COMA BERENICE'S; Or, The HAIRY COMET; Being A Prognostic OF Malignant Influences from the many blazing Stars wand'ring in our Horizon. 1 Tim. 2. 9 — Not with broidered hair. 1 Pet 3. 3 — Not of Plaiting the hair. In the Homily of the Church of England against Excess of Apparel. The proud and haughty stomaches of the daughters of England are so maintained with divers disguised sorts of costly apparel; That, as Tertullian an ancient Father saith, there is left no difference between an honest Matron and a common Strumpet. Jerom to Laeta. Ne caput gemmis oneres, nec capillum irruffes & aliquid de gehennae ignibus admisceas. LONDON, Printed in the Year 1674. Against women's Gorgeous attire about the head, etc. For coma Berenice's, see His dictionaries of proper names. SATYRA in SATYROS. Who'll say shagged Absalon no sons begat, When every man almost looks like his brat, Or Jezabel, no painted Daughters nursed, (For Jehu's dogs or sword) by Heaven cursed. When such a breed of Bashans' bulls do roar, That push at Virtue and Religion gore. Of old in Temples, veiled were modest faces, But now for Mates they gaze with open traces: The Goats of Kensington yield silver hair, And in rank curls their wanton eyes do glare. No shame, since on them their wild Satyr's glance, And cloven feet do round about them dance. Hired Galen says, 'tis for their health to lop, And sends them to the Barber Surgeon's shop, It's true, their soft and waterish brains they plead, New scurveys then, and saltish humours dread: Thus they traduce poor Galen, who to cure Their French Consumptions bids their heads immure With spiced caps, and dangling borders charm Foul stenches, and to keep their doublets warm: What, go like no body? we're quite undone, For then brave Hector's our cropped Amours shun. O handsome fashion taught in Phoebus' school, a intonsus Apollo. Where Frantic Priests bestride the Delphian stool. Hence the Fanatic Omens of grim times, When hairy Comets blazon out our crimes: Their bushy rays with powdered guilt do shine, But shall ere long hiss in the Stygian brine. Their serpent-towers stolen from Avernus lakes, Tyrinthius' stern shall lash with fiery snakes, Of all the forest, Hell's black Nazarites, Doctors of Chaucer's song, woodcocks and snites. How just they look when their hair Hoods are laid, And they to some unlawful bed are strayed. Such Shepherds shear themselves, and vow to hang Their Fleece in Venus' Temple whence they sprang. Such Florence Priests along our streets do wave, In Per'wigs marching to confess some Knave, Or Parthian Dames sore pricked in conscience now, By horned bulls that grazed their brazen brow: Are these fit Jacobines for him to bless, Who sue to Heaven in rough Esau's dress. I fear their Clergy they will scarce obtain, And miserere mei chant in vain. I leave these Balaams and their Vestal Nuns, To this good Pontif, who in Vizor runs, To scourge their whorish Garbs within the Court Of this short Treatise, and to spoil their sport, That they may cook no more hair baked or sod, Lest he afresh should wind his smarting rod, But learn to tend chaste fires within their breast, Till holy flames convey them to their rest. — Difficile est Satyram non scribere. Wigs equal in expense to a Tax or Subsidy— P. 1. fruits of the Tree of Pride— P. 4 Priest's Wigs buzled & artificial— P. 8 Wigs.— worn 1 as a defence in time of danger— P. 10 2 as a covering for national defects P. 11 (not worn by Elijah)— do. 3 as ornaments— do Invented by Satan— P. 12 the wearing of them a Sin— P. 17 a reproach to Providence— P. 19 Proscribed by the Heathens by the light of Nature— P. 23 by the ancient lights of the Church— P. 24 by TERTULLIAN. CLEMINS. JEROM— P. 25 Flags of Vanity— P. 25 Works of darkness— P. 26 worse than baldness & sackcloth— P. 28 A Prognostic of malignant Influences, etc. THere are great complaints of want and grievances, both in the City and Kingdom; That Trading is dead, that Taxes are heavy, and that the Dutch War hath half undone us. But who will believe our complaints, or at lest who will pity us, whilst we have money good store to bestow upon superfluous and questionable; if not unlawful vanities? The price of one of those Periwigs which some men wear, would pay more than what they are rated at for a years tax or subsidy. 'Tis true indeed, that Atheism, whoredom, and desperate swearing, with such like, are the great capital sins under which the Kingdom groans, and for which all who have not baffled their consciences, or are bereft of their understandings, expect an heavy reckoning ere it be long. But we may also put into the black Inventory and Catalogue our abounding pride and luxury (which were accounted sins by our forefathers, but are almost become our virtues) our vein of fantastical fashions and strange apparel, for which the children of Nobles were severely Zeph. ● 8. threatened. I know people generally say, they may conform to the garb of the times they live in, without deserving the imputation of pride or vanity. And it were strange, if they should speak otherwise. Pride is a sin which most practice, but no body will own, till it be shaved, and its nails pared, as the Jews were directed Deut 21. 12. to deal with the captive woman before they took her to wife; but when it is swaddled up in soft expressions, when it is fitted with the plausible name of handsomeness or decency, than the sweet Babe is smiled upon, and dandled upon the knees of the greatest Professors, without fear or remorse. The best way for us to judge of persons and things is by their fruits. If the effeminacy of the men of this generation in their hair and habits; if women's naked breasts, spots, towers, curls, etc. be not fruits growing upon the tree of pride, I wonder what pride is; Let us take heed, while we thus plead for our own, lest we legitimate the vices of all former Ages, wherein some invented divers and strange fashions of curling their hair; others coloured it with unguents and powders; some put upon it the filings of gold to make it shine, as Verus the Emperor, some others jul. Capit. in Vero. tied up the Tresses of it with golden ribbons. And in the days of Heliogabulus, Athen. Deip. Lamprid. in Heliogab. there were certain men who bond up their hair in a cawl, after the manner of women, that they might curry favour with him by the imitation of his manners. Pretences are never wanting, especially to those who live in eminent Cities, when their deal and converse are with Persons of Quality, whom they think themselves obliged to comply with in these matters for their own profit. But that is a cursed gain which is gotten by stretching the conscience to a sinful compliance, with the corrupt humours and inclinations of the men of this world. Yet if these men would speak impartially, the pleasing of others is not the only or chief cause (if any cause at all) of the unjustifiable excess and vanity of their habit, but rather an affectation and desire of being like the great ones of the earth, herein resembling Aesop's frog, who fain would have swelled herself to the dimensions of an Ox, but the poor Animal failed in the enterprise. The truth is, Cities of great resort and commerce, and where Princes keep their royal Residence, as they grow wealthy, so they grow proud and wanton, not knowing what they may eat, or what they may drink, or wherewithal they may be clothed: when they are waxed fat like Jesurun, they fall a kicking, and nothing will tame them, till they are brought low by some terrible judgements. Pride like the Gout harbours chief amongst rich people, and in great opulent Cities, as appeareth from Jer. 13 9 Thus saith the Lord, after this manner will I mar the Pride of Judah, and the GREAT PRIDE of Jerusalem. It is too visible, that a great number of Citizens take not their measures from their Estates or Quality, when those of mean Occupations vie it with great Personages in fashionableness and Gallantry, as if all London's Tradesmen were Merchants, and their Merchants were Princes. By the Ordination of God, as Isa. 23. 