SUPERFLUITY OF NAUGHTINNESS.
Being a Loving and Christian
Humbly offered to the Pious and Serious Consideration
of the Ministers of the Gospel, and to all
others it may Concern.
WHEREIN IS PROVED,
That it is unlawful for Women to cut their Hair polled or shorn;
and Men to wear the same to cover their Heads:
Together how Men and Women ought according
to the Written Law of GOD and Nature
to wear their Hair.
Thus saith the Lord, Stand ye in the Way, and see and ask for the old Path, where is the good Way, Jer.6.16.
The Woman shall not wear that which pertaineth unto a Man, neither shall a Man put on a Woman's Garment; for all that do so, are abomination to the Lord, Deut.22.5.
Neither shall they shave their Heads, nor suffer their Locks to grow long; they shall only poll their heads, Ezek.44.20.
Doth not even Nature itself teach you, If a Man have long Hair, it is a shame to him? I Cor.11.14.
THE drift and intent of these Lines, is not to shew the many manners and ways the Pagans, or most part of the World, have or do wear their hair; but the main end is, to shew in what order God created Man in respect of his hair; and that the Lord in all Ages hath by his Servants called upon his redeemed ones, to keep his Order in Nature; yea, in respect of wearing their hair, as well as in other things, that so his order in Nature be not broken in anything.
And as it is oft-times the pleasure of God, to imploy on the Lord's Message to his People, the weak and despised ones, according to the Prayer of the Lord Jesus to his Father, I thank thee O Father, Lord of Heaven and Earth, because thou hast hid these things from the Wise and Prudent, and hast revealed them unto Babes; even so, Father, for so it seemed good in thy sight [Matt. 11.25,26]: So that they oft-times seeing their own insufficiency for so great a Work, have pleaded with the Lord to be excused; but because the Lord will send by whom he will send, he commanded them not to be afraid of the faces of the Persons although they were great Persons, and powerful in the World, but to rest upon God's Promise, For I am with thee to deliver thee; therefore gird up thy loins, and arise and speak unto them all that I command thee, lest I confound thee before them, or break thee in pieces [Jer. 50.6,7,8,17].
And although all extroardinary Messengers, as Prophets and Apostles, are ceased; yet God hath his ordinary Servants, whom he sendeth with his Message to his People, according to his written Word, by which all Spirits or Doctrines must be tried, in all that Men write or speak to inform the Lord's People as the mind of God [Is. 8.20, I Jn. 4.1,2]: And as of old God hath ordained Priests and Levites to teach the People from the written Word of the Lord [Deut. 33.8,11, Mal. 2.7], Jacob God's Judgment, and Israel his Law, whome the Prophets reproved for neglect of this duty; so he hath ordained Pastors and Teachers, now to teach to be instant in season and out of season, to reprove, rebuke, exhort, with all long-suffering and Doctrine [Eph. 4, Rom. 12, I Tim. 4.1-4]: But when the Priests as well as the Levites neglected their Duty, to have compassion on the Man that fell among Thieves, wounded, stripped of his Raiment, and left half dead (in Sins and Trespasses) then by the example of the Samaritan [Luke 10.31-33], other Christian's Duty it is to have compassion on every poor Soul fallen into sin: Now because the Pastors and Teachers in this Day, whose Duty in this Treatise shall be shewed, ought to have compassion on such of their Brethren as are fallen into sin; as this sinful shame for Men to wear the long Hair of Women in Perriwigs, but do not; then it is the Duty of others whom the Lord Jesus biddeth go and do as the Samaritan did [Luke 10.37], though he be no Pastor, Priest, nor Levite in Office; and those that so do, are the only Neighbours to those fallen into sin [Lev. 19.17], wounded in Conscience, that do pour the Oil, or Name [Cant. 1.3], or Gospel of Christ; which being applied to the wounded in sin, is as Ointment poured forth; whereby the hanging down hands is lifted up, and feeble knees is strengthened [Heb. 12.12,13].
This being the very end of this Work, in a day of so great necessity, wherein, not only this, the shame to Nature, is suffered, but many other Evils in the Churches in this day, for which Judgment ere long will begin at the House of God [I Pet. 4.17], as it did on the Primitive Churches, as Mr. Fuller in his History of the Holy Wars [p.6.c.6] hath shewed in these words:“The Sins of the Eastern Countries, chiefly their damnable Heresies, hastened God's Judgments on them; and in the Western parts, Heresies as an Angle caught single persons; when in Asia, like a Draw-Net, it took whole Provinces: the staid Wits of Europe were not so easily removed out of the old road and track of Religion, whilst the active and nimble Heads of the East, were more desirous and cunning to invent distinctions to cozen themselves, more fluent in Language to express their Conceits; as always Errour groweth fastest in hottest Brains. Hence it was the Melkites, Maronites, Nestorians, Euticheans, Jacobites, overspread those parts; then it was just with God to sugger them that would not be convinced by Christian Counsel, to be subdued by the Pagan's Sword. And again, It may seem admirable, that that senceless Religion should gain so much ground on Christianism, especially having neither real substance in Doctrine, nor winning Behaviour in Ceremony to alure Professors; being but the scum of Judaism and Paganism sod together, and here and there strowed over with a spice of Christianity."If this be not a word in season, to consider how like this is to the day we live in, when the last Vial of God's wrath is poured into an earthen Air [Rev. 16.1,17], as Air is likened to Wind or Doctrine [Eph. 4.14.], how is it that Men see not how all Doctrine is corrupted, not only of Faith, but the Doctrine of the Moral Law? fitting all for Judgment, the great sign of the latter Day approaching near, as the days of Noah, then scarce Faith found in eight Souls [Luke 18.8, Mt. 24.37, I Pet. 3:20]. Now the Kingdom of Heaven is likened to ten Virgins, half naught; and will not the Church be awakened, Christ will come as a Thief, Blessed is he that watcheth and keepeth his Garment [Rev. 16.15, Mt. 24.43]; and not be found in as miserable condition, as the Church of Laodicea, when she boasted she was rich and wanted nothing, then was she wretched, miserable, poor, blind, and naked [Rev. 3.17]. The Lord help all therefore to examine the state they are in, and to make their calling and election sure [I Cor. 13.5, 2 Pet. 1.10], that so they may be ready when Christ cometh, to ender in with Christ into the Joy of the Lord; which is and shall be the Prayer of him who is thine in all Christian Duty,
A Loving and Christian Tender, humbly offered to the Pious and Serious Consideration of the Ministers of the Gospel, and to all others it may concern.
Forasmuch as we are taught [Eccl. 3.1,7.] to everything there is a season, and a time to every purpose under the Heaven; so that I humbly conceive, as there is a time to keep silence, and there is a time to speak: It is now in these last days of Apostacy, when the Ministers of that glorious Name, or Gospel of our Lord Jesus Christ, who are taught by the Apostle, to be Examples to the Believers, [I Tim. 4.12.] in Word, in Conversation, in Charity or Love, in Spirit, in Faith, in Purity; so that among other Proofs of their Ministry, that the Ministry be not blam’d, they may approve themselves to be the Ministers of Christ by pureness, do [II Cor. 6.3,6.] on the contrary, opposite to Purity or Pureness, give an evil Example to the Believers, in walking in the shame to their Nature, either in suffering their Locks to grow long, and othersome in wearing the Locks of Women in Perriwigs, contrary to the express [Ezek. 44.20] Word of God and light [I Cor. 11.14] of Nature, whereby they have chang’d the natural use, into that which is against Nature; which is a great dishonour to God our Creator, and shameful reproach and disgrace to the Christian Religion, as shall by the help of God be made to appear; and that this evil being winkt at by the Ministers, is the inlet to many other evils in the Churches of God.
And although I do acknowledge myself the unfittest of any to undertake a work of this nature, yet seeing the Ministers whose work it is, to set the [Isa. 58.1] Trump of God's Word to their mouths, as the Priests lips of old was to preserve Knowledge; yet when the Priests omitted their Duty, as it is written [Jer. 2.8.] The Priest said not, Where is the Lord? they that handled the Law knew me not; the Pastors transgressed against me: so that God called Amos [Amos. 7.14,16.] a Herdsman, a gatherer of Sycamore Fruit, to drop the Word of the Lord against the House of Isaac; even so when the Priest and Teacher of the Law in the days of Christ, neglected to teach the weighty matter of the Law, [Matth. 23.23] Mercy, Judgment, and Faith; the Lord called poor [Matth. 4.19] Fishermen to preach the Kingdom of God; therefore let none be offended, because God hath chosen the [I Cor. 1.27,28,29.] foolish and base things of the World, the things that are despised, even Babes in Christ, that no flesh should glory in his presence, whenas the Learned in this day are altogether silent, some peradventure through slavish fear, do not reprove this sin; the shame to Nature, in Men's wearing long Hair, lest they should offend the Rich among them; others being themselves guilty of this sin, in wearing long Hair, the shame to Nature, do not reprove those that do wear long Hair so that the work of God in this thing is wholly neglected, as in some other things not here to mention; therefore for the honour of God, and the love I bear to all God's elected Children that are fallen [Mat. 24.24.] into this sin, have I made bold to shew my Opinion, as one that hath obtained mercy; knowing assuredly, that all that shall read these lines, that have like spirit with David, will not be offended, but rather with like gracious heart will say with him [Psal. 141.5.] Let the Righteous smite me, and it shall be a kindness; and let him reprove me, and it shall be an excellent Oil that shall not break my head; because to such who have the seed of God's [Luke. 8.15. I Joh. 3.9 Job 19.28.] Word in their hearts, [Prov. 27.5,6,9.] Open rebuke is better to them than secret love, and faithful are the wounds of a friend; whenas the kisses of an enemy are deceitful: Therefore saith Solomon, [Prov. 24.24,29.] him that justifieth the wicked, the people shall curse; but to them that rebuketh, shall be pleasantness; and upon him shall come the blessing: So then to the Law, and to the Testimony, if they speak not according to this word, it is because there is no light in them. [Isa. 8.20.]
Now because the matter here to be treated of is concerning the breach of God's order in Nature, for the better understanding thereof, it is good we take some observation concerning the holy Order God created Man and Woman in, as they were purely natural, forasmuch as that was not first which is spiritual, but that which [I Cor.15.46.] is natural.
Therefore we read God who created all things for his pleasure [Rev. 4.11.], made every thing perfectly good, [Gen. 1.31.] set in most perfect and happy order; Man, the Lord created after his own Image; in the Image of God created he him, Male and Female created he [Gen. 1.27.] them: so that Man among other Endowments in Nature, bore God's Image in [v.26.] Sovereignty, being Lord of the Earth [Psal.8.6,7,8.] and Sea; chief Ruler under God over all the plenty therein; so that Man of all earthly Creatures, was made in subjection to God only; and hereupon Man is called the Glory of God. [I Cor. 11.7.]
The Woman God made for Man of his own kind, given to Man by God in a Marriage state [Gen.22.22,23.] for comfort and procreation of his own kind: She also was made in subjection to Man, her earthly Lord and Husband; and hereupon is Woman called the Glory of Man. [I Cor. 11.7.]
This being that holy Order God created Man and Woman in; the Man the Woman's head [I Cor. 11.2.], the Woman in Subjection to Man; the Man the Glory of God [v.7.]; the Woman the Glory of the Man; it was, therefore the pleasure of God to give unto Woman a sign in nature differing from Man, to teach her subjection to Man whose Glory she is, namely long hair; and that Man was created with short hair, is also clear; for in the Apostles reproving Men in the Church of God at Corinth, for wearing of long hair, his Reasons by way of reproof is grounded on God's order in Nature; as it is written, Doth not even Nature itself teach you, if a man have long hair it is a shame to him [I Cor. 11.14.]: So then Adam was created so perfect in Nature, that there was not anything about him, inwardly or outwardly, whereof he might be asham’d: And then to Woman he saith, in reproving her for wearing her Hair uncovered, saying, If a woman have long hair, it is a glory to her [v.15.]; shewing the reason from God's order in Nature, why Woman's long hair is a glory to her, For her hair is given her for a covering; to wit, of her Eyes, because it is written [Gen. 20.16.] with respect to Woman's sign of her subjection to Man her Husband, a Husband is to his Wife a covering of the Eyes; so then we see why Woman's hair was called long, and why the Apostle saith, if a Woman have long hair it is a glory to her; for her hair is given her for a covering, namely to cover her Eyes, to teach her she is under the power of Man her Husband, the covering of her Eyes; by which it is clear, Man's hair in Creation was so short, that it could not be made to serve for a covering to cover his Eyes: Now if Man's hair had been so long, it would have bore the name, Long-hair, and so a shame to his manly Nature to wear, being the like badge and sign of Woman's subjection to Man her Husband, forasmuch as Woman's hair is called long, because for length it was given her for a covering to cover her Eyes, for the reason aforesaid.
