THere are great complaints of want and grievances, both in the City and King­dom; That Trading is dead, that Tax­es are heavy, and that the Dutch War hath half undon us. But who will believe our complaints, or at least who will pity us, whilst we have money good store to bestow upon superflu­ous and questionable; if not unlawful vanities? The price of one of those Periwigs which some men wear, would pay more than what they are rated at for a years tax or subsidy. 'Tis true in­deed, that Atheism, whoredom, and desperate swearing, with such like, are the great capital sins under which the Kingdom groans, and for which all who have not baffled their consciences, or are bereaved of their understandings, expect an heavy reckoning ere it be long. But we may also put into the black Inventory and Catalogue our abounding pride and luxury (which were accounted sins by our forefathers, but are almost become our virtues) our vein of fantastical fashi­ons and strange apparel, for which the children of Nobles were severe­ly Zeph. [...] 8. threatned.

I know people generally say, they may conform to the garb of the times they live in, without de­serving the imputation of pride or vanity. And it were strange, if they should speak otherwise. Pride is a sin which most practise, but no body will own, till it be shaven, and its nails pared, as the Jews were di­rected Deut 21. 12. to deal with the captive woman before they took her to wife; but when it is swadled up in soft expressions, when it is fit­ted with the plausible name of handsomness or de­cency, then the sweet Babe is smiled upon, and dandled upon the knees of the greatest Profes­sors, without fear or remorse. The best way for us to judge of persons and things is by their fruits. If the effeminacy of the men of this generation in their hair and habits; if womens naked breasts, spots, towers, curls, &c. be not fruits growing upon the tree of pride, I wonder what pride is; Let us take heed, while we thus plead for our own, lest we legitimate the vices of all former A­ges, wherein some invented divers and strange fa­shions of curling their hair; others coloured it with unguents and powders; some put upon it the filings of gold to make it shine, as Verus the Emperor, some others Iul. Capit. in Vero. tied up the Tresses of it with golden ribbands. And in the days of He­liogabulus, Athen. Deip. Lamprid. in Heliogab. there were certain men who bound up their hair in a caul, [Page 3] after the manner of women, that they might curry favour with him by the imitation of his manners.

Pretences are never wanting, especially to those who live in eminent Cities, when their dealings and converse are with Persons of Quality, whom they think themselves obliged to comply with in these matters for their own profit. But that is a cursed gain which is gotten by stretching the con­science to a sinful compliance, with the corrupt humors and inclinations of the men of this world. Yet if these men would speak impartially, the plea­sing of others is not the only or chief caus (if any cause at all) of the unjustifiable excess and vanity of their habit, but rather an affectation and desire of being like the great ones of the earth, herein resembling Aesops frog, who fain would have swelled her self to the dimensions of an Oxe, but the poor Animal failed in the enterprize.

The truth is, Cities of great resort and com­merce, and where Princes keep their royal Resi­dence, as they grow wealthy, so they grow proud and wanton, not knowing what they may eat, or what they may drink, or wherewithal they may be clothed: when they are waxed fat like Jesu­run, they fall a kicking, and nothing will tame them, till they are brought low by some terrible judgements. Pride like the Gout harbors chiefly amongst rich people, and in great opulent Cities, as appeareth from Jer. 13 9. Thus saith the Lord, [Page 4] after this manner will I marr the Pride of Ju­dah, and the GREAT PRIDE of Jerusalem. It is too visible, that a great number of Citizens take not their measures from their Estates or Quality, when those of mean Occupations vye it with great Personages in fashionableness and Gal­lantry, as if all Londons Tradesmen were Mer­chants, and their Merchants were Prin­ces. By the Ordination of God, as Isa. 23. 8. there are distinctions of callings and degrees amongst men, so there ought to be distin­ctions of habits. A grave and learned Preacher of that City Dr. Sibbs Ly­dia's convers. p. 17. gave them a seasonable Item many years ago, That over­much delicacy in attire was a fa­tal thing, that there were many in the City and in the Countrey given to overmuch nicety and sum­ptuousness in this kind, and that it was a fore­runner of ruine. But we have out passed the luxury of those times. The Tree of Pride hath blossomed and born other manner of fruit, when those whose education hath been in shops, can give as many pounds for a Periwig, as would almost make up a stock to set up a poor Apprentice, or relieve many a poor Member of Christ, which languisheth under great pressures and wants: I hope they are well provided with an Answer a­gainst the day of Judgment, Luke 16. 2. When they shall give an account of their Stewardship, [Page 5] to him that judgeth righteously, and accepteth not the Persons of men.

I know it is pleaded that these things are in­different, and men think that their estates are their own. But the pretence of harmlesness and indif­ferency hath almost undon us all, and opened a gap to all manner of licentiousness. If we list to follow odd scandalous fashions, and are taken with the capritious inventions of unsober fantasti­cal persons; we hush our consciences, and silence our reprovers, with the powerful name of indif­ferency. But admit they were so, is there no circumspection to be used in the Practice of in­different things? It is an observation grounded upon long experience, That Religion is always going down the winde, when its Professors and Votaries allow to themselves a boundless and un­warrantable liberty in things which are common­ly called indifferent. A Malady which hath its beginning in the extreme or outward parts of the body, oftentimes at last invades the vitals, and proveth mortal. And though mens Propriety in their estates ought not to be denied, yet it should be remembred, that they must and shall be accountable, God always reserving the supreme Propriety and Dominion to himself, and there­fore he calleth it, My Flax and my Wooll, Hos 2. 9.

Not a few bolster up themselves in their confor­mity to the vain fashions and disguises of the times, because they do no more then what is com­mon. But thinking thus to alleviate the business, they make it well the worse. For corruptions, the more common they are, the more they pro­voke God, and the more fatal they are to men. When all flesh had corrupted their way, we know what became of the old world, Gen. 6. 12. They sinned together, and they went down quick toge­ther into that universal grave of waters.

