Comarum akosmia the loathsomnesse of long haire, or, A treatise wherein you have the question stated, many arguments against it produc'd, and the most materiall arguguments [sic] for it refell'd and answer'd : with the concurrent judgement of divines both old and new against it : with an appendix against painting, spots, naked breasts, &c.
Hall, Thomas, 1610-1665.
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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 pra∣ctised by the People of God,

But the wearing of long haire is condem∣ned and forbidden by the Word of God: Ergo,

It may in no wise be practised by the peo∣ple 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 Page  18 must be a strict polling or rounding of * the whole head, as Tindalls, and the for∣mer Translation render it according to the Originall; They shall round their heads: the word is doubled in the O•…i∣ginall for greater emphesis [Tondendo tondebunt (i. e.) tondendo aequè aequè tonde∣bunt. 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 heathe∣nish 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 Mini∣sters 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 Rotund•…. *

Aristotle's Square man, Horace's Round Page  19 man, are the same man. I presse this the rather, that the wicked may see that this rep•…oachfull (which was first invented by some prophane Stage-players, for from that shop of the Divel, so farre as I re∣member, 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 Mini∣sters. 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) be∣longed onely to the Priests, and not to the People, because they are not mentioned in this place.

A. True: In the Letter, and prima∣rily * 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 Page  20 their haire, though they be not mentioned here by name; else it would follow, that the People might shave their heads, be∣cause the Priests onely in the text are forbidden so to doe: But as the prohibi∣tion 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 exam∣ple to his flock for their imitation, and so vindicate his Ministry from contempt: So Ezekiel requires the Priests to poll their heads, that they might preserve their Ministry from scandall, not walking in the guise of heathenish Priests, who sometimes shaved their heads, and some∣times nourished their haire: but that they should be a patterne of modesty to their people. And if any of the Jewish Page  21 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 cere∣moniall 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 A∣postle takes off this Cavill, for what E∣zekiel 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,Page  22and 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 •…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 con∣vincing Arguments to all those that are willing to be ruled by the word, and prefer not their lusts before Gods Law. The Apostle in this Text useth foure Arguments against l•…ng haire.

1. The first is drawne from Nature, and * right Reason. Doth not even nature it selfe teach you, that if a man have long haire it is a shame to him? The Interroga∣t•…on is a •…hement Affirmation, q. d. 'tis both a sin and a shame to nourish our Page  23 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 a∣gainst 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 eng•…affed those sparkles of common honesty and dishonesty in the consciences of naturall men (Rom. 1. and 2. 14) if there were no binding power in them.

2. 'Tis a shame, a blot, and dishonour * 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 Page  24 sin, and ariseth usually from doing some∣what * against common light, though every evil act hath matter of shame in it, yet a man is not naturally ashamed of it, un∣lesse it be done against the light of nature. Not to be ashamed of s•… sins, is to put out the light of nature: Such Men are worse than Beasts, for they observe those instincts and orders which God hath planted and engraffed in their natures. A good man is ashamed of any thing he hath done against the light of Scripture: Every man is ashamed of what he doth against the light of Na∣ture; 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 Page  25 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 for∣bids the confounding of S•…xes, (*Deut. 22. 5) by wearing of that which is not proper to each S•…x: as the woman must not wear what pertaines to the man, so the man must not weare what pertaines to the woman; for all that doe such things are an abomination to the Lord.

Page  26 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. (A∣nalogicè legem quam de vestitu sancit, eti∣am ad capillos extendendam, quia utrobi{que} eadem est ratio, finis enim legis est ut debita sit distinctio inter virum & foeminam, & honest as naturalis observetur. Demat.)

4. A fourth Argument the Apostle drawes from the Custome and Practice * of •…he Churches of God. v. 16.

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

1. These Arguments are sufficient to convince any moderate, ingenious man; yet if any will be so litigious as to con∣tend * for such unseemely guises, let him know he shall be singular in his opinion, for we have no such customes of unde∣cency and immodesty, nor any other Churches of God.

2. It is against the modest, civill, and * commendable custome of our own Na∣tion, till lately that we began to follow the French, and Spaniards, who yet are Page  27 known Papists and Idolaters: And will not the Lord visit for such things as these? Zeph. 1. 1.

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

1. Some have found out eleven accepti∣ons of the word Nature; by this word * (say some) is not meant that order and naturall Instinct which God hath im∣planted 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, & qui∣dam apud Graecos vocat naturale, &c. quoniam in Graecia parum virile erat alere comam, ut tales quasi effaeminati notaren∣tur, 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 there∣fore the learned Assertors of long Page  28 haire doe utterly reject this opinion, *Frustra de his disputatur, cùm certum sit, apud Paulum〈 in non-Latin alphabet 〉non posse accipi pro consuetudine.