8. there are distinctions of callings and degrees amongst men, so there aught to be distinctions of habits. A grave and learned Preacher of that City Dr. Sibbs Lydia's convers. p. 17. gave them a seasonable Item many years ago, That overmuch delicacy in attire was a fatal thing, that there were many in the City and in the Country given to overmuch nicety and sumptuousness in this kind, and that it was a forerunner of ruin. But we have out passed the luxury of those times. The Tree of Pride hath blossomed and born other manner of fruit, when those whose education hath been in shops, can give as many pounds for a Periwig, as would almost make up a stock to set up a poor Apprentice, or relieve many a poor Member of Christ, which languisheth under great pressures and wants: I hope they are well provided with an Answer against the day of Judgement, Luke 16. 2. When they shall give an account of their Stewardship, to him that judgeth righteously, and accepteth not the Persons of men. I know it is pleaded that these things are indifferent, and men think that their estates are their own. But the pretence of harmlesness and indifferency hath almost undone us all, and opened a gap to all manner of licentiousness. If we list to follow odd scandalous fashions, and are taken with the capricious inventions of unsober fantastical persons; we hush our consciences, and silence our reprovers, with the powerful name of indifferency. But admit they were so, is there no circumspection to be used in the Practice of indifferent things? It is an observation grounded upon long experience, That Religion is always going down the wind, when its Professors and Votaries allow to themselves a boundless and unwarrantable liberty in things which are commonly called indifferent. A Malady which hath its beginning in the extreme or outward parts of the body, oftentimes at last invades the vitals, and proveth mortal. And though men's Propriety in their estates ought not to be denied, yet it should be remembered, that they must and shall be accountable, God always reserving the supreme Propriety and Dominion to himself, and therefore he calleth it, My Flax and my Wool, Hos 2. 9 Not a few bolster up themselves in their conformity to the vain fashions and disguises of the times, because they do no more than what is common. But thinking thus to alleviate the business, they make it well the worse. For corruptions, the more common they are, the more they provoke God, and the more fatal they are to men. When all flesh had corrupted their way, we know what became of the old world, Gen. 6. 12. They sinned together, and they went down quick together into that universal grave of waters. But that which giveth a greater countenance and reputation unto the excess which we are speaking of in habits and hair, is, That eminent Professors have taken them up, and licenced them as it were, at least given them protection under the venerable names of Profession and godliness. But the more is their shame in the judgement of the most discerning persons, who cannot but wonder at the unbridled practices of divers of our modern Professors, and lament to see how much Religion is abused in the house of her friends. I will not deny, but that divers of them are conscientious godly persons; but I take this for none of their godliness, or the proper fruits of it. There is a strange incongruity and unevenness in the ways of some people, which I could never yet reconcile, or well understand. They will not come at Common Prayer, because they say some of it was taken out of the Mass-book: they detest a Surplice, because it was worn by the Romish Priests in their idolatrous worship: but as for vain, ridiculous, immodest fashions and attires, they never boggle at them. A tender conscience indeed will make men afraid of one sin as well as another, or else it is not tenderness of conscience but hypocrisy, as the Apostle showeth, Rom. 2. 22. and an evidence of partiality in Gods Law. That man's or woman's conscience is of a strange temperament, that will not give them leave to conform to the Church, but never troubles them for conforming to the World. It is alien from my present undertaking to declare for or against Conformity: (I would offend none,) but I do not like it, when there are hills and dales in men's consciences, when at some things they strain and other things as bad they swallow down without the least appearance of reluctancy. They which upon pretence of scrupulosity refrain from the public established Worship, had need be very careful how to indulge themselves in any ways of sensuality, lest that passage of the Apostle be laid in their dish; but those which are otherwise minded, These be they who separate themselves, sensual, having not the Spirit, Judas 19 There is one thing more which gives no small encouragement to the vain fantastical garbs of these times, (which are one of the dotages of the world now waxing old) that the hand of the Priests, and spiritual Guides are chief in this Trespass. I speak not this of all, for there are many of them whom the contagion of the times hath not touched, who still retain that old Apostolical gravity, which best becomes their place. In the mean time others of their brethren take to themselves a greater freedom; and others no doubt take example by them, (which for the reverence I have to them I should never publish, were it not exposed daily to the view of all men) what may not others do, when persons venerable for their Office, eminent for their Gifts, and otherwise of pious exemplary lives, standing in the room of God, and acting as Messengers of the Lord of Hosts, shall pray and preach in public Assemblies, and perform all other duties of their sacred Function, with long buzled Periwigs, or Borders of Artificial hair, hanging over their bands and shoulders? From the beginning it was not so. I dare undertake for them, Paul or Timothy, Ignatius or Polycarpus, Bradford or Hooper, would have thought themselves as ill harnessed for their work in this Attire, as David did when he put on saul's Armour. There is a greater degree of gravity, composedness, mortification and sobriety 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Tim. 3. 