SEveral Testimonies having been given by Friends against Pride in Apparel relating to Women; 'tis considerable whether Wo­men being reflected on may not reasonably reflect on Men, their artificial frizled Hair; for Womens Hairs on Mens Heads swarm like one of Egypts Plagues, and creep in too much upon and among Christians. And a Nehemiah is desirable, that might pluck off this strange Hair of strange Women lusted after, Nehem. 13.25. And the Heathen may rise up against us, for an Ambassador coming before a Senate with false Hair, a Grave Senator said, What credit is to be had to him whose very Locks do lye? And if upon necessity the Locks of any amongst us do lye, 'tis fit they should lie to purpose, viz. so as not to be discerned from native Locks: For to seek to deceive, so as to be perceived, argues as much want of Wit as of Sincerity; and a want of an endeavour in it not to be perceived, argues a want of Humility and Moderation.

Isocrates, a Famous, Wise, Virtuous Graecian, seeing his Neighbour wear his Hair of another colour than Natural, because in Fashion, gave this ironical excuse for him, viz. That it was lest any should ask Counsel of him; intimating that none should seek Wisdom in so Fanta­stical a Head.

Philip King of Macedon, put a Courtier of his out of his Office, because he wore Hair of another colour than Natural; saying, He would not be true to the Publick, that was treacherous to his own Hairs.

And the Emperour Titus thrust one form him, because he smelt of Purfume, saying, He had rather he had smelt of Garlick; and denied him his Suit.

Plato, in the Tyrant Dionysius's Court, said, He would not wear Wo­mens Attire. Then,

I have read in our Chronicles (I think it was about the twelfth Age) that the Clergy wore Periwigs of a light Colour, as our Priests and others do now; though I have heard that of late the Bishop of Exe­ter, censur'd his Priests, in his Visitation, for wearing them.

The Physician is but a course Covering, as if wearing of Gold and shaving of Heads were Wholesome: This pretence for Pride, is no better than that which is for Drunkenness and Whoredom; for they will say, 'Tis Physick to be Drunk once a Month: And Oxford Scholars had half a Crown a Month allow'd to go to a Whore, ad purgandos [...]enes. But the Protestants of Bohemia disputing at the Council of Basil, about Fifty Days on Four Questions, one of them was, That no Sin should be To­lerated to prevent a greater: Then much less to prevent a bodily Infir­mity, which may be done by other lawful means, and not by work­ing Confusion in wearing Womens Coverings, Deut. 22.5. 1 Cor. 11.15. Some say, Shaving is to prevent the Pox; Small honour to Wig-wearers to incur such a suspition of it, or of any Infirmity or De­fect. If Heat cause Head-ach, sure a Wig under a Hat is not a means to cure it. The Prophet Elisha likely had neither, when Bethel Boys cried, Abald Head. Polling of Heads came first in Fashion, by occa­sion of the Emperor Charles the Fifth, his being troubled with the Head-ach; whose Example all his Court followed, and all Europe theirs; (see ye the force of Example, and the abuse of it) yet they wore no Wigs: Insomuch, that a Russian with long Hair, meeting Earl Crom­well, and excusing himself that he had a Vow for it, the Earl told him, He should lye in Prison till 'twas ended. One would think, that they that have for wearing Wigs the most excuse, should have most care to stop the abuse coming by Example, that it may not produce the taking of an Ell, through the allowance of an Inch; and that they should stir up Sober, Virtuous People to take notice how far they that wear them are necessitated thereto; and if so, what Modesty they used therein. This [Page 3]as cold Water to dash them, expects something a coming hotter than a Crisping-Iron to burn them.

John Mulliner, a Friend about Northamton, a Wig-Maker, left off his Trade, and was made to burn one in his Prentices sight, and Print a­gainst it. John Hall, a Gentleman of Northumberland, being Convinced, sitting it a Meeting, was shaken by the Lords Power, pluck'd off, and threw down his Wig; so 'tis considerable whether care may not be taken,Calvus bald. that conceited conterfit Calvinists may not continue amongst us, nor that any of the People of God make themselves bald for Pride now, as they did of old for Sorrow, Levit. 21.5.

Objection, Wigs may be worn not only for Ʋse, but Ornament.

Answer, It appears very oppost to the Apostles Doctrin, and also their Practice; for not only the Apostle James, James 2.2. reproves respect to gay Cloathing in general, (and is not Gay Cloathing to gain Respect, as Modest is to avoid Contempt) but also in parti­cular, the Apostles Peter and Paul forbad ornament of plat­ted Hair, (as ours translate,1 Pet. 3. [...]. 1 Tim. 2.9. Vulger tortis. Lucian, Clemens, Chrysostom. Crisped or Curled as others) and the Ancients write, that they both had Bald-Heads; and if they should have covered them with Womens Hair, would they not have retorted, Was that the Cause, Peter and Paul, that you bad us leave off our Locks, that you, and such like, might get them your selves, to make Peri-wigs of? Can any Christian believe, that Peter and Paul would run into such an absurdity? who 'tis very probable, re­strained Women, not Men, expressly as needless. Solon, a Wise, Virtuous Lawgiver, made none against Parricide, as not to be sup­posed. It was a shame then, for Men to have long Hair naturally like Women, among the Greeks and Romans too: For Julius Caesar, [...]s I remember, was by his Foes called scornfully [Puer comatus] Long hair'd Lad, viz. in effect, a Lass. Was it then likely they would wear long Wigs of Lasses Hair for an Ornament? Woodland a Martyr, a Deacon, taunted by a Persecuting Bishop (for his stock'd Hose) say­ing, He was deck'd like a Deacon, answered, More like a Deacon, then thou like an Apostle. True, For if Deacons Wives must be Grave and Sober, and their Ornament not outward but inward, much rather the Deacons, and then much more Bishops. And most Apostles, whom Christ sent forth with Sandals, a single Coat, &c. Math. 10.10. whose Examples the famousest Primitive Christians followed. Origen went in a plain Coat, bare Footed, and that too before the Emperor, who yet admired his Majesty. Tertullian left off the Gown, and took [Page 4]the plain Coat, for which he wrote a Book Dopallio. Clemens wore a White Coat, and writes in defence thereof. So did John Huss the Mar­tyr, the eminentest Preacher in Bohemia, and bequeathed his White Coat to one, his Gray Coat to an another; not his White Wig to one, his Brown Wig to another. He suffered for opposing Preachers Pride.

It remains to shew, That 'tis not an Ornament, but a Deformity, more then that it would Cover, as if it were not in Fashion would ap­pear, even to the simple natural Eye. The Americans seeing one Captain Morley, take off his Wig, cryed he had two Heads. And 'twere apt to affright a Child unused to it, like the horrid and hideous Head of a Snake-hair-twisted Gorgon, or cristed Bellona; as Homer says Hector did his Son with his Horse-maned Helmet. And who can refrain to fall into a Poetical Vein, and Paint it out in such sad Colours, that it may look as ugly as it doth: For a glorying in a Shame, as an Ornament, sharppens a Pen to describe it to make it appear as it is. Difficile est satyram non scribere.