Again, the Sin Fall did no way lessen the power the Man had over his Wife before the Fall, neither Woman's subjection to Man her Husband; and this the Apostle would have the Church of God to know, saying, The head of every man is Christ; the head of the woman is the man [I Cor. 11.2.]: So that as before the Fall, Woman's long hair was a glory to her, so it is still, as it is written, If a woman have long hair, it is a glory to her, for her hair is given her for a covering [v.15]: So then all the alteration the Fall made in respect to God's Order in Nature; whereas before the Fall, Woman's long hair was the only visible sign of her subjection to Man her Husband; now by reason of sin, and because she was the Instrument to draw her Lord into sin with her; her glory therefore became her shame; and therefore her hair must be decently bound up and cover'd: yet the same thing Woman's long hair taught her before the Fall, the same her long hair teacheth her since: If it were not so the Apostle would not have taught, If a woman have long hair, it is a glory to her; although she must cover it with a vail, as the Apostle hath taught, saying, Judge in yourselves, is it comely for a woman to pray unto God uncovered? And again, If the woman be not covered, let her also be shorn [I Cor. 11.13.]: By this word, if the Woman cover not her head, and so her hair; let her also be shorn, is clearly taught, how Man was created in respect to his hair; for the word also Be shorn, implieth, Man's hair was so, because the whole grounds of the Apostle in all his reproofs, is taken from God's Order in Creation; so by this word Shorn, is shew'd how Man is to wear his hair: so they that will not see this, must wink with the eye [Prov. 6.13.], seeing the Apostle setteth Man's short hair, by the word Shorn, in opposition to Woman's long hair; which if she cover it not, then saith the Apostle, Let her also be shorn, as Man's hair is to be, But again saith he, If it be a shame for a woman to be shorn [I Cor. 11.6.], as Man was created in respect of the manner of his hair, or as Man is ever since the Creation to wear his hair, except as Figurative or Ceremonial, (as in the Nazarites onely) let her be covered.
So then, as aforesaid, as Woman's long hair before the Fall was a glory to her, so it is still, although she must cover it: even so as Nature itself taught Man before the Fall, that if he had long hair, it teacheth him so still, that 'tis a shame to him, &c. because the Men in the Church of Corinth, did not only wear a womanish length of hair, but they also wore on their heads Woman's Vails; so that in reproving them both, the Apostle teacheth, saying, Every man praying, or prophesying with his head covered, dishonoureth his head [I Cor. 11.4.], that is, he dishonoureth his Head Christ: This is not meant in wearing a Cap, or the like; for God's Ministers of old wore such in the Service of God, yet broke not God's Order in Nature [Exod. 28.40, Ezek. 44.18]; So that Covering Man is forbidden to wear on his head in the Service of God, is that which is Woman's natural Coverings; to wit, either a womanish length of hair, or Woman's natural hair, or Woman's vail, she covereth her head, and so her hair withal; and this the Apostle proveth by an undeniable reason from God's Order in Creation, as it is written, For a man indeed ought not to cover his head, forasmuch as he is the image and glory of God; but the woman is the glory of the man [I Cor. 11.7.].
Now we have heard Man beareth God's Image in Sovereignty [Gen. 1.26.], being head of the Woman; for the Woman was created under obedience to Man [I Cor. 14.34.]; so is she the glory of the Man, and her long hair is given her for a sign thereof. Now if Man do wear on his head long hair, Woman's glory, he thereby saith by that action, He is no longer the Woman's head; so doth he despise God's Order in Creation, and saith he beareth not the Image of God [I Cor. 11.5.] in Sovereignty over his Wife; but maketh himself equal with his Wife in power, and thereby dishonoureth Christ his head and Creator, that made Man head of the Woman, and the glory of God: and this is such a sin, that 'tis not to be suffered in any true Churches of God [v.16.]; because Man who is made the glory of God, in wearing Women's sign in Nature that teacheth her she is the glory of Man, breaketh God's holy Order in Nature, which the Apostle confirmeth by Reason, from the State or Order of the Man or Woman's Creation: His first Reason is, For the man is not of the woman, but the woman of the man [I Cor. 11.8,9,10]: For this cause ought the Woman to have power on her head; that is, a covering, in sign that she is under the power of her Husband; and from another reason, because of the Angels, who being an innumerable company round about the throne of Christ in his Church [Heb. 12.22.], are Witnesses with the Lord [Heb. 1.14, I Tim. 5.21.], of all the charges laid on the Saints to keep, when they join themselves to the Lord, as well his Order in Nature, as in things Spiritual; so are we a spectacle to those glorious Flames [Ps. 104.4, Mark 4.6, Ps. 91.11, I Cor. 11.10], who have a charge to keep us in all our ways: so are they ministering Spirits, send forth to minister for them who shall be Heirs of Salvation: For this cause the Apostle seemeth to require of Women modest and submissive Attire, not only because of Men, but because of the Angels.
Moreover, if there had been no certain Rule to judge or measure, or try when Men's hair is long by the golden Reed of God's Word [Rev. 21.15.], it had been a vain thing for the Apostles to reprove the Men in the Church of God, for wearing long hair, in these words: Doth not even nature itself teach you, if a man have long hair, it is a shame to him? [I Cor. 11.14.] Now the Rule in Nature to judge by is, from the Order of God in Nature, why Women's hair is called long, and so a glory to her; but the reason in Nature why Women's hair is called long [I Cor. 11.15.], because it was given her for a covering, namely to cover her eyes; because by this sign in Nature, Woman is taught subjection to Man her Husband, the covering of her Eyes [Gen. 20.16.]; so then it is clear from the Order of God in Nature, that that Man which weareth his hair so long, that it can by drawing it forward be made to serve to perform the end in the sign that God gave Woman long hair for, to wit, for a covering to cover the Eyes, is the long hair even Nature itself teacheth Man is a shame to his Nature to wear: So then as Sin is the cause of shame [Gen. 3.7,10, Exod. 32.25.] and Sin pollutes and makes the person unclean, and no unclean person shall enter into the City of God [Eph. 5.5, Rev. 21.27.]; therefore we are taught, that the Lord hath given a Command, to measure not only the Temple of God, and the Altar, but also the Worshippers therein [Rev. 11.1.]: Now the Worshippers are the Members; therefore they must be hew'd off from their corrupt natural stock [Rom. 11.24.] by the Axe of God's word [Matt. 3.10.], and cleansed by the washing of Water by the Word [Eph. 5.16.] from all filthiness of the Flesh and Spirit [II Cor. 7.1,2.], before they can be laid as living Stones [I Pet. 2.5.], joined together in the Lord's spiritual Building: For if in the figurative Building, no common or vile thing was used therein, but every Stone had its glory, and every Stone had its burden, all hew'd and squared fit; so then now we are to believe, as long hair is a shame, and not a glory to Man, that this shameful thing was cut off, bu the word shorn or polled, from every Man before he was accepted as fit Stones to be set in the Lord's spiritual Building in his Gospel Churches. Now when the Stones were fitly squared and laid, then all things were to watch one over another [I Cor. 16.23.]. But when the watch & care that Members should have, one over another was neglected in the Churches of God, in not discharging their duty: If any one be overtaken in a fault [Gal. 6.1.], he was to be restored in the Spirit of Meekness. This being not done in the Church at Corinth, when Men suffered their locks to grow long, no Man reproved his Brother; so it is in this day, which was the reason the Apostle writ to them, and all the Members that suffered like disorder in the Churches of God.
Now then if long hair in Men were not such a spot of sin in the Church of God, as some would suppose, what need the Apostle to have used means to cleanse them in the Church of God at Corinth from it, by the washing of Water by the word [Eph. 5.26.], I reproved them, saying, Doth not even Nature itself teach you, That if a Man have long hair, it is a shame to him: For as the Psalmist saith, Wherewith shall a young Man cleanse his Way? by taking heed therunto, according to thy Word [Ps. 119.9.]. But who is it in this day, taketh heed to his way, in wearing long hair, the shame to Nature? Or what Congregation taketh any heed hereunto, according to God's Word, to see this disorder in Nature reformed among them? If the breach of God's order had not been a Sin in Men's wearing long hair, the Church at Corinth had not been reproved. But forasmuch as it was then, so 'tis now become a Church Sin; Therefore we are taught, it the Congregation commit a Sin, they must bring their Offering [Lev. 4.19.], as 'tis written, If the whole Congregation of Israel sin through Ignorance,and the thing be hid from the Eyes of the Assembly, and they have done somewhat against any of the Commandments of the Lord, concerning things which should not be done, and are guilty; when the Sin which they have sinned against it is known, then the Congregation must bring their Sin-Offering: Even so when the Lord by his Servant John reproved the seven Churches in Asia [Rev. 2.3.], each of them for a Church-sin, in suffering sinful Practices among them; The Lord called them to repent, to confess and forsake their Sins by an unfeigned Repentance, else the Lord would fight against them, and remove their Candlestick, and kill her Children with Death [v.23.]. Now then 'tis clear, This Sin of Men's wearing long hair, and Women cutting their hair, shorn or polled, is become a Church-sin, who then that feareth the Lord among them, seeing the Fear of the Lord is to hate and depart from Evil [Prov. 8.13.], can have Communion with that Church, that liveth but in the breach of some One Commandment of the Lord, unless they repent and forsake the Evil? [Prov. 13.13,14.] For was not the whole Congregation punished for Achan's Sin [Josh. 7.], when the Congregation was ignorant thereof? but what Wrath may be expected on that Congregation that knowingly liveth in the breach, not of one, but of three Commands of God that forbiddeth Man in the particular thing, that Men and Women should break his holy Order in Nature: The first is the Moral Law, the Law written in every Man and Woman's heart [Rom. 2.15.], teaching them that they ought not, and may not do any act or thing that is against Nature; but according to the light in Nature, and Doctrine of the Apostle Paul; for a Man to have, that is, to wear long hair, it is a shame to him, so a breach of the Moral Law. Secondly, That Law is broken that saith a Man shall not put on a Woman's Garment [Deut. 22.5.]; that is, any covering, that is Women's natural covering: But long hair is Women's natural covering; therefore, that Man that weareth Woman's hair on his head, weareth Women's natural covering, and so liveth in the breach of this Law also. Thirdly, a third Law is, Man shall not suffer his locks to grow long [Ezek. 44.20.]; and what is meant by long hair forbidden Man to wear, hath afore been shewed, when it can be made to serve to perform the end, to wit, the end in the sign God gave in Nature, Women long hair, namely, for a covering to cover her Eye, to teach her subjection to Man, whose glory she is; so is he to her by that sign a covering to her Eyes.
Now then where can it be shewed, that God when he called his People out from the World, that he accepted them into the Covenant of Grace with himself, until they were by Repentance cleansed from all filthiness of Flesh and Spirit [II Cor. 7.1.]; that is, error in Faith, false Worship, and disorder in Nature; which is the next thing in order to be considered.
We read, when God called his People out of Egypt, they were to be cleansed from the Idols of Egypt, and all the disorder in Nature they had learned among them, before they were joined to the Lord; because the Lord is holy, and therefore they were required to be holy in all manner of Conversation [I Pet. 1.15.]. Now being cleansed from all filthiness of Flesh and Spirit, hear what the Lord said concerning them (after they were degnerated) to put them in mind what a holy People they were [Ex. 19.5.], when they entered into the Covenant of Grace with the Lord; as 'tis written, I remember thee, the kindness of thy youth, the love of thine Espousal. When thou wentest after me in the Wilderness, Israel was holiness to the Lord [Jer. 2.2,3.]; a holy Nation, a peculiar Treasure to the Lord. The manner of the Marriage Covenant was, Thou hast avouched this day the Lord to be thy God, and to walk in his ways, and to keep his Statutes, and his Commandments & Judgments, & to hearken to his voice. And the Lord hath avouched thee this day, to be his peculiar people; as he hath promised thee, and that thou shouldst keep all his Commandments [Deut. 26.16-18.].
Then were they charged to be Loyal to their Head and Husband, in keeping his Commandments; as it is written, After the doings of the Land of Egypt, wherein ye dwelt, shall ye not do; after the doings of the Land of Canaan, whether I bring you, shall ye not do; neither shall ye walk in their ordinance: Ye shall do my Judgments, and keep my Ordinances to walk therein: I am the Lord [Lev. 18.2,3.]. Thus were they to keep themselves clear from all the Idolatry of those People; and because they were not to do after the manner of the People, in breach of God's Order in Nature, as they were now cleansed, so they should walk as the Lord commanded them, saying, A woman shall not wear that which pertaineth to man; neither shall a man put on woman's garment; for all that do so, are an abomination to the Lord [Deut. 22.5.].
