INfinite and many are the sinfull, strange, and mon­strous Vanities, which this Vnconstant, Vaine, Fan­tastique, Idle, Proud, Effeminate, and wanton Age of ours, hath Hatched, and Produced in all the parts, and corners of the World; but especially, in this our English climate; which like another Aphric [...] sem­per aliquid no­ui affert. Plin. l. 8. Nat. Hist. c. 16. Co [...]lius Rhod. Antiq. Lect. l. 13. c. 13 Munster Cos­mog. l. 6. c. 46. Affricke, is al­wayes bringing foorth some New, some Strange, Misshapen, or Prodigious formes, and Fashions, euery moment.

Not to insist vpon those Lasciuious, Immodest, Who­rish, or vngodly Fashions, and Attires, which Metamor­phise, and Transforme, our Light, and Giddie Females of the Superior and Gentile ranke, into sundry Antique, Horred, and Out-landish shapes, from day, to day: which Fashions, and Attires both Esay. 3.16. to 25 Zeph. 1.8. 1 Tim. 2.9.10. 1 Pet. 3.3, 4. God himselfe, Clem. Alex. Padag. l. 2. c. 10 12. Tertul. de cultu Faem. lib. Cypr de hab Virg. & de In­stit Virgin. Ba­sil. Ser. 2. in Diuites & Auaros Ascetica c. 22. Cōment. in 3. Isaiae. Ambr. de Virg. l. 1. l 5. in. Luc. c. 6. Hier. Epist Tom. 1. Ep. 7. c. 3. Ep. 8. c. 5 Ep. [...]0. c. 2.3 Ep. 47. c. 3. Chrysost. hom. 84 in. Iohā. Fulgen [...] ad Probam. Ep. 3. Greg. Mag. hom. 6. in Euang. Bern. de modo bene viuend. Ser. 9. Concil [...] Gangrense. Can. 21. with sun­dry Fathers, and See Mr. Perkins Cases of Conscience. li [...]. 3. Sect. [...]. Quae [...]t 3. Mr. Byfields Sermon on 1 Pet. 3.3.4. Mr. Iohn Downhams Christian Warfar. Part. 2. l. 1. c. 6 to 15. Iohan: Fredericus, de Luxu vestium. BB. Hall. in his Righteous Mammon. BB. Babington on the 7. Command. Mr. Stubs his Anatomy of Abuses. Moderne Aut [...]ors, haue punctually con­demned: [Page 2] Nor yet to mention, that Meretricious, Execra­ble, and Odious Art of Face-painting, (a Vice so rife a­mong vs,) which Ier. 4.30. 2 Kings 9.30. Math. 5.36. Eze [...]h. 23.40. God himselfe, which Clem Alex. Paedag. l. 2. c. 10 Tertul. de. Cul­tu Faem. c. 3. to 9. De Paeniten­ti [...] c. 10. De velandi [...] Vir­ginibus c. 13. Cypr de Habit. Virg. Ambr. Hexaem. l. 6. c. 8. de virgin. l 1 Hier E [...]st. Tō. 1. Ep. 7. c 3. Ep. 8. c. 5. Ep. 10. c. 2.3. Ep. 16 c. 2 Ep 23. Aduer­sus Heluid. c. 9. Basil Com. in cap. 3. Isaiae. & Ep. 1. Chry­sost. hom. 31. in Mat. & hō. 8. in 1. Tim. 2. Theod. S [...]nct. patrum. Hist. c. 8. Aug. de Doctr. Christ. l. 4 c. 21. Theo­phylact. E [...]ar. in 1. Tim. 2. Fathers, which Master Iohn Downham in his Christian Warfar, part. 2. l. 1. c. 14 M [...]. Per [...]ns C [...]s [...]s o [...] Conscien [...]e l. [...]. Sect 3. Quaest. 3. M [...]yer Exposition on 1 Pet. 3.3. Mr St [...]s Anat [...]my of Abuses p. 35. to 4 [...]. Mr. Bolto [...]s Di­rections [...]or our Walking with God, p. 195 200 [...]. [...] Quo Va [...]is, Sect. 21 and in his righteous Mammon. Moderne Christian Authors, and [...] Pr [...]p. l. Petronius A [...]biter. p. 74. & 135. P [...]in [...] n [...]t. Hist l. 13. c. 1 2, [...]. [...] 3 Pr [...]perti [...] Elegiar: lib [...] 1. Eleg: 2. Quintil. Iastitut. Orat lib. 8. [...]. Xenophon, Memorabilium. lib. 5 p. 846.847. sundry Pagans, haue Sentenced, and Branded; as a meere inuention of the Deuill: as an Vnnaturall, Detestable, Heathenish, Proud, Lasciuious, Whorish, and Infernall practise, peculiar vnto none but audacious Whores, and Stu [...]pets, or persons desperately Wicked: as a Baite, a Snare, or meere allectiue to Inescate, and Inamour others with vs; as an Art that offers violence vnto God himselfe, in obliterating that Naturall, and liuely Image, Forme, and Beautie, which he hath stamped on his Creatures: in Correcting, Changing, and Nullifying of his Worke; and so taxing him for an Imperfect, Bungling, or Vnskilfull Worke­man: in preferring those artificiall Faces, and Infernall var­nishes, which Satan hath Portraitured, and set out to Sale; be­fore that Naturall, and comely Countenance, Face, and Feature, which Gods owne Curious, and neuer-erring Finger hath car­ued out vnto vs: in changing that into a Counterfeite, False, and fained Picture, or a Rotten, painted Statue, which he hath made, a Reall, Liuely, Rationall, and holy Creature: and as a Pernicious, and Soule-deuouring Euill, which without Repen­tance, Dammes all such as vse it, to the depthes of Hell, from which there is n [...] Redemption: and causeth God to forget, yea, not to know them here; and to disclaime, and vtterly renounce them in the day of Iudgement: because they want that roy­all Image, and Superscription, which Hee had stamped on them; which I would our Painted Iezabels, Dames, and Ladyes would consider, in a Deliberate, Cordiall, and Soule-affecting manner, for feare they feele the smart, and terrour of it at the last: Not to insist (I say) [Page 3] on these, or many such like sinnes and vanities of our fe­male sex, which would requi [...]e a large and ample volume to batter and confound them: I haue resolued for the present, to single out one sinful, shamefull, and vncomely vanitie, with which to grapple; which hath lately sei­sed on many effeminate, loose, licentiou [...], singular, fan­tastique, and vaine-glorious perso [...]s [...] of our masculine, and more noble Sex: to wit, the nourishing and wearing of vnnaturall, shamefull, and vnlouely Lock [...]s, or Loue-lock [...]s, (as they stile them:) which now b [...]gin to grow into a C [...]pit esse [...] citū quod publicū est. Cypr. Epist. l. 2. Ep. 2 [...] common, approoued, and receiued fashion, or vse among vs.

These Loue [...]lockes, or E [...]re-lockes, in which too many of our Natio [...] haue of late begun to glory: what euer they may seeme to bee in the eyes, and iudgements of many humorous, singular, [...]ffeminate, ruff [...]inly, vaine-glorious, or time seruing pe [...]sons, who repute and deeme them a very generous, necessary, beautifull, and come­ly orname [...]t: are yet notwithstanding [...] but so many [...] s [...]d cri [...]i [...] su [...]t Paulinu [...] Epist. 4. ad. S [...] ­uerum. badges of infamie, effeminacy, vanitie, singularitie, pride, lasciuiousnesse, and shame, in the eyes of God, and in the iudgement of all godly Christians, and Graue or Ciuill men: yea, they are such vnnaturall, sinfull, and vnlawfull ornaments, that it is altogether vnseemely, and vnlawful for any to nourish, vse, or weare them. Lest this should seeme an harsh, a [...]alse, or idle Paradox, to Ruf­fians, and such fantastique persons as are delighted in them. I will here propound some arguments, and reasons to euince this true, though strange and new Conclusion:

That the nourishing, vsing, or wearing of Lockes, or Loue-lockes, is vtterly v [...]see [...]ely, odious, and vnlawfull vnto Christians: and thus I prooue it.

First

The Maior must bee yeelded, because no good thing can proceede from him, who is all and onely euill, both in himselfe, and all his actions, as the Deuill is: the Mi­nor I shall backe and euidence, by the authority of Ter­tullian, who informes vs: that Alterius esse non possunt nisi Diabol [...], quae Dei non sunt. Ter [...]ul. de Ido­lo [...]a [...]ria, c. 18. De Cult [...] F [...]em. cap. 3, 4, 5. all things which are not of God, are certainely the Deuils: But the wearing, and nourishing of these Loue-lockes, is not from God, (no, nor yet from any of his Saints and Children, with whom they were neuer in vse as we can read of;) there­fore they must needes b [...]e from the Deuill: And that they were so indeed, wee haue the expresse authoritie, of a learn [...]d, la [...]e, and reuerend Historian; who i [...]formes vs in expresse tearmes: Mr. Purchas Pilgrimage. lib. 8. c. 6. Sect. 3. That our sinister, and vnlouely Loue-lockes, had their generation, birth, and pedigree from the Heathenish, and Idolatrous Virginians, who tooke their patterne f [...] their Deuill Ockeus: who vsually appeared to them in [...]e of a man, with a long blacke Locke on the left side of [...] head, hanging downe to his feete: so that if wee will resolue the generation of our Loue-lockes, into their first and true originall; the Virginian D [...]uill Ockeus, will prooue to be the naturall Father, and inuen­tor of them. And shall we then, who professe our selues Christians; we who haue giuen vp our names to Christ, and so solemnely vowed, and protested vnto God in our very Baptisme: to forsake the Deuill and all his Workes; turne such prodigious, and incarnate Deuils, as to imi­tate the very Deuill himselfe, in this his guise and por­traiture, which wee haue so seriously renounced in our very first initiation, and admittance into the Church of Christ? Certainely, if the Deuill himselfe were the first inuentor of these fantastique and vaineglorious Loue-lockes; this very thing doeth stampe such an vnloue­linesse, [Page 5] and vnlawfulnesse vpon them, as should cause all such who beare the name, or face of Christians, to ab­horre them: this is my first argument.

Secondly.

Admit, that this obiection should chance to faile me, (though I know not how it can well be shifted off:) yet thus I argue in the second place.

Th [...] Maior is irrefragable: because God himselfe hath expr [...]sly Commanded all Christians whatsoeuer; Leuit. 1 [...].30. Deut. 12.29, 30. Ier. 10.2. Mat. 6.7, 8.31, 32. Eph. 2.1, 2 & 4, 17, to 22. Rom. 12. 2 Col. 2.20, 21 22. 1 Pet. 1, 14, 18. & 4, 2 [...] 3. 2 King. 17.15 Zeph. 1, 8. not to imitate, vse, or follow, the vaine, vnnaturall, ri­diculous, Effemi [...]ate, or Heathenish Customes [...] Fashions, Guises, Rites, or Habits of Infidels, Pagans, Wicked, or Worldly men, but vtterly to abandon and disclaime them; because Christ Iesus hath shed his rich and pretious Blood, of purpose to redeeme and free them from them:

The Minor I shall euidence by sundry Testimonies: It is storied of the Effeminate, Luxurious, and Heathe­nish Sybaerites; Ad impube­rem vsque at [...] ­tem capillorū [...] nod [...]s aur [...] re­uinctos gest [...]nt Athenaeus Dip nos. l [...] 12. c. 6. that it was the common custome of their Citie, for their Youthes and Pages to weare, and nourish Loue-lockes tyed vp in golden Ribbands: Mart. Epig. Ep. [...]. Seneca. Epist. 1 24 Cae­lius Rhod. An­tiqu. Lect. l. 15 c. 8 [...] Alex ab A­lex. l. 5. c. 18. The Ancient Germanes did vse to weare long red Haire tyed vp in a knot, as our Loue-lockes sometimes are: The Heathenish, Bar­barous, and Bloody Matthias a [...]ichou de Sarmatia Asi­ana. c. 7. Boem. de Mor. Ge [...]t. l 2 c. 10. Gu [...]gninu [...] Reru [...] Polon. Tom. 2. p. 3 22. Tartars, doe vsually shaue the fore­part of their Heads to their Crownes, from one Eare to the other, suffering their Haire to grow long on the hinder part of their Heads, like to our Women, of which they make two traces, or Loue-lockes, which they tie vp behinde their eares. The Infidell, and Idolatrous Purcha [...] Pilgr. l. 8, c. 6. Sect. 3. Virginians, doe weare a [Page 6] long Loue-locke on the left side of their Heads (as our Eng­lish Ru [...]fians doe) in imitation of Ockeus their Deuill-god: whence it was, that a Virginian comming into England, blamed our English men for not wea [...]ing a long locke as they did: affirming the God which wee worship [...] to bee no true God, because hee had no Loue-locke, as their Deuill Ockeus hath. The Peter Mar­tyr. Indian. Hi­stor. Decad. 7. cap. 2. p. 252. Heathenish, and Pagan Inhabitants of Du­harhe doe cut their Haire, leauing onely two curled L [...]ckes hanging downe from th [...]ir Temples, which they [...]ye vp vn­der their Chinnes: which Eare-lockes, the Author stiles a pestilent custome: Acost. l. 5. Hist. Ind. c. 16. In Mexico there was a Monasterie of young men, who shaued the former part of their Heads, letting the Haire on the h [...]nder part to grow, about the breadth of foure fingers, which they [...]yed vp in trusses [...] The Alex. ab A­lex. l [...] c. 18. Herodotus lib [...] 4. Sect. 125. Maxyes did vse t [...] pole the lef [...] side of their Heads, (as our Loue-locke wearers doe the right,) suffering the Haire on the right side to grow long, in nature of our Loue-lockes. Alex. ab A­lex. Ibid. Plu­ [...]arch. Theseus. Polid. Virgil. De Inuentor. [...]rum, l. 3. c 17 Babington in his Notes on Numbers cap. 6. vers. 4, 5. The Priests of Sybil [...] called Curetes, the AE [...]o­lians, Arabians, Ionians, Mysians, and Machlians, did vse to pole the forepart of their Heads, lest their Enemies should take hold of their Haire; and so gaine aduantage of them in their Warres: leauing their Haire long behinde. Sto [...]aus de In­temperantia Serm [...] 6. Fol. 6 [...]. [...]. Musouius in his Booke de Tonsura [...] makes mention of some Pagans, who did not pole all their Head alike, but did cut their Haire somewhat short before, and let it grow long behinde: This (saith hee) though it may seeme to bee some­what comely, yet it hath much deformitie in it, neither doeth it any whit differ from the culture, and elegancie of Women: for they doe plaite some parts of their Hair [...]; other parts of it they suffer to hang downe at length, and the rest th [...]y dresse after another fashion [...] that they may seeme more beautifull. In like manner men who are thus polled, bewray that they desire to s [...]eme faire to those whom they study to please [...] whil [...]s they cut away some of their Haire, and compose the rest in such a manner, as may make them seeme more beautifull a­ [...]ong Women and Children, whose praise they doe affect: [Page 7] which is an Effeminate, Womanish, Voluptuou [...], and Vn­manly thing: A worthy censure of a Pagan on these Effe­minate, and Lasciuious Loue-lockes, which should cause all Christians to abhorre them. And to conclude this proofe: The Purchas Pil­grimage l. 4. c. 19. Alexand. ab Alex. Gen, Dier. l [...] [...]. c. 18. Gotardu [...] Hist. Ind Orient c [...]. 52 Maffaus Ind. Hist. lib. 6 p. 270. Idola [...]rous Chinians, Persians, and Dacians, though so [...]e of them shaue their Heads full often, yet they leaue a Locke, or Tuft of Haire vpon th [...]ir Crownes about two foote long, that thereby [...]hey may bee more e [...]sily carried into Heauen after their death: A very substantiall and worthy reason for the vse of Loue-lockes, if men might be carried vp to Heauen by them, as these Idola­ters & Mahometans dreame: whereas in truth, they serue for no other purpose, but to giue the Deuill holdfast, to draw vs by them into Hell: a fitting place for such vaine, Effeminate, ruffianly, Lasciuious, Proud, Singular, and Fantastique persons, as our Loue-locke wearers, for the most part are: You see now by these precedent Hi­stories; that the nourishing, vse, and wea [...]ing of these vnlouely Loue-lockes, was common among Idolatrous Infidels, and Vaine, Effeminate, Barbarous, Vnciuill, and Lasciuious Pagans, whose Custome, Guise, and Gracelesse fashions, no Christians are to imitate: [...] for my owne part, I neuer heard nor read as yet, that they were euer worne, vsed, or approoued by any Sin­cere, Sober, Graue, or godly Christians in former ages: Wherefore it must needes bee a shame, if not a sinne for vs who beare the habit and name of Christians, to deui­ate from the vse and custome of our Countrey, and from the patterne, and practise of the Alienum est a Catholica Ecclesia, & a praedicatione Apostolorum, coma extensa. Vir enim, in­quit, non debet putrire comā, cum sit imago ac gloria Dei. Epiphan. cont. Haeres. l. 3. Tō. 2. Haer. [...]0. Saints in former ages, in taking vp these Vaine, Effeminate, Lasciuious, and vnnaturall Loue-lockes, in imitation of these Rude, these Barbarous, Effeminate, Idolatrous, and Gracelesse Pa­gans, whose Guise, whose Wayes, whose Fashions, Rites, and Customes, no Christians are to follow.

Thirdly.

If these two arguments will not conuince our Loue-locke [Page 8] wearers, then let them hearken to a third, from which there can be no euasion.

The Maior no man dares controule, vnlesse hee will Atheistically condemne both God and Nature too: the assumption I shall prooue in both particulars: First I say, that the nourishing, or wearing of Loue-lockes is contrary to the very Word of God: as is manifest by Ezech. 44. 20. compared with Leuit. 29.27, and 21.5. They shall not shaue, nor round, nor make bald their heads, nor suffer their Lockes to grow long, they shall onely pole their Heads, and by the 1. Cor. 11.14. where the Scrip­ture, and Nature it selfe informe vs: that it is a shame for a man to weare long Haire: Now those who weare, or nourish Loue lockes: they doe not pole their Heads: they weare long Haire; and they suffer their Lockes to grow long: therfore they expressely oppose, and contradict the word of God. If any now reply, that these Scriptures extend not vnto such as nourish Loue-lockes, but to such as nourish all their Haire, suffering it to grow out vnto its full and largest length; as the Epiph. contr. Haeres [...]s, l. 3. Tom. 2. Haer. 80 Massalian heretiques, (who are therefore taxed by Epiphanius:) the Zenophon: Lacedaem: Res­pub. Plut [...]rch. Lysand. & Apothegmata. He­ [...]odoti Clio, p. 33. Stobaeus Ser­mo 44. Arist. Rhetor: l. 1. c. 9. Boemus de Mor. Gent. l. 3. c. 3. C [...]elius Rhod. Antiqu. Lect. l. 15. c. 8. Lace­demonians by reason of Lycurgus his Law and direction: who thought, that long Haire would make those that were comely, m [...]r [...] beautifull: and those who were de­formed, more terrible to their Enemies: the Alex. ab A­l. 5. c. 18 Poli­dor. Virgil. de I [...]ue [...]t: rerum l. 3. c. 17. Plin. Nat: hist. l. 7. c. 5 [...]. ancient Romans, till foure hundred fiftie and foure yeeres after the building of Rome: the Alex. ab Alex. l. 5. c. 18. Lyceans: the Herod. Clio. pag [...] [...]. Platonis Phaedon: Chrysost. Hom. 16. in 1 Cor: 11. Alex. ab Alex. l. 5. c. 18. Ma [...]faeus hist. Indic. l 16. p. 274. Synesius Caluitii Encomium. Argiues, or [Page 9] Grecians, Seneca Epist. 124. C [...]l. Rho­dig. Antiqu. Lect l 15. c. [...]. Alex. ab Alex­andr. l [...]b. 5. cap. 18. Germans, Plin. Nat. Hist l. 11 c. 37. Diodor Sic. Bibl. Hist. lib. 5. Sect. 28. Boe­mus l. 3. c. 22. C [...]elius Rhod. Antiqu. Lect. l. 15. c. 8. Alex. ab Alex. l. 5. c. 18. French men, Boem [...]s l. 3. c. 24. C [...]eli [...]s Rhod. l. 15. c. [...]. P [...]ntingal [...]s, Solinu [...] P [...] ­lyhist c. 46. [...] ­lex. ab Alex. l. 5. c. 1 [...]. Arabians, Aristot. de Generat. Animalium lib. 5. cap. 30. Athenaus Dipnos lib. 12. c. 8. Seneca Epist. 124. Alex. ab Alexand. [...]. 5. cap. 18. Scythians, Alex. ab Alexand. lib. [...]. ca. 18 Parthians, Dyonis. Hallecarnas. Rom. Antiqu. lib. 7. cap. 1. Cumae­ans, Solinu [...] Polyhist. cap. [...]5. Cte [...]ias Excerptae Histor. apud Herodotum. pag. 582. Boemus lib. 2. cap. 8. Indians, Peter Martyr Indian Histor. Decad. 7. cap. 10. pag. 276. Hispanolians, A [...]osta. Indian. H [...]stor. lib. 5. cap. 20 pag. 403. Purchas Pilgrimage lib. 8. cap. 12. Mexican Priests, Matthias a Michou. Sar­matiae Europ. lib. 2. cap. 3. pag. 479. Plesco [...]ians, Purchas Pilgrimage, lib. 9 c [...]p. 4. Waymeeres, Ta­citus de Moribus Germanorum. cap. 12. Boemus lib. 3. cap. 15. Byerlincke Chro­nogr. pag. 18. Sueuians, Herodotus Cli [...]. pag. 79. Boemus lib. 2. cap. 3. Haga­rens, Aristot. de Ge­nerat. Animal. lib. 5. cap. 3. Horace Epod. lib. Epod [...] 5. Assyrians, Epiphanius Compend. Doctr [...]de Fide Cathol. pag. 910. Thracians, Alex ab Alex. l. 1. c 18. Seres, Strabo: Gregor. l. 11. Iberi­ans, A [...]oysi [...]. Nauigatio. c. 65. Basserani, C [...]esias Excerptae hi [...]t. p. 582. Anians, O [...]id. Tri­st [...]um l. 5. Eleg. 10. Pigmies, Gotardus hist. Indiae Orient. c. 51.52. Maffaeus [...]nd. hist. l. 6. p. 252.270. Purchas Pilgrimage l 4. c. 19. Ginne­ans, Maffaeus h [...]st. Ind. l. 5. p 228. Chineans, Maf­faeus Select. Epist. ex Ind [...]a. l. 2. p. 110. Malucchians, Peter Mart. Ind H [...]st. l. 8. Dec. 1. p. 45. Iapanites, ldē Decad. 7. c. 2. p. 251. Cu­riamans, Caesar ae Bello Gall. l. 5. p 88. Boemus l 3. c 25 Chicoranes, See Pur­ch [...]s Pilgr. l. 5. c. 8.17. l. 8. c. 4 Plin. Nat. hist. l. 2. c. [...] l. 11. c. 37. Gotardus c. 47. Alex. ab Alex. l. 5. c. 18. Ancient Brittons, and other See Heliodorus AEthiop. hist [...] 2. p. 81 82. Bus [...]quius Famil. Epist Ep. 1. p. 12. Ep. 4. p. 249. Purchas l. 5. c. 5. Di [...]g. La [...]rt l. 4. Carneade [...] p. 251. l. 8 [...] Empedocles p. 517. Idolatrous, Barbarous, and Heathenish Nations of Moderne and Ancient times; together with some ( n) par­ticular men, are Recorded to haue done; and not of those who onely suffer a little part, and parcell of their Haire to grow long, cutting the rest as others doe:

