FOrasmuch as we are taught Eccl. 3. 1, 7. to every thing 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, 1 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 2 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 1 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 my self the unfittest of any to undertake a work of this nature, yet seeing the Ministers [Page 2] whose work it is, to set the Isa. 58. 1. Trump of Gods 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. Mal. 2. 7. 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 matters 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 1 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 Mens wearing of 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 Gods 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 Oyl that shall not break my head; because to such who have the seed of Gods Luk. 8. 15. 1 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, him that justifieth the wicked, the people shall curse; but to them that rebuketh, shall be pleasantness; and upon him shall come Prov. 24. 24, 29. the blessing: So then to the Law, and to the Testimony, if they speak not according to this word, it is because Isa. 8. 20. there is no light in them.

Now because the matter here to be treated of, is concer­ning the breach of Gods 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 1 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 Gods Image in vers. 26. Soveraignty, 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 1 Cor. 11. 7. of God.

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 1 Cor. 11. 7. Glory of a Man.

This being that holy Order God created Man and Woman in; the Man the Womans 1 Cor. 11. 2. head, the Woman in subjection to Man; the Man the Glory vers. 7. of God; 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 Gods order in Nature; as it is written, Doth not even Nature it self teach you, if a man have long hair it is a shame to him: 1 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 vers. 15. to her; shewing the reason from Gods order in Nature, why Womans [Page 4] 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 Womans sign of her subjection to Man her Husband, a Husband is to his Wife a covering of the Eyes; so then we see why Womans 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, Mans hair in Creation was so short, that it could not be made to serve for a covering to cover his Eyes: Now if Mans 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 Womans subjection to Man her Husband, forasmuch as Womans 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 Womans subjection to Man her Husband; and this the Apostle would have the Church of God to know, saying, 1 Cor. 11. 2. The head of every man is Christ; the head of the woman is the man: So that as before the Fall, Womans long hair was a glory to her, so it is still, as it is written, vers. 15. If a woman have long hair, it is a glory to her, for her hair is given her for a covering: So then all the alterati­on the Fall made in respect to Gods Order in Nature; where­as before the Fall, Womans 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 Womans 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 your selves, is it come by for a woman to pray unto God 1 Cor. 11. 13. uncovered? And again, If the woman be not covered, let her also be vers. 6. shorn: By this word, if the Woman cover not her head, and so her hair; let her [Page 5] also be shorn, is clearly taught, how Man was created in re­spect to his hair; for the word also Be shorn, implieth, Mans hair was so, because the whole grounds of the Apostle in all his reproofs, is taken from Gods 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 Prov. 6. 13. the eye, seeing the Apostle setteth Mans short hair, by the word Shorn, in opposi­tion to Womans long hair; which if she cover it not, then saith the Apostle, Let her also be shorn, as Mans hair is to be, But again saith he, If it be a shame for a woman to be 1 Cor. 11. 6. shorn, 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 cover'd.

So then, as aforesaid, as Womans long hair before the Fall was a glory to her, so it is still, although she must cover it: even so as Nature it self 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 Womens Vails; so that in reproving them both, the Apostle teacheth, saying, Every man praying, or prophesying with his head 1 Cor 11. 4. covered, dishonoureth his head; that is, he dishonoureth his Head Christ: This is not meant in wearing a Cap, or the like; for Gods Ministers of old wore such in the Service Exod. 28. 40. Ezek. 44. 18. of God, yet broke not Gods Order in Nature: So that Covering Man is forbidden to wear on his head in the Service of God, is that which is Womans natural Coverings; to wit, either a womanish length of hair, or Womans natural hair, or Womans vail, she covereth her head, and so her hair withal; and this the Apostle proveth by an undeniable rea­son from Gods Order in Creation, as it is written, 1 Cor. 11. 7. For a man indeed ought not to cover his head, for asmuch as he is the image and glory of God; but the woman is the glory of the man.

Now we have heard Man beareth Gods Gen. 1. 26. Image in Sove­raignty, being head of the Woman; for the Woman was created under obedience 1 Cor. 14. 34. to Mani so is she the glory of the [Page 6] Man, and her long hair as given her for a sign thereof. Now if Man do wear on his head long hair, Womans glory, he thereby saith by that action, He is no longer the Womans head; so doth he despise Gods Order in Creation, and saith he beareth not the Image 1 Cor. 11. 5. of God in Soveraignty 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 suffer'd in any true Chur­ches vers. 16. of GOD; because Man who is made the glory of God, in wearing Womens sign in Nature that tea­cheth her she is the glory of Man, breaketh Gods holy Order in Nature, which the Apostle confirmeth by Reason, from the State or Order of the Man or Womans Creation: His first Reason is, For the man is not of the woman, but the woman of the 1 Cor. 11. 8, 9, 10. man. Secondly, Neither was the man created for the woman, but the woman for the man: 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 Heb. 12. 22. round about the Throne of Christ in his Church, are Wit­nesses Heb. 1. 14. 1 Tim. 5. 21. with the Lord, of all the charges laid on the Saints to keep, when they joyn themselves to the Lord, as well his Order in Nature, as in things Spiritual; so are we a spectacle to those Psa. 104. 4. Mark 4. 6. Psal. 91. 11. 1 Cor. 11. 10. glorious Flames, who have a charge to keep us in all our ways: so are they ministring Spirits, sent 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 Mens hair is long by the golden Reed Revel. 21. 15. of Gods Word, 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: 1 Cor. 11. 14. Doth not even nature it self teach you, if a man have long hair, it is a shame to him? Now the Rule in Nature to judge by is, from the Order of God in Na­ture, why Womens hair is called long, and so a glory to her; [Page 7] but the reason in Nature why Womens hair is called long, be­cause 1 Cor. 11. 15. 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 Gen. 20. 16. Eyes; 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 it self 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 persons unclean, and no unclean Epl. 5. 5. Rev. 21. 27. person shall enter into the City of God; 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 Rev. 11. 1. Worshippers therein: Now the Worshippers are the Members; therefore they must be hew'd off from their cor­rupt natural Rom. 11. 24. stock, by the Axe Mat. 3. 10. of Gods word, and clean­sed by the washing of Ephes. 5. 16. Water by the Word, from all filthi­ness 2 Cor. 7. 1, 2. of the Flesh and Spirit, before they can be laid as living 1 Pet. 2. 5. Stones, joyn'd together in the Lords 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, by the word shorn or pol­led, from every Man before he was accepted as fit Stones to be set in the Lords spiritual Building in his Gospel Churches. Now when the Stones were fitly squared and laid, then all things were to watch 1 Cor. 16. 23. one over another. 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 Gal. 6. 1. in a fault, he was to be restored in the Spirit of Meekness. This being not done in the Church at Co­rinth, when Men suffer'd their locks to grow long, no Man re­prov'd his Brother; so it is in this day, which was the reason the Apostle writ to them, and reprov'd them and all the Churches now in them, and all Members that suffer 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 us'd 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 it self teach you, That if a Man have long hair, it is a shame to him: For as the Psal. 119 9. Psalmist saith, Wherewith shall a young Man cleanse his Way? by taking heed thereunto, according to thy Word. 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 Gods Word, to see this disor­in Nature reformed among them? If the breach of Gods 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, if the Congregation commit a Sin, they must bring their Offering, as 'tis written, If the whole Congregation of Lev. 4. 19. 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 sinn'd a­gainst it is known, then the Congregation must bring their Sin-Offering: Even so when the Lord by his Servant John repro­ved Rev. 2, 3. the five Churches in Asia, 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. Now then 'tis clear, This Sin of Mens wearing long hair, and Women cutting their hair, shorn or polled, is become a Ver. 23. Church-sin, who then that feareth the Lord among them, see­ing the Fear of the Lord is to hate and depart from Evil, can Prov. 8. 13. Prov. 13. 13, 14. Josh. 7. 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? For was not the whole Congre­gation punish'd for Achans Sin, when the Congregation was ignorant thereof? But what Wrath may be expected on that Congregation that knowingly—liveth in the breach, not [Page 9] of one, but of three Commands of God that forbiddeth Man in this particular thing, that Men and Women should not break his holy Order in Nature: The first is the Moral Law, the Law written in every Man and Womans heart, teaching Rom. 2. 15. them that they ought, 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 Womans Garment; that is, any covering, that is Womens natural covering: But long hair is Womens na­tural Deut. 22. 5. covering; therefore that Man that weareth Womans hair on his head, weareth Womens 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; and what is meant by long hair forbidden Man to wear, hath afore been Ezek. 44. 20. 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; that 2 Cor. 7. 1. is, error in Faith, false Worship, and disorder in Nature; which is the next thing in order to be confidered.

