is most suitable, and proportionable to Nature, to the condition of our Sex, and custom of our Country: (to all which long Hair is contrary and averse,) and it doth most Adorn, Commend, and Beautify us in the sight of God, and of the Best, the Wisest, the Gravest, and greatest part of Men, who approve it as the best and comeliest wear, both in their judgements, and their Practice; when as they 
f Discant a te Coepiscopi tui c●matulos puero●● comptos adolescentes secum non habere. Bern. de Consid l. 3. c. 6  condemn long Hair, and Love-locks, both in their judgements, and their Practice too, as Unnatural, Womanish, Hateful, and Undecent vanities; which more deform Men, then adorn them: 
g Crinium copiae vires mi●uit, & quasi e corpore exugit. Philip. Lovicerus Turcic. hist. l. 2. c 3.  as things which enervate, and exhaust their strength● and Spirits: and make them not more Terrible, but more Contemptible to their Enemies: who oft times take advantage by their Hair to foil them, and to cut their throats, 
h Synesius. Calu●tii Encomium. Alex. ab Alex● Gen: Dier. l. 5. c. 18. Plutarch. Theseus'. Polydor. Virg. De Invent. rerum. l. 3. c. 11.  as Histories do relate; Whence, the Abantes, the Macedonians, and others whose Hair had been an occasion of their overthrow in War; were forced to pole, and shave their heads before, lest their Enemies should take advantage, or holdfast by their Hair, and so put them to the worst, as they had done in former times. Love-locks then, or excessive long Hair, are neither a Grace, nor Ornament to the Beautiful, but rather a Deformity, Disgrace, and Shame: they make men not more Terrible, but more Contemptible to their Enemies, who will slight, and scorn them as Effeminate, Slothful, and Unmanly persons, and take advantage by them: contrary, to that received maxim of Lycurgus: (which Pagans may, 
Obiect. 2.  though Christians ought not to admire, 
Answ. 1.  because they have surer rule and pattern for to walk by:) so that this first pretence is merely vain.  
If any object in the second place; that they nourish, (yea, Frizle, Curl, Colour, Crispe, Adorn, and Frounce) their Hair, and Love-locks of purpose to augment, or to set out their Beauty: that so they may appear more Amiable, and Comely, both in their own, and others eyes: which end they hope is Laudable, Good, and justifiable.  
I answer first; that this pretence is no ways warrantable: For if we 
i Rom. 5.8.  must not do evil in any kind, that so good may come of it: much less, may we Curl, Die or over-curiously deck our Hair, or Love-locks, of purpose to improve, illustrate, or set out our Beauty; which in its very best acceptation, 
k Isay. 40.6.7. Anceps forma● bonum mortalibus exigui donum breve temporis, v● velox celeri pede laberis. Res est form● fugax. Seneca Hyppolitu● Act. 2. Form● bonum fragile est, quantumque accedit ad annos, Fit minor, & spati● carpitur i●sa su●, etc. Ouid. de Art Amand●, l. 2. Qualis est ista pul●hritudo quam leui● febricula perdit, & rugos● senectu●ita dissolu●t, ut nec fuisse putetur? Bern. de Ordine vitae. Col. 11 15. M.  is but a brittle, momentany, fading, and inferior good. We all know, that the acquiring, intending, and enhancing of comeliness, and external beauty, is made the common ingredient; nay, the daily Apology, Patronage, Plea, and justification of many enormous, and sinful practices. Whence is it, that diverse justify, and approone the unnaturally execrable, mereticious, and infernal varnishing of their Faces: together with their immodest, strange, lascivious, unchristian, and antique habits, fashions, and attires, 
l See Pag. 1.2  which God, which Fathers, which Modern Divines, and Christian Authors; nay, Infidels, and Pagans have sentenced, and doomed to the pit of Hell? is it not from this conclusion; that they elevate, and enhance their Beauty, and make them more Lovely in their own, and others eyes? Whence is it, that our Immodest, Impudent, and 
m Mulieres faeminam ex●●erunt, & virorum licentiam aequaverunt. Non mu●at● foeminarum natura● sed vit● est. Sen. Ep. 95.  mannish Viragoes, or audacious Men-women, do unnaturally clip, and cut their Hair; wearing their Locks, and Foretops (as they style them,) in an odious, and shameless manner, as if 
n Ex f●minis mutari in mares non est fabulosum. Plin. Nat. Hist. l. 7. c. 4. Omnia ●unc immuta●it luxus: homines patiuntur muliebria, et faeminae pr●ter naturam viros agunt. Clem. Alex. Pedag. l. 3. c. 3. Paeminae virili ●abitu veste ●u●ata, erubescunt esse quod nat● sunt ●rines ampu●ant. Hierom. Tom. 1. Ep. 12. All which may be well applied to our times  they were really transformed, and transubstantiated into Males, by a stupendious metamorphosis: is it not from this Apology, Plea, and justification, that they do it only for Ornament, and Beauty sake? Now because I am fallen upon this vile, and odious practice of our women, which is now so much in use: I will give you an Historical list of sundry women in former times, who have Polled their Heads, and cut their Hair upon sundry grounds and reasons: but none of them out of Pride, or Fashion-following as our Viragoes do. Some there were, who did cut their Hair by reason of some Religious, Idolatrous, or Superstitious order, or profession, which they had taken upon them. Witness, the 
o Plin. Nat. ●ist. l. 16. c. 44. Alex. ab Alex. l. 5. c. 12.  Vestal Virgins among the Romans; who upon their initiation into that Superstitious, and retired Order, did shave their Heads, and hanged the Hair shorn off as an holy thing, upon a Lote-tree near unto the Altar of the Goddess Lucina; from whence it was called, Lotus capillata, or the Hairy Lote-tree: Witness, 
p Acosta. hist. Indiae l. 5. c. 15. Purchas Pilg. l. ●. cap. 12.  a Monastery of Religious Virgins in Mexico, who had their Hair cut: Witness, 
q Ludou. Almida. Epist. ad Soci. jesu Ann. 1565. Maffaeus Select. Epist. ex India. l. 4. p. 170  Monicha the daughter of Sanctius a japanite; who being converted to the faith of Christ, did cut her Hair: which among the japanites, is a badge of a retired, and Religious life, free from all worldly affairs: and witness, the 
r Hierom. Tun. 1. Epist 43. c. 3  Ancient Nuns in Egypt, who upon their entrance into their holy Orders, did use to cut their Hair: This custom it seems became somewhat ordinary among Religious persons: and therefore the 
s Surius. Tom 1. Conc p. 373. Gratian. Distinct. 30.  Council of Gangra in the year of our Lord, 324. Canon 17. to prevent this irreligious, unnatural, and ungodly practice, enacted: That if any woman should cut her Hair, under a supposed pretence of Piety, and Religion, which God had given her for a natural veil, and for a remembrance of her subjection, that she should be accursed, as an infringer of the precept of subjection: Other women have cut their Hair in case of necessity, for the defence, and safeguard of their Country: 
