their heads and sometimes nourished their haire but that they should be a patterne of modesty to their people And if any of the Jewish people did swerve from the practice of the Preists and did weare long haire yet this doth not prove the lawfulnesse of it unlesse we could prove that the Jewes never transgressed any of Gods commands 2. Obj. This Commandement was ceremoniall and peculiar to the Jewes A. 1. This is gratis dictum said but not proved 2. Then shaving the head which is a part of this Text is Ceremoniall also but as that bindes us as well as the Jewes so doth this of polling the head but the Apostle takes off this Cavill for what Ezekiel forbids the Priests to doe that the Apostle applyes to all mankinde and forbids it in us all so that unlesse men will unman themselves the Text will reach them 1 Cor. 11. 14. it is a shame for a man i. e. for any man to weare long hair 3. S. Jerom commenting on this Text applyes it to these Gospel-times and our solidest Divines when they argue against Popish shaving make use of this Text against them which they would not do if it were Ceremoniall 3. Obj. This is an Old Testament proofe and concerns not us who live under Gospel-dispensations A. What is commanded in the Old Testament and is no way forbidden in the New is binding still but the wearing of short haire is commanded in the Old Testament and is so farre from being forbidden that it is confirmed by the New as appeares fully 1 Cor. 11. 14. 15 16. Doth not even Nature it selfe teach â—…ou that if a man hath long haire it is a shame unto him But if a woman have long haire it is a praise unto her for her haire is given her for a covering But if any man list to be contentious we have no such custome neither the Churches of God This is a Pregnant Text full of convincing Arguments to all those that are willing to be ruled by the word and prefer not their lusts before Gods Law The Apostle in this Text useth foure Arguments against lâ—…ng haire 1. The first is drawne from Nature and right Reason Doth not even nature it selfe teach you that if a man have long haire it is a shame to him The Interrogatâ—…on is a â—…hement Affirmation q. d. 't is both a sin and a shame to nourish our haire and that by the dictate of nature Now it is a dangerous thing to sin against the light of nature Rom. 7. But the voice of nature condemnes long haire as effeminate lascivious and vile how much more doth Grace condemne it Meere civiliz'd men have made lawes against it The Indians in New England have made a law that all these men which weare long haire shall pay 5. s. and every woman that shall cut her hair or let it hang loose shall pay 5. s Now what a shamefull thing is it that faith should not enable us to do that which Infidels have done In vain had God engâ—…affed those sparkles of common honesty and dishonesty in the consciences of naturall men Rom. 1. and 2. 14 if there were no binding power in them 2. 'T is a shame a blot and dishonour to weare long haire many think it an ornament and an honour when every civil grave and gracious man esteemes it an ignominy and dishonour Sinne and shame came into the world together Gen. 3. till sin came into the world there was no shame in the world Gen. 2. ult Innocency knew no shame and glory shall know none Shame is the fruit of sin and ariseth usually from doing somewhat against common light though every evil act hath matter of shame in it yet a man is not naturally ashamed of it unlesse it be done against the light of nature Not to be ashamed of sâ—… sins is to put out the light of nature Such Men are worse than Beasts for they observe those instincts and orders which God hath planted and engraffed in their natures A good man is ashamed of any thing he hath done against the light of Scripture Every man is ashamed of what he doth against the light of Nature yet how many in our dayes are proud of their long locks and even glory in that which is their shame What their end is the Apostle will tell you Phil 3. 19 Their end is destruction who glory in their shame 3. Verse 15. From the Antithesis and Opposition which is betweene the haire of men and women As long haire is a glory and ornament to a woman because it was given her by God and Nature for a covering and it is a shame for her to be polled or shorne but shee must be covered and that because of the Angels ver 20. So on the contrary short haire is a glory and ornament to man as the Antithesis implyes and the practice of our grave and reverend Judges which many godly Ministers confirme and he may not come with unshorne long haire into the publique Assemblies of Gods people 1. Because of the good Angels who behold this pride and are grieved at it 2. Because of the evil Angels who behold it and rejoyce in it Pride is Pabulum Diaboli the Divels darling and delight 3. Because of the Ministers who are Gods Angels and Messengers and must reprove such sins The Lord expresly forbids the confounding of Sâ—…xes Deut. 22. 5 by wearing of that which is not proper to each Sâ—…x as the woman must not wear what pertaines to the man so the man must not weare what pertaines to the woman for all that doe such things are an abomination to the Lord. Now long haire is proper to women and not to men Nature having given it to her for a covering and though that Text speak Literally of apparell yet Analogically and by way of allusion it may fitly be applyed to long haire Analogicè legem quam de vestitu sancit etiam ad capillos extendendam quia utrobique eadem est ratio finis enim legis est ut debita sit distinctio inter virum foeminam honest as naturalis observetur Demat. 4. A fourth Argument the Apostle drawes from the Custome and Practice of â—…he Churches of God v. 16. But if any seem to be contentious we have no such custome nor the Churches of God q. d. 1. These Arguments are sufficient to convince any moderate ingenious man yet if any will be so litigious as to contend for such unseemely guises let him know he shall be singular in his opinion for we have no such customes of undecency and immodesty nor any other Churches of God 2. It is against the modest civill and commendable custome of our own Nation till lately that we began to follow the French and Spaniards who yet are known Papists and Idolaters And will not the Lord visit for such things as these Zeph.
