The Loathsomeness of Long Hair, Part 1

The Loathsomeness of Long Hair · Part 1

p. 1To the Candid Reader.

AS it is the duty of every Christian in his place & calling, to seek the good of that Nation in which he lives; So especially it concerns Ministers, who are by office the Lords Seers and Watchmen, to observe the sinnes of the times they live in, and to warn their people that they shun those Nationall sins, which (without amendment) will bring Nationall plagues. Amongst other Vices, I observe that Pride is very predominant in this licentious age; Pride in Heart, Pride in Habit, Pride in Long-haire; Pride in the Clergy, Pride in Profession, &c. Had it raigned onelyonly in the under-sort, I had been silent; but when I saw Gods owne people by profession; yea, and many Ministers p. 2(who should be patterns of Gravity Oportet Concionatorem esse reliquis exemplar temperantia & modestiae. Syno. Holland. Ministros prae caeteris Apostolus voluit ab hoc levitatis exemplo alienos esse, q eos oporteat reliquis fidelibus enemplar esse pudicitiae & gravitatis. Hieron ad Nepotian.and Modesty to their Inferiours) to be tainted, appearing like Ruffians in the Pulpit, I could no longer forbeare; especially considering how few have appeared against this sin, either in the Pulpit or the Presse. Master Pryn is the onelyonly man that I know who hath appeared (in our language) in a set Treatise against it: and yet his bent is principally against Lovelocks: I shall give one clip neerer & will see what may be said against the Longlocks especially of Ministers and Professors, who have of late exceeded in this kind: they draw neerer unto God, and so their sins are more displeasing unto him, and should be more grievous unto us: Besides, their example is more infectious; Ubi sublimior est praerogativa, ibi major est culpa. Salv. de Gub. Dei, l. 4. ubi pluta.wicked men rejoyce when they have such a Plea, such a Minister weares his haire as long as we doe, and such a great Professor would not goe in such a guise if it were sinful &c. Hence the Lord Plutarch saith it was the Schoolmaster that he beat. in llib virt. doceri posse. Quintilian relateth the like of Crates. Inst. l. 1. c. 15.complaines, Jer. 23. 15. that from the Prophets of Jerusalem, profanenesse was gone forth into all the land; their loosenesse had leavened others. Diogenes seeing a child doe amisse, ran and beat the father. We Ministers are to be blamed for p. 3many of the exorbitances of our people; either we reprove them not, or else by our evill example we harden them in their sinne.

Neither is this my observation onelyonly, for I finde Reverend Master Gipps lamenting Gipps Fast Ser. on Psal. 46. 1. p. 9.Ps 46:1and complaining of it in a Sermon before the Honourable House of Commons: When I came to London (saith he) & was shewed such & such Divines of note, Difficile est Satyram non scribere. Nam quis iniquae Tam patiens urbis, tam ferreus ut teneat se? Juvan. Sat. 1.I had much adoe to believe it, and still it lyeth as lead upon my heart to consider what Ruffianly haire, what Cavalerian garbe of cloathes, with answerable diet we are falne upon, even in these sad times: as easie and loose herein, as rigid and strict in what is both of smaller evidence and consequence, &c. Certainely (saith he) it was not so within these few yeares, when the poore fugitives posted to New-England, in another cut of hair and cloathing. Thus he. I know The Arminians, Socinians, Anabaptists, &c. have said much for this way; yet the Truth (with all sound unprejudiced men) prevailes still.this age is subtill to finde out distinctions to patronize any errour, and when the Word hath convinced them, yet that old Serpent joyning with our corruption, hath taught men many sleights and devices to shun the dint of truth; but all in vaine, for tis not frivilous distinctions that will help us at Gods Barre, all this p. 4painting will off when it's brought to the fire of that great day. God expects that we should practice, and not question his commands: a good soule saith with the Martyr, Though I cannot dispute, The good man may want a disputative knowledge, yet he hath sapidam scientiam, a savory knowledge, and can die for the truth, when he cannot dispute for it: perswade a man that which he tusts is bitter, perhaps he cannot answer all you say, but yet by his taste he knows the thing is sweete: so though a good man cannot answer all the Devills sophistry, yet still hoe holds the conclusion firme, tis good for me to walke with God.yet I can die for the truth so say thou, though I cannot answer all the cavills of the flesh and the Devill, yet I can doe what Gods Word commands mee, and his faithfull servants have practised.

The Lord hee knowes that I have no by-ends, or aimes in this Worke, I do it not out of any Pharisaicall, selfe-conceited humour, nor in opposition to the persons of any whatsoever; but solely and singly out of love to the Land of my Nativity, that the Lord, whose eyes are ten thousand times brighter then the Sun, may see nothing to displease him. And lest any should thinke mee singular, I have produced Scripture, Nature, Reason, with the concurring practice of Gods Church and people, and the judgement p. 5of such as have beene famous in their Generations both for Prudence and Piety. And that it might win (if possibly) upon all, and exasperate none, I have made it as inoffensively pleasant as I could. OnelyOnly I wish that some able Pen, and some one that could spare more time then I can well for such imployment, had undertaken the Worke, the path being somewhat obscure and unbeaten, they are numero paucissimi, but two, that have directly treated on this subject, and **Diatriba Theologica de capillis constans dicputatione Textuali ad 1 Cor. 11. 14. cui suffragantur D. Voetius & D. Hornebeck. Theolog. Professores.1 Cor 11:14one of these I could never attaine for love nor money, till of late I borrowed it of that learned, laborious Gentleman Col. Leigh. At first I intended it onelyonly as a little Appendix to a Treatise already extant, but having since obtained more light and helpe, I shall proceed more fully and methodically. To this end I shall, I state the Question, 2. confirme it with Arguments, 3. Answer all Objections. I expect not to please all, Jupiter himselfe could not do it, I know that one ship cannot carry all passengers, Ne Jupiter quidem omnibus placet. Prov.and the French man tells me,

p. 6Who builds ith' way where all passe by,Pro captu lectoris habent sua fata libelli.

Shall build his house too low or high.

But I shall submit all to the judgement of the Grave and godly wise, desiring a candid construction of all, without carping at any Punctillo's or failings in expression, where the matter for substance shall be found right, being ready to do the like for thee.

Hanc veniam petimús que damús que vicissim.

Now for the clearer and better discussing of the point, I shall lay it down in this Thesis, viz.

That it is unlawfull for any man ordinarily to weare Long Haire.

I shall observe the usuall method.

1. I will briefly explaine the Termes as they lie in order: I shall have occasion to enlarge upon them in the Answers to the Objections.

2. I will confirme the Thesis with Arguments drawn from the Word of God, &c.

3. I shall answer all the cavills (of any weight) which are made against it.

p. 71. I say, it is unlawfull, and that not onelyonly by mans Law (for some Nations have made Decrees against it) but by the Law of God, 'tis his word that condemnes the wearing of Long-haire, as I shall prove in the Arguments. 2. Its contrary to that order which God hath set in nature, hence the Apostle blaming the Corinthians for this sinne, appeal… to their own consciences, and to the voyce of God in nature; 1 Cor. 11. 14. Doth not even nature it selfe teach you, that if a man have long Haire it is a shame unto him? The Apostles Interrogation is a strong affirmation, q. d. this sin of wearing Long Haire is so evident that even nature it selfe, much more Grace, doth condemne it. But of this, more in its proper place.