t Strabo. ●eog. l. 17. Plutar. de Aere al●eno: Cael. Rhod. Antiq. lect. l. 18. c. 12 Zonar. Actual Tom. 2. f. 80. Purchas Pil. l. 6. c. 8.  In the last Carthaginian Wars, the Carthaginian Women in case of necessity for want of other matter, did cut their Hair, (their Feminine glory,) to make Ropes, and Cordes for their Ships, and Engines: The 
u julius' capitolinus in vi● Maxim. Lactan De Falsa Relig. l. 1. c. 20. C●el. Rhod. Ant. Lect l. 18 c. 12  Roman Matrons, when as Rome was Sacked by the Gauls, and the Capitol like to be surprised, did the like, upon the like necessity: whence the Romans erected a Temple afterwards to bald Venus. When 
x ●ul Capit●l, Maximin●s e● Balbinus: pag. 272.302.307.  Aquilea was hardly besieged by Maximinus, their women for want of other Materials, did cut their Hair to make Bowstrings: So did the 
y Zonara's A●nal. Tom. 2. Fol. 105.  Bizantian women likewise, when as their City was besieged by Severus: For which act of theirs, they are all renowned to posterity; it being in case of absolute necessity for the needful defence both of their Liberty, Lives, and Country. Other women have there been, who have cut their Hair from the practice, use, and custom of their Country: Thus did the 
z Epiphan lib. 2. contr. Heres. Compend. Doctr. Eccles. Cathol. pag. 910.  Seres, 
a Strabo. Geogr. l. 11 Alex. ab Alex. l. 5. c. 18.  Tapyri, and Irish-women use to clip their Hair, when as their men did cherish it: Among the 
b Solinus P●lyhist. cap. 27. Plin. Nat. hist. lib. 6. c. 13.  Arimphaeans, both men and women were polled: 
c Pet. Martyr. Indian Hist. Decad. 3. c. 4.  In the Region of Quicuri, the women did usually defalk, and clip their Hair: The 
d Purchas Pil. l. 9 cap. 5.  Brasilian women, when as their Husbands went any long journey, did use to cut their Hair: 
e Plutarchi. Lycurgus. Boemus de Mor. Gent. l. 3. c. 13 Alex. ab Alexandro. l. 2. c. 5.  When any woman was to be Married among the Ancient Lacedæmonians, their custom was, to cut her Hair close to the skin: In 
f Opme●●● Chronogr. pag. 391.  Bilbaum there is this custom; that the women poll themselves until they are Married, and then they let their Hair grow out at length: In 
g Lucian. de Dea Syria. Cael. Rhod. Antiq. Lect. l. 11. c. 24.  Trezaene, the girls before their Marriage did cut their Hair, and dedicated it to Hyppolitus: 
h johan. Miletii. Epist. De Reliqu●is & Sacrific. Vet: Borussorum.  Among the Ancient Russians, after any Marriage was celebrated, the Bride being ready to be brought to her bed, had her Hair cut of, whiles she was dancing: 
i Purcha● Pilgr. l. 9 c 2.  The Cheriberensean women, when they are to be Married, are polled before unto the eyebrows, but remain bushy behind. All these recited women have thus unnaturally cut their Hair, from the very practice, use, and custom of their Country: But what saith Saint Ambrose in the like case: 
k Iraeneo Epist. Tom. 1. pag. 233. G.  Maior est natura quam patria: the law of nature 
l 1 Cor. 11.6.14.15.  which prohibets women for to cut their Hair,) is stronger than the custom of any Cou●trey, which allows them for to cut it: so that this custom cannot excuse, nor iusti●ie those who use, and practice it. Other women there are, who have cut their Hair of purpose to consecrate it to some Devill-god, or Goddess: 
m Cael. Rhod. Antiq. Lect. l. 22. cap. 2. Alex. ab Alex●ndro. l 5. cap. 18.  In Sicyonia all the women did shave off their Hair, in honour of the Goddess of Health; and then consecreate it unto her for a Sacrifice. 
n Plin. Nat. Hist. l. 1●. cap. 44. Alex. ab Alexandro. lib. 5. cap. 12.  The Vestal Virgins, did usually cut their Hair to consecrate it to the Goddess Lucina: In 
o Lucian De Dea Syria. Cae●. Rhod. Antiq. Lect. l. 11. c. 24.  Trezaene, the Girls did cut their Hair to consecrate it to Hippolytus: a fit Sacrifice for these Heathen Idols. Others there are, who have usually cut their Hair, in token of grief, and sorrow, at the death and obsequies of their Husbands, Friends, Children. princes, and the like. The 
* Platoni Phaedon. Cael. Rhod. Antiq. Lect. l. 7. cap. 23. Alex. ab Alexandro l 3. cap. 7. Busbe●quius● Epist● Eccles. Epist. 1. pag. 22.  Grecian women, when as their Husbands, or near Friends died, did use to cut their Hair, in token of grief, and sorrow for their deaths, casting it into the fire; wherein their Husbands, and Friends were burned, or else hanging it over their Graves, and Tombs. 
p Zonar. Annal. Tom. 3. fol. 143.  Thus did Theoph●no shave herself, upon the death of Stauratius her Husband: 
q Deutr. 21.11, 12, 13. Hierom. Tom. 2. Epist. 84. Paulinus Epist 4. Severo  If an Israelite, or jew had taken any Captive woman, that was beautiful, which he desired to take unto him for his wife; he was thou to bring her home into his house: and there she must shave her head, and pair her nails, and there remain a full month, to bewail her Father, and her Mother. 
r Alex. ab Alexandro. lib. 3. cap. 7.  The Rom●n, German, Milesian, AEthiopian, and Macedonian women, when as their Sons, their Brothers, Husbands, or great men died, did use to cut their Hair in token of grief, and sorrow. When 
s Suetonii Caligula. cap. 5.  Germanicus died, certain barbarous Kings did so lament his death, that they polled their wives in testimony of their Heaviness and Sorrow for him. 
t Pur●has Pil. l. 4. cap. 10.  When the Prince of Chubdan dieth, his wives in black with shaven ●ea●s continually m●urne● 
u Alex. ab Al●xand●o. l. 3. cap. 7.  The persians when as any great man died, did v●e to shave their wi●●s, to express their grief and mourning: 
x Pur●has Pil. l. 5. cap. 10.  Am●ng the Canarij, when as the Husband dieth, his wife cutteth off her Hair. The 
y Athenaeus: Dipn●●. l. 12. cap. 8.  Scythians, and 
z Herodotus. lib. 6.  Milesians receiving a great, and public overthrow, did shave the heads of every per●on throughout their Country and Nation●, in token of their sorrow. 
a Ludovic. Patricius. l. 5. cap. 7. Purchas Pil. l. 5. cap. 10.  In Malaber, when as the King dieth and is buried, they all shave their heads: 
b Purchas Pil. lib. 1. cap. 7.  And so in Fl●rida, when as the King dieth, both men and women cut off half their Hair, to express and testify their grief, and mourning. An unnatural, impudent, and shameless grief, and sorrow, that is testified by such unnatural, mannish, and shameful expressions. Other women are there, who have had their Hair shorn off by way of punishment, an● correction, for some notorious crime. The 
c Tacitus de Moribus Germ ca 6. Boemus De Mor. Gent. lib. 3. cap. 12. Munster's Geo. lib. 3 cap. 13. Al●x. ab Alex. lib. 4. cap. 4. cap. 1.  Ancient Germans, when as they took their wives in Adultery, did use to cut off their Hair first, than did they strip them naked, and whip them through the Village where they lived, and so put them away. 