4. required of them than of others. It is a great disorder when the Shepherds infect the flock. The Lord was highly displeased, Jer. 23 15. when from the Prophets of Jerusalem, the contagion of evil example sent forth into all the Land. Neither may others justify their undue Practices in these things, from the example of their Guides; for they are men subject to like passions with others, too often surprised with the same temptations of pride, affectation and vanity; and when they give way, they expose their Persons and Office to contempt, to the great detriment and hindrance of their labours. There is a general Complaint that little good is done by preaching in these days: and I fear that Ministers in part may thank themselves for it, whilst they immerse themselves in the manners and fashions of this world; whilst people in their habits and converse can see so little difference between their Guides, and one of the vain fellows, 2 Sam 6. 20 They despise them in their hearts. Those teachers which will keep up the reputation of their holy calling, and be successful in winning souls, must keep at a remote distance from the extravagancies and levity of the Times, as appeareth from the example of John the Baptist, the austerity of whose life, and the very plainness of whose habit procured veneration to his Person, and prepared the why before him, as he did before his Lord and Master. One part of the Ministers work is with zeal and authority, to rebuke the most prevailing corruptions; out their mouths are stopped, and the edge of their reproofs is blunted, when they are involved under the same guilt which they arraign in others. Reprovers had need be innocent (lest their weapons be beaten back upon their own heads.) The Snuffers of the Tabernacle were to be of pure beaten gold. When the ecclesiastics of France inveighed against the Pomp and Luxury of the French Courtiers, the then King replied upon them with great disdain and indignation, Let the Clergymen first of all reform themselves, there are none so fantastical and vain in their Habits as they. The Chancellor of Paris, who was an earwitness, is the Author of this Relation. Gerson. . But lest I may seem hitherto to have produced words rather than Arguments, I shall lay down my Reasons against the custom of wearing Artificial counterfeit hair by either sex; hoping that persons of modesty, candour and conscience, (if at least they shall prove cogent and weighty) will render up themselves Truths prisoners, or rather its willing and thankful Proselytes. And herein I shall give the precedency to men, who otherwise may justly challenge it. Upon a little search into this matter I find that men have had recourse to this Practice, chief in three cases. 1. Some have used it, the better to conceal themselves in time of danger. Thus Hannibal fearing to be killed in his Winter-quarters by certain Gauls, caused Polyb. Hist. l. 3. hair of different Ages artificially composed to be prepared for him. 2. Others have used Periwigs, or Borders of counterfeit hair, to supply the defect of their natural covering, fallen from them by reason of Age or sickness; using them for warmth, and to hid the shame and uncomcliness Causab. in Sueton. of baldness, which was ever accounted a deformity, as appeareth from the children's mocking the Prophet upon the sight of his bald head, 2 Kings 2. 23. His Master Elijah had no Periwig belike to leave him, when he bequeathed to him his Mantle. 3. A third sort there is whom God and Nature hath supplied with hair sufficient for Defence and Ornament; but they forsooth out of a humour must cut it off, and adorn themselves with borrowed Plumes, that they may be in the Mode of the Times, or please heir own diseased fancies, or gratify the eyes of wanton and witless beholders. And yet when they have done their utmost, a Lion or a Horse have a more stately Main. These I take to be the greatest Seneca. number: And the Reasons why I judge the Practice of such, (especially if they be noted for a Profession of Godliness) scandalous and unlawful, I shall range in this following Order. 1. Because the custom of men's wearing Periwigs or counterfeit hair, was brought up by the worst of men, and used by them for the vilest purposes that can be well imagined Men did I say? nay, an holy Bishop and Martyr of the Primitive Church Cypr. de Hab. Virg. faith, That such like Practices were the inventions of the Apostate-Angels. Certain it is, God was not the Author of this fashion; in which Persuasion I am confirmed from the Scriptures, 1 John 2. 16. For all that is in the world, the lust of the flesh, the lust of the eyes, and the Pride of life, is not of the Father, but of the world. And if this be not a branch of the Pride of life, I wonder what is. As far as I can learn, the world is obliged to the Medes for this invention of wearing supposititious, counterfeit Xenophon de Cyri vita. l 1. hair; a people given up to the lusts of uncleanness and luxury. And at the same time they used painting of their faces, and colouring of their eyebrows, all chips of the same block, unmanly pride and vanity. I would there were a Law enacted to make them a Pass, and send them back again to the place of their Birth, as we deal with Vagrants and Beggars; such Modes and Fashions would better suit with Pagans than with Christians. The Prophet tells us, Zech. 5. 11. That wickedness is upon its own proper base, when removed out of Judah, and hath a house built for it in the Land of Shinar. The next time I read of this fashion is amongst the Romans and that not until their manners were degenerated, and they grown to a prodigious excess of Vice and Luxury. Paul speaking of their debauched manners at that very time when this uncouth habit began to be in request among them, saith, That they were Inventors of evil things, Ro. 1 30. & I have sometimes thought, that this was one of the evil things intended by the Apostle. I do not find that it was ever of vulgar use amongst the Romans; and of their Emperors, I can find in their Records mention of but four, which thus disguised their Heads, viz. Caligula a bloody Sueton. in Calig. Ner. & Othone. Monster, Nero the worst man that ever was born of a woman, Otho a lover of strange flesh, and Antoninus Bassianus, an Herodianis l. 4. incestuous person and murderer. If any be inquisitive, to what purpose they assumed such a Garb, contrary to the gravity of the Roman people? I answer, they did it to disguise themselves when they went about their works of darkness: When Caligula went abroad by night to the Taverns Suet. in Calig. and Stews, he absconded himself in a long garment and a Periwig, Dion Cassius and Tacitus relate the same thing of Nero. Now this alone, as one would think, were enough to make sober persons disgusted against this habit, That it was initiated in Stews, and sullied upon the Heads of such Monsters. We are at a sad pass, when the vanity and vicious Practices of the worst of Heathens, are naturalised and in daily use amongst Christians; Nay, when their botches are become no small part of our Ornament and Bravery. It was laid to the charge of others upon the like occasion, That they were mingled amongst the Heathen, and learned their works. 