But that which giveth a greater countenance and reputation unto the excess which we are speaking of in habits and hair, is, That eminent Professors have taken them up, and licensed them as it were, at least given them protection under the venerable names of Profession and godliness. But the more is their shame in the judgement of the most discerning unbiassed persons, who can­not but wonder at the unbridled practices of di­vers of our modern Professors, and lament to see how much Religion is abused in the house of her friends. I will not deny, but that divers of them are consciencious godly persons; but I take this for none of their godliness, or the proper fruits of it.

There is a strange incongruity and unevenness in the ways of some people, which I could never yet reconcile, or well understand. They will not come at Common Prayer, because they say [Page 7] some of it was taken out of the Mass-book: they detest a Surplice, because it was worn by the Ro­mish Priests in their idolatrous worship: but as for vain, ridiculous, immodest fashions and at­tires, they never boggle at them. A tender con­science indeed will make men afraid of one sin as well as another, or else it is not tenderness of con­science but hypocrisie, as the Apostle sheweth, Rom. 2. 22. and an evidence of partiality in Gods Law. That mans or womans conscience is of a strange temperament, that will not give them leave to conform to the Church, but never trou­bles them for conforming to the World. It is a­liene from my present undertaking to declare for or against Conformity: (I would offend none,) but I do not like it, when there are hills and dales in mens consciences, when at some things they strain and other things as bad they swallow down without the least appearance of reluctancy. They which upon pretence of scrupulosity refrain from the publick established Worship, had need be ve­ry careful how to indulge themselves in any ways of sensuality, lest that passage of the Apostle be laid in their dish; but those which are otherwise minded, These be they who separate themselves, sensual, having not the Spirit, Jude 19.

There is one thing more which gives no small encouragement to the vain fantastical garbs of these times, (which are one of the dotages of the world now waxing old) that the hand of the [Page 8] Priests, and spiritual Guides are chief in this Trespass. I speak not this of all, for there are many of them whom the contagion of the times hath not touched, who still retain that old Apo­stolical gravity, which best becomes their place. In the mean time others of their brethren take to themselves a greater freedom; and others no doubt take example by them, (which for the re­verence I have to them I should never publish, were it not exposed daily to the view of all men) what may not others do, when persons venerable for their Office, eminent for their Gifts, and otherwise of pious exemplary lives, standing in the room of God, and acting as Messengers of the Lord of Hosts, shall pray and preach in pub­like Assemblies, and perform all other duties of their sacred Function, with long buzled Periwigs, or Borders of Artificial hair, hanging over their bands and shoulders? From the beginning it was not so. I dare undertake for them, Paul or Timothy, Ignatius or Polycarpus, Bradford or Hooper, would have thought themselves as ill harnessed for their work in this Attire, as David did when he put on Sauls Armor. There is a greater degree of gravity, compo­sedness, mortification and sobriety [...]. 1 Tim. 3. 4. required of them than of others. It is a great disorder when the Shepherds infect the flock. The Lord was high­ly displeased, Jer. 23 15. when from the Pro­phets [Page 9] of Jerusalem, the contagion of evil ex­ample sent forth into all the Land.

Neither may others justifie their undue Practi­ces in these things, from the example of their Guides; for they are men subject to like passions with others, too often surprized with the same temptations of pride, affectation and vanity; and when they give way, they expose their Persons and Office to contempt, to the great detriment and hindrance of their labours.

There is a general Complaint that little good is done by preaching in these days: and I fear that Ministers in part may thank themselves for it, whilest they immerse themselves in the manners and fashions of this world; whilst people in their habits and converse can see so little difference be­tween their Guides, and one of the vain fellows, 2 Sam 6. 20 They despise them in their hearts. Those teachers which will keep up the reputation of their holy calling, and be successful in win­ning souls, must keep at a remote distance from the extravagancies and levity of the Times, as ap­peareth from the example of John the Baptist, the austerity of whose life, and the very plainness of whose habit procured veneration to his Person, and prepared the why before him, as he did before his Lord and Master. One part of the Ministers work is with zeal and authority, to rebuke the most prevailing corruptions; out their mouthes are stopped, and the edge of their reproofs is [Page 10] blunted, when they are involved under the same guilt which they arraign in others. Reprovers had need be innocent (lest their weapons be beaten back upon their own heads.) The Snuffers of the Tabernacle were to be of pure beaten gold. When the Ecclesiasticks of France inveighed against the Pomp and Luxury of the French Courtiers, the then King replied upon them with great disdain and indignation, ‘ Let the Clergy-men first of all reform themselves, there are none so fantastical and vain in their Habits as they.’ The Chancel­lor of Paris, who was an ear-witness, is the Author of this Relation. Gerson..

But least I may seem hitherto to have produced words rather then Arguments, I shall lay down my Reasons against the custom of wearing Artificial counterfeit hair by either sex; hoping that persons of modesty, candor and con­science, (if at least they shall prove cogent and weighty) will render up themselves Truths priso­ners, or rather its willing and thankful Proselites. And herein I shall give the precedency to men, who otherwise may justly challenge it. Upon a little search into this matter I finde that men have had recourse to this Practice, chiefly in three cases.

1. Some have used it, the better to conceal themselves in time of danger. Thus Hannibal fearing to be killed in his Winter-quarters by certain Gauls, caused Polyb. Hist. l. 3. [Page 11] hair of different Ages artificially composed to be prepared for him.