d Zonara's Annal. Tom 3. sol. 141.155.165.  Marry the wife of Constantine, the son of Irene; the wife of Constantine, the son of Leo; the wife of Argyrus, and the sister of Zoe the Empress were thus p●lled, and then Divorced, and punished for their incontinency, and such like offences: 
e Purchas Pil. l. 5. c. 5 & 9  In Bengala, and so likewise among the Indian Bramanes, if women refused to be burned with their Husbands, they had their heads p●lled, and their Hair cut off, as a severe, and infamous punishment; and they were ever after reputed dishonest women. Among the 
f Alex. ab Alexandro. l. 3. cap. 5. Purchas Pil. l. 9 cap. 1. French Hist. in the l●fe of Clodion the Hairy. p. 7.8.  Indians, French, and T●nians, those who were guilty of the greatest crimes, were to have their Hair cut off, which was reputed the most infamous, severe, and heavy punishment of all others: Which testifies, that it is the most infamous, unnatural, and shameful ●●ing, that can befall a woman, (not a grace, or ornament,) to cut or clip her Hair. You have now heard a large Historical Narration of women who have cut their Hair in whole, or part, for sundry ends and purposes, against the very order, law, and rule of God, and nature, which none can violate, or transgress, without apparent loss, and hazard to their souls: But 
g Nec usquam inventa est, aut invenire potest, quae novaculae caput submiserit, praet●rquam in gr●ui aut inauspicato eventu: si ullam usquam eiusmodi tempus tulit, mihi certè neque auditum, ●eque visum unquam. Synesius Caluitii Encomium.  never could I read, or hear of any, that were so strangely Impudent, Immodest, Mannish, and Unnaturally wicked; as to clip and cut their Hair, against the ordinance of God, and Nature, the light and testimony of their own Consciences; the custom of their Country, and the opinion, and practise of the Church, and Saints of God from age to age, of purpose to enhance, illustrate, or set out their beauty; but only our audacious, brazenfaced, shameless, (if not unchaste, and whorish,) English Hermaphrodites, or Man-women Monsters; whose prodigious, and blushless impudence, bids battle and defiance unto Heaven itself, and dares the Lord to smite, or to control them: Certainly, God himself hath testified, 
h 1 Cor. 10.5.6.15.  that it is an unnatural, vile, and shameless thing, for women to poll their heads, or cut their Hair: therefore they may not clip, nor cut it as they do, to set out their beauty, or rather to proclaim their shameless impudence, to the public view. If they may not do it, out of a pretence of Religion, or Deuotion towards God: as the Council of Gangra hath resolved; much less may they use it out of Lasciviousness, Pride, Wantonness: or any affectation of Comeliness, and Beauty. But to return again unto our purpose from whence we have somewhat, (though not impertinently) digressed. As women may not clip their Hair, (no nor Paint their Faces, nor wear immodest apparel, or attires:) out of a pretence of comeliness, and beauty; no more ought men to nourish, crisp, or frizell it, for this end and purpose. First, because it savours of Effeminacy, and womanish invirilitie: an odious, unnatural, and 
i 1 Cor. 6.9.10 Gal. 5.19.21. Ephes. 4.19. Rom. 13.13. Isay 14.16.17  filthy sin, which damns men's Souls to Hell, without repentance: which 
k Nihil est nequi●● aut turpiu● effaeminaet● viro. Cic. Tusc. Quaest l. 5  makes men odious and loathsome unto others, and 
l M●l●tē Christi verum ni●il molle decet. Ambr. Enar. i● Psal. 3●.  misbeseemes all Christians. It is a great 
a Viris nihil magis pudor● esse oportet quam si muliebre aliquid in se habere videantur: Salu. De. Gub. Dei. l. 5. p. 264.  disparagement and shame to men; especially, to Christians, to be Effeminate and womanish in any thing: much more in the overcurious, delicate, and vainglorious culture, frizling, colouring, powdering, or adorning of their Hair, which savoureth of nothing but Effeminacy. The 
b Isay 3.24. 1 Tim. 2.9. 1 Pet. 3.3.  Scriptures, and Fathers condemn this Broydering, and curious Dressing, and setting out of the Hair, even in women themselves, as an Effeminate, and unseemly thing: 
c Basil. Com. in Isai. 3. Clen. Alex. Pedag. l. 2 c. 8.12. l. 3. c. 3●11. Tertul. de Cultu. Fam. c. 3, 4, 5, 6. Cypr. De habit. Virg● a Amb. de Virgin. l. 3. Chrys. Hon. 8. in 1. Tim. 2. Hier. Ep. 7 c. 1. Ep. 8. c. 9, 10. Epist. 22. c. 12. Epist. 23. The●philact, Theodoret, & Primasiu● in 1 Tim. 2 Sec Agrip. De Van. Scient. cap. 71. Athaeneu● Dipnos. l. 12. c. 7, 9, 10, accordingly.  if in women, is it not much more so in men? The sixth general Council of Constantinople enacted: 
d Can 9 & 96. Surius Con●il. Tom 2.  That no man should walk abroad with curled Hair under pain of Excommunication: not only because it was a pomp and vanity of the world, which Christians have renounced in their Baptism, and a mere bait to inamor, and inescate others: but likewise because it was a ●adge and character of effeminacy: 
e Capillis artificiosis & intortis crinibus incedere, perd●ti, andr●gyni, effeminatique hominis est. Eum qui vir est pecti, tonderi, crines componentem ad speculum, genasq, radi, velli, ac deglabari, quomodo non est plane muliebre? certe nisi quis eos nudos viderit muliere● esse putaverit, etc. Clem. Alex Paedag. l. 1 c. 10 l. 3. c. 2, ●.  Clemens Alexandrinus condemns all such, for androginous, and effeminate persons, who Curl, and Crispe their Hair like women: 
f See Letter (C) & Hierom. Ep. 8. c. 10. Ep 10. c. ●. Ep. 19 c. 5. Ep. 47. c. 3.  Tertullian, Chrysostome, Cyprian, Hierom, and others do the like: 
g Quam deforme est virum facere muliebria: Ergo & pariunt, ergo par●●●iant qui crispant coronam sicut faeminae. Irenaeo. Ep. Tom. 1. p. 2●3.  What a deformed thing is it (saith Ambrose,) for a man to do any womanish thing? Therefore let those men who Curl their Crowns like women, beget, and bring forth Children as women do: 
h D●i hominesque male ●derint has bellua● humano effigy, compto faeminarum ad mollitiem capillo: De Rem. Vtr. F●●rt. l. Dial. 20.  Let God and men (saith Petrarch,) hate those beasts in the shapes of men, who set out or Crispe their Hair after an womanish effeminacy: 
i De Moribus Lib.  Galataeus, 
k De Van. Scient. c. 63, 64, 69, 71.  Agrippa, 
l De Instit. Cyri. lib. 8.  Zenophon, 
m De Breu. vitae: c. 12. Nat Hist l. 7. c. 31. Controves. l. 1. Prooem.  Seneca the Philosopher, 
n Fortem vocemus cuius horrentes comae manduere n●rdo? Hercules Furens.  Seneca the Tragedian, 
o Nec tamen i●dignum si vobis cura plae●endi, Cum comptos habeant secula nostra viros: De Medicam. Fac.  Ovid, 