2. Another reason why I cannot approve our modern custom of men's wearing of Artificial hair, extended to such a length, prepared with so much Art and curiosity, is because it is repugnant to that sober, humble, mortified temper, which is required of Christians: Methinks men of sobriety, wisdom, conscience and gravity should disdain to wear those fooleries, wherewith Pagans were wont to deck the Statues of their Idols, as Dempster, Baxhornius, and others relate; and should Baxhorn. in Sueton. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Plato be ashamed to behold themselves in the same dress with Mercury and Priapus. The Head is the noblest and most honourable part of Man's body, having a Despotical power over the Members; there is the Tower and Arsenal of Reason, the most noble Faculty of Invention, the wonderful Repository of Memory, the two Luminaries of the eyes, ordained to look heavenward, and from which there is the effulgency of Majesty and comeliness, which things should be a strong inducement to men, not to dishonour their Heads by ridiculous unseemly cover. Besides the remembrance of thorns worn by our Redeemer for our sake, should keep us for ever from crowning our heads with vanity and luxury. Christians are the disciples and followers of a crucified Lord, who affected none of the world's pomp and gaieties; they are or should be crucified to the world, which though it be an invisible work, and transacted in the inner chambers of the soul, yet there must be outward expressions of it in our conversations, and our very habits. In all things they should be singular Patterns of Moderation. But now it is hard to distinguish some of our greatest Professors from the most temporising Gallants, who make their backs their God, as Gluttons do their bellies, unless they should wear a Ticket pinned upon their back, or we had some Nomen-clator pointed out to us. If any object, what you condemn, others both learned and pious account very sober; I should demand of them, What others do you mean? They must be such as have forsaken the Dust Sentiments and Teachings of Nature. For Paul saith, 1 Cor. 11. 14. Doth not even Nature itself teach you, that if a man have long hair, it is a shame unto him. And what longer hair can he mean, than that the divisions of which cover the breast and shoulders, like unto the wings of spread-Eagles? The manners and discipline of our Nation in the days of our forefathers would not have born this; When one of the Lords of the Council, meeting a Fox vol. 2 p. 512. servingman in the streets of London, with his hair hanging down upon his shoulders, notwithstanding the pretence of his Vow, committed him prisoner to the Marshalsea, for no other reason but because he thus disguised himself, and went not after the English fashion. But if we take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for comis superbire, as it is used in Aristophanes, for men's priding themselves in hair; what more pregnant evidence was ever given, then in wearing these costly elaborate trifles, the matter of which must be fetched far, (it may happen from Norway, Germany, or the wild Irish) and then it must be prepared by the Barber or tirewoman, with great expense of Art and precious time: it must be boiled, baked stitched and powdered, before it be ready for use: Tantae molis erat. etc. Salmasius himself (of a laxer judgement in these Dial. de Coma. things then most) saith, that crisping of the hair and the use of exotic powders, is an indecency against the Law of God and Nature: and that if men content not themselves with that plain simple hair which Nature hath given them, but must have it of another colour, and artificially form or set, (eam rem vitio, & peccato non carere prorsus statuendum est) it is doubtless a sin. I know not whom such affection doth please, unless it be the Devil; and upon this occasion I shall recite a story. A certain Coel. Rho● l. 8. c. 10. Italian Maid was possessed by the Devil, and being asked his name, he answered, Cincinnatulus, i. e. one delicately curled. Haec ille appellatione gestiens inclamanti subinde res: pondebat, saith my Author. If I may be allowed to make a gloss upon this Relation, (it should be this) That the Devil is wonderfully pleased with that Vanity which the Curioso's of our Times are so studious of, seeing he adopted their name, and shown himself, willing to be free of their company. The Primitive Christians had a great abhorrence of our modern luxury. When one Torquatus frequented their religious meetings at Rome, that he might inform against them, he was presently suspected to be a false brother, because he spruced up himself so industriously, and used borders of Artificial hair; insomuch that one of them spoke thus of him before Fabianus the Praetor, Thinkest thou this man to be one of us? Jesus Christ never Baron. Annal. Tom. 2. p 276. thought such Pests worthy to be any of his servants. But why do I speak of Christians, when these things are decried and had in derision by the Philosophers, Historians and Poets of the Heathens! whoever readeth them, shall find Babylon's children reading Lectures of sobriety to the sons and daughters of Zion. One thing is worthy of our remark, that in old time they which were curious about their hair, were suspected to be of vicious inclinations, as appeareth from that passage of the Comedian. Quis tibi isthuc credat Cynaede Cincinnatule— I forbear to Plaut. Asin. Act. 3. Scen. 3 English it. I have often wondered, that so many ancient men comply with this airy fashion. Methinks multitude of years should teach them more wisdom and gravity. For hereby in a great degree they forfeit that honour which is due to the hoary head, Leu. 19 32. and seem to be ashamed of that which is their glory, if they be found in the way of righteousness, Prov. 16. 31. A flaunting youthful bush of hair doth ill become them (as if it were yet but early spring with them,) when their faces are wrinkled, their joints tremble, and they have December in their bones. It was a witty passage of Hadrian the Emperor, when he had denied Spartian. in Hadr. a certain request to an old greyheaded person; The same man addressing himself to him again in hair of another colour, saith he, I have already denied this thing to your Father. It would also well become those which are in Places of Government, if they would preserve the honour due to their places, by carefully abstaining from all things which have a show of levity. They are terrestrial Gods, and nothing but what is Majestical becomes them. If they would adorn their Heads, they need not consult the Barber or Tirewoman, the Scriptures having directed them to a more suitable and noble Ornament: I put on Righteousness and it clothed me: my Judgement was as a Robe, and a Diadem, Job. 29. 14. 3. This novel fashion of wearing strange Heads (as it is now used) seems unjustifiable, because it carries in it a dislike of God's Workmanship, and a kind of Practical reproach to the universal Maker. As if their inward thoughts were, that if they had been advised with about the Creation, some things at least might have been better ordered. God in whose Book all our members were written, and Ps. 139. 