2. For any man. Be hee high or low, rich or poore, King or Kesar, be hee a Northern or Southern man, &c. hee may not transgresse the commands of God in wearing Long Haire, especially since God himselfe by the voyce of nature hath told us that 'tis a shame for [a man] whoever he be, for the indefinite is equivalent to an universall, as appears by the Context. 1 Cor. 11. 4. Omnis vir, p. 8every Man, &c. we must not distinguish where God himselfe doth not distinguish: for as hee is Lord of us all, expects obedience to all hee commands from us all: and if Northerne men be colder, God hath ordeined cloaths (not Ruffianly Haire) to cover their backs & shoulders: and though in colder climates they may be allowed to weare somewhat longer Haire then we in these Southerne Regions, yet that excessive, Heathenish profane guise of having their Haire to lie on their backs, and shoulders, out of a proud fashion and sinfull custome is utterly disapporved of by the Word of God.

Yet here this caution would be remembred; That the Haire in it selfe hath not any **Nostri tenent, sub prolixis capillis intrinsecam latere malitiam. Salmas. Dialog. de coma: p. 12.intrinsecall sinne or malice in it (as some maliciously suggest) no more then our Nailes, Meate, Drinke, Cloaths, and all which are good in themselves, but accidentally they become sinfull when abused by us.

3. Ordinarily, for in extraordinary cases that may be lawfull, which in an ordinary way is unlawfull; Thus the Nazarites might weare Long Haire, because they had Gods speciall command for it, which we have not, of which more hereafter. Thus if a man be cast into some close Prison, where he can have no man to poll him, in such an extraordinary case that may be tollerable, which in us, who walke at liberty is intollerable. So in some constitutions, in some cases of Weakenesse, in some extrardinary cold climats that may be lawfull, which in another case not so circumstantiated may be utterly unlawfull: And here let every man beware of making excuses and pretenses (as is usuall in this and many other things) when tis not weaknesse, but willfulnesse; not they cannot, but they will not reforme what is amisse: for observe those men that pretend weakenesse and infirmity, and you shall see that for their owne ends they can weare their haire far shorter without any hurt, &c.

4. To weare long Haire, Whether it be their owne, or the haire of other persons, and here lies the knot of the controversy; How long that haire is which the Scripture condemnes? For the clearing of this wee must know that the Scripture mentions.

p. 101. Shaving of the Head.

2. Polling.

3. Long-Haire.

The first is expresly forbidden. Levit. 21. 5. They shall not shave their Heads.

The second is expresly commanded, Ezek. 44. 20. They shall Poll their Heads.

The third is expresly condemned, Ezek 44. 20. They shall not suffer their lock to grow long, for nature it selfe condemnes it. So that here is some light already. 1. Gods people must not shave their Heads, as the Heathens did, unless it were in some extraordinarycase, where God gives an expresse command, as Numb, 6. 6. 9. 18. Deut. 21. 12. or where there is some reall, urgent, unavoydable necessity, There God will have mercy, and not sacrifice; Thus to cut off a Hand or Leg for the preservation of life in a case of … necessity, is lawfull; So where the Head is infested with some dist… that there is an absolute necessity Quia major totius quam partis ist habenda ratio.of shaving off the Haire, in such an extraordinary case it may be lawfull, else ordin… its utterly unlawfull, and therefore Salmsius might well have spared his jeeres, of shaving our Heads, p. 11and getting a Razor for our heads, cutting to the very skin, and pulling up the Haire by the roots, &c. hee sets up a Man, or rather a Monster of his owne Pugn… cum monstro à s…ipso g…to.making, and then fights with it. He utterly mistakes the state of the question, for the Question is not, whether shaving the Head be lawfull, for that's denied by all our Divines, as being contrary to Scripture. Levit. 21. 5. Ezek. 44. 20. and depriving a man of that which God hath given Cum capilli dati …nt à Deo tum ad tutelam, tum ad ornatum capitis, ipsa ratio docet ab …lsione capillorum & rasur… (nisi gravis aliqua necessitas eam postulet) abstinendum esse. Dematius. Licet breviores caput tegant adversus a…ris injurias, minimè tamen velaminis muliebris usum praestant. Idem.him both for defence of the head, and modest ornament, both which polling preserves, and therefore. Secondly, the Lord commands Polling of our heads, for wee surely confesse (though Salmasius make a jeere of it) nullam habemus Sylvam nisi caeduami all our woods are cropt, and all our heads are Polled; nor is it every sleight polling that will serve, but it must be strictior tonsura, a more strict and close polling, even a rounding of the head, they shall round their heads, Ezek. 44. 20. hence foreignthe word is doubled in the Originall, p. 12tondendo tondebunt. But of this more in its due places. Salmasius then is out, who is so bold as to affirme nusquam in Scriptura Salmas. Dialog. de coma. p. 92.sacra improbari aut damnari caesariem (i) capillum virilem promissum modo non more modoque muliebri comp…us & Ornatus habea…ur. No wonder that hee playes Anonimus in the businesse; pitty it is such parts and abilities had not found out a better subject; or at least that he had not pleaded so bad a cause after so bad a manner, and with such grosly false mediums, as that Christ himselfe wore long Haire, and his Apostles also, &c.

Q. But when may wee say that a mans Haire is too long?

A. I Answer.

1. The Haire of a Mans Head is too long when tis an impediment to him, and hinders him in the workes of his calling; Therefore such men as are faine to get Strings or F…llets to tie up their Haire that it fall not in their eyes when they worke, offend in excessive Long-Haire. Tum esse tondendum capillum cū capiti gravi… est, aut functiones aliquas impedit … ass…nt. …icl.Even the Stoicks could say, that tis time to cut our Haire when it is a burden to us, or hinders us in our Callings.

p. 132. 'Tis excessive, when it is so long, that it covers the eyes, the cheeks, the countenance, &c. God hath ordeined those parts to be visible, for the face is a special glass wherein the glory & Image of God (in respect of the body) doth shine forth and appeare, and therefore may not be hidden with long haire, since the haire of Alienum est à fine propter quē comae hominibus datae sunt. D. Voetius. Qui nutrit capillos notabiliter infra cra…ium descendentes, & capiti nullum adjumentum adferentes, peccat. Demat.the head is ordeined by God for the covering of the head, and not the face.

3. When it is so long, that it lyes on the back and shoulders; the haire of mans head is given to man for a cover to his head, and not to his back and body, which apparell must cover. Cappillus aures tantum obtegat, atque ad imas earum partes descendat.

4. When it is scandalous and offensive, when it is so long, that the godly are thereby grieved, the weak offended, and the wicked hardened.

5. When it is contrary to the civil and laudable custome of those civiliz'd Nations which we live in; for when the customes of a Nation are good, and agreeable p. 14to the rule of Gods Word, we are bound to observe them. 1 Pet. 2. 13. Now the known commendable custome of our Land (all the reigne of Queen Elizabeth, King James, and the beginning of the late Kings reigne) was short haire: 'Tis true indeed, de facto, that of late in these licentious times (where so many amongst us change both their Practice and their Principles) some have brought up the fashion of long haire; but quo jure, What Law of God or Man command them so to do, I know not; and that you may see I am not singular, you shall have the judgement of Mr. Perkins, a man famous in his generation for his piety and experience Perkins on Mat. 5. 36. in … p. 82.Matt 5:36in the wayes of God. The wearing of long haire in the younger sort (saith he) is an abuse of it; it began (indeed) amongst the aged, but now it is become a trick of youth, and is the badge of a proud heart; for how can they say they glorifie God thereby, when the Apostle saith, It is a shame for a man to have long hair. Well, sith God hath set his name therein, we must beware how we make it an instrument of sinne. If it be said, to weare long haire is our English fashion: I answer, it is not our ancient English fashion, but indeed it is a p. 15forraigne trick, and therefore as unlawfull as forraign attire, which God condemnes. Zeph. 1. 8. Our ancient English fashion (except it were amongst the aged) was to weare short haire: and in every country the most ancient and grave fashions ought to be followed, &c. Thus he.