p Pectere t●●olim, sed nec turbare caepillos: Splendida sit nolo, sordidae nolo cutis Nec tibi mitrarum, nec sic tibi barba reo●um. Nolo virum nimium, Pannice, nole parum. Epigr. l. 2. Epig. 29.  Marshal, and others, condemn this Frouncing, Frizeling, Colouring● Powdering, and overcurious dressing of the Hair, as an effeminate, womanish, and unmanly thing: which misbeseemes, disgraceth, and deformeth man and woman: therefore we must not use it to set out our Beauty, because it favours of effeminacy; a sin which God, which Man, which Nature, do abhorre● Secondly, as it relisheth of effeminacy, and invirilitie; so likewise, it tasteth of Levity, Vanity, Pride, Vainglory, Impudence, Incontinency, Lasciviousness, Carnality, Self-pleasing, Self-seeking, Idleness, Voluptuousness, neglect of God, and better things: as the Fathers, and others do abundantly testify: Few there are either of the Male, or Female sex, who are occupied, and taken up in the Frizeling, Frouncing, Colouring, Powdering, or nice Composing of their Hair, but 
q Levoris autem & glabri●iei, si in viros quidem, est mulierculae: si in faemina● auten, adulterae: utrunque autem est a nostra republica longissime alienandum. Clem. Alex. Paedag. l 3. c. 3. Quid ex talibus expec. tandum est, qui comas superuacuas curant, nisi ut lasciws ille ornatu● faeminas praetereuntes inui●et, aut alienis matrimoniis insidietur? Basil. de Legend lib. Gentil. O●at.  Incontinent, Vainglorious, Proud, Slothful, Carnal, or Luxurious persons: who are altogether prodigal, and careless of the Beauty, Culture, and Salvation of their Souls: who are Negligent, and Slothful in God Service, and in the practice of all Holy duties: who 
r Quid? Illos ociosoes vocaes quibus apud tonsorem multae horae transiguntur? Dum de singulis capillis in consilium itur, etc. Sen: de Breu. Vitae c. 12.  play away their time in earnest, and spend their precious lives in foolish vanities; as if they were borne for no other purpose, but to Eat, to Drink, to Play, to Sleep, or to enamour, and set out their bodies: who only seek to please themselves, and others; to Pamper, Cherish, and set out their Proud, their Lustful, and Rebellious Flesh: (which should be mortified, and kept under, by the substraction of all these outward cultures, and unchristian attires, which feed and strengthen it:) such who have 
s Capilli in●orti, fuci, tincturae, & colores illiti, animam intinsecus aegrotare significant. Clem. Al●x. Paedag. lib. ●. cap. 2.  Unsound, Unchaste, and Graceless Hearts; and would be easily induced to 
t Vittae permultae differenti● ac curi●s●, & super●●c ●n●● capillorum plicaturae, et cri●ium in●um●rabiles figur● & praeci●s● speculorum structure qui●bu● se comp●nunt, sunt faeminarum qua omnem p●dorem exuer●̄t, quas qui ●●retrices v●c●●●rit is non ab●rra●erit. Ib.  prostitute their bodies to the lusts of others, or to inescate others with themselves: this Authors, and experience doth plentifully witness: Therefore we may not use these Effeminate, Graceless, and unchristian arts, of purpose to procure or enlarge our Beauty, because it savoureth of so many sins, and is practised by few or none, but Graceless, Proud, 
u Cult●● f●cit mulieres mer●tric●s, vir●s autem a●dr●gynos effaminatos & adulteros Clem Alex. Pae l. 3. c. 2.  Unchaste, Effeminate, and Sinful persons: and because it is but a doing of evil, that good may come of it.  
Secondly, I answer; that man's perfect, true, and real Beauty, doth not consist in the Fair, Clear, or comely Superficies, Delicacy, and tenderness of the Skin, or Face; nor yet in the curious, nice, and artificial Embroideries, Curl, Textures, Colour, Powdring, or compositions of the Hair, as most men vainly deem: but 
x Qvi sanos habent ●culos solam animi pulchritudinem in homine diligunt & venerentur. Bern. de Ordine Vitae. c. 1115. m. Non caduci corporis pulchritudo vel morbo peritura vel senio, se● nullis obnoxia casibus, opinio ●onorum nunquam moritura meritorum, hominibus est decors: Ambr. de Virgin. l 1 Tom. 4 p 220 G. Pulchritudo optima est pulchritudo ●nimae; quando fuerit anima ornata sancto sp●ritu, iustitia, prudentia, fortitudi●e, temperantia, bonorum amore et pudore, quo nullus color nitidior unquam visus est. Clem. Alex Paedag l. 3 c. 11 See cap. 2, 3.  in the inward Endowments, Ornaments, Trappings, Virtues, and Graces of the Mind, and Soul, in which the Excellency, Essence, and Happiness of men consist: This is the only Comeliness, and Beauty, which makes us Amiable, Beautiful, and Resplendent in the sight of God, of Men, and Angels: this is the only culture, and 
y 1 Sam. 16, 6, 7. Isay 57.15. & 62.1, 3, 4 Ps. 16.3. Ps. 45, 11. Clen. Alex. Paedag. l. 3. c. 2, 3, 4  Beauty which the Lord respects: this is the 
z Isay 53.2, 3 Clen. Alex. P●dag. l. 3. c. 1.  only Beauty which Christ jesus had on Earth, who had no outward form, or artificial, or exotique ornaments, to make him amiable: this is the chief 
* Psal. 45, 6, to 15. Reu. 12.1. & 3.5, 18, & 7, 9 14. Eph. 5.27. Cant. 4 to 16.  and only Beauty, and Glory, which the Saints, and Church of God admire, and partake of both here, and hereafter; though carnal men abhor and loathe it as the greatest deformity. If therefore we would be truly beautiful, and lovely both with God, with Men, and Angels; if we would extend our Beauties, and improve them to the uttermost, so as 
b Cant. 4, 9 T●liter pigmentatae Deū●abebit is amat●rem. Tert. de Cultu. F●em. c. 7  to enamour, and ravish God, and Christ himself: let us then disclaim these Diabolical, Worldly, and unchristian cultures, 
c Quanto am plius corpus for●s propter van●m gloriam ●●mponitur atque ornatur, tanto interius anima foed●tur ac sordidatur. Bern. De modo Vivendi Serm. 9 Qui ●rnatum corpore vestis affectat, animam suam virtutum splendore despoliat. Fulgent. Epist. 3. ad Probam. Noli ac●iperecincinnos corporalium capillorum. Non illa ornament● se●crimina sunt, le●ocinia formae, non pracepta virtutis. Amb. de Virg: l. 3. T. 4. p. 232. E.  which Defile, Pollute, Deturpate, and deform our Souls, and make us odious, and uncomely in the eyes of God, the Saints, and blessed Angels: and deck our Souls with the very 
d Psal. 29.2. Ps. 96.9. & 110.3.  Beauties of Holiness, with the 
e Psal. 45.13.14. job. 28.16, 17, 18.  Embroidered, Rich, and precious ornaments, Diamonds, Attires, and Pearls of Grace: let us be all Glorious, and Beautiful within; that so we may be fit Spouses for God, and Christ to love and match with, and may 
f Dan. 12, 3. Math. 13, 43.  shine as Stars, and as the brightness of the firmament in Gods heavenly Kingdom for evermore: This is a Beauty that Sickness, Time, and Age cannot decay: this Beauty will stick by us, and continue with us for all eternity: yea, it is such a comeliness as will 
g Non deformitate corporis animus fo●datur, sed pulchritudine animi corpus ornatur. Senec. Epist. 66. Naturae decus mores exornant boni. Stobaeus Ser. 65.  supply, conceal, adorn, and grace all corporal deformities, and take them clean away: whereas 
h Nihil pulchritudo iwat cum quis mentem non bonam habet. Eurip. Oedipo.  all corporal, and external Beauty, is but mere deformity, where this is absent: O then let us prize this Beauty most, without which we are deformed, ugly, and unlovely in God's sight, let us admire, seek, and purchase it with greatest care: so shall we be abundantly beautiful, and every way amiable, and comely, though we have no artificial trappings, nor external crisping, cultures, or attires to adorn our Bodies, Heads, and Faces, or to enlarge our external Beauty, which is not worth the seeking.  