To this I answere first; that the same law which pro­hibites the nourishing of the whole, doeth virtually, nay, positiuely disalow the nourishing of any part: because euery part is actually included in the whole; therefore these Scriptures doe condemne all such, as nourish onely their Loue-lockes, as well as such as suffer all their Haire to grow long: Secondly, I answere; that these [Page 10] Scriptures admit of no apporciament: for they com­mand men to pole their Heads, not part of their Heades; and not to suffer their Lockes to grow long: in the number of which Lockes, these Loue-lockes are included [...] espe­cially since this Precept is a vniuersall Negatiue: Loue-lockes, are Lockes: they are long Haire, which is a shame to men that weare it; therefore they are vndoubtedly in­cluded within, and so punctually condemned by these Scriptures: Thirdly, the wearing of these Loue-lockes, is as great, (if not a greater) badge of Leuitie. Vani­tie, Singularitie, and Effeminacy, as the nourishing of all the Haire: therefore both of them are equally con­demned by the Scriptures:

Secondly, as the nourishing and wearing of Loue-lockes, and long Haire, beyond the ordinary, and decent length of the more Ciuill, Graue, Religious, and Sobet ranke of men, is contrary to the Word of God: euen so it is directly contrary to the Law of Nature Mai [...]r est natura, quam patriae. Ambr. Irenaeo, Tom. 1. p. 233 G. which no Custome can controule: Which I prooue, fi [...]st, by the ex­presse Testimonie of the Scriptures: 1 Cor. 11.14 Doeth not Na­ture it s [...]lfe teach you (saith the Apostle) that if a Man haue long Haire, it is a shame vnto him? but if a Woman haue long Haire, it is a Glory to her, for it is giuen to her for a couering: the Apostle here informed vs; that the nourishing, and wearing of long Haire in men, is See Chrysost. Hom. 26 in 1 Cor. 11. Ambr. de Officiis l. 1. c. 46. Theo­phylact. Enar. in 1 Cor. 11. accordingly, Dan. 4 33. contra­ry to Nature: and hee confirmes this assertion, by these reasons: That (saith he) which euen by the voyce, and verdict of Nature, is a shame to Men; that which is pro­perly, and Naturally a Womans glory: and which God, and Nature hath bequeathed vnto Women, for a speciall vse; to wit, for a See Basil. de Virginitate ver [...], Tom. 2. p. 150.151. naturall Couering, or Vaile, and for a Badge, or Embleme of their subiection to their Husbands; must needes be Vnnaturall, and so Vnlawfull vnto Men: But the wearing, and nourishing of long Haire, (and so of Loue-lockes,) euen by the voyce, and verdict of Nature, is a shame to Men; it is the Naturall, and proper Glory of [Page 11] none but Women, to whom God, and Nature haue beque [...] ­thed it for a speciall vse; to wit, for a naturall Couering, or Vaile, and for a Badge, or Embleme of subiection to their Husbands: therefore it must needes be Vnnaturall, and so Vnlawfull vnto men, euen by the Apostles Testimo­ny: Secondly, that which Naturall, and Ciuill men doe loathe, abhorre, and vtterly condemne, euen from the very grounds and principles of Nature, must needes be opposite, and contrary to the Law of Nature: But euen naturall and Ciuill men doe vtterly abhorre, condemne, and loathe the nourishing, and wearing of these Loue-lockes, and Ruffianly, or excessiue long Haire; their very Hearts, and stomackes, doe rise vp in indignation against them, and abhorre the very sight, and thoughts of them, (as euery mans owne experience can sufficiently testifie,) and that from the very grounds, and principle [...] of Nature, which hath stamped, and ingrauen in mens Hearts, a secret antipathie, and dislike against these Loue-lockes, and long Haire in men: Hence was it, Gu [...]gui [...] rerum Polon. Tom. 1. p. 74. that Pope Benedict the ninth enioyned all the Polonians vpon release of Cazimir the first their King, who had entred into Religion; to cut their Haire aboue their Eares, and not to suffer it to grow long: Hence was it, that Zo [...]ara [...] An­nal [...]um. T [...]. [...] Fol. 174. Theo­philus the Emperour enacted a Law; that all men should cut their Haire short, and that no Roman should suffer it to grow below his necke, vnder paine of seuere whipping: Hence was it, that M. Speeds Hi­story of Great Britt. l. 9. c. 4. Numb. [...]4. p. 442. King Henrie the first, commanded mens long Haire to be cut off (as our Iustices, and Iudges at the Assises oft times doe,) as being against God, and Natures Law: (an Iniunction which would well befit our Ruffianly times:) therefore they must needs be con­trary to the Law of Nature.

Thirdly, the very Law of Nature doeth instigate, and teach all Ciuill, Graue, and Sober men, who liue vnder any Good, and Ciuill gouernment, to weare their Haire of a moderate, and decent length, and to auoid the wea­ring, [Page 12] and nourishing of these Loue-lockes, and immode­rate long Haire: What is the reason that our Nation did generally heretofore, and doeth yet for the most part, cut their Haire of a Decent, Graue, and Comely manner, without any reseruation of a Loue-locke; is it not more from the very direction, law, aduise, or dictate of Tenenda no­bis vita esse, quam natura praescripsit, nec ab illa decli­nandum. S [...]n. Epist 122. Nature, which doeth secretly informe them of the decency, and fitnesse of it, then from any binding Law, or custome of our Countrey? doubtlesse it is. If then Nature doeth teach men thus to cut their Haire: the nourishing of womanish, and long vnshorne Haire, together with the reseruation of these Effeminate, Fan­tastique, Ridiculous, and vnciuill Loue-lockes, must needes be contrary to the Law of Nature.

Lastly, that which sauours of Leuitie, Vanitie, Pride, Vain [...]glory, Singularitie, Eff [...]minacy, Wantonnesse, Lasciuiousnesse, Licentiousnesse, Selfe-conceitednesse, or the like, must needes bee contrary to the Law of Na­ture, because Vitia super­uenerunt, in­gesta sunt: nulli nos vi­tio natura cō ­ [...]liat. Seneca Epist. 94. these sinnes and vices are so: But for men to weare long Haire, or Loue-lockes, in any Chri­stian, or ciuill Common-wealth (as ours is) contrary to the common vse and practise of our Countrey, doeth sauour of all these: therefore it must needes be contrary to the Law of Nature.

Now that you may know, that it is contrary to the law of God, and Nature, for men to weare, or nourish Loue-lockes, or extraordinary long H [...]ire: consider but what the Fathe [...]s, and others haue Recorded to this purpose: Constit. Apo­stol. l. 1. c. 4 [...] Clemens Romanus (if the Booke be his:) enioynes men to pole their Heads, and not to suffer th [...]ir Haire to grow long, least the nourishing, and perfuming of their Haire, should be a meanes to inflame their lusts, and to illaqueate, or inamour Women with them: yea, hee saith [...]xpr [...]sely, that it is Vnlawfull for any Christian, or Man of God, to frizell, or frounce, to pouder or coloure his Haire, to suffer it to grow long, or to fold it together, or tye it vp with an haire­lace, [Page 13] because it is Effeminate, and contrary to the Law of God. Padag. l. 2. c. 10. l 3. c. 2.3.11. Clemens Alexandrinus, as he doeth vtterly condemne the Fieri non potest, non po­test inquam fier [...], vt verum ostendat ani­mam, qui ca­put habet a­dulterinum. Idem Paedag. l 3. c. 3. colouring, poudring, frizeling, curling, and Effeminate, and Meretricious dressing, adorning, and composing of the Haire, both in the male, and female sex: (a vice and fault to rife among vs,) so hee likewise com­mands men to weare their Haire of a moderate, and decent length, and not to suffer it to grow long, not yet to binde it vp in fillets like women, as the Frankes, and Scythians doe: They saith In dom [...]re [...]gis Diaboli sunt, qui ca­pillis muliebri­bus se in fami­na [...] tra [...]figu­rant, & digni­tatem virilem, non sine natu­rae iniuria de­honestant. De Ieiun. & Ten­tat. Serm [...] Tom 2. p. 287. Saint Cyprian, are of the Deuils Court and Pallace, not of Christs: who transforme themselues into women, with womanish Haire, and so deface their m [...]scu­line dignitie, not without the iniury, and wrong of Nature: a true and terrible speech, sufficient to startle all Effemi­nate, Hairy, Poudred, Frizled, and excrement-adoring Ruffians. Contr. Har. l. 3. Tom. 2. Haer [...] 80. Epiphanius condem [...]es the Massalian he­retiques very much, for nourishing their Haire like women; informing them, that long Haire was contrary to the Catho­lique Church, and Apostoli [...]ue Doctrine; which teach vs, that a man must not weare long Haire, in as much as hee is the Image, and Glory of God: so that he which weareth long Haire, doeth dishonour Christ his Head, and sinnes against the Law of Nature, which teacheth vs; that it is a shame for a man to weare long Haire: Epistola 4. ad Seuerum. Paulinus, De Offic [...]i [...] l. 1. c. 46. De Noe & Arca. lib. cap: 7. & Comment in 1 Cor. 11. Saint Ambrose, and H [...]m. 26. in 1. Cor 11 hom. in Matt. 88. Saint Chrysostome, informes vs, that it is a shame, yea, a great sinne, for a man to weare long Haire at any time, because it is contrary to the order of Nature, and the Law of God; because it is giuen to Women by the consti­tution of God, and Nature, (which ought not to be violated,) for a couering, and for a ba [...]ge, and token of subiection: whence Chrysostome condemnes such, who thought Coment. in [...] Soph. cap. 1. Tom. [...]. p. 210. it no small part of their Religion to nourish their Haire: Saint Hierome, certifieth, that all such men as doe Effeminately nourish their Haire, and set it out by the Looking [...]glasse; (which is the proper passion and madnesse of Women,) shall [Page 14] surely perish: Yea, Tom. 1. Epist. Ep. 8. c. 10. Ep. 10. c 4. Ep. 1 [...]. c. 5. Ep. 47. c. 3. Com in Ezech. 44. hee condemnes the wearing of long Haire, together with the Colouring, Crisping, Frizling, and Poudring of it, as a sinne and vanitie: and aduiseth men not to shaue nor make bald their Heads, as the Priests, and Worshippers of See Baruch. 6.31. Isis, and S [...]rapis did in former times; (and as the Popish Monkes and shauelings now:) nor yet to suffer it to grow long, which is proper vnto Souldiers, Barbarians, and riotous persons; but to cut it of a moderate, and decent length: Com. in 1. Cor. 11. Primasius informes vs, that Saint Paul did expressely note, and taxe the Corinthians, for suf­fering their Haire to grow long: as being a scandalous, and an offensiue thing: In 1 Cor. 11 Enarratio. Theophylact affirmeth, that the man who nouri [...]heth his Haire, is worthy of reproofe, because hee doeth transgresse the Lawes of Nature, and take vpon him the habit, and forme of a Woman, and a signe of subiection, against Gods owne institution; who hath ordained him to be a Prince, and a Ruler: Ad militos Templi Serm [...]. cap. 2. &. 4. S. Bernard doeth expressely con­demne all such (though they are Souldiers) who weare long Haire; commanding them to cut their Haire, because it is a shame for a man to nourish it: So that by these authori­ties, to omit See Master Dike of the Deceitfulnesse of Mans heart [...] cap. 17. p 1 [...]5. Bishop Ba­bingtons Not [...]s on Numbers c. 6. Sect. 2. Sto­baeus Ser. 6. De Intem­perantiae. others, the wearing of excessiue long Haire, or Loue-lockes, is directly contrary to the Law of God, and Nature: If you now obiect, Numb. 6.5.18. Iudg. 16.17.19 1 Sam. 1.11. Iosephus Iudaeorum. An­tiqu. l. 4. c. 4. Polyd. Virg. de Inuentor rerū. l. 8. c. 4. Bishop Babingtons Notes on Nū ­bers 6. that the Nazarites were to nourish their Haire, and not to suffer any rasor to passe vpon their heads, during the time of their vow, or separation: therefore men may weare Loue-lockes, and long Haire: Now I answere first, that the Nazarites had a speciall Command to nourish their Haire; not continually, but till their vowes were out, and then they were to cut it off: but we haue now no such com­mand, therefore Babingtons Notes on Nū ­bers [...]. Sect. 7.8 we must [...]ot doe it. Secondly, they did nourish their Haire, out of obedience, and holy de­uotion vnto God: whereas men in our dayes, doe nou­rish their Haire and Loue-lockes, out of vaine-glory, pride, effeminacy, singularitie, lasciuiousnesse, and such like sinister, and sinfull ends: Thirdly, they during the [Page 15] time of their seperation, did nourish all their Haire, and not one small or little portion of it, as our Loue-locke wearers doe: Fourthly, they onely by the Law of God were to nourish their Haire, and none else: therefore, this example doeth euidently prooue; that all men else, are not to nourish, but to clip and cut their Haire: Fiftly, the nourishing of their Haire was typicall; typi­fying vnto vs; either Christ himselfe, or the graces, and beauty of Christ: or the Saints, and Church of Christ, as Ambros. de Virgin. lib. 3. de Spir. Sancto. l 2. Pr [...]aemium lib. 10. in E [...]āg. Luca c. 21. Babingtons Note [...] on Nū ­bers, c. 6. Sect. 6 some obserue: therefore wee may, wee must not imitate them, because all types are ceased now [...] Last­ly, God himselfe commands 1 Cor. 11, 5, 6.7.15. all such as are to pray vn­to him with vncouered heads, to sheare and cut their Haire: yea, 1 Cor. 11.5, 6 if a Woman will come, and pray to God with her head vncouered (as many doe) shee also is to bee shorne, be­cause shee is vncouered: But all 1 Cor. 11.4, 7 men are to pray to God with vncouered heads, for as much as they are the Image, and glory of God, and to expresse that holy reuerence, and feare which they owe to him: (especially in the Mat. 21 13. House and place of Prayer, or Presence-chamber of their Lord and God, where most men now a dayes sit couered; as if they owed no reuerence, feare, nor ser­uice, to the Lord; or as if they came for to out-face him, and not to pray, and stoope vnto him:) Therefore all m [...]n are to cut their Haire, and not to nourish it as the Nazarites did; because it is against the Law of God, and Nature: Loue-lockes, a [...]d excessiue long Haire beyond the ordinary, graue, and decent length, are both against the Lawes of God, and Nature, as I haue already prooued; and will any man then be so vn­godly, or vnnaturall, as still to weare and nourish them, and not to cut them off? Let Ru [...]ians, and professed Loue-locke weares, now at last consider this; that they transgresse the Lawes of God, and Nature. If then they are, or will bee Christians, as they professe themselues to be, let this Law of God instruct them: if they are but [Page 16] naturall and carnall men, let then this Bonorum vnum proposi­tum est consen­tire naturae Seneca Epist. [...]6. Leges na­tura euertere magnae est im­pudentiae, & non solum no­biscum, sed eti­ [...]m cum natu­ra pugnare. Chrysost. hom 26. in 1 Cor. 11. Law of Nature teach them, to cassheere their ruffianly Haire, and Loue-lockes for the time to come, for feare they fight against thems [...]lues & nature; & so incurre the euerlasting penalty, & censure, both of the Law of God, & Nature, at the last.

But it may bee some will here obiect and say; that the Haire, and Loue-lockes which they weare, are supposi­titious, false, and counterfeit, and not their owne: there­fore they violate no Law of God, nor Nature, since the long Haire they vse, is but borrowed, and aduenticious, their owne being sh [...]rt enough: perchance, but little or none at all.

