The arraignment of pride, or, Pride set forth, with the causes, kinds, and several branches of it: the odiousness and greatness of the sin of pride: the prognosticks of it, together with the cure of it: as also a large description of the excellency and usefulness of the grace of humility: divided into chapters and sections. / By W. Gearing minister of the word at Lymington in Hantshire.

CHAP. 7. Of Pride of hair.

PRide of hair is to be seen three ways; in plaited hair, long hair, and borrowed hair.

1. In plaited hair, which is expresly forbid∣den by the Apostle: Speaking to women, he saith, Whose adorning, let it not be that outward adorning of plaiting the hair, &c. Which by the most judi∣cious Interpreters is conceived to mean all that artificial dressing of the head and hair beyond its natu∣ral use, meerly for vain oftentati∣on. The natural use of hair is to be a covering; now when persons alter the form of it, by frizzeling, plaiting, and curling of it, this is unwarrantable. Hierom expresly condemneth the hanging the hair be∣low the forehead. Plutarch tells us that it was usual among the Romans, when a woman was to be dressed at a wedding, that they did plait and divide the hair of her head with the point of a spear, to shew how much they hated curiosity in dressing. Causin said of some La∣dies, When was it that a dozen of Communi∣ons had taken from them one hair of va∣nity?

2. In long hair: We read of the Antichri∣stian

Locusts, that they had hair as the hair of women; not that it is unlawful for women to have long hair, for long hair is a praise to a woman, and is given to her for a covering, saith the Apostle; but in respect of the abuse of it by men: For though Paul saith. It is a shame for a man to wear long hair, and nature it self teacheth that lesson; yet so effeminate are many men, that their hair is as the hair of women for the length of it. The Apo∣stle doth not prohibit a man to nourish his hair a little for his health sake, as is the custom in cold Countreys; but discommendeth those that cut it not at all, or wear it of too great a length, as Absolom did, whose hair afterwards proved his destruction; for he was hanged up in an Oak by the goldy locks of pride, whom many young men, and some old men now a days do imitate. Austin reproveth certain Monks or Anchorets, whom he calleth Crini∣tos fratres, because they wore hair hanging down upon their shoulders, in a certain imi∣tation (as they would seem) of the old Na∣zarites, Sampson, and others. I shall not use any bitter invectives against this sort of men, but (as that good old Servant of Christ Mr. Dod sometimes said) if we can preach them into Christ, they will cut off their long hair.

3. In borrowed hair: And here is to be con∣demned the folly of many men in these days, that cover over one sort with another, and

change the colour of the hair given them by God, by wearing Periwigs of another colour, and all, that they may seem more beautiful, and younger then they are, and may the more affect those that look upon them. Now this which they think is their glory, is their shame. To such men Cyprian speaks to the purpose, Wilt thou alter the workmanship of God, and think to escape the judgement of God? Thou who makest another colour to thy face or hair then God hath given thee, exchanging thy na∣tural with artificial, art thou not afraid, that in the day of the Resur∣rection, thy Artificer and Maker do not know thee? he meaneth, with the knowledge of approbation. Our Saviour tells us, that we cannot make one hair of our heads white or black, nor change the natural hue of the excrements of the body, Mat. 5.36. as if he should have said, He that affect∣eth to seem grave, being but green, cannot make one of his black hairs gray; nor he that hath not lost his Coltish tricks, with his Colts teeth, but carrieth a youthful minde in an aged body, cannot with all his skill make one of his hoary hairs turn black again. We read of a certain woman (thought to be Mary Mag∣dalen) but known to have been a notorious sinner, Luke 7.37, 38. when she was convert∣ed, she washt the feet of Christ with tears,

and did wipe them with the hairs of her head, &c. Her love was great, iuflamed in her heart, as she thinks nothing too much, but all to little too testifie the same, verifying that saying of Gregory, whatsoever she had abused in the service of sin, she now converted to be instruments of repentance, and consecrated to the service of God: Those amber lips of hers which were wont to be used lasciviously, to kiss wantonly, were now converted to an holy use of kissing penitently; that oynt∣ment wherewith she was wont to perfume her self, she bestowed upon her Saviour; those eyes which she had used as lattices of lust, were now cisterns of salt tears, to wash Christs feet; and those hairs which she had used to curl and frizzle to allure her Lovers, now became Towels to dry the same.

Notes

• 1 Pet. 3.3.
• The Lacedemonian Souldiers were called Comatimilities, because they trimmed their hair as if they had gone to the games of Olympia.
• Rev. 9.8.
• 1 Cor. 11.15.
• Coma longa apud Grae∣cos in viris erat signum luctus. Plut. Mor. 1.560.
• Aug. l. 1. de opere Mo∣nach. tri∣bus extrem. capitibus.
• Pyrrhus and Han∣nibal were wont to change the colour of their hair.
• Non metuis quâ talis es, ne cum resurrecti∣onis dies advenerit, ar∣tifex te tuus non re∣cognoscat? Cypr. tract. a. de habit. virgin.
• Quicquid ex se Deum contempserat in culpâ, totum Deo serviret in poenitentiâ; & quot in se habuit oblectamenta, tot invenit holocausta. Gregor. Homil. 33. Philip and Archidamus could not abide artifi∣cial coloured hair.