Thirdly, I answer; that 
i Vnumquodque animal in suo genere ac specie pulcherrimum est: quod si de altero in alterum tranferatur, nihil impeditius ad utilitatem, nihil deformius ad aspectum videri necesse est. Lactant. de Opific. Dei cap. 7. Rectiora decentioraque sunt ●●nia quae vis & habitus naturae ●inxit, quam quae expressit conatus artis. Clerk de Aulico. lib. 4.  every thing is most amiable, beautiful, and comely in that natural feature, comeliness, and proportion, which God himself hath stamped, and engraven on it. Nothing is properly, and truly beautiful, and comely in itself, but that whose Varnish, Gloss, and Beauty flows, and springs from God himself; who is the only fountain, and spring of Beauty: All acquisite, external, exotique, and artificial varnishes, cultures, dress, and attires, which any ways change, sophisticate, or alter that natural feature, form, and comeliness, which the prudent, and unerring hand of God hath wrought, and form in us: transforming us into another hue, or plight, than God hath given us: is so far from adding comeliness, or lustre to us, that 
k Propriam perdunt pulchritudinem qui externam inducunt. Clen. Alex. Paedag. l. 3. c. 2. Mulieres si sunt pulchr●, sufficit naturae: non co●tendat ars contra naturam: Sin autem sunt natura turpes, ex iis quae sibi applicant, quod non habent arguunt. Id. Paedag. l. 2 c. 12. Sordidat lavatio ist●, non abluit, nec emendat membra, sed maculat. Cypr. de hab. Virg. Simplex & ●uda verit●● satis ornata per se est: i●●oque ornamentis extrinsecus fucata corrumpitur, non emendatur. Lactan. de Falsa Sap. c. 1. Color arte compositus inquinat corpus, non mutat. Con●●t formam quicquid consumitur artis. Petronius: pag. 74.154.  it doth more deturpate, and deform us; eclipsing, obfuscating, and depraving that natural, and lively Portraiture and Beauty, which the curious pencil of God himself hath drawn, Limmed, and engraven on us. Hence was it, 
l Math. 6.28.29. See Chrysost. Hom. 23. in Math.  that Solomon in all his glory, was not arrayed like one of the Lilies of the Field: because their array, and Beauty was natural; His, but acquisite, and artificial. If therefore we would be truly beautiful, let us content ourselves with that natural Beauty, Hair, and Feature, which God himself hath bequeathed to us, as being most suitable, and convenient for us. Doubtless, if God had ever thought, that Crisped, Frounced, Powdered, or artificial, acquisite, and embroidered Hair had been most for his glory, or for our Beauty, Good, and Comeliness: 
m See Clem. Alexan. Paedag. lib. 2. cap. 10. lib. 3. cap. 2, 3, 11. Ter●ul. de habitu Muliebri● cap. 5. Decultu Faem. cap. 4.5. Cypr. de Habitu Virgin: accordingly.  himself would out of his infinite wisdom and goodness have assigned us such natural Hair as this, which we affect and seek; else he could not have been so Wise, so Good, so perfect, and exact a God, so exquisite, and skilful a Creator as we all repute him. Since he therefore, being Wisdom, Goodness, Knowledge, and Beauty itself hath designed such natural, and unadorned, or uncrisped Hair unto us as is most comely, proper, and behooveful for us: Let us not murmur, nor find fault with him, nor call his Art, his Wisdom, his Goodness, and Discretion into question: 
n Manus Deo inferunt, quā●o illud quod ille ●ormaeuit, re●ormare & transfigura●e contendunt: quia opus Dei est omne quod nascitur; Diaboli quodcumque mutatur. Quod ornari te put as, quoth put as comi, impugnatio est ist a divini operi●, praeuaricati● e●t veritatis: Et tute impune existimas laturam tam improbae temeritatis audaciam, Dei artificis offensam? Cypr. de hab Virg. In Dominum delinquunt qui cutem medicaminibus unguunt, genus rubore m●culant, oculos fuligine collinunt, capillos crispant, & croco vertunt, displicet nimirum illis plastica Dei: in ipsis redarguunt, reprehendunt artificem omnium. Repraehendunt enim cum emendant, cum adijciunt, a Diab●lo artifice sumentes additamenta ista: qui indubit●te huiusmodi ingenia concin●auit ut in nobis quodamodo manus Deo in●erret. Quod nascitur, opus Dei est: Ergo quod fi●git●r Diabol● negotium est. Divino ●peri Satani ingenia superducere, quam scele●●e est? Tertul. de Cultu. Faeminar. cap. 3.  Let us not offer violence and force to him, in labouring to correct, to alter, perfect, or amend his work; or to 
o Nemo ducem sequitur naturam: Vivitur arte. Factus homo est operis, nunc opus ipse sui. O●en: Epigram. Pars ult. lib. 2. Epigram. 76●  new-moulde, or make ourselves, as if we were more wise than ●ee: 
p Matth 5.36. cap. 10.30. Luke 21.18.  But since we cannot make so much as one Hair white or black, when as God who numbers all our Hairs, hath given it another tincture, let us rest contented with that lot and portion, with that natural Hair, and Comeliness which God hath given us, 
q Nu●quid bruta mutant speciem suam? Cur nos mutare desideramus? Ambros. Irenae●. Tom. 1. pag. 233. F. Clem. Alexand. Paedag. lib. 3. cap. 2.3.11.  as all other creatures do, who never seek to change their Hair or Plumes, as men and women do: for fear we prove far worse then beasts, spurnning against our wise and great Creator, and saying to him with those presumptuous Potsherds in the Scripture: 
r Isay 45.9. Rom. 9.20.  why hast thou made us thus? to the wrack and ruin of our souls. That Beauti, Hair, and form, is best and comeliest, which God, which Grace, and Nature, (not children, loose and wanton persons) deem most beautiful and comely: But God, and Grace, and Nature, deem our natural Beauty, Hair, and feature best and comeliest: and none but Children, Licentious, Vain, Lascivious, and graceless persons undervalue them, preferring these artificial Curl, Powdring, Colour, Embroidering, and dressings of the Head, the Hair, and Face before them. Therefore these natural must needs be best and comeliest: If therefore we would be beautiful, and lovely in good earnest, let us rest contented with Nature's wardrobe, not adding art or culture to it: for fear we offer violence unto God himself, and put the Devil's varnish on his work and Image.  
Fourthly, I answer; that an Effeminate, Womanish, and 
s No● e●t ornamentum virile cōci●●itas Seneca. Epist. 115. Vt ●orm● cura non omnino negligenda, ita nimi● anxiè curari parum viro dignum. Eras. de Educa●. Puerorum, p. 23.  affected spruceness, or concinnity, (especially, in Hair and excrements, the lowest and most inferior parts, if parts of man,) is no Ornament, Grace, nor Comeliness, but rather a deformity, and disrespect to men: as being unsuitable to their Magnanimous, Masculine, and Heroic sex. 
t Fo●ma viros neglect a decet. Ouid. de Art. Amandi. lib. 1. Pulchritudo neglect a magis quam affecta●a a viros exornat. Bernard. de Ordine Vitae. Col. 1116. G.  A neglected, natural, an unaffected Beauty, Face, and Comeliness, doth most adorn, commend, and set out men: The only means therefore for men to enhance, illustrate, and set out their Beauty, is to neglect it, not to seek it, at least but in a moderate, careless, remiss, and unaffected manner: so that this pretence of seeking Beauty, is but false and vain.  