To this I answere first; that the wearing of counter­feite, false, and supposititious Haire, is See Bishop Halls Quo va­dis, Sect. 21. Mr. Bolton in his generall Directions for our comforta­ble Walking with God, p. 195.20 [...]. ac­cordingly. vtterly vnlaw­full, though it bee now so rife and common, both in our Masculine, and Female sex: First, because wee haue no Precept, no Record, no Warrant, nor Example for it in the Scriptures, Psal. 119.9, 105. Gal 6.1 [...]. 1 Iohn 2.6. 2 Tim 2.16.17. 2 Pe [...]. 1 19. which are the onely Rule wee are to walke by: The Idolatrous and Effeminate Ze [...]ph. De Iu [...]it. Cyri. Hi [...]. l. 1. [...]. [...]. Medes, (not any Saints, nor Christians that we can read of,) were the first that vsed this false, and counterfeite Haire: there­fore Christians may not vse it. Secondly, because God hath giuen euery man & woman such Haire, as is most na­turall, and sutable vnto them, of purpose that they should weare and vse it, and not contemne it, nor be ashamed of it: those th [...]refore who dislike the quantitie, or qualitie of that Haire, which Gods wisedome hath assigned to them, and there [...]ore purchase the hairie excrements of some other person, to Adorne and Beautifie their Heads with all; must needes incurre Gods Iudgement; because they taxe and censure God, and labour to correct, and change his Worke: Thirdly, because this wearing of false and counterf [...]ite Haire, doeth alway arise [...]rom pride and vaine-glory: in that wee desire to Faemina ca­nictem. O [...]r­manis in [...]icit her [...]is, Et me­lior [...]ro quae­ritu [...] arte co­lor [...] Ouid. de Arte Amandi, lib. 3. be more beautif [...]ll, and comly then God hath made vs: or from concupiscence, [...]r vncleann [...]sse, in that we seeke to inescate, and inamour [Page 17] those with this artificiall and acquisite Haire, and beau­tie, which our owne naturall Haire, and feature would not mooue: or from a vaine, and sinfull leuitie of minde, wherby we desire to take vp, and follow [...]he vaine, abo­minable, wicked, and worldly guises, fashions, and customes of the times, which Christians must, Rom. 12.2. 1 Pet 1.14.1 [...]. Col. 2.20.22. abominate: or out of a vaine-glorious, and fantastique desire of singulari­tie, or differencing our selues from others: or out of an intent, or purpose to delude, and cousen others, by per­swading them by this Hellish wile: that our Haire, and so our Complexions, Constitutions, and Conditions, (which are oft discouered by the Haire,) are not the same they are: or out of a cursed obstinacy, Rebellion, and Disobedience to God, and to his Lawes, or to the Counsell, Aduice, and Admonition of his Saints, and Ministers, whom wee purpose and intend to crosse, to thwart and grieue, by our Rebellious, Gracelesse, Wanton, and Vngodly liues: These I say, or some of these, are the onely true, and proper grounds, and ends, why Men or Women weare this false, and counterfeite Haire; now these are all Vnlawfull, Wicked, and Abo­minable: therefore, the very wearing of this ascititious Haire, must bee so too: This Clemens Alexandrinus knew full well: whence hee informes vs; Paedag. l. 3. cap. 11. That false and counterfeite Haire, is vtterly to be reiected, and that it is a very wicked thing, to attire the head, with dead and ascititious Haire. For on whom doeth the Elder lay his hands? Whom doeth hee blesse? Not the Man or Woman, who are thus attired; but anothers Haire, and by it, ano­thers head. If then the Man bee the Womans head, and Christ the Mans: how can it but be a wicked fact for a Wo­man to weare false Haire, by which shee fals into a double sinne? For they deceiue their Husba [...]ds by their excessi [...]e Haire; and they disgrace the Lord, as much as in ther [...] lies, whiles they are whor [...]shly attired to the deceit of the trueth, and accurse that head, which is truely beautifull; thus farre [Page 18] Clemens. Tertullian writing against the pride and vaine attires of Women, condemnes their false, and counterfeit [...] Haire among the rest: De C [...]ltu Famin [...]ru [...] [...]p. 4.5. Moreouer ye annex (saith he) I know not what enormities of Periwiges, and counterfeit [...] Haire; sometimes vpon the crowne of the head like an Hat; sometimes behind in the poll: It is a strange thing, that they thus striue against the commandements of the Lord. It is written, that no man can adde to his stature: yet you adde vnto your weight, by adding Bracelets, and Bosses to your neckes: If you are not ashamed of the enormitie, yet be asha­med of the defilement; lest thou annex to thy Christian and holy head, the excrements, or spoile of some strange, perhaps some vncleane and sinfull head, that is destinated vnto Hell it selfe: wherefore thrust away this bondage of attire from your fore-heads. You labour to seeme beautifull in vaine; in vaine doe you send for the most exquisite Tire-women: God commands you to bee vailed; lest any part of your heads should be seene. Would to God I wretched man could lift vp my head among you in the day of Christs exaltation, to see whether or no you should rise againe, with the same varnish, painting, and head attire, which now you beare; or whether the Angels should take you vp into the Cloudes, to meete Christ Iesus as you are now attired, and set out: If these things be good, and of God now, they would then accompany you, and inioy their places in the Resurrection: but nothing can rise againe, but pure flesh and Spirit; therefore thes [...] things which rise not againe, neither in the flesh, nor spirit, are condemned, because they are not of God. Abstaine from dam­ned things, for the present: Let God now finde you such, as hee shall finde you then. Tom. 1. E­pist. Ep. 8. ad Demetriadem, cap. 5.10. Ep. 23. ad. Mar­cellum. See Chryso [...]t. ho [...]. 8. in 1. Tim. 2. Saint Hierome, and Saint Chrysostome, taxe all such, for Gracelesse, Carnall, and Worldly persons, who paint their faces, who frounce, and curle their Haire, or adorne, attire, and set out their heads with false, and borrowed Haire: De habitu Virgin. [...]ract. Epist. 4. ad Se­ [...]rum. Saint Cyprian, and Paulinus, also doe the like; therefore, by the voyce and verdict of the Fathers, concurring with the precedent [Page 19] reason, the wearing of false and counterfeite Haire, ei­ther in Men or Women, must needes bee sinfull and vn­lawfull: Fourthly, it must needes be so, because Fieri non po­test, non potest, inquam, fieri vt ver [...]m o­stendat ani­mam qui capu [...] habet adulteri­num. [...]lem. A­lexand. P [...]ag. l 3. c. 3. it is impos [...]ible, that hee or shee, should haue a true; a sound, sin­cere, and vpright heart, who hath a false, a counterfeite, and deceitfull head: A false, a vaine, or proud head, is al­wayes a presage, resemblance, or concomitant of an hollow, vaine, and hautie heart. Hence was it; Plutarch. Apotheg. that King Philip associating a friend of Antipaters, with his Iudges, perceiuing him afterwards to coloure his Haire, and Beard, remooued him from his place: affirming, that hee could not beleeue, that such a one would prooue Iust, and Faithfull, in the determination of causes, who was so perfi­dious, and treacherous to his owne Haire: As a proud head, and an humble heart, or a lasciuious, vaine, and meritri­cious head, and an honest, modest, chast, and sober heart, doe seldome, or neuer goe together: So Nihil sani dicere potest, qui non ani­mum tantum gerit menda­cem sed etiam caput. AElian. Variae Hist. l. 7. cap. 20. a false, a counterfeite, an artificiall, or aduenticious Head, or Face, and an Honest, Vpright, Faithfull, Tr [...]e, and gra­cious Heart, doe seldome (and if I am not much mista­ken,) neuer meete, in one, and the selfe-same person. Such as the Head is, such is the Heart, there being such a mutuall, and reciprocall intercourse betweene the Head, and the Heart: that a false Heart, will quickly vitiate, and corrupt, an honest, naturall, plaine, and modest Head; and a counterfeite, and artificiall Head, an vpright, true, and humble Heart. Since therefore, the wearing of aduenticious Haire; (which the Lasci­uious Alteriu [...] cri [...]es humer [...] iactantur v­troqu [...], F [...]i­na procedit densissima cri­nibu [...] empti [...]. Proque sui [...] [...] ­lios efficit are su [...]s, N [...]c pu­d [...]r est emiss [...] pala [...]. Ouid. de Arte A­mandi. lib. 3. Heathen Poet, doeth much condemne in amourous Women; though many who would bee deemed chast, and modest Matrons, are not ashamed for to weare it: euen in the very face, and presence of God himselfe, as if they meaned to outbraue him:) i [...] alwayes a badge, or Em­bleme, if not a cause, of a false, a vaine, a wanton, proud, deceitfull, and immodest Heart; it cannot but be euill, and vtterly vnlawfull vnto such, who practise, or pro­fesse [Page 20] Religion. Lastly, the Clem. Alex. P [...]dag. lib. [...]. c. 3.11. Tertul. de Cultu F [...]m. cap. 4.5, 6. Cy­prian. De ha­bit [...] Virginum lib. Hierom. Epist. Tom. 1. Epist. 8 [...] cap. 5.10. Epist. 7. cap. 5. Epist. 2 [...]. Chryso [...]t. Hom. 8. in 1. Tim. 2. S [...]e Agrippae De vanitate Scient. cap. 71. Master Stubs his Anatomy of Abuses pag. 39.40. Fathers, doe with one consent auerre, the colouring of our owne Haire with an ar­tificiall dye, (which is now in vse among vs, as well as a­mong the Strabo Geog. l. 15. Solinu [...] Polyhist. c. 65. Boemus de Mor. Gent. l. 3. cap. 8. Indians, Diodorus Sicul. Biblioth. Hist. l. 5. Sect. 28. French, and Boemus De Mort. Gent l. 3 cap. 26 Plin. Nat Hist. lib. 15. cap 22. lib. 16. cap. 37. Iulii Capitolini Verus. others hereto­fore:) to bee vtterly vnlawfull, and abominable: because it doeth disapprooue, correct, and change the worke of God: because it is but a meere inuention, worke, and figment of the Deuill: because it sauoureth of pride, lasciuio [...]snesse, effemi­nacy, vanitie, and selfe-seeking: and doeth as much as in it lies oppose, nay, thwart, and falsifie the very Wordes of Christ: who informeth vs, Mat. 5 36. Si quis capillos flauos cerus­sa eleuisset, albi apparerent, sed non reuera albi essent. Platonis Lysis. that wee cannot so much as make one Haire of our head, white, or bl [...]cke, with all our fa [...]s [...] and artificiall dyes, which will Caduc [...] sunt, quaecunque fucata sunt: nec fiduciam praebent possidentibus stabilem, quae posses­sionis non habent veritatem. Cyprian. Epist. lib. 2. Epist. 2. Donato. quickly fade and lose their luster, because they are but false and counterfeite. Now those who weare false Haire, or Pe [...]iwigges, Bishop Halls Quo vadis: cap. 21. or frizled, and powdred bushes of borrowed excrement, as if they were ashamed of the head, of Gods making, and proud of the tire-womans: whether it be to follow the fa­shion, or out of dislike of their owne naturall Haire; or out of pride, lasciuiousnesse, vanitie of mind, affectionate beautie, or the like: or else out of a d [...]sire to couer, and conceale their baldnesse, (for which Caluitii Encomium. Synesius, Moriae Encomium. pag. 50. E­rasmus, and the Mentiris fictos vnguentis, Phoebe, capillos, Et tegitur pictis sordida calua co­mis. Tonsorem capiti non est adhibere necessum. Rodere te melius spongia Ph [...]ebe po­test: Ma [...]tial. Epigram. lib. 6. pag. 38. Poet ieere, and vtterly condemne them:) doe offer as great violence, and iniurie to the worke, and Wisedome of God, and to this speech of Christ, as those that colour, powder, paint, or dye their Haire: there­fore they must needes offend God in it: and so by conse­quence, the wearing of false, and coun [...]erfeite Haire, or Loue lockes, must needes bee euill. But admit that it [Page 21] were Lawfull, either for men or women, to weare this borrowed, false, or apposititious Haire, which I can neuer grant: yet for men to weare it of an excessi [...]e length, must needes bee euill: As men who weare false Haire, or Periwigs, doe commonly affirme, lurat capil­los esse, quos e­mit, suos Fabula, nu [...]quid, Paule, peierat? Mar [...]al. Epig. lib. 6. Epig. 10. and sweare them to be their owne, (pe [...]haps, vpon this euasion, that they haue paid well for them:) and would ha [...]e all men deeme th [...]m for their naturall, and natiue Haire; so they ought to weare them of the same proportion, length, and fashion, as if they were their proper Haire, w [...]thout the reseruation of a Locke: because the rules for naturall [...] must regulate, an [...] square out the length of ar­tificia [...]l Haire. So that a man must neitheir weare a na­turall, no [...] artificiall, borrowed, or aduenticious Locke, because it is contrary to the Word of God, and Law of Nature: which is my third, but not my meanest argu­ment, against these Loue-lockes.

Fourthly.

The Maior is irrefragable, because Christians are 1 Thes. [...].22 to abstaine from the very appearance, and shadowes: much more from the characters, badges, and f [...]uites of Euill. The Minor, I shall backe and fortifie: not onely by the authoritie of Com [...]s su­peruacuas cu­rare, vel in­faeliciū est, vel iniust [...]ru [...]: Nam quid ex talibus expe­ctendum aut suspicandum, nisivt l [...]sciui [...] ille [...]rnatus sa­minas prateri­untes inuitet, aut al [...]enis matrimonii [...] insidietur? Basil. De Le­gend. lib. Gen­til. Oratio. Saint Basil, Constit. Apo­stol. l. 1. c. 4 Clemens Roma­nus, Tom. 1. Ep [...] c. 10. Ep. 10. c. 4 & 19. c. 5. Cō ­ment. in E­zech 44. & in Zoph. 1. Saint Heirom, De Ieiu [...]. et Tentat. Ser. Saint Cyprian, Paedag. l. 2. c. 10 l. 3. c. 2.3.11 Clemens Alexandrinus, De Cultu. Fae [...]. cap. 4.5. Tertullian, and Enar in. 1. Cor. 11. Theophylact: who [Page 22] taxe and censure such as weare long Haire, for Effeminate, Proud, Vaine-glorious, Lasciuious, Vnchast, Intemperate, Deboist, and Riotous persons; because their very Haire [...] discouer, and proclaime them to be such: But likewise by the testimonie of Athenaeus, Dipnos. l. 12. c. 6.7.9. [...]0. who obserueth this as a badge of effeminacy in the Sybarites, Iapiges, Samians, and Colophonians, that they wore long Haire, and that they suf­fered their Pages, and Children to weare Lockes, which they tyed vp in golden ribbands: by the suffrage of Fortem vo­cemus, cuius [...]orrentes comae maduer [...] nar­do? Hercules Furens. Se­neca the Tragedian: who au [...]rreth; that none can stile him a valiant man, whose long staring Haire is bedewed with spicknar: and by the practise of Aristodemus the Ty­rant: Dionis. Hal­licarnas. Rom. Antiqu. l. 7 c. 1 who when he would Effeminate the Cumaeans, for feare they should rebell against him: enioyned them to nou­rish their Haire, and to bind it vp in trusses or fi [...]ets like Women. Long haeire then (much more the nourishing of a Frizled, Poudred, and fantastique Loue-locke) must needs be an Effeminati omnes fucato com [...] nitore gaudent: ac palam quidam [...]j qui in lupa­ [...]ari prae [...]tant: quasi hoc max­ime modo mu­liebre genus imitari pos­sint. Nos ve­ro aedolescentē Pathicorum modo mulie­bria appetentē, capillis signifi­cam [...]s. Syne­sius: Caluitij En [...]omium. Embleme, and Ensigne of Effeminacy, Lasciuious­nesse, and Vaine-glory. And doeth not our owne ex­perience testifie as much? What Wise, what Graue, what Religious, or Iudicious man among vs is there; but when hee beholds a man that weares a Locke, will presently repute, and deeme him, either an Eff [...]minate, Lasciuious, or Wanton person: or a Proud, a Singular, Humourous, Fantastique, or Vaine-glorious Spirit: or a Deboist, a Riotous, Licentious, and Prodiall Ruf­fian; or a Summo apud imperitos co­ma in praeti [...] est. Ibid. vaine, a shallow pated, a giddy-headed, or new-fangled Nouice: euen from this very ground, be­cause he weares a Locke: Most that weare these Lockes, are notoriously knowne to bee such as these: wherefore men vpon the very first view deeme them such; because their Lockes describe, discipher, and proclaime them to be such. The Minor therefore must bee granted, and the conclusion too.

Fiftly.

Sixtly.

The Maior is without controule; because God him­selfe enioynes vs: Psal. 4.2. Psal. 119.37. Prou. 30.8. not to delight in vanitie; 1 Sam. 12.2 [...] Isay 55.2. not to follow after vaine things, which cannot profit, nor doe vs good in our latter end; Ps. 24.3.4. not to lift vp our hearts vnto va­nitie, for they which doe so, shall neuer ascend into the hill of the Lord. For the trueth of the Minor, I appeale not one­ly to the voyce, and verdict, of all Ci [...]ill, Graue, Reli­gious, [Page 24] wise, and sober men; who deeme these Loue-lockes, Foolish, and Fantastique toyes, and Vanities; but likewise to the Consciences, and Iudgements of Firmum est genus proba­tionis, quod e­tiam ab ad­uersario su­mit [...]r; vt ve­ritas etiam ab ipsis veritatis inimicis pro­betur. Te [...]tul. de Trinit. lib. such as weare these Loue-lockes, and are most of all deuoted, & inclined to them: who when they are deman­ded, why they nourish them; can yeeld no other true, or solid ground, or reason for it, but only this, which is far worse then none at all: that it is only the Leuitie, & Va­nitie of their mindes: or the Foolish, and Fantastique custome, Humour, and fashion of the Times, and no­thing else, that mooues them to it. So that these Loue-lockes, euen in the eyes, and Iudgements of such as doe adore them most, are but idle toyes, & foolish vanities: and therefore Christians may, nay, must not vse them.

Seuenthly.

The Maior is warranted, not onely by the grounds of State, and Pollicie: which condemne all innouations, and factious singularitie, as well in habits, fashions, man­ners, and attiers, as in Lawes, and Gouernment: and deeme the Co [...]suetudi­ [...]es patriae ni­hil minus quā leges obseruan­dae sunt. Sto­baeus. S [...]r. 39. ancient Customes, Guises, and F [...]shions of a Countrey, as obseruable, and vn [...]iolable, as the very funda­mentall Lawes, and Statutes of it: but likewise by the [Page 25] rules of Christianitie, and Religion: which condemne all 1 Thes. 2.15. singularitie, strangenesse, and contrarietie, not onely in Ier. [...].19. Leuit. 18.30. Deut. 12.29.30. Manners, but in Zeph. 1. [...]. Isay. 3.1 [...], to 2 [...]. Aparell, Leuit. 1 [...].27 & 21. [...]. 2 Sā. 10.4, 5.1. Cor. 11.14. Haire, and Isai. 3.16.17 Gestures too; enioyning all Christians: though not Rom. 12.2. Eph [...]. 2.2. & 4 17.18.19. Col. 2 20.21.22. 1 Pet. 4.2, 3. to conforme themselues, to the Carnall, Idl [...], Si [...]full, Vaine, Lasciuious, Proud, and Want on Fashions of the world, 1 Pet. 1.14.18. Reu. 13.3.4 from which Christ Iesus hath Redeemed them: Yet as much as in them lye [...], Rom. 12, 15. to 19. & 15.5 6. 1 Cor. 1.10. Eph. 4.3. Iam. 3 14. to 18. to liue louingly, and pea [...]eably with all men; endeauouring to keepe the vnitie of the Spirit in the bond of Loue; 1 Cor. 10.32 33. 1 [...]im. 2.2 Rom. 13.1.7, 8. 1 Tim. [...].12.13. to 17. & 3.8.16. Iustin Martyr. Apolog. 1. & 2 Tertul. Apolog. Adu. Gent. by confining themselues to the lau­dable, ancient, decent, comely, and receiued fashions, and custome of the State, and Countrey where they liue; as farre f [...]orth, as they are consonant, and not repugnant to the Law of God, or Nature. The Minor is most cleare and euident, by its owne light: For is not this a Badge, a Note, or Ensigne of Wilfull, Factious, and Affected ingularitie, (and so of Pride, and Selfe-conceit, Prosper. A­quit. De vita Contempl. l. 3. cap. 2 3.8. which are the Nurse, and Mother of it:) for some few particular, or priuate Guiddy, Braine-sicke, Humourous, Vaine-glori­ous, and Fantastique Spirits, to introduce a new-fangled Guise and Fashion, of nourishing and wearing Loue-lockes, without any publike warrant, or allowance; contrary to the Manner, Custome, Vse, and Tonsure of our owne, or other Ciuill, Graue, Religious, Wise, and P [...]udent Na [...]ions: that so they may d [...]ff [...]rence, distinguish, and diuide themselues from others of the common ranke and Cut, Pudet [...]os Nationis suae, quod non Germani aut Galli sint procreati, ita Patriam cap [...]llo transferunt. Tertul De Cultu F [...]em. cap [...] 4. as if they were ashamed of their natiue Countrey: or as if C [...]r frater tib [...] dicor ex [...]be­ris, & Cel [...]is genitus, Tagique ciuis? An vultu similes videmm esse? Tu flexa ni­ti [...]us, coma vagaris: Hispanus ego contumax capill [...]s. Martial. Epigram. lib. 10. Epigram. 58. they were descended from some other Nation, or Goue [...]n [...]d by some other Customes, Lawes, or Constitutions, then others of their Countrey-men, Fellowes, Kinred, Neighbours, and Companions are? Certainely, if this bee not Af­fected, Grosse, and Wilfull Singularitie, there is no [Page 26] such thing as Singularitie, or breach of Ciuill societie in the World. This Martiall, and Tertullian knew: whence, they condemne such for Singular, and Fan­tastique persons, who varied from the cut and Tonsure of their Countrey, as their authorities in the Margent te­stifie: Suetonii Nero Sect. 51. See Doctor Hackwels A­pologie. l. 4. c. 9. Sect. 1. It was noted as a point of Shamelesnesse, and Singularitie in Nero, though an Emperour; that hee often­times wore his Haire combed backeward into his poll, in an affected, and ouer curious manner, after the Greeke fashion: If this were Effeminacy, and Singularitie in a Roman Emperour, much more are Loue-lockes, in our French-English Subiects. I haue read of some Di [...]othi historia Gall. l. 5 p. 424. Humourous, and Singular persons in France, who came at last to be stiled Secta Rasorum, or the Sect of Shauelings: because they shaued off one side of their Beardes; 2 Sam. 10.4.5. as Hanun shaued off one halfe of the Beardes of Dauids messengers in contempt, and scorne:) that so they might be knowne, and differenced from other men: and may not our Loue-locke weares, Pars Maxil­larum tonsa est tibi, pars tibi rasa est: pars vulsa est: vnum quis putet esse caput. Martial. Epigr. l. 8. E­pigr 46. who pole one side of their heads, and let the other grow long [...] of purpose to discriminate themselues from others; bee stiled a Sect, and Faction as well as they? Herodotus lib 4 Sect. 124. Alexand ab Alex. Gen. Di­ [...]rum. l 5 c. 18 The Maxyes, are taxed, and noted by Historians, as a Singu­lar, Fantastique, and Auerse kinde of people: for polling the left side of their heads onely, and letting the right side grow long, and bushie, contrary to the fashion of all other Nations: and may not our fickle, and vnconstant Englishmen, who pole the right side of their heads, and l [...]t the left grow out into Ruffianly, and [...]ffeminate Loue-lockes, con­trary to the Guise, and Fashion of their Countrey, in­curre the selfe-same censure? vndoubtedly they may. If a man should seriously propound this question, to any of our Loue-locke Ruffians: what are the proper, true, and genuine grounds, or motiues, that induce and mooue them for to weare these Lockes, contrary to the practise, and custome of their Countrey, and of the Ciuiler, Gra­uer, and more Religious sort of men? their Hearts, and [Page 27] Consciences, could giue no other answere, but onely this: that Pride, and Singul [...]ritie, are the onely grounds, and causes of it: Causa praeci­pua mihi vid [...] ­tur [...]uiu [...] ma­li, vitae comu­nis fastidium. Non [...]portet i [...] facer [...] quod po­pulus. Res sor­d [...]da est tri­tae ac vulgari via viuere. Seneca. Epist. 122. Rusticum pu­tatur omn [...] quod vulgare, quod [...]aturale est. Hierom. Tom. 1. Epi [...]t. 22. c. 13. The reason why they loathe that na­tur [...]ll plaine and common cut, which euery man obserues, and chuse this new one of th [...]ir owne; is onely this: because they would bee singular, and somewhat different from the v [...]lger Crue: or because they would imitate some Fren­chefied, or outlandish Mounseir, who hath nothing else to make him famous, (I should say infamous,) but an Effeminate, Ruffianly, Vgly, and d [...]formed Locke. And is not this a sure Badge, and Character, of Singularitie, and Auersnesse: is it not a kinde of breach, of ciuill so­cietie; and a violation of the Guise, the Fashion, and Laud [...]ble, Dec [...]n [...], and app [...]ooued custome of our Coun­trey, Bishop Halls Contemplati­ons, lib. 15. Hanun and Dauids Am­bassadors, ac­cordingly. from which we ought not for to vary, without some grand, or weighty cause:) to contemne the ciuill Cut, and ancient Tonsure of our Countrey, as if wee were asha­med of, or dis [...]ontented with it; and to follow this new-fangled, Horret ca­p [...]llis vt Mari­nus, asperi [...] Echinus, aut currens [...]per. Horace. Epo­don. lib [...] Epod. 5 [...] Horred, Strange, Mishapen, Womanish, and Outlandish Guise, and Fashion, which doeth in a manner seperate, and diuide vs from the communitie and body of our proper Nation, as if wee had no harmonie, nor communion with it; or were no limbes, nor mem­bers of it? vndoubtedly it is. Wherefore, wee may iustly say of all our impudent, Ruffianly, and shameles [...]e Loue-locke fosterers, (who are Odious, and blame-wor­thy, euen in this respect, Turpis est omnis p [...]rs suo vniuerso non congruens. Au­gust. Confess. lib. 3. cap. 8. that they suite not with that whole, of which they doe professe themselues a part,) as Saint Paul did of the Iewes in a different case: 1 Thess. 2.15. that they please not God, and are contrary to all men: Their very Lockes are Badges of Humourous, Nulla peior est consue [...]udo aut ipsis reb [...]spubli­cis, aut famil [...]is, quam si vnusquisque semper pro sua libidine vi [...]at. Dionys. Halicar. Rom. Antiqu. l. 5. Sect. 10. Licentious, Pernicious, and wilfull Singularitie: they are breaches of ciuill societie, and infringments of the Tonsure, Guise, [Page 28] and Fashions, of our Countrey: therefore they must needes bee Euill, Sinfull, and Vnlawfull vanities, which we should all renounce.