But by Nature here is meant, the light and dictate of right reason in the under∣standing, informing men by its common notions and instinct, what is good, and to be done, or what is evill, and to be avoyded: 'Tis that order and naturall inclination which God hath put in the Creature: And thus Nature it selfe is * 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.

Page  29 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 di∣ctates 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 Com∣ments on 1 Cor. 11. 5. Nature abhorres a shaven woman, and Nature hath given her haire for a covering, and it is a natu∣rall vaile, &c. where by Nature (as ap∣peares 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 ver∣tue.

3. Should we take Nature here for an arbitrary custome, this would render the Page  30 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 Chur∣ches 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 Pa∣tron.

2. The next word they cavill at, is 〈 in non-Latin alphabet 〉 This word (say they) doth not signifie sinne, but onely shame, or inde∣cency, or incommodiousness. [Per inho∣nestum non intellexi peccatum sed indeco∣rum, 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.)

Page  31A. Shame usually ariseth from doing * something, against common light and Principles of nature, such is the sin and the shame here meant; tis not a little in∣decency, but a sin, a crying sin to trans∣gresse the Law, and dictates of nature. Rom. 1. 26. God gave them up 〈 in non-Latin alphabet 〉, to foule affections: We shall the better understand the word here used if we consider the signification of its op∣posite, which is 〈 in non-Latin alphabet 〉, 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 〈 in non-Latin alphabet 〉 signifieth that which is is disho∣nest and reproachfull, as being commit∣ted * against the very light of Nature, else the Apostles Argument were not cogent, to say it is no sinne, but onely incommo∣dious, 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, 〈 in non-Latin alphabet 〉 we could not conclude it sinfull, yet con∣sidering the scope and Arguments in the Page  32 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〈 in non-Latin alphabet 〉imports, Signi∣ficat comam more mulierum semper in∣tonsam servare. Salmasius, that singularly learned man (as Mr. Tombs stiles him)*After a large and exact examination of the word〈 in non-Latin alphabet 〉, 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, be∣ing at a losse for one word in all the bible to prove that Holy▪ signifies legitimate, brings in this lame proofe to comfort himselfe with∣all, Dignum patella operculum.

A. 1. How many instead of clipping their haire, clip the text, whilst they re∣straine the word [*〈 in non-Latin alphabet 〉] which sig∣nifies, 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 Page  33 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 com∣ment they make on this Text: they make * the Apostle upon the point to reprove 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 Page  34 it, which runs thus, As a woman disho∣noureth 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 ha∣ving 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 confoun∣ded) 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 suf∣fered 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 ta∣ken) Page  35 for to nourish the haire, or to wear long haire, and then the Apostles Argu∣ment is cogent. q. d. 'Tis both a sinne and a shame, and that by the dictate of Na∣ture, 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 opini∣on. 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 Page  36 arise from such arguing, let the Reader judge. The bare rehearsall of it is confu∣tation * sufficient, onely we may hence observe how loath men are to be convin∣ced 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 wil∣fully ignorant, and will not see; but God one day will make them see and be asha∣med.

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 sa∣tisfactorily 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, Ly∣ing, Luxury, the Cretian Poet could con∣demne. 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 Page  37 so many Men, and whole Nations use it, is given by S. Jerom, Quia natura decia derunt, sicut multis aliis rebus comproba∣tur; 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, Proper∣ties 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 Practi∣ses 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 Page  38 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 Suc∣cesse, 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. Page  39 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 va∣nitie of their minde; Ephes. 4. 17. yet this is the great Plea, tis the fashion now a∣dayes, to weare long haire, and as good be out of the World, as out of the Fashi∣on, 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 * barba∣rous, 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 Page  40 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 effe∣minate Locusts, Rev. 9. 8. that they have hair like women? I wish we had not too many that res•…mble them; for if we look on mens out-sid•…s, their Haire, Ha∣bit, Attire, &c. what difference can you finde between the most gracelesse▪ vaine, fantastick Ruffians, and many professors of Religion? Surely all is not right with∣in, * when there appeares so much vanity without: when Christ is once entertain∣ed in the soule, it will soone appeare in the haire, habit, attire, in an humble, modest, mortified, selfe-denying wal∣king; the soule that loves Christ can easi•…y part with any thing which it con∣ceives 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: 'Tis the duty of Christians (saith he) not onely to sacrifice their eyes and eares, butPage  41also their heads to God, in a sober and mo∣dest wearing of their hair, which the Apostle (by the testimony of Nature it selfe) com∣mendeth to us▪ viz. that men weare short haire, because 'tis a shame for them to have long haire, &c. of such long haired men the Scripture recordeth one, and but one example, viz. Absolom, the rebellious and*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 mayPage  42said of such Fooles, and such Barbers, &c.