no man for if he reprove onely such as weare their hair so long as women who let it grow downe to their feete 1. I would faine know what Ruffian there is that weares his haire down to his hammes or heels so long as womens hair usually is 2. Should men suffer their haire to grow to its utmost length and never poll it yet I question whether ever it would be so long as most womens haire is my Reason is because Nature hath allotted shorter haire to men than to women as Beza well observes I therefore conclude 1. That our Translation is true which renders the word Long-haire in generall and agrees with all the Translations that ever I have seen 2. There is no circumstance in the Text to constrain us to such a restriction of the word as some would have The Antithesis in the Text opposeth it which runs thus As a woman dishonoureth her selfe when she cuts her haire and the more she cuts it the more she disgraceth her self because comatam esse long haire is an ornament to her and given her for a covering So on the contrary a man disgraceth himselfe by wearing long haire and the longer the worse because comatum esse to wear long haire is a dishonour to him Nature having not given it him for a vail as it hath done to women 4. The Apostles Argument would be invalid if the word be restrained to such a nourishing of the haire as is never cut then Ruffians if they cut their hair but a fingers breadth should bee free from this reproofe Then some men would have longer haire than some women and so that order which God hath set in Nature would be confounded for though Nature hath allotted shorter haire in the generality to men than unto women yet some men by reason of their constitution if they suffered their haire to grow to its utmost length would exceed some womens But now take the word simply in its usuall acceptation as words ought to be taken for to nourish the haire or to wear long haire and then the Apostles Argument is cogent q. d. 'T is both a sinne and a shame and that by the dictate of Nature for a man to weare long haire But if a woman have long haire it is a glory and ornament to her for her haire was given her for a covering it is a shame therefore for her to be shorne or polled but she must be covered because of the Angels who observe their immodest and indecent carriage yet if any man list to be contentious and will rather stand to justifie these unseemly fashions let it suffice him that we have no such customes of immodesty and indecency nor any of the other Churches of Christ so as he shall be singular in this his opinion This I conceive to be the genuine and proper sense of this Text But now you shall see what an absurd Paraphrase the Expositions of some will make q. d. Doth not a bare arbitrary custome teach you Corinthians onely that it is no sin but only an incommodious and indecent thing for you to weare haire as long as womens How invalid and absurd this renders the Apostles reasoning and what little conviction of the conscience could arise from such arguing let the Reader judge The bare rehearsall of it is confutation sufficient onely we may hence observe how loath men are to be convinced of their sins what shifts they invent how unwilling to see any thing which might separate between them and their lusts they shut their eyes they are wilfully ignorant and will not see but God one day will make them see and be ashamed If any desire fuller satisfaction let him peruse that elaborate Treatise of the learned Dematius where all the cavills raised against this Text by Salmasius Revius and others are learnedly and satisfactorily answered I shall now shut up all with the glosse of a learned pious modest Divine of our time Upon this Text dimme Nature saith he condemns many vices as Idlenesse Beastiality Lying Luxury the Cretian Poet could condemne Those drinking of Healths ad plenos calices was condemned by the Law of a Heathen Prince Long haire is condemned by the Dictate of Nature and right Reason and the reason why so many Men and whole Nations use it is given by S. Jerom Quia natura decia derunt sicut multis aliis rebus comprobatur and as Tert. saith of womens long hair that it is Humilitatis earum sarcina the burden as it were of their Humility so by the warrant of that proportion which S. Paul allowes 1 Cor. 11. 14. 15. we may call mens long haire Superbiae sarcinam nothing but a clogge of Pride c. The sixth ARGVMENT From Rom. 12. 2. Fashion not your selves like unto this world From whence I argue thus The sinfull Customes Fashions Properties and practises of the wicked men of the world may in no wise be followed by the people of God unlesse they mean to perish with the world But the wearing of long haire is one of the sinfull Customes Fashions and Practises of the wicked men of the world Ergo It may in no wise be followed by the people of God For the Major it is cleare that Gods people must not fashion themselves like to the world they must not walk in the way of the wicked Psal. 1. 1. nor runne with them into the same excesse of riot 1 Pet. 4. 4. nor once enter into that broad way Mat. 7. 13. be they never so many for Number or mighty for Power Wealth Wisdome Authority and Successe that walk therein And why so Because Christ hath redeemed us from the corruptions of the world Galat. 1. 4. and therefore we must keep our selves free not onely from the grosse Blots but even from the Spots of the World Iam. 1. 27. there should be as great a distance and contrariety betweene the lives and walking of true Christians and the men of the World as there is betweene Light and Darknesse Day and Night 1. Thes. 5. 5 6 7. we must shew forth the Vertues of Christ and not the Vices and Vanities of the World in our Conversations 1 Pet. 29. we must lament not follow the pride and sinfull courses of the age we live in as Lot did 2 Pet. 2. 7. God will not have his people to walke like Heathens and Pagans that know him not they must not be like them so much as in the cutting of their haire Levit. 19. 27 28 Deut. 14. 1 2 3. as they are his peculiar people and he loves them with a peculiar love so he expects a peculiar carriage from them differing from the sinfull courses of the world Hence it is made a note of an unregenerate man to walk according to the course of the world Eph. 2. 2. and to walk as Gentils in the vanitie of their minde Ephes. 4. 17. yet this is the great Plea t is the fashion now adayes to