Lastly, as no man may weare his owne haire excessively long, so he may not weare the long haire of another, be it of a man, a woman, or it may be of some harlot, who is now in Hell, lamenting there the abuse of that excrement. These Periwigs of false-coloured haire (which begin to be rise, even amongst Schollars in the Universities) are utterly unlawfull, and are condemned by Christ himselfe, Mat. 5. 36. No man can make one haire, white or A false, a counterfeit, and artificiall head or face, and an honest, upright, gracious heart, doe seldome, (and if I am not much mista…en) never meete in one and the selfe. same person. Pryn. ag. Love. looks, ubi plura. p. 16. 17. &c.black; but wee have those in our dayes that can do both; by powdering their haire, they can make that white which was black, (the powder forgets the dust;) other by Periwigs Personall defects in nature or occasionall wants, as a man wants a leg, he may supply it with a wooden one; but naturall defects, as wrinckling of the face, &c. may not be supplied by Art. Weems. on the 7th. Commandement.and false haire, can make themselves black or white, even what please themselves; p. 16what is this but to correct Gods handywork, and in the pride of their heart to think they can make themselves better than God hath made them, and can correct his creation? 2. 'Tis the usuall practice of the riotous and prophane of the world, and therefore may in no wise be practised by the people of God, unlesse they meane to perish with them. 3. We must be more carefull to please God, and approve our selves to h…m, than to please the wanton eye of the wicked of the world; better weare an hundred caps than one Periwig: for as reverend Perkins well observes, it is an Non metuis quae talis es, ne cum resurrectionis dies venerit, Artifex tuus te non ne cognoscat? Cyprian de discept. & habitu virginum, ubi plura.odious thing for any man or woman to be ashamed of Gods workmanship in their owne haire, and therefore to beautifie their heads with bought haire, and sometimes of dead persons, with what face will such persons be able to stand at the last day before Gods Tribunall?

Thus have I stated the Question as briefly, yet clearly, as I could. I shall now proceed to the Arguments.

p. 17Arguments proving the sinfulnesse of that proud fashion of wearing long hair, which is lately sprung up amongst us.

The first ARGVMENT is this:

That which is condemned and forbidden by the Word of God, may in no wise be practised by the People of God,

But the wearing of long haire is condemned and forbidden by the Word of God: Ergo,

It may in no wise be practised by the people of God.

The Major is undeniable.

The Minor I prove both from the old and new Testament. 1. From **See Ainsw. on Levit. 10. 6.Lev 10:6Ezekiel 44. 20. They shall not shave their heads, nor suffer their locks to grow long, they shall onelyonly poll their heads. Both the extreams are here forbidden, Shaving on the one hand, and Long haire on the other, put polling, as a meane betweene both, is commanded; and that not a light kinde of polling, or a polling at large of some part of the head; but it p. 18must be a strict polling or rounding of Jubetur tonsura non qualiseung; sed strictior. Demat. Jussit decenter tonderi capita, & criues ad modum capitis, aequari. Po… in loc Accuratè tondebunt. Tigur: Translat. Non …runt rafis capitibus ut Sacerdotes Isidis atque Serapis; nec comam demittant, quod propriè est luxuriosorum, barbarorum & militantium. Paraeus in loc.the whole head, as Tindalls, and the former Translation render it according to the Originall; They shall round their heads: the word is doubled in the O…iginall for greater emphesis [Tondendo tondebunt (i. e.) tondendo aequè aequè tondebunt. Montanus.] They shall poll their heads equally all of a length; they must not be like the Heathenish Idolatrous Priests, for some of them did shave their heads, others wore long haire; but you that are my Ministers (saith God) shall not appeare before me in such heathenish guises. but you shall round your heads, or, in plaine tearmes you shall be Round-heads. The Text is cleare for that tearm in the very Letter; the greater is their sinne who jeere at Gods Ministers and People for their short hair, and for rounding their heads, since we have Gods command for it; and the very **Forma rotunda est omnium figurarum perfectissima, capacissima, simplicissima, pu… herrima. Aristot.Philosopher can tell them, that the roundest forme is best and beautifullest. And Horace describing a free-man, sayes he is,

—Totus teres atque Rotund….Hor. Serm. l. 2. Sat. 7.

Aristotle's Square man, Horace's Round p. 19man, are the same man. I presse this the rather, that the wicked may see that this rep…oachfull (which was first invented by some prophane Stage-players, for from that shop of the Divel, so farre as I remember, that Nick-name first came) is more honourable than (peradventure) they imagine. The Divel forgot this Text (as Mr. Burroughs well observes) when Bur. on Hos. 2. 16, 17. p. 558.Hos 2:16Hos 2:17he raised up such a name to reproach men by, which we have the expresse word of Neque radunto prorsùs, neque studiose alunto caesariem, seu modestiam colunto, & mediocritatem prae se ferunto. Trem. Vide plura apud S. Hieron. in locum.Scripture for the enjoyning of. Thus he. There must be then no affectation on either side, but gravity and modesty is required against the long haire of Ministers. So the learned Annotators in their large and elaborate Annotations on this place. Divers exceptions are made against this Text.

1. Obj. The Precept (say some) belonged onelyonly to the Priests, and not to the People, because they are not mentioned in this place.

A. True: In the Letter, and primarily Prohibuit De… Sacerdotes caesariem studiose alere, & jussie decenter tonderi capita, & crines in modum capitis aequari. Polan. in lo….the Text concernes all Priests, because they were Superiours, and so ought to be examplesto their Inferiours. But

Secondly, It concernes the People to be civill and modest in the wearing of p. 20their haire, though they be not mentioned here by name; else it would follow, that the People might shave their heads, because the Priests onelyonly in the text are forbidden so to doe: But as the prohibition of shaving the head includes the People, and belongs to them as well as to the Priests, as appeares by other Texts of Scripture; so the prohibition of long haire belongs unto the People as well as to the Priests, as appeares by other texts of Scripture. e. g. The Apostle requires many vertues in a Minister (Titus 1. 6, 7, 8, 9.) as that he be sober, blamelesse, just, holy, &c. yet doth it not follow, because the People are not named here, therefore these vertues concern them not; but, as the Apostle requires these vertues in a Minister, that he might be a good example to his flock for their imitation, and so vindicate his Ministry from contempt: So Ezekiel requires the Priests to poll their heads, that they might preserve their Ministry from scandall, not walking in the guise of heathenish Priests, who sometimes shaved their heads, and sometimes nourished their haire: but that they should be a patterne of modesty to their people. And if any of the Jewish p. 21people did swerve from the practice of the Preists, and did weare long haire, yet this doth not prove the lawfulnesse of it, unlesse we could prove that the A facto ad ju… non valet consequentia.Jewes never transgressed any of Gods commands.

2. Obj. This Commandement was ceremoniall and peculiar to the Jewes.

A. 1. This is gratis dictum, said, but not proved.

2. Then shaving the head, which is a part of this Text, is Ceremoniall also, but as that bindes us as well as the Jewes, so doth this of polling the head: but the Apostle takes off this Cavill, for what Ezekiel forbids the Priests to doe, that the Apostle applyes to all mankinde, and forbids it in us all, so that unlesse men will Lex naturae obligat omnes. Brochmand. CC. Tom. 2. C. 4. q. 6.unman themselves, the Text will reach them. 1 Cor. 11. 14. it is a shame for a man, i. e. for any man to weare long hair.

