Comarum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The loathsomeness OF LONG HAIR: OR, A TREATISE Wherein you have the Question stated, many Arguments against it produced, and the most material Arguguments for it refelled and answered, with the concurrent judgement of Divines both old and new against it. With an Appendix against Painting, Spots, Naked Breasts, etc. By THOMAS HALL. B. D. and Pastor of Kingsnorton.  ROME 12. 2. Fashion not yourselves like unto the World. 1 THES. 5. 22. Abstain from all appearance of evil. Nihil leve aestimetur, quo Deus laeditur. Salvian. Capillus à Deo in natura non est ordinatus, ut tegat frontem, genas, collum & humeros, sed solummodo locum illum cui innascitur; ergo capillus ulterius procurrere non debet. Poiemenand. Christian's should not wear Beauty Spots (seeing Beauty-Spots are the Spots of Beauty) for their Beauty is to be without Spots. Venning. 
Mart. 2. 1653 Imprimatur Tho: Gataker.  
LONDON, Printed by J. G. for Nathanael Webb and William Grantham at the sign of the Bear in S. Paul's Churchyard near the little North door. 1654.   


Viro ornatissimo Domino THOMAe HALLO.  

HUmano capiti caudam qui jungit equinam.  
Jure hunc ridiculum dixeris esse caput.  
Si non cauda, juba est saltem, quam plurima gestat  
Nunc pars Angligenum, credit & esse jubar.  
At jubar hoc pulchrum nubes est turpis: ut aures  
Sic humeros, oculos, oráque saepè regit.  
Quid? quòd & ingenio tenebras offundit opacas,  
Et nimis est Matri dura noverca Piae?  
Credo dari Vacuum quoties hos specto cometas,  
Hos ità crinitos femineosque viros.  
Quis risum teneat monstra haec informia cernens?  
At quis sustineat cernere ment valens?  
Halle potes (vel nemo potest) sibi reddere motos  
Mente, potes nimias, spero, fugare comas.  
Saepe Cerebrosos te sternere novimus Ore:  
Nunc peto Crinitos aggrediare stylo.   D. U.  

Viris has tempestate plus nimio capillatis, calamistratis, effeminatis.  

QUis furor, O cives, quae vos dementia caepit?  
Quêis melior natura Vitis dedit esse, virilis  
Sic vosjam Capitis taedet? Vestrumne capillos  
Sic promittere, sic crispare, & pulvere odoro  
Spargere, & omnino muliebri incedere ritu?  
Mollior iste placet vestro mage sexus? an unquam  
Optat equus timidam fieri se fortis afellam?  
Se Phoebus Phoeben? & se conclave culinam?  
Has resecate comas, haec vellera ponite longa,  
Has sylvas tondete, aut Barbas tollite vestras,  
Et tractate colos, & lintea nostra lavate,  
Et mundate domos, & quicquid femina praestat  
Credite vos alacres debere capessere munus.  
Sin minùs hoc libet, ac junctim mentúmque virile  
Femineumque caput, vobis servare statutum est,  
Nè grave sit vobis vocitarier Hermaphroditos.   G. A.  


O Crines homin●…! ô quantum est in rebus inanel  
Non feminarum modò, quarum admodùm  
Dedecet infirmas pauxilla superbia mentes:  
Sed & virorum, quibus est rationis vigor.  
Hos ità promissis calamistratisque capillis  
Vestire sese, ô quam viris est absonum!  
Nònne leves animos & inania pectora prodit,  
Minusque inepta virilibus provinciis?  
Fallor? An in crines migrat pars magna cerebri?  
Minúsque cordis est sub tanto tegmins?  
O si quêis volupe est nemus hoc nutrire pilorum  
Luberet Ungues sic alere simul suos,  
Sic foret ut miseros se degenerâsse puderet  
In feminas primùm, ac deinde in bestias.   R. D.  


GOod Ramus pardon me, for I  
Have always loved Trichotomy.  
But now Idoe affect it more  
By far, than ever I did before.  
How many do I daily see  
Given up to Muliebrity!  
A female head to a male face  
Is married now in every place.  
And some do make, so vain they are,  
A Galaxias in their hair.  
Now sure Trichotomy it is  
Can banish these sad vanities.   A. M.  

To the Long-haired Gallants of these Times.  

GO Gallants to the Barbers, go,  
Bid them your hairy Bushes mow.  
God in a Bush did once appear,  
But there is nothing of him here.  
Here's that he deeply hates: beside,  
That execrable sin of Pride;  
Here also is that Felony:  
Nay, Is not here Idolatry?  
Such Bushes daily intervert  
The time that's due to th'better part:  
And more observance have by far  
Than He in whom you live and are.  
Great cause you have much to admire,  
That He that's a consuming fire  
So cool, and patient is; but know  
You will not find him always so.  
Expect a change in him, unless  
There be in you his holiness;  
Stir up his Justice will, and make  
Your Idoll-heads to th'purpose ache:  
At length, if this your triple sin  
Be always thus continued in.  
Tell me I pray, did you ne'er hear  
Of Herod's Executioner?  
Or the strange halter, which did free  
The burdened Mule, and charged a Tree?  
Or the third Plague of Pharaoh's Land?  
Have you not been inform ' o'th' hand  
Of God on Poland lately laid;  
Enough to make all Lands afraid,  
And your long dangles, stand an end?  
Fear him that did that Plica send,  
And those sad Crawlers: and hath more  
Unheard of Judgements still in store,  
Than the vast Heaven hath glorious stars,  
Or those your delicate Heads have hairs.   

Those your sweet powders rather strew  
Upon the ground on which you go,  
Than let them be so vainly spent  
Upon an haughty Excrement.  
Forget not that yourselves are dust,  
And the Times tell your Heads they must  
Their powders into Ashes turn,  
And teach their Wantonness to Mourn.   

Shall you my counsel practise then  
I'll say you have the Heads of men.  
Then being from that Cumb'rance freed  
You may attend the parts that need  
Your utmost care, the Heart and Brain;  
Then also will that numerous Train  
Of your Inferiors suddenly  
Be cured of their deformity.  
For whatsoever you Gallants do,  
They gallant think, and follow you.  
Then lastly, such your heads will be,  
As may admit consistency  
With circumcised hearts, which you  
Must get, or you yourselves undo.  
Who have such hearts, they only may  
Hold up their heads at the Great day.   R. B.   

Courteous READER,  
I living at a distance from the Press, there have passed some Erratas which do mar the sense; these I pray thee to correct before thou readest, the rest are literal and venial.  
PAge 1. line 16. for profession read professors. p. 5. l. 6. able for abler. p. 11. l. 19 surely for freely. p. 17. l. 16. put for but. p. 19 l. 3. term must be put in. p. 23. l. 3. Rom. 7. for 1. p. 37. l. 2. à natura. p. 44. fas est &. Margin. p. 68 l. 5. Tuva for Tucca. p. 75. l. 7. tho for then. p. 78. l. 16. or for as. Marg. ochlos for oculos.   

To the Candid Reader.  
AS it is the duty of every Christian in his place & calling, to seek the good of that Nation in which he lives; So especially it concerns Ministers, who are by office the Lords Seers and Watchmen, to observe the sins of the times they live in, and to warn their people that they eat those national sins, which (without amendment) will bring national plagues. Amongst other Vices, I observe that Pride is very predominant in this licentious age; Pride in Heart, Pride in Habit, Pride in Long-haire; Pride in the Clergy, Pride in Profession, etc. Had it reigned only in the undersort, I had been silent; but when I saw Gods own people by profession; yea, and many Ministers (who should be patterns of Gravity 
Oportet Concionatorem esse reliquis exemplar temperantia & modestiae. Syno. Holland. Ministros prae caeteris Apostolus voluit ab hoc levitatis exemplo alienos esse, q eos oporteat reliquis fidelibus enemplar esse pudicitiae & gravitatis. Hieron ad Nepotian.  and Modesty to their Inferiors) to be tainted, appearing like Ruffians in the Pulpit, I could no longer forbear; especially considering how few have appeared against this sin, either in the Pulpit or the Press. Master Pryn is the only man that I know who hath appeared (in our language) in a set Treatise against it: and yet his bent is principally against Lovelocks: I shall give one clip nearer & will see what may be said against the Long-locks especially of Ministers and Professors, who have of late exceeded in this kind: they draw nearer unto God, and so their sins are more displeasing unto him, and should be more grievous unto us: Besides, their example is more infectious; 
Ubi sublimior est praerogativa, ibi major est culpa. Salu. de Gub. Dei, l. 4. ubi pluta.  wicked men rejoice when they have such a Plea, such a Minister wears his hair as long as we do, and such a great Professor would not go in such a guise if it were sinful etc. Hence the Lord 
Plutarch saith it was the Schoolmaster that he beat. in llib virt. doceri posse. Quintilian relateth the like of Crates. Inst. l. 1. c. 15.  complains, Jer. 23. 15. that from the Prophets of Jerusalem, profaneness was gone forth into all the land; their looseness had leavened others. Diogenes seeing a child do amiss, ran and beat the father. We Ministers are to be blamed for many of the exorbitances of our people; either we reprove them not, or else by our evil example we harden them in their sin.  
Neither is this my observation only, for I find Reverend Master Gipps lamenting 
Gipps Fast Ser. on Psal. 46. 1. p. 9  and complaining of it in a Sermon before the Honourable House of Commons: When I came to London (saith he) & was showed such & such Divines of note, 
Difficile est Satyram non scribere. Nam quis iniquae Tam patiens urbis, tam ferreus ut teneat se? Juvan. Sat. 1.  I had much ado to believe it, and still it lieth as lead upon my heart to consider what Ruffianly hair, what Cavalerian garb of clothes, with answerable diet we are fall'n upon, even in these sad times: as easy and loose herein, as rigid and strict in what is both of smaller evidence and consequence, etc. Certainly (saith he) it was not so within these few years, when the poor fugitives posted to New-England, in another cut of hair and clothing. Thus he. I know 
The Arminians, Socinians, Anabaptists, etc. have said much for this way; yet the Truth (with all sound unprejudiced men) prevails still.  this age is subtle to find out distinctions to patronise any error, and when the Word hath convinced them, yet that old Serpent joining with our corruption, hath taught men many sleights and devices to shun the dint of truth; but all in vain, for 'tis not frivolous distinctions that will help us at God's Bar, all this painting will off when it's brought to the fire of that great day. God expects that we should practise, and not question his commands: a good soul saith with the Martyr, Though I cannot dispute, 
The good man may want a disputative knowledge, yet he hath sapidam scientiam, a savoury knowledge, and can die for the truth, when he cannot dispute for it: persuade a man that which he tusts is bitter, perhaps he cannot answer all you say, but yet by his taste he knows the thing is sweet: so though a good man cannot answer all the Devil's sophistry, yet still ho holds the conclusion firm, 'tis good for me to walk with God.  yet I can die for the truth so say thou, though I cannot answer all the cavils of the flesh and the Devil, yet I can do what Gods Word commands me, and his faithful servants have practised.  
The Lord he knows that I have no by-ends, or aims in this Work, I do it not out of any Pharisaical, self-conceited humour, nor in opposition to the persons of any whatsoever; but solely and singly out of love to the Land of my Nativity, that the Lord, whose eyes are ten thousand times brighter than the Sun, may see nothing to displease him. And lest any should think me singular, I have produced Scripture, Nature, Reason, with the concurring practice of God's Church and people, and the judgement of such as have been famous in their Generations both for Prudence and Piety. And that it might win (if possibly) upon all, and exasperate none, I have made it as inoffensively pleasant as I could. Only I wish that some able Pen, and some one that could spare more time than I can well for such employment, had undertaken the Work, the path being somewhat obscure and unbeaten, they are numero paucissimi, but two, that have directly treated on this subject, and 
* Diatriba Theologica de capillis constans dicputatione Textuali ad 1 Cor. 11. 14. cui suffragantur D. Voetius & D. Hornebeck. Theolog. Professores.  one of these I could never attain for love nor money, till of late I borrowed it of that learned, laborious Gentleman Col. Leigh. At first I intended it only as a little Appendix to a Treatise already extant, but having since obtained more light and help, I shall proceed more fully and methodically. To this end I shall, I state the Question, 2. confirm it with Arguments, 3. Answer all Objections. I expect not to please all, Jupiter himself could not do it, I know that one ship cannot carry all passengers, 
Ne Jupiter quidem omnibus placet. Prov.  and the French man tells me, 
Who builds i'th' way where all pass by, 
Pro captu lectoris habent sua fata libelli.   
Shall build his house too low or high.   
But I shall submit all to the judgement of the Grave and godly wise, desiring a candid construction of all, without carping at any Punctillo's or failings in expression, where the matter for substance shall be found right, being ready to do the like for thee. 
Hanc veniam petimúsque damúsque vicissim.   
Now for the clearer and better discussing of the point, I shall lay it down in this Thesis, viz.  
That it is unlawful for any man ordinarily to wear Long Hair.  
I shall observe the usual method.  
1. I will briefly explain the Terms as they lie in order: I shall have occasion to enlarge upon them in the Answers to the Objections.  
2. I will confirm the Thesis with Arguments drawn from the Word of God, etc.  
3. I shall answer all the cavils (of any weight) which are made against it.  
1. I say, it is unlawful, and that not only by man's Law (for some Nations have made Decrees against it) but by the Law of God, 'tis his word that condemns the wearing of Long-haire, as I shall prove in the Arguments. 2. It's contrary to that order which God hath set in nature, hence the Apostle blaming the Corinthians for this sin, appeal●… to their own consciences, and to the voice of God in nature; 1 Cor. 11. 14. Doth not even nature itself teach you, that if a man have long Hair it is a shame unto him? The Apostles Interrogation is a strong affirmation, q. d. this sin of wearing Long Hair is so evident that even nature itself, much more Grace, doth condemn it. But of this, more in its proper place.  
2. For any man. Be he high or low, rich or poor, King or Kesar, be he a Northern or Southern man, etc. he may not transgress the commands of God in wearing Long Hair, especially since God himself by the voice of nature hath told us that 'tis a shame for [a man] whoever he be, for the indefinite is equivalent to an universal, as appears by the Context. 1 Cor. 11. 4. Omnis vir, every Man, etc. we must not distinguish where God himself doth not distinguish: for as he is Lord of us all, expects obedience to all he commands from us all: and if Northern men be colder, God hath ordained clothes (not Ruffianly Hair) to cover their backs & shoulders: and though in colder climates they may be allowed to wear somewhat longer Hair than we in these Southern Regions, yet that excessive, Heathenish profane guise of having their Hair to lie on their backs, and shoulders, out of a proud fashion and sinful custom is utterly disapporved of by the Word of God.  
Yet here this caution would be remembered; That the Hair in itself hath not any 
* Nostri tenent, sub prolixis capillis intrinsecam latere malitiam. Salmas. Dialog. de coma: p. 12.  intrinsical sin or malice in it (as some maliciously suggest) no more than our Nails, Meat, Drink, clothes, and all which are good in themselves, but accidentally they become sinful when abused by us.  
3. Ordinarily, for in extraordinary cases that may be lawful, which in an ordinary way is unlawful; Thus the Nazarites might wear Long Hair, because they had Gods special command for it, which we have not, of which more hereafter. Thus if a man be cast into some close Prison, where he can have no man to poll him, in such an extraordinary case that may be tolerable, which in us, who walk at liberty is intolerable. So in some constitutions, in some cases of Weakness, in some extrardinary cold climates that may be lawful, which in another case not so circumstantiated may be utterly unlawful: And here let every man beware of making excuses and pretences (as is usual in this and many other things) when 'tis not weakness, but wilfulness; not they cannot, but they will not reform what is amiss: for observe those men that pretend weakness and infirmity, and you shall see that for their own ends they can wear their hair far shorter without any hurt, etc.  
4. To wear long Hair, Whether it be their own, or the hair of other persons, and here lies the knot of the controversy; How long that hair is which the Scripture condemns? For the clearing of this we must know that the Scripture mentions.  