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 joyn'd to the Lord; because the Lord is holy, and therefore they were required to be holy in all manner of Conversation. 1 Pet. 1. 15. Now being cleansed from all filthiness of Flesh and Spirit, hear what the Lord said concerning them (after they were degene­rated) Exod. 19. 5. to put them in mind what a holy People they were, 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, Jer. 2, 1, 2. Isreal was holiness to the Lord; a holy Nation, a pec [...] ­liar Treasure to the Lord. The manner of this Marriage-Covenant [Page 10] 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 Deut. 26. 16, 17, 18. & Judgments, & to hearkento 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.

Then were they charg'd 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 Lev. 18. 2, 3. 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. Thus were they to keep themselves clear from all the Idolatry of those People; and becaase they were not to do after the manner of the People, in the breach of Gods Or­der Deut. 22. 5. 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 womans garment; for all that do so, are an abomination to the Lord.

Now will not the People of God in this day consider this, That whatsoever Man or Woman that liveth in the breach of Gods 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 it self 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 cover'd again: Likewise 1 Cor. 11. 6. a Man shall not put on a Womans garment; that is, whatso­ever is Womans natural covering: but long hair is giver to Woman for her natural covering; therefore long hair is cal­led Womans glory, but Mans shame. By all which 'tis clear, That that Woman that cutteth her hair, shorn or polled, like [...]. 15. as Man is to wear his hair, as before shew'd; and that Man that does suffer his locks to grow long, according to what afore hath been prov'd in long hair, and that even Nature it self teacheth what is long hair; or that Man that weareth on his head the long hair of Woman, cut from Womens head, do live in no less sin than that they have against Gods Order in [Page 11] Nature, chang'd the Natural use into that which is against Levit. 18. 22. Nature; and in so doing in this particular thing, or any o­ther thing that is done against Nature, 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 these things warn'd them of not to err, lest they incur to themselves Gods sore displeasure? Or shall Christians account it a light thing, to live in the known breach of Gods Law: yea, not only this Deut. 22. 5. Law, but the Moral Law written in every Mans 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, Womans natural covering, Womans glory, Womans badge and sign of Womans 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, Womans 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 Gods Order in Nature? If they do know it, then 'tis nigh to Psal. 19. 1 [...]. 2 Pet. 2. 10 Numb. 15. 30. Levit. 19. 2 Tim. 21. the sin of presumption, to live knowingly in the breach of Gods Order in Nature: How can such have any grounds to believe they can accepted of the Lord in his service, 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; and that the person must first be accepted of God, before his Offering or Service can be, as Vessels sanctified, prepared fit for the Master the Lord Jesus Christs 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 Mans Or­nament, or to poll her head like a Man; and a Man that putteth on a Womens Attire, and a Woman that putteth o [...] a Mans, is [Page 12] to be beaten by the Magistrate. To which he also gveth his understanding of this Precept, saying it concerneth natural honesty and seemliness, which hath perpetual Equity; his proof is 1 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, threatned 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 Ezra 6. 21. Neh. 9. 1, 2, 3. came with them, must separate themselves from all filthiness of the Heathen of the Land: And among the many filthi­nesses of the Heathen, which the Priest as well as others were defiled, was long hair. Now because the Priests work was to teach the Lords People the difference between the Holy and Prophane, and cause them to discern between the Unclean Ezek. 44. 23. and the Clean; and this they could not do, until themselves were cleansed from the same, namely from long hair, the shame to Mans Nature; and therefore the Command came first to them, namely to the Priest; as 'tis written, Neither shall they Ezek. 44. 20. shave their heads, nor suffer their locks to grow long; they shall only poll their heads.

Now why the Priest might not shave their head, because Num. 6. 9. Levit. 14 8, 9. Acts 21. 24. 1 Cor. 11. 15. Judg. 13. 5. 1 Sam. 1. 11. Deut. 17. 6. that was commanded to the Nazarite and Lipers only, in their Cleansings, as a Ceremonial Rite, now ended by Christ: nor might they suffer their locks to grow long, because that was an effeminate badge, a shame to Mans Nature to wear; and also in such Men as were born Nazarites, a sign or figure for the time of their lives only; so that they must only poll their heads; and this is natural, agreeable to Gods Order in Nature, and agreeable in sence with the word Shorn.

