Against Human Ceremonies in Gods Worship, Part 2 · Chapter 3 · Section 16
SECT. 28 Concerning Womens Vailes. 1. Cor. 11.
1. THe last example of Apostolicall Humane, Significant Ceremonies by Institution, and Appropriated unto Gods worship, is a Womans Vaile, such as a Huik is, in the Low-Countries, or a french Hood, with a Bon-grace, was wont to bee in England. Now at this it was answered, that the Vaile was neither Apostolicall, nor meerely of humane institution, nor of instituted signification, nor yet appropriated unto Gods worship: but a civill order of decencie, used as well out of Gods worship as in it. And the Rejoynder granteth, that it was a civill custome: but addeth, that it is as absurd, from thence to conclude, that it was in religious worship civill, and not religious, as to affirme this of blowing of Trumpets in the new Moones, &c. Where first, hee should have remembred, that we are heere in answering, not in prooving, and concluding, which is the Def. his part. Secondly, The Replier said it was a civill order of decencie, expressing the immediate end, which it had as well in, as out of worship, which will well beare this conclu…ion: that it was no more religious, then Womens proper apparell, long garments, &c. (to which Chrisostome upon 1. Cor. 11.) compareth the Vaile, as one part to another, or their shooes, or slippers are. 3. Concerning Trumpets, in some use of them, wee have their instituted signification, expresly set downe in the Word, Nunb. 10. shew the like, for going to Church in shooes, or Vailes; and then we will confesse a paritie of reason.
2. The Def. proceeding by interrogatories, maketh this the first: whether the Vaile was not significant of some good thing? To which the Repl. answered, yes, it did declare, or argue a good thing, as indeed all civill apparrell of modest fashion doeth. For this hee is checked, and bidden to stand by, with his answer while his elders speake. As if we were now in the High-Commission; and hee as Commissioner, might prescribe us when, and how much we may speake for our selves, though much without ground be spoken against us, and interrogatories propounded to the prejudice of our cause!
3. He asked secondly, what it did signifie? Answer was made, that it signified subjection to superior power. Then a morall dutie was professed by it, sayth the Rej. just so, as modesty, and shamefastnesse, gravity, and care of not offending, are professed by all apparell of modest honest fashion. And yet I never heard all modest apparell called a mysticall religious Ceremonie. Theophilact (in Cor. 11.) maketh a mans beard like and equall unto his uncovering in signification. And will the Def. and Rej. say, that Beards are religious mysticall Ceremonies?
4. The Def. added, that it had some relation unto God. To which it was answered, that so there is in an upper Seat, of an Heathen Magistrate, sitting in judgement: which yet is no mysticall Ceremonie of religion. The Rej. (altering first▪ the case, into a throne set up to that end, to represent the Soveraignty of God, for religious cognizance, and document) affirmeth the Seat of a Heathen Iudge, to be a mysticall Ceremonie of Religion. Now set aside his changing of the question, and take him as answering, that everry Seat, of judgement among all Heathen, is such a Ceremonie; and then, let any man consider, if hee hath not brought his pigges to a faire market? Seats of Iustice, are religious Ceremonies, even among those that know not what religion meaneth: what is become of intended immediate, though improper worship, which he is wont to require as necessarie unto a religious Ceremonie of mysticall signification? Hee may as well say, that such vailes as Tamars was wherewith she deceived Iuda, even unto incest, was religious Ceremonies among the Heathen; because a Vaile (in the nature of it) declareth a morall duty. For many of those Seates (in their nature tending to justice) are but vailes of injustice, as Tamars was of uncleannesse. If those High-seates bee religious Ceremonies, then the bowing of inferiours unto them, kissing of their feet, or foot-stooles, must be such also. Why then did the Def. seeke (as with a candle and lant-horne) in every darke corner for instances or examples of religious significant Ceremonies of mans appointing? every civill meeting, every Company of Soldiers, every Schoole of Children can afford examples enough, and more then enough.