1. Shaving of the Head.  
2. Polling.  
3. Long-Haire.   
The first is expressly forbidden. Levit. 21. 5. They shall not shave their Heads.  
The second is expressly commanded, Ezek. 44. 20. They shall Poll their Heads.  
The third is expressly condemned, Ezek 44. 20. They shall not suffer their lock to grow long, for nature itself condemns it. So that here is some light already. 1. God's people must not shave their Heads, as the Heathens did, unless it were in some extraordinarycase, where God gives an express command, as Numb, 6. 6. 9 18. Deut. 21. 12. or where there is some real, urgent, unavoidable necessity, There God will have mercy, and not sacrifice; Thus to cut off a Hand or Leg for the preservation of life in a case of 〈◊〉 necessity, is lawful; So where the Head is infested with some dist●… that there is an absolute necessity 
Quia major totius quam partis ist habenda ratio.  of shaving off the Hair, in such an extraordinary case it may be lawful, else ordin●… it's utterly unlawful, and therefore Salmsius might well have spared his jeers, of shaving our Heads, and getting a Razor for our heads, cutting to the very skin, and pulling up the Hair by the roots, etc. he sets up a Man, or rather a Monster of his own 
Pugn●… cum monstro à s●…ipso g●…to.  making, and then fights with it. He utterly mistakes the state of the question, for the Question is not, whether shaving the Head be lawful, for that's denied by all our Divines, as being contrary to Scripture. Levit. 21. 5. Ezek. 44. 20. and depriving a man of that which God hath given 
Cum capilli dati ●…nt à Deo tum ad tutelam, tum ad ornatum capitis, ipsa ratio docet ab ●…lsione capillorum & rasur●… (nisi gravis aliqua necessitas eam postulet) abstinendum esse. Dematius. Licet breviores caput tegant adversus a●…ris injurias, minimè tamen velaminis muliebris usum praestant. Idem.  him both for defence of the head, and modest ornament, both which polling preserves, and therefore. Secondly, the Lord commands Polling of our heads, for we surely confess (though Salmasius make a jeer of it) nullam habemus Sylvam nisi caeduami all our woods are cropped, and all our heads are Polled; nor is it every slight polling that will serve, but it must be strictior tonsura, a more strict and close polling, even a rounding of the head, they shall round their heads, Ezek. 44. 20. hence 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the word is doubled in the Original, tondendo tondebunt. But of this more in its due places. Salmasius then is out, who is so bold as to affirm nusquam in Scriptura 
Salmas. Dialog. de coma. p. 92.  sacra improbari aut damnari caesariem (i) capillum virilem promissum modo non more modoque muliebri comp●…us & Ornatus habea●…ur. No wonder that he plays Anonymous in the business; pity it is such parts and abilities had not found out a better subject; or at least that he had not pleaded so bad a cause after so bad a manner, and with such grossly false mediums, as that Christ himself wore long Hair, and his Apostles also, etc.  
Q. But when may we say that a man's Hair is too long?  
A. I Answer.  
1. The Hair of a Man's Head is too long when 'tis an impediment to him, and hinders him in the works of his calling; Therefore such men as are fain to get Strings or F●…llets to tie up their Hair that it fall not in their eyes when they work, offend in excessive Long-Haire. 
Tum esse tondendum capillum cum capiti gravi●… est, aut functiones aliquas impedit 〈◊〉 ass●…nt. ●…icl.  Even the Stoics could say, that 'tis time to cut our Hair when it is a burden to us, or hinders us in our Callings.  
2. 'Tis excessive, when it is so long, that it covers the eyes, the cheeks, the countenance, etc. God hath ordained those parts to be visible, for the face is a special glass wherein the glory & Image of God (in respect of the body) doth shine forth and appear, and therefore may not be hidden with long hair, since the hair of 
Alienum est à fine propter quem comae hominibus datae sunt. D. Voetius. Qui nutrit capillos notabiliter infra cra●…ium descendentes, & capiti nullum adjumentum adferentes, peccat. Demat.  the head is ordained by God for the covering of the head, and not the face.  
3. When it is so long, that it lies on the back and shoulders; the hair of man's head is given to man for a cover to his head, and not to his back and body, which apparel must cover. Cappillus aures tantum obtegat, atque ad imas earum partes descendat.  
4. When it is scandalous and offensive, when it is so long, that the godly are thereby grieved, the weak offended, and the wicked hardened.  
5. When it is contrary to the civil and laudable custom of those civilised Nations which we live in; for when the customs of a Nation are good, and agreeable to the rule of God's Word, we are bound to observe them. 1 Pet. 2. 13. Now the known commendable custom of our Land (all the reign of Queen Elizabeth, King James, and the beginning of the late King's reign) was short hair: 'Tis true indeed, de facto, that of late in these licentious times (where so many amongst us change both their Practice and their Principles) some have brought up the fashion of long hair; but quo jure, What Law of God or Man command them so to do, I know not; and that you may see I am not singular, you shall have the judgement of Mr. Perkins, a man famous in his generation for his piety and experience 
Perkins on Mat. 5. 36. in 〈◊〉 p. 82.  in the ways of God. The wearing of long hair in the younger sort (saith he) is an abuse of it; it began (indeed) amongst the aged, but now it is become a trick of youth, and is the badge of a proud heart; for how can they say they glorify God thereby, when the Apostle saith, It is a shame for a man to have long hair. Well, sith God hath set his name therein, we must beware how we make it an instrument of sin. If it be said, to wear long hair is our English fashion: I answer, it is not our ancient English fashion, but indeed it is a foreign trick, and therefore as unlawful as foreign attire, which God condemns. Zeph. 1. 8. Our ancient English fashion (except it were amongst the aged) was to wear short hair: and in every country the most ancient and grave fashions ought to be followed, etc. Thus he.  
Lastly, as no man may wear his own hair excessively long, so he may not wear the long hair of another, be it of a man, a woman, or it may be of some harlot, who is now in Hell, lamenting there the abuse of that excrement. These Periwigs of false-coloured hair (which begin to be rise, even amongst Scholars in the Universities) are utterly unlawful, and are condemned by Christ himself, Mat. 5. 36. No man can make one hair, white or 
A false, a counterfeit, and artificial head or face, and an honest, upright, gracious heart, do seldom, (and if I am not much mista●…en) never meet in one and the self. same person. Pryn. ag. Love. looks, ubi plura. p. 16. 17. etc.  black; but we have those in our days that can do both; by powdering their hair, they can make that white which was black, (the powder forgets the dust;) other by Periwigs 
Personal defects in nature or occasional wants, as a man wants a leg, he may supply it with a wooden one; but natural defects, as wrinkling of the face, etc. may not be supplied by Art. Weems. on the 7th. Commandment.  and false hair, can make themselves black or white, even what please themselves; what is this but to correct God's handiwork, and in the pride of their heart to think they can make themselves better than God hath made them, and can correct his creation? 2. 'Tis the usual practice of the riotous and profane of the world, and therefore may in no wise be practised by the people of God, unless they mean to perish with them. 3. We must be more careful to please God, and approve ourselves to h●…m, than to please the wanton eye of the wicked of the world; better wear an hundred caps than one Periwig: for as reverend Perkins well observes, it is an 
Non metuis quae talis es, ne cum resurrectionis dies venerit, Artifex tuus te non ne cognoscat? Cyprian de discept. & habitu virginum, ubi plura.  odious thing for any man or woman to be ashamed of God's workmanship in their own hair, and therefore to beautify their heads with bought hair, and sometimes of dead persons, with what face will such persons be able to stand at the last day before God's Tribunal?  
Thus have I stated the Question as briefly, yet clearly, as I could. I shall now proceed to the Arguments.  

Arguments proving the sinfulness of that proud fashion of wearing long hair, which is lately sprung up amongst us.  

The first ARGUMENT is this:  
That which is condemned and forbidden by the Word of God, may in no wise be practised by the People of God,  
But the wearing of long hair is condemned and forbidden by the Word of God: Ergo,  
It may in no wise be practised by the people of God.  
The Major is undeniable.  
The Minor I prove both from the old and new Testament. 1. From 
* See Ainsw. on Levit. 10. 6.  Ezekiel 44. 20. They shall not shave their heads, nor suffer their locks to grow long, they shall only poll their heads. Both the extremes are here forbidden, Shaving on the one hand, and Long hair on the other, put polling, as a mean between both, is commanded; and that not a light kind of polling, or a polling at large of some part of the head; but it must be a strict polling or rounding of 
Jubetur tonsura non qualiseung; sed strictior. Demat. Jussit decenter tonderi capita, & crives ad modum capitis, aequari. Po●… in loc Accuratè tondebunt. Tigur: Translat. Non ●…runt rafis capitibus ut Sacerdotes Isidis atque Serapis; nec comam demittant, quod propriè est luxuriosorum, barbarorum & militantium. Paraeus in loc.  the whole head, as tindal's, and the former Translation render it according to the Original; They shall round their heads: the word is doubled in the O●…iginall for greater emphesis [Tondendo tondebunt (i. e.) tondendo aequè aequè tondebunt. Montanus.] They shall poll their heads equally all of a length; they must not be like the Heathenish Idolatrous Priests, for some of them did shave their heads, others wore long hair; but you that are my Ministers (saith God) shall not appear before me in such heathenish guises. but you shall round your heads, or, in plain terms you shall be Roundheads. The Text is clear for that term in the very Letter; the greater is their sin who jeer at God's Ministers and People for their short hair, and for rounding their heads, since we have Gods command for it; and the very 
* Forma rotunda est omnium figurarum perfectissima, capacissima, simplicissima, pu●… herrima. Aristot.  Philosopher can tell them, that the roundest form is best and beautifullest. And Horace describing a freeman, says he is, 
— Totus teres atque Rotund●…. 
Hor. Serm. l. 2. Sat. 7.    
Aristotle's Square man, Horace's Round man, are the same man. I press this the rather, that the wicked may see that this rep●…oachfull (which was first invented by some profane Stage-players, for from that shop of the Devil, so far as I remember, that Nickname first came) is more honourable than (peradventure) they imagine. The Devil forgot this Text (as Mr. Burroughs well observes) when 
Bur. on Host 2. 16, 17. p. 558.  he raised up such a name to reproach men by, which we have the express word of 
Neque radunto prorsùs, neque studiose alunto caesariem, seu modestiam colunto, & mediocritatem prae se ferunto. Trem. Vide plura apud S. Hieron. in locum.  Scripture for the enjoining of. Thus he. There must be then no affectation on either side, but gravity and modesty is required against the long hair of Ministers. So the learned Annotators in their large and elaborate Annotations on this place. Divers exceptions are made against this Text.  
1. Obj. The Precept (say some) belonged only to the Priests, and not to the People, because they are not mentioned in this place.  
A. True: In the Letter, and primarily 
Prohibuit De●… Sacerdotes caesariem studiose alere, & jussie decenter tonderi capita, & crines in modum capitis aequari. Polan. in lo●….  the Text concerns all Priests, because they were Superiors, and so ought to be examplesto their Inferiors. But  
Secondly, It concerns the People to be civil and modest in the wearing of their hair, though they be not mentioned here by name; else it would follow, that the People might shave their heads, because the Priests only in the text are forbidden so to do: But as the prohibition of shaving the head includes the People, and belongs to them as well as to the Priests, as appears by other Texts of Scripture; so the prohibition of long hair belongs unto the People as well as to the Priests, as appears by other texts of Scripture. e. g. The Apostle requires many virtues in a Minister (Titus 1. 6, 7, 8, 9) as that he be sober, blameless, just, holy, etc. yet doth it not follow, because the People are not named here, therefore these virtues concern them not; but, as the Apostle requires these virtues in a Minister, that he might be a good example to his flock for their imitation, and so vindicate his Ministry from contempt: So Ezekiel requires the Priests to poll their heads, that they might preserve their Ministry from scandal, not walking in the guise of heathenish Priests, who sometimes shaved their heads, and sometimes nourished their hair: but that they should be a pattern of modesty to their people. And if any of the Jewish people did swerve from the practice of the Priests, and did wear long hair, yet this doth not prove the lawfulness of it, unless we could prove that the 
A facto ad ju●… non valet consequentia.  Jews never transgressed any of God's commands.   

2. Obj. This Commandment was ceremonial and peculiar to the Jews.  
A. 1. This is gratis dictum, said, but not proved.  
2. Then shaving the head, which is a part of this Text, is Ceremonial also, but as that binds us as well as the Jews, so doth this of polling the head: but the Apostle takes off this Cavil, for what Ezekiel forbids the Priests to do, that the Apostle applies to all mankind, and forbids it in us all, so that unless men will 
Lex naturae obligat omnes. Brochmand. CC. Tom. 2. C. 4. q. 6.  unman themselves, the Text will reach them. 1 Cor. 11. 14. it is a shame for a man, i. e. for any man to wear long hair.  
3. S. Jerom commenting on this Text, applies it to these Gospel-times: and our solidest Divines, when they argue against Popish shaving, make use of this Text against them, which they would not do if it were Ceremonial.   

3. Obj. This is an Old Testament proof, and concerns not us who live under Gospel-dispensations.  
A. What is commanded in the Old Testament, and is no way forbidden in 
Ratio illius mandati permanet. Jun.  the New, is binding still; but the wearing of short hair is commanded in the Old Testament, and is so far from being forbidden, that it is confirmed by the New, as appears fully. 1 Cor. 11. 14. 15, 16. Doth not even Nature itself teach ●…ou, that if a man hath long hair, it is a shame unto him? But if a woman have long hair, it is a praise unto her; for her hair is given her for a covering. But if any man list to be contentious, we have no such custom, neither the Churches of God.  
This is a Pregnant Text, full of convincing Arguments to all those that are willing to be ruled by the word, and prefer not their lusts before Gods Law. The Apostle in this Text useth four Arguments against l●…ng hair.  
1. The first is drawn from Nature, and 
Ratio ipsa dictaevit mollitiem spirare comam alere, non virtutem. Aretius.  right Reason. Doth not even nature itself teach you, that if a man have long hair it is a shame to him? The Interrogat●…on is a ●…hement Affirmation, q. d. 'tis both a sin and a shame to nourish our hair, and that by the dictate of nature. Now it is a dangerous thing to sin against the light of nature. Rom. 7. But the voice of nature condemns long hair, as 
V Eliot's conversion of the Indians, p. 3. and Thorowgood the Jews in America. p. 112.  effeminate, lascivious, and vile; how much more doth Grace condemn it? Mere civilised men have made laws against it; The Indians in New England have made a law, that all these men which wear long hair, shall pay 5. s. and every woman that shall cut her hair, or let it hang loose, shall pay 5. s, Now what a shameful 
Ut non praestet fides quod praestitit infidelitas. Hieron. See more Pryn against Lovelocks. p. 10, 11, 12.  thing is it, that faith should not enable us to do that which Infidels have done? In vain had God eng●…affed those sparkles of common honesty and dishonesty in the consciences of natural men (Rom. 1. and 2. 14) if there were no binding power in them.  
2. 'Tis a shame, a blot, and dishonour 
A ded●…core, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ignominia est. Natura & ratio docent ignominiosum esse & contra decorum virum nutrire comam, non loquitur de co rupta natura, sed de vi & ordine  to wear long hair; many think it an ornament, and an honour, when every civil, grave and gracious man esteems it an ignominy and dishonour, Sin and shame came into the world together; Gen. 3. till sin came into the world, there was no shame in the world. Gen. 2. ult. Innocency knew no shame, and glory shall know none. Shame is the fruit of sin, and ariseth usually from doing somewhat 
Dei quo agit in rebus à seconditis Marlorat. Ut mulier decus negligit, quando comas suas praescinait, & tanto quidem magis, quanto magis cas praescindit, etc. decori suo consulit quando eas nutrit, etc. sic vir dedecus sibi accersit ●…um promissos gestat capillos, & tanto quidem magis, quanto promissiores, etc.  against common light, though every evil act hath matter of shame in it, yet a man is not naturally ashamed of it, unless it be done against the light of nature. Not to be ashamed of s●… sins, is to put out the light of nature: Such Men are worse than Beasts, for they observe those instincts and orders which God hath planted and engrafted in their natures. A good man is ashamed of any thing he hath done against the light of Scripture: Every man is ashamed of what he doth against the light of Nature; yet how many in our days are proud of their long locks, and even glory in that which is their shame? What their end is, the Apostle will tell you, Phillip 3. 19 Their end is destruction, who glory in their shame.  
3. Verse 15. From the Antithesis and Opposition which is between the hair 
Ab Antithesi.  of men and women: As long hair is a 
Coma mulieri gloriae, vi●…o dedecori. Muscul.  glory and ornament to a woman, because it was given her by God and Nature for a covering; and it is a shame for her to be polled or shorn, but she must be covered, and that because of the Angels, ver. 20. So on the contrary, short hair is a glory and ornament to man (as the Antithesis implies, and the practice of our grave and reverend Judges, which many godly Ministers confirm) and he may not come with unshorn, long hair, into the public Assemblies of God's people.  
1. Because of the good Angels, who behold this pride, and are grieved at it.  
2. Because of the 
* Adcò sibi Daemon in cincinnis placet, ut cincinnaculus nomen Daemon●… fuerit. A Lap. in Leu. 19 26. The Devils are called Shegnarim, hirsuti. Levit. 17. 7. Hairy ones, because they appeared in the form of Satyrs, or wild Goats. Weemse on the 7th. Commandment.  evil Angels, who behold it, and rejoice in it: Pride is, Pabulum Diaboli, the Devil's darling and delight.  
3. Because of the Ministers, who are Gods Angels, and Messengers, and must reprove such sins. The Lord expressly forbids the confounding of S●…xes, (
* Under this, all manliness is forbidden in women, and all effeminateness in men, either in their attire, or ordering of their hair. v. jack's. ad locum.  Deut. 22. 5) by wearing of that which is not proper to each S●…x: as the woman must not wear what pertains to the man, so the man must not wear what pertains to the woman; for all that do such things are an abomination to the Lord.  
Now, long hair is proper to women and not to men, Nature having given it 
In genere pudicitiam commendat, ubi periculo Deus occurrit, ne mulier audaciam colligat excutiendae modestiae, aut vir in molliciem suá naturá indignam degeneret. Calvin.  to her for a covering: and though that Text speak Literally of apparel, yet Analogically, and by way of allusion, it may fitly, be applied to long hair. (Analogicè legem quam de vestitu sancit, etiam ad capillos extendendam, quia utrobique eadem est ratio, finis enim legis est ut debita sit distinctio inter virum & foeminam, & honest as naturalis observetur. Demat.)   

