these Rude these Barbarous Effeminate Idolatrous and Gracelesse Pagans whose Guise whose Wayes whose Fashions Rites and Customes no Christians are to follow Thirdly If these two arguments will not conuince our Loue-locke wearers then let them hearken to a third from which there can be no euasion That which is contrary to the very Word of God and Law of Nature must needes be Euill Sinfull Vnlawfull and Abominable But the nourishing and wearing of Loue-lockes is contrary to the Word of God and Law of Nature Therefore it must neâ—â—es be Euill Sinfull Vnlawfull and Abominable The Maior no man dares controule vnlesse hee will Atheistically condemne both God and Nature too the assumption I shall prooue in both particulars First I say that the nourishing or wearing of Loue-lockes is contrary to the very Word of God as is manifest by Ezech. 44. 20. compared with Leuit. 29.27 and 21.5 They shall not shaue nor round nor make bald their heads nor suffer their Lockes to grow long they shall onely pole their Heads and by the 1. Cor. 11.14 where the Scripture and Nature it selfe informe vs that it is a shame for a man to weare long Haire Now those who weare or nourish Loue lockes they doe not pole their Heads they weare long Haire and they suffer their Lockes to grow long therfore they expressely oppose and contradict the word of God If any now reply that these Scriptures extend not vnto such as nourish Loue-lockes but to such as nourish all their Haire suffering it to grow out vnto its full and largest length as the Massalian heretiques who are therefore taxed by Epiphanius the Lacedemonians by reason of Lycurgus his Law and direction who thought that long Haire would make those that were comely mâ—râ— beautifull and those who were deformed more terrible to their Enemies the ancient Romans till foure hundred fiftie and foure yeeres after the building of Rome the Lyceans the Argiues or Grecians Germans French men Pâ—ntingalâ—s Arabians Scythians Parthians Cumaeans Indians Hispanolians Mexican Priests Plescoâ—ians Waymeeres Sueuians Hagarens Assyrians Thracians Seres Iberians Basserani Anians Pigmies Ginneans Chineans Malucchians Iapanites Curiamans Chicoranes Ancient Brittons and other Idolatrous Barbarous and Heathenish Nations of Moderne and Ancient times together with some n particular men are Recorded to haue done and not of those who onely suffer a little part and parcell of their Haire to grow long cutting the rest as others doe To this I answere first that the same law which prohibites the nourishing of the whole doeth virtually nay positiuely disalow the nourishing of any part because euery part is actually included in the whole therefore these Scriptures doe condemne all such as nourish onely their Loue-lockes as well as such as suffer all their Haire to grow long Secondly I answere that these Scriptures admit of no apporciament for they command men to pole their Heads not part of their Heades and not to suffer their Lockes to grow long in the number of which Lockes these Loue-lockes are includedâ— especially since this Precept is a vniuersall Negatiue Loue-lockes are Lockes they are long Haire which is a shame to men that weare it therefore they are vndoubtedly included within and so punctually condemned by these Scriptures Thirdly the wearing of these Loue-lockes is as great if not a greater badge of Leuitie Vanitie Singularitie and Effeminacy as the nourishing of all the Haire therefore both of them are equally condemned by the Scriptures Secondly as the nourishing and wearing of Loue-lockes and long Haire beyond the ordinary and decent length of the more Ciuill Graue Religious and Sobet ranke of men is contrary to the Word of God euen so it is directly contrary to the Law of Nature which no Custome can controule Which I prooue fiâ—st by the expresse Testimonie of the Scriptures Doeth not Nature it sâ—lfe teach you saith the Apostle that if a Man haue long Haire it is a shame vnto him but if a Woman haue long Haire it is a Glory to her for it is giuen to her for a couering the Apostle here informed vs that the nourishing and wearing of long Haire in men is contrary to Nature and hee confirmes this assertion by these reasons That saith he which euen by the voyce and verdict of Nature is a shame to Men that which is properly and Naturally a Womans glory and which God and Nature hath bequeathed vnto Women for a speciall vse to wit for a naturall Couering or Vaile and for a Badge or Embleme of their subiection to their Husbands must needes be Vnnaturall and so Vnlawfull vnto Men But the wearing and nourishing of long Haire and so of Loue-lockes euen by the voyce and verdict of Nature is a shame to Men it is the Naturall and proper Glory of none but Women to whom God and Nature haue bequeâ—thed it for a speciall vse to wit for a naturall Couering or Vaile and for a Badge or Embleme of subiection to their Husbands therefore it must needes be Vnnaturall and so Vnlawfull vnto men euen by the Apostles Testimony Secondly that which Naturall and Ciuill men doe loathe abhorre and vtterly condemne euen from the very grounds and principles of Nature must needes be opposite and contrary to the Law of Nature But euen naturall and Ciuill men doe vtterly abhorre condemne and loathe the nourishing and wearing of these Loue-lockes and Ruffianly or excessiue long Haire their very Hearts and stomackes doe rise vp in indignation against them and abhorre the very sight and thoughts of them as euery mans owne experience can sufficiently testifie and that from the very grounds and principleâ— of Nature which hath stamped and ingrauen in mens Hearts a secret antipathie and dislike against these Loue-lockes and long Haire in men Hence was it that Pope Benedict the ninth enioyned all the Polonians vpon release of Cazimir the first their King who had entred into Religion to cut their Haire aboue their Eares and not to suffer it to grow long Hence was it that Theophilus the Emperour enacted a Law that all men should cut their Haire short and that no Roman should suffer it to grow below his necke vnder paine of seuere whipping Hence was it that King Henrie the first commanded mens long Haire to be cut off as our Iustices and Iudges at the Assises oft times doe as being against God and Natures Law an Iniunction which would well befit our Ruffianly times therefore they must needs be contrary to the Law of Nature Thirdly the very Law of Nature doeth instigate and teach all Ciuill Graue and Sober men who liue vnder any Good and Ciuill gouernment to weare their Haire of a moderate and decent length and to auoid the wearing and nourishing of these Loue-lockes and immoderate long Haire What is the reason that
our Nation did generally heretofore and doeth yet for the most part cut their Haire of a Decent Graue and Comely manner without any reseruation of a Loue-locke is it not more from the very direction law aduise or dictate of Nature which doeth secretly informe them of the decency and fitnesse of it then from any binding Law or custome of our Countrey doubtlesse it is If then Nature doeth teach men thus to cut their Haire the nourishing of womanish and long vnshorne Haire together with the reseruation of these Effeminate Fantastique Ridiculous and vnciuill Loue-lockes must needes be contrary to the Law of Nature Lastly that which sauours of Leuitie Vanitie Pride Vainâ—glory Singularitie Effâ—minacy Wantonnesse Lasciuiousnesse Licentiousnesse Selfe-conceitednesse or the like must needes bee contrary to the Law of Nature because these sinnes and vices are so But for men to weare long Haire or Loue-lockes in any Christian or ciuill Common-wealth as ours is contrary to the common vse and practise of our Countrey doeth sauour of all these therefore it must needes be contrary to the Law of Nature Now that you may know that it is contrary to the law of God and Nature for men to weare or nourish Loue-lockes or extraordinary long Hâ—ire consider but what the Fatheâ—s and others haue Recorded to this purpose Clemens Romanus if the Booke be his enioynes men to pole their Heads and not to suffer thâ—ir Haire to grow long least the nourishing and perfuming of their Haire should be a meanes to inflame their lusts and to illaqueate or inamour Women with them yea hee saith â—xprâ—â—sely that it is Vnlawfull for any Christian or Man of God to frizell or frounce to pouder or coloure his Haire to suffer it to grow long or to fold it together or tye it vp with an haire-lace because it is Effeminate and contrary to the Law of God Clemens Alexandrinus as he doeth vtterly condemne the colouring poudring frizeling curling and Effeminate and Meretricious dressing adorning and composing of the Haire both in the male and female sex a vice and fault to rife among vs so hee likewise commands men to weare their Haire of a moderate and decent length and not to suffer it to grow long not yet to binde it vp in fillets like women as the Frankes and Scythians doe They saith Saint Cyprian are of the Deuils Court and Pallace not of Christs who transforme themselues into women with womanish Haire and so deface their mâ—sculine dignitie not without the iniury and wrong of Nature a true and terrible speech sufficient to startle all Effeminate Hairy Poudred Frizled and excrement-adoring Ruffians Epiphanius condemâ—es the Massalian heretiques very much for nourishing their Haire like women informing them that long Haire was contrary to the Catholique Church and Apostoliâ—ue Doctrine which teach vs that a man must not weare long Haire in as much as hee is the Image and Glory of God so that he which weareth long Haire doeth dishonour Christ his Head and sinnes against the Law of Nature which teacheth vs that it is a shame for a man to weare long Haire Paulinus Saint Ambrose and Saint Chrysostome informes vs that it is a shame yea a great sinne for a man to weare long Haire at any time because it is contrary to the order of Nature and the Law of God because it is giuen to Women by the constitution of God and Nature which ought not to be violated for a couering and for a baâ—ge and token of subiection whence Chrysostome condemnes such who thought it no small part of their Religion to nourish their Haire Saint Hierome certifieth that all such men as doe Effeminately nourish their Haire and set it out by the Lookingâ—glasse which is the proper passion and madnesse of Women shall surely perish Yea hee condemnes the wearing of long Haire together with the Colouring Crisping Frizling and Poudring of it as a sinne and vanitie and aduiseth men not to shaue nor make bald their Heads as the Priests and Worshippers of Isis and Sâ—rapis did in former times and as the Popish Monkes and shauelings now nor yet to suffer it to grow long which is proper vnto Souldiers Barbarians and riotous persons but to cut it of a moderate and decent length Primasius informes vs that Saint Paul did expressely note and taxe the Corinthians for suffering their Haire to grow long as being a scandalous and an offensiue thing Theophylact affirmeth that the man who nouriâ—heth his Haire is worthy