Essay on Head Coverings, Essay · Chapter 3
CHAP. III. Anſwers a few Objections and Scruples upon the caſe.
NOtwithſtanding what hath been hitherto ſaid, perhaps ſome may ſeem to be contentious in our times, as well as in the Apoſtles; which I ſhall anſwer as I am able. And truly I wiſh, I had now before me, all that the Art of Contention could produce againſt our Theſis. But before we meddle with the Objections, we will conſider how far all, or moſt are agreed upon the matter.
1. Then I ſuppoſe that all, with whom I have to do, are agreed, That there is a reverence of the body, as well as of the mind and ſoul, due to the Worſhip of God, on the account of that God whom we worſhip and adore. The body is the Lords as well as the Spirit, and by both he ought to be Worſhipped with thoſe explicite ſigns and demonſtrations of Reverence and Veneration, which are proper to both. For ye are bought with a price, therefore glorifie God in your body, and in your Spirit, which are Gods, 1 Cor. 6.20. O come let us worſhip and bow down, let us kneel before the Lord our Maker, Pſal. 95.6. The humbleſt and moſt abject poſtures, and ſelf-abaſing proſtrations of body, as well as of ſoul, a covering of the lip, a laying the mouth in the duſt, are all too little to expreſs the diſtance that is between the holy God and ſinful Man. Beſides, where there is the truth of that inward fear and Reverence that is due to God in the heart, it will naturally and neceſſarily ſeek to expreſs its ſelf externally in ſuch a way, and by ſuch ſigns, as are apt and proper to ſhadow it forth by. True Devotion is like fire, which cannot be ſhut up, but will diſcover it ſelf; but where there is no ſymptom of life in the exterior parts, we rationally conclude, that the ſpark of life is extinct at the heart.
2. I hope it will be granted me too, without much begging, that for the Woman to come into the Congregation of Gods Worſhippers, with her head uncovered, or attir'd after the manner of the Man, is a very uncomely and unchriſtian-like thing. I do not think that all Women are bound to uſe the ſame manner of covering. God hath allowed latitude enough in theſe things, if we have but Wiſdom and Moderation to avoid extreams on both hands, and to keep within the bounds of Decency and Modeſty, that it be not affectedly, auſtere, ſordid, or ridiculous on the one ſide, or to vitile, extravagant, or meretricious on the other; obſerving the Apoſtles rule, 1 Pet. 3.3. Whoſe adorning let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of Apparel. Not that any of theſe are in themſelves evil, or the uſe of them ſimply forbidden, but the exceſs; the fond affecting of theſe toys, the exceeding of their due meaſures and degrees of perſons, the ſpending of too much time, coſt or care on them; or the feeding of pride or luſt by them, this is morally evil.
3. And I preſume upon the obſervation of all that I have had to do with, that it will not be denied, that in praying and in ſinging of Pſalms, the Man ought to have his head uncovered. I met with none that own theſe Ordinances, but are ready to own it to be their duty to be uncovered in them, and take it as a piece of prophane irreverence, and contempt of Gods Ordinance, to be otherwiſe. Though indeed there be ſome, who of late have learnt a new faſhion of uncovering the head, by hanging their Hats half way on one ſide, or on their brows; theſe are uncovered by a Synecdoche partis, and ſhew their readineſs to keep them quite on, if it were but the faſhion; as if they were afraid of too much reverence, or of abaſing themſelves too much in the ſight of God. Of whom this phantaſtical faſhion was firſt learnt, I know not; yet thus much even theſe ſeem to grant by that little they do, that in theſe duties the head ought to be uncovered in whole, or in part.
And being thus far agreed, that which remains to be tried, is only this: Whether it be the duty of the Man to have his head uncovered, while the word of God is read or preached in the Congregation of his people? And having now brought it to the Bar, let us hear what its Accuſers have to ſay.
Ob. 1. I hear ſome alledge thus, That it is in it ſelf a matter of indifferency, and to be determined by the cuſtome of thoſe particular Churches or people, where any one hath his Converſation, and not to be poſitively aſſerted for a general duty.
Anſ. 1. I confeſs, I never took it to be a fundamental of the Chriſtian Religion, nor would I preſs it upon any Mans Conſcience, upon pain of Damnation; yet that it is a matter of meey indifferency, I utterly deny; which if it be not already ſufficiently prov'd, I hope it may by that time the trial is over.