4. A fourth Argument the Apostle draws from the Custom and Practice 
A salutari ecclesiarum omnium & gener atim recepta consuciudine.  of ●…he Churches of God. v. 16.  
But if any seem to be contentious, we have no such custom, nor the Churches of God. q. d.  
1. These Arguments are sufficient to convince any moderate, ingenious man; yet if any will be so litigious as to contend 
Sive contendendi, sive talia faciendi. Hier.  for such unseemly guises, let him know he shall be singular in his opinion, for we have no such customs of undecency and immodesty, nor any other Churches of God.  
2. It is against the modest, civil, and 
In comis ut in vestibu●… decorum 3. 1. Voc●…tionis. 2. Sexus. 3. Nationis. Alsted.  commendable custom of our own Nation, till lately that we began to follow the French, and Spaniards, who yet are known Papists and Idolaters: And will not the Lord visit for such things as these? Zeph. 1. 1.  
I come now to answer all those shifts, and vain distinctions, which the false heart of man hath invented. To avoid the dint of this Text, there is scarce a word in it but is wrested; How loath are men to see what they care not to practise!  
1. Some have found out eleven acceptions of the word Nature; by this word 
the V. Revium. usu capil. p. 222. 228.  (say some) is not meant that order and natural Instinct which God hath implanted in the Creature; but by Nature is meant an arbitrary custom; and for this they allege Calvin on the place, (who says) Quod omnium consensu & consuetudine receptum tunc erat, & quidam apud Graecos vocat naturale, etc. quoniam in Graecia parum virile erat alere comam, ut tales quasi effaeminati notarentur, morem jam confirmatum pro natura habet.  
A. 1. By Nature here cannot be meant a Custom, for we never find through the whole Book of God, that ever that word is used for a Custom, and therefore the learned Assertors of long hair do utterly reject this opinion, 
Salmasius Dialog. De coma p. 71 cui astipulatur Revius. p. 219. Natura est rectae rationis judi●…ium ex instinctu naturae fluens. Pet. Mar.  Frustra de his disputatur, cum certum sit, apud Paulum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non posse accipi pro consuetudine.  
But by Nature here is meant, the light and dictate of right reason in the understanding, informing men by its common notions and instinct, what is good, and to be done, or what is evil, and to be avoided: 'Tis that order and natural inclination which God hath put in the Creature: And thus Nature itself is 
Natura significat honestatem & decentiam naturalem, q. decentia illa & honestas à naturali rectae rationis judicio dictatur, aut ab inclinatione naturali, aut ab ordine à Deo in natura constituto common stratur. Alapide in loc. Juris naturalis esse colligitur id quod apud omnes gentes, aut moratiores omnes tale esse vide●…. ●…otius de Jure Belli, l. 1. c. 1. S. 12. ubiplura.  said to condemn long hair, as being contrary to that order, and natural principles of decency and honesty, which God hath implanted in man: And though many Heathens have worn, and do wear, long hair, yet that is their abuse and sin against Nature, as Rom. 1. The sinful customs of some barbarous ones, cannot be called the Law of Nature; But Customs, when they flow from the principles of right Reason, and are agreeable to its Dictates, than they bind.  
2. Whereas Calvin calls it a custom, 
Virile est tondere caput, idque, teste Paulo, dictat sensus naturae. Cal. in Numer. 6. 5.  Calvin shall answer and explain Calvin.  
1. In his Comment (on Numb. 6. 5.) which he writ many years after his Commentary on the Corinth's; he there tells us, that it is a manly part to poll our heads: and this (as S. Paul says, 1 Cor. 11. 14.) the light of Nature dictates to us. See here what Calvin means by his received custom; he means not a bare, arbitrary custom, but a custom grounded on the light of Nature, as appears further in his Comments on 1 Cor. 11. 5. Nature abhors a shaved woman, and Nature hath given her hair for a covering, and it is a natural veil, etc. where by Nature (as appears by the Text) he means not a naked custom, but that order which is set in Nature by the God of Nature: So (v. 14.) he sends them to Nature to learn 
Naturam illis decori magist●… 〈◊〉 propourt. Ca●…. in 1 Cor. 11. 14.  what is decent, where by Nature he hath reference to what he spoke on v. 5. which was no bare custom, for human customs are oft teachers of uncomeliness, rather than comeliness, of vice than virtue.  
3. Should we take Nature here for an arbitrary custom, this would render the Apostles argument invalid, especially if drawn from a custom used by the promiscuous multitude, which oft times is naught, as appears by the Idolatrous and Superstitious customs throughout the world. But the Apostle argues not from a mere arbitrary custom, but from a custom founded in principles of Nature, and from the custom of his Colleagues, the Apostles, and the Churches of God; we have no such custom, nor the Chuches of God. Now take it thus, and the Argument is cogent and convincing. As for Calvin, however some would wrest his words, yet his Practice is well known, and his Effigies in Oxford Library (which I believe is drawn to the life) will tell you, that he never intended to be the Ruffians Patron.  
2. The next word they cavil at, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This word (say they) doth not signify sin, but only shame, or indecency, or incommodiousness. [Per inhonestum non intellexi peccatum sed indecorum, exquo existimatio detrimentum potest capere, ideoque ad incommoda semper recte refertur, peccatum autem non semper, nec necessario conjunctum habet. Revius de usu capil. (p. 138.)  
A. Shame usually ariseth from doing 
Loquitur de indecoro quod legi & naturae est contrarium. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faeditatem poti●… quam ignominiam significat. Beza.  something, against common light and Principles of nature, such is the sin and the shame here meant; 'tis not a little indecency, but a sin, a crying sin to transgress the Law, and dictates of nature. Rom. 1. 26. God gave them up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to foul affections: We shall the better understand the word here used if we consider the signification of its opposite, which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and in Scripture is put for honesty and care, to preserve ourselves from sinful uncleanness, 1 Thes. 4. 4. that every one possess his vessel in Sanctification and Honour: So here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth that which is is dishonest and reproachful, as being committed 
Hoc sub ratione peccati, illiciti & inhonesti vetat. Demat.  against the very light of Nature, else the Apostles Argument were not cogent, to say it is no sin, but only incommodious, and undecent; to wear long hair 
Est quaedam indecentia quae peccat contra legem Dei & ipsam naturam, viz. illa quae sexus confundit, iquos natura ipsa discriminavit. Sal▪ Dialog. p. 102.  is to encourage men to sin, but when we shall see that Nature condemns it, as shameful and sinful, this awakens us.  
2. I answer by way of Concession; suppose from this sole word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we could not conclude it sinful, yet considering the scope and Arguments in the whole Text, he must needs be grossly blind that cannot, or will not see long hair, condemned as sinful in this Text.  
Obj. The Apostle condemns not all long hair, but only such which is as long as women's, as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports, Significat comam more mulierum semper intonsam servare. Salmasius, that singularly learned man (as Mr. Tombs styles him) 
Tombs Antipaedobap. p. 118.  After a large and exact examination of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, makes it a womanish dress of hair, distinguishing the Sex though he find only something in Hesichius, Artemidorus, and some other conjectures not just in that sense in any place else, because it best suits with the matter. Thus he (pooreman, being at a loss for one word in all the bible to prove that Holy▪ signifies legitimate, brings in this lame proof to comfort himself withal, Dignum patella operculum.  
A. 1. How many instead of clipping their hair, clip the text, whilst they restrain the word [
* Communiter & per se significat nutrire comam, comatum esse, vel promissos alere capillos. Scapula. Calep. Steph. Budaeus, etc. See Mr. Leigh●… Critics on the word: Ubi plura.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] which signifies, to nourish the hair, or to wear long hair, to such a kind of nourishing the hair as women use, to let it grow to its utmost length; whereas Homer using the Apostles word, calls the Greeks, hair-nourishing men, though they 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Capite comatos Achivos. Pisa.  wore it not so long as women do. The Apostle calls wicked men, absurd men. 2 Thes. 3. 2. and see what an absurd comment they make on this Text: they make 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, qui faciunt quae minimè conveniunt.  the Apostle upon the point to reprove no man, for if he reprove only such as wear their hair so long as women, who let it grow down to their feet.  
1. I would fain know what Ruffian there is that wears his hair down to his hams, or heels, so long as women's hair usually is.  
2. Should men suffer their hair to grow to its utmost length, and never poll it, yet I question whether ever it would 
Natura viro breviores capillos quam foeminae, ●…iamsi si quis finat excr●…seere. Beza.  be so long as most women's hair is; my Reason is, because Nature hath allotted shorter hair to men, than to women, as Beza well observes.  
I therefore conclude:  
1. That our Translation is true, which 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accipitur pro qualicunque promisso capillitio communiter sive nunquam, sive aliquando tondeatur. Non est restringendum ubi le●… non restringis.  renders the word Long-haire in general, and agrees with all the Translations that ever I have seen.  
2. There is no circumstance in the Text to constrain us to such a restriction of the word, as some would have.  
The Antithesis in the Text opposeth it, which runs thus, As a woman dishonoureth herself when she cuts her hair, and the more she cuts it, the more she disgraceth herself, because comatam esse, long hair is an ornament to her, and given her for a covering: So on the contrary, a man disgraceth himself by wearing long hair, and the longer the worse, because comatum esse, to wear long hair is a dishonour to him, Nature having not given it him for a vail, as it hath done to women.  
4. The Apostles Argument would be invalid, if the word be restrained to such a nourishing of the hair as is never cut; then Ruffians, if they cut their hair but a finger's breadth, should be free from this reproof. Then some men would have longer hair than some women (and so that order which God hath set in Nature, would be confounded) for though Nature hath allotted shorter hair (in the generality) to men than unto women; yet some men, by reason of their constitution, if they suffered their hair to grow to its utmost length, would exceed some women's. But now take the word simply in its usual acceptation (as words ought to be taken) for to nourish the hair, or to wear long hair, and then the Apostles Argument is cogent. q. d. 'Tis both a sin and a shame, and that by the dictate of Nature, for a man to wear long hair: But if a woman have long hair, it is a glory and ornament to her, for her hair was given her for a covering; it is a shame therefore for her to be shorn or polled, but she must be covered, because of the Angels, who observe their immodest and indecent carriage: yet, if any man list to be contentious, and will rather stand to justify these unseemly fashions, let it suffice him, that we have no such customs of immodesty and indecency, nor any of the other Churches of Christ, so as he shall be singular in this his opinion. This I conceive to be the genuine and proper sense of this Text: But now you shall see what an absurd Paraphrase the Expositions of some will make. q. d. Doth not a bare arbitrary custom teach you Corinthians only, that it is no sin, but only an incommodious and indecent thing for you to wear hair as long as women's? How invalid and absurd this renders the Apostles reasoning, and what little conviction of the conscience could arise from such arguing, let the Reader judge. The bare rehearsal of it is confutation 
Corripimus illos qui hoc uno vitio capillorum contra praeceptum Apostolicum demissorum offendum & perturbant ecclesiam, etc. coguntur manifesta verba Apostoli in perversam detorquere sententiam. August de opere M●…nachorum tribus ult. Capit.  sufficient, only we may hence observe how loath men are to be convinced of their sins, what shifts they invent, how unwilling to see any thing which might separate between them and their lusts; they shut their eyes, they are wilfully ignorant, and will not see; but God one day will make them see and be ashamed.  
If any desire fuller satisfaction, let him 
Diatriba Theologica de capillis constans Disput. Text ad 1 Cor. 11. 14:  peruse that elaborate Treatise of the learned Dematius, where all the cavils raised against this Text by Salmasius, Revius, and others, are learnedly and satisfactorily answered. I shall now shut up all with the gloss of a learned, pious, modest Divine of our time. Upon this Text, dim Nature (saith he) condemns 
D. Reynolds, sin full of sin. p. 125.  many vices, as Idleness, Beastiality, Lying, Luxury, the Cretian Poet could condemn. Those drinking of Healths, ad plenos calices, was condemned by the Law of a Heathen Prince. Long hair is condemned by the Dictate of Nature, and right Reason; and the reason why so many Men, and whole Nations use it, is given by S. Jerom, Quia natura decia derunt, sicut multis aliis rebus comprobatur; and, as Tert. saith of women's long hair, that it is Humilitatis earum sarcina, the burden, as it were of their Humility, so by the warrant of that proportion, which S. Paul allows, 1 Cor. 11. 14. 15. we may call men's long hair Superbiae sarcinam, nothing but a clog of Pride, etc.   

The sixth ARGUMENT  
From Rom. 12. 2. Fashion not yourselves like unto this world: From whence I argue thus,  
The sinful Customs, Fashions, Properties and practices of the wicked men of the world, may in no wise be followed by the people of God (unless they mean to perish with the world.)  
But the wearing of long hair is one of the sinful Customs, Fashions and Practices of the wicked men of the world. Ergo,  
It may in no wise be followed by the people of God.  
For the Major, it is clear, that God's people must not fashion themselves like 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ne configuremini (i. e.) no figuram mundi induatis, ut tales sitis qualis est mundus & mund●…ni (i. e.) vani, superbi, ambitio●…, terrena tantum quaerentes, non ●…lestia. à Lap.  to the world, they must not walk in the way of the wicked, Psal. 1. 1. nor run with them into the same excess of riot, 1 Pet. 4. 4. nor once enter into that broad way, Mat. 7. 13. be they never so many for Number, or mighty for Power, Wealth, Wisdom, Authority and Success, that walk therein: And why so? Because Christ hath redeemed us from the corruptions of the world, Galat. 1. 4. and therefore we must keep ourselves free, not only from the gross Blots, but even from the Spots of the World; jam. 1. 27. there should be as great a distance and contrariety between the lives and walking of true Christians, and the men of the World, as there is between Light and Darkness, Day and Night. 1. Thes. 5. 5, 6, 7. we must show forth the Virtues of Christ, and not the Vices and Vanities of the World in our Conversations, 1 Pet. 29. we must lament, not follow the pride, and sinful courses of the age we live in, as Lot did: 2 Pet. 2. 7. God will not have his people to walk like Heathens and Pagans, that know him not; they must not be like them so much as in the cutting of their hair, Levit. 19 27, 28: Deut. 14. 1, 2, 3. as they are his peculiar people, and he loves them with a peculiar love, so he expects a peculiar carriage from them, differing from the sinful courses of the world. Hence it is made a note of an unregenerate man, to walk according to the course of the world. Eph. 2. 2. and to walk as Gentiles, in the vanity of their mind; Ephes. 4. 17. yet this is the great Plea, 'tis the fashion now adays, to wear long hair, and as good be out of the World, as out of the Fashion, cum lupis ululandum est; they will do as the most do, forgetting that broad is the way that leads to Hell, and many there be that go that way. Math: 7. 13.  
2. For the Minor, It is clear that long hair is one of the sinful customs and fashion of the wicked men of the world. This will appear, if we look abroad into the remote parts of the world, we shall there see, that long hair was, and still is, the guise and fashion of the most 
* V. Purch. Pilg. l. 8. c. 12. etc.  barbarous, idolatrous, heathenish Nations, that know not God, but worship the Devil, as the Virginians in America, to whom the Devil appears in the shape 
V. Purch. Pilgr. l. 8. c. 6. s. 3. P. 954.  of a Virginian, with a long black lock on the left side hanging down near to the feet, whom the Virginians imitate in this Devilish Guise.  
But let us come home, and amongst ourselves we shall see, that usually the vilest, proudest, profanest, deboyshest persons are the greatest Ruffians. And is it not made a badge of those proud effeminate Locusts, Rev. 9 8. that they have hair like women? I wish we had not too many that res●…mble them; for if we look on men's out-sid●…s, their Hair, Habit, Attire, etc. what difference can you find between the most graceless▪ vain, fantastic Ruffians, and many professors of Religion? Surely all is not right within, 
Vanum cor vinitatis notam ing●…rit corpori, & exterior super fluitas iuterio is vanitatis est ma●…um. Bern.  when there appears so much vanity without: when Christ is once entertained in the soul, it will soon appear in the hair, habit, attire, in an humble, modest, mortified, selfe-denying walking; the soul that loves Christ can easi●…y part with any thing which it conceives to be displeasing to him. I shall conclude this point with the Testimony of a reverend Divine, a man famous for 
Stoughtons' Sacrifice on Rom. 12. 2. p. 168.  his Piety and Pains in the Ministry: 'Tis the duty of Christians (saith he) not only to sacrifice their eyes and ears, but also their heads to God, in a sober and modest wearing of their hair, which the Apostle (by the testimony of Nature itself) commendeth to us▪ viz. that men wear short hair, because 'tis a shame for them to have long hair, etc. of such long haired men the Scripture recordeth one, and but one example, viz. Absolom, the rebellious and 
In quo quis peccat, in ●…o punitur, efferebat se pulchritudine comae, ergo fit laqueus. Pet. Mart. Absoloms' hair was Absoloms' pride: therefore Absoloms' hair (as it is conceived) was his halter; and whilst he will needs spare the Barber a labour, he also spares the Hangman a labour. Dyke.  traitorous Son of David, whose fearful end. and direful judgement all men know, viz. that by his long hair he was hanged in an Oak. Oh that our long-haired Gentlemen would make use thereof & tremble! Would any of them have the like end? Though they would not, yet let them fear a worse, etc. Besides, how strangely do men cut their hairs, some all before, some all behind, some long round about, their crowns being cut short like Cootes, or Popish Priests, and Friars; some have long locks at their ears, as if they had four ears, or were prick eareed; some have a little long look only before, hanging down to their noses, like to the tail of a weasel; every man being made a Fool at the Barber's pleasure, or making a Fool of the Barber for money to make him such a fool; for, as it is said of the makers of Idols and Images, they that make them are like unto them; so it may said of such Fools, and such Barbers, etc.  
Most lamentable especially is it, that great foretops and long hair hath seized on some in the Ministry, that come up to the Chair of Moses more like some gentlemen's Butlers, than Ministers of the Word. This is a great scandal, and no small disgrace to that honourable calling. The young years of 
Note.  some may not be pleaded for excuse, for though they are young in years, yet by calling they are Elders, and aught to be of grave carriage, beseeming Elders. All these things have I spoken not with any delight, but with grief of heart, from love to God and men, and not without fear of God's judgements against such things. Thus this holy man of God.   