of reproofe because hee doeth transgresse the Lawes of Nature and take vpon him the habit and forme of a Woman and a signe of subiection against Gods owne institution who hath ordained him to be a Prince and a Ruler S. Bernard doeth expressely condemne all such though they are Souldiers who weare long Haire commanding them to cut their Haire because it is a shame for a man to nourish it So that by these authorities to omit others the wearing of excessiue long Haire or Loue-lockes is directly contrary to the Law of God and Nature If you now obiect that the Nazarites were to nourish their Haire and not to suffer any rasor to passe vpon their heads during the time of their vow or separation therefore men may weare Loue-lockes and long Haire Now I answere first that the Nazarites had a speciall Command to nourish their Haire not continually but till their vowes were out and then they were to cut it off but we haue now no such command therefore we must â—ot doe it Secondly they did nourish their Haire out of obedience and holy deuotion vnto God whereas men in our dayes doe nourish their Haire and Loue-lockes out of vaine-glory pride effeminacy singularitie lasciuiousnesse and such like sinister and sinfull ends Thirdly they during the time of their seperation did nourish all their Haire and not one small or little portion of it as our Loue-locke wearers doe Fourthly they onely by the Law of God were to nourish their Haire and none else therefore this example doeth euidently prooue that all men else are not to nourish but to clip and cut their Haire Fiftly the nourishing of their Haire was typicall typifying vnto vs either Christ himselfe or the graces and beauty of Christ or the Saints and Church of Christ as some obserue therefore wee may wee must not imitate them because all types are ceased nowâ— Lastly God himselfe commands all such as are to pray vnto him with vncouered heads to sheare and cut their Haire yea if a Woman will come and pray to God with her head vncouered as many doe shee also is to bee shorne because shee is vncouered But all men are to pray to God with vncouered heads for as much as they are the Image and glory of God and to expresse that holy reuerence and feare which they owe to him especially in the House and place of
recited women haue thus vnnaturally cut their Haire froâ— the very practise vse and custome of their Countrey But what saith Saint Ambrose in the like case Maior est natura quam patria the law of nature which prohibets women for to cut their Haire is stronger then the custome of any Couâ—trey which allowes them for to cut it so that this custome cannot excuse nor iustiâ—ie those who vse and prâ—ctise it Other women there are who haue cut their Haire of purpose to consecrate it to some Deuill-god or Goddesse In Sicyonia all the women did shaue off their Haire in honour of the Goddesse of Health and then consecrate it vnto her for a Sacrifice The Vestall Virgines did vsually cut their Haire to consecrate it to the Goddesse Lucina In Trezaene the Girls did cut their Haire to consecrate it to Hyppolitus a fit Sacrifice for these Heathen Idoles Others there are who haue vsually cut their Haire in token of griefe and sorrow at the death and obsequies of their Husbands Friends Children â—rinces and the like The Graecian women when as their Husbands or neare Friends died did vse to cut their Haire in token of griefe and sorrow for their deaths casting it into the fire wherein their Husbands and Friends were burned or else hanging it ouer their Graues and Tombes Thus did Theophâ—no shaue her selfe vpon the death of Stauratius her Husband If an Israelite or Iew had taken any Captiue woman that was beautifull which he desired to take vnto him for his wife he was thon to bring her home into his house and there she must shaue her head and pare her nailes and there remaine a full moneth to bewaile her Father and her Mother The Româ—n German Milesian AEthiopian and Macedonian women when as their Sonnes their Brothers Husbands or great men died did vse to cut their Haire in token of griefe and sorrow When Germanicus died certaine barbarous Kings did so lament his death that they polled their wiues in testimony of their Heauinesse and Sorrow for him When the Prince of Chubdan dieth his wiues in blacke with shâ—uen â—eaâ—s continually mâ—urneâ— The â—ersians when as any great man died did vâ—e to shaue their wiâ—â—s to expresse their griefe and mourning Amâ—ng the Canarij when as the Husband dieth his wiâ—e cutteth off her Haire The Scythians and Milesians receiuing a great and publike ouerthrow did shaue the heads of euery perâ—on throughout their Countrey and Nationâ— in token of their sorrow In Malaber when as the King dieth and is buried they all shaue their heads And so in Flâ—rida when as the King dieth both men and women cut off halfe their Haire to expresse and testifie their griefe and mourning An vnnaturall impudent and shamelesse griefe and sorrow that is testified by such vnnaturall mannish and shamefull expressions Other women are there who haue had their Haire shorne off by way of punishment anâ— coâ—rection for some notorious crime The Ancient Germans when as they tooke their wiues in Adultery did vse to cut off their Haire first then did they strip them naked and whip them through the Village where they liued and so put them away Mary the wife of Constantine the sonne of Irene the wife of Constantine the sonne of Leo the wife of Argyrus and the sister of Zoe the Empresse were thus pâ—lled and then Diuorced and punished for their incontinâ—ncy and such like offences In Bengala and so likewise among the Indian Bramanes if women refused to bee burned with their Husbands they had their heads pâ—lled and their Haire cut off as a seuere and infamous punishment and they were euer after reputed dishonest women Among the Indians French and Tâ—nians those who were guiltie of the greatest crimes were to haue their Haire cut off which was reputed the most infamous seuere and heauy punishment of all others Which testifies that it is the most infamous vnnaturall and shamefull â—â—ing that can bâ—fall a woman not a grace or ornament to cut or clip her Haire You haue now heard a large Historicall Narration of women who haue cut their Haire in whole or part for sundry ends and purposes against the very order law and rule of God and nature which none can violate or transgresse without apparant losse and hazard to their soules But neuer could I read or heare of any that were so strangely Impudent Immodest Mannish and Vnnaturally wicked as to clip and cut their Haire against the ordinance of God and Nature the light and testimonie of their owne Consciences the custome of their Countrey and the opinion and practise of the Church and Saints of God from age to age of purpose to inhance illustrate or set out their beautie but onely our audacious brazen-faced shamelesse if not vnchast and whorish English Hermophrodites or Man-women Monsters whose prodigious and blushlesse impudency bids battell and defiance vnto Heauen it selfe and dares the Lord to smite or to controule them Certainely God himselfe hath testified that it is an vnnaturall vile and shamelesse thing for women to poll their heads or cut their Haire therefore they may not clip nor cut it as they doe to set out their beautie or rather to proclaime their shamelesse impudency to the publike view If they may not doe it out of a pretence of Religion or Deâ—otion towards God as the Councell of Gangra hath resolued much lesse may they vse it out of Lasciuiousnesse Pride Wantonnesse or any affectation of Comlinesse and Beautie But to returne againe vnto our purpose from whence wee haue somewhat though not impertinently digressed As women may not clip their Haire no nor Paint their Faces nor weare immodest apparell or attires out of a pretence of comlinesse and beautie no more ought men to nourish crispe or frizell it for this end and purpose First because it sauours of Effeminacie and womanish inuirilitie an odious vnnatural and filthy sinne which damnes mens Soules to Hell without repentance which makes men odious and loathsome vnto others and misbeseemes all Christians It is a great disparagement and shame to men especially to Christians to be Effeminate and womanish in any thing much more in the ouer-curious delicate and vaine-glorious culture frizling colouring poudring or adorning of their Haire which sauoureth of nothing but Effeminacy The Scriptures and Fathers condemne this Broydering and curious Dressing and setting out of the Haire euen in women themselues as an Effeminate and vnseemely thing if in women is it not much more so in men The sixt generall Councell of Constantinople inacted That no man should walke abroad with curled Haire vnder paine of Excommunication not onely because it was a pompe and vanitie of the world which Christians haue renounced in their Baptisme and a meere baite to inamor and inescate others but likewise because it was a â—adge and character of
of God are certainely the Deuils But the wearing and nourishing of these Loue-lockes is not from God no nor yet from any of his Saints and Children with whom they were neuer in vse as we can read of therefore they must needes bâ—e from the Deuill And that they were so indeed wee haue the expresse authoritie of a learnâ—d laâ—e and reuerend Historian who iâ—formes vs in expresse tearmes That our sinister and vnlouely Loue-lockes had their generation birth and pedigree from the Heathenish and Idolatrous Virginians who tooke their patterne fâ—â—â— their Deuill Ockeus who vsually appeared to them in 〈…〉 e of a man with a long blacke Locke on the left side of 〈◊〉 head hanging downe to his feete so that if wee will resolue the generation of our Loue-lockes into their first and true originall the Virginian Dâ—uill Ockeus will prooue to be the naturall Father and inuentor of them And shall we then who professe our selues Christians we who haue giuen vp our names to Christ and so solemnely vowed and protested vnto God in our very Baptisme to forsake the Deuill and all his Workes turne such prodigious and incarnate Deuils as to imitate the very Deuill himselfe in this his guise and portraiture which wee haue so seriously renounced in our very first initiation and admittance into the Church of Christ Certainely if the Deuill himselfe were the first inuentor of these fantastique and vaineglorious Loue-lockes this very thing doeth stampe such an vnlouelinesse and vnlawfulnesse vpon them as should cause all such who beare the name or face of Christians to abhorre them this is my first argument Secondly Admit that this obiection should chance to faile me though I know not how it can well be shifted off yet thus I argue in the second place That which was and is an Idle Foolish Vaine Ridiculous Effeminate and Heathenish fashion vse and custome of Idolatrous Rude Lasciuious and Effeminate Infidels and Pagans must needes bee Sinfull and Vnlawfull But such is the nourishing and wearing of these Loue-lockes Therefore they must needes be Sinfull and Vnlawfull