Thus in the mouth of two Witnesses, every Truth is esta­blish'd: 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 [Page 13] 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 1 Cor. 6. 11. the Flesh, 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 Mans short hair by the word Shorn, in opposition to Womans long hair, in these words: If the woman be not covered, let her 1 Cor. 11. 6. also be shorn: 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 uncover'd; 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 Nazarit [...]s; but if it be a shame for a woman to be sha [...]en or shorn, let her he covered; vers. 5. 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 Gods 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 Gods Law, it is sin in matter or form; or any act or thing he done in Nature, contrary to the second Table of Gods 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 is forbidden to wear that pertains to Man, that [...]he ought not to desire or covet: But Woman is forbidden to wear short hair, because it pertaineth to Man; therefore that Woman that coveteth or desireth to wear her hair polled or shorn like unto Man, liveth in the breach of the Tenth Commandment, Thou shall not covet; is Exod. 20. 17. guilty of the sin of Covetousness, in desiring that thing that even Nature it self teacheth, is a shame to her Nature to wear; [Page 14] so that it is not only a sin against God, but a dishonour to her Head, namely her Husband; even so that Man who desireth 1 Cor. 11. 5. or coveteth to wear his locks long, contrary to the Word of the Lord polled or shorn, breaketh Gods Order in Nature, and is guilty of the breach of the Tenth Commandment, in covering his head with the natural sign of his Wifes subjection to him, 1 Cor. 11. 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 Womans subje­ction to Man, saith he 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 prov'd by the Apostle in these words: For a man indeed ought not to cover his head (that is, with long hair, Womans glory) 1 Cor. 11. 7. because he is the image and glory of God: So then it is clear, that that Man that weareth long hair, the sign of Womans 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 uucover'd, 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 Gods Or­der in Nature, is it fit for Man to wear the very hair of Women, Womens natural covering, Womans glory, the very natural badge and sign of Womans 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 Gods People of old to suffer their locks to grow long, much more unlawful to wear the long hair of Women, Womans garment, or Womans na­tural covering; for all that do so, were abomination to the Deut. 22. 4. Lord: 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 Porters were set at the Gate 2 Chrn. 23. 19. [Page 15] of the Lords 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; to see Mark 13. 34 Revel. 21. 27. 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 Womans natural covering, namely long hair, even the long hair of Women, because that is Wo­mans natural covering, as 'tis written, If a woman have long hair, it is a glory to her, (not to wear for ornament) but to 1 Tim. 2. 9. teach her, although covered, she is the glory of Man her Hus­band; Numb. 6. 18. so that that Man which weareth Womans 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; even so it is now, for the Lord who is Levit. 22. 1, 2, 3. 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: 1 Thes. 4. 4. Isai. 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 Levit. 22. v. 15, 2. 32. Jer. 15. 19. of God also; so that if the Priest took not away the precious from the vile; they were not as Gods mouth, and broke Gods Law, and defiled the holy things, for which Gods in­dignation was poured out against them, Ezek. 22. 26. 31.

Now shall any perswade themselves, that that which is a shame to Mans Nature, and a sin against God, in such as wear long hair, or Womans long hair, doth it not defile the Man, seeing he breaketh Gods 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 blam'd 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 Mens wearing of long 1 Cor. 11. 16. hair, that they had no such custom, to wit, (as they were A­postles, [Page 16] 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 suffer'd 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 Col. 2. 5. joyn'd Order unto Faith, 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; no more can Heb. 11. 6. 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, but they must not touch it; the P [...]iest 1 Chron. 15. 2. Numb. 4. might only touch it: But this Order was not observ'd when they carried the Ark in a Cart with Oxen: A Levite drove the Cart; when the Oxen stumbled, the 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: And 1 Chron. 15. 13. was not the breach of Gods Order, one of the ruines 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 Jude v. 3. how few they were that contended for the Faith once give [...] to the Saints, the Faith of Gods Elect; so that Men spake evil of the true Doctrine of Faith, as it was the Faith of Jesus; so Christ was deny'd in the works of Faith, and was in the name by many only profest, as 'tis written concerning such, But these speak evil of those things which they know not; to wit, the Do­ctrine Jude v. 10. of Faith, but what they know naturally as bruit Beasts, in those things they corrupt themselves; so that they were v. 11. under this, Wo unto them, for they have gone in the way of Cain; 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 profest Christ in name only, and that these perish'd in the gain-saying of Core, [Page 17] because they despised Gods Order; for what was God dis­pleased with Corah and his Company, but because they dis­regarded Numb. 16. to keep Gods Order in Service, which was the ruine 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 Ʋzza for breaking Gods Order, although he did it with a good in­tent, as aforesaid; therefore the faithful suffering Christians remembring, how ever after this, the Prophet David upon seeking the Lord, that he would assist him, that his steps v. 7. 23. Psal. 119. 133. 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: For because 'tis again written, The steps of a good man, are ordered by the Lord, and he delight­eth in his way: So that he concludeth, To him that ordereth his conversation aright, or that disposes his way, to wit, accor­ding Psal. 50. 23. to Gods word, will I shew the salvation of God. So then where Gods 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. Now then how undecent a thing 'tis written, Judge in your selves, 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 it self teach you, that if a man have long hair, it is a shame to him? Now then that which is shameful to a Man to do, is out of 1 Cor. 11. 14. Gods Order; for Man was created so perfect in Nature, that there was not any thing, 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 longhair, namely, for a sign to teach her she is the glory of Man her Husband; if them the Fall did no way abrogate Gods Order in Nature, but when [Page 18] Man was restoed, together with the Woman, God giving them Faith to believe in Christ their Redeemer in the Word Eph. 2. 8. Jude. v. 3. Gen. 3. 15. of Promise, he joyn'd thereunto his Order, that they should keep in his Service, and that by vertue of Creation; as 'tis written, Let the woman learn in sil [...]nce, to wit, in the Church, 1 Tim. 2. 12, 11. 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: The Apostles reason is, from Gods Order in Creation; For v. 13, 14. Adam was first form'd, then Eve: Adam was not deceived, but the woman being deceived, was in the transgression; notwith­standing, she shall be sav'd in child-bearing; that is, by belie­ving John 8. 24. Act. 4. 14. in her Seed Christ, for her Redeemer that should be born of her, if they continued in that Faith (That the Seed of the John 14. 21. Woman should bruise the Serpents Head) and Charity or Love, (in keeping the Commandments of God) to wit, his holy Or­der in holiness and sobriety, and that Women adorn them­selves in modest Apparel, with shame fac'dness and sobriety; 1 Tim. 2. 9. not with broidered Hair, or Gold, or Pearl, or costly Array, but, which becometh Women prosessing Godliness, with good Works.

By this we see, that Gods Order in Nature must be kept' else Men and Women do not walk as they have received Christ, as 'tis written, For though I be absent in the flesh, yet Col. 2. 5. I am with you in the spirit, joyning and beholding your order, and the stedfastness of your faith in Christ. Thus to keep Gods Or­der, is a sure way to keep Faith stedfast; for as Faith with­out Works is dead, so is Faith without Order. Seeing then Jam. 2. 26. God hath joyn'd Order unto Faith, let no Man or Church put them asunder, because God hath joyn'd them together: But how do the Churches in this day put Faith and Order a­sunder? not here to speak of any thing but the Order of Na­ture. How is Order joyned unto Faith, so long as Men and Women break Gods 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; and therefore the Person must first be accepted before his offe­ 3 Cor. 6. 20 [Page 19] ring or service can be; for so 'tis written, The Lord had re­spect unto Abel, and to his Offering; but unto Cain and to his Gen. 4. 4. 5. Offering he had not respect: How then' can the person of that Man [...] be accepted of the Lord in his service*, that presen­teth his Person with Womans long hair on his head, Womens covering, Womans badge and sign of Womans subjection to Man or his Head, whenas 'tis written, Every man praying or prophesying, having his head covered, to wit, with that which 1 Cor. 11. 4. Whenas the Hea­then con­fessed to see their Kings dishonour was not to be suffe­red. Ezra 4. 14. 1 Sam. 2. 30. is Womans natural covering, he dishonoureth his head, to wit, Christ; for the head of the man is Christ: 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 Womans covering, as Womans long hair is Wo­mans 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.