Most lamentable especially is it, that great foretops and long hair hath seized on some in the Ministry, that come up to the Chair of Moses more like some Gentlemens Butlers, than Ministers of the Word. This is a great scandall, and no small disgrace to that honourable calling. The young yeares of*some may not be pleaded for excuse, for though they are young in yeares, yet by cal∣ling they are Elders, and ought to be of grave carriage, beseeming Elders. All these things have I spoken not with any de∣light, 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 can∣not 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 Ex∣perience Page  43 proves: We daily see the pride * of mens hearts appearing, as in their ha∣bits and attire, so in their haire: modest persons are modest in their apparel and haire, but proud effeminate persons dis∣cover 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 ap∣parel: 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.

Page  44Ans. 1. Two men may do one and the * same thing yet upon different accounts, and so tis not the same. The wicked man prayes, and the good man prayes, the one doth it out of forme and custome, the other out of conscience to Gods com∣mand. 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 obedi∣ence 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.

Page  45

The eighth ARGUMENT.

That which is a badge of cruelty and effe∣minacy 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 ef∣feminacy:

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 rob∣bers 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, Shegnarin•…, Hirsuti, hairy ones, Levit. 17. 7. they shall no more offer their Sacrifices, Te∣shegnirim, 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 cha∣racter, He hath a hairy Pate, Psal. 68. 22. Page  46 God shall wound the head of his ene∣mies, and the hairy pat•… of him that wal∣keth in his sins.

2. It also notes effeminacy and wan∣tonnesse, * hence the effeminate light, las∣civious locusts are said to have hair like women, Rev. 9. 8. and amongst our selves; Who more light and loose than Ruf∣fians? 'Tis a dishonour to a man to be found in such a guise; gravity and mo∣desty 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 Page  47 onely a staine and blot of Pride and pro∣fanenesse, as Solomon sayes of reproving the wicked, he that doth it shall get no∣thing for his paines but a blot of re∣proach, 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 occa∣sion 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. Page  48 then also in the wearing of our haire.

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

Ans. There is not eadem ratio, the Beard → is one thing, and long haire upon mens heads is another. 1. Long haire is contra decus virile, its a shame and dis∣honour to a man, but so is not a long Beard → . 2. The Scripture no where con∣demns 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 en∣joynes them not to shave the corners of their Beards, as the Heathen did, Levit. 19. 27. they must not deforme and disfi∣gure 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 sa∣cerdotes, nec barbam radant. Let not Mi∣nisters 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 Page  49 may look more like beardlesse boyes, than grave Ministers of the Gospel.

4. Nor doe we plead for extraordina∣ry long beards, but onely for beards, whereby God will have the sex distingui∣shed; 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, Page  50 and of good report; Phil. 4. 8. whatsoe∣ver 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 suff•…r such to escape unpunished, Ezek. 39. 23. 24. and the Heathen shall know that the house of Israel went into captivity for their iniquity, because they trespassed against me, therefore hid I my face from them, and gave them into the hand of their enemies; so they all fell by the sword, &c. so that if this guise were but indifferent, yet it is not convenient, because it gives advantage to the enemy to blaspheme, when they shall see vaine, prophane fashions creepe into the Church, and christian modesty, with god∣ly gravity to be gone: The Apostle ad∣viseth to be very wary in this case, 1 Cor.Page  51 8. 13. Rom. 14. 13. That pious and in∣genious speech of an acute and reverend * man, speaking to this point, is worth ob∣serving. I shall speak a word (saith he) to our long-hair'd men; 'tis but this, If God prove not such a Barber to them as he threa∣tens, unlesse it be amended Isaiah 7. 20. be∣fore the peace of the Church and State be well settled, then let my Prophesie be scor∣ned, 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 mo∣deration 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; if nei∣ther 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 di∣stinguish themselves in the field by the Scis∣sers, 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 vani∣ty. 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 whichPage  52God is loath to looke at, and his Angels cannot know his Saints by; though it be not the mark of the Beast yet it may be a mark of a beast prepared to slaughter; I am sure men use not to weare such manes; I am al∣so sure Souldiers use to wear other Mark∣lets or Notadoes in time of battell. Thus He•….

The eleventh ARGVMENT.

Whatsoever is not of Faith, is Sin:

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

The Major is cleare from Rom. 14. ult. He that doubteth whether he sin in ea∣ting▪ * is condemned if he eat, because his conscience is unsetled, and he eateth sin∣fu•…ly, because he eateth doubtfully; for whatsoever we doe, if we be not certain∣ly 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 * ha•…e is not of faith, is cleare, because it hath no word of faith commanding it, or c•…mmending it to us; yea, the most that weare it, are condemned in themselves Page  53 and their owne consciences accuse them and ch•…ck them: Therefore I conclude to them it is a sin.

The twelfth ARGUMENT.

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

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

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

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

3. That all such as professe the Gospel, and yet come to heare the Word in such a guise ought to be reproved and a mo∣nished, both publickly and privately, yea, Page  54 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 va∣nities, &c.

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