1. 1. I come now to answer all those shifts and vaine distinctions which the false heart of man hath invented To avoid the dint of this Text there is scarce a word in it but is wrested How loath are men to see what they care not to practise 1. Some have found out eleven acceptions of the word Nature by this word say some is not meant that order and naturall Instinct which God hath implanted in the Creature but by Nature is meant an arbitrary custome and for this they alledge Calvin on the place who sayes Quod omnium consensu consuetudine receptum tunc erat quidam apud Graecos vocat naturale c. quoniam in Graecia parum virile erat alere comam ut tales quasi effaeminati notarentur morem jam confirmatum pro natura habet A. 1. By Nature here cannot be meant a Custome for we never finde through the whole Booke of God that ever that word is used for a Custome and therefore the learned Assertors of long haire doe utterly reject this opinion Frustra de his disputatur cùm certum sit apud Paulum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non posse accipi pro consuetudine But by Nature here is meant the light and dictate of right reason in the understanding informing men by its common notions and instinct what is good and to be done or what is evill and to be avoyded 'T is that order and naturall inclination which God hath put in the Creature And thus Nature it selfe is said to condemne long haire as being contrary to that order and naturall principles of decency and honesty which God hath implanted in man And though many Heathens have worne and doe weare long haire yet that is their abuse and sinne against Nature as Rom. 1. The sinfull customes of some barbarous ones cannot be called the Law of Nature But Customes when they flow from the principles of right Reason and are agreeable to its Dictates then they binde 2. Whereas Calvin calls it a custome Calvin shall answer and explaine Calvin 1. In his Comment on Numb 6. 5. which he writ many yeares after his Commentary on the Corinths he there tells us that it is a manly part to poll our heads and this as S. Paul sayes 1 Cor. 11. 14. the light of Nature dictates to us See here what Calvin meanes by his received custome he meanes not a bare arbitrary custome but a custome grounded on the light of Nature as appeares further in his Comments on 1 Cor. 11. 5. Nature abhorres a shaven woman and Nature hath given her haire for a covering and it is a naturall vaile c. where by Nature as appeares by the Text he meanes not a naked custome but that order which is set in Nature by the God of Nature So v. 14. he sends them to Nature to learn what is decent where by Nature he hath reference to what he spoke on v. 5. which was no bare custom for human customes are oft teachers of uncomelinesse rather than comelinesse of vice than vertue 3. Should we take Nature here for an arbitrary custome this would render the Apostles argument invalid especially if drawne from a custome used by the promiscuous multitude which oft times is naught as appeares by the Idolatrous and Superstitious customes throughout the world But the Apostle argues not from a meere arbitrary custome but from a custome founded in principles of Nature and from the custome of his Collegues the Apostles and the Churches of God we have no such custome nor the Chuches of God Now take it thus and the Argument is cogent and convincing As for Calvin however some would wrest his words yet his Practice is well knowne and his Effigies in Oxford Library which I believe is drawne to the life will tell you that he never intended to be the Ruffians Patron 2. The next word they cavill at is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This word say they doth not signifie sinne but onely shame or indecency or incommodiousness Per inhonestum non intellexi peccatum sed indecorum exquo existimatio detrimentum potest capere ideoque ad incommoda semper recte refertur peccatum autem non semper nec necessario conjunctum habet Revius de usu capil p. 138. A. Shame usually ariseth from doing something against common light and Principles of nature such is the sin and the shame here meant t is not a little indecency but a sin a crying sin to transgresse the Law and dictates of nature Rom. 1. 26. God gave them up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to foule affections We shall the better understand the word here used if we consider the signification of its opposite which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in Scripture is put for honesty and care to preserve our selves from sinfull uncleanness 1 Thes. 4. 4. that every one possesse his vessel in Sanctification and Honour So here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth that which is is dishonest and reproachfull as being committed against the very light of Nature else the Apostles Argument were not cogent to say it is no sinne but onely incommodious and undecent to weare long hair is to encourage men to sinne but when we shall see that Nature condemnes it as shamefull and sinfull this awakens us 2. I answer by way of Concession suppose from this sole word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we could not conclude it sinfull yet considering the scope and Arguments in the whole Text he must needs be grossly blinde that cannot or will not see long haire condemned as sinfull in this Text. Obj. The Apostle condemnes not all long hair but onely such which is as long as womens as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports Significat comam more mulierum semper intonsam servare Salmasius that singularly learned man as Mr. Tombs stiles him After a large and exact examination of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 makes it a womanish dress of haire distinguishing the Sex though he find only something in Hesichius Artemidorus and some other conjectures not just in that sence in any place else because it best suites with the matter Thus he poore-man being at a losse for one word in all the bible to prove that Holy signifies legitimate brings in this lame proofe to comfort himselfe withall Dignum patella operculum A. 1. How many instead of clipping their haire clip the text whilst they restraine the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to nourish the haire or to weare long haire to such a kinde of nourishing the haire as women use to let it grow to its utmost length whereas Homer using the Apostles word calls the Greeks hair-nourishing men though they wore it not so long as women doe The Apostle calls wicked men absurd men 2 Thes. 3. 