Thâ— Maior is irrefragable because God himselfe hath exprâ—sly Commanded all Christians whatsoeuer not to imitate vse or follow the vaine vnnaturall ridiculous Effemiâ—ate or Heathenish Customesâ— Fashions Guises Rites or Habits of Infidels Pagans Wicked or Worldly men but vtterly to abandon and disclaime them because Christ Iesus hath shed his rich and pretious Blood of purpose to redeeme and free them from them The Minor I shall euidence by sundry Testimonies It is storied of the Effeminate Luxurious and Heathenish Sybaerites that it was the common custome of their Citie for their Youthes and Pages to weare and nourish Loue-lockes tyed vp in golden Ribbands The Ancient Germanes did vse to weare long red Haire tyed vp in a knot as our Loue-lockes sometimes are The Heathenish Barbarous and Bloody Tartars doe vsually shaue the forepart of their Heads to their Crownes from one Eare to the other suffering their Haire to grow long on the hinder part of their Heads like to our Women of which they make two traces or Loue-lockes which they tie vp behinde their eares The Infidell and Idolatrous Virginians doe weare a long Loue-locke on the left side of their Heads as our English Ruâ—fians doe in imitation of Ockeus their Deuill-god whence it was that a Virginian comming into England blamed our English men for not weaâ—ing a long locke as they did affirming the God which wee worshipâ— to bee no true God because hee had no Loue-locke as their Deuill Ockeus hath The Heathenish and Pagan Inhabitants of Duharhe doe cut their Haire leauing onely two curled Lâ—ckes hanging downe from thâ—ir Temples which they â—ye vp vnder their Chinnes which Eare-lockes the Author stiles a pestilent custome In Mexico there was a Monasterie of young men who shaued the former part of their Heads letting the Haire on the hâ—nder part to grow about the breadth of foure fingers which they â—yed vp in trussesâ— The Maxyes did vse tâ— pole the lefâ— side of their Heads as our Loue-locke wearers doe the right suffering the Haire on the right side to grow long in nature of our Loue-lockes The Priests of Sybilâ— called Curetes the AEâ—olians Arabians Ionians Mysians and Machlians did vse to pole the forepart of their Heads lest their Enemies should take hold of their Haire and so gaine aduantage of them in their Warres leauing their Haire long behinde Musouius in his Booke de Tonsuraâ— makes mention of some Pagans who did not pole all their Head alike but did cut their Haire somewhat short before and let it grow long behinde This saith hee though it may seeme to bee somewhat comely yet it hath much deformitie in it neither doeth it any whit differ from the culture and elegancie of Women for they doe plaite some parts of their Hairâ— other parts of it they suffer to hang downe at length and the rest thâ—y dresse after another fashionâ— that they may seeme more beautifull In like manner men who are thus polled bewray that they desire to sâ—eme faire to those whom they study to pleaseâ— whilâ—s they cut away some of their Haire and compose the rest in such a manner as may make them seeme more beautifull aâ—ong Women and Children whose praise they doe affect which is an Effeminate Womanish Voluptuouâ— and Vnmanly thing A worthy censure of a Pagan on these Effeminate and Lasciuious Loue-lockes which should cause all Christians to abhorre them And to conclude this proofe The Idolaâ—rous Chinians Persians and Dacians though soâ—e of them shaue their Heads full often yet they leaue a Locke or Tuft of Haire vpon thâ—ir Crownes about two foote long that thereby â—hey may bee more eâ—sily carried into Heauen after their death A very substantiall and worthy reason for the vse of Loue-lockes if men might be carried vp to Heauen by them as these Idolaters Mahometans dreame whereas in truth they serue for no other purpose but to giue the Deuill holdfast to draw vs by them into Hell a fitting place for such vaine Effeminate ruffianly Lasciuious Proud Singular and Fantastique persons as our Loue-locke wearers for the most part are You see now by these precedent Histories that the nourishing vse and weaâ—ing of these vnlouely Loue-lockes was common among Idolatrous Infidels and Vaine Effeminate Barbarous Vnciuill and Lasciuious Pagans whose Custome Guise and Gracelesse fashions no Christians are to imitate 〈◊〉 for my owne part I neuer heard nor read as yet that they were euer worne vsed or approoued by any Sincere Sober Graue or godly Christians in former ages Wherefore it must needes bee a shame if not a sinne for vs who beare the habit and name of Christians to deuiate from the vse and custome of our Countrey and from the patterne and practise of the Saints in former ages in taking vp these Vaine Effeminate Lasciuious and vnnaturall Loue-lockes in imitation of
Prayer or Presence-chamber of their Lord and God where most men now a dayes sit couered as if they owed no reuerence feare nor seruice to the Lord or as if they came for to out-face him and not to pray and stoope vnto him Therefore all mâ—n are to cut their Haire and not to nourish it as the Nazarites did because it is against the Law of God and Nature Loue-lockes aâ—d excessiue long Haire beyond the ordinary graue and decent length are both against the Lawes of God and Nature as I haue already prooued and will any man then be so vngodly or vnnaturall as still to weare and nourish them and not to cut them off Let Ruâ—â—ians and professed Loue-locke weares now at last consider this that they transgresse the Lawes of God and Nature If then they are or will bee Christians as they professe themselues to be let this Law of God instruct them if they are but naturall and carnall men let then this Law of Nature teach them to cassheere their ruffianly Haire and Loue-lockes for the time to come for feare they fight against themsâ—lues nature so incurre the euerlasting penalty censure both of the Law of God Nature at the last But it may bee some will here obiect and say that the Haire and Loue-lockes which they weare are supposititious false and counterfeit and not their owne therefore they violate no Law of God nor Nature since the long Haire they vse is but borrowed and aduenticious their owne being shâ—rt enough perchance but little or none at all To this I answere first that the wearing of counterfeite false and supposititious Haire is vtterly vnlawfull though it bee now so rife and common both in our Masculine and Female sex First because wee haue no Precept no Record no Warrant nor Example for it in the Scriptures which are the onely Rule wee are to walke by The Idolatrous and Effeminate Medes not any Saints nor Christians that we can read of were the first that vsed this false and counterfeite Haire therefore Christians may not vse it Secondly because God hath giuen euery man woman such Haire as is most naturall and sutable vnto them of purpose that they should weare and vse it and not contemne it nor be ashamed of it those thâ—refore who dislike the quantitie or qualitie of that Haire which Gods wisedome hath assigned to them and thereâ—ore purchase the hairie excrements of some other person to Adorne and Beautifie their Heads with all must needes incurre Gods Iudgement because they taxe and censure God and labour to correct and change his Worke Thirdly because this wearing of false and counterfâ—ite Haire doeth alway arise â—rom pride and vaine-glory in that wee desire to be more beautifâ—ll and comly then God hath made vs or from concupiscence â—r vncleannâ—sse in that we seeke to inescate and inamour those with this artificiall and acquisite Haire and beautie which our owne naturall Haire and feature would not mooue or from a vaine and sinfull leuitie of minde wherby we desire to take vp and follow â—he vaine abominable wicked and worldly guises fashions and customes of the times which Christians must abominate or out of a vaine-glorious and fantastique desire of singularitie or differencing our selues from others or out of an intent or purpose to delude and cousen others by perswading them by this Hellish wile that our Haire and so our Complexions Constitutions and Conditions which are oft discouered by the Haire are not the same they are or out of a cursed obstinacy Rebellion and Disobedience to God and to his Lawes or to the Counsell Aduice and Admonition of his Saints and Ministers whom wee purpose and intend to crosse to thwart and grieue by our Rebellious Gracelesse Wanton and Vngodly liues These I say or some of these are the onely true and proper grounds and ends why Men or Women weare this false and counterfeite Haire now these are all Vnlawfull Wicked and Abominable therefore the very wearing of this ascititious Haire must bee so too This Clemens Alexandrinus knew full well whence hee informes vs That false and counterfeite Haire is vtterly to be reiected and that it is a very wicked thing to attire the head with dead and ascititious Haire For on whom doeth the Elder lay his hands Whom doeth hee blesse Not the Man or Woman who are thus attired but anothers Haire and by it anothers head If then the Man bee the Womans head and Christ the Mans how can it but be a wicked fact for a Woman to weare false Haire by which shee fals into a double sinne For they deceiue their Husbaâ—ds by their excessiâ—e Haire and they disgrace the Lord as much as in therâ— lies whiles they are whorâ—shly attired to the deceit of the trueth and accurse that head which is truely beautifull thus farre Clemens Tertullian writing against the pride and vaine attires of Women condemnes their false and counterfeitâ— Haire among the rest Moreouer ye annex saith he I know not what enormities of Periwiges and counterfeitâ— Haire sometimes vpon the crowne of the head like an Hat sometimes behind in the poll It is a strange thing that they thus striue against the commandements of the Lord. It is written that no man can adde to his stature yet you adde vnto your weight by adding Bracelets and Bosses to your neckes If you are not ashamed of the enormitie yet be ashamed of the defilement lest thou annex to thy Christian and holy head the excrements or spoile of some strange perhaps some vncleane and sinfull head that is destinated vnto Hell it selfe wherefore thrust away this bondage of attire from your fore-heads You labour to seeme beautifull in vaine in vaine doe you send for the most exquisite Tire-women God commands you to bee vailed lest any part of your heads should be seene Would to God I wretched man could lift vp my head among you in the day of Christs exaltation to see whether or no you should rise againe with the same varnish painting and head attire which now you beare or whether the Angels should take you vp into the Cloudes to meete Christ Iesus as you are now attired and set out If these things be good and of God now they would then accompany you and inioy their places in the Resurrection but nothing can rise againe but pure flesh and Spirit therefore thesâ— things which rise not againe neither in the flesh nor spirit are condemned because they are not of God Abstaine from damned things for the present Let God now finde you such as hee shall finde you then Saint Hierome and Saint Chrysostome taxe all such for Gracelesse Carnall and Worldly persons who paint their faces who frounce and curle their Haire or adorne attire and set out their heads with false and borrowed Haire Saint Cyprian and Paulinus also doe the like therefore by the voyce and verdict of the Fathers concurring with