3. S. Jerom commenting on this Text, applyes it to these Gospel-times: and our solidest Divines, when they argue against Popish shaving, make use of this Text against them, which they would not do if it were Ceremoniall.

3. Obj. This is an Old Testament proofe, p. 22and concerns not us who live under Gospeldispensations.

A. What is commanded in the Old Testament, and is no way forbidden in Ratio illius mandati permanet. Jun.the New, is binding still; but the wearing of short haire is commanded in the Old Testament, and is so farre from being forbidden, that it is confirmed by the New, as appeares fully. 1 Cor. 11. 14. 15, 16. Doth not even Nature it selfe teach …ou, that if a man hath long haire, it is a shame unto him? But if a woman have long haire, it is a praise unto her; for her haire is given her for a covering. But if any man list to be contentious, we have no such custome, neither the Churches of God.

This is a Pregnant Text, full of convincing Arguments to all those that are willing to be ruled by the word, and prefer not their lusts before Gods Law. The Apostle in this Text useth foure Arguments against l…ng haire.

1. The first is drawne from Nature, and Ratio ipsa dictaevit mollitiem spirare comam alere, non virtutem. Aretius.right Reason. Doth not even nature it selfe teach you, that if a man have long haire it is a shame to him? The Interrogat…on is a …hement Affirmation, q. d. 'tis both a sin and a shame to nourish our p. 23haire, and that by the dictate of nature. Now it is a dangerous thing to sin against the light of nature. Rom. 7. But the voice of nature condemnes long haire, as V Eliot's conversion of the Indians, p. 3. and Thorowgood the Jewes in America. p. 112.effeminate, lascivious, and vile; how much more doth Grace condemne it? Meere civiliz'd men have made lawes against it; The Indians in New England have made a law, that all these men which weare long haire, shall pay 5. s. and every woman that shall cut her hair, or let it hang loose, shall pay 5. s, Now what a shamefull Ut non praestet fides quod praestitit infidelitas. Hieron. See more Pryn against Lovelocks. p. 10, 11, 12.thing is it, that faith should not enable us to do that which Infidels have done? In vain had God eng…affed those sparkles of common honesty and dishonesty in the consciences of naturall men (Rom. 1. and 2. 14) if there were no binding power in them.

2. 'Tis a shame, a blot, and dishonour A ded…core, foreign ignominia est. Natura & ratio docent ignominiosum esse & contra decorum virum nutrire comam, non loquitur de co rupta natura, sed de vi & ordineto weare long haire; many think it an ornament, and an honour, when every civil, grave and gracious man esteemes it an ignominy and dishonour, Sinne and shame came into the world together; Gen. 3. till sin came into the world, there was no shame in the world. Gen. 2. ult. Innocency knew no shame, and glory shall know none. Shame is the fruit of p. 24sin, and ariseth usually from doing somewhat Dei quo agit in rebus à seconditis Marlorat. Ut mulier decus negligit, quando comas suas praescinait, & tanto quidem magis, quanto magis cas praescindit, &c. decori suo consulit quando eas nutrit, &c. sic vir dedecus sibi accersit …um promissos gestat capillos, & tanto quidem magis, quanto promissiores, &c.against common light, though every evil act hath matter of shame in it, yet a man is not naturally ashamed of it, unlesse it be done against the light of nature. Not to be ashamed of s… sins, is to put out the light of nature: Such Men are worse than Beasts, for they observe those instincts and orders which God hath planted and engraffed in their natures. A good man is ashamed of any thing he hath done against the light of Scripture: Every man is ashamed of what he doth against the light of Nature; yet how many in our dayes are proud of their long locks, and even glory in that which is their shame? What their end is, the Apostle will tell you, Phil 3. 19 Their end is destruction, who glory in their shame.

3. Verse 15. From the Antithesis and Opposition which is betweene the haire Ab Antithesi.of men and women: As long haire is a Coma mulieri gloriae, vi…o dedecori. Muscul.glory and ornament to a woman, because it was given her by God and Nature for a covering; and it is a shame for her to be polled or shorne, but shee must be covered, and that because of the Angels, ver. 20. So on the contrary, short haire p. 25is a glory and ornament to man (as the Antithesis implyes, and the practice of our grave and reverend Judges, which many godly Ministers confirme) and he may not come with unshorne, long haire, into the publique Assemblies of Gods people.

1. Because of the good Angels, who behold this pride, and are grieved at it.

2. Because of the **Adcò sibi Daemon in cincinnis placet, ut cincinnaculus nomen Daemon… fuerit. A Lap. in Lev. 19. 26. The Devils are called Shegnarim, hirsuti. Levit. 17. 7. Hairy ones, because they appeared in the form of Satyres, or wild Goats. Weemse on the 7th. Commandement.Lev 19:26Lev 17:7evil Angels, who behold it, and rejoyce in it: Pride is, Pabulum Diaboli, the Divels darling and delight.

3. Because of the Ministers, who are Gods Angels, and Messengers, and must reprove such sins. The Lord expresly forbids the confounding of S…xes, (**Under this, all manlinesse is forbidden in women, and all effeminatenesse in men, either in their attire, or ordering of their haire. v. Jacks. ad locum. Deut. 22. 5) by wearing of that which is not proper to each S…x: as the woman must not wear what pertaines to the man, so the man must not weare what pertaines to the woman; for all that doe such things are an abomination to the Lord.

p. 26Now, long haire is proper to women and not to men, Nature having given it In genere pudicitiam commendat, ubi periculo Deus occurrit, ne mulier audaciam colligat excutiendae modestiae, aut vir in molliciem suá naturá indignam degeneret. Calvin.to her for a covering: and though that Text speak Literally of apparell, yet Analogically, and by way of allusion, it may fitly, be applyed to long haire. (Analogicè legem quam de vestitu sancit, etiam ad capillos extendendam, quia utrobi que eadem est ratio, finis enim legis est ut debita sit distinctio inter virum & foeminam, & honest as naturalis observetur. Demat.)

4. A fourth Argument the Apostle drawes from the Custome and Practice A salutari ecclesiarū omnium & gener atim recepta consuciudine.of …he Churches of God. v. 16.

But if any seem to be contentious, we have no such custome, nor the Churches of God. q. d.

1. These Arguments are sufficient to convince any moderate, ingenious man; yet if any will be so litigious as to contend Sive contendendi, sive talia faciendi. Hier.for such unseemely guises, let him know he shall be singular in his opinion, for we have no such customes of undecency and immodesty, nor any other Churches of God.

2. It is against the modest, civill, and In comis ut in vestibu… decorum 3. 1. Voc…tionis. 2. Sexus. 3. Nationis. Alsted.commendable custome of our own Nation, till lately that we began to follow the French, and Spaniards, who yet are p. 27known Papists and Idolaters: And will not the Lord visit for such things as these? Zeph. 1. 1.

I come now to answer all those shifts, and vaine distinctions, which the false heart of man hath invented. To avoid the dint of this Text, there is scarce a word in it but is wrested; How loath are men to see what they care not to practise!

1. Some have found out eleven acceptions of the word Nature; by this word de V. Revium. usu capil. p. 222. 228.(say some) is not meant that order and naturall Instinct which God hath implanted in the Creature; but by Nature is meant an arbitrary custome; and for this they alledge Calvin on the place, (who sayes) Quod omnium consensu & consuetudine receptum tunc erat, & quidam apud Graecos vocat naturale, &c. quoniam in Graecia parum virile erat alere comam, ut tales quasi effaeminati notarentur, morem jam confirmatum pro natura habet.