Now will not the People of God in this day consider this, That whatsoever Man or Woman that liveth in breach of God's Order in Nature, even in the things they wear, they are abomination to the Lord. What then is Woman forbidden to wear, to wit, that pertaineth to Man, but that which naturally pertaineth to Man? And what more naturally pertaineth to Man, but short hair? because even Nature itself teacheth, If a man have long hair, it is a shame to him, &c. and that 'tis closely taught by the Apostle, that 'tis a shame for a Woman to be shorn or shaven; as 'tis written, If it be a shame for a woman to be shorn or shaven, let her be covered again [I Cor. 11.6.]: Likewise a Man shall not put on a Woman's garment; that is, whatsoever is Woman's natural covering: but long hair is given to Woman for her natural covering; therefore long hair is called Woman's glory, but Man's shame [v.15.]. By all which 'tis clear, That that Woman that cutteth her hair, shorn or polled, like as Man is to wear his hair, as before shewed; and that Man that does suffer his locks to grow long, according to what afore hath been proved in long hair, and that even Nature itself teacheth what is long hair; or that Man that weareth on his head the long hair of Woman, cut from Women's head, do live in no less sin than that they have against God's Order in Nature, changed the Natural use into that which is against Nature; and in so doing in this particular thing, or any other thing that is done against Nature [Lev. 18.22.], and daily live in, they are, as saith the Scripture, abomination to the Lord.
Now shall any Christian Man and Woman, that is put in mind, what God in his written word, hath in thsese things warned them of not to err, lest they incur to themselves God's sore displeasure? Or shall Christian's account it a light thing, to live in the known breach of God's Law [Deut. 22.5.]: yea not only this Law, but the Moral Law written in every Man's heart; which teacheth Man that he shall not do any act or thing that is against Nature, as aforesaid: But 'tis against Nature for any Christian Man to wear long hair, in suffering his own locks to grow long, as aforesaid; how much more is it against Nature, for a Man to wear on his head the long locks of Women, Woman's natural covering, Woman's glory, Woman's badge and sign of Woman's subjection to Man her Husband; a practice never suffered in any true Church of God, because 'tis a sin of a high nature; for, as aforesaid, short hair pertaineth to Man, and long hair pertaineth to Woman. Now for a Woman to cut her hair short or shorn; short by her ears, and on her forehead; and for a Man to cover his head with that long hair, Woman's covering, is clearly, as aforesaid, to change the natural use, into that which is against Nature. How can these be accounted the true Church of God, that know not God's Order in Nature? If they do know it, then 'tis nigh to the sin of presumption [Ps. 19.13.], to live knowlingly in the breach of God's Order in Nature [II Pet. 2.10.]: How can such have any grounds to believe they can be accepted of the Lord in his service [Num. 15.30.], seeing the Lord will be sanctified in all that draw near unto him, in keeping his holy Order in Nature, as his Order in his Worship [Lev. 19.]; and that the person must first be accepted of God, before his Offering or Service can be, as Vessels sanctified [II Tim. 2.21.], prepared fit for the Master the Lord Jesus Christ's use, in his service.
To add hereunto that which Mr. Henry Ainsworth hath noted out of the Hebrew Writers, on these Words: A Woman shall not wear that which pertaineth to man; among other things they say, A Woman may not put on a Man's Ornament, or to poll her head like a Man; and a Man that putteth on a Woman's Attire, and a Woman that putteth on a Man's, is to be beaten by the Magistrates. To which he also giveth his understanding of this Precept, saying it concerneth natural honesty and seemliness, which hath perpetual Equity; his proof is I Cor. 11.4,5,6,14,&c. It was given to prevent many evils that may arise; so that the Attire of the Body, signifieth the Ornament of the Mind, Psal. 132.9,16. Rev. 3.18. So Men should not change their Natures to become effeminate, as the Egyptians and Babylonians, threatened to be like Women, Isai. 19.16. Jer. 50.32.& 5.30.
Secondly, Again, when the Lord after seventy years Captivity, called his People out of Babylon to build his Temple; before the Lord would accept of them into Covenant with himself, and to eat of the Passover, they with all other that came with them, must separate themselves from all filthiness of the Heathen of the Land [Ezra. 6.21, Ezra. 9.1,2,3.]: And among the many filthinesses of the Heathen, which the Priest as well as others were defiled, was long hair. Now because the Priest's work was to teach the Lord's People the difference between Holy and Profane, and cause them to discern between the Unclean and the Clean [Ezek. 44.23]; and this they could not do, until themselves were cleansed from the same, namely from long hair, the shame to Man's Nature; and therefore the Command came first to them, namely to the Priest; as 'tis written, Neither shall they shave their heads, nor suffer their locks to grow long; they shall only poll their heads [Ezek. 44.20.].
Now why the Priest might not shave their head, because that was commanded to the Nazarite [Num. 6.9.] and Lepers [Lev. 14.8,9.] only, in their Cleansings, as a Ceremonial Rite [Acts. 21.24.], now ended by Christ: nor might they suffer their locks to grow long, because that was an effeminate badge, a shame to Man's Nature to wear [I Cor. 11.15.]; and also in such Men as were born Nazarites [Judg. 13.5.], a sign or figure for the time of their lives only [I Sam. 1.11.]; so that they must only poll their heads; and this is natural, agreeable in sense with the word Shorn.
Thus in the mouth of two Witnesses, every Truth is established [Deut. 17.6.]: So then having proved both by the Apostle and Prophets, that the manner Man was created in respect of his hair; and that the Sons of Adam in all Ages were to wear their hair so, is according to the word of the Lord polled or shorn, as is manifest by the written word of God, when the Lord called his People out of Egypt, and out of Babylon, and now since the coming of Christ in the Flesh, all that were called to become Members of the true Church of God, were to reform their hair, according to the word polled or shorn; that so in this thing they might be cleansed from the filthiness of the Flesh [I Cor. 6.11.], according to the Moral Law. Now if there be any other Rule revealed, for Christians to cut and wear their hair in these last days of the Gospel, let it be made manifest by such as do deny that their hair is not to be reformed by the Word of the Lord, polled or shorn: But that it is so to be reformed, is clear, else the Apostle would not have set Man's short hair, in these words: If the woman be not covered, let her also be shorn [I Cor. 11.6.]: For who doth the Apostle mean by the word Also be shorn, but that as Man is to wear his hair shorn; so that he useth the word Shorn, by way of reproof to Woman for wearing her hair uncovered; and therefore saith the Apostle, If the woman be not covered, let her also be shorn, as man was created, or shaven, as were the Nazarites; but if it be a shame for a woman to be shaven or shorn, let her be covered [v.15.]: For if the woman be not covered, it is all one as if she were shaven.
Forasmuch then as all Sin is the breach of God's Order either in things Spiritual or Natural; and hereupon is that Royal Law divided into two Tables, that maketh Sin appear to be Sin: The first to make manifest, when in Worship any thing be done contrary to the first Table of God's Law, it is sin in matter or form, or any act or thing be done in Nature, contrary to the second Table of God's Law, it is sin; so then as concerning things Natural, whatsoever Man or Woman is forbidden to wear, to wit, that which God hath given to woman as her natural covering, Man is forbid to covet or desire; even so by the same Law, whatsoever Woman be forbidden to wear that pertains to Man, that she ought not to desire or covet. But Woman is forbidden to wear short hair, because it pertaineth to Man; therefore that Woman that covereth or desireth to wear her hair polled or shorn like unto Man, liveth in the breach of the Tenth Commandment, Thou shalt not covet [Ex. 20.17.] is guilty of the sin of Covetousness, in desiring that thing that even Nature itself teacheth, is a shame to her Nature to wear, so that it is not only a sin against God, but a dishonour to her Head, namely her Husband [I Cor. 11.5.]; even so that Man who desireth or coveteth to wear his locks long, contrary to the Word of the Lord polled or shorn, breaketh God's Order in Nature, and is guilty of the breach of the Tenth Commandment, in covering his head with the natural sign of his Wife's subjection to him [v.4.], which is a sin against God, in dishonouring Christ his head, in despising the Image of God, in which he is created head of the Woman; and saith also, that he is not the glory of God, because he, by wearing long hair, the sign of Woman's subjection to Man, saith his is no more in subjection to God than the Woman is, and that the Woman is not in subjection to Man her head, but equal in power with her Husband; and this is proved by the Apostle in these words: For a man indeed ought not to cover his head (that is, with long hair, Woman's glory) because he is the image and glory of God [v.7.]: So then it is clear, that that Man that weareth long hair, the sign of Woman's subjection to Man, which is given to Woman to teach her she is the glory of Man her Husband, saith, he is neither the Image nor glory of God: Even so that Woman that either cutteth her hair short, polled, or shorn, with its ends hanging out short by the ears, and so stand staring out on her forehead, saith she is not the glory of the Man; or weareth her hair uncovered, saith she is not the glory of the Man, as aforesaid: Now is this practice a light thing in Christians, let the prudent judge.
Moreover, what a higher degree of the breach of God's Order in Nature, is it fit for Man to wear the very hair of Women, Women's natural covering, Woman's glory, the very natural badge and sign of Woman's subjection to Man? Is not this a sin of a high nature, in changing the natural use into that which is against Nature? And what is it that defileth Man but sin? By it therefore persons are unclean, so unfit to teach or partake of the holy thing of the Lord in his Church: seeing then that it was not lawful for God's People of old to suffer their locks to grow long, much more unlawful to wear the long hair of Women, Woman's garment, or Woman's natural covering; for all that do so, were abomination to the Lord [Deut. 22.4.]: And that these were not admitted into the House or Temple of God of old for this sin, and like open pollutions in Nature, is evident; for we read [II Chron. 23.19.] Porters were set at the Gate of the Lord's House, that none that was unclean, or any thing might enter therein: And is it not so commanded under the Gospel? The Porter is commanded to watch, and saith Christ the Lord, What I say unto one, I say unto all, Watch [Mark 13.34, Rev. 21.27.]; to see that there enter not into the City, or Gospel Church, any thing that defileth or worketh abomination. Now then we have seen by the Word of the Lord, that they do work abomination; to wit, even that Woman that weareth that which pertaineth to Man, to wit, short hair, &c., that Man which putteth on, or weareth Woman's natural covering, namely long hair, even the long hair of Women, because that is Woman's natural covering, as 'tis written, If a woman have long hair, it is a glory to her, (not to wear for ornament [I Tim.2.9.]) but to teach her, although covered, she is the glory of Man her Husband; so that that Man which weareth Woman's natural covering, worketh abomination before the Lord; therefore such are unclean, and were not fit to touch the holy things in the Church of God [Num. 6.18, Lev. 22.1,2,3.]; even so it is now, for the Lord who is holy, requireth holiness in the persons of his People, because they are the People of the Holy Ones; therefore the Lord will be sanctified in all that draw near unto him in his service; so that 'tis written, Be ye clean that bear the vessells of the Lord [I Thes. 4.4, Is. 52.11, John 15.3.]: And hereupon the Lord gave strict Laws upon pain of death to his People, that none in his uncleanness should touch the holy things of the Church of God, forasmuch as that was not only a defiling of the things themselves, but of the Name of God also [Lev. 22.15,32.]; so that if the Priest took not away the precious from the vile; they were not as God's mouth, and broke God's Law, and defiled the holy things, for which God's indignation was poured out against them, Ezek. 22.26,31.