the precedent reason the wearing of false and counterfeite Haire either in Men or Women must needes bee sinfull and vnlawfull Fourthly it must needes be so because it is imposâ—ible that hee or shee should haue a true a sound sincere and vpright heart who hath a false a counterfeite and deceitfull head A false a vaine or proud head is alwayes a presage resemblance or concomitant of an hollow vaine and hautie heart Hence was it that King Philip associating a friend of Antipaters with his Iudges perceiuing him afterwards to coloure his Haire and Beard remooued him from his place affirming that hee could not beleeue that such a one would prooue Iust and Faithfull in the determination of causes who was so perfidious and treacherous to his owne Haire As a proud head and an humble heart or a lasciuious vaine and meritricious head and an honest modest chast and sober heart doe seldome or neuer goe together So a false a counterfeite an artificiall or aduenticious Head or Face and an Honest Vpright Faithfull Trâ—e and gracious Heart doe seldome and if I am not much mistaken neuer meete in one and the selfe-same person Such as the Head is such is the Heart there being such a mutuall and reciprocall intercourse betweene the Head and the Heart that a false Heart will quickly vitiate and corrupt an honest naturall plaine and modest Head and a counterfeite and artificiall Head an vpright true and humble Heart Since therefore the wearing of aduenticious Haire which the Lasciuious Heathen Poet doeth much condemne in amourous Women though many who would bee deemed chast and modest Matrons are not ashamed for to weare it euen in the very face and presence of God himselfe as if they meaned to outbraue him iâ— alwayes a badge or Embleme if not a cause of a false a vaine a wanton proud deceitfull and immodest Heart it cannot but be euill and vtterly vnlawfull vnto such who practise or professe Religion Lastly the Fathers doe with one consent auerre the colouring of our owne Haire with an artificiall dye which is now in vse among vs as well as among the Indians French and others heretofore to bee vtterly vnlawfull and abominable because it doeth disapprooue correct and change the worke of God because it is but a meere inuention worke and figment of the Deuill because it sauoureth of pride lasciuioâ—snesse effeminacy vanitie and selfe-seeking and doeth as much as in it lies oppose nay thwart and falsifie the very Wordes of Christ who informeth vs that wee cannot so much as make one Haire of our head white or blâ—cke with all our faâ—sâ—â— and artificiall dyes which will quickly fade and lose their luster because they are but false and counterfeite Now those who weare false Haire or Peâ—iwigges or frizled and powdred bushes of borrowed excrement as if they were ashamed of the head of Gods making and proud of the tire-womans whether it be to follow the fashion or out of dislike of their owne naturall Haire or out of pride lasciuiousnesse vanitie of mind affectionate beautie or the like or else out of a dâ—sire to couer and conceale their baldnesse for which Synesius Erasmus and the Poet ieere and vtterly condemne them doe offer as great violence and iniurie to the worke and Wisedome of God and to this speech of Christ as those that colour powder paint or dye their Haire therefore they must needes offend God in it and so by consequence the wearing of false and counâ—erfeite Haire or Loue lockes must needes bee euill But admit that it were Lawfull either for men or women to weare this borrowed false or apposititious Haire which I can neuer grant yet for men to weare it of an excessiâ—e length must needes bee euill As men who weare false Haire or Periwigs doe commonly affirme and sweare them to be their owne peâ—haps vpon this euasion that they haue paid well for them and would haâ—e all men deeme thâ—m for their naturall and natiue Haire so they ought to weare them of the same proportion length and fashion as if they were their proper Haire wâ—thout the reseruation of a Locke because the rules for naturallâ— must regulate anâ— square out the length of artificiaâ—l Haire So that a man must neitheir weare a naturall noâ— artificiall borrowed or aduenticious Locke because it is contrary to the Word of God and Law of Nature which is my third but not my meanest argument against these Loue-lockes Fourthly That which is an ordinary and common Badge or Embleme of Effeminacy Pride Vaine-glory Lasciuiousnesse Inciuilitie Licentiousnesse and Deboistnesse must needes be Odious Vnseemely and Vnlawfull vnto Christians But the wearingâ— and nourishing of these Loue-lockes is an ordinary and common Badge or Embleme of Effeminacy Pride Vaine-glory Lasciuiousnesse Inciuilitie Licentiousnesse and Deboistnesse Therefore it must needes be Odious Vnseemely and Vnlawfull vnto Christians The Maior is irrefragable because Christians are to abstaine from the very appearance and shadowes much more from the characters badges and fâ—uites of Euill The Minor I shall backe and fortifie not onely by the authoritie of Saint Basil Clemens Romanus Saint Heirom Saint Cyprian Clemens Alexandrinus Tertullian and Theophylact who taxe and censure such as weare long Haire for Effeminate Proud Vaine-glorious Lasciuious Vnchast Intemperate Deboist and Riotous persons because their very Haireâ— discouer and proclaime them to be such But likewise by the testimonie of Athenaeus who obserueth this as a badge of effeminacy in the Sybarites Iapiges Samians and Colophonians that they wore long Haire and that they suffered their Pages and Children to weare Lockes which they tyed vp in golden ribbands by the suffrage of Seneca the Tragedian who auâ—rreth that none can stile him a valiant man whose long staring Haire is bedewed with spicknar and by the practise of Aristodemus the Tyrant who when he would Effeminate the Cumaeans for feare they should rebell against him enioyned them to nourish their Haire and to bind it vp in trusses or fiâ—â—ets like Women Long haeire then much more the nourishing of a Frizled Poudred and fantastique Loue-locke must needs be an Embleme and Ensigne of Effeminacy Lasciuiousnesse and Vaine-glory And doeth not our owne experience testifie as much What Wise what Graue what Religious or Iudicious man among vs is there but when hee beholds a man that weares a Locke will presently repute and deeme him either an Effâ—minate Lasciuious or Wanton person or a Proud a Singular Humourous Fantastique or Vaine-glorious Spirit or a Deboist a Riotous Licentious and Prodiall Ruffian or a vaine a shallow pated a giddy-headed or new-fangled Nouice euen from this very ground because he weares a Locke Most that weare these Lockes are notoriously knowne to bee such as these wherefore men vpon the very first view deeme them such because their Lockes describe discipher and proclaime
battell and defiance vnto all who shall dislike or speake against them or offer any violence or abuse vnto them whence it some times comes to passe that these vnlouely iewels are made the ground cause of many Fatall Tragicall and bloody Duels Quarrels and euents as some late experiments can abundantly testifie May I not truely say of many that they are so inamored and besotted with their Lockes that they would hazard and ingage their liues in their quarrell and defence that like the Chinians or Indian Iaponites they deeme it an insufferable contumely and capitall offence for any to touch them or disorder them much more to speake against them or to cut them off which is almost as much as present death and that they would rather part with their liues then Lockes It is storied of one Clotilde a Queene of France that she chose rather to haue the heads of young Sonnes cut off then to suffer them to be pold or shauen which would haue beene an indignitie and dishonour to them and are there not many now among vs so farre inamored with their Effeminate and vnseemely Loue-lockes that they would rather lose their heads then them Vndoubtedly there are so farre doe vanities infatuate and possâ—sse mens hearts when once they suffer their affections to runne out vpon them Fiftly they are so to them in that they are the cause of much Effeminâ—cy Dalliance Wantonnesse Lasciuiousnesse and Vncleannesse in them Whence Saint Heirom doeth oft times admonish Women to auoid and quite dâ—cline comatos calamistratosque iuuenes such youngsters as wore either long or frizled Haire virosque quâ—bus Feminei contra Apostolum crines and men of long and womanish Haire contrary to the Apostles prescript as being Lustfull and Lasciuious persons Hence was it that Painters and Poets when as they would Delineate Portraiture Discipher or set out an Vnchast Lasciuious Amorous or Incontinent person of the Masculine sex did alwayes paint describe and set him out with long Effeminate Womanish Amorous Curled or Embroidered Haire to signifie that longâ— or amorous Haire either in Men or Women is oft times an incendiary a prouocation occasion or cause of Lust Effeminacy Lasciâ—iousnesse and Vncleannesse in them whence your Curtezans amorous Pictures which the Scriptures and two Councels doe vtterly condemne though they are now so much in vse among vs are alwayes porâ—raitured with Haiâ—e hanging loose about their Eares of purpose to prouoke and stirre vp Lust. Long Haire and Loue-lockes then as likewise Frizled Poudred and ouer-curious Haire being oft times an incendiary and cause of Lust Lasciuiousnesse Wantonnesse Effeminacy and Vncleannesse both in the Owners and Spectators of them must needes be Euill and Vnlawfull euen in this respect Sixtly they cannot but bee so in that they giue offence distast and scandall vnto others to whom they are a griefe and eye-sore now this giuing of iust offence and scandall vnto others is a Sinne Therefore these Loue-lockes are an ordinary occasion of Sinne or cause of Euill euen to those that weare them Secondly they are such to the spectators beholders of them and that in these respects First in giuing an ill example to those of the more Effeâ—inate Fantastique Singular Licentious and Vaine-glorious ranke who are oft times induced by their ill president and example to imitate and second them in this Effeminate Lasciuious Fantastique Singular Licentious Ruâ—â—ianly Vnnaturall and Vaine glorious guise Hence it is that most men haue no other Apologie Plea nor iustification for the nourishing and wearing of their Lockes but onely this that it is now the vse and practise of the times or that such and such men weare them and we are but their Ecchos Shadowes Apes or counterpâ—nes and trace but their footsteps if they would but abandon them then wee would too who desire to conforme our selues to â—heir cut