Eghtly.

Ninthly.

The Maior needes no confirmation: the Minor, I shall prooue in two particulars. First, that Loue-lockes are an occasion, or ordinary cause of Sinne, and Euill, to the Wearers, and that in these respects. First, in [Page 29] that they cause them to Exalt themselues, and to Tri­umph, and Glory in them, as if they were a Dignitie, Honour, or Aduancement to them: as if they did en­hance their Valour, Worth, and Bea [...]tie, and make them better then themselues, or others, in their owne retired thoughts: whence, they oft times cause their Hearts to swell with secret pride, in so much, that they doe priui­ly disdaine, neglect, and vnderualue all such persons who either want them, or condemne them. Secondly, in that they oft ti [...]es cause a prodigall, vaine, and great expence, sufficient to relieue the wants, and miseries of many poore distressed Christians, who starue for want of succour and re [...]iefe. Much is the cost, and great the dis­bursements, which many lauish out vpon their Haire, and Loue-lockes. So that we c [...]nnot say as Plutarch. Apothegmata. Charillus did; that Haire is the cheapest, and least costly ornament of all other [...], which made the Lacedemonians for to nourish it, since it is now so costly, and expensiue vnto diuers: How many hundreds are there now among v [...], whose heads are almost as chargeable, and expensiue to them, as their backes, or bellies? whose Barbars stipend doeth exceede their Ministers? who bestow more cost vpon their Haire, & Loue-lockes, then their Soules? who spend more weekely, quarterly, or monethly on their Hairie excrements, then they bestow Ann [...]ally, on Christs poore members? how many poore Christians would those stipends, and expenses nourish, which many lauish out so largely on their Lockes, and Haire; that all their Charitie, and Bountie, turnes to excrement; being so smothered, hid, or fast intangled in their costly Haire, and Frizled Loue-lockes, that none but such as marshall, and set out their Lockes, can finde them out? this pro­digall expence therefore, which these Lockes, and long Haire cause, doeth prooue them to be a meanes of Sinne, and Euill to those who weare, and nourish them. Third­ly, they are such, in that they cause a great mispence, and [Page 30] losse of rich and precious Time. Many are those Peere­lesse, Precious, Rich, and mo [...]ning Howers, which di­uers spend from day, to day, in Ordring, Dressing, Com­bing, Poudring, Platting, (nay, Curling, and Crisping) of their Haire, and Loue-lockes; Concil. Con­stantinop. 6. Can. 9. &. 96. which a whole genera [...] Councell: which Isay 3.22.23, 24. 2 King. 9.30. 1 Tim. 29.10. 1 Pet. [...].3, 4. Scriptures, Clem. Alex. Paedag. lib 3 c. 3.11. Tertul. de Cultu. Faem. c. 4.5, 6. Cypri­an. de habitu. Virg. Basil de Legendis Lib Gent. Oratio Hierom. Tom 1 Epist. 7 c 5. Ep. 8. c. 5.10. Ep. 22 c. 12. Ep. 2 [...]. Chrysost. Hom. 8. [...]n 1 Tim. 2. Theo­phyl [...]. n [...]r ra [...] [...]n 1. Tim. 2. Ambros. [...] ­ren. Tom. 1 p. 3 [...]. B [...]rn de considerati­one l. 4. c. 6. Fathers, Agrippa de va [...]. S [...]ent c. 71. Mr. Stubs his Anatomy of Abuses, pag 19. to 42. Mar­l [...]rat. Exposit. in 1 Pet. 3.3. G [...]l [...]taeus de moribus, lib. Sir Thomas Ouerbury in his Character of a Fantastique Coelius Rhod. Antiqu. Lect. l. 15. c. 8. Mo­derne Christians, yea, Senecae de Breuitate vitae, cap. 12. Stobaeus Serm. 6. Sed tibi nec [...]erro placeat torquere capillos. Forma viris neglecta decet. O [...]d de Arte Amandi. lib. 1. Pagans haue condemned; as a Badge, and cleare Prognosticke of a Meriticious, Proud, Vaine-glorious, False, and sinfull Heart: as an Allectiue [...] Baite, and Prologue, or Ba [...]d, and Pander to Vncleannesse: and as an Effeminate, Vnnaturall, Vaine, Lasciuious, Fan­tastioue, Proud, Vnchristian, Heathenish, and Gracelesse practise. Much is the time, that many spend betweene the Combe and the Glasse, in Viewing, Ordering, Plat­ting, Frouncing, Poudring [...] and curling of these goodly Eare-iewels, or else in dallying, and playing with them. Many there are, (I may be bold to speake it,) who spend more time, more thoughts, and paines vpon their Haire, and Loue-lockes, weeke, by weeke, then vpon God him­selfe, their Soules, or Christian dueties: as if they were borne for no other purpose, but to manure, and adore their Excrements, whiles their Soules lies rotting & vt­terly neglected, in the very sorded ragges, and dregges of Sin: so that they are an occasion of much ill vnto them, euen in this respect. Fourthly, they are so; in that they commonly incroach so farre vpon their disordred affecti­ons, that they ouer-affect, and dote so much vpon them at the last; as not to part with them vpon any tearmes; but to bid battell, and defiance vnto all, who shall dislike, or speake against them, or offer any violence, or abuse vnto them: whence it some times comes to passe, that these vn­louely iewels, are made the ground & cause, of many Fa­tall, [Page 31] Tragicall, and bloody Duels, Quarrels, and euents, as some late experiments can abundantly testifie. May I not truely say of many, that they are so inamored, and besotted with their Lockes, that they would hazard, and ingage their liues in their quarrell, and defence? that like Maffa [...]i Hist. [...]n [...]. lib. 11. p. 55 [...].557. Gotardus Hist. Indiae Orient. cap. 54. the Chinians, or Indian Iaponites, they deeme it an insufferable contumely, and capitall offence, for any to touch them, or disorder them, much more to speake against them, or to cut them off, which is almost as much as pre­sent death; and that they would rather part with their liues, then Lockes? It is French Hi­sto [...]y. p. 7. storied of one Clotilde, a Queene of France, that she chose rather to haue the heads of young Sonnes cut off, then to suffer them to be pold, or shauen, which would haue beene an indignitie, and dishonour to them: and are there not many now among vs, so farre inamored with their Effeminate, and vnseemely Loue-lockes, that they would rather lose their heads, then them? Vn­doubtedly there are: so farre doe vanities infatuate, and poss [...]sse mens hearts, when once they suffer their affecti­ons to runne out vpon them. Fiftly, they are so to them, in that they are the cause of much Effemin [...]cy, Dalli­ance, Wantonnesse, Lasciuiousnesse, and Vncleannesse in them: Whence, Saint Heirom doeth Tom. 1. Epist 8. cap 10. c. [...]. Epist. 19. c. 5. Epist. 22. c. [...]2. Epist. 47. c 3. Sea vitare vi­ros cultum formamque professos, Quique su [...] ponunt in sta­tione coma [...]. Ou [...]d [...] de Art [...] Amandi. l 3. oft times ad­monish Women, to auoid, and quite d [...]cline, comatos, cala­mistratosque iuuenes, such youngsters as wore either long, or frizled Haire: virosque qu [...]bus Feminei contra Apo­stolum crines: and men of long, and womanish Haire, con­trary to the Apostles prescript: as being Lustfull, and La­sciuious persons: Hence was it, that Synesius, Cal­u [...]t [...]: Enco [...]mium. Painters, and See Tibullus Eleg. l 1. Eleg. 4 & 8. Pro [...]pertius Eleg. lib. 1. Eleg. 2. Petro [...]us p [...]g. 87. Syne­sius. Caluitis Encomium. Stobaeus Serm. 6. Clem. Alex. Paedag. lib. 2. cap. 10. lib. 3. c. 2.3.11. Clem. Romanus Constitut. Apost. lib. 1. cap. 4. Ouid. de A [...]te Amandi. l. 1.2.3. Poets, when as they would Delineate, Portraiture, Di­scipher, or set out an Vnchast, Lasciuious, Amorous, or In­continent person of the Masculine sex, did alwayes paint, de­scribe, and set him out with long, Effeminate, Womanish Amorous, Curled, or Embroidered Haire: to signifie, that [Page 32] A Comae studi­osius A lulter [...] sunt. Homerus enim puellarū deceptorem co­mae nitidioris amantem fa­cit: quasi ad mul [...]erum corruptel [...]m co­ma exornare­tur: & adul­ter is [...]pse a­dulterorum (que) omnium [...]acile princeps, in quem probro­sum illud co [...] ­uicium [...]a­ctaretur. Sine­s [...]s. Caluitii. Encomium. long [...] or amorous Haire, either in Men or Women, is oft times an incendiary, a prouocation, occasion, or cause of Lust, Effeminacy, Lasci [...]iousnesse, and Vnclean­nesse in them: whence, your Curtezans & amorous Pictures, (which the Numb. 33. [...]2 Isay 2.1 [...]. Scriptures, and Concil. Con­stantinop. 6. [...] Trullo Can. 100. Synodus Augustensis. An. 1548. c. 28 two Councels doe vtter­ly condemne, though they are now so much in vse among vs,) are alwayes por [...]raitured with Scynesius ib. Hanc decet inflatos laxè i [...]cuisse capil­los. Ouid. de Arte A man. l. 3 Hai [...]e hanging loose about their Eares, of purpose to prouoke, and stirre vp Lust. Long Haire, and Loue-lockes then (as likewise Frizled Poudred, and ouer-curious Haire,) being oft times an incendiary, and cause of Lust, Lasciuiousnesse, Wantonnesse, Effeminacy, and Vncleannesse, both in the Nullus comatus, qui non etiam & impudicus. Synesius. Caluitli. Encomium. Caeli­us Rhod. Antiqu. Lect l [...]. c. 8. Owners and Spectators of them, must needes be Euill, and Vnlawfull, euen in this respect. Sixtly, they cannot but bee so; in that they giue offence, distast, and scandall vnto others, to whom they are a griefe, and eye­sore: now this Mat. 18.6, 7.8. Rom. 14.13 to 23. 1 Cor. 8.7. to 14. & 10 32. 2 Cor. 6.3. See Caluin. Instit. l. [...]. c. 1 [...]. Sect. 11.12.13. giuing of iust offence, and scandall vnto others, is a Sinne: Therefore these Loue-lockes, are an ordinary occasion of Sinne, or cause of Euill, euen to those that weare them.

Secondly, they are such to the spectators, & beholders of them; and that in these respects. First, in giuing an ill example to those of the more Effe [...]inate, Fantastique, Singular, Licentious, and Vaine-glorious ranke; who are Inter causa [...] mal [...]rum nostrorum est, quod viuimus ad exempla: nec ratione componimur, sed con­suetudine abducimur. Seneca. Epist. 123. oft times induced by their ill president, and example, Dociles imitandis turpibus ac pra [...]is om­nes sumus. Iuuenal. Satyr. 14. In hoc ruentis in deteriora seculi cursum, plures [...]runt qui tribuni vitium [...]mitentur, quam qui militis v [...]rtutem [...] Quintilian Declama­tio [...] 3. to imitate, and second them in this Effeminate, Lasciui­ous, Fantastique, Singular, Licentious, Ru [...]ianly, Vnnatu­rall, and Vaine glorious guise. Hence it is, that most men haue no other Apologie, Plea, nor iustification for the [Page 33] nourishing, and wearing of their Lockes, but onely this: that it is Qu [...]l [...] sun [...] publica Ci [...]i­tatu [...] studia, tali [...] etiam est priuat [...]rum vita. Qua e­nim vi [...]squis­que s [...]lus, aut pud [...]re pr [...]pri [...], aut ab alio im­peditu [...] facere veretur: ea [...] [...]ore publico recipia [...]tur, ab eo in su [...] volun [...]a [...]e a [...]i­ [...]run exemplo & consu [...]tu [...]i­ne confirma [...]o, faci [...] & a [...] ­dacim pa [...]ran­tur. Dionis [...] Hallicarnas. Rom. Antiq [...] lib. 5. Sect. 10 [...] now the vse, and practise of the times: or that such, and such men weare them; and we are but their Ec­chos, Shadowes, Apes, or counterp [...]nes; and trace but their footsteps: if they would but abandon them, then wee would too, who desire to conforme our selues to [...]heir cut, and fashion: Secondly, they are such, in that they animate, and confirme others, (especially, those of the Female sex,) in their Lasciuious, Eff [...]minate, Singu­lar, Antique, Vnchristian, and Vaine-glorious Guises, Fashions, and Attires: When Sed vitare viros cultum form [...]mque professos: Qui­que su [...]s p [...] ­nunt in stati [...] ­ne co [...]a [...]. Fa­mina quid fa­ciet, cum vi [...] sit leuior ipsa. Quid. de Ar­te Amandi. lib. 3. Nec tame [...] indignum sit, si vobis cur [...] placendi, C [...]m compt [...]s habeant secula nostra vir [...]s. Idem. De Medic [...] mi [...]e faciei wo [...]en shall see men so Effeminate, Singular, Humourous, and Fantastiquè, [...] to Crisp, to Nourish, Pouder, and adorne their Haire, or nou­rish Loue-lockes: they presently conclude; that they [...]ay take more libertie, and freedo [...]e to themselues, in these, and such-like Antique, or Apish practises, Fashions, Guises, and Attires, then men may doe: whence, they turne themselues into more shapes, and form [...]s, then See Herodotu [...] E [...]terpe. Sect. 57. Ouid. Metamorph. lib. 4. & Na­talis Comes Proteus did: into more varietie, and change of Coloures, Dres­sings, and Attires, See Plinie, Nat. Histor. l. 9. c. 29. then the Polipus hath skinnes, or co­lours: and into so many Monsters, and wonderments of the World, being constant in nothing, but Inconstant, Vaine, Lasciuious, Gracelesse, Worish, and Vngo [...]ly, Trappings, C [...]ltures, Fashions, and Attires: Isai. 3.16. to 25. Zoph. 1. [...]. Prou. 7.10.16.17. 2 Kings 9.30. 1 Tim 2.9.10. Rom. 12.2. 1 Pet. 3.3.4.5. which all Gracious, Modest, Graue, Religious, Chast, and godly Chri­stians should abhorre, as the liueries of Satan, and badges of the world. Thirdly, they are such to others; in that they administer occasion to them, to Taxe, and Censure such as weare, and nourish them, for Proud, Effeminate, Fantastique, Singular, Humourous, Vaine-glorious, Li­centious, Disolute, and Lasciuious persons: because the most that weare them are such; and so to haue perhaps, [Page 34] an vncharitable opinion of them, and to passe an hard, a [...]ash, and heady censure on them, euen Mat 7.1. Ioh [...] 7.24. Rom 14.13. 1 Cor. 4.5. against the rules of Charitie, and Christianitie: which enioyne vs to hope, and iudge the best of all men, v [...]lesse their liues extort the contrary. Fourthly, they are such to others, in that they 2 Pet. 2 7. offend, and grieue, yea, and oft distemper the Soules, of many Deuout, Religious, Gracious, Graue, and ciuill Christians, yea, and of many Sober, Ciuill, Graue, and moderate Carnall men: who vtterly condemne, and disapprooue them in their iudg [...]ments, as well as in their practise. Fiftly, they are such to others, in that they bring a scandall, and imputation, not onely on Religi­on it selfe, which suites not with such Idle, and Fanta­stique vanities, or Lasciuious guises: but euen vpon our Mollities paucorū, labes [...]st plurimorum S [...]lu [...] de Guber. D [...]i l. 7. p. 265. whole Nation: which is oft times taxed of Lasciuious­nesse, Effeminacy, Leuitie, Vanitie, Inconstancy, Guid­dinesse, Licentiousnesse, Deboistn [...]sse, and the like, by reason of the Vanitie, Ficklenesse, Effeminacy, Wan­tonn [...]sse, and Licentio [...]snesse of some f [...]w. Since there­fore Loue-lockes are an Ignosce mi­li [...], non facile adducor licitū consentire, quod tot [...]llici­ [...]a parturit. B [...]r [...]. De Con­s [...]d. lib 3. c. 4. occasion, and cause of Euill, both to the Owners, and Spectators of them in all these respects, they cannot but be Odious, Euill, Vnseemely, and Vnlawfull vnto Christians.

Lastly.