16. by whom the very hairs of our heads are numbered, (besides other innumerable instances of his Providence and bounty to mankind) hath furnished us with hair growing from ourselves, both as a natural Ornament, and to be a defence against overmuch heat, of hurtful impressions, from both which, the brain, being a moist substance, is very capable. As man hath a more capacious brain then the rest of the creatures, so he is observed to be Animal maxim pilosum. Unto this noble Coel. Rbodig. and useful excrement there is a daily supply of nourishment conveyed through the porous parts of it, according to the different temperament of men's bodies: it is of different colours and forms. Black hair is said to be the result of a hot constitution, by reason of a blackish vapour arising from adust humours, which impresseth the same quality upon the hair. When it is of a pale whitish colour, it is an indication that the temper is inclined to cold. When it is yellowish or red, we are taught out of Avicenna, that it showeth a more exact constitution, equally balanced and adjusted between both extremes. They which have dry brains, or live in very hot countries, have usually curled hair, as it is with the inhabitants of Ethiopia, where also the Trees grow knotty and full of curls. All this is spoken to show, Salmas. de Dial. de Coma. that the very colour and form of men's hair is the Work of God, whose wisdom is not to be despised in the least of his works. But many amongst us make themselves wiser then God. That hair which God and Nature hath provided for them doth not ●lease, and therefore they will undertake to a●end God's workmanship, and transform themselves into another shape; somewhat like those which hanker after stolen waters, when they might drink freely out of their own Cisterns, Prov. 9 17. But shall the thing form say to him that form it, why hast thou made me thus? Rom. 9 20. They imagine hereby that they consult for their beauty, but things that are most natural are most comely; and therefore the native colours of the Lily or Tulip, Matth 6. 29. are preferred before all the acquired Artificial ●ravery of Solomon. God is an enemy to innovations in Nature, as well as in Religion and Worship. He said of his own work, that they were all very good, Gen. 1. 31. but he never set his seal of Approbation upon men's petulant and foolish inventions. That which is as God made as it is Gods; but that which is new modelled and changed, it is Cypr. de Hab. Virg. the devils work We may fear, that God will send strange punishments for our strange Attires: Not many years ago, there was in Poland, and some parts of Germany, a Boltons' four last things. Disease called the Plica, which which caused men's hair upon a sudden to curl twist into the form of snakes or serpents; immediately after it bred vermin, sending forth ● noisome savour, and being pricked with a Needl● it yielded bloody drops. No Age had ev●● greater reason to expect some sharp and shameful rebuke, than this Age of unexampled luxur● and vanity. 4 This Epidemical fashion or disease of wearing Artificial hair, involves men in the guilt of others sins, and that divers ways, if I be not greatly mistaken. Women-Factors are sent abroad through a● the Kingdom, to bring up Heads of Hair, an● that at lusty rates, as 'tis reported, ('tis well some of their Head be worth so much as is give● for their hairy excrement) A more shameful employment then that of the children of Israel Exod. 5. 12. when they were scattered throughout all the Land of Egypt to gather stubble; for tha● was only their affliction, but I cannot excuse thi● from sin. Divers of the Female sex, (especially the poorer sort of Countrey-Maidens and children, barte● away that which the Apostle calls their glory, contrary to the light 1 Cor 11 15. Calv. in loc. of Nature, and the Custom of Nations. But if a woman have lon● hair, it is a glory to her, for her hair is given her for a covering. These poor sheep in the Country are miserably shorn and polled, to maintain the ignoble Traffic and Pride of the City. Nay, Mothers unnaturally denude their own children of Nature's covering for filthy lucre's sake. In every street and corner almost of the City, are exposed to sail new Heads, Artificially composed and dressed up, so that it may be said of London as of Rome in times past, that there are to be seen there (amongst other strange sights,) Rhod. out of Columella. Capitum, & Capillorum Concinnatores. Obj. Now if it be objected that it is the livelihood of hundreds of Families. I answer, this will not serve the turn. Those women which woven hang for the idolatrous Groves, 2 Kings 23. 7. might have made this Plea; and they which made silver shrines for Diana, Acts 19 25. actually did so. Sirs, saith Demetrius, ye know that by this craft we have our wealth. It is not enough that we are busy in some calling, but our calling must be good and lawful. Let him labour, saith Paul, working with his hands the thing which is good, Eph. 4. 28. The very Heathens, by the light of Nature, have condemned, as fit to be exterminated out of the Commonwealth, Arts which tend only to the Tull. Of Offic. l. 1. p. 61. upholding of pleasure and luxury, and amongst them they reckon selling of Perfumes, Dancing, etc. And doubtless selling of Periwigs had been in the List, if it had not been born out of due time. Now if they which are employed in buying up hair go upon a sleeuless errand, if those Emissaries can give no good account of their Time and Travels: They which are a means of setting them on work must expect to pay part of the reckoning with them, having made themselves Partakers of others sins. 1 Tim. 5. 22. If it be a shameful thing for a woman to be shorn, as the Apostle teacheth, 1 Cor. 11. 6. If God will one day reckon with them for their unnatural and cursed cutting off their hair, how can they go unpunished who tempt them to this indecency, and afterwards adorn themselves with the illgotten spoils? If Tire-womens' shops (which are of late so greatly multiplied) should prove shops of vanity, and Nurses to the pride and luxury of the Kingdom; how can they wash their hands in innocency, who have been the occasion of setting up, and upholding that unnecessary and ignoble Trade. It ought to be of great weight with persons fearing God, that the most ancient lights of the Church both ancient and modern, have condemned this custom of wearing Artificial hair both in men and women, and have expressed great indignation against it, dipping their Pens in Gall and Vinegar, while they are writing against it. He that shall compare their judgement and doctrine with our Practice, will evidently find, that we are either wiser than our forefathers, or worse. And here I might mention the Reverend Names of Tertullian, Clem. Alexandrinus, Cyprian, Basil the great, Nazianzen, Ambrose, Jerom, Chrysostom and Epiphanius, who thunder terribly in their Writings against this and the like effeminate usages. Epiphanius reckons the