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cing sin where God never meant it ; That I may therefore lay some grounds of this my jult determination, know first chat in the use of garments and these outward appendances of the body there is much latitude and varicey according to the severall gailes of Nations, and degrees of persons : there are Countries the extremity of whose cold climate is such that it is no boot to bid both sexes be covered, yea muffled up, for their own safety; there are others so scorching that will hardly admit of any covering either for head or body; there are some whose hair is so large, that is able to hide them, there are others whole curled heads are alike short in both sexes, and give no advantage to the covering of either : he that made these differences of climates and people hath not chought fit to confine them to one universall rule, only contencing himself with a generall prefcription of decency which in all Countries must be regulated according to the custom or convenience of the place.For certainly these lacred ceremonies must fol. low the rule ofthe civill,for that which is held a token of subjection to our Princes and other superiors, in all Countries is so used in the service of the King above all Gods : the Turks and all Mahumetans therefore not uncovering their heads to their Balhaes, or their Grand Lord; keep their heads covered in their devotions : and only by bowing or proftration testifie their humble subjcctionto God. The French Divines preach with their hats onjours uncovered ; boch pretend good reason; and custom for these contrary fashions ; neither are cither of them to be censured as faulty,and exorbitant : and with us we hold the head uncovered if thehat be off, though the cap be on : others make no difference if there be ought at all on the head.
Consider, Secondly, that the hair was given by God boch to Men and Women for an ornament : for which cause though it pass in our account for no better then an excretion, yet it was created together with Man and Woman in their first Perfection ; Were it nor thus, surely Baldneste would be held a Beauty, and nor a Blemish ; Neither would the Prophet Elijba have taken it for so haynous an affront that the children cryed, afcende calve. Neither would God have expreft it, as an intimation of his levereft judgment upon Ifrael; on eTery head shall be baldness, fer. 48. 37. Neither would God have ordained it for a law to Israel that he who was enamoured of a
captive woman should first sbave her kair to take off the edge of his affection, Deut. 21. 12. Neither would Nehemiab have taken this revenge of the hair of his mis-married Countrymen, Nełem. 13. 25. It was but a just question that Augustus Cefar aske his Daughter Julia, when she had her white hairs pulled our daily: whether within a few years she had rather be gray, or bald.
And our story tells us that when it was aske why the Spartans fuffred their hair to grow. Ageselaus answerd, that was the cheapest ornament that belong'd to the body : In a word therefore if. our hair were given for a deformicy to us, it could but be all bidden.
Let it bc Thirdly considered that our Apostles main drift here is to give order for the habiting of women in the publique assemblies, and exercises of their devotions, not for their ordinary and domestique artire.
Which appears plainly in the sth. verse : Every woman that prayeth or prophefyeth with ber head uncovered, dishonoreth her head; he saith not, every woman chat walkes abroad upon civill occasions, or, that staies at home upon her houshold affaires, without a vail on her head, dishonors her head; and verse 13. Fudge in your selves, is it comely that a woman pray unto-fod uncovered ? It is a publique prayer that is there meant, parallel to the prophefic before mentioned; both which in these first times of the Church were in extraordinary use ;, without the danger of a precedent to us, upon whom the axum of the Church, and the ends of the World are at once come. And if there were no more proofs, my Text were enough, which injoynes the vayling of the head is to be used because of the Angels; relating ( as all interpreters give it ) to the publique Congregations of the Saints of God, as we shall see in the sequele.
Lastly it must be known that this covering of the head hath prina cipall relation to the face, which is the best and most conspicuous part of the head ; so as it is supposed that the humility and modesty of the woman doth most show it self in the vayling of the face from the view of bcholders; the back parts of the head noc giving so much cause of note and distinction, nor so much occasion of tempration to any eye; those therefore who by vertue of this place would have all their hair hid, must much more, and upon
better reason contend that their face should be alwayes covered; wherein one absurdity, and servile inconvenience would easily draw on another.
Shortly then, it followes irrefragably from all this; that however the garish,and wanton fashion of the womans dissheveling her hair, and the lascivious turning it into nets for the catching of fond and amorous eyes, be justly forbidden both to grave matrons, and to chaft, and well governd Virgins, yet that no law of God, or good reason disallowes such a moderare laying out of some part of the hair,as may give a safe comcliness to the face, without the just scandall of any wise beholder.
Neither doth that other Text make ought for this fancy ; where the Apostle tels us that the womans hair was given her for a covering, but rather evinces the contrary:
The meaning is, it was given her for a covering, actively to cover her, not passively to be covered by her.
For St. Paul incending to fhow how unfermly it was for women to show themselves in publique exercises, with a bare face, an open brow, an uncovered hair before the multitude, ferches an argument from nature it self, which plainly points her what the ought to do : in that it hath furnished her with a native vail, which is her hair: since therefore provident nature hath given her a long hair purposely to be a cover unto her, it thercin showes how fic ic is that her modesty and discretion should provide her such a covering for her head when she will be opening her mouth in the publique assembly, as may refifie her womanly bashfulnesse, and humble subjection.
