The Loathsomeness of Long Hair, Part 2 – Title page

The Loathsomeness of Long Hair · Part 2 – Title page

p. 54Diluuntur Sophismata. An Answer to the most materiall Objections and Arguments which are brought in defence of Long Hair.

The first OBJECTION.

The great plea for Long haire is this, That it is an Ornament, that makes men decent and comely, that they have accustomed themselves to it, and now they cannot leave it; that they weare it not for pride, but for warmth and health, &c.

An. 1. Sin never wants excuses. The Devill cannot endure that sinne, which is Improbitas prae…extu nunquam caret. A…ist. See Brooke's Remedy against Satans devices. p. 19. &c.his darling, should goe naked, and therefore he usually cloaths Vice withe Vertues p. 55Robes; no man must call a Spade a Spade; but you must call Drunkennesse, Good fellowship; Covetousness, Goodhusbandry; Cruelty, F…ugality; Painting, Beauty; and Pride, D…cency, &c. But let all such know, that God will not be mocked, but cu…seth those that call evil good, and put darknesse for light, and bitter for sweet. Isaiah 5 20.

2. For Decency; that is decent and Ornamentum est quod ornat, ornat autem quod honestiorem facit; id autem non aurum, non smaragdus, non coccus, sed quaecun que gravitatis, pudoris & moderationis sp…ciem praebent. Cicer. Hoc cum decor quidē videatur, multum habet deformitatis. Stobaeus. Gincinni non ornamēta sed crimina, lenociniae formae nō praecepra viriutis. Am. l. 3. de virginit. Fen. on the Affect. p. 214.comely which is answerable to the rule of Gods Word, how meanely soever the world esteeme of …t; and Gods poore people, with their shore haire, are more comely in the eye of one that is truly wise, than all the proud Ruffians and Ranters of the world with their long locks. Long haire is so farre from decen cy, that it is a great deformity: the A postle tells us it is so far from being an honour, that it is a shame, a blot, and a dishonour to weare long haire: it makes men look like one come out of a Jayle, like some cheating Rook, or rude Runnagedo. Heare what that Boanerges of his time sayes of such persons, A proud fanta stique foole (saith he) affecteth his long locks, and his love-locks; every one that is sober minded, and sees him; is ready to say, p. 56What a humourous foole is yonder man? What a Ruffian is he? How like a Mastiff or a Bedlam doth he look? Yet the Foole is not ashamed, because he affects it. Thus he. As the adorning of women, so consequently the adorning of men, consi…s not in the outward adorning of the hair. 1 Pet. 3. 3. but in the inward adorning of the minde with humility, faith, obedience. Nor is that presently to be accounted Non est decorum quicquid placet carni, ita tamen corrupti sumus ut oculis magis quam mentis nostrae recto judicio serivamus Muscul.an Ornament, which the prophane of the World esteeme so; for then painting of the Face, curling and powdering of the Haire, black Spots, naked B easts, &c. would be lawfull, because some wicked ones esteem them Ornaments. Then women might poll their foreheads (as the fashion was lately) because they conceive it to be an ornament, though it was indeed a meere abuse of the Excrement: for the Apostle tells them 'tis a sin Ponderi vel radi turpe est mul…eri; qu…a contra naturam. Raven…and shame (and therefore can be no Real lawfull ornament) to be polled and shorne. 1 Cor. …1 5. 6. 15. B side its scandalous, and against Christian modesty: for as in apparell, so in the wearing of our hair, God will have the S…xes to be distingu shed. Deut. 22. 5 Polling indeed is an ornament to a man, but long p. 57hair is an ornament unto a woman, besides Homo est inversus Dec…logus. Job. 11. 12. Trapp.Job 11:12its given her for a covering. Now see the perversnesse of our natures, and their contrariety to Gods law; women, who should not yet will Poll their heads; and men, who should poll their heads, will not: Then women might also lay out their locks, for some account that an ornament, though indeed it is a badge (to say no more) of the levity and folly. For.

1. Their hair was given them for a covering to their heads, not cheeks and faces, which should be visible; it is an abuse of the haire, when the locks are hung out to Crine tuo (i) crine tuo modestè & pudicè composito, & reducto procul ab occulis; non autem projecto, et lascivè ex…uberante, quod impudicarum est, Junius in Cant. 4. 1. Quae nimium sese ornat, esto fit castissima, non caret tamen impudicitiae suspitione. A Lapide.Song 4:1be seen of others; a modest matron hides th m: Cant. 4. 1. Oculi tui columbini prae cri ne tuo (as Junius renders it) i. e. Thy hair is bound up like the modest matrons, & not lasciviously hung out as the haire of the harlot. 2. It is scandalous & of evil report amongst the godly. 3. It is the modest custome of the vertuous matrons of the land we live in, and against that simplicity which the Apostl… requires in women, fearing God. 1 Timoth. 2. 9. and 3. 11. 1 Pet. 3. 3, 4. 4. It sp…ings from pride, which ever b…ings judgement along with it. Isa. 3 16. 17, &c. If that pride brought judgement p. 58then; sure this analogically cannot escape: 'Tis well observed by a late reverend Divine of ours, That the naturall Byfield on 2 …t 3. 3. Si tu te speciosiù… co…as, & p…r publ…ū notabilite… …ncedas, oculo… in … juven tutis ill…cias, ut etsi ipsa non percas, alto… tamen perdas & velut gladium te atque venenum videntibus praeferas, excusari non potes quasi mente casta sis & pudica; redarguit te cultu… improbus, & habitus impudicus. Cypr. lib. de descript. & hab. virgin.use of the haire is to be covering: Now when the haire is with curiosity, and by vain inventions turned into vaine formes, by pla…tng, curling, or other wayes, which we cannot name; or falls into dangling locks, like to the haire of Ruffians; the dressing is then vicious; for Basil saith in generall of all apparell and dressing, that whatseover in these things is not for profit or necessity, is vaine and superfluous. And S. Jerom expresly condemnes the hanging of the hair below the forehead. &c. Thus he-