2. and see what an absurd comment they make on this Text they make the Apostle upon the point to reprove
if neither can find a Barbours shop let them turne into Psal. 8. 21. Jer. 7. 29. 1 Cor. 11. 14. if it be thought no wisdome in men to distinguish themselves in the field by the Scissers let it be thought no injustice in God not to distinguish them by the sword I had rather God should know me by my sobriety than mine enemy not know me by my vanity He is ill kept that is kept by his owne sinne a short Promise is a safer guard than a long Lock it is an ill distinction which God is loath to looke at and his Angels cannot know his Saints by though it be not the mark of the Beast yet it may be a mark of a beast prepared to slaughter I am sure men use not to weare such manes I am also sure Souldiers use to wear other Marklets or Notadoes in time of battell Thus Heâ—… The eleventh ARGVMENT Whatsoever is not of Faith is Sin But this proud guise of excâ—…ssive long haire is not of faith Ergo 'tis sin The Major is cleare from Rom. 14. ult He that doubteth whether he sin in eating is condemned if he eat because his conscience is unsetled and he eateth sinfuâ—…ly because he eateth doubtfully for whatsoever we doe if we be not certainly perswaded in our consciences by the word of God that it may be done it is not of faith but is done with a doubtfull conscience and so is sin For the Minor That excessive long haâ—…e is not of faith is cleare because it hath no word of faith commanding it or câ—…mmending it to us yea the most that weare it are condemned in themselves and their owne consciences accuse them and châ—…ck them Therefore I conclude to them it is a sin The twelfth ARGUMENT The twelfth Argument is drawne from the practise of Gods pâ—…p They have no such Custome nor any of tâ—…e Churches of God To omit the practice of our owne Church all the dayes of that famous Queen Elizabeth Kâ—…ng James and the beginniâ—…g of the late Kings reign all which time ' tiâ—… well known short hair was the guise of this Nation 〈◊〉 oâ—… late yeares we have changed both our Principles and our Practises together Yâ—…t I find no less than eight Synods in Holland that have made Acts against it 1. Both Pastors and Elders there have condemned long haire in men 2. They judge it uâ—…lawfull especially in Pastors Elders Deacons and Students in Divinity 3. That all such as professe the Gospel and yet come to heare the Word in such a guise ought to be reproved and a monished both publickly and privately yea yea all circumstances considered to be suspended from the Sacrament 4. That no Expectants that are entring into the Ministry coming with long hair ought to be admitted 5. That all Professors and Governours do disswade the Students from such vanities c. Diluuntur 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 his darling should goe naked and therefore he usually cloaths Vice withe Vertues Robes no man must call a Spade a Spade but you must call Drunkennesse Good fellowship Covetousness Good-husbandry Cruelty Fâ—…ugality Painting Beauty and Pride Dâ—…cency c. But let all such know that God will not be mocked but cuâ—…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 comely which is answerable to the rule of Gods Word how meanely soever the world esteeme of â—…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 What 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 consiâ—…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 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 't is a sin and shame and therefore can be no Real lawfull ornament to be polled and shorne 1 Cor. â—…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 Sâ—…xes to be distingu shed Deut. 22. 5 Polling indeed is an ornament to a man but long hair is an ornament unto a woman besides it s 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 be 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 Apostlâ—… requires in women fearing God 1 Timoth. 2. 9.
What Law of God or Man command them so to do I know not and that you may see I am not singular you shall have the judgement of Mr. Perkins a man famous in his generation for his piety and experience in the wayes of God The wearing of long haire in the younger sort saith he is an abuse of it it began indeed amongst the aged but now it is become a trick of youth and is the badge of a proud heart for how can they say they glorifie God thereby when the Apostle saith It is a shame for a man to have long hair Well sith God hath set his name therein we must beware how we make it an instrument of sinne If it be said to weare long haire is our English fashion I answer it is not our ancient English fashion but indeed it is a forraigne trick and therefore as unlawfull as forraign attire which God condemnes Zeph. 1. 8. Our ancient English fashion except it were amongst the aged was to weare short haire and in every country the most ancient and grave fashions ought to be followed c. Thus he Lastly as no man may weare his owne haire excessively long so he may not weare the long haire of another be it of a man a woman or it may be of some harlot who is now in Hell lamenting there the abuse of that excrement These Periwigs of false-coloured haire which begin to be rise even amongst Schollars in the Universities are utterly unlawfull and are condemned by Christ himselfe Mat. 5. 