Massaliani amongst heretics, because they did efferre Lib. 3. Tom. Haer. 80. meretricio more comam. Of our own I might produce as Witnesses against our modern vanity, three Reverend and pious Bishops, Bp. Babington, Bp. Hall, Bp. Reynolds; Of our learned and godly Divines, Downam, Deut, Mr. Rob. Bolton, etc. I hope I shall not offend, if I recite three passages out of them in stead of an hundred. Tertullian calleth Periwigs, Nescio quas enormitates satilium, atque textilium Tert ull. de cultu Foem. capillame itorum, saith he, If thou regardest not the sin, yet let the shame and defilement of them deter thee. Do not put upon a holy and Christian head the exuviae or castings off, it may chance of some vile ungodly person, it may be of a Malefactor that ended his days at a Gibbet, it may be of one that is damned in hell. Famous Bp. Hall telleth us his mind in these words, We see in this Castle Serm. at Greys-Inn of the body, the Flag of Vanity hang out most conspicuously, in Feathers, Perukes, Frizzles, Powders, and such other trash. Mr. Rob. Bolton is very zealous according Gen. Direct. p. 200 to his manner; reckoning false hair amongst the works of darkness; calling it one of the hateful baits and enticements to lust, which (without other monstrous; Ibid. p. 195, 196. fashions,) are not taken to heart in any proportion to their execrableness, against which Pulpits are too silent, and the times digest without any remorse or reclamation. Now when those whom God hath made his Ambassadors and our Teachers, are unanimous in decrying a corruption of the times, it should be an effectual means of our conviction, as it was to the unbeliever mentioned by Paul, 1 Cor. 14. 24. He is convineed of all, he is judged of all. When God speaketh to us by the mouth of his holy Prophets, as if they had all but one Luke 1. 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mouth, it behoveth as many as fear God to take more diligent heed thereunto; especially since it is made a character of one that feareth the Lord, that he obeyeth the voice of his servant. But if we will not be instructed by them which seek our good, it is adviseable at least to learn of our enemies. What Fas est & abhoste doceri. Virg. bitter invectives are the speeches and Pamphlets of Quakers stuffed with against the pride and luxury of this generation: and how do they glory in their own affected and voluntary humility and abstinence? Methinks this black soap of railing invectives, should help to fetch out London-dirt. We live in such a juncture, that we ought rather to retrench ourselves in lawful things, then by any undue exorbitant practice to harden those miserably deluded creatures to their destruction, justify their often repeated Accusations, or in the least degree give them occasion to think well of themselves in forsaking our Communion. 6. Let it be duly and sadly considered in what time we live; Times in which the judgements of God have been, and are yet abroad; times of jealousies and fears, lest some worse thing may happen unto us than we have yet felt: such should be times of putting off our Ornaments, Exod. 33. 5. The Lord said unto Moses, say unto the children of Israel, ye are a stiff-nacked people: I will come up into the midst of thee and consume thee, therefore now put off thy ornaments from thee, that I may know what to do unto thee. Those vanities which at other times are but unjustifiable, at such times are unpardonable, Isa. 22. 12, 13, 14. And in that day did the Lord of Hosts call to weeping, and to mourning, and to baldness, and to girding with sackcloth. And behold joy and gladness, slaying of oxen, and killing of sheep, and 〈◊〉ing of wiggs. And it was revealed in mine ears by the Lord of Hosts; S●rely, this iniquity shall not be purged from you till ye die, saith the Lord God of Hosts. Baldness and sackcloth you see would better become us, than such bushes of hair as are usually worn. Jer. 7. 29. Cut off thine hair, O Jerusalem, and cast it away, and take up a lamentation on high peaces, for the Lord hath rejected and forsaken the generation of his wrath When P. Scipio had taken Carchedona a City in Spain, he abstained Polyb. Hist. l. 10 from his usual delights, because it was a time of war, and so it hath been with us. Ahab, and the King and people of Nineveh were but under a threatening, yet they shown the sense they had of their danger in laying aside their costly and curious attire. And shall we which understand more practise less? Shall insensibility be added to our iniquities? War and the Pestilence, and the like fore judgements, are called Tonsura humani generis. It Tertul. is unseasonable for men and women wantonly to shave themselves, to make room for idle and unnecessary Trappings when God hath been shaving our Nation with the sharp Razor of his judgements, Isa. 7. 20. Are we like to deprecate the wrath of God hanging over our Kingdom, when in our Religious Assemblies, and at our Fasts, we appear before him rather like so many Princes, then humble Penitents, wearing silk in stead of sackcloth, and having Perfumed Powders on our heads instead of Ashes? T. Ann. Milo being questioned for his life for kill Clodius, fared the worse at the hands of the Judges, because he came trimmed up, and splendidly apparelled, and not in the habit of a Mourner, as the manner of those times was. It is written of the Eagle, that she pruneth up her feathers against a storm; and Agag came delicately, when he was immediately to be hewed in pieces, 1 Sam. 15 32. There is a general fear that a storm is coming, but it seems we intent to encounter it bravely and not to veil our Bonnets. It is no good sign, but so it is, we were never more delicate, fantastical and vain in our habits and attires than now, when God is hewing us in pieces with his judgements. When God was about to visit Babylon, she was commanded to lay aside her stately Head-tire, and so should we if we did wisely discern the signs of the times Isa. 47. 1, 2. Come down and sit in the dust, O Virgin-Daughter of Babylon. Take the Millstones and grind meal, uncover thy locks, etc. The time may come, even that year of our Visitation, when (according to the old Proverb) Heads may go to the Pot for the vanity of hair. And here I should make an end, but that I think myself obliged to speak a few words of Advice to the other sex, the Women of this Age, for whom I have so much charity as to believe, that all of them have not lost their ears, as some of them have their heads. I think it must be granted, that 'tis more natural and tolerable for women to adorn their bodies, and cultivate their beauty, than for men. Their freedom from great and public Valer. Max. l. 9 c. 1. Affairs, gives them more leisure, and I think that God himself hath so far indulged the weakness of their sex. I would not be thought to speak against their lawful Ornaments, Ezek. 16. 11. 12, 13. The Graces of the Church are set forth by them; Ezek. 16. 11, 12, 13. and Rebecca decked herself with jewels of silver, and jewels of gold, in times of the greatest plainness and simplicity, Gen. 24. 