3. But thou wearest thy long haire for health and warmth? How many are there that never weare their haire halfe so long as thine is, and yet are as healthfull and warme as thou canst be? How many that with their short haire can follow the plough in a winters day without a Bonnet? Custome will make it easie and comely; and if you plead custome for your long hair, you have accustomed p. 56your selfe so long to it, that now you cannot leave it: This is so far from lessening, that it aggravates and doubles your sinne; it is a sinne to steal, be drunk, &c, but to be a customary thiefe, drunkard, &c. increaseth the sinne; especially when it is acted presumptuously against Knowledge, and against Correction: How many proud, stately Ruffians have lost both Head and Haire in the Warres? God hath stained the pride of all our glory: Isa. 23. 9. If then it be your custome to weare long haire, you must know it is Gods custome to punish such as follow such proud strange fashions: Zeph. 1. 8. An evil custome is better broken than kept; you must therefore (by degrees) accustome your selfe to short haire, and then I can experimentally assure thee, it will be no impediment to thy health or warmth; for God and Nature allow thee such a length, or may cover thy head and keep it warm; but what warmth hath thy head by the haire that lyeth on thy back? And for health, the learned have observed, that long hair doth diminish the strength, and is rather an hinderance than a furtherance to it.

2. Suppose thou hast accustomed thy p. 60selfe so long to weare excessive long haire, that now thou findest it preserves thy health and warmth; yet if long haire be sinfull, and against the dict…tes of Nature (as all sober men acknowledge excessive long haire to be) then may we not doe evill that good may come thereby, Rom 3. 8. especially since the L…rd hath provided so many lawfull meanes to preserve our health and warmth: And if a man may not sin to save his life, much lesse may he sinne to preserve his health; the greatest evill o… affl…ction must be chosen rather than the least evil of sin, it being better to dye than to sinne.

The second OB…ECTION.

It is an indifferent thing how long we will we are our haire, and a part of our Christian Ego non censco per se malum esse … cap…llos habere, quā rem ergo planè indiffer…ntem statuo. Salmasius Dialog. de coma. p. 16.liberty to doe as please our selves herein, &c.

Ans. For the clearer answering of this great … which some very learned men lay so much stresse upon, we must first define what an adiaphorous or indifferent p. 61thing is. That is a thing **V. Bucan loc 33. S. 13, 14. Polan. Syntag. l. 6. 6. 39.indifferent (say the Learned) which is neither commanded nor forbidden, either literally or consequentially, explicitely or implicitely; and then their Argument will be this:

That is indifferent which is neither commanded nor forbidden either literally or consequentially explicitely or implicitely: But long haire is neither commanded nor forbidden literally nor consequentially explicitely nor implicitely. … tis a thing indifferent.

Here the Minor is expresly false, for Long hair is forbidden in Scripture both wayes: 1. It is forbidden literally and explicitely, terminis terminantibus, in expresse Quae vel expressè Dei verbo praecipiuntur, vel cum Dei verbo manifeste pugnant, &c. nō sunt res mediae & indifferentes Bucan.termes. Ezek. 44. 20. we must not suffer our locks to grow long, but must round or poll our heads: and 1 Cor. 11. 14. the dictates of nature condemn long haire in men.

2. Its forbidden implicitely and consequentially. Rom. 12. 2. F…shion not your selves like to the w…cked of the world, now Ruffianly haire is the known guse of wicked men. So 1 Thes. 5 22. Abstain Fuge qui…quid malè fuerit coloratum Bern.from all appearance of evill, fly from the very shews and shadows of sin: But all p. 62civil men confesse that long haire hath (at Nego res indifferentes esse, ubi ratio decori moralis, sive honesti ipsis accedit. Dematius. Ratione scandali dati, quae in se erat actio indifferens, fit mala per accidens. Paraeus in Rom. 14. Dub. 1.Rom 14least) a shew of sin and pride in it, and therefore I conclude it can be no thing indifferent.

3. Suppose it were an indifferent and doubtfull thing, yet in doubtfull cases its best taking the safest and most inoffensive way: Now Short haire hath ever been judged by the Gravest and Godliest Divines the best and safest way; yea, most that weare long haire yet are convinced in their consciences that short haire is better; though they have accustomed themselves so long to weare long haire, that as themselves confesse, they cannot leave it. Thus it was in the case of the Sabbath, in Episcopall times, some said 'twas lawfull to play on the Sabbath day, others said 'twas indifferent; but the most moderate of that party have confest that they did best, who spent the whole day most religiously: to say truth, men could profane the Sabboth fast enough without bidding, or setting forth books to encourage them in that kind: So some say, Long haire is lawfull, others say tis indifferent; but since Short haire is no where condemned as a sin, and Long hair is, I conclude its safest wearing short hair; p. 63especially since Salmasius (no great friend Ego non censeo per se malum esse capillos breves habere. Salmas. Di…log. p 16. Ambitio, superbia, luxus affect…tio, & alia …, non sunt res medioe. Calvin.to it) yet freely confesseth, the wearing of Short haire to be no sinne.

4. Admit it were indifferent, yet it is not expedient, because it grieves the Godly, offends the Weak, and opens the mouthes of the Adversarie to cry, Pro fessors are as proud and apt to follow fashions as others, 1 Cor. 6. 12.

5. This is Ranters Licence, not Christian Liberty, to goe like Ruffi…s and the Videndum est …o libe…tas illae Christian… la…ùs … quam Deus ex ensam volu…t, ne fa…sa libertatis specie; jugum, quod Deus nobis imposuit, excutiamus. Demat.wicked of the world. It is dangerous ex tending our Christian liberty beyond its true bounds; from this Root spring many of our present Errours. True Christian Liberty gives us no licence to act the least sin, but binds us to a due observance of all, even the least of Gods commands; it is a liberty from sin, not a liberty to sin. 2 Cor. 3. 17. Rom. 6. 6. Nor doe wee goe about to infringe true Christian Liberty, but are ready to defend it to the utmost, against Papists on the one hand, and Libertines on the other: And if to oppose inordinate long hair be a breach of Christian liberty, then Paul offended in this kind, and many Synods, ancient Fathers, and Modern Divines, who have with one consent declared their dislike of this proud guife.

p. 64The third OBJECTION.