To shut up this point therefore, there can be no just pretence from this or any other Scripture for this mil-raysed scrupulousnesfc
. Rather for the contrary the holy Ghost seemes to make, in that his Divine Epithalamion, wherein he brings in Christ the Heavenly Bridegroom magnifying his bride the Church with this sweet allusion. Behold, thou art fair my love, Behold thou art fair, thou haft doves eyes within thy locks ; thy hair is as a flock of goates that appear from Mount Gilead. Cantic
. 4. 1. Lo, the dove-like eyes of the Church are within her locks; and her hair is not as an hidden flock, but appears ; and that in a glorious beauty. Ler no well affe &ed Christian bring her self under the bondage of an observation which
God never in joyned, or passe a groundless and rash verdict upon others for that which God hath never forbidden; but with a due care of an holy ourward decency, Let every one in the fear of God look to the bidder Man of the heart, in that which is not corruptible, ever the Ornament of a meek and quiet Spirit, which is in the fight of God of great price. 1 Pet. 3.4. And so I have done with the Rule or Canon of the Apostle : Come we now to the grounds of ic ; The former whereof hath reference to what he had concerning the eminent condition of the Man in respect of the Woman ; ferched from both the materiall and finall cause : Materiall, the woman is of the Man; Finall, the woman is created for the man ; nor the contrary; but because this point is coincident with that which we have formerly couched, concerning the husbands superiority, I shall not need to renew my discourse upon this subject, but choose rather to descend to that second ground, which by the vulgar and some Fathers quoting the place, is brought in by way of a copulative, And, because of the Angels : a ground fo deep, that great wits and judgments have professed not to fadom it : Quid hoc fit
faith learned Beza) nondum intelligo and our no lesse learned caMeron confesses,that hercin Interpreters differ, a qui maxime. For those late writers which have read the words ( oreca ugines ) Because of the young Men, I must needs say they would make a clcar sense, if we might take their words for the use of any such word in the Greek Tongue ; which for my part I must confess never to have met with. To pass over the improbable guesses of miny ;The words are taken by some in a bɔrrowed sense ; by some others in a naturall. In a borrowed sense by those cither who by Angelis here underftand Gods Ministers ; or, as those that take it for holy men of what ever profession.
These larter seem not to have any fair warrant for their interpretation, fince, however we find somewhere that the Saints shall be in a condition like to the Angels, yet no where do we find them called Angels: the former want not good probability for their construction; neither is it an unusuall thing with the Spirit of God to call his Ministers by the name of Angels. So Malachy 2. 1850 19 for he is the Angel or Messenger of the Lord: and of John the Baptist the same Prophet can say Malac. 3. 1. 13870 7150 I will send my messenger or Angel : yea the very name of the
Prophet thac writes is no other then Malachy My Angel. And yo know in the Apocalypse how oft the prime Governors of the Church are called Angels; whereupon St. Chrysostome ( as I remcmber ) makes the reason of that full exprefoon of St. Paul (If An Angel from Hazen, Galat. 1.) to allude unto this distinction that even Gods Ministers are his Angels too, though upon Earth, a title given them both in regard ut their mission and of their nearrelation to God; and of chose qualities which these Men of God should imitare in those blessed Spirits.
The very name is duetrinall, and teacheth us both what God experts from us both to himfelf and you ; and what he expects from
you to us ; From us faithfullnesle and diligence in his holy crrands, whereabouts we are fent to the World; from you, love and reverence to those Messengers which he imployes about your Salvation; but, it was my meaning only to call to this sense at the window in my passage ; as that which I hold not within the compasse of the Holy-Għotts intention ; Doubtless the sense is naturall and
proper ; not of men by way of allufion; but of those which are Spir is, by essence : and yer even in this fenfe there is some variety of judgment, whiles some take this to be spoken of evill Angels, others of good ; Those which apply this to evill Angels are likewise in a double opinion ; For some take it pafsivelyIealt even those Angels should be tempted; others actively, least they Thould take occasion to tempt.
The former conceit is as gross as it hath becn ancient, of Tertul lian and some others, that cven spirits (to whom they ascribe a kind of matcriality) may be taken with the immodest vendication of a fleshly beauty ; to which purpose they do ignorantly mistake that of Geref. 6.2. That the Sons of God saw the Daughters of Mer that they were fair ; not confidering the sequel, that they took them wives of all that they chose; Surely, if ever spirits have affccted these fleshly sins, yet of marryed Spirits there was never dream in any sobor head.
This fancy is too absurd to merit a confutation : No doubt wicked spirits take delight in drawing the Sons of men to inordinate affcctions, and beastly practises ; but that themselves place any pleasure in bodily obscenities is a matter not easie to be believed ; Or, if they should be obnoxious to those carnal desires, that the in