53. The reason of this allowance I think to be, that they may be more desirable in their eyes, whose help and individual companions they are ordained to be. But nevertheless, they must not divide their precious hours between the Comb and the Glass; nor give way to foolish, immodest, unlicenced fashions. They Seneca. must so trim up their scabbards, their bodies, I mean, as not to neglect the hidden man of the heart. The Virgin or the Wife must not make them forget the Christian. Nothing must come upon their backs or heads, but what becometh godliness, 1 Tim. 2. 10. How far the Females of our times have departed from this Rule, may appear from some instances, Citizens and others, as if their daughters were the daughters of Herodias, send them to learn immodest outlandish Dances and Frisking, wherein the whole body is abused to wantonness, to the manifest breach of the seventh Commandment, which layeth a restraint upon our very Gestures. They esteem it an Accomplishment, and a piece of good breeding, not considering that some women may dance more elegantly than becometh Saltan elegantius quam necesse erat probae Sallust. modest persons, as was noted of Sempronia a Roman Lady. This very thing was observed to have corrupted the young women of Rome, and to have disposed them to lewd practices. Motus doceri gaudet jonicos Matura virgo, & fingitur Artibus Horat. Carm. l. 3 Ode 6. Jam nunc, & incestos amores De tenero meditatur ungue. Others plaster their faces * Oh Dinah! Dinah! by one days frolic amongst the daughters of the Land thou wert utterly undone. , and graft on new eyebrows, audaciously chopping and changing the workmanship of their Maker, Ps. 137. 14. that they are fearfully and wonderfully made, their Bodies being a piece of divine Embroidery. There are that expose their naked breasts, as if the Time of Innocency were again returned, when our first Parents were naked, and were not ashamed, Gen. 2. 25 Such are commanded to put their adulteries from between their breasts, Hos 2. 2. and indeed I read that Helenas Naked breasts gave the first occasion to her Adulteries. As for those women which Prodita sunt memini, etc. Ovid: ep: have the confidence thus to expose themselves in times and places of public worship, I shall leave them to be schooled by the Prophet, Jer. 7. 11. Is this House which is called by my Name, become a den of— in your eyes. Neither may it be omitted that divers of that sex, who have spots enough in their consciences, and too many in their lives, wear more in their faces. I shall inform them the best I can how they were brought up A certain slave at Rome received from his Master several brands on his face, (you may imagine it was for his goodness if you Mart. l. 2. ep. 25. Numerosa linunt stellantem, etc. please) Afterward being advanced to the degree of a Senator, he used black spots to conceal his scars. The Roman Ladies were lovers of Ingenuity, and taken with new Fancies. This as far as I can learn was the Original of the Noble Order of black Patches. But the vanity of women doth in nothing display itself in so great a multiplicity of forms as in the wearing of hair. Many in despite of God and Nature, and the express words of Scripture, will shave themselves, 1 Cor. 11. 15. Of old a solemn curse was denounced against such, though they did it under a pretence of Religion, because their hair was given them both as Coel. Rhod. an Ornament, and as a token of their subjection. They whose business is in the Kitchen, and amongst the Pots, must wear artificial curls, trundled up like so many snakes, which would put one in mind of the description which the Poets give of the Furies of Hell. It is also reported, that Goat's hair which was once used about the Tabernacle, is made use of to adorn the Temples of some of the female sex, were I one of their number I should be afraid of this new invention, lest it should prove an inauspicious Presage to what squadron I should belong, when the Judge of all the earth shall divide the sheep from the Goats, Matth. 25. 33. Besides all this, Women have their Shades, their Towers, their Bulls and Bulls foreheads, strange names and stranger things, fit only for the Kine of Bashan, Amos 4. 1. persons overgrown with an excess of pride, pleasure, ease and petulancy. But because I would charitably believe, that not a few are drawn into these Practices, rather out of ignorance than insolency; and because their ignorance may be thought the more pardonable, in that it is hard for women to search into these matters, most of the passages relating to them being in an unknown tongue; I shall lend them some help, with expectation of a Christian, and favourable acceptance, whilst I shall faithfully relate what is written by others. And that I may not be farther troublesome, I shall only propound to those which are in this trespass a few short and inossensive Queries Qu. 1 Would you willingly attire your Head after the same manner that Witches were wont to do when they went about their enchantments? I know you abhor the motion, why then lay aside your Wigs and Bulls, for thus they harnessed themselves to serve the Devil. And one of them, Sagana by name, betaking herself to her heels upon a sudden fright, lost the Jewel off her head. Altum Saganae Caliendrum Ex cidere— Hor. Serm. l 1. Sat. 8. In English thus, Encountering with a saucy puff of wind, Th' Hag left her towering Periwig behind. Nay, Clem. Alexandrinus, and after him Polyd. Virgil and Raderus inform us, that these new and strange inventions about women's hair were first found out by Medea, a notorious and wicked Sorceress. Qu. 2. Would you, if you knew it beforehand, wear that which of old time to be the dress of harlots? Prov. 7. 10. No, you would reject it with indignation: why then it will cost you the parting with somewhat, but you may well spare it. For they were wont to trade much in Artificial counterfeit locks, and they were Ou. de arte Amand l. 3 wont to send as far as from Italy to Germany to furnish themselves. A grave Author saith, that such wares were most in request with the Courtesans at Rome, Crines ascititii & adulterini, qui Dempst. Ant. Rom. Meretricibus in pretio— Messalina that shameless woman, when she went to the Stews to prostitute Juven. Sat. 6. herself, dressed up herself in a Bull, and laid forth her naked breasts; Et nigrum flavo crinem abscondente galero, etc. Qu. 3. Would you bring yourselves in the same Praemunire with the haughty Daughters of Zion, which are so sharply rebuked, and threatened with burning in stead of beauty, Isa. 3. 17, 24. And to have the Crowns of their Heads smitten with loathsome ulcers? I know your answer. Why then be not too fond of your well-set hair, or affected curls, (as some render it) which was their sin. Nay, it is said, that after our manner they decked themselves with the hair Sanct. in Isa. 3. of others, and that this custom amongst them was as old as Absalon. For we read, that when he polled his head, 2 Sam. 14. 