36. No man can make one haire white or black but wee have those in our dayes that can do both by powdering their haire they can make that white which was black the powder forgets the dust other by Periwigs and false haire can make themselves black or white even what please themselves what is this but to correct Gods handy-work and in the pride of their heart to think they can make themselves better than God hath made them and can correct his creation 2. 'T is the usuall practice of the riotous and prophane of the world and therefore may in no wise be practised by the people of God unlesse they meane to perish with them 3. We must be more carefull to please God and approve our selves to hâ—…m than to please the wanton eye of the wicked of the world better weare an hundred caps than one Periwig for as reverend Perkins well observes it is an odious thing for any man or woman to be ashamed of Gods workmanship in their owne haire and therefore to beautifie their heads with bought haire and sometimes of dead persons with what face will such persons be able to stand at the last day before Gods Tribunall Thus have I stated the Question as briefly yet clearly as I could I shall now proceed to the Arguments Arguments proving the sinfulnesse of that proud fashion of wearing long hair which is lately sprung up amongst us The first ARGVMENT is this That which is condemned and forbidden by the Word of God may in no wise be practised by the People of God But the wearing of long haire is condemned and forbidden by the Word of God Ergo It may in no wise be practised by the people of God The Major is undeniable The Minor I prove both from the old and new Testament 1. From Ezekiel 44. 20. They shall not shave their heads nor suffer their locks to grow long they shall onely poll their heads Both the extreams are here forbidden Shaving on the one hand and Long haire on the other put polling as a meane betweene both is commanded and that not a light kinde of polling or a polling at large of some part of the head but it must be a strict polling or rounding of the whole head as Tindalls and the former Translation render it according to the Originall They shall round their heads the word is doubled in the Oâ—…iginall for greater emphesis Tondendo tondebunt i. e. tondendo aequè aequè tondebunt Montanus They shall poll their heads equally all of a length they must not be like the Heathenish Idolatrous Priests for some of them did shave their heads others wore long haire but you that are my Ministers saith God shall not appeare before me in such heathenish guises but you shall round your heads or in plaine tearmes you shall be Round-heads The Text is cleare for that tearm in the very Letter the greater is their sinne who jeere at Gods Ministers and People for their short hair and for rounding their heads since we have Gods command for it and the very Philosopher can tell them that the roundest forme is best and beautifullest And Horace describing a free-man sayes he is Totus teres atque Rotundâ—… Aristotle's Square man Horace's Round man are the same man I presse this the rather that the wicked may see that this repâ—…oachfull which was first invented by some prophane Stage-players for from that shop of the Divel so farre as I remember that Nick-name first came is more honourable than peradventure they imagine The Divel forgot this Text as Mr. Burroughs well observes when he raised up such a name to reproach men by which we have the expresse word of Scripture for the enjoyning of Thus he There must be then no affectation on either side but gravity and modesty is required against the long haire of Ministers So the learned Annotators in their large and elaborate Annotations on this place Divers exceptions are made against this Text. 1. Obj. The Precept say some belonged onely to the Priests and not to the People because they are not mentioned in this place A. True In the Letter and primarily the Text concernes all Priests because they were Superiours and so ought to be examplesto their Inferiours But Secondly It concernes the People to be civill and modest in the wearing of their haire though they be not mentioned here by name else it would follow that the People might shave their heads because the Priests onely in the text are forbidden so to doe But as the prohibition of shaving the head includes the People and belongs to them as well as to the Priests as appeares by other Texts of Scripture so the prohibition of long haire belongs unto the People as well as to the Priests as appeares by other texts of Scripture e. g. The Apostle requires many vertues in a Minister Titus 1. 6 7 8 9. as that he be sober blamelesse just holy c. yet doth it not follow because the People are not named here therefore these vertues concern them not but as the Apostle requires these vertues in a Minister that he might be a good example to his flock for their imitation and so vindicate his Ministry from contempt So Ezekiel requires the Priests to poll their heads that they might preserve their Ministry from scandall not walking in the guise of heathenish Priests who sometimes shaved