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 Christs Per­son in Office in his Church; who are required before they may officiate in the Office of a Pastor, that they be blameless? Now is this to be blameless in the service of God, to come in 1 Tim. 3. 2. the presence of God with the forbidden thing on his head, whenas all things that are forbidden Men are unclean to them, and maketh Man unclean? Now if Men are told, In vain do Mat. 15. 8, 9. they worship God, teaching for Doctrines the Command­ments of Men, surely in vain doth they worship God, that live in the breach of Gods 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 Levit. 18. 2, 3. 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, either in Worship or in Nature, contrary to the Table of Gods Law, which was added to the Covenant of Grace, [Page 20] 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, Levit. 18. 2, 3. Dout. 22. 4.

So likewise we have seen that the Lords 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 joyn our selves to the Lord in a perpetual Covenant, Jer. 50. 5. Heb. 13. 20. (to wit, of Faith in Christ) that shall not be forgotten; 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 Ezra 6. 21. 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: Then Israel was cleansed, and their Vessels san­ctified and made fit in holiness, for the Lords use in his ser­vice, as 'tis written, Israel was holiness to the Lord; and they Jer. 2. 2. were command so to be, as it is written not only to them then, but to the Gospel-Churches, now by the same word, Be ye holy, for I am holy; and therefore they must be separated, and 1 Pet. 1. 16. 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 Sons and Daughters, saith the Lord Almighty. Having these Promises, saith the Apostle to the 2 Cor. 6. 16, 17, 18. 2 Cor. 11. 2. Jer. 2. 2, 3, Ezek. 16. 9. Exod. 19. 5. Isai. 65. 23. 1 Cor. 7. 14. Corinthians, whom he reproved for being degenerated, in that they did among other things, walk in the shame to Na­ture, puts them in mind of their first state, when espoused to Christ, as Israel was of old, as it is written to Israel, 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, the blessed of the Lord, and their buds with them: Even so by the same Gospel Co­venant, 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: and hereup­on 1 Pet. 2. 9. 1. Cor. 1. 2. saith the Apostle to them, when they were defiled in any thing, Let us cleanse our selves from all filthiness of flesh and spi­rit, 2 Cor. 7. 1. Psal. 93. 5. perfecting holiness in the fear of God. Seeing then Holi­ness becometh the Lords dwelling-place; for where but two [Page 21] or three are gathered together in his Name, he dwelleth Mat. 18. 20. there; 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 Zach. 5. 8. 9, 10, 11. by the censure of Gods 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: And as of old with which the spiritual Babylonians were spotted withal, so long hair was not the spots of the Lords People of old, no more now; but Deut. 32. 5. the spots of the Man of Sin, the bagde of spiritual Egypt and Babylon; which is the next thing in order to prove.

We read in the Apostacy after the Apostles decease, how Rev. 6. 13. & 1. 20. Jer. 17. 13. many Stars or Ministers of the Churches, together with ma­ny Churches, fell away from the heavenly Profession they once made of Christ, to an earthly, Whose God was their belly, whose Phil. 3. 19. glory was their shame; for they minded earthly things. Now among the many Stars, there was one who strove for prehe­minence; 3 John. v. 9. and God suffered it so to be, as a plague to the World, that refused his Son for their Saviour: unto whom was Luke 11. 52. Rev. 9. 1. 2 Thes. 2. 11. given a Key not of true saving Knowledge, but of strong Delu­sion; by which he opened a bottomless pit, 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 Jam. 3. 15. not of God from above; therefore it is earthly, sensual, and devilish: 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 teaching 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 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 2 Thes. 3. 2. Mat. 3. 7. Rev. 9. 5. 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: Even so the light in Nature was so darkened, in that they had so [Page 22] hermaphrodited themselves into a monstrous shape, that they saw it's no shame to wear a womanish length of hair, the shame to Mans 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. 8. 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 it self; 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 as the faces of Men, and hair as the hair of Women; and that the Nation were over spread with this unnatural guise, until the time of King Henry the First of this Nation, as shall anon appear.

Moreover, the Lord never left himself without Witnesses in the worst of times; namely, his sealed ones, who had [...]he Rev. 7. 2. Seal of their Election, to wit, in departing from all iniquity, as it is written, The foundation of God standeth sure: Having 2 Tim. 2. 19. this Seal, the Lord knoweth them that are his; Let every one that nameth the name of Jesus, depart from iniquity: These are the called, chosen, and faithful ones, which received the love Rev. 17. 14. 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 Rev. 12. 1, 2. her head a Crown of twelve Stars, while she by Faith and Holiness had put on Christ, as she had learned him of his A­postles, so was she advanced to heavenly Dignity; her Con­versation being in Heaven, so loved she no more this World, Rom. 13. 14. 2 Tim. 3. 14. Phil. 3. 20. Rev. 12. 17. 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. 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, [Page 23] for they are Virgins, abiding faithful from the day, even as when they joyn'd themselves to the Lord, by entring into Co­venant with the Lord Jesus; then were they said to he as a chaste Virgin, espoused to Christ their Husband; and there­fore Jer. 2. 2. 2 Cor. 11. 1, 2. Rev. 14. 4, 5. 'tis said of them again, They are Virgins; these are they that follow the Lamb whithersover he goeth; and in their mouth was found no guile; for they were without fault before the Throne of God; to wit, in the true Church of God, in the Kingdom of Christs Mediatorship, where the Lord Jesus, King of Saints, fitteth on his Throne, their King and Priest, to order it, and Rev. 15. 3. Zac. 6. 13. Isai. 9. 7. to establish it with Judgment and Justice, from henceforth and for evermore: 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 Rev. 14. 5. God, to be without fault before the Throne of God; so that if they had been guilty, either of errour in Faith, or the breach of Gods Order in Worship, or in Nature, they would not have been proclaimed Just; for the Spirit of God, the 2 Cor. 1. 18. faithful and true Witness that cannot lye, is not Yea and Nay, but Yea and Amen: For when the Church or Chur­ches of God joyned Order unto Faith, then they have this praise, I joy and rejoyce to behold your Order and sted­fastness Col. 2. 5. of your Faith in Christ; but when Order is broken, we see the Church at Corinth and others was reproved; there­fore the suffering Christians were not taxed with the breach of 1 Cor. 11. any one of the Commandments of God, but are commended. Well done good and faithful Servant, as aforesaid: Here are Rev. 14. 12. Mat. 25. 23. 1 Ehes. 1. 3. they that keep the Commandment of God, and have the Faith of Jesus: Thus Order was by them joyned unto Faith; for to believe is the work of Faith, and to keep the Command­ments of God is the labour of love, keeping Gods holy Or­der in Grace and Nature. Another Seal of our Election, as the Apostle hath taught, saying, Making mention of you in our prayer, remembring without ceasing your work of faith and la­bour v. 4. 21. of love and patience, I hope in our Lord Jesus Christ, in the fight of God our Father, knowing Brethren beloved, your election [Page 24] of God. 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 Mens wearing of long hair, the shame to Mans 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 Lords People in the A­ges past, but the spots of the Apostate Christians, as 'tis shewed before: Neither is it the spots of the Lords 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 Womans subjection to Man, which the Apostrate 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, Apollion their head, ha­ving Rev. 9. 7, 8. faces of men, and hair as the hair of women.