2. Others have used Periwigs, or Borders of counterfeit hair, to supply the defect of their na­tural covering, fallen from them by reason of Age or sickness; using them for warmth, and to hide the shame and uncomc­liness Causab. in Sueton. of baldness, which was ever accounted a deformity, as appear­eth from the childrens mocking the Prophet up­on the sight of his bald head, 2 Kings 2. 23. His Master Elijah had no Periwig belike to leave him, when he bequeathed to him his Mantle.

3. A third sort there is whom God and Na­ture hath supplied with hair sufficient for Defence and Ornament; but they forsooth out of a hu­mor must cut it off, and adorn themselves with borrowed Plumes, that they may be in the Mode of the Times, or please heir own diseased fancies, or gratifie the eyes of wanton and witless behold­ers. And yet when they have done their utmost, a Lion or a Horse have a more stately Main. These I take to be the great­est Seneca. number: And the Reasons why I judge the Practice of such, (especially if they be noted for a Profession of Godliness) scandalous and unlawful, I shall range in this following Order.

1. Because the custom of mens wearing Peri­wigs or counterfeit hair, was brought up by the worst of men, and used by them for the vilest purposes that can be well imagined Men did I say? nay, an holy Bishop and Martyr of the Primitive Church Cypr. de Hab. Virg. faith, That such like Practices were the inventions of the Apostate-An­gels. Certain it is, God was not the Author of this fashion; in which Persuasion I am confirm­ed from the Scriptures, 1 John 2. 16. For all that is in the world, the lust of the flesh, the lust of the eyes, and the Pride of life, is not of the Father, but of the world. And if this be not a branch of the Pride of life, I wonder what is.

As far as I can learn, the world is obliged to the Medes for this invention of wearing supposititious, counterfeit Xenophon de Cyri vita. l 1. hair; a people given up to the lusts of uncleanness and luxury. And at the same time they used painting of their faces, and colouring of their eye-brows, all chips of the same block, unmanly pride and va­nity. I would there were a Law enacted to make them a Pass, and send them back again to the place of their Birth, as we deal with Vagrants and Beggars; such Modes and Fashions would better suit with Pagans than with Christians. The Prophet tells us, Zech. 5. 11. That wickedness is upon its own proper base, when removed out of [Page 13] Judah, and hath a house built for it in the Land of Shinar.

The next time I reade of this fashion is amongst the Romanes and that not until their manners were degenerated, and they grown to a prodigi­ous excess of Vice and Luxury. Paul speaking of their debauched manners at that very time when this uncouth habit began to be in request among them, saith, That they were Inventors of evil things, Ro. 1 30. & I have somtimes thought, that this was one of the evil things intended by the A­postle. I do not finde that it was ever of vulgar use amongst the Romanes; and of their Empe­rors, I can finde in their Records mention of but four, which thus disguised their Heads, viz. Caligula a bloody Sueton. in Ca­lig. Ner. & O­thone. Monster, Nero the worst man that ever was born of a woman, Otho a lover of strange flesh, and Antoninus Bassianus, an Herodiani l. 4. incestuous person and murtherer.

If any be inquisitive, to what purpose they as­sumed such a Garb, contrary to the gravity of the Romane people? I answer, they did it to disguise themselves when they went about their works of darkness: When Caligula went abroad by night to the Taverns Suet. in Calig. and Stews, he absconded himself in a long garment and a Periwig, Dion Cassius and Tacitus relate the same thing of Nero.

Now this alone, as one would think, were enough to make sober persons disgusted against this habit, That it was initiated in Stews, and fullied upon the Heads of such Monsters. We are at a sad pass, when the vanity and vitious Pra­ctices of the worst of Heathens, are naturalized and in daily use amongst Christians; Nay, when their botches are become no small part of our Ornament and Bravery. It was laid to the charge of others upon the like occasion, That they were mingled amongst the Heathen, and lear­ned their works.

2. Another reason why I cannot approve our modern custom of mens wearing of Artificial hair, extended to such a length, prepared with so much Art and curiosity, is because it is repug­nant to that sober, humble, mortified temper, which is required of Christians: Methinks men of sobriety, wisdom, conscience and gravity should disdain to wear those fooleries, where­with Pagans were wont to deck the Statues of their Idols, as Dempster, Baxhor­nius, and others relate; and should Baxhorn. in Sueton. [...] &c. Plato be ashamed to behold themselves in the same dress with Mercury and Priapus. The Head is the noblest and most honourable part of Mans body, having a Despotical power over the Mem­bers; there is the Tower and Arsenal of Reason, the most noble Faculty of Invention, the wonder­ful [Page 15] Repository of Memory, the two Luminaries of the eyes, ordained to look heavenward, and from which there is the effulgency of Majesty and comeliness, which things should be a strong inducement to men, not to dishonour their Heads by ridiculous unseemly coverings. Besides the remembrance of thorns worn by our Redeemer for our sake, should keep us for ever from crowning our heads with vanity and lux­ury.

Christians are the disciples and followers of a crucified Lord, who affected none of the worlds pomp and gaieties; they are or should be cruci­fied to the world, which though it be an invisible work, and transacted in the inner chambers of the soul, yet there must be outward expressions of it in our conversations, and our very habits. In all things they should be singular Patterns of Moderation. But now it is hard to distinguish som of our greatest Professors from the most temporizing Gallants, who make their backs their God, as Gluttons do their bellies, unless they should wear a Ticket pinned upon their back, or we had some Nomen-clator pointed out to us.

If any object, what you condemn, others both learned and pious account very sober; I should demand of them, What others do you mean?