Now shall any persuade themselves, that that which is a shame to Man's Nature, and a sin against God, in such as wear long hair, or Woman's long hair, doth it not defile the Man, seeing he breaketh God's Order in Nature? If it had not been a sin, and such a sin as was not to be suffered in any true Church of God, the Apostle would neither have blamed the Men in the Church of God for wearing long hair, nor have told them, That if any seem to be contentious, as to plead against his reproof he brought against Men's wearing of long hair, that they had no such custom [I Cor. 11.16.], to wit, (as they were Apostles, and had care of all the Churches) to suffer it, namely, That Men under the profession of Grace, should walk in the shame to Nature; a practice never suffered in any true Church of God, in any Age of the World till this, and therefore saith the Apostle, we have no such custom to suffer it, neither the Church of God, if they walked with God in keeping his Commandments, because God who is a God of Order, hath joined Order unto Faith [Col. 2.5.], to be kept by all his People, being the two most respected things in the Churches of God; and why? because without faith, none can please God [Heb. 11.6.]; no more can the Works or Service done unto God, be accepted of the Lord, if not done according to his appointed Order: To give an instance herein, we read the Lord had given a plain Law concerning the carrying of the Ark, the Levites were appointed to carry it upon their shoulders [I Chron. 15.2.], but they must not touch it; the Priest might only touch it [Num. 4.]: But this Order was not observed when they carried the Ark in a Cart with Oxen: A Levite put forth his hand, out of a good intent to stay the Ark from falling, for which he was struck dead: And hereupon King David with Israel lamented, saying, The Lord our God made a breach upon us, for that we sought him not after the due order [I Chron. 15.13.]: And was not the breach of God's Order, one of the ruins of the Primitive Church? so how like is this day to that time, as the Apostle Jude hath shewed the manner of the Apostacy how it began, even while the Apostles were living? to wit, first how few they were that contended for the Faith once given to the Saints [Jude 3.], the Faith of God's Elect; so that Men spake evil of the true Doctrine of Faith, as it was the Faith of Jesus; so Christ was denied in the works of Faith, and was in name by many only professed, as 'tis written concerning such, But these speak evil of those things which they know not [Jude 10.]; to wit the Doctrine of Faith, but what they know naturally as brute Beasts, in those things they corrupt themselves; so that they were under this, Wo unto them, for they have gone in the way of Cain [v.11.]; to wit, in Self-righteousness, expected to be accepted for the work done; and these saith Jude, ran greedily after the Errour of Balaam for their Rewards; so that worldly gain was their Religion, or the chief end why they professed Christ in name only, and that these perished in the gainsaying of Core, because they despised God's Order; for what was God displeased with Corah and his Company [Num. 16.], but because they disregarded to keep God's Order in Service, which was the ruin of many of the Primitive Churches; the godly that took warning by what was written for all Churches Learning, how that the Lord made a breach on us, said David, in killing Uzza for breaking God's Order, although he did it with a good intent, as aforesaid; therefore the faithful suffering Christians remembering, how ever after this, the Prophet David upon seeking the Lord, that he would assist him, that his steps might be ordered in his word, as 'tis written, Look thou upon me, and be merciful unto me, as thou usest to do unto those that love thy Name: Order my steps in thy word, and let not mine iniquity have dominion over me [Ps. 119.133.]: For because 'tis again written, The steps of a good man, are ordered by the Lord, and he delighted in his way: So that he concludeth, To him that ordereth his conversation aright, or that disposes his way, to wit, according to God's word, will I shew the salvation of God [Ps. 50.23.]. So then where God's Order is not kept, there is no promise of a Blessing; and therefore the Apostle after he had reproved several things in the Church of God at Corinth, and had set them by his Counsel into a right order again, he commanded them saying, Let all things be done decently and in order [I Cor. 14.40.]. Now then how undecent a thing 'tis for a Woman to cut her hair, shorn or polled, or to wear her hair uncovered, as 'tis written [I Cor. 11.13.], Judge in yourselves, is it comely for a woman to pray unto God, to wit, (with her hair uncovered) it is all one as if she were shorn; but if it be a shame for a woman to be shorn or shaven, let her be covered. Again, to Man he saith, Doth not even nature itself teach you, that if a man have long hair, it is a shame to him? [I Cor. 11.14.] Now then that which is shameful to a Man to do, is out of God's Order; for Man was created so perfect in Nature, that there was not anything, inwardly nor outwardly, whereof he might be ashamed: So that if it be a shame for a Man to wear long hair, we are bound to believe Man was created with short hair, and not with long hair; no not so long as in any sence it could be made to serve to perform the end in the sign. God in Creation gave Woman long hair, namely, for a sign to teach her she is the glory of Man her Husband; if then the Fall did no way abrogate God's Order in Nature, but when Man was rested, together with the Woman, God giving them Faith to believe in Christ their Redeemer in the Word of Promise [Eph. 2.8, Jude 3, Gen. 3.15.], he joined thereunto his Order, that they should keep in his Service, and that by virtue of Creation; as 'tis written, Let the woman learn in silence, to wit, in the Church, with all subjection: And again, But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence [I Tim. 2.11,12.]: the Apostle's reason is, from God's Order in Creation; For Adam was first formed, then Eve: Adam was not deceived, but the woman being deceived, was in the transgression; notwithstanding, she shall be saved in child-bearing [v.13,14.]; that is, by believing in her Seed Christ [John 8.24.], for her Redeemer that should be born of her, if they continued in that Faith (That the Seed of the Woman should bruise the Serpent's Head) and Charity or Love, (in keeping the Commandments of God [John 14.21.]) to wit, his holy Order in holiness and sobriety, and that Women adorn themselves in modest Apparel [I Tim. 2.9.], with shame facedness and sobriety; not with broidered Hair, or Gold, or Pearl, or costly Array, but, which becometh Women professing Godliness, with good Works.
By this we see, that God's Order in Nature must be kept, else Men and Women do not walk as they have received Christ, as 'tis written [Col. 2.5.], For though I be absent in the flesh, yet I am with you in the spirit, joining and beholding your order, and the stedfastness of your faith in Christ. Thus to keep God's Order, is a sure way to keep Faith steadfast; for as Faith without Works is dead, so is Faith without Order [James 2.26.]. Seeing then God hath joined Order unto Faith, let no Man or Church put them asunder, because God hath joined them together: But how do the Churches in this day put Faith and Order asunder? not here to speak of anything but the Order of Nature. How is Order joined unto Faith, so long as Men and Women break God's Order, namely, in that Women cut their hair, shorn or polled, as Men ought to do; and Men do wear the long hair of Women on their head, to the shame of their Nature, dishonour to God, and reproach to the Christian Religion.
For hath not the Lord redeemed both Bodies and Souls of his People, and therefore will be glorified with both [I Cor. 6.20.]; and therefore, the Person must first be accepted before his offering or service can be; for so 'tis written, The Lord had respect unto Abel, and to his Offering, but unto Cain and to his Offering he had not respect [Gen. 4.4,5.]: How then can the person of Man be accepted of the Lord in his service, that presenteth his Person with Woman's long hair on his head, Women's Covering, woman's badge and sign of Woman's subjection to Man, or his Head. whenas 'tis written, Every man praying or prophesying, having his head covered, to wit, with that which is Woman's natural covering, he dishonoureth his head [I Cor. 11.4.], to wit, Christ; for so the head of the man is Christ [Whenas the Heathen confessed to see their Kings dishonour was not to be suffered, Ezra 4.14.]: How can that Man be so deceived in himself, as to believe he can be accepted in the service of God, whenas at that instance of time, in the Worship of God, he doth that act or thing which is a dishonour to Christ his head: But that Man that weareth on his head a Woman's covering, as Woman's long hair is Woman's covering, dishonoureth Christ his head, therefore cannot be accepted of Christ in the worship of God; for what saith the Scripture, For them that honour me, I will honour; and they that despise me, shall be lightly esteemed [I Sam. 2.30.].
Now is not Christ despised by Men that breaketh his Order in Nature? and is not this a horrible thing, when such Men as are Ministers of the Gospel, who represents Christ's Person in Office in his Church who are required before they may officiate in the Office of a Pastor, that they be blameless [I Tim. 3.2.]? Now is this to be blameless in the service of God, to come in the presence of God with the forbidden thing on his head, when as all things that are forbidden Men are unclean to them, and maketh Man unclean? Now if Men are told, In vain do they worship God, teaching for Doctrines the Commandments of Men [Matt. 15.8,9.], surely in vain doth they worship God, that live in the breach of God's Order in Nature.
From whence then cometh long hair to be worn by Men, seeing 'tis not of God? We have seen it sprang among the Heathens, as in Egypt, there Israel learnt it, as also to serve their Idols; but when they came out thence, they were cleansed from both, and ever after charged; as 'tis written, No more to do after the manner of Egypt, wherein they dwelt, nor to do after the manner of Canaan, whither they were going [Lev. 18.2,3.], either in Worship or in Nature, contrary to the Table of God's Law, which was added to the Covenant of Grace, when they came out of Egypt, because of transgression, to make sin to appear to be sin, either in Worship, or in Nature, as these two Scriptures shew, Lev. 18.2,3. Deut. 22.4.
So likewise we have seen that the Lord's People being seventy years captive in old Babylon, learnt their ways; in wearing long hair therefore, they were corrupted, as well Priest as other, though not all, which when they came out, they were cleansed from, as all that came with them, to enquire the way to Sion, with their faces thitherward, saying, Come let us join our selves to the Lord in a perpetual Covenant, (to wit, of Faith in Christ, Heb. 13.20.) that shall not be forgotten [Jer. 50.5.]; so were they, as 'tis written, And the Children of Israel which were come again out of the Captivity, and all such as had separated themselves unto them from the filthiness of the Heathen of the Land, to seek the Lord God of Israel, did eat, to wit, of the Passover [Ezra 6.21.]: Then Israel was cleansed, and the Vessels sanctified and made fit to holiness, for the Lord's use in his service, as 'tis written, Israel was holiness to the Lord [Jer. 2.3.]; and they were command so to be, as it is written not only by the same word, Be ye holy, for I am holy [I Pet. 1.16.]; and therefore they must be separated, and to touch no unclean thing (neither in Worship or in Nature) and then saith the Lord, I will receive you, and be a Father unto you, and ye shall be my Son's and Daughters, saith the Lord Almighty [II Cor. 6.16,17,18.]. Having these Promises, saith the Apostle to the Corinthians, whom he reproved for being degenerated, in that they did among other things, walk in the shame to Nature, put them in mind of their first state, when espoused to Christ [II Cor. 11.2.], as Israel was of old [Ezek. 16.9.], as it is written to Israel [Jer. 2.2,3.], I remember thee, the kindness of thy youth, the love of thy Espousal; when thou wentest after me in the wilderness, Israel was holiness to the Lord; a holy Nation, a holy Seed [Isa. 65.23.], the blessed of the Lord, and their buds with them: Even so by the same Gospel Covenant [I Cor. 7.14.], the Corinthians and other Churches, were put in mind how they were espoused to their Husband Christ; so were the Saints by calling a holy Nation, a holy Seed [I Pet.2.9, I Cor.1.2.]: and hereupon saith the Apostle to them, when they were defiled in any thing, Let us cleanse ourselves from all filthiness of flesh and spirit, perfecting holiness in the fear of God [II Cor. 7.1.]. Seeing then Holiness becometh the Lord's dwelling-place [Ps. 93.5.]; for where but two or three are gathered together in his Name, he dwelleth there [Matt. 18.20.]; so 'tis clear that long hair, the shame to Nature, must not, as it had not its original from God, abide in the City or true Church of God, who dwelleth there; no more now than of old; but as wickedness, it must as by the Wings of a Stork by the censure of God's word, be bore up between the Heaven and the Earth, in the face of the Congregation, and be sent from whence it took its original, into Babylon the Land of Shinar, into its own place [Zech. 5.8-11.]: And as of old with which the spiritual Babylonians were spotted withal, so long hair was not the spots of the Lord's People of old, no more now; but the spots of the Man of Sin, the badge of spiritual Egypt and Babylon [Deut. 32.5.]; which is the next thing in order to prove.
We read in the Apostacy after the Apostles decease, how many Stars or Ministers of the Churches [Rev. 6.13, 1.20.], together with many Churches, fell away from the heavenly Profession they once made of Christ, to an earthly [Jer. 17.13.], Whose God was their belly, whose glory was their shame [Phil. 3.19.]; for they minded earthly things. Now among the many Stars, there was one who strove for preeminence [III John 9.]; and God suffered it so to be, as a plague to the World, that refused his Son for their Saviour: unto whom was given a Key not of true saving Knowledge, but of strong Delusion [Luke 11.52]; by which he opened a bottomless pit [Rev. 9.1 II Thes. 2.11.], out of which pit arose a great smoak as the smoak of a Furnace, so powerful were his Errour and heresie, which he managed according to fleshly Wisdom, which is said to come from beneath, so not of God from above; therefore it is earthly, sensual, and devilish [Jam. 3.15.]: By reason hereof the Sun and Air, to wit, the Sunlight of the Gospel, was so darkened from the true light, as it shined according to the teachings of Christ and his Apostles; and also the Moral Law was corrupted from the true sence and meaning thereof, as it had been opened and explained by Christ and his Apostles, which may be likened to the Air, or lesser light in Nature, as the effects doth prove; for as touching true Faith, the Followers, the Worshippers of the Beast, were destitute of; so were they likened to cruel and unreasonable Creatures, a Generation of Vipers and Scorpions for cruelty, as the Apostle hath taught, The Lord deliver me from unreasonable men, for all men have not faith [II Thes. 3.2, Mat. 3.7, Rev. 9.5.]: Even so the light in Nature was so darkened, in that they had hermaphrodited themselves into a monstrous shape, that they saw it no shame to wear a womanish length of hair, the shame to Man's Nature, as it is written, And their faces were as the faces of men, and they had hair as the hair of women [Rev. 9.7.]: By this we see how the old Egypt, and old Babylon were Types in all manner of wickedness of the spiritual Egypt and Babylon; so that long hair had its original out of the bottomless pit, even from Hell itself; so that in a double respect, it was charged upon them to be abominable; first, as long hair in Women is a sign of their subjection to their Head or Husband, so long hair in the Subjects of Antichrist, proved them the Subjects of the Man of Sin. 2. As the Man of Sin, together with all his Members make one Body; so the Member of the Beasts, as the Member of a Man, they were so deformed by, and in all disorder in Nature, as also in Worship, that they were like to Men-monsters, having faces of Men, and hair as the hair of Women; and that the Nation were overspread with this unnatural guise, until the time of Kind Henry the First of this Nation, as shall anon appear.