and fashion Secondly they are such in that they animate and confirme others especially those of the Female sex in their Lasciuious Effâ—minate Singular Antique Vnchristian and Vaine-glorious Guises Fashions and Attires When woâ—en shall see men so Effeminate Singular Humourous and Fantastiquè 〈◊〉 to Crisp to Nourish Pouder and adorne their Haire or nourish Loue-lockes they presently conclude that they â—ay take more libertie and freedoâ—e to themselues in these and such-like Antique or Apish practises Fashions Guises and Attires then men may doe whence they turne themselues into more shapes and formâ—s then Proteus did into more varietie and change of Coloures Dressings and Attires then the Polipus hath skinnes or colours and into so many Monsters and wonderments of the World being constant in nothing but Inconstant Vaine Lasciuious Gracelesse Worish and Vngoâ—ly Trappings Câ—ltures Fashions and Attires which all Gracious Modest Graue Religious Chast and godly Christians should abhorre as the liueries of Satan and badges of the world Thirdly they are such to others in that they administer occasion to them to Taxe and Censure such as weare and nourish them for Proud Effeminate Fantastique Singular Humourous Vaine-glorious Licentious Disolute and Lasciuious persons because the most that weare them are such and so to haue perhaps an vncharitable opinion of them and to passe an hard a â—ash and heady censure on them euen against the rules of Charitie and Christianitie which enioyne vs to hope and iudge the best of all men vâ—lesse their liues extort the contrary Fourthly they are such to others in that they offend and grieue yea and oft distemper the Soules of many Deuout Religious Gracious Graue and ciuill Christians yea and of many Sober Ciuill Graue and moderate Carnall men who vtterly condemne and disapprooue them in their iudgâ—ments as well as in their practise Fiftly they are such to others in that they bring a scandall and imputation not onely on Religion it selfe which suites not with such Idle and Fantastique vanities or Lasciuious guises but euen vpon our whole Nation which is oft times taxed of Lasciuiousnesse Effeminacy Leuitie Vanitie Inconstancy Guiddinesse Licentiousnesse Deboistnâ—sse and the like by reason of the Vanitie Ficklenesse Effeminacy Wantonnâ—sse and Licentioâ—snesse of some fâ—w Since therefore Loue-lockes are an occasion and cause of Euill both to the Owners and Spectators of them in all these respects they cannot but be Odious Euill Vnseemely and Vnlawfull vnto Christians Lastly That whose maine whose chiefe and vtmost end is Euill Sinfull Vaine and Odious must needes bee Euill Odious Vnseemely and vtterly Vnlawfull vnâ—o Christians But the maine the chiefe and vtmost end of nourishing and wearing Loue-lockes is Euill Sinfull Vaine and Odious Therefore it must needes bee Euill Odious Vnseemely and vtterly Vnlawfull vnto Christians The Maior being cleere and euident by its owne lighâ— becauâ—e euery Naturall Morrall or Spirituall action is denominated from its end or obiect I shall endeauour to euidence and make good the Minor by exâ—mining and
Christian or a Childâ— of God are these things tolerable in Carnall Graue or Ciuill much more in Honest Chast or Gracious pâ—rsons whose very Culture Haire and Tonsure should maâ—ifest and Proclaime their Chastitie vnto the vâ—ew of others Were there euer sâ—ch patterâ—es oâ— prâ—â—idâ—nts as these to be found in any age in Chast or Moâ—est men â—n any of Gods Saints or Childrâ—n or in the Church of God Certainely I neuer heard nor read as yet of any such and I dare lay no man else Wherefore let those who nourish Loue-lockes for this end as many doe and yet dare assume the name or face of Christians to themselues euen blush and hide their â—eads for sâ—ame nayâ— vexe afflâ—ct and grieue their Hearts anâ— Soules at the very remembrance and thoughts of this and all those other Vaine Lasciuious Odious Scandalâ—us Siâ—full and Vnchristian ends for which they weare and cherish Loue-lockes which conuince the very vse and wearing of them to be euill If any now obiect as many doe in the defence and iustification of these Vnlouely Vaine and foolish Haireâ— iewels That they are an Ornament Honourâ— Beautie Grace and Credit to them and hence onely is it that they nourish them without any other by respect I answere that they are so farre from being any Ornament Beautie Grace or Credit to such as owne them that they are the very Brands and Badges of their Infamie and Shame and that by the vnerring verdict both of God and Nature who expressely informe vs that if a man haue long Haire it is so farre from being a Grace or Ornament that it is a shame vnto him with which the Fathers and others doe concurre Who dares then bee so impudently bold or shamelessely wicked as to estimate or repute that for an Ornament Grace or glory which God and Nature together with the Fathers and all Godly Graue and Holy men repute and stile a shame Loue-lockes and long Haire beyond the Sober Ciuill Moderate and Decent length of the more Religious Graue and Sober sort of men are a very infamie and shame to men if Fathers Christians God or Nature may bee credited therefore they are not they cannot bee an Ornament Beautie Grace or Credit to them at least in the eyes of God and Holy men to whom they should endeauoure to approue themselues what euer they or other Vaine or Gracelesse persons doe pretend But if men should slight this Graue weighty Testimonie both of Fathers God and Nature as a meere vntrueth I would demand this question of any Ruffian or Vaine-glorious Gallant who vaunts and triumphes in the length and largenesse of his Locke and thinkes himselfe much Honoured Beautified and Adorned by it Whether that which euery Page or Foote-boy eâ—ery Groome or Coach-driuer euery loytering Rogâ—e or Cheating Rooke euery Râ—gged and Raggamuffin Souldier euery Nasty or strange-sented Freâ—ch-man euery Runnagado Light-footed or False-handed Irish-man or euery Sorded Base Deboiâ—t and Rascall person weares that which euery Scullian Peasant Cobler Tinker nay euery Rogue and Begger which post from Goale to Goale or Dore to Dore that which euery Man or Woman in the World may haue as well as hee can bee any extraordinary Honour Credit Ornament or Beautie to him Certainely that which euer ordinary Base and Infamous Varlet weares that which auery Man or Woman is capable of as well as any man can bee no Ornament Beautie Grace or Credit vnto any Hence was it that Clodion the hairy King of France desiring to be Respected Honouredâ— and Renouned for his long Haire inacted a Law that none but Kings and their Children with the Princes of the Blood should weare long Haire in token of command which Law was long obserued in France Else his long Haire had beene no speciall Ornament nor Grace vnto him if euery one might haue worne it Now there is not the basest Peasant Rogue or Varlet in the World but may weare as Long as Great as Faire and Rich a Louâ—-locke as the greatest Gallant or the proudest Ruffian yea wee see that Foote-boyes Lacquies Coach-men Seruing-men yea Rogues that ride to Tiburne and the very â—roth and scâ—mme of Men haue taken vp this Roguish guise and Fashion and haue it most in vse and admiration and can these Lockes then be any ornament Grace or Credit vnto men of Place of Birth and Worth since such vile base and infamous persons weare and take them vp in vse and since there is none so meane so base or poore but may as well and freely nourish and reserue a Loue-locke as the very best and proudest Gallant Certainely if Loue-lockes and long Haire were such rich and pretious ornaments or Beautifull Iewels as our Sect of Loue-locke wearers deeme them then euery Woman in the World vnlesse it bee such Audacious Impudent Shamelesse and Mannish Viragoes who clip and cut their Haire against the Lawes of God and Nature then all those Barbarians and Heathen Nations who nourish all their Haire and neuer cut it till their deaths yea euery long-tailed Horse the Haire of whose mane and taile are of a far longer and larger sise then the greatest Ruffians Loue-locke should be farre more Honourable Generous and comely then the most ouer-growne Hairie or deboiâ—test Ruffian who is most proud and hautie of his Loue-locke because they transcend him in the length of Haire Since therefore Loue-lockes and long Haire are common vnto beasts as well as men since euery Man or Woman may weare them if they please as well as any and since they are so riâ—e and frequent among the baser looser and deboister sort of men I may infallibly conclude that they adde no ornament beautie credit grace or luster vnto any but infamie deformitie shame and disrespect especially among the better grauer and religious ranke of Christians which should cause all men of worth and credit for euer to discard them Secondly if men will weare their Haire for ornament and comelinesse sake let them nourish it of a moderate Ordinary Ciuill Graue and decent length which is the most beautifull and coâ—â—ly weare of all others It was a meere mistake and error in Lycurgus who taught the Lacedeâ—onian young mâ—n to nourish their Haire at the full length because if they were Beautifull it would make thâ—m more Amiable and comely if Deformed more Terrible to their Enemies For that ceâ—tainely must be â—ost Beautifull and Coâ—ely that is most suiâ—able to Nature to the condition of our Sex the custoâ—e of our Countrey and which dâ—eth most Adorne Commend and Beautifie vs in the eyes of God and of the Besâ— thâ— Wisest and Greatest part of Men Now short Haire or Haire of a Moderate Ordinary Graue and Decent length is most suitable and proportionable to Nature to the condition of our Sex and custome of our Countrey to all which long Haire is contrary and aueâ—se and it doeth most Adorne Commend and Beautifie vs in