The wicked will take offence at our short haire, therefore it is best to forbeare it.

Answ. Then you must forbeare all that is good, for they will take offence at your Dimittendum est propter scandalū omne quod potest praetermitti salvâ… iplic… veritate i e. vitae, justitiae & doctrinae. A quinas 2a. 2ae. q. 43. art. 7.praying in your family, at your exact walking, &c. It is one signe that short haire is the best guise, beause the wicked of the world are so apt to jeere at it and abhorre it, as they doe all things else which are good: and therefore **Bonae res neminem scandaliza…t uisi malam mentem. Tertul.Tertull. well observes, that none but evill men will take offence at that which is good; if wicked men will be offended at us for doing our duty, and will take offence when none is given them: this is scandalum passivum, non datum sed acceptum, a scandall not given by us, but taken by themselves, and is lightly to be regarded. Christ himselfe was a rock of offence to the Pharisees, not actively, but passively; Pharisaeis i. e. praefeactis vel malitiose insidiantibus nibil largiendum, ut Christiana liberta incolumis servetur. Bucan.they took offence at his poverty and mean condition, and see how he slights them. Math. 15. 14. Let them alone, sith they are desperate, they are blinde leaders of the blinde. 'Tis true, we may seeke to p. 65please our neighbour in that which is Nihil boni aus liciti est omittcudum propter scandalum acceptum hominum Pharisaico ingenio pr… ditorum. Ames. CC. l. 5. c. 11. s. 12.good, but not in that which is evill, Rom. 15. 2. What God forbids, may never be done, though we should displease all the world by shunning it. No man may sin to avoid scandall. Their damnation is just, who say, Let us doe evill that good may come, Rom. 3. 8.Quodvis vitato peccatum, etiam leviusoulum, quo proximus tuus offendi potest. Brochm.

The fourth OBJECTION.

I am not alone in this guise, for I find that when this Land was over spread with Heathenisme and Barbarisme, long haire was their custome; and now of late that we are (in some things) worse than Heathens, we are fallen to it againe. Yea, in these times of Liberty its become a Nationall sinne, many Great men, Lords, Knights, Esquires, Gentlemen, goe in this guise, &c.

Ans. Christ is Truth, not Custome; that custome which hath no ground nor foundation in the Word of God, may not be followed by the people of God, who must to the Law and to the Testimony, and not to Customes. Esay 8. 20. A sinfull custome is better broken than kept; else if any sinfull custome were sufficient p. 66ground for our Practice, then Polygamy, and the worshipping of Devils would be lawfull, because that was an ancient custome: But you must know, that long haire is contrary to the civill, laudable custome of our land since the Reformation; for though formerly, when the nation worshipped Devils, had community of Wives, and was over-spread with Heathenisme, &c. then the ancient Brittains wore excessive long haire: yet The Brittains paint themselves, weare long haire; ten or twelve of them together use their Wives in common, Brethren with Brethren, and Parents with Children. Cam. Brit. p. 29.since the Reformation came amongst us, this abuse was reformed, and all the days of Queene Elizabeth, King James, and King Charles, a modest Tonsure hath been used, which still continues amongst some, and the notion abides in most, for if the people see a man come up to preach with excessive long haire, it is an offence unto them.

2. If it be a nationall sin, it is so much the worse; for when sinne growes generall, it brings generall judgements; when all the Old World, and all Sodome had corrupted their wayes, then the judgement of the Lord came on them, Genes. 6. 5. 7. and 19. 4. 24, 25. when all Jerusalem, from the least to the greatest, from the Prophet to the Priest, is given p. 67to lewdnesse; then it is time for God to resist, Jer. 6. 12, 13. be the multitude never so great; if they walk in an evill way, we Argumentum turpissimum est turba. Sen.must not follow it (Exod. 23. 2.) but oppose it; it is a signe of sincerity to be good in bad times, with Lot to be good in Sodom, with Job in an heathenish Uz, and with Noah to be righteous in unrighteous **Vixit, non aetate unâj sed multis, non cu… bonis, sed cum hominibus corruptissimis. Junius.generations, Genes. 6. 9. and with the Church of Pergamus to be constant in professing Gods truth, in a place where Satan reignes, and in time when Heresie, Supestition, and all wickednesse doth abound. Rev. 2. 12, 13. This is high commendation indeed: The vilest will Asiam nunquam vidisse nulla laus, verùm summa laude dignum siquis pudicè & piè in Asia vixerit.seeme good amongst good company: Let a Saul come amongst the Prophets, and he will prophesie: but to be good in a bad place, and not to be ashamed in the midst of an adulterous generation: There's the triall. Mark 8. ult.

3. It is too true, that in these times of liberty, we are turned …centious, a great cause of our unhappiness, is our too much happinesse; that which makes many so luxuriant in habit, haire, &c. is the want of the golden reines of government: It is a hard thing to be good in Magna faelicitad tis est à faelicitate non vinci.loose times, and to use prosperity well: p. 68How many have we seen that in times of persecution and adversity, which being raised to a greater estate, or to some higher condition, are become other men; like Tuva in the Poet.

Vis dicam malè sit cur tibi Tuva? benè est. Martial l. 10. 13.