They must be such as have forsaken the Duct Sentiments and Teachings of Nature. For Paul saith, 1 Cor. 11. 14. Doth not even Nature it self teach you, that if a man have long hair, it is a shame unto him. And what longer hair can he mean, than that the divisions of which cover the breast and shoulders, like unto the wings of spread-Eagles? The manners and discipline of our Nation in the days of our fore-fathers would not have born this; When one of the Lords of the Council, meeting a Fox vol. 2 p. 512. serving-man in the streets of Lon­don, with his hair hanging down up­on his shoulders, notwithstanding the pretence of his Vow, committed him prisoner to the Mar­shalsea, for no other reason but because he thus disguised himself, and went not after the Eng­lish fashion.

But if we take [...] for comis superbire, as it is used in Aristophanes, for mens priding them­selves in hair; what more pregnant evidence was ever given, then in wearing these costly elabo­rate trifles, the matter of which must be fetched far, (it may happen from Norway, Germany, or the wilde Irish) and then it must be prepared by the Barber or tire-woman, with great expence of Art and precious time: it must be boiled, baked stitched and powdred, before it be ready for use: Tantae molis erat. &c. Salmasius himself (of a laxer judgment in these Dial. de Coma. [Page 17] things then most) saith, that crisping of the hair and the use of exotick powders, is an indecency against the Law of God and Nature: and that if men content not themselves with that plain simple hair which Nature hath given them, but must have it of another colour, and artificially formed or set, (eam rem vitio, & peccato non carere pror­sus statuendum est) it is doubtless a sin.

I know not whom such affection doth please, unless it be the Devil; and upon this occasion I shall recite a story. A cer­tain Coel. Rho­ [...] l. 8. c. 10. Italian Maid was possessed by the Devil, and being asked his name, he answered, Cincinnatulus, i. e. one delicately curl­ed. Haec ille appellatione gestiens inclamanti subinde res: pondebat, saith my Author. If I may be allowed to make a gloss upon this Relati­on, (it should be this) That the Devil is wonder­fully pleased with that Vanity which the Curioso's of our Times are so studious of, seeing he adopted their name, and shewed himself, willing to be free of their company.

The Primitive Christians had a great abhor­rence of our modern luxury. When one Torqua­tus frequented their religious meetings at Rome, that he might inform against them, he was pre­sently suspected to be a false brother, because he spruced up himself so industriously, and used borders of Artificial hair; insomuch that one of them spake thus of him before Fabianus the [Page 18] Praetor, Thinkest thou this man to be one of us? Jesus Christ never Baron. An­nal. Tom. 2. p 276. thought such Pests worthy to be any of his servants.

But why do I speak of Christi­ans, when these things are decried and had in de­rision by the Philosophers, Historians and Poets of the Heathens! whoever readeth them, shall finde Babylons children reading Lectures of so­briety to the sons and daughters of Zion.

One thing is worthy of our remark, that in old time they which were curious about their hair, were suspected to be of vitious inclinations, as appeareth from that passage of the Come­dian.

Quis tibi isthuc credat Cynaede Cincinnatule—I forbear to Plaut. Asin. Act. 3. Scen. 3 English it.

I have often wondred, that so many ancient men comply with this aiery fashion. Methinks multitude of years should teach them more wisdom and gravity. For hereby in a great degree they forfeit that honour which is due to the hoary head, Lev. 19. 32. and seem to be ashamed of that which is their glory, if they be found in the way of righteousness, Prov. 16. 31. A flaunting youthful bush of hair doth ill becom them (as if it were yet but early spring with them,) when their faces are wrinkled, their joints tremble, and they have December in their bones. [Page 19] It was a witty passage of Hadrian the Emperor, when he had de­nied Spartian. in Hadr. a certain request to an old grey-headed person; The same man addressing himself to him again in hair of another colour, saith he, I have already denied this thing to your Father.

It would also well becom those which are in Places of Government, if they would preserve the honour due to their places, by carefully ab­steining from all things which have a shew of le­vity. They are terrestrial Gods, and nothing but what is Majestical becomes them. If they would adorn their Heads, they need not consult the Barber or Tire-woman, the Scriptures having directed them to a more suitable and noble Or­nament: I put on Righteousness and it cloathed me: my Judgement was as a Robe, and a Dia­dem, Job. 29. 14.

3. This novel fashion of wearing strange Heads (as it is now used) seems unjustifiable, be­cause it carries in it a dislike of Gods Workman­ship, and a kinde of Practical reproach to the uni­versal Maker. As if their inward thoughts were, that if they had been advised with about the Cre­ation, some things at least might have been bet­ter ordered.

God in whose Book all our members were writ­ten, and Ps. 139. 16. by whom the very hairs of [Page 20] our heads are numbred, (besides other innumerable instances of his Providence and bounty to mankind) hath furnished us with hair growing from our selves, both as a natural Ornament, and to be a defence against overmuch heat, of hurtful impressions, from both which, the brain, being a moist substance, is very capable. As man hath a more capacious brain then the rest of the crea­tures, so he is observed to be Animal maxime pilosum. Unto this noble Coel. Rbo­dig. and useful excrement there is a dai­ly supply of nourishment conveyed through the porous parts of it, according to the different temperament of mens bodies: it is of different colours and formes. Black hair is said to be the result of a hot constitution, by reason of a blackish vapour arising from adust humors, which impresseth the same quality upon the hair. When it is of a pale whitish colour, it is an indi­cation that the temper is inclined to cold. When it is yellowish or red, we are taught out of Avi­cenna, that it sheweth a more exact constitution, equally ballanced and adjusted between both ex­treams. They which have dry brains, or live in very hot countreys, have usually curled hair, as it is with the inhabitants of Ethiopia, where also the Trees grow knotty and full of curls. All this is spoken to shew, Salmas. de Dial. de Coma. that the very colour and forme of mens hair is the Work of God, [Page 21] whose wisdom is not to be despised in the least of his works. But many amongst us make them­ [...]lves wiser then God. That hair which God and Nature hath provided for them doth not [...]lease, and therefore they will undertake to a­ [...]end Gods workmanship, and transform them­ [...]elves into another shape; somewhat like those which hanker after stollen waters, when they might drink freely out of their own Cisterns, Prov. 9. 17. But shall the thing formed say to him that formed it, why hast thou made me thus? Rom. 9. 20. They imagine hereby that they consult for their beauty, but things that are most natural are most comely; and therefore the na­tive colours of the Lilly or Tulip, Matth 6. 29. are preferred before all the acquired Artificial [...]ravery of Solomon. God is an enemy to inno­vations in Nature, as well as in Religion and Worship. He said of his own work, that they were all very good, Gen. 1. 31. but he never set his seal of Approbation upon mens petulant and foolish inventions. That which is as God made as it is Gods; but that which is new modelled and changed, it is Cypr. de Hab. Virg. the devils work We may fear, that God will send strange pu­nishments for our strange Attires: Not many years ago, there was in Poland, and some parts of Germany, a Boltons four last things. Disease called the Plica, which [Page 22] which caused mens hair upon a sudden to curl twist into the form of snakes or serpents; imm [...] diately after it bred vermine, sending forth [...] noisom savour, and being pricked with a Needl [...] it yielded bloody drops. No Age had ev [...] greater reason to exp [...]ct some sharp and sham [...] ful rebuke, than this Age of unexampled luxur [...] and vanity.