the sight of God and of the Best the Wisest the Grauest and greatest part of Men who approoue it as the best and comeliest weare both in their Iudgements and their Practise when as they condemne long Haire and Loue-lockes both in their Iudgements and their Practise too as Vnnaturall Womannish Hatefull and Vndecâ—nt vanities which more deforme Men then adorne them as things which eneruate and exhâ—ust their strengthâ— and Spirits and make them not more Terâ—ible but more Contemptible to their Enemieâ— who oft times take aduantage by their Haire to foile them and to cut their throates as Histories doe relate Whence the Abantes the Macedonians and others whose Haire had beene an occasion of their ouerthrow in Warre were forced to pole and shaue their heads before least their Enemies should take aduantage or holdfast by their Haire and so put them to the worst as they had done in former times Loue-lockes then or excessiue long Haire are neither a Grace nor Ornament to the Beautifull but rather a Deformitie Disgrace and Shame they make men not more Terrible but more Contemptible to their Enemies who will slight and scorne them as Effeminate Sloathfull and Vnmanly persons and take aduantage by them contrary to that receiued maxime of Lycurgus which Pagâ—ns may though Christians ought not to admire because they haue surer rule and patterne for to walke by so that this first pretence is meerely vaine If any obiâ—ct in the second place that they nourish yea Frizle Curle Colour Crispe Adorne and Frounce their Haire and Loue-lockes of purpose to augment or to set out their Beautie that so they may appeare more Amiable and Comely both in their owne and others eyes which end they hope is Laudable Good and Iustifiable I answere first that this pretence is no wayes warrantable For if wee must not doe euill in any kinde that so good may come of it much lesse may wee Curle Die or ouer-curiously decke our Haire or Loue-lockes of purpose to improoue illustrate or set out our Beautie which in its very best acceptation is but a brittle momentany fading and inferior good Wee all know that the acquiring intending and enhancing of comlinesse and externall beautie is made the common ingredient nay the dayly Apologie Patronage Plea and Iustification of many enormious and sinfull practises Whence is it that diuers iustifie and approone the vnnaturallâ— execrable mereticious and infernall varnishing of their Faces together with their immodest strange lasciuious vnchristian and antique habits fashions and attires which God which Fathers which Moderne Diuines and Christian Authors nay Infidels and Pagans haue sentenced and doomed to the pit of Hell is it not from this conclusion that they eleuate and enhaunce their Beautie and make them more Louely in their owne and others eyes Whence is it that our Immodest Impudent and mannish Viragoes or audacious men-Men-women doe vnnaturally clip and cut their Haire wearing their Lockes and Fore-tops as they stile them in an odious and shamelesse manner as if they were really transformed and transubstantiated into Males by a stupendious metamorphosis is it not fâ—om this Apologie Plea and Iustification that they doe it onely for Ornament and Beautie sake Now becâ—use I am fallen vpon this vile and odious practise of our women which is now so much in vse I will giue you an Historicall list of sundry women in former times who haue Polled their Heads and cut their Haire vpon sundry grounds and reasons but none of them out of Pride or Fashion-following as our Viragoes doe Some there were who did cut their Haire by reason of some Religious Idolatrous or Superstitious order or profession whâ—ch they had taken vpon them Witnesse the Vestall Virgines among the Romans who vpon their initiation into that Superstitious and retired Order did shaue their Heads and hanged the Haire shorne off as an holy thing vpon a Lote-tree neere vnto the Altar of the Goddesse Lucina from whence it was called Lotus capillata or the Hairy Lote-tree Witnesse a Monastery of Religioâ—s Virgines in Mexico who had their Haire cut Witnesse Monicha the daughter of Sanctius a Iapanite who being conuerted to the faith of Christ did cut her Haire which among the Iapanites is a badge of a retired and Religious life free from all wordly affaires and witnesse the Ancient Nunnes in Egypt who vpon their entrance into their holy Orders did vse to cut their Haire This custome it seemes became some-what ordinâ—ry among Religious persons and therefore the Councell of Gangra in the yeere of our Lord 324. Canon 17. to preuent this irreligious vnnaturall and vngodly practise inacted That if any woman should cut her Haire vnder a supposed pretence of Pietie and Religion which God had giuen her for a naturall vaile and for a remembrance of her subiection that shee should bee accursed as an infringer of the precept of subiection Other women haue cut their Haire in case of necessitie for the defence and safegard of their Countrey In the last Carthaginian Warres the Carthaginian Women in case of necessitie for want of other matter did cut their Haire their Femenine glory to make Ropes and Cordes for their Ships and Engins The Roman Matrons when as Rome was Sacked by the Gaules and the Capitoll like to bee surprised did the like vpon the like necessitie whence the Romans erected a Temple afterwards to bald Venus When Aquilea was hardly besieged by Maximinus their women for want of other Materialls did cut their Haire to make Bow-strings So did the Bizantian women likewise when as their Citie was beseiged by Seuerus For which act of theirs they are all renowned to posteritie it being in case of absolute necessitie for the needfull defence both of their Libertie Liues and Countrey Other women haue there beene who haue cut their Haire from the practise vse and custome of their Countrey Thus did the Seres Tapyri and irish-Irish-women vse to clip their Haire when as their men did cherish it Among the Arimphaeans both men and women were polled In the Region of Quicuri the women did vsually defalke and clip their Haire The Brasilian women when as their Husbands went any long iourney did vse to cut their Haire When any woman was to bee Married among the Ancient Lacedemonians their custome was to cut her Haire close to the skinne In Bilbaum there is this custome that the women poll themselues vntill they are Married and then they let their Haire grow out at length In Trezaene the girles before their Marriage did cut their Haire and dedicated it to Hyppolitâ—s Among the Ancient Russians after any Marriage was celebrated the Bride being ready to bee brought to her bed had her Haire cut of whiles she was dauncing The Cheriberensean women when they are to bee Married are polled before vnto the eye-browes but remaine bushie behinde All these
The Vnlouelinesse of LOVELOCKES OR A SVMMARIE DISCOVRSE proouing The wearing and nourishing of a Locke or Loue-Locke to be altogether vnseemely and vnlawfull vnto Christians In which there are likewise some passages collected out of Fathers Councells and sundry Authors and Historians against Face-painting the wearing of Supposititious Poudred Frizled or extraordinary long Haire the inordiâ—â—â— affectation of corporall Beautie â— and Womenâ— Mannish Vnnaturall Impudent and vnchristian â—utâ—â—g of then 〈◊〉 the Epidemicall Vanities and Vices of our Age. By William Prynne Gentâ—â—ospiâ—â— Lincolâ—â—eâ—sis 1. 〈◊〉 11.14 15. Doâ—th not eâ—en Natuâ—â— hâ—â— selâ—â—â—eaâ—h you that 〈◊〉 a man hath long Haire it is â— shame vnto hiâ— But if a woâ—an hath long Hâ—â—â—e it 〈◊〉 a glory to â—er for â—er Haâ—â—e is giuen â—er â—or a câ—uâ—ring Epipâ—â—nius Contr. Haeâ—eses 〈…〉 Tom. 2. Haer. 80. Aâ—â—enum est a Catholica Ecclesia prâ—dicatiâ—ne Apostâ—lorum com◠〈…〉 enim non debâ—t nutrire comam cum sit â—â—â—ago ac gloria Dâ—t Basil De Legen â—is libris Gentilium Oratio Comâ— superâ—â—acuas curaâ—e vel insâ—â—licium vel iniustorum est Naâ— quid 〈…〉 expecâ—endum aâ—t suspicandâ—m nisi vt 〈◊〉 ille ornatus saemiâ—as 〈…〉 uâ—tet aut alienis mâ—â—rimoniâ—s insidietur ¶ London Printed Anno. 1628. TO THE CHRISTIAN READER CHristian Reader I here present vnto thy view and censure a rough and briefe discourse whose subiect though it bee but course and vile consisting of Effeminate Proud Lasciuious Exorbitant and Fantastique Haires or Lockes or Loue-lockes as they stile them which euery Barbaâ— may correct and regulate Yet the consequence of it may be great and profitable in these Degenerous Vnnaturall and Vnmanly times wherein as sundry of our Mannish Impudent and inconstant Female sexe are Hermophraditâ—d and transformed into men not onely in their immodest shamelesse and audacious carriage which is now the very manners and Courtship of the times but euen in the vnnaturall Tonsure and Odious if not Whorish Cutting and Crisping of their Haire their Naturall vaile their Feminine glory and the very badge and Character of their subiection both to God and Man so diuers of our Masculine and more noble race are wholy degenerated and metamorphosed into women not in Manners Gestures Recreations Diet and Apparell onely but likewise in the Womanish Sinfull and Vnmanly Crâ—spâ—ig Cuâ—ling Frouncing Powdring and nourishing of their Lockes and Hairie excrements in which they place their corporall Excellencie and chiefest Glory Strange it is to see and lamentable to consider how farre our Nation is of late degenerated from what it was in former Ages how farre their Liues and their Professions differ We all professâ— our selues tâ— be Heroicall Generous and true-bred English-men yea Zealous downe-right and true-hearted Christians desirous to conforme our selues to Christ in euery thing and yet wee are quite ashamed of our English Guise and Tonsure and by our Out-landish Womanish and Vnchristian Lockes and Haire disclaime our very Nation Countrey and Religion too Alas may I not truely say of too to many who would be deemed not onely English-men but Deuout and faithfull Christians that the Barber is their Chaplaine his Shop their Chappell the Looâ—ing-glasse their Bible and their Haire and Lockes their God that they bestow more cost more thoughts more time and paines vpon their Hairie Lockes and Bâ—shes from day to day then on their peerelesseâ— and immortall Soules that they consult more seriously and frequently with the Gâ—asse and Combe then with the Scriptures that they conferre more oftâ—n with their Barbers about their hairie Excremâ—â—ts then with their Ministers about the meanes and matter of their owne Saluation Are not most of our young Nobilitiâ—â— and Geâ—trie yea the Elder too vnder the Barbers handâ— from day to day Are they not in dayly thraldome and perpetuall bondâ—ge to their curling Irons which are as so many chaines and fetters to their Heads on which they leaue their Stampe and Impresse Good God may I not truely say of our Gentrie and Nation as Senâ—ca once did of his That they are now so vaine and idle that they hold a Counsell about euery Haire sometimes Combing it backe another time Frouncing and spredding it abroade a third time Combing it all before in which if the Barber be any thing remisse they will grow exceeding angry as if they were trimming of the men themselues doe they not rage excessiuely if any Haire bee but cut to short if it lye not to their liking and fall not readily into its rings and circles Would they not rather haue the Common-wealth disturbed thâ—n their Haire disordered doe they not sit all day betweene the Combe and the Glasse are they not more sollicitous of the neatenesse of their Haire then of their safetie and more desirous to be neate and spruce then Honest Is it not now held the accomplished Gallantrie of our youth to Frizle their Haire like Women and to become Womanish not onely in exilitie of Voyce tendernesse of Body leuitie of Apparell wantonnesse of Pace and Gesture but euen in the very length and Culture of their Lockes and Haire Are not many now of late degenerated into Virginians Frenchmen Ruâ—â—ians nay Women in their Crisped-Lockes and Haire haue they not violated the Graâ—e and Aâ—â—â—ent Cut and decent Tonsure of their Ancestors and broken the very Ordinance and Law of God and Nature by their Womanish Embroidered Coloured False excessiue Haire and Loue-Lockes and shall they yet professe themselues to be English-men or Mortified Humble Chaste and pious Christians What did euer any of our English Ancestors did euer any Christians in former Ages did euer any Saints of God that wee can heare or read of weare a Locke or Frizle Powder Frounce Adorne or Decke their Haire or wast their thoughts and time or lauish out so great expences on their Heads their Haire and Lockes as we doe now If not then lâ—t vs be as well conceited of our selues as may be yet certainely as long as these new-fangled Lockes and Badges of our inuirilitie or more then Womanish and vnnaturall Effeminacy which still increase multiply and remaine vpon vs we can neither truely challeng the name of English-men nor stile of Christians For what part or portion can they haue in Christ who weare the very Badge and Liuery of the World who complie themselues to the Guise and Tonsure of the Deboistest Rudest and most licentious Ruffians or giue themselues ouer to the Vanities Fashions and Customes of the very scumme and worst of Men Is this to be a Christian to follow euery Guise to take vp euery new-fangled Deboist and Ruffianly fashion to submit to euery Vaine and Sinfull humour of the Times to denie our Selues and Lusts in nothing and to goe as farre in all externall Emblems or Symptomes of Vanitie Pride Licentiousnâ—sse Effeminacy and Prophanenesse as any others and to exceede euen Turkes and Pagans in them who are not yet so Effeminate