26. he weighed the hair of his head at two hundred shekels. Now, say they, it is prodigious and ridiculous to think, that the pollings of one man's head, at every years end should Sanct. in 2 Sa. 14. weigh as much as the fleeces of two sheep. Wherefore they conclude that these words must signify the weight or price, at which the Reversion of Absaloms' head was sold Puellis solymitanis, to the women of Jerusalem, to make them Artificial Tresses, or Towers of hair. Qu. 4. Would you have a hand in pulling down the Judgements of God upon the Kingdom? I know your tender hearts cannot endure to think of it. Beware then for which they are inflicted; when the Lord went about to visit Jerusalem with sore judgements, the women are called upon as more immediately concerned in the sin which brought them, and the bitterness of them, Is. 32. 9 Rise up ye women that are at ease, hear my voice, ye careless daughters, give ear unto my speech. Again v. 10. Many days and years shall ye be troubled, ye careless women, for the Vintages shall fail, the gathering shall not come once more, v. 11. Tremble ye women that are at ease: be troubled, ye careless ones, strip ye, and make ye bare, and gird sackcloth upon your loins. Though women are the weaker vessels, yet they are strong enough to pull down the judgements of God upon a Nation. The pride and wantonness of the daughters of Jerusalem, was a principal cause of Judah's ruin, and in special their affected fashions in their hair, Isa. 3. 24. Isa. 4 4 When the Lord shall have washed away the filth from the Daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof, by the spirit of judgement and by the spirit of burning. From which words we may animadvert, That what some women account their Finery, God calleth their Filth. That the Pride of women is ranked with murder, one of the most unnatural and crying sins; it stands in the same Catalogue with the blood of Jerusalem. That it is a filth to be purged away by judgements and fire. It deserves to be considered, whether the flames which laid London in ashes were not kindled from these sparks. Shall England, our native Country, be choked with hair (as one of the Pope's is said to be) the ignominy of the destruction being added to the sadness and misery of it. Qu. 5. Have you a mind to draw forth the impure lustful inclinations of others, and so bear a share with them in their sin and punishments? Shall Adam in his Posterity complain the second time, Gen. 3. 12. The woman which thou gavest me, & c? If you say, No. Then forbear to spread Nets and snares for their eyes, as if you would invite them to lust after you. It is certain, that Hair artificially and vainly set out, is unto vain minds a very tempting object. Spectat inornatos collo pendere capillos Ou. Met. l. 1. Ecquid si comante ait?— Qu. 6. Would you be found in such a fantastical Attire at the time of your Death, or at the second Appearance of Jesus Christ: No, than you will all be more humble and serious. And why not sooner? for what you have done shall be then remembered and accounted for. Tertullian wished that at the General Resurrection he Tertul. de cultu Foem. might but stand behind those Women and Virgins, that went in strange heads and strange faces, to see if the Angels would take them up, and carry them to meet the Lord in the Air. Qu. 7. Would you follow the Trade of them that are most addicted to th●se disguising fashions? Are you willing to cast in your lot amongst them? I dare become surety for many of you that you would not. Why then eat not of their broth, lest in time to come you eat of their Beef. To conclude, let men abstain from unmanly disguises and fashions. Let them show themselves such by somewhat else, besides the wearing of the breeches, that is may not be said of Men of this Age, That they are but women in men's Apparel. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hom, Odies. It should be remembered, that we read but of one man in Scripture, that made an idol of his hair, and it proved the instrument of his death. Oh Absalon! Absalon! what hath thy pride profited thee, and thy goodly locks, whereby thy life was ensnared, like the hunted Stag, which hath sometimes been entangled by reason of his stately-branched stems? It was said of old, That the Woman was first in the transgression; let us not now change places with them If you would have your heads comely and full of grace, in stead of the Barbers or Tire-womans' shop, go to Wisdoms Warehouse, and there you shall be better furnished, and better cheap, Prov. 4. 9 She shall gave to thine head an ornament of grace, a crown of glory shall she deliver to thee. And you, O Women and Virgins, remember that you have lamps to trim as well as carcases, if you be wise indeed. You are of near alliance to corruption and the worms; and when once you come amongst your poor Kindred, there will be none of these things. Fellow the living Patterns of divers of your own sex, and those persons of plentiful estates, and good quality, who have not touched these (very doubtful and suspicious, if not unclean) things; which thing with the rest of their virtuous works, shall praise them in the gates, Prov. 31. 31. Be not too curious in adorning those heads of yours, which must shortly be laid in the dust, nor those faces which ere long will be bound about with a Napkin. John 11. 44. Jezabel almost in the same hour tired her head in the greatest bravery, and was eaten of dogs, 2 Kings 9 30. She came from looking in the Class, to the looking out of that window from which she was cast headlong. If you will play the wise women, divert your care to more necessary and better things. In stead of your broidered curled hair put on shamefacedness and sobriety, 1 Tim. 2. 9 This is an Apostolical Dress, Head-tire for women that is Jure Divino, Espouse yourselves as chaste Virgins to Jesus Christ, devote yourselves entirely to your Princely husband, Psal. 45. 11. So shall the King greatly desire your beauty, and you shall have God himself to be your lover. At the Close 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 OR; A Song of Conversion by Persons having seriously Perused this Treatise. FAlse Hair, the Flag of Pride, take down, That Witches, Whores and Drunkards crown: We who the sheep of Christ profess, Shall Goatish looks defile our dress? Shall we tempt others unto lust, That shortly must lie down in dust? What thus our time and coin expend; Whose precious souls shall have no end? Let's trim our Lamps by Scripture-Glass, That to Eternity must pass: What we proud Ruffian-duels arm, By wanton looks, and lustful charm? Shall we to envy stir those breasts, That scarce a groat have in their chests? Shall we offend those pious hearts, And wound them with our poisoned darts? That spend their time in sighs and groans, To weep on us with holy moans? What we enchanted by their spell, And merrily dance into hell With such as glory in excess, And hate the ways to blessedness. Shall we for odious trifles fight? For excrements lose Heaven's light? Let's with good Magdalen amend, And on his feet our tears spend; And wipe them clean with our chaste hair, His precious blood who did not spare. LUKE 16. 15. That which is highly esteemed amongst men, is abomination in the sight of God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gr. Naz FINIS.