4 This Epidemical fashion or disease of wearing Artificial hair, involves men in the guilt of others sins, and that divers ways, if I be not greatly mistaken.

Women-Factors are sent abroad through a [...] the Kingdom, to bring up Heads of Hair, an [...] that at lusty rates, as 'tis reported, ('tis well some of their Head be worth so much as is give [...] for their hairy excrement) A more shameful employment then that of the children of Israel Exod. 5. 12. when they were scattered throughou [...] all the Land of Egypt to gather stubble; for tha [...] was only their affliction, but I cannot excuse thi [...] from sin.

Divers of the Female sex, (especially the poorer sort of Countrey-Maidens and children, barte [...] away that which the Apostle calls their glory, contrary to the light 1 Cor 11 15. Calv. in loc. of Nature, and the Custom of Nations. But if a woman have lon [...] hair, it is a glory to her, for her hair is given her for a covering. These poor sheep in the Countrey [Page 23] are miserably shorn and polled, to maintain the ignoble Traffick and Pride of the City. Nay, Mothers unnaturally denude their own children of Natures covering for filthy lucres sake.

In every street and corner almost of the City, are exposed to sail new Heads, Artificially com­posed and dressed up, so that it may be said of London as of Rome in times past, that there are to be seen there (amongst other strange sights,) Rhod. out of Columella.

Obj. Now if it be objected that it is the liveli­hood of hundreds of Families. I answer, this will not serve the turn. Those women which weaved hangings for the idolatrous Groves, 2 Kings 23. 7. might have made this Plea; and they which made silver shrines for Diana, Acts 19. 25. actually did so. Sirs, saith Demetrius, ye know that by this craft we have our wealth.

It is not enough that we are busie in some cal­ling, but our calling must be good and lawful. Let him labour, saith Paul, working with his hands the thing which is good, Eph. 4. 28. The very Hea­thens, by the light of Nature, have condemned, as fit to be exterminated out of the Com­monwealth, Arts which tend only to the Tull. Of fic. l. 1. p. 61. upholding of pleasure and luxury, and a­mongst them they reckon selling of Per­fumes, Dancing, &c. And doubtless sel­ling of Periwigs had bin in the List, if it had not bin born out of due time.

Now if they which are employed in buying up hair go upon a sleevless errand, if those Emis­saries can give no good account of their Time and Travels: They which are a means of set­ting them on work must expect to pay part of the reckoning with them, having made themselves Partakers of others sins. 1 Tim. 5. 22.

If it be a shameful thing for a woman to be shorn, as the Apostle teacheth, 1 Cor. 11. 6. If God will one day reckon with them for their unnatural and cursed cutting off their hair, how can they go unpunished who tempt them to this indecency, and afterwards adorn themselves with the ill-gotten spoils?

If Tire-womens shops (which are of late so greatly multiplied) should prove shops of va­nity, and Nurses to the pride and luxury of the Kingdom; how can they wash their hands in in­nocency, who have been the occasion of setting up, and upholding that unnecessary and ignoble Trade.

It ought to be of great weight with persons fearing God, that the most ancient lights of the Church both ancient and modern, have condemn­ed this custom of wearing Artificial hair both in men and women, and have expressed great indig­nation against it, dipping their Pens in Gall and Vinegar, while they are writing against it. He that shall compare their judgement and doctrine with our Practice, will evidently finde, that we [Page 25] are either wiser then our fore-fathers, or worse. And here I might mention the Reverend Names of Tertullian, Clem. Alexandrinus, Cyprian, Basil the great, Nazianzen, Ambrose, Jerom, Chrysostom and Epiphanius, who thunder terribly in their Wri­tings against this and the like effeminate usages. Epiphanius reckons the Massaliani a­mongst hereticks, because they did ef­ferre Lib. 3. Tom. Haer. 80. meretricio more comam. Of our own I might produce as Witnesses against our mo­dern vanity, three Reverend and pious Bishops, Bp. Babington, Bp. Hall, Bp. Reynolds; Of our learned and godly Divines, Downam, Deut, Mr. Rob. Bolton, &c. I hope I shall not offend, if I re­cite three passages out of them in stead of an hun­dred. Tertullian calleth Periwigs, Nescio quas enormitates satilium, atque textili­um Tert ull. de cultu Foem. capillame itorum, saith he, If thou re­gardest not the sin, yet let the shame and defilement of them deter thee. Do not put upon a holy and Christian head the exuviae or castings off, it may chance of some vile ungodly per­son, it may be of a Malefactor that ended his days at a Gibbet, it may be of one that is damned in hell.