The Maior being cleere, and euident by its owne ligh [...], becau [...]e, euery Naturall, Ca [...]e. E [...]hico­rū. l. 3. c. 1. Morrall, or Spirituall action is denominated from its end, or obiect: I shall en­deauour [Page 35] to euidence, and make good the Minor, by ex­ [...]mining, and scaning all those seuerall, Genuine, True, and proper ends, for which men weare, or nourish Loue-lockes; which are one of these: The fi [...]st end and ground, for which men weare and nourish them, is either an Nihil est fa­cilius quam a­mictum imit [...] ­ri alicuius, aut statum, aut [...]otum. Cicero De Oratore lib. 2. Imitation of, or a conformitie to the Vaine, the Wanton, Immodest, and Lasciuious, Guises, and Fa­shions of the Times; or of some Licenti [...]u [...], Ruffianly, Lasciuious, Fantastique, Humourous, Effeminate, Proud, Vnconstant, Vaine [...]glorious, or Outl [...]ndi [...]h persons, whose Fashions, and Tonsure wee admire. Now this very end must needes bee Euill; since God himselfe Commands vs, Rom. 12.2. 1 Pet 1.14. not to conforme our selues to the Guise, and Fashion of the World, according to the former Lusts in our igno­rance: Col. 2.20.21 not to subiect our selues to the Rudiments, Lusts, and Ordinances of Carnall, or Worldly men: Ephes. 2.2. & 4.18. Rom. 13.13, 14. not to walke as the Gentiles doe, in the vanitie of our mindes, according to the course, and fashion of the World: 1 Pet. 4.2. not to liue the rest of our time to the Lusts of men, but to the will of God: M [...]th 6.8. 1 Co [...]. 7.23 not to be the Seruants, Apes, or followers Men: Ephes 5 1. but to bee the followers, and imitators of God, and Christ, as deere Children: 1 Cor. 6.19.20. Reu. 13.3.4. who haue Redeemed vs from off the Earth, and from among the Children of Men: yea, 1 Pet. 1.1 [...]. and from our vaine conuersation, receiued by tradition from our Fathers: (much more from those vpstart, and new-found vanities, to which wee are now embondaged:) to this onely end and purpose: I [...]hn. 2 6. Rom. 14.8. 2 Cor. 5 15. 1 Thes. 5.10. that we should walke as Christ walked, liue as hee liued: liuing no longer to our selues, or to our owne Deceitfull, Vaine, and Sinfull lusts, and Pleasures, but vnto Christ alone: 1 Pet. 2.21. 1 Iohn. 2.6. Christ Iesus is our onely pat­terne, and example, and by him wee are to regulate, and square our lines [...] and actions. Now Christ him [...]lfe, (or any of his:) did neuer teach vs for to nourish Loue-lockes: they neuer left vs, either Patterne, Prec [...]pt, Wa [...]rant, or Ex [...]ple, of these Lasciuiou [...], [...]nd Fanta­stique vanities: they are but Moderne, and new-inu [...]n­ted [Page 36] Toyes, and Vanities, with which the Church, and Saints of God, in former ages were not at all acquain­ted. Why then shall wee who dare professe our selues to bee the S [...]ruants, Followers, Children, and Sonnes of Christ, & of his Church: addict our selues to these vaine, Lasciuious, Licentious, Effeminate, and Vnchristian guises of the World? What haue Christians to doe, or intermedle, with the Fantastique, Immodest, Spiritualis homo omne o­pus suum trina quadam consi­deratione pra­ueniet. Primū quidem an li­ceat: deinde an deceat; proin­de an expediat. Bern. de Con­siderat. l. 3. c. [...]. Vn­seemely, and Vngodly Fashions, Pompes, Non quod in seculo sumus [...] Deo [...] exi [...] ­min, se [...] siquid de secul [...] scele­ribu [...], & cri­ [...]inibus al [...]i­gerimus [...]er­ [...]ul. De Spe­ctac. lib or Coultures of the World, which they haue vtterly renounced in their Baptisme? What Warrant, or Example, haue they in the Scripture, to Adore, Admire, or take vp, these Ruf­fianly, Vaine, and Foolish Trappings, Lockes, and Guises, which few, but the very scumme of men Ap­pla [...]d, and Magnifie? Alas, whose steps, what patternes, doe we follow in these new-fangled vanities? Doe we imitate, and follow Christ: or such Honestissi­mum est, maio­ [...]um vestigia [...]qui, recte si praecesseri [...]. Plin. Epist. l [...]. Ep. 8. Pious, and Re­ligious Ancestors, which walke, as Iesus walked? Are they Religious, Humble, Chast, Discreet, or Holy men, who set and bend themselues to serue the Lord, in since­ritie, and trueth of Heart? If so, then shew mee when, and wh [...]re Christ Iesus, or any such as these, did euer nourish, or approo [...]e of Loue-lockes, and then you may safely weare them. But if the persons wee imitate, are onely Idle, Vaine, Effeminate, Lasciuious, Deboist, Vaine-glorious, Proud, Fantastique, Singular, Ruffian­ly, or Vngodly wretches, who haue no power, nor trueth of Grace within them: who make their will, and fan­cie, the onely rule by which they walke: (as I feare me, they will prooue all such at last.) If they are such a [...] make no care, nor Conscience, of following Christ, or such are not likely to beare vs company in Heauen: let vs vtterly renounce their Guise, and Fashion, and with­draw our feete from all their wayes: because the [...]ccho­ing, and Non [...]mi­tand [...] nobis illi sunt, qui sub Christi [...]no n [...] ­ [...]ine Gentilem vitam agunt, & al [...]ud pro­fessione, aliud conuersatione [...]estantur. Hierom. Tom 1. Epist. 11. c. 2. imitation of such (which is the principall, and primary end of wearing Loue-lockes,) i [...] meere­ly [Page 37] Sinfull, Vnlawfull, and Vnsee [...]ly, vnto Christians.

The second end, or ground, why many weare, and nourish Loue-lockes, is a Proud, a Singular, Fantastique, and Vaine-glorious Humour: or a Desire, that others should take notice of them, for Ruffians, Rorers, Fan­tastiques, Humourists, Fashion-mongers, or for Effemi­nate, Lasciuious, Voluptuous, Singular, or Vaine-glo­rious persons, or men of Vitious, Riotous, and Licenti­ous liues. Many there are, who nourish them of pur­pose, to Proclaime, and blaze abroad their Vanitie, Rud­nesse, and Deboistn [...]sse, to the World: that so Ga [...]d [...]t l [...] ­datis ire super­ [...]a comis. Pro­port Eleg. l. 2. El. 1. they may be admired among Quicquid in­solitum est in turba notabile est. Seneca controuers. l. 4. Proaem. Paruae leues capiunt ani­mos, Ouid. de Ar [...]e Amandi [...] lib. 1. the light and vulger sort, or cen­sured by those of the more Religious, Wise, and Grauer ranke, as Dissolute, Ruffianly, Lic [...]ntious, Rude, Vaine-glorious, and Fantastique persons, since they haue no­thing else to make them noted, or knowne to the World. Now this very end, (which many of our Loue-locke owners doe intend,) must needes be odious, and abomi­nable: because it is Isay 3.9. Ier. 8.12. Phil. 3.19. a glorying, and triumphing in those sinnes, and vices, which Ezra. 9.6. Iob. 42.6. Ezech. 21.43. Luke 18.13. should bee their sorrow, griefe, and shaeme: because it is a publishing, and proclaiming of their sinne, with impudence, and shamefulnesse, as Sodom did: which is the very highest pitch, and straine of all iniquitie; Ier 8.12.13 Isai. 3.9.10. and will bring certaine ruine, and Damnation to them at the last. The third cause, or end, why many weare, or nourish Loue-lockes, is an ouer greedy desire of satisfying the Leuitie, Vanitie, and Ficklenesse, of their various, and vnstable Lusts and mindes, which hurry, and post them on to euery new-fangled, Fantastique, or Vaine-glorious guise. Now this being the ground, the cause, and end, why must men nou­rish Loue lockes, must needes bee Euill, Quid tam be­stiale, acquo­mod [...] [...]o [...] ind [...] ­ce [...]s tibi volun­tate pro l [...]ge v­ti, & qui [...] no [...] est ad quem ap­pelleris volun­t [...] vt [...], neglige­re rationem? Non Mi [...] de­iecti quam [...]l [...] ­ti animi est, v [...] [...]ut [...] rationi [...] expertem, non pro ratione sed pro libitu agere, nec Iudic [...] vti, sed appetitu. Bern. de Considerat. l. 3. c. 4 Bruitish, and Vnseemely, because it sauours of Lawlesse, and vnruly Wil­fulnesse; which pampers the Vaine, and Sinfull humours, Lusts, and dispositions of our carnall Hearts, which [Page 38] should bee Rom. 8.12.13. & 13.14. Col. 3 5. Mortified, Curbed, and Restrained. The fourth end, or ground, for which men foster Loue-locke [...] is the commemoration of some Mistresse, Whore, or Sweet-heart, (as they stile them,) as being a Character, or sure Testi [...]ony, of their deuoted seruice, and true affection to them: whence they were denominated, and stiled, Loue-lockes; because th [...]y are but Emblemes, and significations of mens Loue, to such Female, Amorous, and Lasciuious creatures, for w [...]ose sakes they did re­serue, and cherish them at the first: Now this being th [...] originall, chief [...], and pro [...]er, end, of wearing Loue-lockes; it mak [...]s them Odi [...]us, Sinfull, and Abomina­ble; because this [...]nd, and ground is such: For See Argu­ment 4. who will not censure and condemne all such, for Vaine, Effemi­nate, Lasciuious, Amorous, Vnchast, or Sensuall persons; who dare to wear [...], and nourish Loue-lockes, against the Lawes of God, and Nature: and the Mod [...]st, Dece [...]t, Graue, and ciuill [...]onsure, Cut, and Custome of their Countrey; of p [...]rpose for to please, or Humour, a Vaine, Fantastique, Light, or Worish Mistresse, Dame, or Sweete-heart? or to bequeath them at the last to some Impudent, Shamelesse, or Vaine-glorious Harlot, (the Prou. 2.18.19. & 22.14.23.27. onely Gulfe to swallow, and deuoure Soules without Re­demption:) to weare them like some Goodly, Rich, or Pretious Iewels in their Eares, as an open Herauld, Badge, or Testimonie, to proclaime those R [...]ciprocall, Amourous, Vnchast, and Lustfull affections, which they bea [...]e one to ano [...]her, to their disgrace, and sham [...]? D [...]eth this beseeme a Christian, or a Child [...] of God? are these things tolerable in Carnall, Graue, or Ciuill; much more in Honest, Chast, or Gracious p [...]rsons, Pudi [...]tiae Christianae s [...] tis non est esse, verum et vi­deri. Tertul. de Cultu Fae [...]n, cap. 4. Inter Christia­num & Gen­tilem, non fides tantum debet, sed & vita distinguere: & diuersam reli­g [...]onem ver diuersa opera monstr [...]. Hieron. Tom. 1. Epist. 14. c. 2. whose very Culture, Haire, and Tonsure, should ma [...]ifest, and Proclaime their Chastitie vnto the v [...]ew of others? Were there euer s [...]ch patter [...]es, o [...] pr [...]id [...]nts as these, to be found in any age, in Chast, or Mo [...]est men? [...]n any of Gods Saints, or Childr [...]n? or in the Church of God? [Page 39] Certainely, I neuer heard, nor read as yet of any such, and I dare lay, no man else. Wherefore, let those who nourish Loue-lockes for this end, (as many doe,) and yet dare assume the name, or face of Christians to them­selues, Omne malum aut timore, aut pudore, natura per [...]udit Tertul. Apo­log adu Gent. euen blush, and hide their [...]eads for s [...]ame, nay [...] vexe, affl [...]ct, and grieue their Hearts, an [...] Soules, at the very remembrance, and thoughts of this, and all those other Vaine, Lasciuious, Odious, Scandal [...]us, Si [...]full, and Vnchristian ends, for which they weare, and cherish Loue-lockes; which conuince the very vse, and wearing of them to be euill.

If any now obiect (as many doe) in the defence, and iustification of these Vnlouely, Vaine, and foolish Haire [...] iewels. That they are an Quod solum formae decu [...] est cecidere ca­pilli, &c. Pe­troniu [...] p [...]g. 8 [...] Turpis sine [...]rondibus ar­bor, & sine cri­ne caput. Ouid. de A [...]te Amā ­d. l. 3. See Apu [...]eius Me­tamorph. l. 2. p, [...]02, 103. Ornament, Honour [...] Beautie, Grace, and Credit to them, and hence onely is it, that they nourish them, without any other by respect.

I answere, that they are so farre from being any Or­nament, Beautie, Grace, or Credit to such as owne them, that they are the very Brands, and Badges of their Infamie, and Shame: and that by the vnerring verdict, both of God and Nature, who expressely informe vs: 1 Cor. 11.14 that if a man haue long Haire, it is so farre from be­ing a Grace, or Ornament, that it is a shame vnto him: Coma [...]aemi­nedecus, vir [...] dedecus: Pauli­nus Epist. 4. ad Seuerū. Syne­s [...]s Caluitii. Enc [...]mi [...]. Ab [...]ose [...] Prī ­masius, Theo­doret, & The­ophylact. Cō ­mēt. in 1 Cor. 11 [...] 4. See Ar­gument 4 [...] with which the Fathers, and Sto [...]a [...] De Intemperantia Serm. 6. Athae­neus Dipnos. l. 12. c. 5.7, 9, 10. others doe concurre. Who dares then bee so impudently bold, or shamelessely wicked, as to estimate, or repute that for an Ornament, Grace, or glory: which God and Nature, together with the Fathers, and all Godly, Graue, and Holy men, re­pute, and stile a shame? Loue-lockes, and long Haire, be­yond the Sober Ciuill, Moderate, and Decent length, of the more Religious, Graue, and Sober sort of men, are a very infamie, and shame to men; if Fathers, Christians, God, or Nature, may bee credited: therefore, they are not, they cannot, bee an Ornament, Beautie, Grace, or Credit to them; at least in the eyes of God, and Holy men, (to whom they should endeauoure to approue them­selues: [Page 40] what euer they, or other Vaine, or Gracelesse per­sons doe pretend. But if men should slight this Graue, & weighty Testimonie, both of Fathers, God, and Nature, as a meere vntrueth. I would demand this question of any Ruffian, or Vaine-glorious Gallant, who vaunts, and triumphes, in the length, and largenesse of his Locke, and thinkes himselfe much Honoured, Beautified, and Adorned by it: Whether that which euery Page, or Foote-boy, e [...]ery Groome, or Coach-driuer, euery loy­tering Rog [...]e, or Cheating Rooke: euery R [...]gged, and Raggamuffin Souldier: euery Nasty, or strange-sented Fre [...]ch-man: euery Runnagado, Light-footed, or False-handed Irish-man: or euery Sorded, Base, Deboi [...]t, and Rascall person weares: that which euery Scullian, Pea­sant, Cobler, Tinker: nay, euery Rogue, and Begger, which post from Goale, to Goale, or Dore, to Dore: that which euery Man, or Woman in the World, may haue as well as hee: can bee any extraordinary Honour, Credit, Ornament, or Beautie to him? Certainely, that which euer ordinary, Base, and Infamous Varlet weares: that Vsu etiam praetios [...] dege­ [...]erant, quorū [...]utem difficili [...] possessi [...] eoru [...] grat [...] per [...]un­ [...]ti [...]. Ambr. De Elia & Ie­iun. c 9. which auery Man or Woman, is capable of, as well as any man; can bee no Ornament, Beautie, Grace, or Credit vnto any. Hence was it, French Hi­story p. 7. See Caeliu [...] Rhodig. An [...]iqu. Lect. lib. 15. c. 8. that Clodion the hairy, King of France, desiring to be Respected, Honoured [...] and Renouned for his long Haire; inacted a Law: that none but Kings, and their Children, with the Princes of the Blood, should weare long Haire, in token of command: which Law was long obserued in France: Else, his long Haire had beene no speciall Ornament, nor Grace vnto him, if euery one might haue worne it. Now there is not the basest Peasant, Rogue, or Varlet in the World, but may weare as Long, as Great, as Faire, and Rich a Lou [...]-locke, as the greatest Gallant, or the proudest Ruffian: yea, wee see that Foote-boyes, Lacquies, Coach-men, Seruing-men, (yea, Rogues that ride to Tiburne, and the very [...]roth, and sc [...]mme of Men,) haue taken vp this Roguish [Page 33] guise, and Fashion, and haue it most in vse, and admira­tion; and can these Lockes then be any ornament, Grace, or Credit, vnto men of Place, of Birth, and Worth; since such vile, base, and infamous persons weare, and take them vp in vse? and since there is none so meane, so base, or poore, but may as well, and freely nourish, and reserue a Loue-locke, as the very best, and proudest Gallant? Certainely, if Loue-lockes, and long Haire, were such rich, and pretious ornaments, or Beautifull, Iewels, as our Sect of Loue-locke wearers deeme them: then euery Woman in the World, (vnlesse it bee such Audacious, Impudent, Shamelesse, and Mannish Vira­goes, who 1 Cor. 11.5.6.15. clip, and cut their Haire, against the Lawes of God, and Nature:) then all those Barbarians, and Hea­then Nations, who nourish all their Haire, and neuer cut it till their deaths: yea, euery Quid capil­lum ingenti di­ligentia comi [...] Cum illum vel effuderi [...] mor [...] Parthorum, vel Geman [...]r [...] n [...]do vinxer [...] vel vt Scyth [...] solent spar [...] ­ri [...]: i [...] quol [...] ­be [...] equ [...] de [...]i­or [...]actabit [...] iub [...], horrebi [...] in Le [...] ce [...] ­nice formosi [...]r. Seneca Epist. 124. long-tailed Horse, the Haire of whose mane, and taile, are of a far longer and larger sise, then the greatest Ruffians Loue-locke:) should be farre more Honourable, Generous and comely, then the most ouer-growne, Hairie, or deboi [...]test Ruffian, who is most proud and hautie of his Loue-locke; because they tran­scend him in the length of Haire. Since therefore Loue-lockes, and long Haire, are common vnto beasts, as well as men, since euery Man, or Woman may weare them if they please, as well as any: and since they are so ri [...]e and frequent among the baser, looser, and deboister sort of men: I may infallibly conclude; that they adde no or­nament, beautie, credit, grace, or luster vnto any, but infamie, deformitie, shame, and disrespect, especially a­mong the better, grauer, and religious ranke of Christi­ans: which should cause all men of worth and credit, for euer to discard them. Secondly, if men will weare their Haire for ornament, and comelinesse sake, let them nourish it of a moderate, Ordinary, Ciuill, Graue, and decent length, which is the most Tu i [...]enil [...] decu [...] ser [...] nec pul [...]hrior ille, [...]n long [...] fuerit quam breuiore com [...]. Martial. Epig. l. 9. Epig. 14. beautifull, and co [...] ­ly weare of all others. It See Synesiu [...] Caluiti [...] E [...]co­mium, accor­dingly. was a meere mistake, and error [Page 34] in Lycurgus, who Plutarch. Li­sander. & La­con: Institut. Arist. Rhet. l. 1. c. 9. Zenophon La­ced [...]m. Respub: Boemus de Mor. Gent. l. 3. c. 13. taught the Lacede [...]onian young m [...]n to nourish their Haire at the full length, because if they were Beautifull, it would make th [...]m more Amiable and comely: if Deformed, more Terrible to their Enemies: For that ce [...]tainely, must be [...]ost Beautifull, and Co [...]e­ly, that is most sui [...]able to Nature, to the condition of our Sex, the custo [...]e of our Countrey: and which d [...]eth most Adorne, Commend, and Beautifie vs in the eyes of God, and of the Bes [...], th [...] Wisest, and Greatest part of Men: Now short Haire, or Haire of a Moderate, Or­dinary, Graue, and Decent length, is most suitable, and proportionable to Nature, to the condition of our Sex, and custome of our Countrey: (to all which long Haire is contrary and aue [...]se,) and it doeth most Adorne, Com­mend, and Beautifie vs in the sight of God, and of the Best, the Wisest, the Grauest, and greatest part of Men, who approoue it as the best and comeliest weare, both in their Iudgements, and their Practise; when as they Discant a te Coepiscopi tui c [...]matulos pue­ro [...] [...] comptos adolescentes secum non ha­bere. Bern. de Consid l. 3. c. 6 condemne long Haire, and Loue-lockes, both in their Iudgements, and their Practise too, as Vnnaturall, Wo­mannish, Hatefull, and Vndec [...]nt vanities; which more deforme Men, then adorne them: Crinium co­piae vires mi­ [...]uit, & quasi e corpore exu­git. Philip. Lo­uicerus Tur­cic. hist. l. 2. c 3. as things which eneruate, and exh [...]ust their strength [...] and Spirits: and make them not more Ter [...]ible, but more Contemptible to their Enemie [...]: who oft times take aduantage by their Haire to foile them, and to cut their throates, Synesius. Calu [...]tii Enco­mium. Alex. ab Alex [...] Gen: Dier. l. 5. c. 18. Plutarch. The­sius. Polydor. Virg. De In­uent. rerum. l. 3. c. 11. as Histories doe relate; Whence, the Abantes, the Macedonians, and o­thers whose Haire had beene an occasion of their ouerthrow in Warre; were forced to pole, and shaue their heads before, least their Enemies should take aduantage, or holdfast by their Haire, and so put them to the worst, as they had done in former times. Loue-lockes then, or excessiue long Haire, are neither a Grace, nor Ornament to the Beau­tifull, but rather a Deformitie, Disgrace, and Shame: they make men not more Terrible, but more Contemp­tible to their Enemies, who will slight, and scorne them [Page 35] as Effeminate, Sloathfull, and Vnmanly persons, and take aduantage by them: contrary, to that receiued max­ime of Lycurgus: (which Pag [...]ns may, Obiect. 2. though Christi­ans ought not to admire, Answ. 1. because they haue surer rule and patterne for to walke by:) so that this first pretence is meerely vaine.