weare long haire and as good be out of the World as out of the Fashion cum lupis ululandum est they will doe as the most doe forgetting that broad is the way that leads to Hell and many there be that goe that way Math 7. 13. 2. For the Minor It is clear that long haire is one of the sinfull customes and fashion of the wicked men of the world This will appeare if we look abroad into the remote parts of the world we shall there see that long haire was and still is the guise and fashion of the most barbarous idolatrous heathenish Nations that know not God but worshippe the Devil as the Virginians in America to whom the Devill appeares in the shape of a Virginian with a long black lock on the left side hanging downe neere to the feete whom the Virginians imitate in this Divellish Guise But let us come home and amongst our selves we shall see that usually the vilest proudest profanest deboyshest persons are the greatest Ruffians And is it not made a badge of those proud effeminate Locusts Rev. 9. 8. that they have hair like women I wish we had not too many that resâ—…mble them for if we look on mens out-sidâ—…s their Haire Habit Attire c. what difference can you finde between the most gracelesse vaine fantastick Ruffians and many professors of Religion Surely all is not right within when there appeares so much vanity without when Christ is once entertained in the soule it will soone appeare in the haire habit attire in an humble modest mortified selfe-denying walking the soule that loves Christ can easiâ—…y part with any thing which it conceives to be displeasing to him I shall conclude this point with the Testimony of a reverend Divine a man famous for his Piety and Paines in the Ministry 'T is the duty of Christians saith he not onely to sacrifice their eyes and eares but also their heads to God in a sober and modest wearing of their hair which the Apostle by the testimony of Nature it selfe commendeth to us viz. that men weare short haire because 't is a shame for them to have long haire c. of such long haired men the Scripture recordeth one and but one example viz. Absolom the rebellious and traiterous Sonne of David whose fearefull end and direfull judgement all men know viz. that by his long haire he was hanged in an Oak Oh that our long-haired Gentlemen would make use thereof tremble Would any of them have the like end Though they would not yet let them feare a worse c. Besides how strangely do men cut their hairs some all before some all behinde some long round about their crownes being cut short like Cootes or Popish Priests and Friars some have long locks at their eares as if they had foure eares or were prick eare'd some have a little long look onely before hanging downe to their noses like to the taile of a weasell every man being made a Foole at the Barbers pleasure or making a Foole of the Barber for money to make him such a foole for as it is said of the makers of Idols and Images they that make them are like unto them so it may said of such Fooles and such Barbers c. Most lamentable especially is it that great foretops and long hair hath seized on some in the Ministry that come up to the Chair of Moses more like some Gentlemens Butlers than Ministers of the Word This is a great scandall and no small disgrace to that honourable calling The young yeares of some may not be pleaded for excuse for though they are young in yeares yet by calling they are Elders and ought to be of grave carriage beseeming Elders All these things have I spoken not with any delight but with grief of heart from love to God and men and not without fear of Gods judgements against such things Thus this holy man of God The seventh ARGVMENT From the Rise and Originall of Long haire viz. Pride I argue thus Where the Root is naught the Fruit cannot be good But the Root of long haire is naught it springs from Pride therefore the Fruit cannot be good The Major is cleare The Minor Experience proves We daily see the pride of mens hearts appearing as in their habits and attire so in their haire modest persons are modest in their apparel and haire but proud effeminate persons discover themselves by both Obj. Pride lies in the heart and not in the hair Answ. Pride is principally in the heart yet declares it selfe in the head as in apparel the pride of the heart appears by the vanity without Obj. But many are proud of their shore haire Answ. 1. Suppose this were true yet this will not help you for Recrimination is no Purgation another mans pride will not excuse mine 2. Good men have little cause to be proud in this kinde unlesse it be of the jeeres and scornes of wicked men as Luther said sometime I am even proud of the reproaches of mine enemies 3. It is not Pride but Obedience to Gods commands who hath said we shall not suffer our locks to grow long c. Obj. We see some wicked men weare short haire who have no regard to Gods commands Ans. 1. Two men may do one and the same thing yet upon different accounts and so t is not the same The wicked man prayes and the good man prayes the one doth it out of forme and custome the other out of conscience to Gods command So two men weare short haire the wicked man weares it either because the Pox or the Feaver hath fet off his hair or because his Grandsire wore short haire before him or out of some other carnall principle but the good man wears it singly and solely out of obedience to Gods most sacred Command with an eye to his glory in the adorning of his profession with a modest meeke and humble conversation answerable to the simplicity of the Gospel 2. Where one wicked man weares short haire there is a thousand weares long 3. We must not forsake our grave and modest guise because some wicked men are got into it thou wilt not refuse thy meat because wicked men doe eate nor goe naked because they are cloathed for then you would be like the women of Ulma who coloured their teeth black because dogs teeth were white The eighth ARGUMENT That which is a badge of cruelty and effeminacy must be shunned by the people of God who are commanded to shun all appearance of evill 1 Thes. 3. 22. But long haire is a badge of cruelty and effeminacy Therefore it must be shunned by the people of God The Major is manifest The Minor I prove from Job 5. 5. and 18. 9. where robbers and cruel thieves that devoure mens substance are called Tzammim the hairy ones because cruel theives and rude souldiers do delight in long