Famous Bp. Hall telleth us his mind in these words, We see in this Castle Serm. at Greys-Inn of the body, the Flag of Vanity hang out most conspicuously, in Feathers, Perukes, Frizzles, Powders, and such other trash.

Mr. Rob. Bolton is very zealous ac­cording Gen. Di­rect. p. 200 to his manner; reckoning false [Page 26] hair amongst the works of darkness; calling it one of the hateful baits and enticements to lust, which (without other monstrous; Ibid. p. 195, 196. fashions,) are not taken to heart in any proportion to their execrableness, a­gainst which Pulpits are too silent, and the times di­gest without any remorse or reclamation.

Now when those whom God hath made his Em­bassadors and our Teachers, are unanimous in decry­ing a corruption of the times, it should be an effectu­al means of our conviction, as it was to the unbelie­ver mentioned by Paul, 1 Cor. 14. 24. He is convin­eed of all, he is judged of all. When God speak­eth to us by the mouth of his holy Prophets, as if they had all but one Luke 1. 70. [...] mouth, it behoveth as many as fear God to take more diligent heed there­unto; especially since it is made a character of one that feareth the Lord, that he obeyeth the voice of his servant.

But if we will not be instructed by them which seek our good, it is adviseable at least to learn of our enemies. What Fas est & abhoste do­ceri. Virg. bitter invectives are the speeches and Pamphlets of Quakers stuffed with against the pride and luxury of this generation: and how do they glory in their own af­fected and voluntary humility and abstinence? Me­thinks this black soap of railing invectives, should help to fetch out London-dirt. We live in such a [Page 27] juncture, that we ought rather to retrench our selves in lawful things, then by any undue exorbitant pra­ctice to harden those miserably deluded creatures to their destruction, justifie their often repeated Accu­sations, or in the least degree give them occasion to think well of themselves in forsaking our Commu­nion.

6. Let it be duely and sadly considered in what time we live; Times in which the judgements of God have been, and are yet abroad; times of jea­lousies and fears, lest some worse thing may hap­pen unto us then we have yet felt: such should be times of putting off our Ornaments, Exod. 33. 5. The Lord said unto Moses, say unto the children of Israel, ye are a stiff-nacked people: I will come up into the midst of thee and consume thee, therefore now put off thy ornaments from thee, that I may know what to do unto thee. Those vanities which at other times are but unjustifiable, at such times are unpar­donable, Isa. 22. 12, 13, 14. And in that day did the Lord of Hosts call to weeping, and to mourning, and to baldness, and to girding with sackcloth. And behold joy and gladness, slaying of oxen, and killing of sheep, and [...]ing of wiggs. And it was re­vealed in mine eares by the Lord of Hostes; S [...]rely, this iniquity shall not be purged from you till ye die, saith the Lord God of Hosts. Bald­ness and sackcloth you see would better become us, than such bushes of hair as are usually worn. [Page 28] Jer. 7. 29. Cut off thine hair, O Jerusalem, and cast it away, and take up a lamentation on high peaces, for the Lord hath rejected and forsaken the generation of his wrath When P. Scipio had taken Carchedona a City in Spain, he ab­steined Polyb. Hist. l. 10 from his usual delights, be­cause it was a time of war, and so it hath been with us. Ahab, and the King and people of Nineveh were but under a threatning, yet they shewed the sense they had of their danger in laying aside their costly and curious attire. And shall we which understand more practise less? Shall insen­sibility be added to our iniquities? War and the Pestilence, and the like fore judgments, are called Tonsura humani generis. It Tertul. is unseasonable for men and women wantonly to shave themselves, to make room for idle and unnecessary Trappings when God hath been shaving our Nation with the sharp Razor of his judgments, Isa. 7. 20. Are we like to deprecate the wrath of God hanging over our Kingdom, when in our Religious Assemblies, and at our Fasts, we ap­pear before him rather like so many Princes, then humble Penitents, wearing silk in stead of sack-cloth, and having Perfumed Powders on our heads in-stead of Ashes?

T. Ann. Milo being questioned for his life for kil­ling Clodius, fared the worse at the hands of the Judges, because he came trimmed up, and splendidly apparelled, and not in the habit of a Mourner, as the manner of those times was. It is written of the Eagle, that she pruneth up her feathers against a storm; and [Page 29] Agag came delicately, when he was immediately to be hewed in pieces, 1 Sam. 15 32. There is a ge­neral fear that a storm is coming, but it seems we in­tend to encounter it bravely and not to veil our Bon­nets. It is no good sign, but so it is, we were never more delicate, fantastical and vain in our habits and attires than now, when God is hewing us in pieces with his judgments. When God was about to visit Babylon, she was commanded to lay aside her state­ly Head-tire, and so should we if we did wisely dis­cern the signes of the times Isa. 47. 1, 2. Come down and sit in the dust, O Virgin-Daughter of Babylon.-Take the Milstones and grind meal, uncover thy locks, &c. The time may come, even that year of our Visitation, when (according to the old Proverb) Heads may go to the Pot for the vanity of hair.

And here I should make an end, but that I think my self obliged to speak a few words of Advice to the other sex, the Women of this Age, for whom I have so much charity as to believe, that all of them have not lost their ears, as some of them have their heads.