If any obi [...]ct in the second place; that they nourish, (yea, Frizle, Curle, Colour, Crispe, Adorne, and Frounce) their Haire, and Loue-lockes of purpose to augment, or to set out their Beautie: that so they may appeare more Amiable, and Comely, both in their owne, and others eyes: which end they hope is Laudable, Good, and Iustifiable.

I answere first; that this pretence is no wayes war­rantable: For if wee Rom. 5.8. must not doe euill in any kinde, that so good may come of it: much lesse, may wee Curle, Die or ouer-curiously decke our Haire, or Loue-lockes, of purpose to improoue, illustrate, or set out our Beau­tie; which in its very best acceptation, Isay. 40.6.7. Anceps forma [...] bonum morta­libus exigui donum breue temporis, v [...] velox celeri pede laberis. Res est form [...] fugax. Seneca Hyppolitu [...] Act. 2. Form [...] bonum fragile est, quantū (que) accedit ad an­nos, Fit minor, & spati [...] car­pitur i [...]sa su [...], &c. Ouid. de Arte Amand [...], l. 2. Qualis est ista pul [...]hritu­do quam leui [...] febricula per­dit, & rugos [...] senectu [...]ita dis­solu [...]t, vt nec fuisse putetur? Bern. de Ordi­ne vitae. Col. 11 15. M. is but a brit­tle, momentany, fading, and inferior good. Wee all know, that the acquiring, intending, and enhancing of com­linesse, and externall beautie, is made the common in­gredient; nay, the dayly Apologie, Patronage, Plea, and Iustification of many enormious, and sinfull practi­ses. Whence is it, that diuers iustifie, and approone the vnnaturall [...] execrable, mereticious, and infernall varni­shing of their Faces: together with their immodest, strange, lasciuious, vnchristian, and antique habits, fa­shions, and attires, See Pag. 1.2 which God, which Fathers, which Moderne Diuines, and Christian Authors; nay, Infidels, and Pagans haue sentenced, and doomed to the pit of Hell? is it not from this conclusion; that they eleuate, and enhaunce their Beautie, and make them more Louely in their owne, and others eyes? Whence is it, that our Immodest, Impudent, and Mulieres faeminam ex [...] ­erunt, & viro­rum licentiam aequauerunt. Non mu [...]at [...] foeminarū na­tura [...] sed vit [...] est. Sen. Ep. 95. mannish Viragoes, or au­dacious Men-women, doe vnnaturally clip, and cut their Haire; wearing their Lockes, and Fore-tops (as they [Page 36] stile them,) in an odious, and shamelesse manner, as if Ex f [...]minis mutari in ma­res non est fa­bulosum. Plin. Nat. Hist. l. 7. c. 4. Omnia [...]unc immuta­ [...]it luxus: ho­mines patiun­tur muliebria, et faeminae pr [...] ­ter naturam viros agunt. Clem. Alex. Pedag. l. 3. c. 3. Paeminae virili [...]abitu veste [...]u [...]ata, eru­bescunt esse quod nat [...] sunt [...]rines ampu­ [...]ant. Hierom. Tom. 1. Ep. 12. Al which may be well apply­ed to our times they were really transformed, and transubstantiated into Males, by a stupendious metamorphosis: is it not f [...]om this Apologie, Plea, and Iustification, that they doe it onely for Ornament, and Beautie sake? Now bec [...]use I am fallen vpon this vile, and odious practise of our women, which is now so much in vse: I will giue you an Histo­ricall list of sundry women in former times, who haue Polled their Heads, and cut their Haire vpon sundry grounds and reasons: but none of them out of Pride, or Fashion-following as our Viragoes doe. Some there were, who did cut their Haire by reason of some Religi­ous, Idolatrous, or Superstitious order, or profession, wh [...]ch they had taken vpon them. Witnesse, the Plin. Nat. [...]ist. l. 16. c. 44. Alex. ab Alex. l. 5. c. 12. Ve­stall Virgines among the Romans; who vpon their initiation into that Superstitious, and retired Order, did shaue their Heads, and hanged the Haire shorne off as an holy thing, vpon a Lote-tree neere vnto the Altar of the Goddesse Lucina; from whence it was called, Lotus capillata, or the Hairy Lote-tree: Witnesse, Acosta. hist. Indiae l. 5. c. 15. Purchas Pilg. l. [...]. cap. 12. a Monastery of Reli­gio [...]s Virgines in Mexico, who had their Haire cut: Witnesse, Ludou. Al­mida. Epist. ad Soci. Iesu Ann. 1565. Maffaeus Select. Epist. ex India. l. 4. p. 170 Monicha the daughter of Sanctius a Iapa­nite; who being conuerted to the faith of Christ, did cut her Haire: which among the Iapanites, is a badge of a reti­red, and Religious life, free from all wordly affaires: and witnesse, the Hierom. Tō. 1. Epist 43. c. 3 Ancient Nunnes in Egypt, who vpon their entrance into their holy Orders, did vse to cut their Haire: This custome it seemes became some-what or­din [...]ry among Religious persons: and therefore the Surius. Tom 1. Conc p. 373. Gratian. Di­stinct. 30. Councell of Gangra in the yeere of our Lord, 324. Canon 17. to preuent this irreligious, vnnaturall, and vngodly practise, inacted: That if any woman should cut her Haire, vnder a supposed pretence of Pietie, and Re­ligion, which God had giuen her for a naturall vaile, and for a remembrance of her subiection, that shee should bee ac­cursed, as an infringer of the precept of subiection: Other women haue cut their Haire in case of necessitie, for the [Page 37] defence, and safegard of their Countrey: Strabo. [...]eog. l. 17. Plutar. de Aere al [...]eno: Cael. Rhod. An­tiq. lect. l. 18. c. 12 Zonar. A [...]nal Tom. 2. f. 80. Purchas Pil. l. 6. c. 8. In the last Carthaginian Warres, the Carthaginian Women in case of necessitie for want of other matter, did cut their Haire, (their Femenine glory,) to make Ropes, and Cordes for their Ships, and Engins: The Iulius capitolinus in vi [...] Maxim. Lactā De Falsa Re­lig. l. 1. c. 20. C [...]el. Rhod. Ant. Lect l. 18 c. 12 Roman Matrons, when as Rome was Sacked by the Gaules, and the Capitoll like to bee surprised, did the like, vpon the like necessitie: whence the Romans erected a Temple afterwards to bald Venus. When [...]ul Capit [...]l, Maximin [...]s e [...] Balbinus: pag. 272.302.307. Aquilea was hardly besieged by Maximinus, their women for want of other Materialls, did cut their Haire to make Bow-strings: So did the Zonaras A [...] ­nal. Tom. 2. Fol. 105. Bizantian women likewise, when as their Citie was beseiged by Seue­rus: For which act of theirs, they are all renowned to posteritie; it being in case of absolute necessitie for the needfull defence both of their Libertie, Liues, and Countrey. Other women haue there beene, who haue cut their Haire from the practise, vse, and custome of their Countrey: Thus did the Epiphan lib. 2. contr. Heres. Cōpend. Doctr. Eccles. Cathol. pag. 910. Seres, Strabo. Geo­gr. l. 11 Alex. ab Alex. l. 5. c. 18. Tapyri, and Irish-women vse to clip their Haire, when as their men did cherish it: Among the S [...]linus P [...] ­lyhist. cap. 27. Plin. Nat. hist. lib. 6. c. 13. Arimphaeans, both men and women were polled: Pet. Martyr. Indian Hist. Decad. 3. c. 4. In the Region of Quicuri, the wo­men did vsually defalke, and clip their Haire: The Purchas Pil. l. 9. cap. 5. Bra­silian women, when as their Husbands went any long iourney, did vse to cut their Haire: Plutarchi. Lycurgus. Boemus de Mor. Gent. l. 3. c. 13 Alex. ab Alexandro. l. 2. c. 5. When any woman was to bee Married among the Ancient Lacedemonians, their custome was, to cut her Haire close to the skinne: In Opme [...] Chronogr. pag. 391. Bilbaum there is this custome; that the women poll themselues vntill they are Married, and then they let their Haire grow out at length: In Lucian. de Dea Syria. Cael. Rhod. Antiq. Lect. l. 11. c. 24. Trezaene, the girles before their Marri­age did cut their Haire, and dedicated it to Hyppolit [...]s: Io­han. Miletii. Epist. De Reliqu [...]is & Sacrific. Vet: Borussorum. Among the Ancient Russians, after any Marriage was celebrated, the Bride being ready to bee brought to her bed, had her Haire cut of, whiles she was dauncing: Purcha [...] Pilgr. l. 9. c 2. The Che­riberensean [Page 38] women, when they are to bee Married, are polled before vnto the eye-browes, but remaine bushie behinde. All these recited women haue thus vnnaturally cut their Haire, fro [...] the very practise, vse, and custome of their Countrey: But what saith Saint Ambrose in the like case: Iraeneo Epist. Tom. 1. pag. 233. G. Maior est natura quam patria: the law of na­ture 1 Cor. 11.6.14.15. which prohibets women for to cut their Haire,) is stronger then the custome of any Cou [...]trey, which allowes them for to cut it: so that this custome cannot excuse, nor iusti [...]ie those who vse, and pr [...]ctise it. Other women there are, who haue cut their Haire of purpose to consecrate it to some Deuill-god, or Goddesse: Cael. Rhod. Antiq. Lect. l. 22. cap. 2. Alex. ab Alex­ [...]ndro. l 5. cap. 18. In Sicyonia all the women did shaue off their Haire, in honour of the Goddesse of Health; and then consecrate it vn­to her for a Sacrifice. Plin. Nat. Hist. l. 1 [...]. cap. 44. Alex. ab Alexandro. lib. 5. cap. 12. The Vestall Virgines, did vsually cut their Haire to consecrate it to the Goddesse Lucina: In Lucian De Dea Syria. Cae [...]. Rhod. Antiq. Lect. l. 11. c. 24. Trezaene, the Girls did cut their Haire to consecrate it to Hyppolitus: a fit Sacrifice for these Heathen Idoles. Others there are, who haue vsually cut their Haire, in token of griefe, and sorrow, at the death and obsequies of their Husbands, Friends, Children. [...]rinces, and the like. The Platoni Phaedon. Cael. Rhod. Antiq. Lect. l. 7. cap. 23. Alex. ab Alexandro l 3. cap. 7. Busbe [...]quius [...] Epist [...] Eccles. Epist. 1. pag. 22. Graecian women, when as their Husbands, or neare Friends died, did vse to cut their Haire, in token of griefe, and sorrow for their deaths, casting it into the fire; wherein their Husbands, and Friends were burned, or else hanging it ouer their Graues, and Tombes. Zonar. An­nal. Tom. 3. fol. 143. Thus did Theoph [...]no shaue her selfe, vpon the death of Stauratius her Husband: Deutr. 21.11, 12, 13. Hierom. Tom. 2. Epist. 84. Paulinus Epist 4. Seuero If an Israelite, or Iew had taken any Captiue woman, that was beautifull, which he desired to take vnto him for his wife; he was thon to bring her home into his house: and there she must shaue her head, and pare her nailes, and there remaine a full moneth, to bewaile her Father, and her Mother. Alex. ab Alexandro. lib. 3. cap. 7. The Rom [...]n, German, Milesian, AEthiopian, and Mace­donian women, when as their Sonnes, their Brothers, Husbands, or great men died, did vse to cut their Haire in token of griefe, and sorrow. When Suetonii Ca­ligula. cap. 5. Germanicus died, certaine barba­rous Kings did so lament his death, that they polled their [Page 39] wiues in testimony of their Heauinesse and Sorrow for him. Pur [...]has Pil. l. 4. cap. 10. When the Prince of Chubdan dieth, his wiues in blacke with sh [...]uen [...]ea [...]s continually m [...]urne [...] Alex. ab Al [...]xand [...]o. l. 3. cap. 7. The [...]ersians when as any great man died, did v [...]e to shaue their wi [...]s, to expresse their griefe and mourning: Pur [...]has Pil. l. 5. cap. 10. Am [...]ng the Cana­rij, when as the Husband dieth, his wi [...]e cutteth off her Haire. The Athenaeus: Dipn [...]. l. 12. cap. 8. Scythians, and Herodotus. lib. 6. Milesians receiuing a great, and publike ouerthrow, did shaue the heads of euery per [...]on through­out their Countrey and Nation [...], in token of their sorrow. Ludouic. Patricius. l. 5. cap. 7. Purchas Pil. l. 5. cap. 10. In Malaber, when as the King dieth and is buried, they all shaue their heads: Purchas Pil. lib. 1. cap. 7. And so in Fl [...]rida, when as the King dieth, both men and women cut off halfe their Haire, to expresse and testifie their griefe, and mourning. An vnnatu­rall, impudent, and shamelesse griefe, and sorrow, that is testified by such vnnaturall, mannish, and shamefull ex­pressions. Other women are there, who haue had their Haire shorne off by way of punishment, an [...] co [...]rection, for some notorious crime. The Tacitus de Moribus Germ ca. 6. Boemus De Mor. Gent. lib. 3. cap. 12. Munsters Geo. lib. 3 cap. 13. Al [...]x. ab Alex. lib. 4. cap. 4. cap. 1. Ancient Germans, when as they tooke their wiues in Adultery, did vse to cut off their Haire first, then did they strip them naked, and whip them through the Village where they liued, and so put them a­way. Zonaras An­nal. Tom 3. sol. 141.155.165. Mary the wife of Constantine, the sonne of Irene; the wife of Constantine, the sonne of Leo; the wife of Ar­gyrus, and the sister of Zoe the Empresse were thus p [...]lled, and then Diuorced, and punished for their incontin [...]ncy, and such like offences: Purchas Pil. l. 5. c. 5 & 9. In Bengala, and so likewise among the Indian Bramanes, if women refused to bee burned with their Husbands, they had their heads p [...]lled, and their Haire cut off, as a seuere, and infamous punishment; and they were euer after reputed dishonest women. Among the Alex. ab Alexandro. l. 3. cap. 5. Pur­chas Pil. l. 9. cap. 1. French Hist. in the l [...]fe of Clodion the Hairie. p. 7.8. Indians, French, and T [...]nians, those who were guiltie of the greatest crimes, were to haue their Haire cut off, which was reputed the most infamous, seuere, and heauy punishment of all others: Which testifies, that it is the most infamous, vnnaturall, and shamefull [...]ing, that can b [...]fall a woman, (not a grace, or ornament,) to cut or clip her Haire. You haue now heard a large Historicall Narration of women who [Page 40] haue cut their Haire in whole, or part, for sundry ends and purposes, against the very order, law, and rule of God, and nature, which none can violate, or transgresse, without apparant losse, and hazard to their soules: But Nec vsquam inuenta est, aut inuenire po­test, quae noua­culae caput sub­miserit, praet [...]r­quam in gr [...]ui aut inauspicato euētu: si vllam vsquam eius­modi tempus tulit, mihi cer­tè ne (que) auditū, [...]e (que) visum vn­quam. Synesius Caluitii En­comium. neuer could I read, or heare of any, that were so strange­ly Impudent, Immodest, Mannish, and Vnnaturally wicked; as to clip and cut their Haire, against the or­dinance of God, and Nature, the light and testimonie of their owne Consciences; the custome of their Coun­trey, and the opinion, and practise of the Church, and Saints of God from age to age, of purpose to inhance, illustrate, or set out their beautie; but onely our auda­cious, brazen-faced, shamelesse, (if not vnchast, and whorish,) English Hermophrodites, or Man-women Monsters; whose prodigious, and blushlesse impudency, bids battell and defiance vnto Heauen it selfe, and dares the Lord to smite, or to controule them: Certainely, God himselfe hath testified, 1 Cor. 10.5.6.15. that it is an vnnaturall, vile, and shamelesse thing, for women to poll their heads, or cut their Haire: therefore they may not clip, nor cut it as they doe, to set out their beautie, or rather to pro­claime their shamelesse impudency, to the publike view. If they may not doe it, out of a pretence of Religion, or De [...]otion towards God: as the Councell of Gangra hath resolued; much lesse may they vse it out of Lasci­uiousnesse, Pride, Wantonnesse: or any affectation of Comlinesse, and Beautie. But to returne againe vnto our purpose from whence wee haue somewhat, (though not impertinently) digressed. As women may not clip their Haire, (no nor Paint their Faces, nor weare im­modest apparell, or attires:) out of a pretence of com­linesse, and beautie; no more ought men to nourish, crispe, or frizell it, for this end and purpose. First, be­cause it sauours of Effeminacie, and womanish inuirili­tie: an odious, vnnatural, and 1 Cor. 6.9.10 Gal. 5.19.21. Ephes. 4.19. Rom. 13.13. Isay 14.16.17 filthy sinne, which damnes mens Soules to Hell, without repentance: which Nihil est ne­qui [...] aut tur­piu [...] effaeminae­t [...] viro. Cic. Tusc. Quaest. l. 5 makes men odious and loathsome vnto others, and M [...]l [...]tē Chri­sti verum ni­ [...]il molle decet. Ambr. Enar. i [...] Psal. 3 [...]. misbeseemes [Page 49] all Christians. It is a great Viris nihil magis pudor [...] esse oportet quam si mulie­bre aliquid in se habere vide­antur: Salu. De. Gub. Dei. l. 5. p. 264. disparagement and shame to men; especially, to Christians, to be Effeminate and womanish in any thing: much more in the ouer-curious, delicate, and vaine-glorious culture, frizling, colouring, poudring, or adorning of their Haire, which sauoureth of nothing but Effeminacy. The Isay 3.24. 1 Tim. 2.9. 1 Pet. 3.3. Scriptures, and Fa­thers condemne this Broydering, and curious Dressing, and setting out of the Haire, euen in women themselues, as an Effe­minate, and vnseemely thing: Basil. Com. in Isai. 3. Clē. Alex. Pedag. l. 2 c. 8.12. l. 3. c. 3 [...]11. Tertul. de Cultu. Fam. c. 3, 4, 5, 6. Cypr. De habit. Virg [...] a Amb. de Vir­gin. l. 3. Chrys. Hō. 8. in 1. Tim. 2. Hier. Ep. 7 c. 1. Ep. 8. c. 9, 10. Epist. 22. c. 12. Epist. 23. The [...] ­philact, Theo­doret, & Pri­masiu [...] in 1 Tim. 2 Sec A­grip. De Van. Scient. cap. 71. Athaeneu [...] Dip­nos. l. 12. c. 7, 9, 10, accordingly. if in women, is it not much more so in men? The sixt generall Councell of Constan­tinople inacted: Can 9 & 96. Surius Con [...]il. Tom 2. That no man should walke abroad with curled Haire vnder paine of Excommunication: not onely be­cause it was a pompe and vanitie of the world, which Chri­stians haue renounced in their Baptisme, and a meere baite to inamor, and inescate others: but likewise because it was a [...]adge and character of effeminacie: Ca­pillis artificiosis & intortis crinibus incedere, perd [...]ti, andr [...]gyni, effeminati (que) homi­nis est. Eum qui vir est pecti, tonderi, crines componentem ad speculum, genasq, radi, velli, ac deglabari, quomodo non est plane muliebre? certe nisi quis eos nudos viderit muliere [...] esse putauerit, &c. Clem. Alex Paedag. l. 1 c. 10 l. 3. c. 2, [...]. Clemens Alexan­drinus condemnes all such, for androginous, and effeminate persons, who Curle, and Crispe their Haire like women: See Letter (C) & Hierom. Ep. 8. c. 10. Ep 10. c. [...]. Ep. 19 c. 5. Ep. 47. c. 3. Tertullian, Chrysostome, Cyprian, Hierom, and o­thers doe the like: Quam deforme est virum facere muliebria: Ergo & pariunt, ergo par [...]iant qui crispant coronam si­cut faeminae. Irenaeo. Ep. Tom. 1. p. 2 [...]3. What a deformed thing is it (saith Ambrose,) for a man to doe any womanish thing? There­fore let those men who Curle their Crownes like women, be­get, and bring foorth Children as women doe: D [...]i homines (que) male [...]derint has bellua [...] hu­mano effigie, compto faeminarum ad mollitiem capillo: De Rem. Vtr. F [...]rt. l. Dial. 20. Let God and men (saith Petrarch,) hate those beastes in the shapes of men, who set out or Crispe their Haire after an womanish effeminacie: De Moribus Lib. Galataeus, De Van. Scient. c. 63, 64, 69, 71. Agrippa, De Instit. Cyri. lib. 8. Zenophon, De Breu. vitae: c. 12. Nat Hist l. 7. c. 31. Controues. l. 1. Prooem. Seneca the Philosopher, Fortem voce­mus cuius horrentes comae manduere n [...]rdo? Hercules Furens. Seneca the Tragedian, [Page 50] Nec tamen i [...]dignum si vobis cura plae­ [...]endi, Cum comptos habe­ant secula no­stra viros: De Medicam. Fac. Ouid, Pectere t [...] [...]olim, sed nec turbare caepil­los: Splendida sit nolo, sordidae nolo cutis Nec tibi mitrarum, nec sic tibi bar­ba reo [...]um. No­lo virum nimi­um, Pannice, nole parum. E­pigr. l. 2. Epig. 29. Martiall, and others, cond [...]mne this Froun­cing, Frizeling, Colouring [...] Powdring, and ouer-curious dressing of the Haire, as an effeminate, womanish, and vn­manly thing: which misbeseemes, disgraceth, and de­formeth man and woman: therefore we must not vse it to set out our Beautie, because it fauours of effeminacie; a sinne which God, which Man, which Nature, doe ab­horre [...] Secondly, as it relisheth of effeminacy, and in­uirilitie; so likewise, it tasteth of Leuitie, Vanitie, Pride, Vaineglory, Impudency, Incontinency, Lasciuiousnesse, Carnallitie, Selfe-pleasing, Selfe-seeking, Idlenesse, Voluptuousnesse, neglect of God, and better things: as the Fathers, and others doe abundantly testifie: Few there are either of the Male, or Female sexe, who are oc­cupied, and taken vp in the Frizeling, Frouncing, Co­louring, Powdring, or nice Composing of their Haire, but Leuoris au­tem & glabri­ [...]iei, si in viros quidē, est mu­lierculae: si in faemina [...] autē, adulterae: v­trun (que) autem est a nostra re­publica longis­sime alienan­dum. Clem. A­lex. Paedag. l 3. c. 3. Quid ex talibus expec. tandum est, qui comas superuacuas curant, nisi vt lasciuus ille ornatu [...] faeminas praetereuntes inui­ [...]et, aut alienis matrimoniis insidietur? Basil. de Legend lib. Gentil. O [...]at. Incontinent, Vaineglorious, Proud, Sloathfull, Carnall, or Luxurious persons: who are altogether pro­digall, and carelesse of the Beautie, Culture, and Salua­tion of their Soules: who are Negligent, and Sloathfull in God Seruice, and in the practise of all Holy dueties: who Quid? Illos ociosos vocaes quibus apud tonsorem multae horae transiguntur? Dum de singulis capillis in consilium itur, &c. Sen: de Breu. Vitae c. 12. play away their time in earnest, and spend their precious liues in foolish vanities; as if they were borne for no other purpose, but to Eate, to Drinke, to Play, to Sleepe, or to ina [...]our, and set out their bodies: who onely seeke to please themselues, and others; to Pam­per, Cherish, and set out their Proud, their Lustfull, and Rebellious Flesh: (which should be mortified, and kept vnder, by the substraction of all these outward cultures, and Vnchristian attires, which feed and strengthen it:) such who haue Capilli in [...]orti, fuci, tinctu­rae, & colores illiti, animam intinsecus aegrotare significant. Clem. Al [...]x. Paedag. lib. [...]. cap. 2. Vnsound, Vnchast, and Gracelesse Hearts; [Page 51] and would be easily induced to Vittae permul­tae differenti [...] ac curi [...]s [...], & super [...]c [...]n [...] capillorum pli­caturae, et cri­ [...]ium in [...]um [...] ­rabiles figur [...] & praeci [...]s [...] speculorum structur [...] qui [...]bu [...] se comp [...] ­nunt, sunt faeminarum qua omnem p [...] ­dorem exuer [...] ̄t, quas qui [...]re­trices v [...]c [...] ­rit is non ab­ [...]rra [...]erit. Ib. prostitute their bodies to the lusts of others, or to inescate others with them­selues: this Authors, and experience doeth plentifully witnesse: Therefore we may not vse these Effeminate, Gracelesse, and Vnchristian arts, of purpose to procure or inlarge our Beautie, because it sauoureth of so many sinnes, and is practised by few or none, but Gracelesse, Proud, Cult [...] f [...]cit mulieres mer [...] ­tric [...]s, vir [...]s autem a [...]dr [...] ­gynos effami­natos & adul­teros Clem. A­lex. Pae l. 3. c. 2. Vnchast, Effeminate, and Sinfull persons: and because it is but a doing of euill, that good may come of it.