5. It was added, by the Repl. that the Def. allegeth nothing out of Divines, which may not as well bee applied to the Iudges Bench, as to the Vaile of Women. Yes, this (sayth the Rej.) that the one used in civill actions, is religious in use onelyonly, not in state: the other used in religious actions, is religious, both in state and use; which is (saith he) Mr. Parkers distinction. Now 1. there was no such distinction as this, alleged by the Def. out of our Divines: so that this contradicteth not that which the Repl. affirmed. 2. This distinction as it is heere explained, was never used by Mr Parker, or (as I thinke) by any reasonable man, before now: A circumstance used in civill actions, is religious in use; the like used in religious actions is religious in use and state. Is the Criers O wize Religious in use, because, or as it is used in civill actions? And is the Paraters citation religious in state, because, or as it was used in Spirituall Courts? 3. What if …udges have a peculiar Seat in the Church, as in divers places, they have? Is that Seat therefore religious in state, as an Altar, a Crosse, the Chaire of Peter, &c.?
6. The Repl. also observed, that the Vaile was of the same nature with long haire, such as becommeth women; and therefore, no religious mysticall Ceremonie. No (saith the Rej.) because long haire is of nature; and the Vaile of institution, which to a Ceremonie is essentiall. To which I oppose 1. the true observation of P. Martyr, the Def. his chiefe witnesse, about this instance: A woman ought seeing her haire is given her of God, to follow this his institution, and to imitate her Maker, and cover her head: which if she will not doe, as much as is in her, she throwes off the naturall vaile. Debet mulier, cum dat asit ipsi coma à Deo, hoc illius institutum sequi. & imitari factorem suum, ut caput conte…at: quod si sacere nolit, quantum in ipsae est▪ naturale t…gmen ex…usit, &c.where he sheweth that it is so naturall, that it cannot be imitated without some violation of nature, by any woman, though no new institution impose it upon her. 2. Chrisostome (upon the same place) hath this: That is from nature it selfe, Illud à natura institutum est, quod scilicet velaremus caput (mulieres) & non velaremus (viri) Natura ut mulier regeretur, voluit, ut inde docta regeretur.that we women should cover our heads, and we men should uncover our heads. Nature would that women should bee covered: she is taught to be covered even from thence. 3. Paul himselfe saith not only that nature it selfe hath taught women to use a vaile; but also, that the disguising of it is all one, with shaving: so that long haire, and a vaile, according to the Apostle, is all one, for the ground of it. If therefore speciall institution, above nature, be essentiall to a Ceremonie, then certainely vailing of women is no Ceremonie; much lesse religious, and mysticall significant, by institution humane.
7. The Def. his third demand was, whether these Ceremonies of covering, and uncovering, were not instituted to bee observed in Gods publike worship? Answer was given (by the Repl.) that this indeed was required, in every grave meeting of men and women: but not primarily, and principally instituted for Gods worship. Paul surely did not institute them for new Ceremonies, but onelyonly urged the Corinthians, not to neglect them, as being naturall. The Rej. opposeth 1. that requiring is an institution. As if the Kings requiring his subjects to observe Christs institutions, did therefore institute the Sacraments, &c. 2. His second answer is, that application, by injunction, was (as it were) an institution. So that by and (as it were) the Lords Sacraments have beene so often instituted, as they have beene applied, and injoyned; that is an hundred thousand times, and more. But if any man will needs use the terme institution in such a sense, that is nothing to our question; duplicate page duplicate page duplicate page duplicate page which is of Ceremonies, whose first author and appointer, in speciall, was man. Otherwise, all Divine Ceremonies will proove humane institutions; and so the Rej. hath disputed all this while, about nothing. The rest of the Rej. his wordes, in this Section, are either meere repetitions of confuted fictions, or such as need no confutation, I may well againe repeat (as justified) the Repl. conclusion: Seeing the Def. could finde but three examples of humane Ceremonies, in all the new Testament; and none of those there can be shewed, to be of mysticall signification, or appropriated onelyonly to Gods worship, or of humane institution; the Prelates may be ashamed in such domineering fashion, to urge humane Ceremonies vponupon the consciences of Ministers and People of the new Testament.