Fiftly, though 
u 1 Sam. 16.12. job 42.15. Lam. 1.6.  natural Beauty be a gift of God, not wholly to be slighted, because 
x Gratior est pulchro veniens a corpore virtus. Virgil. AEnead. l. ●. S●n Epist. 66. See B●rn. de Ordine vitae. Co. 1115.1116 accordingly.  it adds some lustre to our Gifts, and Graces, being regulated and attended with Chastity, Modesty, meekness, and Humility: 
y No● e●t p●lchritudo vera quae vitiorum habeat de●o●mitatem: Ambros. l. 5. in Luke 6. Tom. 3. p. ● 8. ●. Pulchrum ornatum mali more speiu● caeno collinunt. Nequicquam exor●ata est benè qua mo●ata est malè. Plaut. Mostellaria. Act. 1. pag. 29.  as our vices (on the other side,) do stain obfuscate, and blemish both it, and all external cultures, and attires else: yet a Studious, Curious, Inordinate, and eager Affection of Beauty, (especially, by Effeminate, and unchristian Cultures, Fashions, and Attires,) must needs be sinful, and Abominable: yea, far worse than Drunkenness, and excess of Wine; if 
z E●riosum quidem esse & vinosum, etsi sint magna vitia, non tamen tanta, quantum e●t nimium sui ornandi studium. Ib. Paedag. l. 3. c. 2.  Clemens Alexandrinus may be credited: and that for these ensuing reasons: First, because 
a See the Authors quoted Pag. 1. & 2. Non de integra conscientia v●nit studium placendi per decorem, guem natura liter invitatorem libidinis scim●s. Tertul. De Cultu. Faemin cap. 2. Ornamentorum insignia & lenocinia fucorum, non nisi prostitutis & impudicis faminis congruit: & nullarum ferè praeciosior cultus est, quam quarum pudor vilis est. Cyprian. De habi●u. Virgin. Non est mulieris, sed meretricis illud nimium sui ornandi studium. Clem. Alex. Paed. l. 3. c. 2.  it proceeds most commonly, from an Adulterous, Unchaste, and lastful Heart, or Meretricious, and Whorish affection: For if it be true of natural Beauty, 
b Rara est concordia formae atque pudicitiae: Iwen. Sat. 10. Lis est cum forma magna pudicitiae. Ouid. Epist. 1 5. Inter formam corporis & animae ca●titatem lis propè perpetua est. Rarissime forma pudicitiae con●unctae est. Rar● admodum ●orma insignis et honestas uno sub lare habitant. Petr. De Remed. utr. Fort. l, 1. Dial. 65. l. 2. Dial. 1.  that it is seldom accompanied, or attended with Chastity, and Continency: that it is 
c Dignitas formae possidentibus gravis, appet●ntibus exitiosa coniunctis periculosa, rentationibus exposita, scandalis circundata. Tertul. De Cultu. Faem. cap 3. Fall●t enim multos ●orma sine arte decens. Ouid. de Remed. Amor. l. 1 Forma castis damno mori●us esse solet. Forma est gratior, sed gibbus est tutior: Forma paucis ad utilitatem, multis ad perniciem, nullis ad salutem veramque gloriam data est. Multos forma fecit adulteros, castum nullum. Petrarch. de Remed utr. Fort. l. 1. Dial ●. & 6● l. 2. Dial. 1. Multis species eximia corporis pernici●m attulit, & ipsis quo possident, & ●●s qui specta●t. Possessori so ●icitudinem, metum, suspitionem, n● iteriam peccan li, libi ●●nis fomentum ac copi●● affert: S● pudicus esse cupit, ●oc ipso miser est: quod formosus: ●i impudicus est qui forma praecellit, quid tandem debet suo bono, nisi ut facilius ●oreat? Eras de Rat. Con●●r. Epist. p. 43.  commonly a bait, a snare, a Bawd, a Pander, and strong alective unto all incontinency: much more must it be true of artificial, and affected comeliness, 
d Lenocinia formae nunquam non prostituto corpori coniuncta & debita sunt. Clem. Alex. Paedag. l. 3. c. 3. See cap. 2. & 11.  the badge and ensign of a common Harlot, or an Incontinent, and Lascivious person: 
e Non habit cas●itatem veram, quae intuentibus parat illecebram● nec ●idem seruat Christo, quae populo magis quaerat placere quam spanso. Fulgent. Epist. 3. ad Probam. Non computari iam potest inter puellas & virgins Christi, quaesic vivid ut possit adam ●ri: Cypr. D● Hab. Virg.  He, or she, can never be a chaste and undefiled virgin in the sight of God, who desires to be amiable in the eyes of men: For though they do not always actually prostitute their bodies to the lusts of others, as most that do affect an accurate, excessive, or artificial Beauty, in Crisping and adorning of their Hair and Faces do: yet since they inamor and inescate others, and kindle a fire and flame of concupiscence, and unchaste affections in the hearts of many, who cast their eyes upon them, by these meretricious cultures, and overstudious, and affected Countenances, Dress, and Attires, which seem to set their bodies out to sale; they cannot but be guilty of 
* Quid 〈◊〉 alteri periculo sum●●? Quid ●lli● alteri co●cupiscentiam imp●rt●m●●? quam si domin●● ampliando legem a facto stupri non discernit in p●●na, nescio an imp●●e abea● qui ●licui fuerit caus● perditionis. Perit enim ille si●●l in t●● f●●●a si co●cupierit, et admisit iam i● animo quod co●cupiuit, & fact● es tu gl●diu● illi; ut ● culpa vaces, ab invidia non liberaveris. Expinga●●● nos ut alteri pereant, ubi est ergo, diliges proximum tuum sicut ●eipsum? Tertul. de cultu Faem. c. 2. Si tu te sumptuosius comes & perpublicum nombiliter inceda●, oculos i● te iwentutis illici●●, suspiri● adolescentum post te trab●●, concupiscendi libidinem nutria●, peccandi fomenta succendas, ut & ipsa non pereas, al●os tamen perdas, & velut gladium te & venenu● videntibus praebea●, excusari non potes quasi ment casta sis ac pudica. Cypr. de habit. Virg.  incontinency in themselves, because they thus occasion it in others. Those who have continent and chaste affections, as they deem this corporal, and outside 
f Vbi pudicitia, ibi vacua pulchritudo. Tertul. de Cult. Faem. cap. 2.  Beauty a needless and superfluous thing: so they are so far from seeking, or affecting it: that like that chaste and beautiful 
g Valeria. Maximus l. 6. cap. 1. Petrarch. De Remed. utr Fort. l. 2. Dial. 1. Erasm. De Rat. Conscrib Epist pag. 43.  Pagan, they would rather 
h Cum & nostra & aliorum causa versatur i● study periculosissimum decoris iam non tantum conficta & elaborate libid●nis suggestum recusa●dum est, sed etiam natur●●is speciositatis oblitterandum dissimulatione & incurie. Sancta faemina sit naturaliter speciosa, non adeò sit occasioni. Certe, si fuerit, non ignorare, sed etiam impedire se debet. T●rtul. de Cult. Faem. c. 2.3.  obscure, neglect, and quite deface their natural Beauties, by inflicting wounds and scars upon their faces, to make them more deformed, for fear lest others should be infatuated and ensnared with them: then any ways Curl, Crispe, Adorn, Embroider, or set out their Hair, and Faces, to their own, or others prejudice. 