The seventh ARGUMENT,  
From the Rise and Original of Long hair, viz. Pride, I argue thus: 
Ab origine.   
Where the Root is naught, the Fruit cannot be good. 
Qualis causa, talis effectus.   
But the Root of long hair is naught, (it springs from Pride) therefore the Fruit cannot be good.  
The Major is clear: The Minor Experience proves: We daily see the pride 
Deformitas vestium & capillorum, deformitatis mentis est indicium.  of men's hearts appearing, as in their habits and attire, so in their hair: modest persons are modest in their apparel and hair, but proud effeminate persons discover themselves by both.  
Obj. Pride lies in the heart and not in 
Principaliter & radicaliter in cord, operative & declaratiuè in capite.  the hair.  
Answ. Pride is principally in the heart, yet declares itself in the head, as in apparel: the pride of the heart appears by the vanity without.  
Obj. But many are proud of their shore hair.  
Answ. 1. Suppose this were true, yet this will not help you; for Recrimination is no Purgation, another man's pride will not excuse mine.  
2. Good men have little cause to be 
Super bus fio quod nomen pessimum mihi crescere audio. Luth.  proud in this kind, unless it be of the jeers and scorns of wicked men, as Luther said sometime, I am even proud of the reproaches of mine enemies.  
3. It is not Pride, but Obedience to God's commands, who hath said, we shall not suffer our locks to grow long etc.  
Obj. We see some wicked men wear short hair, who have no regard to God's commands.  
Ans. 1. Two men may do one and the 
Duo cum faciunt idem, non est idem.  same thing yet upon different accounts, and so 'tis not the same. The wicked man prays, and the good man prays, the one doth it out of form and custom, the other out of conscience to God's command. So two men wear short hair, the wicked man wears it either because the Pox or the Fever hath fet off his hair, or because his Grandsire wore short hair before him, or out of some other carnal principle; but the good man wears it singly and solely out of obedience to Gods most sacred Command, with an eye to his glory, in the adorning of his profession with a modest, meek, and humble conversation, answerable to the simplicity of the Gospel.  
2. Where one wicked man wears short hair, there is a thousand wears long.  
3. We must not forsake our grave and modest guise, because some wicked men are got into it; thou wilt not refuse thy meat because wicked men do eat, nor 
Fas est ab hoste doceri.  go naked because they are clothed; for than you would be like the women of Ulma, who coloured their teeth black, because dogs teeth were white.   

The eighth ARGUMENT.  
That which is a badge of cruelty and effeminacy must be shunned by the people of God, (who are commanded to shun all appearance of evil, 1 Thes. 3. 22.)  
But long hair is a badge of cruelty and effeminacy:  
Therefore it must be shunned by the people of God.  
The Major is manifest; The Minor I prove from Job 5. 5. and 18. 9 where robbers and cruel thiefs, that devour men's substance, are called 
* From a root which signifies the hair of the head, or extraordinary Ruffian-like-locks. V. Caryl on Job 55, etc. Comam demittere propriè est luxuriosorum, barbarorum & militantium. Hieron. V. D. Reynolds Censur. lib. Apochryph. Lect. 25.  Tzammim, the hairy ones, because cruel theives, and rude soldiers, do delight in long hair: Thus the Devils are called, Shegnarin●…, Hirsuti, hairy ones, Levit. 17. 7. they shall no more offer their Sacrifices, Teshegnirim, to the hairy ones, (i. e.) to Devils, who are called rough, rugged hairy ones, because they appeared in the form of 
† Isa. 13. 21. & 34. 14. Purch. Pilgrim. l. 9 c. 13. s. 2. Verticem pili i e. Pilosum, pro truculentis bominibus, ut qui prolixum capillitium gestare solebant. Junius.  Satyrs, or wild Goats.  
Thus the cruel Cannibals, who eat men and worship the devil, are said to wear the hair of their heads a yard long: Thus the Psalmist describing the wicked & the violent man, he gives him this character, He hath a hairy Pate, Psal. 68 22. God shall wound the head of his enemies, and the hairy pat●… of him that walketh in his sins.  
2. It also notes effeminacy and wantonness, 
Mollities locustarum denotatur. Nullus comatus, qui non sit cynaedus. Syn. Prolixi capilli signum mollis & effeminati enimi; ideoque viros dedecent.  hence the effeminate light, lascivious locusts are said to have hair like women, Rev. 9 8. and amongst ourselves; Who more light and loose than Ruffians? 'Tis a dishonour to a man to be found in such a guise; gravity and modesty becomes him best, in the very judgement of one of the wiser sort of He athens. 
Sint procul à vobis juvenes, ut foemina, compti:  
Forma viros neglecta decet.  Ovid.   

The ninth ARGUMENT.  
It is neither beneficial to soul nor body: From whence I argue thus,  
That which brings no benefit to soul nor 
Ab inutili.  body, may be practised:  
But the guise of excessive long hair brings no benefit to soul or body. Ergo,  
The Major no rational man will deny.  
The Minor I prove by its Parts. 1. It brings no benefit to the Soul, it brings only a stain and blot of Pride and profaneness, as Solomon says of reproving the wicked, he that doth it shall get nothing for his pains but a blot of reproach, Prov. 9 7. So by walking in this vain guise, we get nothing but the title of Proud Fantastics; besides it makes way for other sins, it's a temptation to Curling, Powdering, etc. and gives occasion to the better sort to conceive that we are as yet but profane Worldlings, because we go in the world's fashion.  
2. For the Body, it doth but hinder men in their Callings many times: and 
Lendium & pediculorum silvae.  without diligent care and much combing it becomes a fit harbour for Lice and vermin. Besides, some conceive that Long hair doth rather weaken than strengthen 
Crinium copiae vires minuit, & quasi è corpore●… exugit. Loricer. Turc. Hist. l. 2. c. 3.  the body, and is rather a hindrance than a furtherance to our health. At best it is but a vain and idle practice, of which men can give no good account, and yet for it one day they must account; for if men must give an account for every idle word that they shall speak, Mat. 12. 36. how much more for every vain and idle action? and if in our eating, drinking, sleeping, Recreations, etc. we must 
Habitualiter & virtualiter▪ Zec. 14, 20, 21.  have respect to God's glory, 1 Cor. 10. 31. then also in the wearing of our hair.  
Obj. If it be unlawful to wear long Hair, then 'tis unlawful to wear long Beards.  
Ans. There is not eadem ratio, the Beard is one thing, and long hair upon men's heads is another. 1. Long hair is contra decus virile, it's a shame and dishonour to a man, but so is not a long Beard. 2. The Scripture no where condemns a long Beard, but it oft condemns long hair. 3. A decent growth of the Beard is a sign of Manhood, and given by God to distinguish the Male from the Female sex, this is a badge of Virility, the other of Vanity. God would have his 
Voluit Deus in populo suo barbam quasi virilitatis insigne apparere, barba enim virum indicat. à Lapide in locum ubi plura. Concil. Carth. 4. Can. 44. referente Caran●…â.  people to preserve their Beards, and enjoins them not to shave the corners of their Beards, as the Heathen did, Levit. 19 27. they must not deform and disfigure their faces by shaving off the hair of their beards. The Council of Carthage at which S. Austin himself was present, made this Canon, Comam nec nutriant sacerdotes, nec barbam radant. Let not Ministers wear long hair, nor shave their beards. But now the practice is quite contrary, for many let their locks grow long, but shave their Beards still, that they may look more like beardless boys, than grave Ministers of the Gospel.  
4. Nor do we plead for extraordinary long beards, but only for beards, whereby God will have the sex distinguished; the beard may not grow so long as to be a burden or an impediment to us in our callings; nor yet must it be so shaved, that a man should want that manly comeliness and dignity, which God hath given him.   

The tenth ARGUMENT:  
From the scandal that it brings. Thus, That which is scandalous and offensive to 
Ascandalo.  the people of God, must be avoided; But the wearing of long hair is scandalous and offensive to the people of God. Ergo.  
The Major is manifest; we should be very tender of doing any thing that might justly grieve the people of God: 1 Cor. 10. 32. Give no offence to Jew nor Gentile, nor to the Church of God: Mat. 17. 27. And we should walk in such holy gravity, modesty, singleness and sincerity, that we might give no just cause of offence to any, hence we are commanded to follow things 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. gravia, severa, honesta, verecunda i. e. quae talia sunt ut sanct â quadam gravitate vos exornent. à Lap.  honest, and of good report; Phil. 4. 8. whatsoever is grave, modest, and may procure us and our profession a good report amongst men, that follow.  
For the minor it is apparent that long hair is scandalous, it grieves the godly to see Christians in profession turn Ruffians in their conversation, it offends the weak, hardens the wicked, and opens their mouths to blaspheme, and say these are people of the Lord, Ezek. 26. 20. and 
Ecce quales sunt qui Christum colunt. Salu.  these are the Professors, see how proud, vain, fantastic they be; this provokes the Lord to vindicate his honour, he will not suff●…r such to escape unpunished, Ezek. 39 23. 24. and the Heathen shall know that the house of Israel went into captivity for their iniquity, because they trespassed against me, therefore hid I my face from them, and gave them into the hand of their enemies; so they all fell by the sword, etc. so that if this guise were but indifferent, yet it is not convenient, because it gives advantage to the enemy to blaspheme, when they shall see vain, profane fashions creep into the Church, and christian modesty, with godly gravity to be gone: The Apostle adviseth to be very wary in this case, 1 Cor. 8. 13. Rom. 14. 13. That pious and ingenious speech of an acute and reverend 
Mr. Nath: Ward  man, speaking to this point, is worth observing. I shall speak a word (saith he) to our long-haired men; 'tis but this, If God prove not such a Barber to them as he threatens, unless it be amended Isaiah 7. 20. before the peace of the Church and State be well settled, then let my Prophecy be scorned, as a sound mind scorns the riot of that sin: and more, it needs not, if those who are termed Rattle-heads, and Impuritans, would take up a resolution to begin in moderation of hair, to the just reproach of those that are called Puritans and Roundheads; I would honour their manliness, as much as the others godliness, so long as I knew what man or honour meant; if neither can find a Barbours' shop, let them turn into Psal. 8. 21. Jer. 7. 29. 1 Cor. 11. 14. if it be thought no wisdom in men to distinguish themselves in the field by the Scissors, let it be thought no injustice in God not to distinguish them by the sword. I had rather God should know me by my sobriety, than mine enemy not know me by my vanity. He is ill kept that is kept by his own sin; a short Promise is a safer guard than a long Lock: it is an ill distinction which God is loath to look at, and his Angels cannot know his Saints by; though it be not the mark of the Beast yet it may be a mark of a beast prepared to slaughter; I am sure men use not to wear such manes; I am also sure Soldiers use to wear other Marklets or Notadoes in time of battle. Thus He●….   

The eleventh ARGUMENT.  
Whatsoever is not of Faith, is Sin:  
But this proud guise of exc●…ssive long hair is not of faith; Ergo 'tis sin.  
The Major is clear from Rom. 14. ult. He that doubteth whether he sin in eating▪ 
Fluctuans, & tamen edens, conscientiam suam violate. & fi●… Deum offend●…t. quod est damnabile. Par.  is condemned if he eat, because his conscience is unsettled, and he eateth sinfu●…ly, because he eateth doubtfully; for whatsoever we do, if we be not certainly persuaded in our consciences by the word of God, that it may be done, it is not of faith, but is done with a doubtful conscience, and so is sin.  
For the Minor, That excessive long 
Dum damnatur q●… quid non est ●…x si●…e. rejicitur q●… quid non est verb. Dei suffu●… & approbatum. Calv.  ha●…e is not of faith, is clear, because it hath no word of faith commanding it, or c●…mmending it to us; yea, the most that wear it, are condemned in themselves and their own consciences accuse them and ch●…ck them: Therefore I conclude to them it is a sin.   

The twelfth ARGUMENT.  
The twelfth Argument is drawn from the practice of Gods p●…p They have 
A Testimonio.  no such Custom, nor any of t●…e Churches of God.  
To omit the practice of our own Church, all the days of that famous Queen Elizabeth K●…ng James, and the beginni●…g of the late King's reign; all which time, 'tis well known, short hair was the guise of this Nation, 〈◊〉 o●… late years we have changed both our Principles and our Practices together. Y●…t I find no less than eight Synods in Holland, that have made Acts against it.  
1. Both Pastors and Elders there, have condemned long hair in men.  
2. They judge it u●…lawfull, especially in Pastor's Elders, Deacons, and Students in Divinity.  
3. That all such as profess the Gospel, and yet come to hear the Word in such a guise ought to be reproved and a monished, both publicly and privately, yea, yea, all circumstances considered, to be 
Ad exam●… Theologicum in classibus, & ad ministerium non admittendos esse studiosos qui capillos promittunt. Vide Demat. Parte 1 a. Thes. 8. in fine.  suspended from the Sacrament.  
4. That no Expectants, that are entering into the Ministry, coming with long hair, aught to be admitted.  
5. That all Professors and Governors do dissuade the Students from such vanities, etc.     

Diluuntur Sophismata. An Answer to the most material Objections and Arguments which are brought in defence of Long Hair.  

The first OBJECTION.  
The great plea for Long hair is this, That it is an Ornament, that makes men decent and comely, that they have accustomed themselves to it, and now they cannot leave it; that they wear it not for pride, but for warmth and health, etc.  
An. 1. Sin never wants excuses. The Devil cannot endure that sin, which is 
Improbitas prae●…extu nunquam caret. A●…ist. See Brooke 's Remedy against Satan's devices. p. 19 etc.  his darling, should go naked, and therefore he usually clothes Vice with Virtue's Robes; no man must call a Spade a Spade; but you must call Drunkenness, Good fellowship; Covetousness, Good-husbandry; Cruelty, F●…ugality; Painting, Beauty; and Pride, D●…cency, etc. But let all such know, that God will not be mocked, but cu●…seth those that call evil good, and put darkness for light, and bitter for sweet. Isaiah 5 20.  
2. For Decency; that is decent and 
Ornamentum est quod ornat, ornat autem quod honestiorem facit; id autem non aurum, non smaragdus, non coccus, sed quaecunque gravitatis, pudoris & moderationis sp●…ciem praebent. Cicer. Hoc cum decor quidem videatur, multum habet deformitatis. Stobaeus. Gincinni non ornamenta sed crimina, lenociniae formae non praecepra viriutis. Am. l. 3. de virginit. Fen. on the Affect. p. 214.  comely which is answerable to the rule of God's Word, how meanly soever the world esteem of ●…t; and Gods poor people, with their shore hair, are more comely in the eye of one that is truly wise, than all the proud Ruffians and Ranters of the world with their long locks. Long hair is so far from decen cy, that it is a great deformity: the Apostle tells us it is so far from being an honour, that it is a shame, a blot, and a dishonour to wear long hair: it makes men look like one come out of a Jail, like some cheating Rook, or rude Runnagedo. Hear what that Boanerges of his time says of such persons, A proud fanta stique fool (saith he) affecteth his long locks, and his love-locks; every one that is sober minded, and sees him; is ready to say, What a humourous fool is yonder man? What a Ruffian is he? How like a Mastiff or a Bedlam doth he look? Yet the Fool is not ashamed, because he affects it. Thus he. As the adorning of women, so consequently the adorning of men, consi●…s not in the outward adorning of the hair. 1 Pet. 3. 3. but in the inward adorning of the mind with humility, faith, obedience. Nor is that presently to be accounted 
Non est decorum quicquid placet carni, ita tamen corrupti sumus ut oculis magis quam mentis nostrae recto judicio serivamus Muscul.  an Ornament, which the profane of the World esteem so; for then painting of the Face, curling and powdering of the Hair, black Spots, naked B easts, etc. would be lawful, because some wicked ones esteem them Ornaments. Then women might poll their foreheads (as the fashion was lately) because they conceive it to be an ornament, though it was indeed a mere abuse of the Excrement: for the Apostle tells them 'tis a sin 
Ponderi vel radi turpe est mul●…eri; qu●…a contra naturam. Raven●…  and shame (and therefore can be no Real lawful ornament) to be polled and shorn. 1 Cor. ●…1 5. 6. 15. B side its scandalous, and against Christian modesty: for as in apparel, so in the wearing of our hair, God will have the S●…xes to be distingu shed. Deut. 22. 5 Polling indeed is an ornament to a man, but long hair is an ornament unto a woman, besides 
Homo est inversus Dec●…logus. Job. 11. 12. Trapp.  it's given her for a covering. Now see the perverseness of our natures, and their contrariety to God's law; women, who should not yet will Poll their heads; and men, who should poll their heads, will not: Then women might also lay out their locks, for some account that an ornament, though indeed it is a badge (to say no more) of the levity and folly. For.  
1. Their hair was given them for a covering to their heads, not cheeks and faces, which should be visible; it is an abuse of the hair, when the locks are hung out to 
Crine tuo (i) crine tuo modestè & pudicè composito, & reducto procul ab occulis; non autem projecto, et lasciuè ex●…uberante, quod impudicarum est, Junius in Cant. 4. 1. Quae nimium sese ornat, esto fit castissima, non caret tamen impudicitiae suspitione. A Lapide.  be seen of others; a modest matron hides th' m: Cant. 4. 1. Oculi tui columbini prae cri ne tuo (as Junius renders it) i. e. Thy hair is bound up like the modest matrons, & not lasciviously hung out as the hair of the harlot. 2. It is scandalous & of evil report amongst the godly. 3. It is the modest custom of the virtuous matrons of the land we live in, and against that simplicity which the Apostl●… requires in women, fearing God. 1 Timoth. 2. 9 and 3. 11. 1 Pet. 3. 3, 4. 4. It sp●…ings from pride, which ever b●…ings judgement along with it. Isa. 3 16. 17, etc. If that pride brought judgement then; sure this analogically cannot escape: 'Tis well observed by a late reverend Divine of ours, That the natural 
Byfield on 2 ●…t 3. 3. Si tu te speciosiù●… co●…as, & p●…r publ●…ū notabilite●…●…ncedas, oculo●… in 〈◊〉 juven tutis ill●…cias, ut etsi ipsa non percas, alto●… tamen perdas & velut gladium te atque venenum videntibus praeferas, excusari non potes quasi ment casta sis & pudica; redarguit te cultu●… improbus, & habitus impudicus. Cypr. lib. de descript. & hab. virgin.  use of the hair is to be covering: Now when the hair is with curiosity, and by vain inventions turned into vain forms, by pla●…tng, curling, or other ways, which we cannot name; or falls into dangling locks, like to the hair of Ruffians; the dressing is then vicious; for Basil saith in general of all apparel and dressing, that whatseover in these things is not for profit or necessity, is vain and superfluous. And S. Jerom expressly condemns the hanging of the hair below the forehead. etc. Thus he-  
3. But thou wearest thy long hair for health and warmth? How many are there that never wear their hair half so long as thine is, and yet are as healthful and warm as thou canst be? How many that with their short hair can follow the plough in a winter's day without a Bonnet? Custom will make it easy and comely; and if you plead custom for your long hair, you have accustomed yourself so long to it, that now you cannot leave it: This is so far from lessening, that it aggravates and doubles your sin; it is a sin to steal, be drunk, &c, but to be a customary thief, drunkard, etc. increaseth the sin; especially when it is acted presumptuously against Knowledge, and against Correction: How many proud, stately Ruffians have lost both Head and Hair in the Wars? God hath stained the pride of all our glory: Isa. 23. 9 If then it be your custom to wear long hair, you must know it is God's custom to punish such as follow such proud strange fashions: Zeph. 1. 8. An evil custom is better broken than kept; you must therefore (by degrees) accustom yourself to short hair, and then I can experimentally assure thee, it will be no impediment to thy health or warmth; for God and Nature allow thee such a length, or may cover thy head and keep it warm; but what warmth hath thy head by the hair that lieth on thy back? And for health, the learned have observed, that long hair doth diminish the strength, and is rather an hindrance than a furtherance to it.  
2. Suppose thou hast accustomed thy self so long to wear excessive long hair, that now thou findest it preserves thy health and warmth; yet if long hair be sinful, and against the dict●…tes of Nature (as all sober men acknowledge excessive long hair to be) then may we not do evil that good may come thereby, Rome 3. 8. especially since the L●…rd hath provided so many lawful means to preserve our health and warmth: And if a man may not sin to save his life, much less may he sin to preserve his health; the greatest evil o●… affl●…ction must be chosen rather than the least evil of sin, it being better to die than to sin.   