Moreover, the Lord never left himself without Witness in the worst of times; namely, his sealed ones, who had the Seal of their Election [Rev. 7.2.], to wit, in departing from all iniquity, as it is written, The foundation of God standeth sure:Having this Seal, the Lord knoweth them that are his; Let everyone that nameth the name of Jesus, depart from iniquity [II Tim. 2.19.]: These are the called, chosen, and faithful ones [Rev. 17.14.], which received the love of the Truth, who in that heavenly Book of the Revelation, are likened to a Woman a wonder to the World, having the Sun for her cloathing, the Moon for her footstool, and on her head a Crown of twelve Stars [Rev. 12.1,2.], while she by Faith and Holiness had put on Christ [Rom. 13.14.], as she had learned him of his Apostles [II Tim. 3.14.], so was she advanced to heavenly Dignity; her Conversation being in Heaven [Phil. 3.20], so loved she no more this World, of whom herself is not, therefore the World hateth her and persecuteth her, and why, as it is written, The Dragon was wrath with the Woman, and went to make war with the remnant of her seed which kept the Commandments, and have the Testimony of Jesus [Rev. 12.17.]. And again, Here is the patience of the Saints; here are they that keep the Commandments of God, and the faith of Jesus: These are they which were not defiled with Women, for they are Virgins, abiding faithful from the day, even as when they joyn'd themselves to the Lord, by entering into Covenant with the Lord Jesus; then were they said to be as a chaste Virgin, espoused to Christ their Husband [Jer. 2.2, II Cor. 11.1,2.], and therefore 'tis said of them again, They are Virgins; these are they that follow the Lamb whithersoever he goeth; and in their mouth was found no guile; for they were without fault before the Throne of God [Rev. 14.4,5.]; to wit, in the true Church of God, in the Kingdom of Christs Mediatorship, where the Lord Jesus, King of Saints [Rev. 15.3.], sitteth on his Throne, their King and Priest [Zech. 6.13.], to order it, and to establish it with Judgment and Justice, from henceforth and forevermore [Isa. 9.7.]: And thus we see where Order is joyned unto Faith, here are they that keep the Commandments of God, and have the Faith of Jesus.
These things duly weighed, we may clearly see how that the suffering Christians in all Ages, since the Ascension of Christ, for the space of these sixteen hundred years, who are spoken of in that Book of Revelation, are justified by the Spirit of God, to be without fault before the Throne of God [Rev. 14.5.]; so that if they had been guilty, either of errour in Faith, or the breach of God's Order in Worship, or in Nature, they would not have been proclaimed Just; for the Spirit of God, the faithful and true Witness that cannot lie, is not Yea and Nay [II Cor. 1.18.], but Yea and Amen: For when the Church or Churches of God joined Order unto Faith, then they have this praise, I joy and rejoyce to behold your Order and stedfastness of your Faith in Christ [Col. 2.5.]; but when Order is broken, we see the Church at Corinth and others was reproved [I Cor. 11.]; therefore the suffering Christians were not taxed with the breach of any one of the Commandments, but are commended, Well done good and faithful Servant [Matt. 25.23.], as aforesaid: Here are they that keep the Commandment of God, and have the Faith of Jesus [Rev. 14.12.]: Thus Order was by them joined unto Faith; for to believe is the work of Faith, and to keep the Commandments of God is the labour of love, keeping God's holy Order in Grace and Nature. Another Seal of our Election, as the Apostle hath taught, saying, Making mention of you in our prayer, remembering without ceasing your work of faith and labour of love and patience, I hope in our Lord Jesus Christ, in the sight of God our Father, knowing Brethren beloved your election of God [I Thes. 1.3,4.] By all which we see, that not so much as the Order of God in this one point in Nature, was broken by the suffering Christians for these sixteen hundred years past, no not in Men's wearing of long hair, the shame to Man's Nature: And for further confirmation hereof, we have the Testimony of Men who have, as is judged, faithfully collected the Truth, in what they believed and maintained to their Deaths; but also have drawn the form of the suffering Christians, as they wear their hair, when they suffered death. Now then let the impartial eye see the form or effigies of the suffering Christians, in the Book of Martyrs, and elsewhere; and then judge whether they do believe when the Christians were living, any could have made their hair to serve for a covering of their eyes, by drawing it forward, much less the face and all: So that long hair is not the spots of the Lord's People in the Ages past, but the spots of the Apostate Christians, as 'tis shewed before: Neither is it the spots of the Lord's People now if they keep themselves in their garments or covering on their head unspotted from the flesh; then could it not of them be said, that they have faces of men, and hair as the hair of women; that is, so long hair, that by drawing it forward, it could be made to serve to perform the end in the sign, for which God in Creation, and so in Nature, gave Woman long hair for; namely, for a covering to cover the eyes, as aforesaid: So then we see as long hair is a sign in Nature of Woman's subjection to Man, which the Apostate Christians were not only polluted withal, but also from the end in the sign, as by a borrowed speech, they were charged to be the subject of the Man of Sin, Appollion their head, having faces of men, and hair as the hair of women. [Rev. 9.7,8.]
And will not the Christian Churches in this day consider these things, that long hair in Men is a sign of subjection to the Man of Sin; and therefore is so insufferable a thing to be worn by Men in the Churches of God: And where doth the fault chiefly lie, that this disorder is suffered, that Christ is therein dishonoured in the Churches in this day, even at the Minister's door, because they shun to declare all the Counsel of God [Acts 20.27.], to warn the People concerning this Sin: For to what end did the Lord give the Law to Israel when they came out of Egypt? and still 'tis written for our Learning and Admonition [Rom. 15.4.], on whom the ends of the World is come [I Cor. 10.11.]: That a Woman shall not wear that which pertaineth to Men [Deut. 22.5.], one thing especially is short hair; and neither shall a Man put on a Woman's garment or natural covering: And to what end did the Lord give that Law, when his People came out of Babylon, but to teach us as them, that Men should not shave their heads, nor suffer their locks to grow long, but only poll their heads [Ezek. 44.20.]. And is it not a perpetual Rule to warn Men, they shall not break God's Order in this thing in Nature, and to take off all excuse that some have made, when told of wearing long hair, by the words of the Apostle? Doth not even Nature itself teach you, if a man have long hair, 'tis a shame to him? [I Cor. 11.14.] Yea, but say some, how long must Man's hair be, when Nature itself teacheth, 'tis a shame to Man to wear? We see the Objection is answered by the Lord himself, They shall only poll their heads, and not suffer the locks to grow long. Now, as aforesaid, seeing Woman's hair is called long when it will cover her eyes, because it will then perform the end in the sign God gave Woman long hair for, to teach her subjection to Man her head. And thus even Nature itself teacheth, it is a shame for a Man to have long hair; so then the word shorn or polled, is to cut out the womanish length of hair, a covering to her eyes, and then it will not bear the name Long hair. And thus all the suffering Christians, both Ministers and other, by their practice understood the word Poll or Shorn, to cut their hair short, that it could not be made by drawing it forward to cover their eyes, is evident: If this be not the true sence and meaning of the words, let the courteous minded speak and prove by Scripture, what other Rule there is then according to the word polled or shorn, for Men to cut their hair by, and so to wear it.
If then the sin lieth at the Minister's door, because they do not teach the People their Duty in this thing, as the Ministers in the Ages past did, by example of the Prophets and Apostles: What then is the reason they do not teach against Men's wearing of long hair, or the wearing of the long hair of Women, because they themselves are chief Trespassers in this evil thing; for if they should teach against it, they should openly condemn themselves, although their Consciences beareth witness in them that they do evil, unless the Conscience be so seared, as were some of the Jews, who taught others the Duty of the Moral Law, and had not taught themselves; therefore the Apostle reproved those Teachers by the very Heathen, as 'tis written [Rom. 2.14-21.], For when the Gentiles which have not the Law, do by nature the things contained in the Law; these having not the Law, are a Law unto themselves, which shew the works of the Law written in their hearts, their Conscience also bearing witness, and their thoughts the mean while accusing or excusing one another: Behold thou art called a Jew, or behold thou art called a Christian [Rom. 2.29, Rev. 2.9, Rom. 2:17-21.], and restest in the Law, and makest thy boast of God, and knowest his will and approvest the things that are more excellent, being instructed out of the Law, and art confident that thou thyself art a guide to the blind, a light of them that are in darkness, an instructer of the foolish, a teacher of babes, which hast the form of knowledge and truth in the Law: Thou therefore which teachest another, teachest thou not theyself? Thou that preachest a man shall not steal, doest thou steal? Thou that makest thy boast of the Law, through the Law dishonourest thou God. Now then whatsoever Man or Woman doth against Nature, is a breach of the Moral Law [Jas. 2, I Cor. 11.14.]; but for a Man to wear his own locks long is against Man's Nature, therefore a breach of the tenth Commandment, which saith, Thou shalt not covet, to wit, the forbidden thing; but Woman's long hair is Woman's covering [I Cor. 11.13.], therefore is forbidden Man to wear; therefore for a Man to covet that God hath forbidden Man, is sin, as 'tis written, A man shall not put on a woman's garment, or natural covering [Deut. 22.5.]. Now hear what the Apostle James saith, Whosoever shall keep the whole Law, and yet offend in one point, he is guilty of all [Jas. 2.10.]. What need had every Chrstian, especially every Gospel Minister, to see that they walk circumspectly, because they must not teach the People in words only, but in purity in all their actions, as 'tis written [I Tim. 4.12, Eccles. 10.1.], Be thou an example to the believers, in word, in conversation, in charity, or love, in spirit, in faith, in purity; for as dead flyes cause the ointments of the Apothecary to send forth a stinking savour; so doth a little folly him that is in reputation for wisdom and honour. For are not Men by the Churches of God chosen into Office, because they excell others in the Word of God [Tit. 1.9.]; and when they Rule well, they are worthy of double honour [I Tim. 5.17.], not only to be esteem'd of for the Work's sake, but care to be taken to maintain them: But when they give an evil example to the People, in wearing on their heads the forbidden thing, the long hair of Women, Woman's natural covering, with which, saith the Apostle, indeed a man ought not to cover his head; because 'tis Woman's glory, but Man's shame, they dishonour God, so it is folly and shame to them, because Man is the Image and glory of God, but the Woman is the glory of the Man; long hair being Woman's glory for a sign thereof, is therefore a shame to Man's nature to wear, and more especially a shame to the Ministers of the Gospel, that should (as 'tis written) approve themselves among other things, to be the Minsters of Christ by pureness [II Cor. 6.6.]; for are they not in the trial of them when to be judged fit for the Ministry, to be blameless [I Tim. 3.2.]? Surely Men cannot be blameless, when they do that thing that is by the Doctrine of the New Testament, a shame to Man's Nature: yea, how do such Men abstain from all appearance of evil, that are charged to walk in the shame to Nature? For surely had not long hair worn by Men been a sin, the Apostle would not have blamed the Church of God for suffering such an evil practice among them I Thes. 5.22.]: Yea, how can such Minister that give the People so evil example, in wearing the long hair of Women on their heads, be accounted worthy of any honour or esteem from the People [I Tim. 5.17.], because of their evil practice herein? Or how are such Ministers worthy of the honour, as to have care taken for them, in providing maintenance to keep them and their Families? whenas in this thing in wearing long hair, it may be justly complained of them as of old, The leader of the people cause them to err, and they that are led by them, are destroyed [Isa. 9.16.]. And again, Thy Prophets or Teachers have seen vain and foolish things; for thee they have not discovered their Iniquity, to turn away thy captivity, but have seen for their false Burdens and causes of Banishments [Lam. 2.14.]. For these things, Judgment must begin at the House of God, if sins be suffered there [I Pet. 4.17.]; therefore it was and still is commanded all the Lord's Ministers to cry aloud, Spare not, set the Trumpet to thy mouth, shew the Lord's people their sin and transgression [Isa. 58.1.]. But when the Watch-men do not discharge their Duty herein, then the Lord discovered what a wretched condition they were in, whenas they thought themselves in a good condition, pampering their Bodies, as 'tis written, Come ye, say they, I will fetch wine, and we will fill ourselves with strong drink; and to morrow shall be as this day, and much more abundant.[Isa. 56.10-12.]