I think it must be granted, that 'tis more natural and tolerable for women to adorn their bodies, and cultivate their beauty, than for men. Their freedom from great and pub­like Valer. Max. l. 9. c. 1. Affairs, gives them more leisure, and I think that God himself hath so far indulged the weakness of their sex. I would not be thought to speak against their lawful Orna­ments, Ezek. 16. 11. 12, 13. The Graces of the [Page 30] Church are set forth by them; Ezek. 16. 11, 12, 13. and Rebecca decked her self with jewels of silver, and jewels of gold, in times of the greatest plainness and simplicity, Gen. 24. 53. The reason of this allow­ance I think to be, that they may be more desirable in their eyes, whose help and individual companions they are ordeined to be. But nevertheless, they must not divide their precious houres between the Comb and the Glass; nor give way to foolish, immodest, unlicenced fashions. They Seneca. must so trim up their scabbards, their bo­dies, I mean, as not to neglect the hidden man of the heart. The Virgin or the Wife must not make them forget the Christian. Nothing must com up­on their backs or heads, but what becometh godli­ness, 1 Tim. 2. 10.

How far the Females of our times have departed from this Rule, may appear from some instances, Ci­tizens and others, as if their daughters were the daughters of Herodias, send them to learn immodest outlandish Dances and Friskings, wherein the whole body is abused to wantonness, to the manifest breach of the seventh Commandment, which layeth a restraint upon our very Gestures. They esteem it an Ac­complishment, and a piece of good breeding, not considering that some women may dance more elegantly then becom­eth Saltan elegan­tius quam ne­cesse erat pro­bae Salust. modest persons, as was noted of Sempronia a Roman Lady. This very thing was observed to have corrupted the young women of [Page 31] Rome, and to have disposed them to leud practices.

Others plaister their faces Oh Dinah! Dinah! by one days frolick amongst the daughters of the Land thou wert utterly undon., and graft on new eye-brows, audaciously chopping and changing the work­manship of their Maker, Ps. 137. 14. that they are fearfully and wonder­fully made, their Bodies being a piece of divine Embroidery.

There are that expose their naked breasts, as if the Time of Innocency were again re­turned, when our first Parents were naked, and were not ashamed, Gen. 2. 25 Such are commanded to put their adulteries from between their breasts, Hos 2. 2. and indeed I read that Helenas Naked breasts gave the first occasion to her Adulte­ries. As for those women which Prodita sunt memini, &c. Ovid: ep: have the confidence thus to expose themselves in times and places of publick worship, I shall leave them to be schooled by the Prophet, Jer. 7. 11. Is this House which is called by my Name, become a den of—in your eyes.

Neither may it be omitted that divers of that sex, who have spots enough in their consciences, and too many in their lives, wear more in their faces. I shall inform them the best I can how they were brought up [Page 32] A certain slave at Rome received from his Master several brands on his face, (you may imagine it was for his goodness if you Mart. l. 2. ep. 25. Numerosa li­nunt stellan­tem, &c. please) Afterward being advanced to the degree of a Senator, he used black spots to conceal his scars. The Romane Ladies were lovers of Inge­nuity, and taken with new Fancies. This as far as I can learn was the Original of the Noble Order of black Patches.

But the vanity of women doth in nothing display it self in so great a multiplicity of formes as in the wearing of hair. Many in despight of God and Nature, and the express words of Scripture, will shave themselves, 1 Cor. 11. 15. Of old a so­lemn curse was denounced against such, though they did it under a pretence of Religion, be­cause their hair was given them both as Coel. Rhod. an Ornament, and as a token of their subjection.

They whose business is in the Kitchin, and amongst the Pots, must wear artificial curls, trundled up like so many snakes, which would put one in minde of the description which the Poets give of the Furies of Hell.

It is also reported, that Goats hair which was once used about the Tabernacle, is made use of to adorn the Temples of some of the female sex, were I one of their number I should be afraid of this new inven­tion, lest it should prove an inauspicious Presage to what squadron I should belong, when the Judge of [Page 33] all the earth shall divide the sheep from the Goats, Matth. 25. 33.

Besides all this, Women have their Shades, their Towers, their Bulls and Bulls foreheads, strange names and stranger things, fit only for the Kine of Bashan, Amos 4. 1. persons overgrown with an ex­cess of pride, pleasure, ease and petulancy.

But because I would charitably believe, that not a few are drawn into these Practices, rather out of ignorance then insolency; and because their igno­rance may be thought the more pardonable, in that it is hard for women to search into these matters, most of the passages relating to them being in an un­known tongue; I shall lend them some help, with expectation of a Christian, and favourable accept­ance, whilst I shall faithfully relate what is written by others. And that I may not be farther trouble­som, I shall only propound to those which are in this trespass a few short and inossensive Queries

Qu. 1 Would you willingly attire your Head after the same manner that Witches were wont to do when they went about their inchantments? I know you abhor the motion, why then lay aside your Wigs and Bulls, for thus they harnessed themselves to serve the Devil. And one of them, Sagana by name, betaking her self to her heels upon a sudden fright, lost the Jewel off her head.

In English thus,

Nay, Clem. Alexandrinus, and after him Polyd. Virgil and Raderus inform us, that these new and strange inventions about womens hair were first found out by Medea, a notorious and wicked Sor­ceress.