A. 1. By Nature here cannot be meant a Custome, for we never finde through the whole Booke of God, that ever that word is used for a Custome, and therefore the learned Assertors of long p. 28haire doe utterly reject this opinion, Salmasius Dialog. De coma p. 71 cui astipulatur Revius. p. 219. Natura est rectae rationis judi…ium ex instinctu naturae fluens. Pet. Mar.Frustra de his disputatur, cùm certum sit, apud Paulum foreign non posse accipi pro consuetudine.

But by Nature here is meant, the light and dictate of right reason in the understanding, informing men by its common notions and instinct, what is good, and to be done, or what is evill, and to be avoyded: 'Tis that order and naturall inclination which God hath put in the Creature: And thus Nature it selfe is Natura significat honestatem & decentiam naturalem, q. decentia illa & honestas à naturali rectae rationis judicio dictatur, aut ab inclinatione naturali, aut ab ordine à Deo in natura constituto common stratur. Alapide in loc. Juris naturalis esse colligitur id quod apud omnes gentes, aut moratiores omnes tale esse vide…. …otius de Jure Belli, l. 1. c. 1. S. 12. ubiplura.said to condemne long haire, as being contrary to that order, and naturall principles of decency and honesty, which God hath implanted in man: And though many Heathens have worne, and doe weare, long haire, yet that is their abuse and sinne against Nature, as Rom. 1. The sinfull customes of some barbarous ones, cannot be called the Law of Nature; But Customes, when they flow from the principles of right Reason, and are agreeable to its Dictates, then they binde.

p. 292. Whereas Calvin calls it a custome, Virile est tondere caput, idque, teste Paulo, dictat sensus naturae. Cal. in Numer. 6. 5.Calvin shall answer and explaine Calvin.

1. In his Comment (on Numb. 6. 5.) which he writ many yeares after his Commentary on the Corinths; he there tells us, that it is a manly part to poll our heads: and this (as S. Paul sayes, 1 Cor. 11. 14.) the light of Nature dictates to us. See here what Calvin meanes by his received custome; he meanes not a bare, arbitrary custome, but a custome grounded on the light of Nature, as appeares further in his Comments on 1 Cor. 11. 5. Nature abhorres a shaven woman, and Nature hath given her haire for a covering, and it is a naturall vaile, &c. where by Nature (as appeares by the Text) he meanes not a naked custome, but that order which is set in Nature by the God of Nature: So (v. 14.) he sends them to Nature to learn Naturam illis decori magist… … propourt. Ca…. in 1 Cor. 11. 14.1 Cor 11:14what is decent, where by Nature he hath reference to what he spoke on v. 5. which was no bare custom, for human customes are oft teachers of uncomelinesse, rather than comelinesse, of vice than vertue.

3. Should we take Nature here for an arbitrary custome, this would render the p. 30Apostles argument invalid, especially if drawne from a custome used by the promiscuous multitude, which oft times is naught, as appeares by the Idolatrous and Superstitious customes throughout the world. But the Apostle argues not from a meere arbitrary custome, but from a custome founded in principles of Nature, and from the custome of his Collegues, the Apostles, and the Churches of God; we have no such custome, nor the Chuches of God. Now take it thus, and the Argument is cogent and convincing. As for Calvin, however some would wrest his words, yet his Practice is well knowne, and his Effigies in Oxford Library (which I believe is drawne to the life) will tell you, that he never intended to be the Ruffians Patron.

2. The next word they cavill at, is foreign This word (say they) doth not signifie sinne, but onelyonly shame, or indecency, or incommodiousness. [Per inhonestum non intellexi peccatum sed indecorum, exquo existimatio detrimentum potest capere, ideoque ad incommoda semper recte refertur, peccatum autem non semper, nec necessario conjunctum habet. Revius de usu capil. (p. 138.)

p. 31A. Shame usually ariseth from doing Loquitur de indecoro quod legi & naturae est contrarium. foreign faeditatem poti… quam ignominiam significat. Beza.something, against common light and Principles of nature, such is the sin and the shame here meant; tis not a little indecency, but a sin, a crying sin to transgresse the Law, and dictates of nature. Rom. 1. 26. God gave them up foreign, to foule affections: We shall the better understand the word here used if we consider the signification of its opposite, which is foreign, and in Scripture is put for honesty and care, to preserve our selves from sinfull uncleanness, 1 Thes. 4. 4. that every one possesse his vessel in Sanctification and Honour: So here foreign signifieth that which is is dishonest and reproachfull, as being committed Hoc sub ratione peccati, illiciti & inhonesti vetat. Demat.against the very light of Nature, else the Apostles Argument were not cogent, to say it is no sinne, but onelyonly incommodious, and undecent; to weare long hair Est quaedam indecentia quae peccat contra legem Dei & ipsam naturam, viz. illa quae sexus confundit, iquos natura ipsa discriminavit. Sal▪ Dialog. p. 102.is to encourage men to sinne, but when we shall see that Nature condemnes it, as shamefull and sinfull, this awakens us.

2. I answer by way of Concession; suppose from this sole word, foreign we could not conclude it sinfull, yet considering the scope and Arguments in the p. 32whole Text, he must needs be grossly blinde that cannot, or will not see long haire, condemned as sinfull in this Text.

Obj. The Apostle condemnes not all long hair, but onelyonly such which is as long as womens, as the word foreign imports, Significat comam more mulierum semper intonsam servare. Salmasius, that singularly learned man (as Mr. Tombs stiles him) Tombs Antipaedobap. p. 118.After a large and exact examination of the word foreign, makes it a womanish dress of haire, distinguishing the Sex though he find only something in Hesichius, Artemidorus, and some other conjectures not just in that sence in any place else, because it best suites with the matter. Thus he (poore-man, being at a losse for one word in all the bible to prove that Holy▪ signifies legitimate, brings in this lame proofe to comfort himselfe withall, Dignum patella operculum.

A. 1. How many instead of clipping their haire, clip the text, whilst they restraine the word [**Communiter & per se significat nutrire comam, comatum esse, vel promissos alere capillos. Scapula. Calep. Steph. Budaeus, &c. See Mr. Leigh… Criticks on the word: Ubi plura. foreign] which signifies, to nourish the haire, or to weare long haire, to such a kinde of nourishing the haire as women use, to let it grow to its utmost length; whereas Homer using the Apostles word, calls the p. 33Greeks, hair-nourishing men, though they foreign. Capite comatos Achivos. Pise.wore it not so long as women doe. The Apostle calls wicked men, absurd men. 2 Thes. 3. 2. and see what an absurd comment they make on this Text: they make foreign, qui faciunt quae minimè conveniunt.the Apostle upon the point to reprove no man, for if he reprove onelyonly such as weare their hair so long as women, who let it grow downe to their feete.

1. I would faine know what Ruffian there is that weares his haire down to his hammes, or heels, so long as womens hair usually is.

2. Should men suffer their haire to grow to its utmost length, and never poll it, yet I question whether ever it would Natura viro breviores capillos quàm foeminae, …iamsi si quis finat excr…seere. Beza.be so long as most womens haire is; my Reason is, because Nature hath allotted shorter haire to men, than to women, as Beza well observes.

I therefore conclude:

1. That our Translation is true, which foreign accipitur pro qualicunque promisso capillitio communiter sive nunquā, sive aliquando tondeatur. Non est restringendum ubi le… non restringis.renders the word Long-haire in generall, and agrees with all the Translations that ever I have seen.