But let us hear the Lord's Message sent to these Belly God's Whose God is their belly, whose glory is their shame, because they seek or love eathly things more than the Soul's good of their Flocks, as 'tis written, His watchmen are all blind, they are all ignorant; they are all dumb dogs, they cannot bark, sleeping, lying down, loving to slumber. Yea, they are greedy dogs which can never have enough; they are shepherds that cannot understand, they look to their own way, every one for his gain from his quarter [Isa. 56.10,11.].
Now if this look too like the day we are fallen into, then that we may not judge amiss Every tree is known by its fruit [Matt. 3]; but surely that is not good fruit which is a shame to Man's nature to bring forth or bear, but the long hair of Women is a shame to Man's nature, therefore not good fruit for the Trees of Righteousness [Isa. 61.3.] to bear: what then is another the cause the Minister do not reprove this sin that is an open shame? Is it because Rich in the Congregation are generally most guilty[Jam. 2.2]; and they are not willing to displease them, lest they lose their gain [Isa. 56.11.] from their quarterly payments they recieve from them; and it is because they should lessen their Congregation: for 'tis to be feared many glory more in their number, than in taking care to see their Flock walk as becometh the Gospel, as the Apostle hath said, He that glorieth, let him glory in the Lord [I Cor. 1.31.]; to know as he is holy, so his People: The Flock of Holiness are commanded to be holy in all manner of Conversation; so ought every true Pastor to be diligent to know the state of his or rather Christ's Flock [Prov. 27.23.]: For to what end are Men chosen to be Ministers, but as eyes to see good things for the Peoples Souls, as they are to provide food and clothing for their Bodies and their Families. See what the Lord saith of old, If the people of the Land take a man of their Coast, and set him for their watch-man; if the watch-man see the Sword come, and blow not the Trumpet, and the people be not warned; if the Sword come and take away any person from among them, he is taken away in his iniquity; but his blood will I require at the watchman's hands [Ezek. 33.2-6.]. To this it seemeth the Apostle may have reference, with respect to his charge he had over all the Churches as Apostolical Watch-man: Whereas this care and duty is branched forth to particular Pastors or Watch-men over the particular Flock they are set Overseers to; as the Elders of Ephesus had particular charge to that Church only; to whom he advertiseth, as they had taken charge of them, they should take the Apostle for their example, who had a care of all the Churches; so that this was his comfort, as 'tis written in his words, To the Elders of the Church of God at Ephesus; I take you to record this day, that I am pure from the blood of all men: His reason is; For I have not shunned to declare unto you all the Counsel of God; take heed therefore to yourselves [Acts 20:26-28.], to wit, that you fulfil you Ministers [Col. 4.17.], as others are commanded, that you have recieved in the Lord, that you fulfill it faithfully, in declaring the whole Counsel of God; so that ye likewise may be free from the blood of all men; you have taken care and charge to feed, to reprove, to rebuke [II Tim. 4.2.], to see that every one do their work and duty, and that order be joined unto faith; so that all things be done decently and in order [I Cor. 14.40].
If then it is every true Minister's duty to declare as there is time and opportunity, in season and out of season, the whole Counsel of God; a part of which is to reprove that sinful shame of Men's wearing of long hair: yea, also the long hair of Women, because it is sin; for what one sin lived in, deserveth not death, temporal and eternal? So then, if the Minister do not declare the whole Counsel of God, according to his written Word, and the People live in sin; If any are taken away in his sin, his Blood God will require at the Watch-man's hand [Ezek. 33.6.]: By this we see why Christ said to Peter so often, Lovest thou me? feed my sheep, feed my sheep, feed my sheep [John 20]: this is the Pastor's duty and love to Christ; the neglect is both a hating of Christ, and the Souls he hath taken charge of, as 'tis written, Be thou diligent to know the state of thy flock, and look well to thy herds [Prov. 27.23.]. Thou shalt not hate thy Brother in thine heart, thou shalt in any wise rebuke thy Neighbour, and not suffer sin upon him, lest thou bear sin for him [Lev. 19.17.]: And not only concerning a Brother is this care to be taken [Matt. 18.], but if the whole Church do sin in doing any thing against any of the Commandments of the Lord, concerning things which should not be done, and are guilty, the whole Church must repent thereof unto the Lord; and to that end are the Faithful to plead with their Mother [Hos. 2.1-2], as the few Names in Sardis did [Rev. 3.4.], having the Faithful in Israel for their example.
Now consider, whether the sinful shame to Man's Nature, to wit, Men in wearing long hair, yea, the long hair of Women; and Women wearing their hair shorn or polled, be not an abomination to the Lord, whenas God created Man polled or shorn, in respect of his hair, and commanded him so to keep and wear it: And Woman was created with long hair, and is charged she shall not cut or wear her hair like to Man: But on the clean contrary Men wear Woman's long hair, and Women wear short hair; and this is suffered in almost every Congregation that say they are the Churches of God. Now what is this but such a sin, yea, of a high nature, reckoned among the most grievous sins, but because 'tis such a sin wherein Men and Women have changed the natural use, into that which is against Nature? A sin of that nature, never heard of to be suffered in any true Church of God; and that this sin is so generally spread, that it is as a Leprosie, which if not speedily reformed and removed out of the Church, the Lord will now as of old, Abhor the excellency of Jacob, and hate his Palaces for the wickedness of their inventions [Amos 6.8.]; as it is written, I will cast them out of my house, I will love them no more [Hos. 9.15.]. And to them that mourn in the Churches, to see these as like abominations, and have used means to have it redressed, and it is not reformed, they are commenaded to come out from among them, and touch not the unclean thing, and the Lord will receive them, and be a Father to them, and they shall be his Sons and Daughters [II Cor. 6.16-18]: These shall find more comfort with a dinner of herbs, where love is to God and their Neightbour, than a stalled Oxe and hatred therewith [Prov. 15.17.]; for of such 'tis written, Then they that feared the Lord, spake often one to another, and a Book of remembrance was written for them that thought on his name [Mal. 3.16.]: For where if but two or three are gathered together in his Name, he will be in the midst of them to bless them [Matt. 18.]; that whosover toucheth them, toucheth the Apple of his Eye [Zech. 2.8]: To all other the Lord saith, what hast thou to do to take my Word into they mouth, that hatest to be reformed [Ps. 50.16.]. So then it is the few Names that walk with Christ in white, for they are worthy that obey the voice of the Lord [Rev. 3.4.]; as 'tis written, Thou shalt not follow a multitude to do evil [Ex. 23.2.]; and with David, do hate the Congregation of evil doers, and will not sit with the wicked [Ps. 26.5.]; for though hand join in hand, the wicked shall not be unpunished [Prov. 11.21, 16.5.].
By all which it appeareth, that as in Apostacy after the Apostles decease, the sin was chiefly in the Stars or Ministers, that fell from their heavenly profession to an earthly, whereby all disorder was countenanced; so that the godly which departed from the evil, make themselves a prey; yet the trial of their Faith was more precious than gold: for we have seen how the suffering Christians were as Lights in the World [Phil. 2.15, Dan. 12.3.]; who rather shined more and more unto the perfect day [Prov. 4.18.], when other that wandered after the Beast, were in the Kingdom of Darkness, holden with the cords of their own sin [Prov. 5.22.]; so that the Sun and Air was darkened in them, that they saw it no shame, as in the Apostacy in this day no Men see it no shame for to have faces as the faces of men, and hair as the hair of women [Rev. 9.7-8.]: However it pleased God, by means of the godly aforementioned, to wit, the suffering Christians, whose paths shineth as aforesaid, more and more unto the perfect day; that when the Nations were overspread in Men's wearing long hair, the shame to Nature, Theophilus the Emperor, as Writers say, enacted a Law that all Men should cut their hair short; and that no Roman should suffer it to grow below his neck [See Mr. Prinn uncomliness of long locks, p.11.]: The like did King Henry the First of this Nation, who commanded that men should cut their hair short in this Nation; and no doubt King himself gave his Subjects a good example, together with the Chief Magistrates, and likewise the Teachers of the People in that day: so that there was a general Reformation in Men's cutting and wearing their hair polled or shorn, according to the Command of the King of Kings [Ezek. 44.20, I Cor. 11.6,14.], as afore-shewed; and this Reformation continued in this Nation for near five hundred years, until the latter end of the Reign of King James the First [See Mr. Speed History of Great Britain 18.104.22.168.2.]; so that some yet alive can remember, if a Malefactor was brought before a Judge at Assize, or Justices at Sessions, if he had long hair, they commanded it to be cut off, so careful were all Magistrates and Fathers, and Masters in Families, to see both old and young Men, even to the Children, that they had their hair cut short: So likewise all the Reformed Ministers and Churches were so careful, that they would not admit a Member to be joined to them, if his hair was not according to God's Order, polled or shorn: So that if the Churches look not to see the Moral Law kept, as well as the Law of Faith rightly belived, the Apostle James tells us, What doth it profit, my brethren, though a man say he hath faith, and have not works; can his faith save him [Jam. 2.14.]. Now to respect persons in the way of faith is a breach of the Moral Law; how much more for a Man to do that act that is not only a shame to Man's Nature, but a great dishonour to the Lord our Creator, afore shewed, in Men's wearing long hair? Moreover, how many Commendations had the Church of God at Ephesus? and yet wanting the root of Faith that worketh by love; for which the Lord threatened to remove her Candlestick, except she repented and did her first work [Rev. 2.2-5.]. Now as Faith is to Believe, so Love is to Obey, and hereupon Christ hath taught, If a man love me, he will keep my words; but he that loveth me not, keepeth not my sayings [John 14.23-24.]. This was the great sin in the Church of the Ephesians, the keeping of the Commands of Christ was neglected; so was she charged to have forsaken her first Love, the Love of her Espousal, in the day they by Covenant were Espoused or Married to Christ their head [Eph. 5.23, II Cor. 11.2, Rev. 19.7-9.]; the Agreement was, as it is written of old, Thou hast avouched the Lord to be thy God, and to walk in his way, and to keep his Statutes and Commandments, and to hearken unto his voice; and the Lord hath avouched thee this day to be his peculiar People, as he hath promised thee, and that thou shouldst keep all his Commandments [Deut. 26.16-18.]. The breach of this Covenant [Jer. 50.5.] made in Christ, was the reason the Church of Ephesus' Candlestick was threatened to be removed, as it is written to Israel, to wit, Judah of old, Their root shall be rottenness, and their blossom shall go up as the dust, because they have cast away the Law of the Lord, and despised the Word of the holy one of Israel [Isa. 5.24.].
Now then if as the Apostle hath taught, Whosoever shall keep the whole Law, and yet offend in one point, he is guilty of all [Jam. 2.10.]. And is not one point of the Law of God, that Men shall not suffer their locks to grow long? Hear what the Scripture saith, when God's People of old were told of their evil doings, and would not hear, then they that were yesterday God's People, are said to be risen as an Enemy, when they refused to obey him [Micah 2.8.]: Now what saith Christ the Lord to such, Bring those mine enemies that would not that I should reign over them, and slay them before me [Luke 19.27.]; yea, the Kingdom shall be taken from them, and given to a people bringing forth the fruit thereof [Matt. 21.43.]: for ye are my friends, if ye do whatsoever I command you [John 15.14.].
Now then what was the vain boasting of the Jews, in their half keeping the Commands of God? as it is written, Ephraim said, I am become rich, I have found me out substance; for in all my labours, they shall find no iniquity in me [Hos. 12.8.]; when at that time they were charged to be without the true God, without teaching Priest, and without Law [II Chron. 15.3.]; even so the Church of the Laodiceans boasted, I am rich and increased with goods, and have need of nothing [Rev. 3.17.]: At which time she was wretched, miserable, poor, blind, and naked, when she had only the outward gifts left, as Preaching and Praying, which God giveth to very Hypocrites [Zech. 11.5.]: But love to God in keeping his Commandments, was not by her regarded [Prov. 13.7.]. Hear what the Apostle saith to such a Church-state: Though I speak with the tongue of Men and Angels, and have not love, I am become a sounding brass and tinkling symbol: though I have the gist of prophecy and of understanding all mysteries and all knowledge, and though I have all faith, so that I could remove mountains, and have not love, I am nothing; and though I give all my goods to feed the poor, and my body to be burned, and have not love, it profiteth me nothing [I Cor. 13.1-3.]. So then it is not every one that saith Lord, Lord, shall enter into the Kingdom of Heaven, but he that doth the will of my Father that is in Heaven [Matt. 7.21.].