Secondly, I answere; that mans perfect, true, and re­all Beautie, doeth not consist in the Faire, Cleare, or comely Superficies, Delicacy, and tendernesse of the Skinne, or Face; nor yet in the curious, nice, and arti­ficiall Embroyderies, Curlings, Textures, Colourings, Powdrings, or compositions of the Haire, as most men vainely deeme: but Qvi sanos habent [...]culos solam animi pulchritudinē in homine dili­gunt & vene­rentur. Bern. de Ordine Vi­tae. c. 1115. m. Non caduci corporis pulchritudo vel morbo peritura vel senio, se [...] nullis obnoxia casi­bus, opinio [...]onorum nunquam moritura meritorum, hominibus est decors: Ambr. de Virgin. l 1 Tom. 4 p 220 G. Pulchritudo optima est pulchritudo [...]nimae; quando fuerit anima ornata sancto sp [...]ritu, iustitia, prudentia, fortitudi [...]e, temperantia, bonorum amore et pudore, quo nullus color nitidior vnquam visus est. Clem. Alex Paedag l. 3 c. 11 See cap. 2, 3. in the inward Endowments, Or­naments, Trappings, Vertues, and Graces of the Minde, and Soule, in which the Excellency, Essence, and Happi­nesse of men consist: This is the onely Comelinesse, and Beautie, which makes vs Amiable, Beautifull, and Re­splendent in the sight of God, of Men, and Angels: this is the onely culture, and 1 Sam. 16, 6, 7. Isay 57.15. & 62.1, 3, 4 Ps. 16.3. Ps. 45, 11. Clē. Alex. Paedag. l. 3. c. 2, 3, 4 Beautie which the Lord re­spects: this is the Isay 53.2, 3 Clē. Alex. P [...]dag. l. 3. c. 1. onely Beautie which Christ Iesus had on Earth, who had no outward forme, or artificiall, or exotique ornaments, to make him amiable: this is the chiefe Psal. 45, 6, to 15. Reu. 12.1. & 3.5, 18, & 7, 9 14. Eph. 5.27. Cant. 4 to 16. and onely Beautie, and Glory, which the Saints, and Church of God admire, and partake of both here, and here­after; though carnall men abhorre and loath it as the great [...]st deformitie. If therefore we would bee truely beautifull, and louely both with God, with Men, and [Page 52] Angels; if wee would extend our Beauties, and im­prooue them to the vttermost, so as Cant. 4, 9. T [...]liter pig­mentatae Deū [...]abebit is ama­t [...]rem. Tert. de Cultu. F [...]em. c. 7 to inamour, and r [...]uish God, and Christ himselfe: let vs then disclaime these Diabolicall, Worldly, and Vnchristian culture [...], Quanto am plius corpus fo­r [...]s propter va­n [...]m gloriam [...]mponitur at­que ornatur, tanto interius anima foed [...] ­tur ac sordida­tur. Bern. De modo Viuendi Serm. 9. Qui [...]rnatum corpo­re vestis affe­ctat, animam suam virtutū splendore despo­liat. Fulgent. Epist. 3. ad Pro­bam. Noli ac­ [...]iperecincinnos corporalium capillorum. Nō illa orna­ment [...] se [...]cri­mina sunt, le­ [...]ocinia formae, non pracepta virtutis. Amb. de Virg: l. 3. T. 4. p. 232. E. which Defile, Pollute, Detu [...]pate, and deforme our Soules, and make vs odious, and vncomely in the eyes of God, the Saints, and blessed Angels: and decke our Soules with the very Psal. 29.2. Ps. 96.9. & 110.3. Beauties of Holinesse, with the Psal. 45.13.14. Iob. 28.16, 17, 18. Embroidered, Rich, and precious ornaments, Dia­monds, Attires, and Pearles of Grace: let vs bee all Glo­rious, and Beautifull within; that so wee may bee fit Spouses for God, and Christ to loue and match with, and may Dan. 12, 3. Math. 13, 43. shine as Starres, and as the brightnesse of the firmament in Gods heauenly Kingdome for euermore: This is a Beautie that Sickenesse, Time, and Age cannot de­cay: this Beautie will sticke by vs, and continue with vs for all eternitie: yea, it is such a comelinesse as will Non deformitate corporis animus fo [...]datur, sed pul­chritudine animi corpus ornatur. Senec. Epist. 66. Naturae decus mores exornant boni. Stobaeus Ser. 65. supply, conceale, adorne, and grace all corporall deformi­ties, and take them cleane away: whereas Nihil pulchritudo iuuat cum quis mentē non bonam habet. Eurip. Oedipo. all corporall, and externall Beauty, is but meere deformitie, where this is absent: O then let vs prise this Beautie most, without which wee are deformed, vgly, and vnlouely in Gods sight, let vs admire, seeke, and purchase it with greatest care: so shall we bee abundantly beautifull, and euery way amiable, and comely, though we haue no artificiall trappings, nor externall crispings, cultures, or attires to adorne our Bodies, Heads, and Faces, or to enlarge our externall Beautie, which is not worth the seeking.

Thirdly, I answere; that Vnumquod (que) animal in suo genere ac specie pulcherrimum est: quod si de altero in alterum tranferatur, nihil impeditius ad vtilitatem, nihil deformius ad as­pectum videri necesse est. Lactant. de Opific. Dei cap. 7. Rectiora decentioraque sunt [...]nia quae vis & habitus naturae [...]inxit, quam quae expressit conatus artis. Cla [...]ke de Aulico. lib. 4. euery thing is most amia­ble, [Page 53] beautifull, and comely in that naturall feature, comeli­nesse, and proportion, which God himselfe hath stamped, and engrauen on it. Nothing is properly, and truely beauti­full, and comely in it selfe, but that whose Varnish, Glosse, and Beautie flowes, and springs from God him­selfe; who is the onely fountaine, and spring of Beau­tie: All acquisite, externall, exotique, and artificiall varnishes, cultures, dressings, and attires, which any wayes change, sophisticate, or alter that naturall fea­ture, forme, and comelinesse, which the prudent, and vnerring hand of God hath wrought, and formed in vs: transforming vs into another hue, or plight, then God hath giuen vs: is so farre from adding comelinesse, or luster to vs, that Propriam perdunt pul­chritudinem qui externam inducunt. Clē. Alex. Paedag. l. 3. c. 2. Mulieres si sunt pulchr [...], sufficit naturae: non co [...]tendat ars contra na­turam: Sin au­tem sunt natu­ra turpes, ex iis quae sibi ap­plicant, quod non habent ar­guunt. Id. Pae­dag. l. 2 c. 12. Sordidat laua­tio ist [...], non ab­luit, nec emen­dat membra, sed maculat. Cypr. de hab. Virg. Simplex & [...]uda veri­t [...] satis orna­ta per se est: i [...] ­ [...]oque ornamē ­tis extrinsecus fucata corrum­pitur, non e­mendatur. La­ctan. de Falsa Sap. c. 1. Color arte compositus inquinat corpus, non mutat. Con [...]t formam quicquid consumitur artis. Petronius: pag. 74.154. it doeth more deturpate, and deforme vs; ecclipsing, obfuscating, and deprauing that naturall, and liuely Portraiture and Beautie, which the curious Pen­cell of God himselfe hath drawne, Limmed, and engrauen on vs. Hence was it, Math. 6.28.29. See Chrysost. Hom. 23. in Math. that Solomon in all his glory, was not arrayed like one of the Lillies of the Field: because their array, and Beautie was naturall; His, but acquisite, and artificiall. If therefore we would be truely beauti­full, let vs content our selues with that naturall Beautie, Haire, and Feature, which God himselfe hath bequea­thed to vs, as being most suitable, and conuenient for vs. Doubtlesse, if God had euer thought, that Crisped, Frounced, Powdered, or artificiall, acquisite, and em­broidered Haire had beene most for his glory, or for our Beautie, Good, and Comelinesse: See Clem. Alexan. Paedag. lib. 2. cap. 10. lib. 3. cap. 2, 3, 11. Ter­ [...]ul. de habitu Muliebri [...] cap. 5. Decultu Faem. cap. 4.5. Cypr. de Habitu Virgin: ac [...]ordingly. himselfe would out of his infinite wisedome and goodnesse haue assigned vs such naturall Haire as this, which we affect and seeke; else hee could not haue beene so Wise, so Good, so perfect, and exact a God, so exquisite, and skilfull a Creator as we all repute him. Since he therefore, being Wisedome, [Page 54] Goodnesse, Knowledge, and Beautie it selfe hath de­signed such naturall, and vnadorned, or vncrisped Haire vnto vs as is most comely, proper, and behoofull for vs: Let vs not murmure, nor finde fault with him, nor call his Art, his Wisedome, his Goodnesse, and Discreti­on into question: Manus Deo inferunt, quā ­ [...]o illud quod ille [...]ormaeuit, re [...]ormare & transfigura [...]e contendunt: quia opus Dei est omne quod nascitur; Di­aboli quodcū (que) mutatur. Quod ornari te pu­t as, quod put as comi, im­pugnatio est ist a diuini ope­ri [...], praeuarica­ti [...] e [...]t verita­tis: Et tute impune existi­mas laturam tam improbae temeritatis au­daciam, Dei artificis offen­sam? Cypr. de hab Virg. In Dominum de­linquunt qui cutem medica­minibus vnguunt, genus rubore m [...]culant, oculos fuligine collinunt, capillos crispant, & croco vertunt, displicet nimirum illis plastica Dei: in ipsis redarguunt, reprehen­dunt artificem omnium. Repraehendunt enim cum emendant, cum adijciunt, a Dia­b [...]lo artifice sumentes additamenta ista: qui indubit [...]te huiusmodi ingenia concin­ [...]auit vt in nobis quodamodo manus Deo in [...]erret. Quod nascitur, opus Dei est: Er­go quod fi [...]git [...]r Diabol [...] negotium est. Diuino [...]peri Satani ingenia superducere, quam scele [...]e est? Tertul. de Cultu. Faeminar. cap. 3. Let vs not offer violence and force to him, in labouring to correct, to alter, perfect, or amend his worke; or to Nemo ducem sequitur naturam: Viuitur arte. Factus homo est operis, nunc opus ipse sui. O [...]en: Epigram. Pars vlt. lib. 2. Epigram. 76 [...] new-moulde, or make our selues, as if wee were more wise then [...]ee: Matth 5.36. cap. 10.30. Luke 21.18. But since wee cannot make so much as one Haire white or blacke, when as God who num­bers all our Haires, hath giuen it another tincture, let vs rest contented with that lot and portion, with that na­turall Haire, and Comelinesse which God hath giuen vs, Nu [...]quid bruta mutant speciem suam? Cur nos mutare desideramus? Am­bros. Irenae [...]. Tom. 1. pag. 233. F. Clem. Alexand. Paedag. lib. 3. cap. 2.3.11. as all other creatures doe, who neuer seeke to change their Haire or Plumes, as men and women doe: for feare wee prooue farre worse the [...] beasts, spurnning against our wise and great Creator, and saying to him with those presumptuous Pot-sheards in the Scripture: Isay 45.9. Rom. 9.20. why hast thou made vs thus? to the wracke and ruine of our soules. That Beauti, Haire, and forme, is best and comelie [...], which God, which Grace, and Nature, (not children, loose and wanton persons) deeme most beautifull and comely: But God, and Grace, and Nature, deeme our naturall Beautie, Haire, and feature best and comeliest: and none but Children, Licentious, Vaine, Lasciuious, and gracelesse persons vnderualue them, preferring these artificiall Curlings, Powdrings, Colourings, Embroide­rings, and dres [...]ings of the Head, the Haire, and Face [Page 55] before them. Therefore these naturall must needes bee best and comeliest: If therefore we would bee beauti­full, and lo [...]ely in good earnest, let vs rest contented with Natures wa [...]d-robe, not adding art or culture to it: for feare wee offer violence vnto God himselfe, and put the Deuills varnish on his worke and Image.

Fourthly, I answere; that an Effeminate, Womanish, 4 and No [...] e [...]t or­namentum vi­rile cōci [...]itas Seneca. Epist. 115. Vt [...]orm [...] cura non om­nino negligen­da, ita nimi [...] anxiè curari parum viro dignum. Eras. de Educa [...]. Pu­erorum, p. 23. affected sprucenesse, or concinnitie, (especially, in Haire and excrements, the lowest and most inferiour parts, if parts of man,) is no Ornament, Grace, nor Comelinesse, but rather a deformitie, and disrespect to men: as being vnsuitable to their Magnanimous, Masculine, and Heroicke sexe. Fo [...]ma viros neglect a decet. Ouid. de Art. Amandi. lib. 1. Pulchritudo neglect a magis quā affecta [...]a a viros exornat. Bernard. de Ordine Vitae. Col. 1116. G. A neglected, naturall, an vnaf­fected Beautie, Face, and Comelinesse, doeth most adorne, commend, and set out men: The onely meanes therefore for men to enhance, illustrate, and set out their Beautie, is to neglect it, not to seeke it, at least but in a moderate, carelesse, remisse, and vnaffected manner: so that this pretence of seeking Beautie, is but false and vaine.