i See B.C.  Beauty is no help nor furtherance, but a great impediment unto chastity: therefore this studious affectation of it, and inquiry after it, proceeds not from a continent or chaste affection, but from a Lascivious, Lustful, and Adulterous Heart: and so it cannot but be evil. Secondly, it must needs be evil, because it flows as from an Effeminate, and Unchaste, so likewise from a Proud, Vaineglorious, Carnal, Worldly, and self-seeking Spirit, which aims not at God's glory, nor at its own, or others good and welfare: There are none who seek an artificial Comeliness, or transcendent Beauty, by altering, Colouring, Crisping, or adorning of their Heads, or Hair, or by any such like means, but do it out of an inward, and secret 
k Fastus inest pulchris, sequiturque superbia formam. Ouid. Fast. l. 1. Forma quotaquaeque superbit. ●d De Arte amandi. l. 3. Mulieres formosae plerunque superb● Clerke De Aulico. l. 4. p. 244. Maximinu●●o etiam ●uit superbior, quo pulchitudine orat conspicuor. Op. merus Chronogr. p. 254.  pride of Heart, of purpose to be proud, and bless themselves, (as fond 
l Cael. Rhod. Ant. Lect l. 26. cap. 21.  Narcissus did of old, and many idle Christians now, who make their Hair, and Face their Idols:) in their own Beauties, Skins, and Shadows: and to Deify, or Adore themselves, their Hair, their Heads, and Faces, like so many petty Gods: Or else they do it to win respect and praise, from Carnal, Graceless, and iniudicious persons, by seeming more Beautiful, and Lovely to their sensual eyes, then in themselves they are. Or out of a 
m In. hoc cognoscimus quod seculum diligim●s, quia praeciosa vestimenta amamus. Qui s●e●culum non diligit pulchritud●nem corporis non quaerit. Bernard. de modo bene vivendi Serm. 6.  Worldly, Carnal, and self-seeking Heart, to please themselves, & others: to conform themselves unto the guise, and sinful customs of the World, and Times, which Christians have renounced in their Baptism: or to pamper, humour, satisfy, and set out their proud, and sinful flesh, 
n Rom. 8.13. & 13.13. Gal. 5.24. Col. 3.5.  which should be Mortified, and Crucified, with all the inordinate Lusts, Affections, and Desires of it● Or else they use it out a mere Fantastic, Singular, and Vainglorious Humour, as 
o In his Character of a Fantastic.  Sir Thomas Ouerbury, hath well observed: who makes this, the very Character of a Fantastic, or improvident young Gallant: to study by the discretion of his Barber, to Frizle like a Baboon: three such (saith he,) would keep three of the nimblest Barbers in the Town from weaving Net-garters: for when they have to do with him, they have many Irons in the fire. These are the proper, true, and only roots, the ends, and springs from which this search, this labour, and inquiry after Beauty, Fairness, or Complexion flows: these are the main and chiefest reasons, for which our Men, or Women Nourish, Colour, Frizle, Powder, or set out their Hair: Now these are Sinful, Odious, and Unlawful. Therefore we must not Nourish, Curl, Powder, Colour, Embroider, or set out our Hair, of purpose to Diuulge, Enhance, or blaze our Beauty, (which in truth, 
p In sola anima pulchritudo & turpitudo apparent● & ideò is solus vere pulcher est, qui est virtute praeditus. Clem. Alexan. Pae●ag. l. 2. c 12. Pulchritudo tua sit bona vita. Stude it aque placere Christo, non praeciosis vestibus, sed bonis moribus: non pulchritudine carnis, sed pulchritudine mentis Bernard. De Mod. Bene vivendi: Serm 9 Illis ampla satis f●rma pudicitia. Tibullus: Elig. l. 1. Elig 2.  consists in Grace, in Holiness, and in a well-spent Life, and not in Hair, in Face, in Skin, or Superficies,) as this objection, or vain excuse pretends: God's glory, our own, and others real, true, and spiritual good, should be the end, and aim of all our actions: Let us always eye, intent, and mind this blessed end in all our ways; and then we shall not seek for corporal, fleeting, nor external Beauty, which betrays, and wracks the Souls of many, but brings no solid, true, nor real good to any.  
You have heard and seen now Christian Readers, the birth and pedigree; the beginning, growth, and end: together with the unlawfulness, vanity, effeminacy, and undecency of Love-locks: You see how they thwart the Laws of God, and Nature, and the Tonsure, Cut, and custom of our Country: you have heard and read, what uncontrollable, and convincing arguments have been produced, to prove them to be Odious, Lascivious, Uncomely, and Unlawful, Toys, and Vanities; which bring no glory at all to God, nor Ornament, Grace, or good to Men in any kind: to be such infallible Characters of Levity, Vanity, Lasciviousness, Pride, Effeminacy, and Vainglory, as misbeseeme not only Gracious, and holy Christians, but likewise the more Temperate, and Civil sort of carnal Men: to be things of ill report among the Gravest, Best, and Wisest rank of Christians, 
q Non despiciat quid de se unusquisque, & maximè vir bonus sentiat. Nam negligere b●norum iudici● vel arrogantiae, vel dissolutionis est. Ambr. De. Officijs lib. 1. cap. 47.  whose judgements ought not to be slighted: You have h●ard and seen what the Fathers, and Modern Authors have concluded of extraordinary long Hair, and so of Love-locks; how they have passed a doom, and sentence of condemnation on them: For of truth, 
r De Sacerdoti● Barbis. fol. 17.  saith john Valerian, a great Clerk of Italy,) to nourish the bushes, or the Hair, is the fashion of Women; or else of such men, as live delicately, and unchaste: for the long Haired people were ever esteemed both of the greeks, and Latins for a token of foul lust, and filthy living: And for my own part, I never heard as yet of any Laudable, Honest, Lawful, Just, or sound Apology, or justification, that might, or could be pleaded for them; but only these absurd pretences, which I have here refuted, and defeated. I beseech you therefore by that homage, duty, and respect which you owe to God, and Nature; and by that reverence and submission, which you yield unto the opinions and judgements of the Fathers, and the Best, the Wisest, Gravest, Holiest, and most judicious Christians: by that conformity, and regularity, you owe unto the Ancient, Laudable, and decent Habit, Fashion, Tonsure, Guise, and custom of your own Country, and Nation, of whose Cut, and Tonsure, you 
s See Mr. Perkins his Cases of Conscience. lib. 3. Sect. 3. Quest. 3. See Page 27.  ought not, you need not be ashamed: by the love and care you bear unto your Names, and Credits, among the Best, and Wiser sort; and by the good, and happiness you wish unto your Souls at last, which Love-locks will involve, and merge in sin: by that sacred Vow, and Covenant, which you have solemnly made to God, and Sealed, or Subscribed in your very Baptism: Even to forsake the Devil and all his Works, the Pompes, and Vanities of this wicked World, and all the sinful Lusts of the Flesh: (in all which these Love-locks have their part, and share:) and by that joy, and Heavenly consolation, which you hope, and long for at your Deaths; when all the Powdering, Curling, Cost, and Time, which you have vainly, and prodigally cast away upon your Hair, and Love-locks, will prove but Gall, but Horror, Shame, yea, Anguish, Grief, and Bitterness to your Souls: that you would now at last abandon, and utterly renounce the nourishing, use, and wearing of these Lascivious, Singular, Vainglorious, Unnatural, and Vnlovely Love-locke, (which God, and Nature, which all Good, all Holy, Grave, and civil Men, both now, and heretofore; as also the Use, and Ancient practice of our Country do condemn:) together with that Lascivious, Odious, Effeminate, and unchristian Frizling, Colouring, Platting, Frouncing, or Delicate, and curious Composition, and 