The second OB●…ECTION.  
It is an indifferent thing how long we will we are our hair, and a part of our Christian 
Ego non censco per se malum esse 〈◊〉 cap●…llos habere, quam rem ergo planè indiffer●…ntem statuo. Salmasius Dialog. de coma. p. 16.  liberty to do as please ourselves herein, etc.  
Ans. For the clearer answering of this great 〈◊〉 which some very learned men lay so much stress upon, we must first define what an adiaphorous or indifferent thing is. That is a thing 
* V. Bucan loc 33. S. 13, 14. Polan. Syntag. l. 6. 6. 39  indifferent (say the Learned) which is neither commanded nor forbidden, either literally or consequentially, explicitly or implicitly; and then their Argument will be this:  
That is indifferent which is neither commanded nor forbidden either literally or consequentially explicitly or implicitly: But long hair is neither commanded nor forbidden literally nor consequentially explicitly nor implicitly. 〈◊〉 'tis a thing indifferent.  
Here the Minor is expressly false, for Long hair is forbidden in Scripture both ways: 1. It is forbidden literally and explicitly, terminis terminantibus, in express 
Quae vel expressè Dei verbo praecipiuntur, vel cum Dei verbo manifeste pugnant, etc. non sunt res mediae & indifferentes Bucan.  terms. Ezek. 44. 20. we must not suffer our locks to grow long, but must round or poll our heads: and 1 Cor. 11. 14. the dictates of nature condemn long hair in men.  
2. It's forbidden implicitly and consequentially. Rom. 12. 2. F●…shion not yourselves like to the w●…cked of the world, now Ruffianly hair is the known guse of wicked men. So 1 Thes. 5 22. Abstain 
Fuge qui●…quid malè fuerit coloratum Bern.  from all appearance of evil, fly from the very shows and shadows of sin: But all civil men confess that long hair hath (at 
Nego res indifferentes esse, ubi ratio decori moralis, sive honesti ipsis accedit. Dematius. Ratione scandali dati, quae in se erat actio indifferens, fit mala per accidens. Paraeus in Rom. 14. Dub. 1.  least) a show of sin and pride in it, and therefore I conclude it can be no thing indifferent.  
3. Suppose it were an indifferent and doubtful thing, yet in doubtful cases its best taking the safest and most inoffensive way: Now Short hair hath ever been judged by the Gravest and Godliest Divines the best and safest way; yea, most that wear long hair yet are convinced in their consciences that short hair is better; though they have accustomed themselves so long to wear long hair, that as themselves confess, they cannot leave it. Thus it was in the case of the Sabbath, in Episcopal times, some said 'twas lawful to play on the Sabbath day, others said 'twas indifferent; but the most moderate of that party have confessed that they did best, who spent the whole day most religiously: to say truth, men could profane the Sabbath fast enough without bidding, or setting forth books to encourage them in that kind: So some say, Long hair is lawful, others say 'tis indifferent; but since Short hair is no where condemned as a sin, and Long hair is, I conclude its safest wearing short hair; especially since Salmasius (no great friend 
Ego non censeo per se malum esse capillos breves habere. Salmas. Di●…log. p 16. Ambitio, superbia, luxus affect●…tio, & alia 〈◊〉, non sunt res medioe. Calvin.  to it) yet freely confesseth, the wearing of Short hair to be no sin.  
4. Admit it were indifferent, yet it is not expedient, because it grieves the Godly, offends the Weak, and opens the mouths of the Adversary to cry, Pro fessors are as proud and apt to follow fashions as others, 1 Cor. 6. 12.  
5. This is Ranters Licence, not Christian Liberty, to go like Ruffi●…s and the 
Videndum est ●…o libe●…tas illae Christian●… la●…ùs 〈◊〉 quam Deus ex ensam volu●…t, ne fa●…sa libertatis specie; jugum, quod Deus nobis imposuit, excutiamus. Demat.  wicked of the world. It is dangerous ex tending our Christian liberty beyond its true bounds; from this Root spring many of our present Errors. True Christian Liberty gives us no licence to act the least sin, but binds us to a due observance of all, even the least of God's commands; it is a liberty from sin, not a liberty to sin. 2 Cor. 3. 17. Rom. 6. 6. Nor do we go about to infringe true Christian Liberty, but are ready to defend it to the utmost, against Papists on the one hand, and Libertines on the other: And if to oppose inordinate long hair be a breach of Christian liberty, than Paul offended in this kind, and many Synods, ancient Fathers, and Modern Divines, who have with one consent declared their dislike of this proud guife.   

The third OBJECTION.  
The wicked will take offence at our short hair, therefore it is best to forbear it.  
Answ. Then you must forbear all that is good, for they will take offence at your 
Dimittendum est propter scandalum omne quod potest praetermitti salvâ●… iplic●… veritate i e. vitae, justitiae & doctrinae. A quinas 2a. 2ae. q. 43. art. 7.  praying in your family, at your exact walking, etc. It is one sign that short hair is the best guise, because the wicked of the world are so apt to jeer at it and abhor it, as they do all things else which are good: and therefore 
* Bonae res neminem scandaliza●…t visi malam mentem. Tertul.  Tertull. well observes, that none but evil men will take offence at that which is good; if wicked men will be offended at us for doing our duty, and will take offence when none is given them: this is scandalum passivum, non datum sed acceptum, a scandal not given by us, but taken by themselves, and is lightly to be regarded. Christ himself was a rock of offence to the Pharisees, not actively, but passively; 
Pharisaeis i. e. praefeactis vel malitiose insidiantibus nibil largiendum, ut Christiana liberta incolumis servetur. Bucan.  they took offence at his poverty and mean condition, and see how he slights them. Math. 15. 14. Let them alone, sith they are desperate, they are blind leaders of the blind. 'Tis true, we may seek to please our neighbour in that which is 
Nihil boni aus liciti est omittcudum propter scandalum acceptum hominum Pharisaico ingenio pr●…ditorum. Ames. CC. l. 5. c. 11. s. 12.  good, but not in that which is evil, Rom. 15. 2. What God forbids, may never be done, though we should displease all the world by shunning it. No man may sin to avoid scandal. Their damnation is just, who say, Let us do evil that good may come, Rom. 3. 8. 
Quodvis vitato peccatum, etiam leviusoulum, quo proximus tuus offendi potest. Brochm.    

The fourth OBJECTION.  
I am not alone in this guise, for I find that when this Land was over spread with Heathenism and Barbarism, long hair was their custom; and now of late that we are (in some things) worse than Heathens, we are fallen to it again. Yea, in these times of Liberty it's become a national sin, many Great men, Lords, Knights, Esquires, Gentlemen, go in this guise, etc.  
Ans. Christ is Truth, not Custom; that custom which hath no ground nor foundation in the Word of God, may not be followed by the people of God, who must to the Law and to the Testimony, and not to Customs. Esay 8. 20. A sinful custom is better broken than kept; else if any sinful custom were sufficient ground for our Practice, than Polygamy, and the worshipping of Devils would be lawful, because that was an ancient custom: But you must know, that long hair is contrary to the civil, laudable custom of our land since the Reformation; for though formerly, when the nation worshipped Devils, had community of Wives, and was overspread with Heathenism, etc. then the ancient Britain's wore excessive long hair: yet 
The Britain's paint themselves, wear long hair; ten or twelve of them together use their Wives in common, Brethren with Brethren, and Parents with Children. Cam. Brit. p. 29.  since the Reformation came amongst us, this abuse was reform, and all the days of Queen Elizabeth, King James, and King Charles, a modest Tonsure hath been used, which still continues amongst some, and the notion abides in most, for if the people see a man come up to preach with excessive long hair, it is an offence unto them.  
2. If it be a national sin, it is so much the worse; for when sin grows general, it brings general judgements; when all the Old World, and all Sodom had corrupted their ways, than the judgement of the Lord came on them, Genes. 6. 5. 7. and 19 4. 24, 25. when all Jerusalem, from the least to the greatest, from the Prophet to the Priest, is given to lewdness; than it is time for God to resist, Jer. 6. 12, 13. be the multitude never so great; if they walk in an evil way, we 
Argumentum turpissimum est turba. Sen.  must not follow it (Exod. 23. 2.) but oppose it; it is a sign of sincerity to be good in bad times, with Lot to be good in Sodom, with Job in an heathenish Uz, and with Noah to be righteous in unrighteous 
* Vixit, non aetate unâj sed multis, non cu●… bonis, sed cum hominibus corruptissimis. Junius.  generations, Genes. 6. 9 and with the Church of Pergamus to be constant in professing God's truth, in a place where Satan reigns, and in time when Heresy, Supestition, and all wickedness doth abound. Rev. 2. 12, 13. This is high commendation indeed: The vilest will 
Asiam nunquam vidisse nulla laus, verùm summa laude dignum siquis pudicè & piè in Asia vixerit.  seem good amongst good company: Let a Saul come amongst the Prophets, and he will prophesy: but to be good in a bad place, and not to be ashamed in the midst of an adulterous generation: There's the trial. Mark 8. ult.  
3. It is too true, that in these times of liberty, we are turned ●…centious, a great cause of our unhappiness, is our too much happiness; that which makes many so luxuriant in habit, hair, etc. is the want of the golden reins of government: It is a hard thing to be good in 
Magna faelicitad tis est à faelicitate non vinci.  loose times, and to use prosperity well: How many have we seen that in times of persecution and adversity, which being raised to a greater estate, or to some higher condition, are become other men; like Tuva in the Poet.  
Vis dicam malè sit cur tibi Tuva? benè est. Martial l. 10. 13.  
4. Whereas you say you have many 
Improbitas aliena nequaquam dabet nos facere improbos. Salu.  great men on your side; I answer, We must live by Rule, not by Example; or if we will follow examples, follow the best and not the worst: another man's pride (though he be never so great) is no rule for me to walk by: because such a great man is a drunkard, an oppressor, etc. it doth not follow, that therefore we must imitate him: we may not partake with great men in their sins, unless we mean to partake with them in their plagues. The more they be, and the greater they be that walk in a wicked path, 
Ubi major est peccantium turba, major est divinitati injuria. Salu. de Gub. Dei l 3. Parum refert quam multi sint, sed quam boni, quam graves.  the more God is provoked, the nearer to judgement, and the more suspicious is the way; for the most are usually the worst, the greatest number go the way to hell. Math. 7. 13, 14. The whole world lies in wickedness. John 5. 19 nil mundum in mundo 'Twas the complaint of Seneca against the men of his time; amongst the 
Inter causas ma●…um nostrorum est, etc. Sen ep. 123.  causes of our evils (saith he) this is one, that we live by Example; neither are we governed by reason, but led away by custom. That which we would not imitate, if few men did it, when many men have begun to do it, we follow as if it were more honest, because it is more frequent, and error with us supplieth the place of that which is right, when it is made public.  
Consider there are many base and beggarly b●…ats, that wear long locks, as well as some great ones. Are not the dross and dregs of men companions with thee in this sin? Look abroad into the world, and see whether the vilest man do not usually wear the longest locks. Tell me whether ragged Rascals, nasty Varlets, Raggamuffi●…n Soldiers, Tinkers, Crate-carriers, Jayle-birds, etc. are not partakes with thee in this Ruffianly guise? And if so, I should think one need not bid thee change thy fashion.   

The fifth OBJECTION.  
I have not only many Great men, but also many Good men on my side, I see many Ministers, and many Professors of Religion in my guise, and therefore I hope I may use it still without offence.  
Answ. Ministers and Professors are men, and so subject to infirmities, yea, to enormities (when left to themselves) as well as others: We must therefore follow no Man or Minister further than 
Imitemur bonos, sed in bonis.  they follow Christ: So S. Paul directs us, 1 Cor. 11. 7. Be ye followers of me, as I am of Christ: So far, and not an inch farther: We must imitate the Virtues, and not the Vices of the Saints, and be like David in his zeal for God, not in Mu●…der and Adultery; and if you will follow the example of any, let it not be those who are seemingly, but really religious; the most of these (if not all) are the most modest in their guises. As for those Ministers which are dissolute, and go like Ruffians; 'tis both their sin 
〈◊〉 i●… populo, ●…rimen in 〈◊〉 〈◊〉.  and th●…ir shame; it is odious in any Man, but abominable in a Minister, who is God's mouth unto a People; it becomes not the Messengers of Christ to go in the guise of his professed enemy. Rev●…l. 9 8. Vide, utrum hae sint comae Ministri Dei?  
Obj. There are good men on both sides, some wear their hair shorter, others longer; which of these must I follow?  
A. In doubtful cases it is best taking the safest way. For instance, two good men have money, the one lends freely, the other lends upon usury: Which of these two must I follow? I answer, We must follow him that walks most close to the rule; and that is he who lends freely, according to Christ's command. Luke 6. 35. So here, one good man wears long hair, another wears short hair, Which of these two must I follow? It is safest following him which follows the rule most exactly: Now the Word commands, that we suffer not our locks to grow long, Ezek. 44. 20. & tells us, that it is a sh●…me for a man to wear long hair: 1 Cor. 11. 14. Therefore, since those good men which wear the shortest hair, walk closest to the rule: we must follow them.  
2. Observe which way is most pleasing to flesh and blood, which course takes most with the world, and hath most carnal inducements to draw the heart after it, and then know, that this way lies most under suspicion, to be the worst way. Now, whether the wearing of short Hair, or of long Hair be more pleasing to Flesh and Blood, takes more with the World, and hath more carnal inducements to draw the heart after it; I think there is no experimental Christian but can easily determine.  
3. Observe which way is of best report amongst the godly, and that follow, Phil. 4. 8. whatsoever is pure and of a good report meditate and think on that till you be in love with it. Now whether is of better report amongst the Grave and Godly-wise, Long hair or short Hair, is well known to all. Show me but one man that is truly godly that ever pleaded for Long hair as now it is commonly worn? Be sure then in all your ways and walking 
Sint capilli ad exemplum piorum et gravium bominum, non verò luxuriosorum et levium compo●…ti.  not to swarve from the way and communion of the Saints, but let your apparel, Hair, Habit, etc. be conformable to the most Grave. Modest, and Religious of your rank and quality.   