4. Whereas you say you have many Improbitas aliena nequaquam dabet nos facere improbos. Salv.great men on your side; I answer, We must live by Rule, not by Example; or if we will follow examples, follow the best and not the worst: another mans pride (though he be never so great) is no rule for me to walk by: because such a great man is a drunkard, an oppressor, &c. it doth not follow, that therefore we must imitate him: we may not partake with great men in their sinnes, unless we meane to partake with them in their plagues. The more they be, and the greater they be that walke in a wicked path, Ubi major est peccātium turba, major est divinitati injuria. Salv. de Gub. Dei l 3. Parum refert quam multi sint, sed quam boni, quam graves.the more God is provoked, the neerer to judgement, and the more suspitious is the way; for the most are usually the worst, the greatest number go the way to hell. Math. 7. 13, 14. The whole world lyes in wickednesse. John 5. 19. nil mundum in mundo 'Twas the complaint of Seneca p. 69against the men of his time; amongst the Inter causas ma…um nostrorum est, &c. Sen ep. 123.causes of our evils (saith he) this is one, that we live by Example; neither are we governed by reason, but led away by custome. That which we would not imitate, if few men did it, when many men have begun to doe it, we follow as if it were more honest, because it is more frequent, and errour with us supplyeth the place of that which is right, when it is made publick.

Consider there are many base and beggarly b…ats, that weare long locks, as well as some great ones. Are not the drosse and dregges of men companions with thee in this sinne? Look abroad into the world, and see whether the vilest man do not usually weare the longest locks. Tell me whether ragged Rascalls, nasty Varlets, Raggamuffi…n Souldiers, Tinkers, Crate-carriers, Jayle-birds, &c. are not partakes with thee in this Ruffianly guise? And if so, I should thinke one neede not bid thee change thy fashion.

The fifth OBJECTION.

I have not onelyonly many Great men, but also many Good men on my side, I see many p. 70Ministers, and many Professors of Religion in my guise, and therefore I hope I may use it still without offence.

Answ. Ministers and Professors are men, and so subject to infirmities, yea, to enormities (when left to themselves) as well as others: We must therefore follow no Man or Minister further than Imitemur bonos, sed in bonis.they follow Christ: So S. Paul directs us, 1 Cor. 11. 7. Be ye followers of me, as I am of Christ: So far, and not an inch farther: We must imitate the Vertues, and not the Vices of the Saints, and be like David in his zeale for God, not in Mu…der and Adultery; and if you will follow the example of any, let it not be those who are seemingly, but really religious; the most of these (if not all) are the most modest in their guises. As for those Ministers which are dissolute, and goe like Ruffians; 'tis both their sinne … i… populo, …rimen in … ….and th…ir shame; it is odious in any Man, but abominable in a Minister, who is Gods mouth unto a People; it becomes not the Messengers of Christ to go in the guise of his professed enemie. Rev…l. 9. 8. Vide, utrum hae sint comae Ministri Dei?

Obj. There are good men on both sides, p. 71some weare their hair shorter, others longer; which of these must I follow?

A. In doubtfull cases it is best taking the safest way. For instance, two good men have money, the one lends freely, the other lends upon usury: Which of these two must I follow? I answer, We must follow him that walks most close to the rule; and that is he who lends freely, according to Christs command. Luke 6. 35. So here, one good man weares long haire, another weares short haire, Which of these two must I follow? It is safest following him which followes the rule most exactly: Now the Word commands, that we suffer not our locks to grow long, Ezek. 44. 20. & tels us, that it is a sh…me for a man to wear long haire: 1 Cor. 11. 14. Therefore, since those good men which wear the shortest hair, walk closest to the rule: we must follow them.

2. Observe which way is most pleasing to flesh and bloud, which course takes most with the world, and hath most carnall inducements to draw the heart after it, and then know, that this way lyes most under suspition, to be the worst way. Now, whether the wearing of p. 72short Haire, or of long Haire bee more pleasing to Flesh and Blood, takes more with the World, and hath more carnall inducements to draw the heart after it; I think there is no experimentall Christian but can easily determine.

3. Observe which way is of best report amongst the godly, and that follow, Phil. 4. 8. whatsoever is pure and of a good report meditate and thinke on that till you be in love with it. Now whether is of better report amongst the Grave and Godly-wise, Long haire or short Haire, is well known to all. Shew me but one man that is truely godly that ever pleaded for Long haire as now it is commonly worn? Be sure then in all your wayes and walking Sint capilli ad exemplū piorum et gravium bominum, non verò luxuriosorum et leviū compo…ti.not to swarve from the way and communion of the Saints, but let your apparrell, Haire, Habit, &c. be conformable to the most Grave. Modest, and Religious of your ranke and quality.

The sixth OBJECTION.

Yet you tell us not just how long wee should weare our Haire, could wee but see one place of Scripture that plainly saith, so p. 73long thou shalt weare thy Haire and no longer, we would soon obey &c.

A. This is just the Anabaptists plea, could we shew them in so many syllables a command, saying, Thou shalt Baptize Infants, then they would believe it; when it hath beene proved to them over and over, that in Scripture there is that which is equivalent to such a syllabicall command. So though in Scripture there be no syllabicall command saying, Thou shall weare thy haire just so long, and no longer; yet there is that which is equivalent to such a literall precept, for we are commanded not to suffer our locks to grow long, nor to fashion our selves like to the men of the World in the cuting off our Haire: now long Haire is the knowne guise of wicked men, I have observed that when men change their Opinions Eplumis dignoscitur avis: forme haec crinium deformitatis mentis et morum est indicium. Coma promissa mulieres magis decet, vel effaeminatos in venerē quaepronos et delicatulos mollesque prodit.and grow worse, they also grow more dissolute in their Haire and Habit, changing their Gravity and Modesty, into lightnesse and vanity: and tis observed by others, that the greatest Sectaries in London, are the greatest Ruffians, and as they grow degenerate in their Principles, so they grow effeminate in their practice.