Qu. 2. Would you, if you knew it beforehand, wear that which of old time to be the dress of har­lots? Prov. 7. 10. No, you would reject it with in­dignation: why then it will cost you the parting with somwhat, but you may well spare it. For they were wont to trade much in Arti­ficial counterfeit locks, and they were Ov. de arte Amand l. 3 wont to send as far as from Italy to Germany to furnish themselves. A grave Author saith, that such wares were most in request with the Curtizans at Rome, Crines ascititii & adulterini, qui Dempst. Ant. Rom. Meretricibus in pretio—Messali­na that shameless woman, when she went to the Stews to prostitute Juven. Sat. 6. her self, dressed up her self in a Bull, and laid forth her naked breasts;

Qu. 3. Would you bring your selves in the same Premunire with the haughty Daughters of Zion, which are so sharply rebuked, and threatned with burning in stead of beauty, Isa. 3. 17, 24. And to have the Crowns of their Heads smitten with loth­som ulcers? I know your answer. Why then be not too fond of your well-set hair, or affected curls, (as some render it) which was their sin. [Page 35] Nay, it is said, that after our manner they decked themselves with the hair Sanct. in Isa. 3. of others, and that this custom a­mongst them was as old as Absalom. For we read, that when he polled his head, 2 Sam. 14. 26. he weighed the hair of his head at two hundred shekels. Now, say they, it is prodigious and ridiculous to think, that the pollings of one mans head, at every years end should Sanct. in 2 Sa. 14. weigh as much as the fleeces of two sheep. Wherefore they conclude that these words must signifie the weight or price, at which the Reversion of Absaloms head was sold Puellis solymitanis, to the women of Jerusalem, to make them Artificial Tresses, or Towers of hair.

Qu. 4. Would you have a hand in pulling down the Judgments of God upon the Kingdom? I know your tender hearts cannot endure to think of it. Be­ware then for which they are inflicted; when the Lord went about to visit Jerusalem with sore judge­ments, the women are called upon as more immedi­ately concerned in the sin which brought them, and the bitterness of them, Is. 32. 9. Rise up ye women that are at ease, hear my voice, ye careless daughters, give ear unto my speech. Again v. 10. Many days and years shall ye be troubled, ye careless women, for the Vintages shall fail, the gathering shall not com once more, v. 11. Tremble ye women that are at ease: be troubled, ye careless ones, strip ye, and make ye bare, and gird sackcloth vpon your loins. [Page 36] Though women are the weaker vessels, yet they are strong enough to pull down the judgements of God upon a Nation. The pride and wantonness of the daughters of Jerusalem, was a principal cause of Ju­dahs ruine, and in special their affected fashions in their hair, Isa. 3. 24. Isa. 4 4 When the Lord shall have washed away the filth from the Daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof, by the spirit of judgement and by the spirit of burning. From which words we may animadvert, That what some women account their Finery, God calleth their Filth. That the Pride of women is ranked with murther, one of the most unnatural and crying sins; it stands in the same Catalogue with the blood of Jerusalem. That it is a filth to be purged away by judgments and fire. It deserves to be considered, whether the flames which laid London in ashes were not kindled from these sparks.

Shall England, our native Countrey, be choaked with hair (as one of the Popes is said to be) the ig­nominy of the destruction being added to the sad­ness and misery of it.

Qu. 5. Have you a minde to draw forth the im­pure lustful inclinations of others, and so bear a share with them in their sin and punishments? Shall Adam in his Posterity complain the second time, Gen. 3. 12. The woman which thou gavest me, &c? If you say, No. Then forbear to spread Nets and snares for their eyes, as if you would invite them to lust after you. It is certain, that Hair artificially [Page 37] and vainly set out, is unto vain mindes a very tempt­ing object.

Qu. 6. Would you be found in such a fantastical Attire at the time of your Death, or at the second Appearance of Jesus Christ: No, then you will all be more humble and serious. And why not sooner? for what you have done shall be then remembred and accounted for. Tertullian wished that at the General Resurrection he Tertul. de cultu Foem. might but stand behind those Women and Virgins, that went in strange heads and strange faces, to see if the Angels would take them up, and carry them to meet the Lord in the Air.

Qu. 7. Would you follow the Trade of them that are most addicted to th [...]se disguising fashions? Are you willing to cast in your lot amongst them? I dare becom surety for many of you that you would not. Why then eat not of their broth, lest in time to come you eat of their Beef.

To conclude, let men abstein from unmanly dis­guises and fashions. Let them shew themselves such by somewhat else, besides the wearing of the breech­es, that is may not be said of Men of this Age, That they are but women in mens Apparel. [...]. Hom, Odys.

It should be remembred, that we reade but of one man in Scripture, that made an idol of his hair, and it proved the instrument of his death. Oh Absa­lom! [Page 38] Absalom! what hath thy pride profited thee, and thy goodly locks, whereby thy life was insna­red, like the hunted Stag, which hath somtimes bin intangled by reason of his stately-branched stems? It was said of old, That the Woman was first in the transgression; let us not now change places with them If you would have your heads comely and full of grace, in stead of the Barbers or Tire-wo­mans shop, go to Wisdoms Warehouse, and there you shall be better furnished, and better cheap, Prov. 4. 9. She shall gave to thine head an ornament of grace, a crown of glory shall she deliver to thee.

And you, O Women and Virgins, remember that you have lamps to trim as well as carcasses, if you be wise indeed. You are of near alliance to corru­ption and the wormes; and when once you come a­mongst your poor Kindred, there will be none of these things. Follow the living Patterns of divers of your own sex, and those persons of plentiful e­states, and good quality, who have not touched these (very doubtful and suspicious, if not unclean) things; which thing with the rest of their virtuous works, shall praise them in the gates, Prov. 31. 31. Be not too curious in adorning those heads of yours, which must shortly be laid in the dust, nor those faces which ere long will be bound about with a Napkin. John 11. 44. Jezabel almost in the same houre tired her head in the greatest bravery, and was eaten of dogs, 2 Kings 9. 30. She came from looking in the Class, to the looking out of that window from which she was cast headlong. If you will play the wise [Page 39] women, divert your care to more necessary and bet­ter things. In stead of your broidered curled hair put on shamefastness and sobriety, 1 Tim. 2. 9. This is an Apostolical Dress, Head-tire for women that is Jure Divino, Espouse your selves as chaste Vir­gins to Jesus Christ, devote your selves entirely to your Princely husband, Psal. 45. 11. So shall the King greatly desire your beauty, and you shall have God himself to be your lover.