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 Ministers door, because they shun to declare all the Act. 20. 27. Rom. 15. 4. 1 Cor. 10. 11. Counsel of God, 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 [Page 25] Admonition, on whom the ends of the World is come: That Deut. 22. 4. a Woman shall not wear that which pertaineth to Men, one thing especially is short hair; and neither shall a Man put on a Womans garment or natural covering, one thing in special is Womans long hair, Womans natural covering: And to what end did the Lord give the Law, when his People came out of Babylon, buf to teach us as them, that Men should not Ezek. 44. 20. shave their heads, nor suffer their locks to grow long, but only poll their heads. And is it not a perpetual Rule to warn Men, they shall not break Gods 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 it self teach you, if a man have long hair, 'tis a shame to him? Yea, but say some, how long must Mans hair be, when 1 Cor. 11. 14. Nature it self 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 Womans 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 Husband, the covering of her eyes; therefore for Man to wear that length of hair that will perform the Female sign, to wit, that will cover the eyes, is against Mans Nature to wear, being the sign of the Wifes subjection to Man her head. And thus even Nature it self teacheth, it is a shame for 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 Ministers door, because they do not teach the People their Duty in this thing, as the Mini­ster in the Ages past did, by example of the Prophets and A­postles: What then is the reason they do not teach against [Page 26] Mens wearing of long hair, or the wearing 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 fear'd, 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, For when the Gentiles which Rom. 2. 14, 15, 16, 17, 18, 21. 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, and restest in the Law, and makest thy boast of God, and knowest his will and approvest the things that Rom. 2. 29. Rev. 2. 9. Rom. 2. 17. 18, 19, 20, 21. are more excellent, being instructed out of the Law, and art confi­dent that thou thy self 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 teachcst another, teachest thou not thy self? Thou that prea­chest a man shall not steal, dost thou steal? Thou that makest thy boast of the Law, through breaking the Law dishonourest thou God. Now then whatsoever Man or Woman doth against Nature, Jam. 2. 1 Cor. 11. 14. is a breach of the Moral Law; but for a Man to wear his own locks long, is against Mans Nature, therefore a breach of the tenth Commandment, which saith, Thou shalt not covet, to wit, the forbidden thing; but Womans long hair is Womans cove­ring, therefore is forbidden Man to wear; therefore for a 1 Cor. 11. 13. Deut. 22. 4 Jam. 2. 10. Man to covet that God hath forbidden Man, is sin, as 'tis written, A man shall not put on a womans garment, or natural covering. Now hear what the Apostle James saith, Whoso­ever shall keep the whole Law, and yet offend in one point, he is guilty of all. What need had every Christian, especially eve­ry Gospel-Minister, [...] 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, Be thou an example to the believers, in word, in conversation, in charity, or love, in 1 Tim. 4. 12. spirit, in faith, in purity; for as dead flyes cause the ointment of the Apothecary to send forth a stinking savour; so doth a little Eccl. 10. 1. [Page 27] folly him that is in reputation for wisdom and honour. For are Tit. 1. 9. not Men by the Churches of God chosen into Office, because they excell others in the Word of God; and when they Rule well, they are worthy of double honour, not only to be e­steem'd of for the Works sake, but care to be taken to main­tain 1 Tim. 5. 17. them: But when they give an evil example to the Peo­ple, in wearing on their heads the forbidden thing, the long hair of Women, Womans natural covering, with which, saith the Apostle, indeed a man ought not to cover his head; be­cause 'tis Womans glory, but Mans 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 Womans glory for a sign thereof, is therefore a shame to Mans 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 Ministers of Christ by pureness; for are they not in the trial 2 Cor. 6. 6 of them when to be judged fit for the Ministry, to be blame­less? Surely Men cannot be blameless, when they do that 1 Tim. 3. 2. thing that is by the Doctrine of the New Testament, a shame to Mans 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 1 Thes. 5. 22. sin, the Apostle would not have blamed the Church of God for suffering such an evil practice among them: 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, because of 2 Tim. 5. 17. 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 Isai. 9 16. Lam. 2. 14. they that are led by them, are destroyed. 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. For these things, Judgment must begin at the House 1 Pet. 4. 17. of God, if sins be suffered there; therefore it was and still is commanded all the Lords Ministers to cry aloud, Spare not, set Isai. 58. 1. [Page 28] the Trumpet to thy mouth, shew the Lords people their sin and transgression. 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 Isai. 56. 10, 11, 12. ye, say they, I will fetch wine, and we will fill our selves with strong drink; and to morrow shall be as this day, and much more abun­dant.

But let us hear the Lords Message sent to these Belly. Gods, Whose God is their belly, whose glory is their shame, because they seek or love earthly things, more than the Souls good of their Flocks, as 'tis written, His watch-men are all blind, they are Isai. 26. 10, 11. 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 to own way, every one for his gain from his quar­ter.

Now if this look too like the day we are fallen into, then that we may not judge amiss Every tres is known by its fruit; but Mat. 3. surely that is not good fruit which is a shame to Mans nature to bring forth or bear, but the long hair of Women is a shame to Mans nature, therefore not good fruit for the Trees of Righteousness to bear: what then is another the cause the Isai. 61. 3. Minister do not reprove this sin that is an open shame? Is it because the Rich in the Congregation are generally most guil­ty; Jam. 2. 2, 3, 4. Isai. 56. 11. and they are not willing to displease them, lest they lose their gain from their quarterly payments they receive 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, 1 Cor. 1. 31. as the Apostle hath said, He that glorieth, let him glory in the Lord; to know as he is holy, so his People: The Flock of Holiness are commanded to be holy in all manner of Coversa­tion; so ought every true Pastor to be diligent to know the Prov. 27. 23. state of his or rather Christs Flock: 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 cloathing 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 Ezek. 33. 2. 4. for their watch-man; if the watch-man see the Sword come, and [Page 29] blow not the Trumpet, and the people be not warned; is the Sword come and take away any person from among them, he is taken a­way in his iniquity; but his bloud will I require at the watch­mans hands. 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 in their particular charge; not as Apostles, but 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; Act. 20. 16, 17. I take you to record this day, that I am pure from the bloud of all men: His reason is; For I have not shunned, to de­clare unto you all the Counsel of God; take heed therefore to your v. 18. selves, to wit, that you fulfil your Ministers, as others are com­manded, Col. 4. 17. that you have received in the Lord, that you fulfil it faithfully, in declaring the whole Counsel of God; so that ye like­wise 1 Tim. 4. 2. may be free from the bloud of all men; you have taken care and charge to feed, to reprove, to rebuke, to see that every one do Col. 2. 5. 1 Cor. 14. 40. their work and duty, and that order be joyn'd unto faith; so that all things be done decently and in order.