p. 742. For the length of your Haire you must have recourse (as in the matter of apparell) to the most grave, gratious sober and civill men of your ranke and quality, there is no expresse Rule what apparrell for colour, shape or fashion a man should weare; but we must observe the judgement and practise of the grave and godly-wise, and follow them, rather keeping too much will in the bounds of measure, than any way to exceed it, wee should take heed of rejecting the testimony of such as are truly godly. 2 Thess. 1. 10. wee must not vex or grieve their spirits by our wilfullnesse, yea, though a Minister could not make so cleare a demonstration, yet when hee reproves such things as have an appearance of evill, out of a holy jealousy and feare, least you should bee infected with it, you must hearken to him. Heb. 13. 17. Good men have their way and practice, now wee should observe the way of good men, and keepe the path of the Righteous. Prov. 2. 20. eye their walking, and follow their wayes, rather than the profane wayes of such as stand in neerest relations to them: children should rather follow the example of godly men, though they be p. 75strangers, than of Father, Mother, Friend, &c. though they be never so great, rich, many, or carnally wise; their Examples may be inter Motiva, non fundamenta: motives to duty, though not the ground of doing it: for the word is our Rule, and no example binds us further, though it agrees with the Rule. Now the Scripture, which is our Rule, condemnes long Haire, and the practice of Gods dearest servants walking up to the Rule, may confirme, comfort & encourage us against it. Most men erre in taking the vaine, light, selfe-conceited, fantastick fooles of the World for their patterne; when they should have respect to the practice of the most experienced, holy, grave men, who expresse the inward vertues of their minds, by the outward modesty, humility and gravity of their Haire, Habit, Gestures, Actions, &c. Now the gravest and godliest Divines and Christians in our Nation (whose examples the younger sort should imitate) do still weare, and formerly did weare the shortest Haire: witnesse Cartwright, Perkins. Reynolds, Rogers, Abbot, Dad, Briasly, Hilder sham, Herring, Fen, Whately, Predeaux, &c. In their workes they pleau for it, in their p. 76lives they practised it (as many now living can testify) and the Effigies of many of them which are to be seene at this day in Oxford Library (which we may conceive were the liveliest and exactest that could be had) do plainly shew it. Besides about twenty yeares agoe, I well remember that generality of the Reverend and godly conformists and Non-conformists were for tonsure, like Perkins in the Frontispiece, even Mr. Tombs was one, I remember still, that when he was Lecturer at Worcester, went vel attonso capite, patentibus auribus. But as many are ashamed of Perkins his good old Principles, so many (I feare) are now ashamed of his Practice, though formerly they approved of both. Let this suffice that wee have the Word of God, and the example of his dearest servants to incourage us against the discouragements we shall meet with in this particular; And which is somewhat, our short Haire is our owne, when many of our Ruffians borrow their Periwiggs (it may be) of some Harlot, or of some poore creature which now may be lamenting the abuse of that excrement in Hell. What the Epigramatist said in Martiall Epig. l. 2. 58.defence of plaine apparell, may fitly be applied.

p. 77Pexatus pulchrè rides mea, Zoile, **Trita.curta,

Sunt haec **Trita.curta quidē Zoile, sed mea sunt.

The seventh OBJECTION.

But that which sticks most with me is this, If I should once be seen in this precise Plus laborandum est ut placeamus Deo por honestatem, quam hominibus per impuritatem. Salv.cut; I shall be counted singular, and looke like no body, I shall be made the drunkards song, and be in derision daily; Besides, my Friends disswade me my Wife is against it, my Parents like it not, &c.

A. 1. Thus the flesh wants not excuses! But thou must know, that he which will goe to Heaven, must be content sometimes to goe alone, as Elijah did: beside, there is an holy singularity, and so Gods people must be singular from the wicked of the world. Mat. 3. 47. foreign quid eximium facitis? Vata…What singular thing doe ye, doe not even Publicans and Sinners the like? Implying that Gods people must doe more than Heathens and Morall men. Thus Job was as a singular man, not with a proud fantastick singularity, but in a holy sense. Job 2. 3, He was a None-such, none like him for singular holiness. It is better going to heaven alone, than to hell with company.

p. 782. It is true, the proud and prophane of the world will, peradventure, contemne and scorn thee, because thou dost not run with them into all excesse of riot: But if thou wilt be Christs Disciple, thou must get an heroick spirit, and out of an holy pride contemne contemners, resolving if this be to be vile, thou wilt yet be more vile; and by an holy Antiperistasis thou must flame the more by opposition: The Lacedaemonians used not to aske how many their enemies were, but in what place they were; and hadst thou true valour, thou wouldst not so much recount the number of thy adversaries, or enquire where their strength lay, that thou mightest subdue them. In the matters of God we must not consult with stesh and bloud, nor goe to aske counsell of carnall friends, but observe what that Great Counsellor (Isa. 9 97.) commands, and presently set to the practise of it in **Faith will make us to contemn worldly mens scosts; and notwithstanding them, do any thing that God shall enjoyne, Gatek. Ser. on Heb. 11. 7. p. 26.Heb 11:7despight of all oppositions whatsoever; for he that for fear of men dares not doe what God commands him, must bid adieu to all Religion: There is no way of God but the Devill and his agents will oppose it more or lesse. All that will be Christs Disciples p. 69must be ready to part with their dearest lives for Christ; But how will he part with his life for Christ that will not part with a locke for him? How will he part with his Heart, that will not part with a little hair at his command? or how will he deny himselfe on Christ; Who will not part with in Excrement? Assure your selves, that he who will not freely part with head and hair, with life and locks when Christ calls for them, shall at last loose them all with reproach and dishonour. Such Pride is oft punisht with a fall: Isaiah 2. 12. The proud and lofty shall be brought low. How many thousands in Germany, Ireland, Scotland, England, &c. that have had as brave heads of haire as thou canst have, and yet have fallen by the Sword, Axe, Canon, &c. Foelix quem faciunt, &c.