Now I'll appeal to the Conscience of the Ministers in this day, whether it be not the Will of God, that Men shall wear their hair polled or shorn, and whether it be not against the Will of God, that Men should wear either their own locks long, or the locks of Women: Now this having been proved so great a sin, what have the Faithful to do, that mourn to see this abomination so everspread in the Churches of God, to call upon their Ministers to justify the practice of Men's wearing the long hair of Women in Periwigs, as to bear their Testimony by preaching against it, and that all that will not be reformed, to deal with them according to God's holy Order, as it is written, If thy brother sin, tell him of his fault; if he hear thee, thou hast gained thy brother; if he refuse, to take one or two and admonish him; if he hear not them, to tell it to the Church, that so the Church may admonish him: if he refuse to hear the Church, to cast him out [Matt. 18.15-17.]; forasmuch as none have right to the Tree of Life, but those that keep the Commandments of God: See and read the Scriptures in the Margin [which are: Gal. 6.1-2, James. 5.16, Lev. 19.17, Rev. 22.14.]. But if the Minister with the greatest part, do stand to justify this or any other evil practise, then the sealed ones marked of God, to be saved from the destruction when the multitude will persist in evil, must plead with their Mother [Ezek. 9.4, Hos. 2.1-2.], plead that she no longer remaineth the Wife of Christ than she is obedient to all his Commands, though they are cast out [Isa. 66.5, Jn. 9.34.]; as it is written, Your brethren that hated you, that cast you out for my namesake; then these that feared the Lord, spake often one to another, and the Lord hearkened and heard it, and a book of remembrance was written before him, for them that feared the Lord and thought upon his Name; and they shall be mine, yea they shall walk with me in white, for they are worthy [Mal. 3.16, Rev. 3.4.].
Again, one might be astonished with Daniel for an hour [Dan. 4.19.], to consider that ever Christians, after sixteen hundred years practice of all the suffering Christians, and five hundred years of that time of this whole Nation's, wearing their hair according to the Word of the Lord, polled or shorn, as the ancient Effigies of the Nobility and Gentry and others do show, that ever Men should be so bereaved of the sense of Nature, to be drawn in by the policy of Satan to wear long hair, yea and the Ministers of the Gospel also, when if the eye is evil, the whole body is full of darkness.
We read in a Book published in the Year 1628. intitled, The Unlovliness of Love-locks [By Mr. Prinn Esq]; in the fifth page it is said that a late Learned Historian [Mr. Puchas Pilgr. l.8.c.6.sect.3.] informeth us, that the manner of the Virginians was to wear a long lock on the left side their heads, in imitation of their Devil-God, whom they called Ocbeus; whence it was that a Virginian coming into England, blamed English-men for not wearing a long lock as they did, affirming our God was not the true God, because he had no Love-lock as their God hath.
By this we see how the very Heathen believe they ought to be imitators of their God, although it were the Devil; and therefore when Israel of old did not walk after the Name, Manner, or Law of the Living God, the Prophet reproved them in these words: all people will walk in the name of their God, and we will walk in the name of the Lord our God for ever and ever [Mic. 4.5.]. And is not this a shame to Christians, that ever the Words of a Heathen Idolatrous Virginian, should dart the minds of some English-men, that about the beginning of the Reign of King Charles the First, a long lock on the left side Men's heads, began to be a great fashion; and not among ordinary Men, but the cheif in the Nation in that day, as the effigies of some do yet shew; so that hence it was that the forementioned Historian [Mr. Purchas Pilgr. l.3.c.6.sect.3.] saith in express terms, That our sinister and unlovely love-locks had their original, birth, and pedigree, from the Heathenish Idolatrous Virginians, who took their pattern from their Devil-God Ocbeus, who usually appeared to them in the shape of a Man with a long black lock on the left side his head, hanging down to the ground.
Now what saith the Scripture to the People of God? Be ye followers of God as dear Children; be ye followers together of me, and mark them which walk so, as ye have us for an example [Eph. 5.1, Phil. 3.17.]. Now then if we will be followers of God as his Children, we must hearken to our heavenly Father's Counsel, who hath given his mind (to inform the Churches) to his Apostles; and they teach us it is the mind of God, that Men shall not wear long hair; and therefore reproved such as did wear long hair [I Cor. 11.14.]. So then for Men to wear long hair, or the long hair of Women, is against the Will and Mind of God, as hath been afore proved. Therefore if Men wear long hair, they be followers of the evil One, who taught the Virginians to wear long hair; first a long lock on the left side their head, as a sign of subjection to him; and also taught the Egyptions and Babylonians of old, and also the spiritual Babylonians and Egyptians; and no doubt but the Sodomites of old, for when the angels came to Lot in the form of Men, doubtless in the form God created Man in respect of his hair, which all holy Men in all ages followed, so they supposed them to be Lot's Brethren [Gen. 19.4, Heb. 13.2.]; and therefore as they hated Lot, whose righteous Soul they vexed with their evil Conversation, they hated all that went as he did; like the Men of late years, since long hair has been so much worn in this Nation, about fifty years ago, the Christians that walked by the Rule of God's Word, and wore their hair agreeable thereto, were by the rude Rabble mocked and called Roundheads, and hunted after by pursuivants; so that on a Lord's Day, where they saw Men with short hair go into a House, then they like the Sodomites, old and young from every quarter compassed the House to take them and abuse them; some they imprisoned, some were banished, and some afore in Queen Elizabeth's days they hanged, namely Mr. Henry Borrow, Mr. Greenwood, Mr. Penry; so that he that departed from this evil, long hair, of later years, for this cause made themselves a prey [See Mr. Borrow & Mr Greenwood, and Mr. Penrys Examination, and more work for the Dean, where these mens sufferings are shewed at large.]: But as the Seed of God's Word is sown on many places, some received it, as by the way side; these understood it not, for the Fowls or evil ones steal it from them: Others receive it on stoney hearts, these wanting love to the truth, these in time of persecution fall away: Others receive the Word as among thorns, to wit, the care, pleasures, and love of the World choaked it so, it withered away [Luke 8]: All these began to be offended at the Word that commanded them to wear short hair [Matt. 4.17.], seeing he that departed from the evil wearing of long hair, made himself a prey; so that many of the Professors began by little and little to let their hair grow, till at last they could wear long hair as well as any: Now what saith the scripture to them? His servants ye are whom ye obey [Rom. 6.16.]: and did not Christ tell the Jews, Ye are of your father the Devil, whose work ye do [John 8.44.]? And hath it not been proved it is the Work of the evil One, to draw Men from God's Word to obey his word, from being an Imitator of God, to be an Imitator of him; so that the long hair in Men, which was learned from him, began to be so burdensome, so chargeableto keep it clean; and many the colour pleased them not, and some Men's hair curled not to their minds; so that the bread of deceit which seemed for a while sweet, but afterwards their mouths were filled with gravel [Prov. 20.17.]; so that there was no content with Men's own long hair. And in this distress and vexation of mind, is Satan's opportunity to stir up Instruments to provoke to farther degree of sinning in this thing; so that whether, as Eve, the Women did persuade their Husbands, that the only way was for them to shave off all their hair, and might say, What although you are forbidden of God [Ezek. 44.20.] you shall not shave your heads, yet the Doctors say it is good for your health: And thus as Adam was persuaded to take the forbidden thing, so were Men persuaded to meddle with the forbidden thing, notwithstanding as plain a precept is given that Men shall not suffer their locks to grow long, and that Men shall not put on Woman's natural covering, as hath been afore proved, as was to Adam that he should not eat of the forbidden fruit; yet as the one was sin being forbidden, so was the other; as the one was forbidden Man, so is the other; as the one was taken in the breach of God's Law, so is the other; and as the breach of the Law was sin in them, so it is now; and as the wages of sin was death to them, so it is now in Men that wear Woman's long hair, Woman's natural covering; and likewise sin in Women to cut off their hair, their effeminate glory, and badge and sign of their subjection to Men their Husbands for Men to wear; and the more to be lamented, when the Leaders of the People, that should be Guides to poor Souls in the way of Righteousness, are the Leards of others, in this act of Unrighteousness.
What good will the vain boasting of these Preachers do them in the last day? Let them hear what the Great Judge will say to them, as it is written, When ye shall say, Lord, Lord, have we not prophesied in thy name, and in thy name cast out devils, and in thy name have done many wonderful works: I profess I never knew you, depart from me ye workers of iniquity [Matt. 7.22-23.], for you are not my sheep, because my sheep hear my voice and follow me[John 10.27.]; neither have ye my seal, for every one that nameth the name of Jesus, having this seal: let them depart from iniquity [II Tim. 2.19.].
What then, are all gone out of the way in this particular, that are called Christians? for whatsoever difference are among Men in other matters, they almost all agree to suffer their own locks to grow long, or else to wear the long hair of Women. Now to be plain with all sorts of People, that bear the name Christians, without respect of Persons or manner of their Religion, seeing the matter here treated of is concerning the breach of GOD's Order in Nature only.
First, The Roman Religion who make cutting Men's hair short, to be a part of their Religious Order; so that as Writers say [Mr. Prinn Unloveliness of Love-locks p.11. and his Author. Guaquinus verum Pol. Tom. 1.p.74.], Pope Benedict the Ninth injoyned all the Polonians, upon release of Cazimiz the First their King, who had entered into Religion, to cut their hair short above their ears, and not to suffer it to grow long; yet these People how generally do they wear the long locks of Women in Perriwigs, and so transgress the Law of God in Nature, and other written Laws of God, and also the Decree of the Pope; and yet they plead for Infallibility, and that their Church cannot Err; whenas in this particular they are but Hearers of the Word, and not Doers of the same; all such, saith the Apostle James [1.22.], their Religion is in vain.
Secondly, There are another People that press all People that hear them, to mind the Teachings of the Light within, because they say this Light is Christ, and this Light every Man hath: It is granted, that as Christ is the Eternal Word of God, by whom all things was created [Col. 1.16.], is the Light that every Man and Woman hath, that is born into the World [John 1.9.], and this Light is but natural, as the Scripture saith, The first man is of the earth earthly; so that that was not first that is spiritual, but that which is natural, and after that which is spiritual [I Cor. 15.46-47, Eph. 5.14.]; which spiritual Light all Men have not, for all Men have not Faith [II Thes. 3.2.], neither have all Men the Spirit of Christ, as it is written, They separate themselves, sensual, having not the Spirit [Jude 19.]: Yet these Men boast they have the Spirit of Christ, why then are they not led by it? for as many as are led by the Spirit of Christ, they are the Children of God [Rom. 8.14.]; which Spirit teacheth Man he shall not suffer his locks to grow long; and also the Light or Law in Nature telleth them the same; for doth not even Nature itself teach you, that if a man have long hair, it is a shame to him [I Cor. 11.14]? and yet these Men either suffer their locks to grow long, or else (the very Teachers among them) wear the long hair of Women in Perriwigs, as well as others among them; let these Men for shame no more boast of the Light within, seeing they know not the Teachings of the Light of Nature, unto whom it may be justly said (as Christ said to the Jews that rejected Christ the Light of Life without, and the written Word of God that taught them that he was Christ, the Light of Life, John 8.24. which if they believed not they should die in their sins) the Light in them was Darkness; how great then is that darkness in these Men that boast of the Light within, and have not the Light in Nature, to teach them it is a shame for a Man to wear long hair [Matt. 6.23.]; much more a shame for them to wear the long hair of Women in Perriwigs; no nor yet the Women-Teachers among them have not so much Light to teach that Men should not unman themselves to become effeminate, in coveting their Glory, in wearing on their heads the long hair of Women, Woman's natural covering; so that these have not yet the Light of Nature teaching in this thing, but have also rejected the Word of the Lord; What Wisdom is in them, as saith the Lord [Jer. 8.9.].