If then it is every true Ministers 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 Mens 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 Bloud God will require at the Watch mans hand: By this we see why Christ said to Peter Ezek. 33. 6. John 20. so often, Lovest thou me? feed my sheep, feed my sheep, feed my sheep: this is the Pastors 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 hards: Thou shalt not hate thy Prov. 27. 23. Brother in thine heart, thou shalt in any wise rebuke thy Neigh­bour, [Page 30] and not susser sin upon him, lest thou bear sin for him: And not only concerning a Brother is this care to be taken, but if Lev. 19. 17. Mat. 18. 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 Hos. 2. 1, 2. Rev. 3. 4. plead with their Mother, as the few Names in Sardis did, having the Faithful in Israel for their example.

Now consider, whether the sinful shame to Mans 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 Womans 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 Leprosse, 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 Amos 6. 9. Exek. 9. 4. Palaces for the wickedness of their inventions; as it is written, I will cast them out of my house, I will love them no more. And to them that mourn in the Churches, to see these as like a­abominations, and have used means to have it redressed, and it is not reformed, they are commanded 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 2 Cor. 6. 16, 17. his Sons and Daughters: These shall find more comfort with a dinner of herbs, where love is to God and their Neighbour, than a stalled Oxe and hatred therewith; for of such 'tis written, Prov. 15. 17. Mal. 9. 3. Mat. 18. 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: For where if but two or three are gathered together in his Name, he will be in the midst of them to bless them; [Page 31] that whosoever toucheth them, toucheth the Apple of his Exod. 20. 2. Psal. 50. 16. Rev. 3. 4. Exod. 23. 2. Psal. 26. 5. Eye: To all other the Lord saith, What hast thou to do to take my Word into thy mouth, that hatest to be reformed. So then it is the few Names that walk with Christ in white, for they are worthy that obey the voice of the Lord; as 'tis written, Thou shalt not follow a multitude to do evil; and with David, do hate the Congregation of evil dores, and will not sit with the wick­ed; for though hand joyn in hand, the wicked shall not be unpunished.

By all which it appeareth, that as in the 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 Rev. 12. 1. Prov. 4. 18. Dan. 12. 3. Phil. 2. 15. prov. 5. 22. World; who rather shined more unto the perfect day, when other that wandred after the Beast, were in the Kingdom of Darkness, holden with the cords of their own sin; 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: 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 Mens wea­ring long hair, the shame to Nature, Theophilus the Empe­rour, See Mr. Prinn un­comliness of long locks, p. 11. Mr. Speed History of Great Bri­tain, l. 9. c. 4. numb. 54. p. 44. 2. 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: 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 the 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 Mens cutting and wearing their hair polled or shorn, according to the Command of the King of Kings, as afore-shewed; and this Reformati­on continued in this Nation for near five hundred years, until Ezek. 44. 20. 1 Cor. 11. 6, 14. the latter end of the Reign of King James the First; so that some yet alive can remember, if a Malefactor was brought [Page 32] 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 joyned to them, is his hair was not according to Gods 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 believed, the Apostle James tells us, What doth it pro­fit, Jam. 2. 14. my br [...]thren, though a man say he hath faith, and have not works; can his faith save him. 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 Mans Nature, but a great dishonour to the Lord our Creator, afore shewed, in Mens wearing long hair? Moreover, how many Com­mendations R [...]v. 2. 2, 3, 4, 5. had the Church of God at Ephesus? and yet wan­ting the root Faith that worketh by Love; for which the Lord threatned to remove her Candlestick, except she repen­ted and did her first Work. 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 lov [...]th me not, keep­eth John 14. 23. v. 24. not my sayings. 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; the Agreement Eph. 5. 32. Deut. 26. 16, 17, 18. 2 Cor. 11. 2. Rev. 19. 7, 8, 9. Jer. 50. 5. 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 bearken 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. The breach of this Covenant made in Christ, was the reason the Church of Ephesus Candlestick was threatned to be removed, as it is written to Israel, ro 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. Isai. 5. 24.

Now then if as the Apostle hath taught, Whosoever shall [...]eep the whole Law, and yet offend in one point, he is guilty of all. Jam. 2. 10. [Page 33] 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 Gods People of old were told of their evil do­ings, and would not hear, then they that were yesterday Gods Mica 2. 8. People, are said to be rissen as an Enemy, when they refu­sed to obey him: Now what saith Christ the Lord to such, Bring those mine enemies that would not that I should Luke 19. 7, 14. Matth. 21. 43. John 15. 14. reign over them, and slay them before me; yea, the Kingdom shall be taken from them, and given to a people bringing forth the fruit thereof: for ye are my friends, if ye do whatsoever I command you.

Now then what was the vain boasting of the Jews, in their half keeping the Commands of God? as it is written, Hos. 12. 8. Ephraim said, I am become rich, I have found me out substance; for in all my labours, they shall find no iniquity in me; when at that time they were charged to be without the true God, without teaching Priest, and without Law; even so the Church of the Leodiceans boasted, I am rich and increased with 2 Chron. 15. 3. goods, and have need of nothing: At which time he was wret­ched, miserable, poor, blind, and naked, when she had only Rev. 3. 17. Zac. 11. 5. Prov. 13. 1. the outward gifts left, as Preaching and Praying, which God giveth to very Hypocrites: But love to God in keeping his Commandments, was not by her regarded. 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 1 Cor. 13. 1, 2, 3. sounding brass and tinkling symbal: though I have the gift of pro­phecy and of under standing, 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. So then it is not every one that saith Lord, Mat. 7. 21. Lord, shall enter into the King dom of Heaven, but he that doth the will of my Father that is in Heaven.