effeminacie Clemens Alexandrinus condemnes all such for androginous and effeminate persons who Curle and Crispe their Haire like women Tertullian Chrysostome Cyprian Hierom and others doe the like What a deformed thing is it saith Ambrose for a man to doe any womanish thing Therefore let those men who Curle their Crownes like women beget and bring foorth Children as women doe Let God and men saith Petrarch hate those beastes in the shapes of men who set out or Crispe their Haire after an womanish effeminacie Galataeus Agrippa Zenophon Seneca the Philosopher Seneca the Tragedian Ouid Martiall and others condâ—mne this Frouncing Frizeling Colouringâ— Powdring and ouer-curious dressing of the Haire as an effeminate womanish and vnmanly thing which misbeseemes disgraceth and deformeth man and woman therefore we must not vse it to set out our Beautie because it fauours of effeminacie a sinne which God which Man which Nature doe abhorreâ— Secondly as it relisheth of effeminacy and inuirilitie so likewise it tasteth of Leuitie Vanitie Pride Vaineglory Impudency Incontinency Lasciuiousnesse Carnallitie Selfe-pleasing Selfe-seeking Idlenesse Voluptuousnesse neglect of God and better things as the Fathers and others doe abundantly testifie Few there are either of the Male or Female sexe who are occupied and taken vp in the Frizeling Frouncing Colouring Powdring or nice Composing of their Haire but Incontinent Vaineglorious Proud Sloathfull Carnall or Luxurious persons who are altogether prodigall and carelesse of the Beautie Culture and Saluation of their Soules who are Negligent and Sloathfull in God Seruice and in the practise of all Holy dueties who play away their time in earnest and spend their precious liues in foolish vanities as if they were borne for no other purpose but to Eate to Drinke to Play to Sleepe or to inaâ—our and set out their bodies who onely seeke to please themselues and others to Pamper Cherish and set out their Proud their Lustfull and Rebellious Flesh which should be mortified and kept vnder by the substraction of all these outward cultures and Vnchristian attires which feed and strengthen it such who haue Vnsound Vnchast and Gracelesse Hearts and would be easily induced to prostitute their bodies to the lusts of others or to inescate others with themselues this Authors and experience doeth plentifully witnesse Therefore we may not vse these Effeminate Gracelesse and Vnchristian arts of purpose to procure or inlarge our Beautie because it sauoureth of so many sinnes and is practised by few or none but Gracelesse Proud Vnchast Effeminate and Sinfull persons and because it is but a doing of euill that good may come of it Secondly I answere that mans perfect true and reall Beautie doeth not consist in the Faire Cleare or comely Superficies Delicacy and tendernesse of the Skinne or Face nor yet in the curious nice and artificiall Embroyderies Curlings Textures Colourings Powdrings or compositions of the Haire as most men vainely deeme but in the inward Endowments Ornaments Trappings Vertues and Graces of the Minde and Soule in which the Excellency Essence and Happinesse of men consist This is the onely Comelinesse and Beautie which makes vs Amiable Beautifull and Resplendent in the sight of God of Men and Angels this is the onely culture and Beautie which the Lord respects this is the onely Beautie which Christ Iesus had on Earth who had no outward forme or artificiall or exotique ornaments to make him amiable this is the chiefe and onely Beautie and Glory which the Saints and Church of God admire and partake of both here and hereafter though carnall men abhorre and loath it as the greatâ—st deformitie If therefore we would bee truely beautifull and louely both with God with Men and Angels if wee would extend our Beauties and improoue them to the vttermost so as to inamour and râ—uish God and Christ himselfe let vs then disclaime these Diabolicall Worldly and Vnchristian cultureâ— which Defile Pollute Detuâ—pate and deforme our Soules and make vs odious and vncomely in the eyes of God the Saints and blessed Angels and decke our Soules with the very Beauties of Holinesse with the Embroidered Rich and precious ornaments Diamonds Attires and Pearles of Grace let vs bee all Glorious and Beautifull within that so wee may bee fit Spouses for God and Christ to loue and match with and may shine as Starres and as the brightnesse of the firmament in Gods heauenly Kingdome for euermore This is a Beautie that Sickenesse Time and Age cannot decay this Beautie will sticke by vs and continue with vs for all eternitie yea it is such a comelinesse as will supply conceale adorne and grace all corporall deformities and take them cleane away whereas all corporall and externall Beauty is but meere deformitie where this is absent O then let vs prise this Beautie most without which wee are deformed vgly and vnlouely in Gods sight let vs admire seeke and purchase it with greatest care so shall we bee abundantly beautifull and euery way amiable and comely though we haue no artificiall trappings nor externall crispings cultures or attires to adorne our Bodies Heads and Faces or to enlarge our externall Beautie which is not worth the seeking Thirdly I answere that euery thing is most amiable beautifull and comely in that naturall feature comelinesse and proportion which God himselfe hath stamped and engrauen on it Nothing is properly and truely beautifull and comely in it selfe but that whose Varnish Glosse and Beautie flowes and springs from God himselfe who is the onely fountaine and spring of Beautie All acquisite externall exotique and artificiall varnishes cultures dressings and attires which any wayes change sophisticate or alter that naturall feature forme and comelinesse which the prudent and vnerring hand of God hath wrought and formed in vs transforming vs into another hue or plight then God hath giuen vs is so farre from adding comelinesse or luster to vs that it doeth more deturpate and deforme vs ecclipsing obfuscating and deprauing that naturall and liuely Portraiture and Beautie which the curious Pencell of God himselfe hath drawne Limmed and engrauen on vs. Hence was it that Solomon in all his glory was not arrayed like one of the Lillies of the Field because their array and Beautie was naturall His but acquisite and artificiall If therefore we would be truely beautifull let vs content our selues with that naturall Beautie Haire and Feature which God himselfe hath bequeathed to vs as being most suitable and conuenient for vs. Doubtlesse if God had euer thought that Crisped Frounced Powdered or artificiall acquisite and embroidered Haire had beene most for his glory or for our Beautie Good and Comelinesse himselfe would out of his infinite wisedome and goodnesse haue assigned vs such naturall Haire as this which we affect and seeke else hee could not haue beene so Wise so Good so perfect and exact a God so
exquisite and skilfull a Creator as we all repute him Since he therefore being Wisedome Goodnesse Knowledge and Beautie it selfe hath designed such naturall and vnadorned or vncrisped Haire vnto vs as is most comely proper and behoofull for vs Let vs not murmure nor finde fault with him nor call his Art his Wisedome his Goodnesse and Discretion into question Let vs not offer violence and force to him in labouring to correct to alter perfect or amend his worke or to new-moulde or make our selues as if wee were more wise then â—ee But since wee cannot make so much as one Haire white or blacke when as God who numbers all our Haires hath giuen it another tincture let vs rest contented with that lot and portion with that naturall Haire and Comelinesse which God hath giuen vs as all other creatures doe who neuer seeke to change their Haire or Plumes as men and women doe for feare wee prooue farre worse theâ— beasts spurnning against our wise and great Creator and saying to him with those presumptuous Pot-sheards in the Scripture why hast thou made vs thus to the wracke and ruine of our soules That Beauti Haire and forme is best and comelieâ—â— which God which Grace and Nature not children loose and wanton persons deeme most beautifull and comely But God and Grace and Nature deeme our naturall Beautie Haire and feature best and comeliest and none but Children Licentious Vaine Lasciuious and gracelesse persons vnderualue them preferring these artificiall Curlings Powdrings Colourings Embroiderings and dresâ—ings of the Head the Haire and Face before them Therefore these naturall must needes bee best and comeliest If therefore we would bee beautifull and loâ—ely in good earnest let vs rest contented with Natures waâ—d-robe not adding art or culture to it for feare wee offer violence vnto God himselfe and put the Deuills varnish on his worke and Image Fourthly I answere that an Effeminate Womanish and affected sprucenesse or concinnitie especially in Haire and excrements the lowest and most inferiour parts if parts of man is no Ornament Grace nor Comelinesse but rather a deformitie and disrespect to men as being vnsuitable to their Magnanimous Masculine and Heroicke sexe A neglected naturall an vnaffected Beautie Face and Comelinesse doeth most adorne commend and set out men The onely meanes therefore for men to enhance illustrate and set out their Beautie is to neglect it not to seeke it at least but in a moderate carelesse remisse and vnaffected manner so that this pretence of seeking Beautie is but false and vaine Fiftly though naturall Beautie be a gift of God not wholy to bee slighted because it addes some luster to our Gifts and Graces being regulated and aâ—tended with Chastitie