Thirdly, To all other Christians who in Word do acknowledge the written Word of God to be the Rule to walk by, both in matter of Faith and Worship, and also in things natural; yet in this particular they are but Hearers of the Word, and not Doers of the same, and so deceive themselves, in that they plead that upon some cases a Man may wear the long hair of Women in Perriwigs: Their plea is to this effect: You know in the late Persecution how the Ministers of the Gospel, and many other principal Men in the Congregations, have been sought for by the Informers, to be taken and carried to Prison, so that they did wear Perriwigs to disguise themselves; if it had not been for that, they would not have wore them.
Ans. We are taught by the Doctrine of the Gospel, that we may not do evil that good may come [Rom. 3.8.]; for a good Tree bringeth not forth corrupt Fruit, saith Christ [Luke 6.43.]; and seeing it hath pleased God to give us an unexpected deliverance, so that we may say as Judah did of old, when the Lord turned again the Captivity of Sion, we were like them that dream: The Lord hath done great things for us [Ps. 126.1-3.], in giving us a King according to his promise to be a Nursing Father [Isa. 49.23.]; so that the Earth hath helped the Woman and opened her mouth in the King's Declaration, and swallowed up the Floods of Penal Statutes [Rev. 12.16.], and whatsoever else the Dragon cast out of his mouth by his Instruments, to carry away the Woman, the Church of Christ, either to prison, or to banishment, or to death, so cruel and inhumane are the Laws of this Nation against her, as in an Abstract of the Penal Laws lately published doth shew; but blessed be God who hath given so great a Calm, after so great a Storm [Ps. 107.29, Rev. 8.1, Acts 9.31.], to enjoy, as the Lord Jesus hath proclaimed in his Gospel, That the Tares (the Unbelievers) and the Wheat (the godly) shall live together in the field [Matt. 13.30.], (which himself hath expounded to be the World) freely without molestation to enjoy all their Rights and Priviledges, notwithstanding the different Perswasions in matters of Faith and Religion, as the Perizzites, Hittites, and others did [Judg. 3.3.] in Canaan, when Israel had the Land in their possession; seeing every one shall give an account for himself at the great day of Judgment [Mt. 12.36, II Cor. 5.10.]; and therefore this general Rule is given to all Christians, Love the Brotherhood, fear God, honour the King, with supplications, prayers, and intercessions, and giving of thanks be made for all men, for Kings and for all that are in authority, that we may lead a quiet and peacable life, in all godliness and honesty, for this is good and acceptable in the sight of God our Saviour [I Pet. 2.17, I Tim. 2.2.]. So that seeing the cause of the Plea for wearing of Perriwigs is removed, what is the reason both the ministers and others do wear Perriwigs, and also many of them that wore no Perriwigs in the heat of Persecution, do wear the long hair of Women since.
For this another Pretended Plea is made, You know that many of the Ministers are Aged, and others are tender and weak; so that they having wore Perriwigs so long, if they should leave them off, and wear their hair according to the Word of God, polled or shorn, it might endanger their health, if not their lives and all.
Ans. The most Wise God when he made Man, gave him the whole Plenty of the Earth for his Food and comfort; and God was pleased but to reserve one Tree, commanding him he should not eat of the Fruit thereof [Gen. 2.17.]: yet Man was not satisfied, but he must desire to eat of the Fruit forbidden him, whatsoever he suffered by so doing. Even so the most Wise God hath given Man the whole plenty of the Earth, fit for Clothing or Covering, to keep him warm; and hath forbidden him but one thing, he shall not wear to keep him warm, namely Woman's long hair, or his own locks long; yet Man is so unsatisfied a Creature, that the one thing forbidden him, he coveteth to wear, and will wear it, notwithstanding God hath commanded he shall not [Deut. 22.5, I Cor. 11.7.]; so that the Teachers in special cannot be ignorant of it; let them beware they be not charged with the sin of Presumption, condemning themselves in the thing they allow [Ps. 19.13, Rom. 14.22.], and so the saying of the Lord be not justly charged on them, Can the Ethiopian change his skin, or the Leopard his spots? then may ye also do good, that are accustomed to do evil [Jer. 13.23.]. So then there is no plea against God's plain Law, to excuse the Breakers thereof; for if it might, then Uzza might have hoped God would have spared his life, when out of a good intent he put forth his hand to stay the Ark from falling [II Sam. 6.7.]: or King Saul might have hoped the Lord would not have rejected him from being King, when he in the breach of God's Command, spared the fat Cattel of Amaleck, to offer in Sacrifices to the Lord; but he was told, Hath the Lord so great delight in Burnt-Offerings, as in obeying the voice of the Lord [I Sam. 15.19-23.]: Even so let all Christians beware the Lord doth not reject them from being Kings and Priests unto God [Rev. 5.10, I Pet. 2.9.], out of the Kingdom of Christ, in disobeying the Command of the Lord; and also in training up their Children in that evil practice; whenas they are commanded to train them up in the Commands of God [Deut. 6.4-8.], seeing Revealed things belong unto us and to our Children [Deut. 29.29.], so the promise of life in Christ is to us and to our Children [Acts 2.39.]; for as they are Olive-plants [Ps. 128.3.], born in the Lord's Covenant, which is the Kingdom of God, so are they of the Kingdom of Grace; and therefore are we commanded to take them with us to the place of God's Worship, so when they ask what meaneth by this Service or Ordinance [Ex. 12.26, Deut. 6.20.], we may teach them, bringing them up in the Admonition of the Lord [Eph. 6.4.], teaching them what God hath done for them, and what he requireth (as they grow in years) of them [Deut. 31.12-13]; that so in time they may come forth in the face of the Congregation, and confess, I am the Lord's, and he is become my Salvation; he is my Father's God, and I will exalt him [Isa. 44.5, Ex. 15.2.]: But how is this Work advanced in Children, when they are taught to walk in the shame to Nature? the Female Children going with their hair shorn like Boys, and the Male Children with Girl's hair on their heads. O what a kind of Christians are these, that have changed both in themselves and their Children, the natural use, into that which is against Nature!
Yet a word to the Female Sex only, who come into the Assembly with their hair the most part uncovered, short to shorn, to the shame of their Natures as afore-shew'd: as they may read [Num. 5.18.], that that Woman that had her hair uncovered before the Lord, in the Assembly or Worship of God, were only such Women that their Husbands accused them for being dishonest, so were tried by the Law for Jealousie. Mr. Ains. in his Annotations on the words, Uncover the Woman's head, noteth what the manner was, as the Hebrews write, that the Priest uncovered the Woman's hair, and untied the locks of her head to make her unseemly; hence saith the Apostle, Is it comely for a woman to pray unto God with her head, to wit, her hair, uncovered [I Cor. 11.13.]? and Solomon said he saw a Woman with the Attire of an Harlot [Prov.7.10.]; what can this be but the Woman's laying out her hair for adorning; which the Apostle saith is an act of shamelesness and immodesty. Now the place where this Attire of an Harlot is set forth, is on the forehead; and this is proved by a borrowed speech the Prophet taketh from the practice of common Harlots, when he charged Judah with her imperious spiritual Whoredoms, as it is written, She had a Whore's forhead, as one not ashamed [Jer. 3.3.]: Now shall Christian Women do that act or thing that shall represent them immodest in the face of the Church? no, since the Spouse of Christ when suffered many slanderous abuses at the hands of false Teachers in point of modesty, she comprehended by her complaint, all the abuses under the name of taking her vail from her; so that the name in the original of spreading, as being spread over her head to cover her; so that the name Vail, saith Mr. Ainsworth, on Song 5.7. hath its name in the original of spreading, as being spread over her head to cover her: such Vails were worn by Women, partly for ornament, as appeareth by Isai. 3.23. partly for modesty, and in sign of subjection to Men, especially their husbands, I Cor. 11.6,7,10. and a Husband is to the Wife a covering of the eyes, Gen. 20.16. so the taking away of her Vail, seemeth to be a note of infamy, disloyalty, or dishonesty, imputed unto her, as of Idolatry, Heresie, Schism, and the like; so she was spoiled of her good Name and Reputation, and accounted among the light and lewd Women; for it appeareth by Ezek. 23.25,26. that they used to treat dishonest Women so. By all which it appeareth, it is a shame for any honest Woman to wear her hair uncovered; nay it is commonly seen, that if a strange Man come at unawares where a modest Woman is but a combing her hair, away she steps aside to hide herself, or else casteth something over her head to cover her hair. Now shall Women not be ashamed to lay out their hair for adorning, and turning it up on their foreheads like a Squirril's tail, and cut their hair short, as shorn by their ears, and account that well-set hair, as the wanton Daughters of Sion did of old? for which the Lord threatened them, that instead of well-set hair, he would send them baldness [Isa. 3.24.]; as came on them with a vengeance [Lam. 1.8, 2.10,20.]; a warning to the Daughters of Sion. Now therefore they should take example by the Holy Women of old, who gave their brazen Looking glasses they used to dress their Bodies in, to make a Laver [Ex. 38.8.], wherein by Faith they saw their sins washed away in the Blood of Christ [Rev. 1.5.], who hath saved us by the washing of Regeneration, and renewing of the Holy Ghost [Titus 3.5.]; so that with Mary they should delight themselves in chusing the better part. And,
Lastly, Will not Men and Women believe, that the most Wise God hath made all his Works so perfect in Wisdom, that they ought to be fully satisfied to let everything remain in that holy order, the great Creator hath to admiration set them in, in respect of every part, use, and nature, God hath set every thing belonging to Man and Woman's Body; so that hereupon the Prophet saith, How fearfully and wonderfully am I made [Ps. 139.14.]! So that as long hair is given Woman for a sign in her according to her Sex, to teach her subjection to Man, how dare Man look to God-ward, when he hath changed God's Order in Nature, to take Woman's long hair and wear on his head? and not only so, but notwithstanding what God hath said, that Man cannot make one hair white or black [Matt. 5.36.], teaching Man thereby not to presume to change his hair; if God hath given him gray hairs, not to shave it off, and to cover his head with a contrary colour hair; seeing the Spirit of God saith, The beauty of old men is the gray head, and the hoary head is a crown of glory, if it be found in the way of righteousness [Prov. 20.29,16:31.]. Now do not Men despise God's Workmanship in nature? and is it not a sin in them to shave their gray hairs, and wear on their head some womanish youthful coloured hair. Again, the Lord hath taught his People his providential care he hath towards his People, from the very natural hairs of their head, as it is written, Even the very hairs of your head are numbered [Luke 12.7.]: Doth the Lord Jesus speak of Women's long hair in Perriwigs on Men's heads? no sure, Men were never so void of the Teaching of Nature in any Age of the World as this; the very Locusts were not so charged, as Men may be now; their hair was but as the hair of Women, but now the Ministers of the Gospel have faces of Men, but the very hair of Women [Rev. 9.7,8.]; how can these Men in Prayer to God draw any Petitions to God, as touching God's providential care from these words, All the hairs of our head are numbered [Matt. 10.30.]; when at that time they have shaved off all their own natural hair, and have on their heads the stinking excrements of Women, without mocking of God: It must needs be a horrid sin in Man, that doeth that which hindreth the dictates of the Spirit, that it cannot have free egress, to draw Arguments through the whole Scripture, with David, as it is written, When I am old and gray-headed, forget me not [Ps. 71.18.]: For we know in Prayer when we go near to God in that Work, we know not what to pray for, as we ought, but as the Spirit helpeth our infirmities [Rom. 8.26.]. What deeper sence of the promise of God is there from any Scripture to be gathered of God, keeping his People as the apple of his eye, than that the hairs of our head are all numbered. So that David in his great Afflictions, as he was a figure of Christ, in his Prayer to God saith, They are more than the hairs of mine head [Ps. 40.12.]. This may teach us how we may not wear any hair but our own natural hair, as God's Servants by the Spirit had occasion to speak of them [Gen. 42.38, Deut. 32.25, Job 15.10, I Sam. 12.2.], with respect to the number, as also to the colour: So when King Solomon would promise a firm protection to any one, according to the Power of a King; There shall not an hair of him fall to the ground [I Kings 1.52.]: so David, As the Lord liveth, there shall not one hair of thy Son fall to the Earth [II Sam. 14.11.]. How can Men plead with God to remember his Promise from that Scripture, That the Hairs of our head are all numbered, when Man hath on his head a false hair?
Again, Hath God given to Men diversities of countenances with admiration, with comely proportion, so that one Man is the more easily known from another? Now if a Man should put on his face, to wit, a Minister, a Vizard, a false face, as he hath on his head false hair; when he teacheth the People, what Man or Woman would endure to hear him? and is it not as lawful for a Man to wear a false countenance, as a false hair, both being abominable? Now ye that fear God, seriously consider these things, and remember what Christ hath said, That which is highly esteemed among men, is abominable in the sight of God.
F I N I S.
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