haire Thus the Devils are called Shegnarinâ—… Hirsuti hairy ones Levit. 17. 7. they shall no more offer their Sacrifices Teshegnirim to the hairy ones i. e. to Devils who are called rough rugged hairy ones because they appeared in the forme of Satyrs or wild Goats Thus the crul Caniballs who eate men and worship the devil are said to weare the hair of their heads a yard long Thus the Psalmist describing the wicked the violent man he gives him this character He hath a hairy Pate Psal. 68. 22. God shall wound the head of his enemies and the hairy patâ—… of him that walketh in his sins 2. It also notes effeminacy and wantonnesse hence the effeminate light lascivious locusts are said to have hair like women Rev. 9. 8. and amongst our selves Who more light and loose than Ruffians 'T is a dishonour to a man to be found in such a guise gravity and modesty becomes him best in the very judgement of one of the wiser sort of He athens Sint procul à vobis juvenes ut foemina compti Forma viros neglecta decet Ovid. The ninth ARGVMENT It is neither beneficiall to soule nor body From whence I argue thus That which brings no benefit to soule nor body may be practised But the guise of excessive long haire brings no benefit to soule or body Ergo The Major no rationall man will deny The Minor I prove by its Parts 1. It brings no benefit to the Soule it brings onely a staine and blot of Pride and profanenesse as Solomon sayes of reproving the wicked he that doth it shall get nothing for his paines but a blot of reproach Prov. 9. 7. So by walking in this vaine guise we get nothing but the title of Proud Fantasticks besides it makes way for other sins it 's a temptation to Curling Poudring c. and gives occasion to the better sort to conceive that we are as yet but profane Worldlings because we goe in the worlds fashion 2. For the Body it doth but hinder men in their Callings many times and without diligent care and much combing it becomes a fit harbour for Lice and vermin Besides some conceive that Long haire doth rather weaken than strengthen the body and is rather a hindrance than a furtherance to our health At best it is but a vaine and idle practice of which men can give no good account and yet for it one day they must account for if men must give an account for every idle word that they shall speak Mat. 12. 36. how much more for every vaine and idle action and if in our eating drinking sleeping Recreations c. wee must have respect to Gods glory 1 Cor. 10. 31. then also in the wearing of our haire Obj. If it be unlawfull to weare long Haire then t is unlawfull to weare long Beards Ans. There is not eadem ratio the Beard is one thing and long haire upon mens heads is another 1. Long haire is contra decus virile it s a shame and dishonour to a man but so is not a long Beard 2. The Scripture no where condemns a long Beard but it oft condemns long haire 3. A decent growth of the Beard is a signe of Manhood and given by God to distinguish the Male from the Female sex this is a badge of Virility the other of Vanity God would have his people to preserve their Beards and enjoynes them not to shave the corners of their Beards as the Heathen did Levit. 19. 27. they must not deforme and disfigure their faces by shaving off the haire of their beards The Council of Carthage at which S. Austin himselfe was present made this Canon Comam nec nutriant sacerdotes nec barbam radant Let not Ministers weare long haire nor shave their beards But now the practice is quite contrary for many let their locks grow long but shave their Beards still that they may look more like beardlesse boyes than grave Ministers of the Gospel 4. Nor doe we plead for extraordinary long beards but onely for beards whereby God will have the sex distinguished the beard may not grow so long as to be a burden or an impediment to us in our callings nor yet must it be so shaven that a man should want that manly comelinesse and dignity which God hath given him The tenth ARGVMENT From the scandall that it brings Thus That which is scandalous and offensive to the people of God must be avoyded But the wearing of long haire is scandalous and offensive to the people of God Ergo. The Major is manifest we should be very tender of doing any thing that might justly grieve the people of God 1 Cor. 10. 32. Give no offence to Jew nor Gentile nor to the Church of God Mat. 17. 27. And we should walke in such holy gravity modesty singlenesse and sincerity that we might give no just cause of offence to any hence we are commanded to follow things honest and of good report Phil. 4. 8. whatsoever is grave modest and may procure us and our profession a good report amongst men that follow For the minor it is apparent that long hair is scandalous it grieves the godly to see Christians in profession turn Ruffians in their conversation it offends the weak hardens the wicked and opens their mouths to blaspheme and say these are people of the Lord Ezek. 26. 20. and these are the Professors see how proud vaine fantastick they be this provokes the Lord to vindicate his honour he will not suffâ—…r such to escape unpunished Ezek. 39. 23. 24. and the Heathen shall know that the house of Israel went into captivity for their iniquity because they trespassed against me therefore hid I my face from them and gave them into the hand of their enemies so they all fell by the sword c. so that if this guise were but indifferent yet it is not convenient because it gives advantage to the enemy to blaspheme when they shall see vaine prophane fashions creepe into the Church and christian modesty with godly gravity to be gone The Apostle adviseth to be very wary in this case 1 Cor. 8. 13. Rom. 14. 13. That pious and ingenious speech of an acute and reverend man speaking to this point is worth observing I shall speak a word saith he to our long-hair'd men 't is but this If God prove not such a Barber to them as he threatens unlesse it be amended Isaiah 7. 20. before the peace of the Church and State be well settled then let my Prophesie be scorned as a sound minde scornes the riot of that sinne and more it needs not if those who are termed Rattle-heads and Impuritans would take up a resolution to begin in moderation of haire to the just reproach of those that are called Puritans and Round-heads I would honour their manlinesse as much as the others godlinesse so long as I knew what man or honour meant