2. There is no circumstance in the Text to constrain us to such a restriction of the word, as some would have.

The Antithesis in the Text opposeth p. 34it, which runs thus, As a woman dishonoureth her selfe when she cuts her haire, and the more she cuts it, the more she disgraceth her self, because comatam esse, long haire is an ornament to her, and given her for a covering: So on the contrary, a man disgraceth himselfe by wearing long haire, and the longer the worse, because comatum esse, to wear long haire is a dishonour to him, Nature having not given it him for a vail, as it hath done to women.

4. The Apostles Argument would be invalid, if the word be restrained to such a nourishing of the haire as is never cut; then Ruffians, if they cut their hair but a fingers breadth, should bee free from this reproofe. Then some men would have longer haire than some women (and so that order which God hath set in Nature, would be confounded) for though Nature hath allotted shorter haire (in the generality) to men than unto women; yet some men, by reason of their constitution, if they suffered their haire to grow to its utmost length, would exceed some womens. But now take the word simply in its usuall acceptation (as words ought to be taken) p. 35for to nourish the haire, or to wear long haire, and then the Apostles Argument is cogent. q. d. 'Tis both a sinne and a shame, and that by the dictate of Nature, for a man to weare long haire: But if a woman have long haire, it is a glory and ornament to her, for her haire was given her for a covering; it is a shame therefore for her to be shorne or polled, but she must be covered, because of the Angels, who observe their immodest and indecent carriage: yet, if any man list to be contentious, and will rather stand to justifie these unseemly fashions, let it suffice him, that we have no such customes of immodesty and indecency, nor any of the other Churches of Christ, so as he shall be singular in this his opinion. This I conceive to be the genuine and proper sense of this Text: But now you shall see what an absurd Paraphrase the Expositions of some will make. q. d. Doth not a bare arbitrary custome teach you Corinthians onelyonly, that it is no sin, but only an incommodious and indecent thing for you to weare haire as long as womens? How invalid and absurd this renders the Apostles reasoning, and what little conviction of the conscience could p. 36arise from such arguing, let the Reader judge. The bare rehearsall of it is confutation Corripimus illos qui hoc uno vitio capillorum contra praeceptum Apostolicum demissorum offendum & perturbant ecclesiā, &c. coguntur manifesta verba Apostoli in perversam detorquere sententiā. August de opere M…nachorum tribus ult. Capit.sufficient, onelyonly we may hence observe how loath men are to be convinced of their sins, what shifts they invent, how unwilling to see any thing which might separate between them and their lusts; they shut their eyes, they are wilfully ignorant, and will not see; but God one day will make them see and be ashamed.

If any desire fuller satisfaction, let him Diatriba Theologica de capillis constans Disput. Text ad 1 Cor. 11. 14:1 Cor 11:14peruse that elaborate Treatise of the learned Dematius, where all the cavills raised against this Text by Salmasius, Revius, and others, are learnedly and satisfactorily answered. I shall now shut up all with the glosse of a learned, pious, modest Divine of our time. Upon this Text, dimme Nature (saith he) condemns D. Reynolds, sin full of sin. p. 125.many vices, as Idlenesse, Beastiality, Lying, Luxury, the Cretian Poet could condemne. Those drinking of Healths, ad plenos calices, was condemned by the Law of a Heathen Prince. Long haire is condemned by the Dictate of Nature, and right Reason; and the reason why p. 37so many Men, and whole Nations use it, is given by S. Jerom, Quia natura decia derunt, sicut multis aliis rebus comprobatur; and, as Tert. saith of womens long hair, that it is Humilitatis earum sarcina, the burden, as it were of their Humility, so by the warrant of that proportion, which S. Paul allowes, 1 Cor. 11. 14. 15. we may call mens long haire Superbiae sarcinam, nothing but a clogge of Pride, &c.

The sixth ARGVMENT

From Rom. 12. 2. Fashion not your selves like unto this world: From whence I argue thus,

The sinfull Customes, Fashions, Properties and practises of the wicked men of the world, may in no wise be followed by the people of God (unlesse they mean to perish with the world.)

But the wearing of long haire is one of the sinfull Customes, Fashions and Practises of the wicked men of the world. Ergo,

It may in no wise be followed by the people of God.

For the Major, it is cleare, that Gods p. 38people must not fashion themselves like foreign. Ne cōfiguremini (i. e.) no figuram mundi induatis, ut tales sitis qualis est mundus & mund…ni (i. e.) vani, superbi, ambitio…, terrena tantum quaerentes, non …lestia. à Lap.to the world, they must not walk in the way of the wicked, Psal. 1. 1. nor runne with them into the same excesse of riot, 1 Pet. 4. 4. nor once enter into that broad way, Mat. 7. 13. be they never so many for Number, or mighty for Power, Wealth, Wisdome, Authority and Successe, that walk therein: And why so? Because Christ hath redeemed us from the corruptions of the world, Galat. 1. 4. and therefore we must keep our selves free, not onelyonly from the grosse Blots, but even from the Spots of the World; Iam. 1. 27. there should be as great a distance and contrariety betweene the lives and walking of true Christians, and the men of the World, as there is betweene Light and Darknesse, Day and Night. 1. Thes. 5. 5, 6, 7. we must shew forth the Vertues of Christ, and not the Vices and Vanities of the World in our Conversations, 1 Pet. 29. we must lament, not follow the pride, and sinfull courses of the age we live in, as Lot did: 2 Pet. 2. 7. God will not have his people to walke like Heathens and Pagans, that know him not; they must not be like them so much as in the cutting of their haire, Levit. 19. p. 3927, 28: Deut. 14. 1, 2, 3. as they are his peculiar people, and he loves them with a peculiar love, so he expects a peculiar carriage from them, differing from the sinfull courses of the world. Hence it is made a note of an unregenerate man, to walk according to the course of the world. Eph. 2. 2. and to walk as Gentils, in the vanitie of their minde; Ephes. 4. 17. yet this is the great Plea, tis the fashion now adayes, to weare long haire, and as good be out of the World, as out of the Fashion, cum lupis ululandum est; they will doe as the most doe, forgetting that broad is the way that leads to Hell, and many there be that goe that way. Math: 7. 13.

2. For the Minor, It is clear that long haire is one of the sinfull customes and fashion of the wicked men of the world. This will appeare, if we look abroad into the remote parts of the world, we shall there see, that long haire was, and still is, the guise and fashion of the most **V. Purch. Pilg. l. 8. c. 12. &c.barbarous, idolatrous, heathenish Nations, that know not God, but worshippe the Devil, as the Virginians in America, to whom the Devill appeares in the shape V. Purch. Pilgr. l. 8. c. 6. s. 3. P. 954.of a Virginian, with a long black lock on p. 40the left side hanging downe neere to the feete, whom the Virginians imitate in this Divellish Guise.