3. Suppose thou shouldst be little and low in the worlds esteeme, for walking in an humble, selfe-denying path; yet so long as thou art beautifull in the eyes of God and his people, and the daughters of Jerusalem doe esteeme thee the fairest amongst women. Cant. 6. 1. Thou maist well give those losers leave to talke; when Michol mocked David, he comforts p. 80himselfe with this, that the religious Maidens would honour him: 2 Sam. 6. 22. The testimony of one godly, wise man, should with us weigh downe the reproach of a thousand vile ones: For, though we may not take up any fashion of apparrell, or guise of haire, simply to make our selves deformed (for that were Pharisaicall Pride, and base Hypocrisie, which our God would soone discover to our shame) yet if our plaine and close walking to the rule should accidentally make us seeme fooles, and deformed in the worlds eye, we must not cast it off, lest we cast off all that is good with it: We know that excessive long haire is displeasing to the Godly, and makes the wicked deformed in his eye; yet what wciked man forsakes his fantastick guise for feare of displeasing the godly? And shall we forsake our civill, modest guise for feare of their vaine censures? Let them returne to thee, but goe not thou to them. Gods people are called light, and they must be like fire, which turnes all things into it selfe, but it is turned into none of them; they must persist in gracious wayes, and draw others to them, but in no wise must they turn to the wicked, p. 81or conforme themselves to their sins and corruptions. In this case we must comfort our selves with this, that it is the inward, and not the outward beauty which God respects: Christ himselfe, in respect of outward beauty, was not desirable (Isaiah 53. 2.) to a carnall eye, There was no forme nor comelinesse in him Christus vivens in hoc mundo, nibil nobile, opulentum, tantum splendidum coram mundo ostendit sed vitam egit ignobilem, tenuem et labortosum in o…ere fabrili. à Lap.why we should desire him: His braue, and comeliness was spirituall in respect of his Goodnesse, Love M…nesse, Wisdom, Humility, Gentlenesse, Patience, and all the Graces of the Spirit: He that hath inward beauty, and yet wants the outward, is likened to the Vine, which being a poore, crooked, deformed Tree to the eye, yet bringeth forth Grapes and Wine fit for Kings.

The eighth OBJECTION.

The Narazites wore long haire Numb. 6. 7. 19. Now had it been sinfull, unnaturall, or no ornament to them, God would never have commanded it &c.

A. This is a chief argument with some men, but being weighed in the ballance, it Comam Hebraeos alere non consuevisse liquet ex Nazareatûs lege, ac proinde extraordinarium fuisse quod dicitur dewill be found too light. For, Absolomo. Beza.

p. 821. It appeares by this, that the Jewes did not nourish their haire, else what need this speciall command to the Nazarits to do it, if it had been ordinary with them to weare long haire?

2. God is agens liberrimum, and by his Royall Soveraignty, and absolute power over our bodies, soules, goods and lives; he may command an Abraham to sacrifice his Isaac, and the Israelites to spoyle the Egyptians, and Solomon to make Cherubins: God, that made the Law, can dispense with his owne Law, and may command Nazarites to nourish their hair, which others that have no such command, may in no wise do, and therefore it is a manifest non-sequitur, because God commanded the Nazarites to nourish their haire; therefore that we may doe so still, it doth not follow. For,

1. They had Gods speciall command Privilegium non tolli… logem. Naza …ut comam nutrirent … Dei praecepto devotissimè faciebant. Hieron.to nourish their haire, Numb. 6. 5. which none amongst us have, but rather prohibitions: Now an extraordinary case will not maks an ordinary rule.

2. This was typicall, as we see in Sampson, who was a Nazarite, and a Type of Christ, both in his **See Ward on Mat. 2. 23.Matt 2:23birth, life and death: Now Christ the Substance being come, p. 83the Shadowes and Ceremonies are gone.

3. If we will follow the Nazarites, we must never poll our heads, for though the Nazarite by vow was to cut off his locks when his vow was at an end, yet the Nazarite by birth, as Sampson, might never be shorne.

4. Non sequitur, because God commanded the Nazarites to nourish their haire, therefore it was an Ornament to them, for God commanded many externall Rites under the Law, which yet were no Ornaments to the body: What beauty did Circumcision bring to the body? or the shaving of the Levites? Numb. 8. It signified rather a neglect of outward ornament, or bodily adorning.

5. Suppose it had been an ornament to the Nazarites, who had Gods speciall command for what they did; yet doth it not follow, that therefore it is an ornament to us who have no such command?

I shall conclude this point with the words of that **See M. Rich: Rogers on Judg. 13. 4. 5. p. 617.Judg 13:4Judg 13:5man of God; a man famous in his generation for his industry and piety. This disguised wearing of long haire (saith he) is a foule abuse. I think p. 84there are few of them that will defend themselves by the practice of the Nazarites; if they did, yet the world would convince them, as being (for the most part) farthest off from the strict worship of God, and sincere walking after his will, as the Nazarites did: if they do not also mock and scorn those that embrace it. Methinks it is strange, and argueth somewhat more than common for the badnesse of it, that among many changes of corrupt English fashions, worne out and expired; yet this unnaturall fashion (as S. Paul calls it; for a man to weare long haire, hath survived them all: I know some nourish it for amorus lightnes of mind, others as a supposed ornament to their person, or mark of gentry, or (at least) imitation of Gentlemen. These (as I thinke) might more wisely forbeare it now (seeing it is become the fashion & habit of the basest Swaggerers and Ruffians, and the Devils mark which he hath set upon many that will not be reformed) than at the first, when they used it either as an Ensigne or an ornament. It was the speech of a worthy and reverend Judge of the Land, that the use of the long lock was first taken up by branded fellowes for a cover of their shame: And that honourable person in his Circuit, sitting in the p. 85place of Justice, against Malefactors, practised according to the former observation, Not much unlike did the religious Cromwell deal with a Ruffianly Servingman. V. Clerks lives. p. 47. in the life of Tho; L. Cromwell.commanding all whom he saw beset with deformed haire, to be immediately cut or shorne, whether to discover their ear-mark, or to shame their unseemly guise, I know not; and yet many of them (farre enough from Nazarites, all may think) set as much by their haire as if they had put Religion therein &c. Thus he.

The ninth OBJECTION.

Christ was a Nazarite, and wore long Christus fuit … Nazaraeis. Sal. Dialog. p. 100.haire: This appears by ancient popish Painters, who pictured Christ very beautifully, with fine haire, very long, lying on his shoulders; and from Mat. 2. ult. he shall be called a Nazarene.

Answ. 1. For Christs externall beauty, it is contray to two plaine texts of Scripture, Isaiah 52. 14 and 53. 2. His outward appearance was so exceeding mean & contem pible (more than the ordinary fashion of the Sons of men) as that those who beheld it, were astonished to see such a Majesty shrouded in so plaine and homely an out-side.