The sixth OBJECTION.  
Yet you tell us not just how long we should wear our Hair, could we but see one place of Scripture that plainly saith, so long thou shalt wear thy Hair and no longer, we would soon obey etc.  
A. This is just the Anabaptists plea, could we show them in so many syllables a command, saying, Thou shalt Baptise Infants, than they would believe it; when it hath been proved to them over and over, that in Scripture there is that which is equivalent to such a syllabicall command. So though in Scripture there be no syllabicall command saying, Thou shall wear thy hair just so long, and no longer; yet there is that which is equivalent to such a literal precept, for we are commanded not to suffer our locks to grow long, nor to fashion ourselves like to the men of the World in the cutting off our Hair: now long Hair is the known guise of wicked men, I have observed that when men change their Opinions 
Eplumis dignoscitur avis: form haec crinium deformitatis mentis et morum est indicium. Coma promissa mulieres magis decet, vel effaeminatos in venerenquaepronos et delicatulos mollesque prodit.  and grow worse, they also grow more dissolute in their Hair and Habit, changing their Gravity and Modesty, into lightness and vanity: and 'tis observed by others, that the greatest Sectaries in London, are the greatest Ruffians, and as they grow degenerate in their Principles, so they grow effeminate in their practice.  
2. For the length of your Hair you must have recourse (as in the matter of apparel) to the most grave, gracious sober and civil men of your rank and quality, there is no express Rule what apparel for colour, shape or fashion a man should wear; but we must observe the judgement and practice of the grave and godly-wise, and follow them, rather keeping too much will in the bounds of measure, than any way to exceed it, we should take heed of rejecting the testimony of such as are truly godly. 2 Thess. 1. 10. we must not vex or grieve their spirits by our wilfulness, yea, though a Minister could not make so clear a demonstration, yet when he reproves such things as have an appearance of evil, out of a holy jealousy and fear, lest you should be infected with it, you must hearken to him. Heb. 13. 17. Good men have their way and practice, now we should observe the way of good men, and keep the path of the Righteous. Prov. 2. 20. eye their walking, and follow their ways, rather than the profane ways of such as stand in nearest relations to them: children should rather follow the example of godly men, though they be strangers, than of Father, Mother, Friend, etc. though they be never so great, rich, many, or carnally wise; their Examples may be inter Motiva, non fundamenta: motives to duty, though not the ground of doing it: for the word is our Rule, and no example binds us further, though it agrees with the Rule. Now the Scripture, which is our Rule, condemns long Hair, and the practice of God's dearest servants walking up to the Rule, may confirm, comfort & encourage us against it. Most men err in taking the vain, light, self-conceited, fantastic fools of the World for their pattern; when they should have respect to the practice of the most experienced, holy, grave men, who express the inward virtues of their minds, by the outward modesty, humility and gravity of their Hair, Habit, Gestures, Actions, etc. Now the gravest and godliest Divines and Christians in our Nation (whose examples the younger sort should imitate) do still wear, and formerly did wear the shortest Hair: witness Cartwright, Perkins. Reynolds, Rogers, Abbot, Dad, Briasly, Hilders shame, Herring, Fen, Whately, Predeaux, etc. In their works they pleau for it, in their lives they practised it (as many now living can testify) and the Effigies of many of them which are to be seen at this day in Oxford Library (which we may conceive were the liveliest and exactest that could be had) do plainly show it. Besides about twenty years ago, I well remember that generality of the Reverend and godly conformists and Non-conformists were for tonsure, like Perkins in the Frontispiece, even Mr. Tombs was one, I remember still, that when he was Lecturer at Worcester, went vel attonso capite, patentibus auribus. But as many are ashamed of Perkins his good old Principles, so many (I fear) are now ashamed of his Practice, though formerly they approved of both. Let this suffice that we have the Word of God, and the example of his dearest servants to encourage us against the discouragements we shall meet with in this particular; And which is somewhat, our short Hair is our own, when many of our Ruffians borrow their Periwigs (it may be) of some Harlot, or of some poor creature which now may be lamenting the abuse of that excrement in Hell. What the Epigrammatist said in 
Martial Epig. l. 2. 58.  defence of plain apparel, may fitly be applied. 
Pexatus pulchrè rides mea, Zoile, 
* Trita.  curta,  
Sunt haec 
* Trita.  curta quidem Zoile, sed mea sunt.    

The seventh OBJECTION.  
But that which sticks most with me is this, If I should once be seen in this precise 
Plus laborandum est ut placeamus Deo por honestatem, quam hominibus per impuritatem. Salu.  cut; I shall be counted singular, and look like no body, I shall be made the drunkard's song, and be in derision daily; Besides, my Friends dissuade me my Wife is against it, my Parents like it not, etc.  
A. 1. Thus the flesh wants not excuses! But thou must know, that he which will go to Heaven, must be content sometimes to go alone, as Elijah did: beside, there is an holy singularity, and so God's people must be singular from the wicked of the world. Mat. 3. 47. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quid eximium facitis? Vata●…  What singular thing do ye, do not even Publicans and Sinners the like? Implying that God's people must do more than Heathens and Moral men. Thus Job was as a singular man, not with a proud fantastic singularity, but in a holy sense. Job 2. 3, He was a None-such, none like him for singular holiness. It is better going to heaven alone, than to hell with company.  
2. It is true, the proud and profane of the world will, peradventure, contemn and scorn thee, because thou dost not run with them into all excess of riot: But if thou wilt be Christ's Disciple, thou must get an heroic spirit, and out of an holy pride contemn contemners, resolving if this be to be vile, thou wilt yet be more vile; and by an holy Antiperistasis thou must flame the more by opposition: The Lacedæmonians used not to ask how many their enemies were, but in what place they were; and hadst thou true valour, thou wouldst not so much recount the number of thy adversaries, or inquire where their strength lay, that thou mightest subdue them. In the matters of God we must not consult with stesh and blood, nor go to ask counsel of carnal friends, but observe what that Great Counsellor (Isa. 9 97.) commands, and presently set to the practice of it in 
* Faith will make us to contemn worldly men's scosts; and notwithstanding them, do any thing that God shall enjoin, Gatek. Ser. on Heb. 11. 7. p. 26.  despite of all oppositions whatsoever; for he that for fear of men dares not do what God commands him, must bid adieu to all Religion: There is no way of God but the Devil and his agents will oppose it more or less. All that will be Christ's Disciples must be ready to part with their dearest lives for Christ; But how will he part with his life for Christ that will not part with a lock for him? How will he part with his Heart, that will not part with a little hair at his command? or how will he deny himself on Christ; Who will not part with in Excrement? Assure yourselves, that he who will not freely part with head and hair, with life and locks when Christ calls for them, shall at last lose them all with reproach and dishonour. Such Pride is oft punished with a fall: Isaiah 2. 12. The proud and lofty shall be brought low. How many thousands in Germany, Ireland, Scotland, England, etc. that have had as brave heads of hair as thou canst have, and yet have fallen by the Sword, Axe, Canon, etc. Foelix quem faciunt, etc.  
3. Suppose thou shouldst be little and low in the world's esteem, for walking in an humble, selfe-denying path; yet so long as thou art beautiful in the eyes of God and his people, and the daughters of Jerusalem do esteem thee the fairest amongst women. Cant. 6. 1. Thou mayst well give those losers leave to talk; when Michol mocked David, he comforts himself with this, that the religious Maidens would honour him: 2 Sam. 6. 22. The testimony of one godly, wise man, should with us weigh down the reproach of a thousand vile ones: For, though we may not take up any fashion of apparel, or guise of hair, simply to make ourselves deformed (for that were Pharisaical Pride, and base Hypocrisy, which our God would soon discover to our shame) yet if our plain and close walking to the rule should accidentally make us seem fools, and deformed in the world's eye, we must not cast it off, lest we cast off all that is good with it: We know that excessive long hair is displeasing to the Godly, and makes the wicked deformed in his eye; yet what wciked man forsakes his fantastic guise for fear of displeasing the godly? And shall we forsake our civil, modest guise for fear of their vain censures? Let them return to thee, but go not thou to them. God's people are called light, and they must be like fire, which turns all things into itself, but it is turned into none of them; they must persist in gracious ways, and draw others to them, but in no wise must they turn to the wicked, or conform themselves to their sins and corruptions. In this case we must comfort ourselves with this, that it is the inward, and not the outward beauty which God respects: Christ himself, in respect of outward beauty, was not desirable (Isaiah 53. 2.) to a carnal eye, There was no form nor comeliness in him 
Christus vivens in hoc mundo, nibil nobile, opulentum, tantum splendidum coram mundo ostendit sed vitam egit ignobilem, tenuem et labortosum in o●…ere fabrili. à Lap.  why we should desire him: His brave, and comeliness was spiritual in respect of his Goodness, Love M●…nesse, Wisdom, Humility, Gentleness, Patience, and all the Graces of the Spirit: He that hath inward beauty, and yet wants the outward, is likened to the Vine, which being a poor, crooked, deformed Tree to the eye, yet bringeth forth Grapes and Wine fit for Kings.   

The eighth OBJECTION.  
The Narazites wore long hair Numb. 6. 7. 19 Now had it been sinful, unnatural, or no ornament to them, God would never have commanded it etc.  
A. This is a chief argument with some men, but being weighed in the balance, it 
Comam Hebraeos alere non consuevisse liquet ex Nazareatûs lege, ac proinde extraordinarium fuisse quod dicitur de  will be found too light. For, Absolomo. Beza.  
1. It appears by this, that the Jews did not nourish their hair, else what need this special command to the Nazarits to do it, if it had been ordinary with them to wear long hair?  
2. God is agens liberrimum, and by his Royal Sovereignty, and absolute power over our bodies, souls, goods and lives; he may command an Abraham to sacrifice his Isaac, and the Israelites to spoil the Egyptians, and Solomon to make Cherubins: God, that made the Law, can dispense with his own Law, and may command Nazarites to nourish their hair, which others that have no such command, may in no wise do, and therefore it is a manifest nonsequitur, because God commanded the Nazarites to nourish their hair; therefore that we may do so still, it doth not follow. For,  
1. They had Gods special command 
Privilegium non tolli●… logem. Naza ●…ut comam nutrirent 〈◊〉 Dei praecepto devotissimè faciebant. Hieron.  to nourish their hair, Numb. 6. 5. which none amongst us have, but rather prohibitions: Now an extraordinary case will not makes an ordinary rule.  
2. This was typical, as we see in Samson, who was a Nazarite, and a Type of Christ, both in his 
* See Ward on Mat. 2. 23.  birth, life and death: Now Christ the Substance being come, the Shadows and Ceremonies are gone.  
3. If we will follow the Nazarites, we must never poll our heads, for though the Nazarite by vow was to cut off his locks when his vow was at an end, yet the Nazarite by birth, as Samson, might never be shorn.  
4. Non sequitur, because God commanded the Nazarites to nourish their hair, therefore it was an Ornament to them, for God commanded many external Rites under the Law, which yet were no Ornaments to the body: What beauty did Circumcision bring to the body? or the shaving of the Levites? Numb. 8. It signified rather a neglect of outward ornament, or bodily adorning.  
5. Suppose it had been an ornament to the Nazarites, who had God's special command for what they did; yet doth it not follow, that therefore it is an ornament to us who have no such command?  
I shall conclude this point with the words of that 
* See M. Rich: Rogers on Judg. 13. 4. 5. p. 617.  man of God; a man famous in his generation for his industry and piety. This disguised wearing of long hair (saith he) is a foul abuse. I think there are few of them that will defend themselves by the practice of the Nazarites; if they did, yet the world would convince them, as being (for the most part) farthest off from the strict worship of God, and sincere walking after his will, as the Nazarites did: if they do not also mock and scorn those that embrace it. Methinks it is strange, and argueth somewhat more than common for the badness of it, that among many changes of corrupt English fashions, worn out and expired; yet this unnatural fashion (as S. Paul calls it; for a man to wear long hair, hath survived them all: I know some nourish it for amorous lightness of mind, others as a supposed ornament to their person, or mark of gentry, or (at least) imitation of Gentlemen. These (as I think) might more wisely forbear it now (seeing it is become the fashion & habit of the basest Swaggerers and Ruffians, and the Devils mark which he hath set upon many that will not be reform) than at the first, when they used it either as an Ensign or an ornament. It was the speech of a worthy and reverend Judge of the Land, that the use of the long lock was first taken up by branded fellows for a cover of their shame: And that honourable person in his Circuit, sitting in the place of Justice, against Malefactors, practised according to the former observation, 
Not much unlike did the religious Cromwell deal with a Ruffianly Servingman. V. Clerks lives. p. 47. in the life of Tho; L. Cromwell.  commanding all whom he saw beset with deformed hair, to be immediately cut or shorn, whether to discover their ear-mark, or to shame their unseemly guise, I know not; and yet many of them (far enough from Nazarites, all may think) set as much by their hair as if they had put Religion therein etc. Thus he.   

The ninth OBJECTION.  
Christ was a Nazarite, and wore long 
Christus fuit 〈◊〉 Nazaraeis. Sal. Dialog. p. 100  hair: This appears by ancient popish Painters, who pictured Christ very beautifully, with fine hair, very long, lying on his shoulders; and from Mat. 2. ult. he shall be called a Nazarene.  
Answ. 1. For Christ's external beauty, it is contrary to two plain texts of Scripture, Isaiah 52. 14 and 53. 2. His outward appearance was so exceeding mean & contem pebble (more than the ordinary fashion of the Sons of men) as that those who beheld it, were astonished to see such a Majesty shrouded in so plain and homely an outside.  
2. It is very probable (if not certain) that Christ wore short hair for these reasons:  
1. Christ could not sin against Nature, for there was no sin found in him.  
2. The Apostle durst not have said it had been a shame, and uncomely to have long hair, if Christ himself had worn it long.  
3. Christ was no Nazarite (though he was of Nazareth, or a Nazarene in respect of habitation, and of his education in the City of Nazareth, hence he is called a Nazarene, (Math. 2. ult.) but not a Nazarite. And this appears,  
1. Because he drunk wine and strong drink (Mat. 11. 19 Luke 22. 18.) which no Nazarite might do. Numb. 6. 2. 3.  
2. He touched the dead, which was unlawful for the Nazarite to do.  
3. Though he was no Nazarite in the Letter and Ceremony, yet in the morality and truth of the thing, he was the only perfect Nazarite; never any so temperate, 
V. Piura apud Doctis. Spanheim. Dub. 91, 92, 93.  so active in preaching, praying, doing, and suffering for us:  
Obj. We read of Christ's locks, Cantic. 5. 11. and 6. 5. thy locks are bushy (or curled) and black as a Raven.  
A. The whole book of the Canticles 
Theologia Symbolica non est argumentativa. Similia ad pompam, non ad pugnam: illustram, at nih●… probant.  is an high Allegory, of which this is one strain. Now similitudes and allegorical speeches, make no grounded Arguments: Christ is called a Vine, yet doth it not follow that therefore he is a natural Vine, so (Cant. 6. 8.) he is said to have threescore Queens, and fourscore Concubines, yet doth it not follow that therefore Polygamy, or the keeping of Concubines is lawful.  
2. We may not so expound one place of Scripture, as to make it contradict another: Now if you take this Text in the Letter, you will make Christ to wear bushy, curled, beautiful locks, and so it would contradict many other places of Scripture, which condemn long hair and curling of the locks: 1 Pet. 3. 3, 4. and 2. 9 Besides, it is said of Christ, that for outward beauty he had none. Isaiah 53. 2.  
3. 'Tis an allusion of the Nazarites, who (according to the Law) did wear long hair: Now Christ being a Nazarite in the truth of the thing, though not in the letter, is said to have locks in a spiritual sense, viz. to express that spiritual beauty, might and strength which was in him, and not to countenance curling or crisping of the hair, which the Scripture generally condemns.   