But let us come home, and amongst our selves we shall see, that usually the vilest, proudest, profanest, deboyshest persons are the greatest Ruffians. And is it not made a badge of those proud effeminate Locusts, Rev. 9. 8. that they have hair like women? I wish we had not too many that res…mble them; for if we look on mens out-sid…s, their Haire, Habit, Attire, &c. what difference can you finde between the most gracelesse▪ vaine, fantastick Ruffians, and many professors of Religion? Surely all is not right within, Vanum cor vinitatis notam ing…rit corpori, & exterior super fluitas iuterio is vanitatis est ma…um. Bern.when there appeares so much vanity without: when Christ is once entertained in the soule, it will soone appeare in the haire, habit, attire, in an humble, modest, mortified, selfe-denying walking; the soule that loves Christ can easi…y part with any thing which it conceives to be displeasing to him. I shall conclude this point with the Testimony of a reverend Divine, a man famous for Stoughtons Sacrifice on Rom. 12. 2. p. 168.Rom 12:2his Piety and Paines in the Ministry: 'Tis the duty of Christians (saith he) not onelyonly to sacrifice their eyes and eares, but p. 41also their heads to God, in a sober and modest wearing of their hair, which the Apostle (by the testimony of Nature it selfe) commendeth to us▪ viz. that men weare short haire, because 'tis a shame for them to have long haire, &c. of such long haired men the Scripture recordeth one, and but one example, viz. Absolom, the rebellious and In quo quis peccat, in …o punitur, efferebat se pulchritudine comae, ergo fit laqueus. Pet. Mart. Absoloms haire was Absoloms pride: therefore Absoloms haire (as it is conceived) was his halter; and whilst he will needs spare the Barber a labour, he also spares the Hangman a labour. Dyke.traiterous Sonne of David, whose fearefull end. and direfull judgement all men know, viz. that by his long haire he was hanged in an Oak. Oh that our long-haired Gentlemen would make use thereof & tremble! Would any of them have the like end? Though they would not, yet let them feare a worse, &c. Besides, how strangely do men cut their hairs, some all before, some all behinde, some long round about, their crownes being cut short like Cootes, or Popish Priests, and Friars; some have long locks at their eares, as if they had foure eares, or were prick eare'd; some have a little long look onelyonly before, hanging downe to their noses, like to the taile of a weasell; every man being made a Foole at the Barbers pleasure, or making a Foole of the Barber for money to make him such a foole; for, as it is said of the makers of Idols and Images, they that make them are like unto them; so it may p. 42said of such Fooles, and such Barbers, &c.

Most lamentable especially is it, that great foretops and long hair hath seized on some in the Ministry, that come up to the Chair of Moses more like some Gentlemens Butlers, than Ministers of the Word. This is a great scandall, and no small disgrace to that honourable calling. The young yeares of Note.some may not be pleaded for excuse, for though they are young in yeares, yet by calling they are Elders, and ought to be of grave carriage, beseeming Elders. All these things have I spoken not with any delight, but with grief of heart, from love to God and men, and not without fear of Gods judgements against such things. Thus this holy man of God.

The seventh ARGVMENT,

From the Rise and Originall of Long haire, viz. Pride, I argue thus:Ab origine.

Where the Root is naught, the Fruit cannot be good.Qualis causa, talis effectus.

But the Root of long haire is naught, (it springs from Pride) therefore the Fruit cannot be good.

The Major is cleare: The Minor Experience p. 43proves: We daily see the pride Deformitas vestium & capillorum, deformitatis mentis est indicium.of mens hearts appearing, as in their habits and attire, so in their haire: modest persons are modest in their apparel and haire, but proud effeminate persons discover themselves by both.

Obj. Pride lies in the heart and not in Principaliter & radicaliter in corde, operative & declarativè in capite.the hair.

Answ. Pride is principally in the heart, yet declares it selfe in the head, as in apparel: the pride of the heart appears by the vanity without.

Obj. But many are proud of their shore haire.

Answ. 1. Suppose this were true, yet this will not help you; for Recrimination is no Purgation, another mans pride will not excuse mine.

2. Good men have little cause to be Super bus fio quod nomen pessimum mihi crescere audio. Luth.proud in this kinde, unlesse it be of the jeeres and scornes of wicked men, as Luther said sometime, I am even proud of the reproaches of mine enemies.

3. It is not Pride, but Obedience to Gods commands, who hath said, we shall not suffer our locks to grow long &c.

Obj. We see some wicked men weare short haire, who have no regard to Gods commands.

p. 44Ans. 1. Two men may do one and the Duo cum faciunt idem, non est idem.same thing yet upon different accounts, and so tis not the same. The wicked man prayes, and the good man prayes, the one doth it out of forme and custome, the other out of conscience to Gods command. So two men weare short haire, the wicked man weares it either because the Pox or the Feaver hath fet off his hair, or because his Grandsire wore short haire before him, or out of some other carnall principle; but the good man wears it singly and solely out of obedience to Gods most sacred Command, with an eye to his glory, in the adorning of his profession with a modest, meeke, and humble conversation, answerable to the simplicity of the Gospel.

2. Where one wicked man weares short haire, there is a thousand weares long.

3. We must not forsake our grave and modest guise, because some wicked men are got into it; thou wilt not refuse thy meat because wicked men doe eate, nor Fas est ab hoste doceri.goe naked because they are cloathed; for then you would be like the women of Ulma, who coloured their teeth black, because dogs teeth were white.

p. 45The eighth ARGUMENT.

That which is a badge of cruelty and effeminacy must be shunned by the people of God, (who are commanded to shun all appearance of evill, 1 Thes. 3. 22.)

But long haire is a badge of cruelty and effeminacy:

Therefore it must be shunned by the people of God.

The Major is manifest; The Minor I prove from Job 5. 5. and 18. 9. where robbers and cruel thieves, that devoure mens substance, are called **From a root which signifies the haire of the head, or extraordinary Ruffian-like-locks. V. Caryl on Job 55, &c. Comam demittere propriè est luxuriosorum, barbarorum & militantium. Hieron. V. D. Reynolds Censur. lib. Apochryph. Lect. 25.Tzammim, the hairy ones, because cruel theives, and rude souldiers, do delight in long haire: Thus the Devils are called, Shegnarin…, Hirsuti, hairy ones, Levit. 17. 7. they shall no more offer their Sacrifices, Teshegnirim, to the hairy ones, (i. e.) to Devils, who are called rough, rugged hairy ones, because they appeared in the forme of ††Isa. 13. 21. & 34. 14. Purch. Pilgrim. l. 9. c. 13. s. 2. Verticem pili i e. Pilosum, pro truculentis bominibus, ut qui prolixum capillitium gestare solebant. Junius.Isa 13:21Isa 34:14Satyrs, or wild Goats.

Thus the crul Caniballs, who eate men and worship the devil, are said to weare the hair of their heads a yard long: Thus the Psalmist describing the wicked & the violent man, he gives him this character, He hath a hairy Pate, Psal. 68. 22. p. 46God shall wound the head of his enemies, and the hairy pat… of him that walketh in his sins.

2. It also notes effeminacy and wantonnesse, Mollities locustarum denotatur. Nullus comatus, qui non sit cynaedus. Syn. Prolixi capilli signum mollis & effeminati enimi; ideoque viros dedecent.hence the effeminate light, lascivious locusts are said to have hair like women, Rev. 9. 8. and amongst our selves; Who more light and loose than Ruffians? 'Tis a dishonour to a man to be found in such a guise; gravity and modesty becomes him best, in the very judgement of one of the wiser sort of He athens.

Sint procul à vobis juvenes, ut foemina, compti:

Forma viros neglecta decet.

Ovid.

The ninth ARGVMENT.

It is neither beneficiall to soule nor body: From whence I argue thus,

That which brings no benefit to soule nor Ab inutili.body, may be practised:

But the guise of excessive long haire brings no benefit to soule or body. Ergo,

The Major no rationall man will deny.

The Minor I prove by its Parts. 1. It brings no benefit to the Soule, it brings p. 47onelyonly a staine and blot of Pride and profanenesse, as Solomon sayes of reproving the wicked, he that doth it shall get nothing for his paines but a blot of reproach, Prov. 9. 7. So by walking in this vaine guise, we get nothing but the title of Proud Fantasticks; besides it makes way for other sins, it's a temptation to Curling, Poudring, &c. and gives occasion to the better sort to conceive that we are as yet but profane Worldlings, because we goe in the worlds fashion.