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 he 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 overspread in the Churches of God. [Page 34] to call upon their Ministers to justifie the practise of Mens weariag the long hair of Women in Periwigs, as to bear their Testimony by preaching against it; and that all that will not be reformed, todeal with them according to Gods holy Or­der, as it is written, If thy brother sin, tell him of his fault; if Mat. 18. 15, 16, 17. Gal. 6. 1, 2. Jame. 5. 16. Lev. 19. 17. Rev. 22. 14. 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; 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. But if the Minister with the greatest part, do stand to justifie this or any other evil practise, then the sealed ones marked of God, to be saved from the destruction when the multitude will persist Ezek. 9. 4. Hos. 2. 1, 2. Isai. 66. 5. John 9. 34. Mal. 3. 16. in evil, must plead with their Mother, plead that she no lon­ger remaineth the Wise of Christ than she is obedient to all his Commands, though they are cast out; as it is written, Your brethren that hated you, that cast you out for my name sake; then these that feared the Lord, spake often one to another, and the Lord hearkned 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, ye they shall walk with m [...] in white, for they are worthy. Rev. 2. 4.

Again, one might be astonished with Daniel for an hour, to Dan. 4. 19. consider that ever Christians, after sixteen hundred years practise of all the suffering Christians, and five hundred years of that time of this whole Nations, 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 shew, that ever Men should be so bereaved of the sence of Nature, to be drawn in by the policy of Satan to wear long hair, ye 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. intituled, The Ʋnloveliness of Love-locks; in the fifth page it is said that a late Learned Historian informeth us, that the manner of By Mr. Pinn Esq; Mr. Pur­chas Pilgr. l. 8. c. 6. sect. 3. 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, [Page 35] 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 Imitaters 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 Mica 4. 5. 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. 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 Mens 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 Mr. Pur­chas Pilgr. l. 3. c. 6. sect. 3. sorementioned Historian 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 Ocheus, 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, Eph. 5. 1. Phil. 3. 17. and mark them which walk so, as ye have us for an example. Now then if we will be followers of God as his Children, we must hearken to our heavenly Father 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 1 Cor. 11. 14. hair. 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 Virgi [...] 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 Egyptians and Babylonians of old, and also the spiritual Babylonians and E­gyp [...]ians; and no doubt but the Sodomites too, for when the Ange [...] came to Let in the form of Men, doubtless in the [...]o [...] Gen. 19. 4. Heb. 13. 2. God created Man in respect of his hair, which all holy Men in all Age [...] followed; to they supposed them to be Lots Bre­thren; [Page 36] 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 Gods 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 Lords 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 Elizabeths days they hanged, namely Mr. Henry Borrow, Mr. Greenwood, Mr. Penry; See Mr. Borrow & Mr Green­wood, and Mr Penrys Examina­tion, and more work for the Dean, where these mens suffe­rings are shewed at large. Luke 8. Mat. 4. 17. Isas. 49. 15. Rom. 6. 16. John 8. 44. so that he that departed from this evil, long hair, of later years, for this cause made themselves a Prey: But as the Seed of Gods 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: All these began to be offended at the Word that commanded them to wear short hair, 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: And did not Christ tell the Jews, Ye are of your father the Devil, whose work ye do? And hath it not been proved it is the Work of the evil One, to draw. Men from Gods Worth to obey his Word, from being adlmitator of God to he an limitater of him; so that the long hair in Men, which was learned, from him began to be so burdensome, so chargeable to keep it clean and many the colour pleased them not, and some Mens hair curled not to their minds; so that the bread of deceit which seemed for a Prov. 20. while sweet, but afterwards their mouths were filled with gravel: so that there was no content with Mens own long hair. And in this distress and vexation of mind, is sat [...] opportunity to stir up Instruments to provoke to [...] [Page 37] degree of sinning in this thing; so that whether, as Eve, the Women did perswade their Hvsbands, that the onely way was for them to shave off all their hair, and might say, Ezek. 44. 20. What although you are forbidden of God you shall not shave your heads, yet the Doctors say it is good for your health: And thus as Adam was perswaded to take the forbidden thing, so were Men perswaded to meddle with the forbidden thing, not­withstanding as plain a precept is given that Men shall not suffer their locks to grovv long, and that Men shall not put on Womans natural covering, as hath been afore proved, as vvas to Adam that he should not eat of the forbidden fruit; yet as the one vvas sin being forbidden, so vvas the other; as the one vvas forbidden Man, so is the other; as the one vvas taken in the breach of Gods Lavv, so is the othen; and as the breach of the Lavv vvas sin in them, so it is novv; and and as the vvages of sin vvas death to them, so it is novv in Men that vvear Womans long hair, Womans natural cove­ring; and likevvise sin in Women that cut off their hair, their effeminate glory, and badge and sign of their subjection to Men their Husbands for Men to vvear; and the more to be lamented, vven the Leaders of the People, that should be Guides to poor Souls in the vvay of Righteousness, are the Leaders of others, in this act of Unrighteousness.

What good vvill the vain boasting of these Preachers do them in the last day? Let them hear vvhat the Great Judge vvill say to them, as it is vvritten, When ye shall say, Lord, Mat. 7. 32. 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, Joh. 10. 27. for you are not my sheep, because my sheep hear my voice and fol­low me; neither have ye my seal, for every one that nameth the name of Jesus, having this seal: let the [...] depart from iniqui­ty 2 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 hear the name Christians without respect of Persons or manner of their Religion, seeing the matter here treated of is, [Page 38] concerning the breach of GOD's Order in Nature one­ly.

First, The Roman Relegion who make cutting Mens hair short, to be a part of their Religious Order; so that as Wri­ters Mr. Prinn Ʋnloveli­ness of Love-locks p. 11. and his Au­ther. Gua­quinus ve­rum Pol. Tom. 1. p. 74. say, Pope Benedict the Ninth injoyned all the Polonians, upon release of Cazimiz the First their King, who had entred 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, their Religion is in vain. Jam. 1. 22.

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: Col. 1. 16. It is granted, that as Christ is the Eternal Word of God, by whom all things was created, is the Light that every Man and Woman hath, that is born into the World, and this Light is but natural, as the Scripture saith, The first man is of John. 1. 9. 1 Cor. 15. 46, 47. Eph. 5. 14. 2 Tim. 3. 2. Jude v. 19. the earth earthy; so that that was not first that is spiritual, but that which is natural, and after which is spiritual; which spiritual Light all Men have not, for all Men have not Faith, neither have all Men the Spirit of Christ, as it is written, They separate themselves, sensual, having not the Spirit: Yet these Men who 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; which Spirit teacheth Rom. 8. 14. 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 2 Cor. 11. 14. even Nature it self teach you, that if a man have long hair, it is a shame to him? 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 he [Page 39] written Word of God that taught them that he was Christ, the Light of Life, John 8. 24. which if they believed not, Job. 8. 24. 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 Matth. 6. 23. Light within, and have not the Light in Nature, to teach them it is a shame for a Man to wear long hair; 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, Womans natural co­vering; so that these have not yet the Light of Nature tea­ching in this thing, but have also rejected the Word of the Jer. 8. 9. Lord; What Wisdom is in them, as saith the Lord.