Fiftly, though 1 Sam. 16.12. Iob 42.15. Lam. 1.6. naturall Beautie be a gift of God, not wholy to bee slighted, because Gratior est pulchro veniens a corpore virtus. Virgil. AEnead. l. [...]. S [...]n Epist. 66. See B [...]rn. de Ordine vitae. Co. 1115.1116 accordingly. it addes some luster to our Gifts, and Graces, being regulated and a [...]tended with Chastitie, Modestie, M [...]ekenesse, and Humilitie: No [...] e [...]t p [...]l­chritudo vera quae vitiorum habeat de [...]o [...]mitatem: Ambros. l. 5. in Luke 6. Tom. 3. p. [...] 8. [...]. Pulchrum ornatum mali more speiu [...] caeno collinunt. Nequicquam exor [...]ata est benè qua mo [...]ata est malè. Plaut. Mostellaria. Act. 1. pag. 29. as our vices (on the other side,) doe staine obfuscate, and ble­mish both it, and all externall cultures, and attires else: yet a Studious, Curious, Inordinate, and eager Affection of Beautie, (especially, by Effeminate, and Vnchristian Cul­tures, Fashions, and Attires,) must needes bee Sin [...]ull, and Abominable: yea, farre worse then Drunkennesse, and excesse of Wine; if E [...]riosum qui­dem esse & vinosum, etsi sint magna vitia, non tamen tanta, quantum e [...]t nimium sui ornandi studium. Ib. Paedag. l. 3. c. 2. Clemens Alexandrinus may bee cre­dited: 5 [Page 56] and that for these ensuing reasons: First, because See the Au­thors quoted Pag. 1. & 2. Non de in­tegra conscien­tia v [...]nit stu­dium placendi per decorem, guem natura liter inuitato­rem libidinis scim [...]s. Tertul. De Cultu. Fae­min cap. 2. Or­namentorum insignia & le­nocinia fuco­rum, non nisi prostitutis & impudicis fa­minis cōgruit: & nullarum ferè praeciosior cultus est, quā quarum pudor vilis est. Cyprian. De habi [...]u. Virgin. Non est mulieris, sed meretricis illud nimium sui or­nandi studium. Clem. Alex. Paed. l. 3. c. 2. it proceedes most commonly, from an Adulterous, Vn­chast, an [...] lastfull Heart, or Meretricious, and Whorish affecti­on: For if it bee true of naturall Beautie, Rara est concordia formae at (que) pudicitiae: Iuuen. Sat. 10. Lis est cum forma magna pudicitiae. Ouid. Epist. 1 5. Inter formam cor­poris & animae ca [...]titatem lis propè perpetua est. Rarissime forma pudicitiae con [...]unctae est. Rar [...] admodum [...]orma insignis et honestas vno sub lare habitant. Petr. De Remed. vtr. Fort. l, 1. Dial. 65. l. 2. Dial. 1. that it is sel­dome accompanied, or attended with Chastiti [...], and Continen­cie: that it is Dignitas formae possidentibus grauis, appet [...]n­tibus exitiosa coniunctis periculosa, rentationibus exposita, scandalis circundata. Ter­tul. De Cultu. Faem. cap 3. Fall [...]t enim multos [...]orma sine arte decens. Ouid. de Remed. Amor. l. 1 Forma castis damno mori [...]us esse solet. Forma est gratior, sed gibbus est tuti­or: Forma paucis ad vtilitatem, multis ad perniciem, nullis ad salutem veram (que) glo­riam data est. Multos forma fecit adulteros, castum nullum. Petrarch. de Remed vtr. Fort. l. 1. Dial [...]. & 6 [...] l. 2. Dial. 1. Multis species eximia corporis pernici [...]m attulit, & ipsis quo possident, & [...]s qui specta [...]t. Possessori so [...]icitudinem, metum, suspitio­nem, n [...] iteriam peccan li, libi [...]nis fomentum ac copi [...] affert: S [...] pudicus esse cu­pit, [...]oc ipso miser est: quod formosus: [...]i impudicus est qui forma praecellit, quid tan­dem debet suo bono, nisi vt facilius [...]oreat? Eras de Rat. Con [...]r. Epist. p. 43. commonly a baite, a snare, a Baud, a Pander, and strong alectiue vnto all incontinency: much more must it bee true of artificiall, and affe [...]ted comelinesse, Le­nocinia formae nunquam non prostituto corpori coniuncta & debita sunt. Clem. Alex. Paedag. l. 3. c. 3. See cap. 2. & 11. the badge and ensign [...] of a common Harlot, or an Incontinent, and Lasciuious person: Non hab [...]t cas [...]itatem veram, quae intuentibus parat illecebram [...] nec [...]idem seruat Christo, quae populo magis quaerat placere quam span­so. Fulgent. Epist. 3. ad Probam. Non computari iam potest inter puellas & virgines Christi, quaesic viui [...] vt possit adam [...]ri: Cypr. D [...] Hab. Virg. He, or she, can neuer bee a chast and vndefiled virgine in the sight of God, who desires to bee a­miable in the eyes of men: For though they doe not al­wayes actually prostitute their bodies to the lusts of o­thers, as most that doe affect an accurate, excessiue, or ar­tificiall Beautie, in Crisping and adorning of their Haire and Faces doe: yet since they inamor and inescate others, and kindle a fire and flame of concupisence, and vnchast affecti­ons in the hearts of many, who cast their eyes vpon them, by these meretricious cultures, and ouer-studious, and affected Countenances, Dressings, and Attires, which seeme to set their bodies out to sale; they cannot but bee guiltie of [Page 57] Quid [...] alteri periculo sum [...]? Quid [...]lli [...] alteri co [...] ­cupiscentiam imp [...]rt [...]m [...]? quam si domi­n [...] ampliando legem a facto stupri non dis­cernit in p [...]na, nescio an im­p [...]e abea [...] qui [...]licui fuerit caus [...] perditio­nis. Perit enim ille si [...]l in t [...] ­ [...] f [...]a si co [...] ­cupierit, et ad­misit iam i [...] animo quod co [...]cupiuit, & fact [...] es tu gl [...] ­diu [...] illi; vt [...] culpa vaces, ab inuidia non liberaueris. Ex­pinga [...] nos vt alteri pere­ant, vbi est er­go, diliges proximum tuum sicut [...]eipsum? Tertul. de cultu Faem. c. 2. Si tu te sumptu­osius comes & perpublicum nombiliter inceda [...], oculos i [...] te iuuentutis illici [...], suspiri [...] adolescentum post te trab [...], concupiscendi libidinem nutria [...], peccandi fomenta suc­cendas, vt & ipsa non pereas, al [...]os tamen perdas, & velut gladium te & venenu [...] videntibus praebea [...], excusari non potes quasi mente casta sis ac pudica. Cypr. de habit. Virg. incontinencie in themselues, because they thus occasion it in others. Those who haue continent and chast affections, as they deeme this corporall, and out-side Vbi pudicitia, ibi vacua pulchritudo. Tertul. de Cult. Faem. cap. 2. Beautie a needelesse and superfluous thing: so they are so farre from seeking, or affecting it: that like that chast and beautifull Va­ler. Maximus l. 6. cap. 1. Petrach. De Remed. vtr Fort. l. 2. Dial. 1. Erasm. De Rat. Con­scrib Epist pag. 43. Pagan, they would rather Cum & nostra & aliorum causa versatur i [...] studio pericu­losissimum decoris iam non tantum conficta & elaborat [...] libid [...]nis suggestum recusa [...] ­dum est, sed etiam natur [...]is speciositatis oblitterandum dissimulatione & incuri [...]. Sancta faemina sit naturaliter speciosa, non adeò sit occasioni. Certe, si fuerit, non ig­norare, sed etiam impedire se debet. T [...]rtul. de Cult. Faem. c. 2.3. obscure, neglect, and quite deface their naturall Beauties, by inflicting wounds and scarres vpon their faces, to make them more deformed, for feare least others should be infatuated and insnared with them: then any wayes Curle, Crispe, Adorne, Embroider, or set out their Haire, and Faces, to their owne, or others preiu­dice. See B.C. Beautie is no helpe nor furtherance, but a great impediment vnto chastitie: therefore this studious affecta­tion of it, and inquirie after it, proceeds not from a con­tinent or chast affection, but from a Lasciuious, Lust­full, and Adulterous Heart: and so it cannot but be euill. Secondly, it must needes bee euill, because it flowes as from an Effeminate, and Vnchast, so likewise from a Proud, Vaineglorious, Carnall, Worldly, and selfe-seek­ing Spirit, which aymes not at Gods glory, nor at its owne, or others good and welfare: There are none who seeke an artificiall Comelinesse, or transcendent Beautie, by altering, Colouring, Crisping, or adorning of their Heads, or Haire, or by any such like meanes, but doe it out of an inward, and secret Fa­stus inest pulchris, sequitur (que) superbia formam. Ouid. Fast. l. 1. Forma quotaquae (que) super­bit. [...]d De Arte amandi. l. 3. Mulieres formosae plerun (que) superb [...] Clerke De Aulico. l. 4. p. 244. Maximinu [...] [...]o etiam [...]uit superbior, quo pulchitudine orat conspicuor. Op. merus Chronogr. p. 254. pride of Heart, [Page 58] of purpose to be proud, and blesse themselues, (as fond Cael. Rhod. Ant. Lect l. 26. cap. 21. Nar­cissus did of old, and many idle Christians now, who make their Haire, and Face their Idoles:) in their owne Beauties, Skinnes, and Shadowes: and to Deifie, or A­dore themselues, their Haire, their Heads, and Faces, like so many pettie Gods: Or else they doe it to winne re­spect and praise, from Carnall, Gracelesse, and iniudicious persons, by seeming more Beautifull, and Louely to their sensuall eyes, then in themselues they are. Or out of a In. hoc cog­noscimus quod seculum dili­gim [...]s, quia praeciosa vesti­menta ama­mus. Qui s [...]e [...]culum non di­ligit pulchri­tud [...]nem corpo­ris non quaerit. Bernard. de modo bene vi­uendi Serm. 6. Worldly, Carnall, and selfe-seeking Heart, to please them­selues, & others: to conforme themselues vnto the guise, and sinfull customes of the World, and Times, which Christians haue renounced in their Baptisme: or to pamper, humour, satisfie, and set out their proud, and sinfull flesh, Rom. 8.13. & 13.13. Gal. 5.24. Col. 3.5. which should bee Mortified, and Crucified, with all the inordinate Lusts, Affections, and Desires of it [...] Or else they vse it out a meere Fantastique, Singular, and Vaineglorious Humour, as In his Cha­racter of a Phantastique. Sir Thomas Ouerbury, hath well obserued: who makes this, the very Character of a Phantastique, or improuident young Gallant: to study by the discretion of his Barber, to Frizle like a Baboone: three such (saith he,) would keepe three of the nimblest Barbers in the Towne from weauing Net-garters: for when they haue to doe with him, they haue many Irons in the fire. These are the proper, true, and onely rootes, the ends, and springs from which this search, this labour, and iniquirie after Beautie, Fairenesse, or Complexion flowes: these are the maine and chiefest reasons, for which our Men, or Women Nouris [...], Colour, Frizle, Powder, or set out their Haire: Now these are Sinfull, Odious, and Vn­lawfull. Therefore we must not Nourish, Curle, Powder, Colour, Embroider, or set out our Haire, of purpose to Diuulge, Enhance, or blaze our Beautie, (which in trueth, In sola ani­ma pulchritu­do & turpitu­do apparent [...] & ideò is solus vere pulcher est, qui est vir­tute praeditus. Clem. Alexan. Pae [...]ag. l. 2. c 12. Pulchritudo tua sit bona vita. Stude it aque placere Christo, non prae­ciosis vestibus, sed bonis moribus: non pulchritudine carnis, sed pulchritudine mentis Bernard. De Mod. Bene viuendi: Serm 9. Illis ampla satis f [...]rma pudicitia. Tibullus: Elig. l. 1. Elig 2. consists in Grace, in Holinesse, and in a well-spent [Page 59] Life, and not in Haire, in Face, in Skinne, or Super­ficies,) as this obiection, or vaine excuse pretends: Gods glory, our owne, and others reall, true, and spiri­tuall good, should bee the end, and ayme of all our acti­ons: Let vs alwayes eye, intend, and minde this blessed end in all our wayes; and then wee shall not seeke for corporall, f [...]eeting, nor externall Beautie, which betrayes, and wrackes the Soules of many, but brings no solid, true, nor reall good to any.

You haue heard and seene now Christian Readers, the birth and pedigree; the beginning, growth, and end: together with the vnlawfulnesse, vanitie, effeminacy, and vndecency of Loue-lockes: You see how they thwart the Lawes of God, and Nature, and the Tonsure, Cut, and custome of our Countrey: you haue heard and read, what vncontrouleable, and conuincing arguments haue beene produced, to prooue them to be Odious, Lasciui­ous, Vncomely, and Vnlawfull, Toyes, and Vanities; which bring no glory at all to God, nor Ornament, Grace, or good to Men in any kinde: to bee such infalli­ble Characters of Leuitie, Vanitie, Lasciuiousnesse, Pride, Effeminacy, and Vaineglory, as misbeseeme not onely Gracious, and holy Christians, but likewise the more Temperate, and Ciuill sort of carnall Men: to bee things of ill report among the Grauest, Best, and Wisest ranke of Christians, Non despici­at quid de se vnusquisque, & maximè vir bonus sen­tiat. Nam ne­gligere b [...]no­rum iudici [...] vel arrogan­tiae, vel disso­lutionis est. Ambr. De. Of­ficijs lib. 1. cap. 47. whose iudgements ought not to b [...] slighted: You haue h [...]ard and seene what the Fathers, and Mo­derne Authors haue concluded of extraordinary long Haire, and so of Loue-lockes; how they haue passed a doome, and sentence of condemnation on them: For of trueth, De Sacerdoti [...] Barbis. fol. 17. saith Iohn Valerian, a great Clearke of Italy,) to nourish the bushes, or the Haire, is the fashion of Women; or else of such men, as liue delicately, and vnchast: for the long Haired people were euer esteemed both of the Greekes, and Latines for a token of foule lust, and filthie liuing: And for my owne part, I neuer heard as yet of any Laudable, Honest, Lawfull, Iust, or sound Apologie, or Iustificati­on, [Page 60] that might, or could be pleaded for them; but onely these absurd pretences, which I haue here refuted, and defeated. I beseech you therefore by that homage, due­tie, and respect which you owe to God, and Nature; and by that reuerence and submission, which you yeeld vnto the opinions and iudgements of the Fathers, and the Best, the Wisest, Grauest, Holiest, and most iudici­ous Christians: by that conformitie, and regularitie, you owe vnto the Ancient, Laudable, and decent Habit, Fashion, Tonsure, Guise, and custome of your owne Countrey, and Nation, of whose Cut, and Tonsure, you See Mr. Per­kins his Cases of Conscience. lib. 3. Sect. 3. Quest. 3. See Page 27. ought not, you neede not bee ashamed: by the loue and care you beare vnto your Names, and Credits, a­mong the Best, and Wiser sort; and by the good, and happinesse you wish vnto your Soules at last, which Loue-lockes will inuolue, and merge in sinne: by that sacred Vow, and Couenant, which you haue solemnely made to God, and Sealed, or Subscribed in your very Baptisme: Euen to forsake the Deuill and all his Workes, the Pompes, and Vanities of this wicked World, and all the sinfull Lusts of the Flesh: (in all which these Loue-lockes haue their part, and share:) and by that Ioy, and Heauen­ly consolation, which you hope, and long for at your Deaths; when all the Powdring, Curling, Cost, and Time, which you haue vainely, and prodigally cast away vpon your Haire, and Loue-lockes, will prooue but Gall, but Horror, Shame, yea, Anguish, Griefe, and Bitter­nesse to your Soules: that you would now at last aban­don, and vtterly renounce the nourishing, vse, and wea­ring of these Lasciuious, Singular, Vaineglorious, Vnna­turall, and Vnlouely Loue-Locke, (which God, and Na­ture, which all Good, all Holy, Graue, and ciuill Men, both now, and heretofore; as also the Vse, and Ancient practise of our Countrey doe condemne:) together with that Lasciuious, Odious, Effeminate, and Vnchristian Frizling, Colouring, Platting, Frouncing, or Delicate, and curious Composition, and Videte n [...] Fragrātia ca­pitis faetorem vit [...] praestet. Diog. Laert. l. 6. Diogenes. Powdring of the Haire, [Page 61] which oft times make mens liues to stinke; and doe now so farre ingrosse the thoughts of many, both of our Male, and Female sexe: that they can finde no spare, nor lea­sure time, to Dresse, Adorne, or Beautifie, their Vgly, Filthy, Naked, Poore, and vnadorned Cu [...] [...] tuam p [...]ci [...]fi [...] reb [...] i [...]pi [...] ­gu [...] & a [...] ­n [...], quam p [...]st pauc [...]s dies ve [...]mes d [...]uo­raturi sun [...] i [...] sepulc [...]o: ani­m [...] ver [...] t [...] ­am no [...] ad [...] ­nas, b [...]ni [...] [...]p [...] ­rib [...], qua De [...] & A [...]geli [...] [...] praesenta [...] ­da est in c [...]li [...]? Quare [...] tuam vil [...]p [...] ­dis, & [...]i c [...] ­nem praponi [...] Domi [...]am au­cillari, & au­cillam d [...]mina­ri, mag [...] a [...] ­sio [...]st. Bernard. Meditat. c. 3. Soules, (which lye Rotting, and stinking in the dregg [...]s of Sinne, as if they were things of nought:) that so, you may with all humble­nesse, and sinceritie of Heart, and minde, and all low­linesse, and feruency of Spirit, euen set, and bend your selues to seeke, and serue the Lord vnfainedly in all things: and demeane your selues in such a Gracious, Modest, Humble, Holy, Blamelesse, Exemplary, Deuout, and Christian manner, as may Adorne the Gospel of Ie­sus Christ, and Beautifie that outward profession, and practise of Religion, which you haue formerly tainted, and defamed by your Vaine, Lasciuious, Proud, Luxuri­ous, Ruffianly, Gracelesse, and Vnchristian conuersati­on: It was a receiued vse and custome heretofore, for men in times of Griefe, of Sorrow, and Affliction, to poll their Heads, and cut their Haire, as Athena [...] Dipnos. l. 12. c. [...]. Herodoti Cli [...]. p. 33. Pla­tonis Phado [...]. Homer [...]. Iliad. lib. 23 [...] Diodo­rus Sic: Bibl. Hist: l. 1. Sect. 84. Suetonii Caeligula. Sect. 5. Apulei [...]: De Aure [...] Asino. l. 29 Bede. Eccles. Hist. Angl. l. 4. cap. 19. Boemus l. 1. c. 5. Alex ab Alex [...] l 3. c. 7. Coelius R [...]od [...] Antiqu. Lect. l. 7. c. 23. l 17. c. 21. Polydor. Virgil. De Inuentor. Rer. l. 6. c. 9. Purchas Pilgr. l. 5. c 9.10. Ludouicus Pa­triciu [...] l. 5. c. 7. Authors, and the Iob. 1.20. Isay. 7.20. & 15.2 Ier. 7.29. & 16 48.37. Ezech. 7.1 [...]. & 27.31. Amos 8.10. Mich. 1.16. Scriptures testifie: Beloued, these times wherein wee liue, which way soeuer we turne our selues, are times of Griefe, of Sorrow, Misery, Trouble, and Affliction; which sommon vs to Fasting, Weeping, and Mourning, to Bald­nesse, and Sackcloth: Let vs therefore take occasion from the present time, to clip, cut off, cashere, and vt­terly relinquish, our Vaine, our Rus [...]ianly, Singular, Effe­minate, and vncomely Loue-Lockes, and excessiue Haire; together with all false, or borrowed excrements, or artificiall Crispings, wreathings, Colourings, Pow­drings, and ouer-curious Cultures, and Compositions of our Haire; (which See Page. 49. God himselfe, which Councells, Fathers, and Moderne Diuines; yea, Pagan Authors [Page 62] haue condemned:) that so we may with broken Hearts, and contrite Spirits, vnfainedly abase our Soules before the Lord, to diuert those Fatall, Heauy, Sad, and dolefull Iudgements, which are now approaching toward vs, and euen ready for to seise, and prey vpon vs for our many sinnes: whereof our Pride, our Vanitie, our Wan­tonnesse, and Effeminacy in Haire, and Apparell, are not the least. If we refuse this counsell and aduice, which the vicinitie, and neeren [...]sse of Gods Iudgements, doe euen force, and pr [...]sse vpon our Hearts: and still proceed, to Nourish, Decke, set out, and Crispe our Haire, and Loue-Lockes, Cur decoras quod mox foe­dandum est? Cur depingis quod necesse est conculcari? Quid ibi va­lent venustae formae, vbi pul­uere maculan­tur assiduo? Bern. ad Gul: Abbatem: A­pologia. or our corruptible, base, and crazie bodies, which will bee turned into dust and ashes, and troden vnder foot [...] ere long: spending more time, more thoughts, and cost vpon them, then vpon our Soules, which is the case of many: If wee intrude, and thrust our selues into the very House, and presence of our Glorious, Great, and holy God, so Frounced, Curled, Powdred, Perfeumed, Painted, and Adorned, as if we came to Church of pur­pose to out-face, and dare the Lord: to Daunce, and not to Pray: to Feast, and not to Fast: to Laugh, and not to Weepe: Spectatum veniunt, veni­unt spectentur vt ipsa. Ouid. de Arte Aman­di. lib. 1. Quid pu [...] in his omnibus queri­tur? P [...]niten­tium compun­ctio, an intuē ­tium admira­tio? Bernard. ad Gul. Abb. Apolog. to See, and to bee Seene, and not to Heare: to shew our Selues, our Cloathes, our Iewels, our Haire, our Beautie, our Pride, our Vanitie, and Effeminacie vnto men: but not our Hearts, our Pietie, our Deuotion, our Humilitie, and Repentance vnto God, as Chrys. Hom. 8. in 1 Tim. 2. Theophylact: in 1 Tim. 2. the Fa­thers phrase it: If we place our Pietie, and Deuotion in our Cloathes, and Haire, and thinke our selues Eo creditur sanctior quo coloratior. Ber­nard. ad Gul. Abb. Apolog. Holiest, when our Cloathes, and Haire sit neatest: If we Se pie sacrifi­casse opinātur, si cutem lauerint. Lanctantius de Iustitia. l. 5. c. 20. thinke we haue done God good seruice, when wee haue but washed our Skinnes, and tricked vp our Heads and Haire, to come and shew our selues in the Church, about the latter end of Prayers or Sermon, of purpose to Dum orantium in se retor­quent aspectum, impediunt & affectum. Et magis mi [...]antur pulchrae, quam veneran­tur sacra. Bern. ad Gul. Abb. Apol. Col. 10 c 3. Qui ad Ecclesiam non venit impieta [...]tis reu [...] est, qui sic venit sacrilegii. Salu. de Gub. Dei. l. 8 [...] p. 284. draw the Eyes, and Hearts of others after vs, and so to withdraw them quite from [Page 63] God: Ociosa sedēt depictae ad spe­ctaculum. Clē. Alex. Paedag. lib. 3. c. 2.11. If wee take more care and paines to adorne our Heads, and Faces, for the view of others, then to pre­pare, and fit our Hearts, and Soules by Prayer, and Me­ditation for God, and for his Ordinances; as alas, too many Idolatrous, and selfe-seeking Christians doe in these our dayes, who adore no other Deitie, but their Haire, their Heads, their Faces, Cloathes, and borrowed Beautie: Wee haue then no other hope but this; that God will loathe our persons, and our Prayers too: and Quo [...]tò di­utiu [...] Deu [...] n [...] expectat, vt [...] ­mendam [...], tanto districti­u [...] iudicabit, s [...] neglexeri [...] Bernard. Me­dita [...]. cap. [...]. powre out the very dregges, and fulnesse of his wrath, and fury on vs, to our finall ruine. Let this then, cause vs to renounce, abhorre and loathe these Sinfull, Odious, Vnchri­stian, Lasciuious, and vnlouely Vanities.

BERNARDI. Meditationes, cap. 11.

Omnia quae ad vsum vitae accepimus, ad vsum culpae conuer­timus: Quapropter iustum est, vt qui in cunctis pec­cauimus, in cunctis feriamur.