2. For the Body, it doth but hinder men in their Callings many times: and Lendium & pediculorum silvae.without diligent care and much combing it becomes a fit harbour for Lice and vermin. Besides, some conceive that Long haire doth rather weaken than strengthen Crinium copiae vires minuit, & quasi è corpore… exugit. Loricer. Turc. Hist. l. 2. c. 3.the body, and is rather a hindrance than a furtherance to our health. At best it is but a vaine and idle practice, of which men can give no good account, and yet for it one day they must account; for if men must give an account for every idle word that they shall speak, Mat. 12. 36. how much more for every vaine and idle action? and if in our eating, drinking, sleeping, Recreations, &c. wee must Habitualiter & virtualiter▪ Zec. 14, 20, 21.have respect to Gods glory, 1 Cor. 10. 31. p. 48then also in the wearing of our haire.

Obj. If it be unlawfull to weare long Haire, then tis unlawfull to weare long Beards.

Ans. There is not eadem ratio, the Beard is one thing, and long haire upon mens heads is another. 1. Long haire is contra decus virile, its a shame and dishonour to a man, but so is not a long Beard. 2. The Scripture no where condemns a long Beard, but it oft condemns long haire. 3. A decent growth of the Beard is a signe of Manhood, and given by God to distinguish the Male from the Female sex, this is a badge of Virility, the other of Vanity. God would have his Voluit Deus in populo suo barbam quasi virilitatis insigne apparere, barba enim virum indicat. à Lapide in locum ubi plura. Concil. Carth. 4. Can. 44. referente Caran…â.people to preserve their Beards, and enjoynes them not to shave the corners of their Beards, as the Heathen did, Levit. 19. 27. they must not deforme and disfigure their faces by shaving off the haire of their beards. The Council of Carthage at which S. Austin himselfe was present, made this Canon, Comam nec nutriant sacerdotes, nec barbam radant. Let not Ministers weare long haire, nor shave their beards. But now the practice is quite contrary, for many let their locks grow long, but shave their Beards still, that they p. 49may look more like beardlesse boyes, than grave Ministers of the Gospel.

4. Nor doe we plead for extraordinary long beards, but onelyonly for beards, whereby God will have the sex distinguished; the beard may not grow so long as to be a burden or an impediment to us in our callings; nor yet must it be so shaven, that a man should want that manly comelinesse and dignity, which God hath given him.

The tenth ARGVMENT:

From the scandall that it brings. Thus, That which is scandalous and offensive to Ascandalo.the people of God, must be avoyded; But the wearing of long haire is scandalous and offensive to the people of God. Ergo.

The Major is manifest; we should be very tender of doing any thing that might justly grieve the people of God: 1 Cor. 10. 32. Give no offence to Jew nor Gentile, nor to the Church of God: Mat. 17. 27. And we should walke in such holy gravity, modesty, singlenesse and sincerity, that we might give no just cause of offence to any, hence we are commanded to follow things **foreign, i. e. gravia, severa, honesta, verecunda i. e. quae talia sunt ut sanct â quadam gravitate vos exornent. à Lap.honest, p. 50and of good report; Phil. 4. 8. whatsoever is grave, modest, and may procure us and our profession a good report amongst men, that follow.

For the minor it is apparent that long hair is scandalous, it grieves the godly to see Christians in profession turn Ruffians in their conversation, it offends the weak, hardens the wicked, and opens their mouths to blaspheme, and say these are people of the Lord, Ezek. 26. 20. and Ecce quales sunt qui Christum colunt. Salv.these are the Professors, see how proud, vaine, fantastick they be; this provokes the Lord to vindicate his honour, he will not suff…r such to escape unpunished, Ezek. 39. 23. 24. and the Heathen shall know that the house of Israel went into captivity for their iniquity, because they trespassed against me, therefore hid I my face from them, and gave them into the hand of their enemies; so they all fell by the sword, &c. so that if this guise were but indifferent, yet it is not convenient, because it gives advantage to the enemy to blaspheme, when they shall see vaine, prophane fashions creepe into the Church, and christian modesty, with godly gravity to be gone: The Apostle adviseth to be very wary in this case, 1 Cor. p. 518. 13. Rom. 14. 13. That pious and ingenious speech of an acute and reverend Mr. Nath: Wardman, speaking to this point, is worth observing. I shall speak a word (saith he) to our long-hair'd men; 'tis but this, If God prove not such a Barber to them as he threatens, unlesse it be amended Isaiah 7. 20. before the peace of the Church and State be well settled, then let my Prophesie be scorned, as a sound minde scornes the riot of that sinne: and more, it needs not, if those who are termed Rattle-heads, and Impuritans, would take up a resolution to begin in moderation of haire, to the just reproach of those that are called Puritans and Roundheads; I would honour their manlinesse, as much as the others godlinesse, so long as I knew what man or honour meant; if neither can find a Barbours shop, let them turne into Psal. 8. 21. Jer. 7. 29. 1 Cor. 11. 14. if it be thought no wisdome in men to distinguish themselves in the field by the Scissers, let it be thought no injustice in God not to distinguish them by the sword. I had rather God should know me by my sobriety, than mine enemy not know me by my vanity. He is ill kept that is kept by his owne sinne; a short Promise is a safer guard than a long Lock: it is an ill distinction which p. 52God is loath to looke at, and his Angels cannot know his Saints by; though it be not the mark of the Beast yet it may be a mark of a beast prepared to slaughter; I am sure men use not to weare such manes; I am also sure Souldiers use to wear other Marklets or Notadoes in time of battell. Thus He….

The eleventh ARGVMENT.

Whatsoever is not of Faith, is Sin:

But this proud guise of exc…ssive long haire is not of faith; Ergo 'tis sin.

The Major is cleare from Rom. 14. ult. He that doubteth whether he sin in eating▪ Fluctuans, & tamen edens, conscientiam suam violat. & fi… Deum offend…t. quod est damnabile. Par.is condemned if he eat, because his conscience is unsetled, and he eateth sinfu…ly, because he eateth doubtfully; for whatsoever we doe, if we be not certainly perswaded in our consciences by the word of God, that it may be done, it is not of faith, but is done with a doubtfull conscience, and so is sin.

For the Minor, That excessive long Dum damnatur q… quid non est …x si…e. rejicitur q… quid non est verb. Dei suffu… & approbatum. Calv.ha…e is not of faith, is cleare, because it hath no word of faith commanding it, or c…mmending it to us; yea, the most that weare it, are condemned in themselves p. 53and their owne consciences accuse them and ch…ck them: Therefore I conclude to them it is a sin.

The twelfth ARGUMENT.

The twelfth Argument is drawne from the practise of Gods p…p They have A Testimonio.no such Custome, nor any of t…e Churches of God.

To omit the practice of our owne Church, all the dayes of that famous Queen Elizabeth K…ng James, and the beginni…g of the late Kings reign; all which time, 'ti… well known, short hair was the guise of this Nation, … o… late yeares we have changed both our Principles and our Practises together. Y…t I find no less than eight Synods in Holland, that have made Acts against it.

1. Both Pastors and Elders there, have condemned long haire in men.

2. They judge it u…lawfull, especially in Pastors Elders, Deacons, and Students in Divinity.

3. That all such as professe the Gospel, and yet come to heare the Word in such a guise ought to be reproved and a monished, both publickly and privately, yea, p. 54yea, all circumstances considered, to be Ad exam… Theologicum in classibus, & ad ministerium non admittendos esse studiosos qui capillos promittunt. Vide Demat. Parte 1 a. Thes. 8. in fine.suspended from the Sacrament.

4. That no Expectants, that are entring into the Ministry, coming with long hair, ought to be admitted.

5. That all Professors and Governours do disswade the Students from such vanities, &c.