2. It is very probable (if not certaine) p. 86that Christ wore short haire for these reasons:

1. Christ could not sinne against Nature, for there was no sinne found in him.

2. The Apostle durst not have said it had been a shame, and uncomely to have long haire, if Christ himselfe had worn it long.

3. Christ was no Nazarite (though he was of Nazareth, or a Nazarene in respect of habitation, and of his education in the City of Nazareth, hence he is called a Nazarene, (Math. 2. ult.) but not a Nazarite. And this appeares,

1. Because he drunk wine and strong drink (Mat. 11. 19. Luke 22. 18.) which no Nazarite might doe. Numb. 6. 2. 3.

2. He touched the dead, which was unlawfull for the Nazarite to do.

3. Though he was no Nazarite in the Letter and Ceremony, yet in the morality and truth of the thing, he was the onelyonly perfect Nazarite; never any so temperate, V. Piura apud Doctis. Spanheim. Dub. 91, 92, 93.so active in preaching, praying, doing, and suffering for us:

Obj. We read of Christs locks, Cantic. 5. 11. and 6. 5. thy locks are bushy (or curled) and black as a Raven.

p. 87A. The whole book of the Canticles Theologia Symbolica non est argumentativa. Similia ad pompam, non ad pugnam: illustram, at nih… probant.is an high Allegory, of which this is one straine. Now similitudes and allegoricall speeches, make no grounded Arguments: Christ is called a Vine, yet doth it not follow that therefore he is a naturall Vine, so (Cant. 6. 8.) he is said to have threescore Queenes, and fourscore Concubines, yet doth it not follow that therefore Polygamy, or the keeping of Concubines is lawfull.

2. We may not so expound one place of Scripture, as to make it contradict another: Now if you take this Text in the Letter, you will make Christ to wear bushy, curled, beautifull locks, and so it would contradict many other places of Scripture, which condemne long hair and curling of the locks: 1 Pet. 3. 3, 4. and 2. 9. Besides, it is said of Christ, that for outward beauty he had none. Isaiah 53. 2.

3. 'Tis an allusion of the Nazarites, who (according to the Law) did weare long haire: Now Christ being a Nazarite in the truth of the thing, though not in the letter, is said to have locks in a spirituall sense, viz. to expresse that spirituall beauty, might and strength which was in him, p. 88and not to countenance curling or crisping of the haire, which the Scripture generally condemns.

The tenth OBJ.

There are none but a few precise fooles which condemne long haire they are a pack S. Paul was one that condemned long haire, yet I hope he was no precise foole.of Grossum caputs, scrupulous Ingnoramusses, and selfe-conceited Melancolico's, who stumble at straws and leap over blocks, who love to contend de lana caprina, and make much adoe about a matter of nothing: they have no Scripture, no ancient Fathers, no moderne Divines that ever condemned long hair, tis a meere figment of their own inventing.

Ans. This is their last refuge, I see, and Morsus morientiu… bestia u…n … … esse mortiferi. Aristot.that makes you so fierce.

1 They were not a few nor were they fooles that have t…stified against long haire; but they were men famous in their generations, for Wisdome and for Piety, as Moses, Isaiah, Ezekiel, Paul, Austin Jerom many Synods, besides those renowned Lights of our own age, Calvin, Polanus Junius Perkins, Reynolds, Rogers, &c. We have a cloud of witnesses against you.

2. The nourishing of long haire is not so small a matter as you imagine. Is it a p. 89small matter to sinne against the light of Nature, against the Word of God, and the Example of his choisest Servants? We may esteeme nothing little that is Nihil est parvum in lege Dei, sed omnia magna quia magnus legislater. Pisc.offensive to God, or a breach of his commands: Christ tells us (Mathew 5. 19.) that of what rank or degree soever he be, that shall by Doctrine or Practise transgresse the least of Gods commands, he shall be of no account in Gods Church here, nor have any part in Heaven: And (to speak properly) there is n… sin in its owne nature considered that is ††See Brook's devices of Satan. p. 27. &c.small, because there is no small God to sin against, no small price paid for sin, & no little punishment due to sin, for the wages of sin, be it great or small, is death, Rom. 6. 23. the least missing of the marke is an error as well as the greatest, & both alike for kinde, though not for degree. Hence God hath severely punished disobedience in small matters, as eating a forbidden Apple, looking into the Arke, gathering a few sticks on the Sabbath day, Lots Wife for looking back, &c. Qui minim… spernit paulatim decidit. Aug.Besides, the slighting of little sinnes makes way for greater; the Devill desires but little at first, he would have you but taste of his broth (Isaiah 65. 4.) p. 90for then he knowes ere long you will eat of his Beefe: If then the wearing of long haire be a sinne, as the Arguments make it clear to any unprejudiced man; beware of venturing on it, left by your wilfull breach of one of Gods commands, at last you come to make conscience of none at all, James 2. 10. He that seemes to keepe the whole Law, and yet willingly allowes himselfe in the breach of one, he performes true obedience to none, as Herod: The bond of all is broken, the authority of all is sleighted, and that evill disposition that causeth a man to venture on the breach of one, will (when offered) venture on the breach of any. I shall conclude with the words of a learned and laborious Gentleman: That which is most M. Pryn against Love-locks. p. 34.suitable to nature, to the condition of our sex, and the custome of our country, and and doth most adorne, commend, and beautifie us in the eyes of God, and of the best, the wisest, and greatest part of men, that is most beautifull and commendable; But short haire, or hair of a moderate, ordinary, grave and decent length, is most suitable and proportionable to nature, to the condition of our sex, and custome of our country, (to all which long haire is contrary) therefore short haire p. 91is most beautifull and commendable, both in the sight of God, and of the best, wisest, gravest and greatest part of men, who approve it as the best and comeliest weare, both in their judgement and practise, &c.

I have now but one word of exhortation and admonition, suffer that to prevaile with you, and I have done.