recognoscat adsua praemia promissa venientem removeat excludat Increpans vigore censoris judicis dicat hoc opus meum non est nec imago haec nostra est cutem falso medicamine polluisti crinem adultero colore mutâsti expugnata est mendacio facies figura corrupta est vultus alienus est Deum videre non poteris quando oculi tui non sunt quos fecit Deus sed quos Diabolus infecit Cyprian de habitu virginum Consule locum ibi quà mplurimas invenies sacras margaritas FINIS A most loathsome and horrible disease in the haire unheard of in former times bred by moderne luxury excess It seizeth speci ally upon women and by reason of a viscous venomous humour glues together as it were the haire of the head with a prodigious ugly implication and intanglement sometimes taking the forme of a great snake sometimes of many little serpents full of nastiness vermin and noysome smell And that which is most to be admired and never eye saw before pricked with a needle they yeild bloody drops And at the first spreading of this dreadfull disease in Poland all that cut off this horrible and snaky haire lost their eyes or the humour falling downe upon other parts of the body turned them extremely Mr. Bolton in his four last things p. 40. out of Hercules Sanonia a famous Professor of Physique in Padua Oportet Concionatorem esse reliquis exemplar temperantia modestiae Syno Holland Ministros prae caeteris Apostolus voluit ab hoc levitatis exemplo alienos esse q eos oporteat reliquis fidelibus enemplar esse pudicitiae gravitatis Hieron ad Nepotian Ubi sublimior est praerogativa ibi major est culpa Salv. de Gub. Dei l. 4. ubi pluta Plutarch saith it was the Schoolmaster that he beat in llib virt doceri posse Quintilian relateth the like of Crates Inst. l. 1. c. 15. Gipps Fast Ser. on Psal. 46. 1. p. 9. Difficile est Satyram non scribere Nam quis iniquae Tam patiens urbis tam ferreus ut teneat se Juvan Sat. 1. The Arminians Socinians Anabaptists c. have said much for this way yet the Truth with all sound unprejudiced men prevailes still The good man may want a disputative knowledge yet he hath sapidam scientiam a savory knowledge and can die for the truth when he cannot dispute for it perswade a man that which he tusts is bitter perhaps he cannot answer all you say but yet by his taste he knows the thing is sweete so though a good man cannot answer all the Devills sophistry yet still hoe holds the conclusion firme t is good for me to walke with God * Diatriba Theologica de capillis constans dicputatione Textuali ad 1 Cor. 11. 14. cui suffragantur D. Voetius D. Hornebeck Theolog. Professores Ne Jupiter quidem omnibus placet Prov. Pro captu lectoris habent sua fata libelli * Nostri tenent sub prolixis capillis intrinsecam latere malitiam Salmas Dialog de coma p. 12. Quia major totius quam partis ist habenda ratio Pugnâ—… cum monstro à sâ—…ipso gâ—…to Cum capilli dati â—…nt à Deo tum ad tutelam tum ad ornatum capitis ipsa ratio docet ab â—…lsione capillorum rasurâ—… nisi gravis aliqua necessitas eam postulet abstinendum esse Dematius Licet breviores caput tegant adversus aâ—…ris injurias minimè tamen velaminis muliebris usum praestant Idem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Salmas Dialog de coma p. 92. Tum esse tondendum capillum cuÌ„ capiti graviâ—… est aut functiones aliquas impedit 〈◊〉 assâ—…nt â—…icl Alienum est à fine propter queÌ„ comae hominibus datae sunt D. Voetius Qui nutrit capillos notabiliter infra craâ—…ium descendentes capiti nullum adjumentum adferentes peccat Demat. Perkins on Mat. 5. 36. in 〈◊〉 p. 82. A false a counterfeit and artificiall head or face and an honest upright gracious heart doe seldome and if I am not much mistaâ—…en never meete in one and the selfe same person Pryn. ag Love looks ubi plura p. 16. 17. c. Personall defects in nature or occasionall wants as a man wants a leg he may supply it with a wooden one but naturall defects as wrinckling of the face c. may not be supplied by Art Weems on the 7th Commandement Non metuis quae talis es ne cum resurrectionis dies venerit Artifex tuus te non ne cognoscat Cyprian de discept habitu virginum ubi plura * See Ainsw on Levit. 10. 6. Jubetur tonsura non qualiseung sed strictior Demat. Jussit decenter tonderi capita criues ad modum capitis aequari Poâ—… in loc Accuratè tondebunt Tigur Translat Non â—…runt rafis capitibus ut Sacerdotes Isidis atque Serapis nec comam demittant quod propriè est luxuriosorum barbarorum militantium Paraeus in loc * Forma rotunda est omnium figurarum perfectissima capacissima simplicissima puâ—… herrima Aristot. Hor. Serm. l. 2. Sat. 7. Bur. on Hos. 2. 16 17. p. 558. Neque radunto prorsùs neque studiose alunto caesariem seu modestiam colunto mediocritatem prae se ferunto Trem. Vide plura apud S. Hieron in locum Prohibuit Deâ—… Sacerdotes caesariem studiose alere jussie decenter tonderi capita crines in modum capitis aequari Polan in loâ—… A facto ad juâ—… non valet consequentia Lex naturae obligat omnes Brochmand CC. Tom. 2. C. 4. q. 6. Ratio illius mandati permanet Jun. Ratio ipsa dictaevit mollitiem spirare comam alere non virtutem Aretius V Eliot's conversion of the Indians p. 3. and Thorowgood the Jewes in America p. 112. Ut non praestet fides quod praestitit infidelitas Hieron See more Pryn against Love-locks p. 10 11 12. A dedâ—…core 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ignominia est Natura ratio docent ignominiosum esse contra decorum virum nutrire comam non loquitur de co rupta natura sed de vi ordine Dei quo agit in rebus à seconditis Marlorat Ut mulier decus negligit quando comas suas praescinait tanto quidem magis quanto magis cas praescindit c. decori suo consulit quando eas nutrit c. sic vir dedecus sibi accersit â—…um promissos gestat capillos tanto quidem magis quanto promissiores c. Ab Antithesi Coma mulieri gloriae viâ—…o dedecori Muscul. * Adcò sibi Daemon in cincinnis placet ut cincinnaculus nomen Daemonâ—… fuerit A Lap. in Lev. 19. 26. The Devils are called Shegnarim hirsuti Levit. 17. 7. Hairy ones because they appeared in the form of Satyres or wild Goats Weemse on the 7th Commandement * Under this all manlinesse is forbidden in women and all effeminatenesse in men either in their attire or