Thirdly, To all other Christians who in Word do acknow­ledge the written Word of God to be the Rule to walk by, both in the 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 Perrwigs 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; for a good Tree Rom. 3. 8. bringeth nor forth corrupt Fruit, saith Christ; and seeing it hath pleased God to give us an unexpected deliverance, so Luk. 6. 43. that we may say as Judah did of old, when the Lord turned again the Captivity of Sion, we were like them that dream: Psal. 126. 1, 2, 3. Isai. 49. 23. Rev. 12. 16, 16. The Lord hath done great things for ur, in giving us a King according to his pomife to be a Nursing Father; so that the Earth hath helped the Woman and opened her mouth in the Kings Declaration, and swallowed up the Flouds of Penal Statutes, 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 [Page 40] death, so cruel and inhumane are the Laws of this Nation a­gainst Psal. 107. 29. Rev. 8. 1. Acts 9. 31. her, as in an Abstract of the Penel Laws lately publi­shed doth shew; but blessed be God who hath given so great a Calm, after so great a Storm, 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, (which himself hath expounded to be the World) freely with­out Mat. 13. 30. molestation to enjoy all their Rights and Priviledges, not­withstanding the different Perswasions in matters of their Faith and Religion, as the Perizzites, Hittites, and others did Judg. 3. 3, 4. Mat. 8. 28. in Canaan, when Israel had the Land in their possession; see­ing every one shall give an account for himself at the great day of Iudgment; and therefore this general Rule is given to all Christians, Love the Brotherhood, fear God, honour the King, 2 Cor. 5. 10. Eccl. 11. 14. 1 Pet. 2. 17. 1 Tim. 2. 2. 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 peaceable life, in all godliness and ho­nesty, for this is good and acceptable in the sight of God our Saviour. 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 Gen. 2. 17. 17. God was pleased but to reserve one Tree, commanding him he should not eat of the Fruit thereof: 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 Cloa­thing or Covering, to keep him warm; and hath forbidden him but one thing, he shall not wear to keep him warm, name­ly Womans long hair, or his own locks long; yet Man is so unsatisfied a Creature, that the one thing forbidden him, he [Page 41] veteth to wear, and will wear it, notwithstanding God hath Deut. 22. 5. 1 Cor. 11. 7. Psal. 19. 13. Rom. 14. 22. Jer. 13. 23. commanded he shall not; so that the Teachers in special can­not be igorant of it; let them beware they be not charged with the sin of Presumption, condemning themselves in the thing they allow, 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. So then there is no plea against Gods plain Law, to excuse the Breakers thereof; for if it might, then Ʋzza 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: or 1 Chro. 23. 10. King Saul might have hoped the Lord would not have reject­ed him from being King, when he in the breach of Gods Com­mand, spared the fat Cattel of Amaleck, to offer in Sacrifices to the Lord; but he was told, Hath the Lord so great delight 1 Sam. 15. 19, 20, 21, 22, 23. Rev. 5. 10. 1 Pet. 2. 9. Deut. 6. 4, 5, 6, 7. Deut. 29. 29. Acts 2. 39. Psal. 128. 3. Exod. 12. 26. Deut. 6. 20. Eph. 6. 4. Deut. 31. 12, 13, Isai. 44. 5. Exod. 15. 2. in Burnt-Offerings, as in obeying the voice of the Lord: Even so let all Christians beware the Lord doth not reject them from being Kings and Priests unto God, 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, seeing Revealed things belong to us and to our Children, so the promise of life in Christ is to us and to our Children; for as they are Olive-plants, born in the Lords 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 Gods Worship, so when they ask what meaneth by this Service or Ordinance, we may teach them, bringing them up in the Admonition of the Lord, teaching them what God hath done for them, and what he requireth (as they grow in years) of them; that so in time they may come forth in the face of the Congregation, and confess, I am the Lords, and he is become my Salvation; he is my Fathers God, and I will exalt him: 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 Girls 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 [Page 42] with their hair the most part uncovered, short o [...]shorn, to the shame of their Natures, as afore-shew'd: as they may read, that that Woman that had her hair uncovered before the Numb, 5. 18. 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, Ʋncover the Womans head, noteth what the manner was, as the Hebrews write, that the Priest uncover'd the Womans hair, and untied the locks of her head to make her unseemly; hence saith the Apostle, Is it comely for a woman to 1 Cor. 11. 13. Prov. 7. 10 pray unto unto God with her head, to wit, her hair, uncovered? and Solomon said he saw a Woman with the Attire of an Harlot; what can this be but the Womans 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 Whores forhead, as one not Jer. 3. 3. ashamed: 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 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, 1 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 her self, or else casteth something over her head to cover her [Page 43] hair. Now shall Women not be ashamed to lay out their hair for adorning, and turning it up on their foreheads like a Squir­rils tail, and cut their hair short, as shorn by their ears, and ac­count that well-set hair, as the wanton Daughters of Sion did Iai. 23. 24. of old? for which the Lord threatned them; that instead of well-set hair, he would send them baldness; as came on them Lam. 1. 8. & 2. 10. 20. with a vengeance; 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 Exod. 38. 8. Rev. 1. 6. Tit. 3. 5. Bodies in, to make a Laver, wherein by Faith they saw their sins washed away in the Blood of Christ, who hath saved us by the washing of Regeneration, and renewing of the Holy Ghost; 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 every thing 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 Womans Body; so that hereupon the Prophet saith, How fearfully and wonderfully am I made! So Psal. 139. 14. 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 Gods Order in Nature, to take Womans long hair and wear on his head? and not only so, but not withstanding what God hath said, that Man cannot make one hair white or black, teaching Man thereby not to Mat. 5. 36. 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 Prov. 02. 29. gray head, and the hoary head is a crown of glory, if it be found in the way of righteousness. Now do not Men despise Gods Work­manship in nature? and is it not a sin in them to shave their gray Prov. 16. 31. hairs, and wear on their head some womanish youthful colour'd 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 Luk. 12. 7. head are numbred: Doth the Lord Jesus speak of Womens long hair in Perriwigs on Mens 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 Rev. 9. 7, 8. [Page 44] now; their hair was but as the hair of Women, but now the the Ministers of the Gospel have faces of Men, but the very hair of Women; how can these Men in Prayer to God draw any Petitions to God, as touching Gods providential care from these words, All the hairs of our head are numbred; when Mat. 10. 30. 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 doth 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 Psal. 71. 18. and gray-headed, forget me not: 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 numbred. So that David in his great Afflictions, as he was a figure of Psal. 40. 12. Christ, in his Prayer to God saith, They are more than the hairs of mine head. This may teach us how we may not wear any hair but our own natural hair, as Gods Servants by the Spirit Gen. 42. 38. Deut. 32. Job 15. 10. 1 Sam. 12. 2. 1 King. 1. 52. 2 Sam. 14. 11. had occasion to speak of them, with respect to the number, as also 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: so David, As the Lord liveth, there shall not one hair of thy Son fall to the Earth. How can Men plead with God to remember his Promise from that Scripture, That the Hairs of our head are all numbred, when Man hath on his head a false hair?

Again, Hath not 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.