Modestie Mâ—ekenesse and Humilitie as our vices on the other side doe staine obfuscate and blemish both it and all externall cultures and attires else yet a Studious Curious Inordinate and eager Affection of Beautie especially by Effeminate and Vnchristian Cultures Fashions and Attires must needes bee Sinâ—ull and Abominable yea farre worse then Drunkennesse and excesse of Wine if Clemens Alexandrinus may bee credited and that for these ensuing reasons First because it proceedes most commonly from an Adulterous Vnchast anâ— lastfull Heart or Meretricious and Whorish affection For if it bee true of naturall Beautie that it is seldome accompanied or attended with Chastitiâ— and Continencie that it is commonly a baite a snare a Baud a Pander and strong alectiue vnto all incontinency much more must it bee true of artificiall and affeâ—ted comelinesse the badge and ensignâ— of a common Harlot or an Incontinent and Lasciuious person He or she can neuer bee a chast and vndefiled virgine in the sight of God who desires to bee amiable in the eyes of men For though they doe not alwayes actually prostitute their bodies to the lusts of others as most that doe affect an accurate excessiue or artificiall Beautie in Crisping and adorning of their Haire and Faces doe yet since they inamor and inescate others and kindle a fire and flame of concupisence and vnchast affections in the hearts of many who cast their eyes vpon them by these meretricious cultures and ouer-studious and affected Countenances Dressings and Attires which seeme to set their bodies out to sale they cannot but bee guiltie of incontinencie in themselues because they thus occasion it in others Those who haue continent and chast affections as they deeme this corporall and out-side Beautie a needelesse and superfluous thing so they are so farre from seeking or affecting it that like that chast and beautifull Pagan they would rather obscure neglect and quite deface their naturall Beauties by inflicting wounds and scarres vpon their faces to make them more deformed for feare least others should be infatuated and insnared with them then any wayes Curle Crispe Adorne Embroider or set out their Haire and Faces to their owne or others preiudice Beautie is no helpe nor furtherance but a great impediment vnto chastitie therefore this studious affectation of it and inquirie after it proceeds not from a continent or chast affection but from a Lasciuious Lustfull and Adulterous Heart and so it cannot but be euill Secondly it must needes bee euill because it flowes as from an Effeminate and Vnchast so likewise from a Proud Vaineglorious Carnall Worldly and selfe-seeking Spirit which aymes not at Gods glory nor at its owne or others good and welfare There are none who seeke an artificiall Comelinesse or transcendent Beautie by altering Colouring Crisping or adorning of their Heads or Haire or by any such like meanes but doe it out of an inward and secret pride of Heart of purpose to be proud and blesse themselues as fond Narcissus did of old and many idle Christians now who make their Haire and Face their Idoles in their owne Beauties Skinnes and Shadowes and to Deifie or Adore themselues their Haire their Heads and Faces like so many pettie Gods Or else they doe it to winne respect and praise from Carnall Gracelesse and iniudicious persons by seeming more Beautifull and Louely to their sensuall eyes then in themselues they are Or out of a Worldly Carnall and selfe-seeking Heart to please themselues others to conforme themselues vnto the guise and sinfull customes of the World and Times which Christians haue renounced in their Baptisme or to pamper humour satisfie and set out their proud and sinfull flesh which should bee Mortified and Crucified with all the inordinate Lusts Affections and Desires of itâ— Or else they vse it out a meere Fantastique Singular and Vaineglorious Humour as Sir Thomas Ouerbury hath well obserued who makes this the very Character of a Phantastique or improuident young Gallant to study by the discretion of his Barber to Frizle like a Baboone three such saith he would keepe three of the nimblest Barbers in the Towne from weauing Net-garters for
when they haue to doe with him they haue many Irons in the fire These are the proper true and onely rootes the ends and springs from which this search this labour and iniquirie after Beautie Fairenesse or Complexion flowes these are the maine and chiefest reasons for which our Men or Women Nourisâ— Colour Frizle Powder or set out their Haire Now these are Sinfull Odious and Vnlawfull Therefore we must not Nourish Curle Powder Colour Embroider or set out our Haire of purpose to Diuulge Enhance or blaze our Beautie which in trueth consists in Grace in Holinesse and in a well-spent Life and not in Haire in Face in Skinne or Superficies as this obiection or vaine excuse pretends Gods glory our owne and others reall true and spirituall good should bee the end and ayme of all our actions Let vs alwayes eye intend and minde this blessed end in all our wayes and then wee shall not seeke for corporall fâ—eeting nor externall Beautie which betrayes and wrackes the Soules of many but brings no solid true nor reall good to any You haue heard and seene now Christian Readers the birth and pedigree the beginning growth and end together with the vnlawfulnesse vanitie effeminacy and vndecency of Loue-lockes You see how they thwart the Lawes of God and Nature and the Tonsure Cut and custome of our Countrey you haue heard and read what vncontrouleable and conuincing arguments haue beene produced to prooue them to be Odious Lasciuious Vncomely and Vnlawfull Toyes and Vanities which bring no glory at all to God nor Ornament Grace or good to Men in any kinde to bee such infallible Characters of Leuitie Vanitie Lasciuiousnesse Pride Effeminacy and Vaineglory as misbeseeme not onely Gracious and holy Christians but likewise the more Temperate and Ciuill sort of carnall Men to bee things of ill report among the Grauest Best and Wisest ranke of Christians whose iudgements ought not to bâ— slighted You haue hâ—ard and seene what the Fathers and Moderne Authors haue concluded of extraordinary long Haire and so of Loue-lockes how they haue passed a doome and sentence of condemnation on them For of trueth saith Iohn Valerian a great Clearke of Italy to nourish the bushes or the Haire is the fashion of Women or else of such men as liue delicately and vnchast for the long Haired people were euer esteemed both of the Greekes and Latines for a token of foule lust and filthie liuing And for my owne part I neuer heard as yet of any Laudable Honest Lawfull Iust or sound Apologie or Iustification that might or could be pleaded for them but onely these absurd pretences which I haue here refuted and defeated I beseech you therefore by that homage duetie and respect which you owe to God and Nature and by that reuerence and submission which you yeeld vnto the opinions and iudgements of the Fathers and the Best the Wisest Grauest Holiest and most iudicious Christians by that conformitie and regularitie you owe vnto the Ancient Laudable and decent Habit Fashion Tonsure Guise and custome of your owne Countrey and Nation of whose Cut and Tonsure you ought not you neede not bee ashamed by the loue and care you beare vnto your Names and Credits among the Best and Wiser sort and by the good and happinesse you wish vnto your Soules at last which Loue-lockes will inuolue and merge in sinne by that sacred Vow and Couenant which you haue solemnely made to God and Sealed or Subscribed in your very Baptisme Euen to forsake the Deuill and all his Workes the Pompes and Vanities of this wicked World and all the sinfull Lusts of the Flesh in all which these Loue-lockes haue their part and share and by that Ioy and Heauenly consolation which you hope and long for at your Deaths when all the Powdring Curling Cost and Time which you haue vainely and prodigally cast away vpon your Haire and Loue-lockes will prooue but Gall but Horror Shame yea Anguish Griefe and Bitternesse to your Soules that you would now at last abandon and vtterly renounce the nourishing vse and wearing of these Lasciuious Singular Vaineglorious Vnnaturall and Vnlouely Loue-Locke which God and Nature which all Good all Holy Graue and ciuill Men both now and heretofore as also the Vse and Ancient practise of our Countrey doe condemne together with that Lasciuious Odious Effeminate and Vnchristian Frizling Colouring Platting Frouncing or Delicate and curious Composition and Powdring of the Haire which oft times make mens liues to stinke and doe now so farre ingrosse the thoughts of many both of our Male and Female sexe that they can finde no spare nor leasure time to Dresse Adorne or Beautifie their Vgly Filthy Naked Poore and vnadorned Soules which lye Rotting and stinking in the dreggâ—s of Sinne as if they were things of nought that so you may with all humblenesse and sinceritie of Heart and minde and all lowlinesse and feruency of Spirit euen set and bend your selues to seeke and serue the Lord vnfainedly in all things and demeane your selues in such a Gracious Modest Humble Holy Blamelesse Exemplary Deuout and Christian manner as may Adorne the Gospel of Iesus Christ and Beautifie that outward profession and practise of Religion which you haue formerly tainted and defamed by your Vaine Lasciuious Proud Luxurious Ruffianly Gracelesse and Vnchristian conuersation It was a receiued vse and custome heretofore for men in times of Griefe of Sorrow and Affliction to poll their Heads and cut their Haire as Authors and the Scriptures testifie Beloued these times wherein wee liue which way soeuer we turne our selues are times of Griefe of Sorrow Misery Trouble and Affliction which sommon vs to Fasting Weeping and Mourning to Baldnesse and Sackcloth Let vs therefore take occasion from the present time to clip cut off cashere and vtterly relinquish our Vaine our Rusâ—ianly Singular Effeminate and vncomely Loue-Lockes and excessiue Haire together with all false or borrowed excrements or artificiall Crispings wreathings Colourings Powdrings and ouer-curious Cultures and Compositions of our Haire which God himselfe which Councells Fathers and Moderne Diuines yea Pagan Authors haue condemned that so we may with broken Hearts and contrite Spirits vnfainedly abase our Soules before the Lord to diuert those Fatall Heauy Sad and dolefull Iudgements which are now approaching toward vs and euen ready for to seise and prey vpon vs for our many sinnes whereof our Pride our Vanitie our Wantonnesse and Effeminacy in Haire and Apparell are not the least If we refuse this counsell and aduice which the vicinitie and neerenâ—sse of Gods Iudgements doe euen force and prâ—sse vpon our Hearts and still proceed to Nourish Decke set out and Crispe our Haire and Loue-Lockes or our corruptible base and crazie bodies which will bee turned into dust and ashes and troden vnder footâ— ere long spending more time more thoughts and cost vpon them then vpon our Soules which is the case of many If wee intrude and