The tenth OBJ.  
There are none but a few precise fools which condemn long hair they are a pack 
S. Paul was one that condemned long hair, yet I hope he was no precise fool.  of Grossum caputs, scrupulous Ingnoramusses, and self-conceited Melancolico's, who stumble at straws and leap over blocks, who love to contend de lana caprina, and make much ado about a matter of nothing: they have no Scripture, no ancient Fathers, no modern Divines that ever condemned long hair, 'tis a mere figment of their own inventing.  
Ans. This is their last refuge, I see, and 
Morsus morientiu●… bestia u●…n 〈◊〉 〈◊〉 esse mortiferi. Aristot.  that makes you so fierce.  
1 They were not a few nor were they fools that have t●…stified against long hair; but they were men famous in their generations, for Wisdom and for Piety, as Moses, Isaiah, Ezekiel, Paul, Austin Jerom many Synods, besides those renowned Lights of our own age, Calvin, Polanus Junius Perkins, Reynolds, Rogers, etc. We have a cloud of witnesses against you.  
2. The nourishing of long hair is not so small a matter as you imagine. Is it a small matter to sin against the light of Nature, against the Word of God, and the Example of his choicest Servants? We may esteem nothing little that is 
Nihil est parvum in lege Dei, sed omnia magna quia magnus legislater. Pisc.  offensive to God, or a breach of his commands: Christ tells us (Matthew 5. 19) that of what rank or degree soever he be, that shall by Doctrine or Practice transgress the least of God's commands, he shall be of no account in God's Church here, nor have any part in Heaven: And (to speak properly) there is n●… sin in its own nature considered that is 
† See Brook's devices of Satan. p. 27. etc.  small, because there is no small God to sin against, no small price paid for sin, & no little punishment due to sin, for the wages of sin, be it great or small, is death, Rom. 6. 23. the least missing of the mark is an error as well as the greatest, & both alike for kind, though not for degree. Hence God hath severely punished disobedience in small matters, as eating a forbidden Apple, looking into the Ark, gathering a few sticks on the Sabbath day, Lot's Wife for looking back, etc. 
Qui minim●… spernit paulatim decidit. Aug.  Besides, the slighting of little sins makes way for greater; the Devil desires but little at first, he would have you but taste of his broth (Isaiah 65. 4.) for then he knows ere long you will eat of his Beef: If then the wearing of long hair be a sin, as the Arguments make it clear to any unprejudiced man; beware of venturing on it, left by your wilful breach of one of God's commands, at last you come to make conscience of none at all, James 2. 10. He that seems to keep the whole Law, and yet willingly allows himself in the breach of one, he performs true obedience to none, as Herod: The bond of all is broken, the authority of all is slighted, and that evil disposition that causeth a man to venture on the breach of one, will (when offered) venture on the breach of any. I shall conclude with the words of a learned and laborious Gentleman: That which is most 
M. Pryn against Lovelocks. p. 34.  suitable to nature, to the condition of our sex, and the custom of our country, and and doth most adorn, commend, and beautify us in the eyes of God, and of the best, the wisest, and greatest part of men, that is most beautiful and commendable; But 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) therefore short hair is most beautiful and commendable, both in the sight of God, and of the best, wisest, gravest and greatest part of men, who approve it as the best and comeliest wear, both in their judgement and practice, etc.  
I have now but one word of exhortation and admonition, suffer that to prevail with you, and I have done.  
1. Let me in the bowels of love and tenderness, beseech those that are young, especially such as intend to Ministry, to take heed of getting (now in their tender years) a habit of Pride Levity and Vanity, lest Sin and Satan, at last plead prescription; Oh that they would consider how hard it is to break an evil custom, Jer. 13. 23. a Blackmore may as soon change his skin, and a Leopard his spots, as those who are accustomed to do evil, can learn to do well: Besides, these are times of lamentation and sore affliction; and therefore as God's people, in times of great grief, were wont to poll their heads, and cut off their hair. Job 1. 20. Ezek. 7. 18. Micha 1. 26. So should we in this day of jacob's trouble, cut off our proud effeminate locks, and give up ourselves to mourning before the Lord for all the abominations of these licentious times. Consider that long hair is now become a national sin, and therefore the more like to bring national plagues. Remember what befell long-haired Absolom, 2 Sam. 18. 20. who was hanged in his own hair, that wherein he chiefly 
Alterius perditio fit tuae cautio.  gloried, being made by God the instrument of his ruin. Consider, how God threateneth to wound the head of his enemies, and the hairy Pates of such as go on still in their sin. Psal 68 21. Lastly, consider how long hair debaseth a man, 
Prolixitas capillorum arguit animi levitatem, & cum mascula gravitate pugnat Sphinx. Basilicon doron. p. 112.  and argue, either levity & lasciviousness, or cruelty and rudeness, comam nutrire apud antiquos in viris mollitiei aut ferocia argumentum habebatur. D. Reynolds in Apochu: King james counselling his Son, adviseth him not to make a fool of himself, in disguising, or wearing long hair, or nails which are but excrements of nature, and bewray such mis-users of them to be their vindictive, or vain, light naturals.  
2. You that are more ancientand Superiors as Magistrates, Ministers, Tutors, Schoolmasters Fathers, Governors, etc. you are called forth to public employment, and have the eye of the world upon you: and therefore it concerns you in a special manner to observe the rules and bounds of Modesty. Gravity, Humility and Piety, in your Habit, Hair, and whole conversation, that your good example may become presidential to your Inferiors, and you may teach them not only by your words and directions, but also by your works and actions, which is 
Realis magis movet, quam verbalis concio.  the most prevailing Rhetoric.  
3. In all humility I beseech those 
Illos non corripimus, sed rogamus & obsecramus per divinitatem & humanitatem Christi, & per charitatem SS. ne ultra jam ponant hoc offendiculum infirmis pro quibus Christus est mortuus, etc. quod si post hanc admonitionem vel potius obsecrationem nostram in eo sibi perseverandum esse putaverint, nihil aliud faciemus, quam dolebimus & gememus. Aug. de opere Monach. c. 33.  grave and godly Divines (which in Episcopal times were noted by the profane for their exact walking in this kind) that they would retain their former Gravity, Humility, and Gospel-simplicity in this particular that the eyes of God's jealousy (who walks in the midst of his Church) may see nothing in us or ours to displease him; but that we may all answer our Gospel-light, with Gospel-lives; and our Gospel-principles with Gospel-conversations, that he may delight to dwell in the midst of us, and be our God and Guide for ever; that the wicked may be no longer hardened, the weak offended the godly grieved, nor Gods glorious Name dishonoured by us or 〈◊〉.    

CORONIS.  
VEreor in hoc vitio plura dicere propter quosdam crinitos fratres, quornm praeter hoc multa & penè omnia veneramur; sed quò magis eos in Christo diligimus, eò solicitius admonemus, neque metuimus ne humilitas eorum respuat admonitionem, nostram quando quidem & nos à talibus ubi fortè titubamus aut aberramus, cupimus admoneri, etc. Hoc ergò admonemus tam sanctos viros, ne stultis vanorum hominum argumentationibus moveantur, & eos in hac perversitate imitentur, quibus in caeteris longe sunt dissimiles. Aug. de opere Mon. c. 31.  
Adeò sibi Daemon in cincinnis placet, ut cincinnatuli nomen aliquando usurpârit, etc. Ite nunc adolescentes, ite nobiles, capillos religate, inungite, crispate. Ite nova gloria Daemonum, inferorum deliciae; vos ille amat, ad vestrum nomen exultat ac gestit: prostituite pudorem ac formam. Decalvabit Dominus verticem filiarum Zion, & erit pro crispanti crine calvitium. Isa. 3. Facessant ergò ista virorum opprobria, mascula virtutis dedecora, nobilissimi sexûs maculae, libidimis testis, infamiae nota, ab equis & armis ad colum & pensa trudantur. Cornel. a Lapide in Levit. 19, 27:  
Ut vestium nulla certa forma Christianis est praescripta, ita not capillorum; in utrisque tamen lex humilitatis, modestiae, prudentiae spiritualis, & aedificationis proximi observanda est, quam qui transgreditur, non leviter Deo displicere, conscientiam laedere, fratrem infirmuns, pro quo Christus mortuus est, offendere judioandus. Revius de usu capillitii. p. 254.  
FINIS.   

AN APPENDIX CONTAINING Divers REASONS AND ARGUMENTS Against Painting, Spots, naked Backs, Breasts, Arms, etc. Together with a discovery of the Nakedness, Madness, and Folly of the Adamits of our time, a Refutation of all their Cavils, and removing of all those Fig-leaves, under which they would hide themselves.  JEREM. 4. 〈◊〉 Though thou Paintest thy face with Colours, yet shalt thou trim thyself in vain; for thy lovers will abhor thee and seek thy life. DEUT. 32. 5. Their Spot is not the Spot of my people. HOSEA 2. 2, 3. Let her put away her Whoredoms out of her sight, and her Adulteries from between her Breasts, lest I strip her naked, and set her as in the day when she was borne. 
Veritas per se placet, honesta per se decent,  
Falsa fucis, turpia phaleris indigent.  
LONDON, Printed by J. G. for Nathanael Webb and William Grantham at the sign of the Bear in S. Paul's Churchyard near the little North door. 1654.   

To the courteous Readers, especially to those of the Female Sex.  
Gentlewomen,  
LEst you should think yourselves wholly forgotten, having done with the long Locks of Men, I shall now add a word, and but a word, concerning the Vanities and Exorbitancies of many Women, in painting, patching, spotting and blotting themselves. I shall do nothing out of any sour or discontented humour, but solely and singly out of love to your souls, wishing you eternal welfare, etc.  
1. 'Tis observed, that some women are not content with their native Beauty, but they add painting and colouring of their faces, breasts, etc. to enamour and ensnare others, and to kindle a fire and flame of lust in the hearts of those who cast their eyes upon them; and so not only labour to 
jubemur non modo nostram, sed altorum etiam salutem providere, quomodo igitur fucis tuto licebit uti, qui sunt gladii, venena, & ignes juvenum aspectantium. Pet Mart.  undo themselves, but their spectators also, contrary to God's commands, who wills us to seek the salvation, and not the destruction of our neighbour. This practice of artificial painting and colouring the body, that people may seem that which indeed they are not, is sinful and abominable, and that for these reasons.  
1. In respect of the Author 
Aposta●… Angeli oculos circumducto nigro 〈◊〉, & genas mendacio uboris i●…ficere, & mutare adulterinis coloribus orinem do●…uerunt. Cyprian de habitu virginum. Quod 〈◊〉 opus Dei est, quod fing●…tur Diaboli negotium est. Tertul. de foeminarum.  of it; Who was that? It was the Devil (say the ancient Fathers who did at first teach lewd women this art of painting and colouring their hair and faces; without all doubt the Devil was a great assistant to the first inventors of it. 
* Hieron in epist and Lae●…am & in 〈◊〉 ad Furiam.  Jerom says, that the painted face is not a member of Gods making, but of the Devils marring. Haec non sunt membra quae Deus fecit, sea quae diabolus infecit.  
2. As it is evil in respect of the Author, so also in respect of its Root, it springs from the root of pride; that they might excel others, and be admired for their beauty, they invent artificial 
Si pictor egregius pinxisset imaginem, & alius plebeius ei alios colores injiceret; pictor sane excandesceret.  forms and favours, to set upon their bodies and faces by painting: what is this but implicitly, and interpretatively to reprehend God's workmanship, and to go about to correct the same which must needs be highly displeasing to him?  
3. It is the badge of an harlot, rotten posts are painted, and gilded Nutmegs 
Fucis tollitur pictura Dei, & meretricis assumitur.  are usually the worst. We read but of one in all the Word of God that ever painted herself, and that was wicked jesabel, 2 Kings 9 30. No wonder then, that they are ranged among harlots, who follow their guise, Ezekiel 23. 40. when 
Caldaeis ut placeres, te lavisti, linisti●…tibio, ornâcti, ut meretrices se ornant iturae ad amasios à Lap. in Ezek.  people intent to set or let their houses, they use to paint them; though I dare not say they are all harlots that paint; yet this I may safely say, they have the harlot's badge, and their chastity is questionable; and therefore let all who would be accounted modest matrons, abhor it; it becomes not the spouse of Christ to go in the harlot's guise.  
4. It's contrary to the simplicity of the Gospel, which forbids all gayish attire, and sinful gu●…ses. 1 Tim. 2. 9, 10. 1 Pet. 3. 3. and if they may not adorn themselves with gold silver, and (which yet in some cases are lawful) much less with Painting, which is utterly unlawful. The beauty of God's people is an inward beauty (Ps. 45. 13.) consisting in holiness, humility, meeknss, modesty, mercy, etc. no matter what the skin, or outside be, so it be well within. The people of God must not contend with the people of the World about fashions, indulgence in such cases cannot stand with sincerity.  
5. Lying is unlawful; but this painting and disguising of faces, is no better than dissimulation and lying; they teach their faces to lie, and to show what it is not; and so by deceiving others, at last they deceive themselves, getting deformity 
Fucus faciei est deformatio Dei ipsius operis in nobis, & damnabilis. Danaeus.  instead of beauty, losing that true beauty which they have by Nature, by their Medicines and Minerals, oft making their faces to wrinkle, their colour pale, oft poison their skin, and dim their eyesight, etc. Thus they that follow lying vanities, forsake their own mercies; we are oft commanded to walk before the Lord in sincerity and truth; but in painting is neither sincerity nor truth, nothing but cozening & deceit: Christ says, Math. 5. 36. No man can make one hair white or black, but those by their Diabolical art, can make black hair white, and white hair black.  
6. It is scandalous, and of evil report amongst God's people, it grieves the godly, and hardens the wicked: We never read in all the book of God, of any Saint that did ever thus paint and spot themselves; and therefore let every one be content with those favours and features which the most wise God hath given them, esteeming that complexion to be best for them, be it what it will be, either better or worse; for if we may not blend 
Cum ipsas merces fucare non licet, qua●… minus vultum?  our wares, much less may we go about to change our countenances; and if a curious workman cannot endure to have his work controlled, think we that God will bear it at our hands?  
7. Such painting will not be able to endure the fire of God's wrath. Jer. 4. 30. especially it will off at the fire of the great day.  
Obj. The great Objection is, They paint, and spot themselves, to adorn themselves, and make themselves lovely in the eyes of men: if they want Husbands, this (say they will be a means to allure them: if they have Husbands, this will help to please them, according to that 1 Cor. 7. 34. the married woman careth how she may please her Husband.  
A. 1. They are but sorrily adorned who adorn themselves with sin, as if one should go tumble in some filthy kennel, thinking thereby to make himself more comely: now sin is called mire, filth, folly, a blot, pollution, dung, death, etc.  
2. We should rather study how to please God, by walking in ways of modesty and piety, than sinful man by walking in ways of pride and vanity. Such as make it their work to please men are not the Servants of Christ Gal. 1. 10. the ground of this painting, is man-pleasing; and if the Apostle would not study man-pleasing in antiquated Ceremonies, which yet had their rise from God, why 
juunge ochlos tuos non stibio Dialobico, sed collyrio Christi. Cyprian.  then should any be solicitous to please men in such things as have their rise from the Devil?  
3. The Apostle would have women to please their Husbands in all lawful, honest, modest ways, but not by sinful, immodest, lustful guises; let them be as careful as they please, to please their Husbands in all that good is, and without guile: for as Servants must observe their Master's commands only in the Lord, so Wives must observe their Husbands commands no further than may stand with God's glory, remembering they have an Husband in Heaven. And if they themselves would not be cheated so as to take an old, painted, deformed man, instead of a fair, lovely man, why should they go about to put such fallacies on men, that themselves cannot endure? True, a man or woman may cover a natural defect by lawful means; but by no means may they set a new face, or form on the body, for this were dissembling, which is condemned in deeds, as well as in words.  
4. Whereas they do these things to get them Husbands; if their natural comeliness will not set them out, then are they mere cheaters and deceivers, that so make themselves to be that by dressing, which they are not by nature; & they are foolish men that judge of the fitness of women to make them wives by their outward painting and attire, and not by the persons gifts and graces.  
5. Painting is so far from making honest Husbands love their Wives, that it makes them loathe them: and if men cannot love their Wives, because God commands them so to do, much less will they love them for their painting and patching; and therefore women that are deformed in body, should labour by their 
Studeant naturaliter deformes virtutibus & moribus quam honestissimis se commendare atque approbare, non fucis.  piety, humility and modesty, to win their Husbands, and not by pride and vanity, which will be bitrernesse in the end.   