t Videte n● Fragrantia capitis faetorem vit● praestet. Diog. Laert. l. 6. Diogenes.  Powdering of the Hair, which oft times make men's lives to stink; and do now so far engross the thoughts of many, both of our Male, and Female sex: that they can find no spare, nor leisure time, to Dress, Adorn, or Beautify, their Ugly, Filthy, Naked, Poor, and unadorned 
u Cu● 〈◊〉 tuam p●●ci●fi● reb●● i●pi●gu●● & a●●●n●●, quam p●st pauc●s dies ve●mes d●uoraturi sun● i● sepulc●●o: anim●● ver● t●am no● ad●●nas, b●ni●●p●rib●●, qua De● & A●geli● 〈◊〉 praesenta●da est in c●li●? Quare 〈◊〉 tuam vil●p●●dis, & ●i c●●nem praponi●● Domi●am aucillari, & aucillam d●minari, mag●● a●●sio ●st. Bernard. Meditat. c. 3.  Souls, (which lie Rotting, and stinking in the dregs of Sin, as if they were things of nought:) that so, you may with all humbleness, and sincerity of Heart, and mind, and all lowliness, and fervency of Spirit, even set, and bend yourselves to seek, and serve the Lord unfeignedly in all things: and demean yourselves in such a Gracious, Modest, Humble, Holy, Blameless, Exemplary, Devout, and Christian manner, as may Adorn the Gospel of jesus Christ, and Beautify that outward profession, and practise of Religion, which you have formerly tainted, and defamed by your Vaine, Lascivious, Proud, Luxurious, Ruffianly, Graceless, and unchristian conversation: It was a received use and custom heretofore, for men in times of Grief, of Sorrow, and Affliction, to poll their Heads, and cut their Hair, as 
x Athena●● Dipnos. l. 12. c. ●. Herodoti Cli●. p. 33. Platonis Phado●. Homer●. Iliad. lib. 23● Diodorus Sic: Bibl. Hist: l. 1. Sect. 84. Suetonii Caeligula. Sect. 5. Apulei●●: De Aure● Asino. l. 29 Bede. Eccles. Hist. Angl. l. 4. cap. 19 Boemus l. 1. c. 5. Alex ab Alex● l 3. c. 7. Coelius R●od● Antiqu. Lect. l. 7. c. 23. l 17. c. 21. Polydor. Virgil. De Inventor. Rer. l. 6. c. 9 Purchas Pilgr. l. 5. c 9.10. Ludovicus Patriciu● l. 5. c. 7.  Authors, and the 
y job. 1.20. Isay. 7.20. & 15.2 jer. 7.29. & 16 48.37. Ezech. 7. 1●. & 27.31. Amos 8.10. Mich. 1.16.  Scriptures testify: Beloved, these times wherein we live, which way soever we turn ourselves, are times of Grief, of Sorrow, Misery, Trouble, and Affliction; which summon us to Fasting, Weeping, and Mourning, to Baldness, and Sackcloth: Let us therefore take occasion from the present time, to clip, cut off, cashier, and utterly relinquish, our Vain, our Ruffianly, Singular, Effeminate, and uncomely Love-locks, and excessive Hair; together with all false, or borrowed excrements, or artificial Crisp, wreathe, Colour, Powdring, and overcurious Cultures, and Compositions of our Hair; (which 
z See Page. 49.  God himself, which Counsels, Fathers, and Modern Divines; yea, Pagan Authors have condemned:) that so we may with broken Hearts, and contrite Spirits, unfeignedly abase our Souls before the Lord, to divert those Fatal, Heavy, Sad, and doleful judgements, which are now approaching toward us, and even ready for to seize, and prey upon us for our many sins: whereof our Pride, our Vanity, our Wantonness, and Effeminacy in Hair, and Apparel, are not the least. If we refuse this counsel and advice, which the vicinity, and nearness of God's judgements, do even force, and press upon our Hearts: and still proceed, to Nourish, Deck, set out, and Crispe our Hair, and Love-locks, 
a Cur decoras quod mox foedandum est? Cur depingis quod necesse est conculcari? Quid ibi valent venustae formae, ubi puluere maculantur assiduo? Bern. ad Gul: Abbatem: Apologia.  or our corruptible, base, and crazy bodies, which will be turned into dust and ashes, and trodden under foot● ere long: spending more time, more thoughts, and cost upon them, then upon our Souls, which is the case of many: If we intrude, and thrust ourselves into the very House, and presence of our Glorious, Great, and holy God, so Frounced, Curled, Powdered, Perfeumed, Painted, and Adorned, as if we came to Church of purpose to outface, and dare the Lord: to Dance, and not to Pray: to Feast, and not to Fast: to Laugh, and not to Weep: 
b Spectatum veniunt, veniunt spectentur ut ipsa. Ouid. de Arte Amandi. lib. 1. Quid pu●●● in his omnibus queritur? P●nitentium compunctio, an intuentium admiratio? Bernard. ad Gul. Abb. Apolog.  to See, and to be Seen, and not to Hear: to show our Selves, our clothes, our jewels, our Hair, our Beauty, our Pride, our Vanity, and Effeminacy unto men: but not our Hearts, our Piety, our Devotion, our Humility, and Repentance unto God, as 
c Chrys. Hom. 8. in 1 Tim. 2. Theophylact: in 1 Tim. 2.  the Father's phrase it: If we place our Piety, and Devotion in our clothes, and Hair, and think ourselves 
d Eo creditur sanctior quo coloratior. Bernard. ad Gul. Abb. Apolog.  Holiest, when our clothes, and Hair sit neatest: If we 
e See pie sacrificasse opinantur, si cutem laverint. Lanctantius de justitia. l. 5. c. 20.  think we have done God good service, when we have but washed our Skins, and tricked up our Heads and Hair, to come and show ourselves in the Church, about the latter end of Prayers or Sermon, of purpose to 
f Dum orantium in se retorquent aspectum, impediunt & affectum. Et magis mi●antur pulchrae, quam venerantur sacra. Bern. ad Gul. Abb. Apol. Col. 10 c 3. Qui ad Ecclesiam non venit impieta●tis reu● est, qui sic venit sacrilegii. Salu. de Gub. Dei. l. 8● p. 284.  draw the Eyes, and Hearts of others after us, and so to withdraw them quite from God: 
* Ociosa sedent depictae ad spectaculum. Clen. Alex. Paedag. lib. 3. c. 2.11.  If we take more care and pains to adorn our Heads, and Faces, for the view of others, then to prepare, and fit our Hearts, and Souls by Prayer, and Meditation for God, and for his Ordinances; as alas, too many Idolatrous, and self-seeking Christians do in these our days, who adore no other Deity, but their Hair, their Heads, their Faces, clothes, and borrowed Beauty: We have then no other hope but this; that God will loathe our persons, and our Prayers too: and 
g Quo●tò diutiu● Deu● n●● expectat, ut ●mendam●●, tanto districtiu● iudicabit, s● neglexeri●●●● Bernard. Meditate. cap. ●.  pour out the very dregges, and fullness of his wrath, and fury on us, to our final ruin. Let this then, cause us to renounce, abhor and loathe these Sinful, Odious, unchristian, Lascivious, and unlovely Vanities.  
BERNARDI. Meditationes, cap. 11.  
Omnia quae ad usum vitae accepimus, ad usum culpae convertimus: Quapropter iustum est, ut qui in cunctis peccavimus, in cunctis feriamur.  
FINIS.