1. Let me in the bowels of love and tendernesse, beseech those that are young, especially such as intend to Ministry, to take heed of getting (now in their tender yeares) a habit of Pride Levity and Vanity, lest Sin and Satan, at last plead prescription; Oh that they would consider how hard it is to break an evill custome, Jer. 13. 23. a Blackmore may as soone change his skin, and a Leopard his spots, as those who are accustomed to do evill, can learn to doe well: Besides, these are times of lamentation and sore affliction; and therefore as Gods people, in times of great griefe, were wont to poll their heads, and cut off their haire. Job 1. 20. Ezek. 7. 18. Micha 1. 26. So should we in this day of Jacobs trouble, cut off our proud effeminate locks, and give up our selves to mourning before the Lord for all the abominations of these licentious p. 92times. Consider that long haire is now become a nationall sinne, and therefore the more like to bring nationall plagues. Remember what befel long-hair'd Absolom, 2 Sam. 18. 20. who was hanged in his owne haire, that wherein he chiefly Alterius perditio fit tuae cautio.gloried, being made by God the instrument of his ruine. Consider, how God threatneth to wound the head of his enemies, and the hairy Pates of such as go on still in their sin. Psal 68. 21. Lastly, consider how long haire debaseth a man, Prolixitas capillorum arguit animi levitatem, & cum mascula gravitate pugnat Sphinx. Basilicon doron. p. 112.and argue, either levity & lasciviousness, or cruelty and rudeness, comam nutrire apud antiquos in viris mollitiei aut ferocia argumentum habebatur. D. Reynolds in Apochu: King Iames counselling his Son, adviseth him not to make a foole of himselfe, in disguising, or wearing long haire, or nailes which are but excrements of nature, and bewray such mis-users of them to be their vindictive, or vaine, light naturalls.

2. You that are more ancientand Superiours as Magistrates, Ministers, Tutors, Schoolmasters Fathers, Governors, &c. you are called forth to publick imployment, and have the eye of the world upon you: and therefore it concerns you in a speciall manner to observe the rules and bounds of Modesty. Gravity, Humility and Piety, in your Habit, Haire, and whole conversation, that your good example may become presidentiall to your Inferiours, and you may teach them not onelyonly by your words and directions, but also by your works and actions, which is Realis magis movet, quam verbalis concio.the most prevailing Rhetorick.

3. In all humility I beseech those Illos non corripimus, sed rogamus & obsecramus per divinitatem & humanitatem Christi, & per charitatē SS. ne ultra jam ponant hoc offendiculum infirmis pro quibus Christus est mortuus, &c. quod si post hanc admonitionem vel potius obsecrationem nostram in eo sibi perseverandum esse putaverint, nihil aliud faciemus, quam dolebimus & gememus. Aug. de opere Monach. c. 33.grave and godly Divines (which in Episcopall times were noted by the profane for their exact walking in this kind) that they would retain their former Gravity, Humility, and Gospel-simplicity in this particular that the eyes of Gods jealousie (who walks in the midst of his Church) may see nothing in us or ours to displease him; but that we may all answer our Gospel-light, with Gospel-lives; and our Gospel-principles with Gospel-conversations, that he may delight to dwell in the midst of us, and be our God and Guide for ever; that the wicked may be no longer hardned, the weak offended the godly grieved, nor Gods glorious Name dishonoured by us or ….

p. 94CORONIS.

VEreor in hoc vitio plura dicere propter quosdam crinitos fratres, quornm praeter hoc multa & penè omnia veneramur; sed quò magis eos in Christo diligimus, eò solicitius admonemus, neque metuimus ne humilitas eorū respuat admonitionem, nostrā quando quidem & nos à talibus ubi fortè titubamus aut aberramus, cupimus admoneri, &c. Hoc ergò admonemus tam sanctos viros, ne stultis vanorum hominum argumentationibus moveantur, & eos in hac perversitate imitentur, quibus in caeteris longe sunt dissimiles. Aug. de opere Mon. c. 31.

Adeò sibi Daemon in cincinnis placet, ut cincinnatuli nomen aliquando usurpârit, &c. Ite nunc adolescentes, ite nobiles, capillos religate, inungite, crispate. Ite nova gloria Daemonum, inferorum deliciae; vos ille amat, ad vestrum nomen exultat ac gestit: prostituite pudorem ac formam. Decalvabit Dominus verticem filiarum Sion, & erit pro crispanti p. 95crine calvitium. Isa. 3. Facessant ergò ista virorum opprobria, mascula virtutis dedecora, nobilissimi sexûs maculae, libidimis testis, infamiae nota, ab equis & armis ad colum & pensa trudantur. Cornel. a Lapide in Levit. 19, 27:

Ut vestium nulla certa forma Christianis est praescripta, ita not capillorum; in utrisque tamen lex humilitatis, modestiae, prudentiae spiritualis, & aedificationis proximi observanda est, quam qui transgreditur, non leviter Deo displicere, conscientiam laedere, fratrem infirmuns, pro quo Christus mortuus est, offendere judioandus. Revius de usu capillitii. p. 254.

FINIS.

AN APPENDIX CONTAINING Divers REASONS AND ARGUMENTS Against Painting, Spots, naked Backs, Breasts, Arms, &c. Together with a discovery of the Nakedness, Madness, and Folly of the Adamits of our time, a Refutation of all their Cavills, and removing of all those Figleaves, under which they would hide themselves.

JEREM. 4. … Though thou Paintest thy face with Colours, yet shalt thou trim thy self in vain; fer thy lovers will abhor thee and seek thy life.

DEUT. 32. 5. Their Spot is not the Spot of my people.

HOSEA 2. 2, 3. Let her put away her Whoredomes out of her sight, and her Adulteries from between her Breasts, lest I strip her naked, and set her as in the day when she was borne.

Veritas per se placet, honesta per se decent,

Falsa fucis, turpia phaleris indigent.

LONDON, Printed by J. G. for Nathanael Webb and William Grantham at the signe of the Bear in S. Pauls Church-yard near the little North door. 1654.