Arguments against naked Backs and Breasts, etc.  
FOr naked Backs, Breasts, Arms etc. the very naming of this is confutation sufficient to modest persons: yet since we are rational creatures, and must have our judgements convinced before the affections will yield: I shall therefore produce some reasons against this immodest fashion, too common in all places.  
1. This laying out of naked Breasts, etc. is a temptation to sin, both in the 
Sunt ignes juvenum, fomenta libidinum, impud●…ae men●… iudicia. Hieron.  Actor, and the vain Spectator, and so is the breach of the seventh Commandment; where (under that great sin) all lesser sins, and all provocations to lust, are forbidden: now naked breasts are temptations and known provocations to uncleanness: Hence the Lord complains of Adulteries between the Breasts. Hosea 2. 2. Let her put away her whoredoms 
Propheta ad cultum meretricium alludit, quia meretrices ut alliciant homines sumptuosiùs se colunt, & majore cur â fucant faciem suam, deinde ornant mammillas suas. Calvin. How many profess openly their inward uncleanness by laying open to the common view, their naked Breasts, as though it were a bill affixed to the doore-posts, to signify to the passers by, that within that place dwells an unclean heart, and that whosoever will, may there buy Honesty and Chastity at an easy rate. Downam on Host 2. 2.  out of her sight, and her Adulteries from btweene her Breasts. Alluding in this phrase (say the late learned Annotators) to unchaste Women and Adultere●…les, who set out their Breasts to allure Lovers. Whores use to discover their filthiness much in their Breasts, eith●…r in the nakedness of their Breasts, or in those Ornaments that they hung about their Breasts, as they were wont to do in those Countries, for the enticing of their Lovers: nor hath this Adultery of the Breasts, in the nakedness of them, been condemned only by the people of God, but even by 
* V. Tertul. de Veland. Virgin c. 17. Adulteria uberum vocari potest, vel ipsa uberum in verccundae nuditas, vel alia ornamenta quae suspensa ad ubera, ille ebrae sunt libidinis. Sanchius.  Heathens, who did not only cover their heads, but their faces also, that their nakedness might not appear; and shall Christians fall short of Heathens? That which is the Bedlams madness, and the Beggar's misery, viz. nakedness, that is the Whore's pride, and the Strumpet's glory: It is an ill sign, when people are more curious 
Magna corporis cura, magna animae incuria. Sen. Sic Ca●…o Cens. ap Ammian. 〈◊〉 hist lib. 16.  and careful to adorn their bodies, than their souls. To be excessively careful about the hair and the skin, and those parts that draw the eyes; this is crimen prostitutionis, the sin of a prostitured whore (if we may believe 
* De habitu mul●…ebri Hones●…ae matronae ubera gerunt occulta, vel amata pretiosa inter ubera recondunt. Paraeus.  Tertullian) Pious Matrons are modest: it is only light ones, and such as are for sale, that thus invite customers, by setting open their shop windows. God hath given us clothes wherewith to cover our bodies in a decent, modest, frugal manner, Host 2. 19 I gave them Wool and Flax to cover their nakedness: Sin hath made nakedness shameful, so that now it needs a cover. Hence nakenesse is reckoned as a curse, Deut. 28. 48. but affected nakedness is a curse with a witness, even monstrous pride; and therefore great is the folly of those, who have their garments made on such a fashion, that their necks and breasts are in great part left naked; a sinful and abominable practice! For sin hath so horribly stained and d●…siled our whole bodies, and covered them with shame, that if it were possible, and necessity would permit it, the whole body, both face and hands, should all be covered: hence God hath made garments to cover our naked bodies (Gen. 3. 10. 27.) which must be wholly covered, leaving only our hands and faces open and bare for necessity sake. It is true, nakedness, before the Fall, was an ornament and glory to our first Parents, they were free from sin, and so from shame; Genes. 2. 25. they were both naked and were not ashamed; such purity, simplicity, and perfection was in body and soul, that they found no unwholsomenesse or uncomeliness in this condition. But now, since the Fall, nakedness is become a curse, and a reproach: Hence Adam (after the Fall) seeing himself naked fled from the presence of God, and hid himself for very shame (Gen. 3. 78. getting fig-leaves to cover his nakedness. Great then is the immodesty and impudence of those who glory in their 
Ranters say they have attained to that perfection in Christ, which they lost in Adam; and therefore they may go naked as he did, living above sin and shame.  shame, and lay open many parts of their bodies more than need requires. But above all, fie on those filthy Adamites, & impudent fly blown kind of Anabaptists, who think clothes are a curse, and are given to man for a punishment of sin, and are badges of his sin: But now by Christ they are restored to that original purity and perfection, 
Adamitae cujus imitantur in Paraediso nuditatem, ante peccatum. Nudi mares foeminaeque conveniunt, nudi audiunt, orant, celebrant Sacramenta. August. de Haeresib. cap. 31.  which Adam had in the state of Innocency, and therefore they will go naked as he then did: Hence it is, that the men and women pray naked together, hear the Word and celebrate the Sacrament naked. This is an old Heresy, broached before S. Augustine's time, in the year 132. above 1500 years ago, yet now it begins to spring up amongst us under the name of New-light, and some, both men and women (given up to a reprobate sense) in many parts of the land, are come to that height of Atheistical impudence, and desperate Rantisme, that they are are not ashamed to appear in the Public (naked.) But if some speedy and special course be not taken, to punish such abominations; God (who will by no means acquit the wicked) will certainly punish us, and strip us naked, as in the day when we were born (Host 2. 3.) and will make us as notorious for his judgements, as ever we have been for blessed for covering their Father's nakedness, (Gen. 9 23. 26.) then they must expect a curse, who uncover their own.  
But to discover the folly of these men, or rather * beasts, I will put what they 
Belluini bomines, Americani, Cannibales, qui honestum & curpe nihilo magis curant quam bestiae, nuditate non erubescunt. Paraeus.  say into a Syllogism, thus:  
Those who are as pure as Adam in the 
The heathenish Britain's went naked, and painted their bodies blue.  state of Innocency, need no cloathin●…g This is granted.  
But the Adamits of our time are as pure as Adam in the state of Innocency: That is denied; for it can never be made good: yea, the 
* Foedis hoimnibus perplacent foedi mores. Vide Aug. de Civit. Dei. l. 14. c 17. c. 20.  swearing, lying, whoring, and open profaneness of this sect, declares their Impiety, and not their Innocency to the world. It is true indeed, that in one sense they are like Adam, and may fitly be called Adamits, viz. for their sin, rebellion, and Apostatising from God as Adam did, like sons of Adam they transgress the covenant, and hide their sins as he did etc. but for any goodness, it is far from them.  
2. For fuller satisfaction, we must consider man in a threefold estate. 
Quia tune induti erant●…magine Dei, seu veste innoeenti●… & sanctitatis. Ravenel.   
I. In the state of Integrity before the Fall, and so he was without sin or shame, and had no need of clothing.  
II. Consider him in his lapsed and fallen condition, and so he is full of sin and shame, and hath great need of clothing.  
1. For necessity, to preserve our bodies in life and health, to save from the pinching cold and parching heat.  
2. For Honesty, to hide and cover the deformity of our naked bodies; therefore so soon as ever Adam and Eve had fallen, God gave them clothing: Gen. 3. 21. and in this respect, Christ himself, though he were truly righteous, and had no sin, yet went he not naked, but showed his respect to modesty and common honesty. And if the Apostle would not suffer a woman to come with a naked uncovered head into the Assembly 1 (Corinth. 11. 15.) much less would he suffer her to come stark naked among them: Yea, though we be regenerate, & have our inward man clothed with Christ's righteousness, yet since our regeneration (as all our other graces) is but in part; and we still carry about us a body of sin and so are obnoxious unto shame; therefore we have, and still shall have, need of clothing in this world, both for necessity and common honesty.  
III. Consider man in the state of Glorification, 
Ubi nullus est pudor, nulla concupiscentia, nullum frigus, null â opus est veste aut luce. à Lap.  as free from sin and misery, and so they shall have no need of clothing, but shall be like the Angels, and shall shine as the Sun in the Kingdom of their Father.  
Yet since these men are not mad without some show of Scripture and Reason, I shall briefly answer their Cavils.  
Obj. 1. Isaiah (say they) prophesied three years naked, Isa. 20. 2, 3, 4. 2. Saul coming amongst the Prophets, prophesied naked. 3. So Micah 1. 8. 4. Peter. John 21. 7.  
Answ. Divers Answers are given.  
1. Some conceive that this was not 
Triennium hoc in visione, uno momento comprehendit, sicut in somno solet breve tempus multum apparere. Occolam.  really done by the Prophet, 'twas only a prophetical Vision, as Hosea 1. 2, 3. which might be represented in a moment, like Ezekiel his lying on each side so many days, and eating dung: Ezek. 44. 6. 15. for it is not probable (say they) that the Lord would command the 
The literal sense is to be left, when it is contrary to Modesty, Piety, or good Manners. Weems. 1 Vol. p. 232.  Prophet to do such an immodest thing, as to go up and down and preach publicly three years stark naked: Besides, how could he endure the Extremities of heat and cold? etc.  
2. Others conceive, and that upon better grounds, that this was really done, How else could he be a sign and wonder to them? ver. 3. Not that the Prophet went stark naked, the Text doth not say so; it only saith (ver. 2.) Go loose the sackoloath from off thy loins, and thy shoe from thy foot, and he did 
Nudus i. e. exutus tog â non indusio, hoc enim pugnâsset cum honestate. Pisc.  so. God bids him only put off his prophetical Robe, or Mantle; he must put off his upper garment, which was Sackcloth, or some other rough garment which the Prophets used to wear in those days. 2 Kings 1. 8. Zech. 13. 4. Matthew 3. 4. But it cannot be proved, that he put off that garment which was next his skin. He was indeed to go stripped as a Prisoner, or Captive, who were not wont to be led stark naked, but 
Nudus catacbresti●…s fig. male vestitum ut Deut 28. 45. 1 Cor. 4. 1 Job 22. 6. V. Ravanel. in Vorbo Nudus. Saul dicitur nudus i. e. deposito amiotu regio ●…ecinisse. à Lapet  ill clothed, in single and sorry suits: And thus the word naked is commonly used in Scripture, viz. when a man goeth in his inner raiment only, without his upper garment. Thus Saul prophesying, is said to put off his clothes, that is, his upper garments: 1 Sam. 19 24. for it cannot be imagined, that he prophesied stark naked, it being so unseemly a thing, and against the law and light of Nature, since the Fall.  
2. A more genuine answer is given, viz. that Saul, before the spirit of prophecy came upon him, had on him his warlike attire, where with he went out to pursue David; but when the spirit came upon him, than he put off his military habit, and went in the attire of a Prophet, and so prophesied. Thus (Mic. 1. 8.) the Prophet, to express his deep 
Exutus veste exteriore. Pisc.  humiliation, went stripped and naked, that is, he was stripped of his Prophet's weed, and upper garments, as they used to go in times of great sorrow, Isa. 32. 11. the women must strip themselves, i. e. they must put off their bravery and best apparel, and gird on sackcloth. So Peter (John 21. 7.) gird his fisher's 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, amiculum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (i. e.) à superinduendo. V Leigh. Crit.  coat to him, for he was naked; he was not wholly naked before, but he put upon him an upper coat (for he was clad after the manner of Fishers, with some close inner garment only) and having girt it to him, out of an earnest desire to come to Christ, he cast himself into the Sea.  
3. I answer, by way of Concession; Should we grant that Isaiah prophesied three years stark naked; yet will it not follow, that therefore our Libertines may take the like liberty (unless they mean to starve themselves) for what the Prophet did here, he did by special command from God, and for a special end, as appears ver. 2, 3. God 
Ne●… considerandum est quid quispiam interdum faciat, sed quid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (i. e.) saepè ac majori ex parte fieri consueverit. Ut loq. Causidici.  bids him go loose the sackcloth from off thy loins, etc. He hath a command and commission for what he did: when any can show the like special command they may do the like. 2. He did it but once; now one swallow doth not make a spring, nor doth one action denominate.   

Seven Arguments against Spots, and Black-patches (worn for pride) on the Face, etc.  
AS for Spots and Black-patches on the Face, Back, Breast, etc. which some call Beauty-spots (the Devil loves to put fine names on foul things) we may call them base and Beastly-spots, the spots of the proud, wanton, idle Drones of the world. Let such consider,  
1. That these spots are not the spots of God's Children: Deut. 32. 5. These are not spots of Infirmity, but spots of Malignity and Rebellion; they are proud, and they will be so; they are spotted, and spotted they will be, in despite of all the Ministers in the world. These are Leprosie-spots, not Beauty-spots, spots that defile and debase, but no whit adorn the wearers of them. Such spots, many times, are the husband's blots. Christ's Spouse knows no such spots, Cant. 4. 7. she is wholly fair, and there is no spot (of wilful pride or vanity) in her: her modest, grave, and plain attire we must follow, and not the fashion of every vain fantastic person.  
2. Consider, if the Plague-spots appear 
Sin-Spotts are the worst spots; we must be spotless as if Sons of God, Phil. 2. 15. (i. e.) without such spots we are unsuitable to our Sonship, some are so be spotted that they are called Spots. jude 12. He that hath many spots is not forward to hold up his face, then how shall he who is a spot? Garyll on job 22. 15.  on a person, or a garment be infected with it, we will not come nigh them; but these spots are worse, for those are but spots of Punishment, by which God is glorified; but these are spots of Pride and Vanity, by which God is dishonoured, his Name blasphemed, and Religion scandalised, especially if they be Professors, such as pen Sermons, and sit before the Lord as his people; it were well if such would lay down their Pens, and pull off their Patches, either Profess less, or Practise more; for as Jacob complained of his Sons, that by their cruelty and treachery, they had made him odious, and to stink in the nostrils of the nations amongst which he lived; so these make Religion to be abhorred; they are spots in our Fasts, and blots in our Feasts, (Judas 12. 2 Pet. 2. 13.) the botches of Christian Society.  
3. This is a conforming ourselves to the sinful fashions of the age we live in, contrary to Rome, 12. 2. Fashion not yourselves like to this world; and at our Baptism we openly renounced all the Pomps and Vanities of the world, of which this spotting is one.  
4. Christian's must not only shun evil, 
Viti●… ad●…sus utra●…que ●…gis 〈◊〉 〈◊〉 ●…unda gra●…antia fug●…s. Pa●…aeus.  but they must also shun the appearance of evil, 1 Thes. 5. 22. they must hate, not only the garments, but the faces also that are spotted, with the flesh; Judas 23. they must keep themselves, not only unblotted, but also unsported of the world; many will shun the gross blots, but we must shun the lesser spots of the world. James 1. 27.  
5. Such cannot worship God, or pray to him with comfort: With what a face 〈◊〉 such a one come into the presence of t●…e most h●…ly God, whose Eyes are 〈◊〉 〈◊〉 of fi●… to c●…sume them, & his Feet as brass (Rev. 1. 14, 15.) to break in pieces those that carry such ensigns of pride and vanity in their faces, backs, and breasts? And though they should pray, yea, and make many prayers, yet God will not hear, so long as they walk in ways of rebellion against him. Isa. 1. 15.  
6. By thy evil example thou infectest others, thy pride makes others proud, thy painting and patching makes young ones do so, to the endangering of their chastity; for though some young ones, for the present, may be chaste (being led to this folly by the example of their superiors, by fond education, or the iniquity of the times) yet few, or none that practice this nakedness, painting, etc. being of years of discretion, but give just cause of jealousy and suspicion: we should rather study to be patterns of piety ●…o others; and as our Predecessors were careful of their walking, that they might be exemplary to us, so we should be careful of our ways, that we might be exemplary to others; for when we are in our graves, yet our examples live, and may be presidential to others for good, as the example of the wicked is for evil. It was the glory 
Magna vis est in exemplis in utramque partem. ●…olloe in Johan. 13. 17. mihi p. 736. quam Sanctus est Deus qui tam purè & sanctè 〈◊〉 Christianis colitur, imò qui eos facit tam puros●… & sanctos:  of the Primitive Christians, that by their innocence, patience, unity, and purity of life, they made the very Heathen to adore and admire their God, saying, [O how holy is that God which hath such holy followers!]  
7. This monstrous pride is ever a forerunner of destruction, as we see in the woman of Judah a little before the Captivity. Isa. 3. 16. to 26. God is the same still, and hates pride as much in England as ever he did in Israel. He that punished painted jesabel, who was cast out at a window in the midst of her pride, and eaten up with dogs, will not suffer the proud Dames of our time to go unpunished, unless by speedy humiliation and amendment, they prevent it, Isaiah 3. 16, 17, etc. The Prophet numbering up their several trinkets, and parts of their pride, descends to show how the Lord would reward them in a meet proportion: Instead of their costly perfumes and sweet smells, they should have stink; to wit, most noisome and loathsome savours in their siege, and in the cabins and holes, whither they that escaped should be thrust in their Captivity, or where they should be glad to hide themselves. Instead of their brave and costly girdles, they should have rents; that is, they should go in tatters and rags, as poor beggars having never a whole coat to their backs. Instead of dressing of hair, to wit, of all their frizling, crisping, curling, laying out their hair, their perukes, the hanging down of their locks, or tufts, or whatsoever they had, they should have baldness, when they had torn off their hair through the extremity of misery. And instead of their rich and costly stomachers and attires, to set them forth, they should be glad of sackcloth, sackcloth in token of humiliation, sackcloth to cover their shame, and burning instead of beauty. That beauty of theirs, which they had so abused, it should now be painted with another die; it should be tanned and burnt with the Sun, like the hu●… of the Blackmoors. Brinsly on Ezek. 9 p. 278, 279.   

CORONIS.  
SI pictor egregius pinxisset imaginem, & alius plebeius ei alios colores injiceret, pictor sanè excandesceret: ita Deus naturae opifex & pictor jure irascitur, quòd ejus naturam & sapientiam accusetis inscitiae, ipsùmque creatorem damnetis imbecilitatis. Nolite ergo Dei corrumpere imaginem, neque tentatis ea addere, quae sapienter non dedit, neque hanc adulterinam excogitare pulchritudinem, quae vel pudicis affert excidium, vel videntibus insidias. Theodor. in vitis Patrum.  
Indignum est Christiano faciem fictam gestare, cui simplicitas indicitur; effigiem mentiri, cui linguam non licet; appetere quod datum non sit, cui studium pudicitiae est: quomodo praecepta Dei custodientis, lineamento Dei non custodientes? Tertul. de habitu mulier.  
Non metuis quae talis es, ne cum resurrectionis Dies venerit, artifex tuus te non recognoscat & adsua praemia & promissa venientem removeat & excludat? Increpans vigore censoris & judicis dicat: hoc opus meum non est, nec imago haec nostra est, cutem falso medicamine polluisti, crinem adultero colore mutâsti, expugnata est mendacio facies, figura corrupta est, vultus alienus est, Deum videre non poteris, quando oculi tui non sunt, quos fecit Deus, sed quos Diabolus infecit. Cyprian de habitu virginum. Consule locum, ibi quàmplurimas invenies sacras margaritas.  
FINIS.   

 

 
A most loathsome and horrible disease in the hair, unheard of in former times; bred by modern luxury & excess. It seizeth speci ally upon women; and by reason of a viscous venomous humour, glues together (as it were) the hair of the head with a prodigious ugly implication and intanglement; sometimes taking the form of a great snake, sometimes of many little serpents: full of nastiness, vermin, and noisome smell: And that which is most to be admired, and never eye saw before, pricked with a needle, they yield bloody drops. And at the first spreading of this dreadful disease in Poland, all that cut off this horrible and snaky hair, lost their eyes, or the humour falling down upon other parts of the body; turned them extremely Mr. Bolton in his four last things, p. 40. out of Hercules Sanonia, a famous Professor of Physic in Milan.