2. This ſounds like ſome poor put-off, of thoſe that are conſcious to their own guilt, and are loth to have their ill manners corrected; pray have us excus'd; thus and thus we have been us'd to do, and are aſham'd now to do otherwiſe. 'Tis indeed a hard matter to teach an old Tretter to p…e, or to obtain credit againſt a long uſed cuſtom, though never ſo groundleſs or indecent.
3. I would willingly learn what any ſober wit can gather out of the Apoſtles diſcourſe, to prove this to be a matter of ſuch indifferency, as that the cuſtoms of Churches or Places muſt determine it pro or con. We have obſerv'd that more than once he poſitively aſſerts it as a duty; for a Man indeed ought not to cover his head, ver. 7. For this cauſe ought the Woman to have power on her head, ver. 10. That which the Apoſtle ſays ought to be done, or ought not to be done, I dare not call indifferent. That which he ſays ver. 16. We have no ſuch cuſtom, neither the Churches of God; which is the only place where he mentions any thing of cuſtom, hath been expounded already, and cannot in reaſon be underſtood as if he had left it to be determined as to practice, by the cuſtoms of every particular Church or people; for then had he miſerably baſſi'd himſelf, and taught them to have replied thus: What means this great harangue about putting off, or keeping on our hats? We have a cuſtom among us to do as we do; and this by his own Doctrine, is ſufficient to juſtifie us; and what then is become of all the Apoſtles Argument? Certainly he doth not leave it to the cuſtoms of any particular Church, that then was, or that afterward ſhould be, but reduces all to that which was the cuſtome of the Apoſtolical and Primitive Churches.
Ob. 2. Others object, That the Reformed Churches in other Countrys obſerve no ſuch thing, but generally practice the contrary in their Aſſemblies; but if it were a duty, why ſhould not they practice it as well as we?
Anſ. 1. What other Churches do, I know not, but by hearſay; or how far they conform to the Apoſtles rule in this caſe, is impertinent to enquire. It may be they vary from us, and from their Rule too, both in matters of opinion and practice; and wherein they deſerve not to be commended, nor imitated; to their own Maſter let them ſtand or fall.
2. God never made the judgments or practices of men, the Rule or Directory of his Worſhip, but his written word. What wild work ſhould we ſoon make in the Worſhip of God, if our eves ſhould be as the fools, in the ends of the earth, upon the ſuſhions of France, or Geneva, or Holland, or New-England, or any others? If we once forſake Scripture, and make men our Rule, we are in a fair way to Idolatry, to Atheiſm, to any thing. This is an objection which becomes no ſober Chriſtian. A few more words I ſhould beſtow on it, were it worth my while
Ob. 3. Others are ready to plead thus; That it is but a bodily exerciſe, and bodily exerciſe they are told, profiteth little, 1 Tim. 4.8. but God is a Spirit, and will be worſhipped in Spirit and in truth.
Anſ. 1. 'Tis true, tis a bodily exerciſe, and becauſe the Apoſtle ſays it profiteth foreign a little, we may not ſay therefore it profiteth not at all; yea, in ſome caſes it profiteth very much.
2. 'Tis true too, that worſhip which conſiſts only in bodily exerciſe, profitteth ſo little, as not at all; it is a ſhadow without the ſubſtance, and a dead carkaſe without life; the badg of Formality, the cloak of Hypocriſy. But yet that bodily exerciſe which is joyned with the inward Spiritual Exerciſe, Veneration, Affection and ſincere Devotion of the ſoul, and is properly and aptly expreſſive of it, is both profitable and acceptable. The caſe is the ſame as that of St. James, between Faith and Works; either being alone is dead and unprofitable (that is, where both are requir'd) but in conjunction they are amiable and abſolutely neceſſary to the right performance of the duty.
3. If it be unneceſſary, becauſe a bodily exerciſe, then all bodily exerciſe muſt be condemn'd, by the ſame Law, as unneceſſary in the Worſhip of God. The giving of Alms, the viſiting the Sick, the going to hear, the uſing of the voice in Prayer, Preaching, Singing, Hearing, Reading, Conference, and the like; or the bowing the knee before God, and many other things, are all but bodily exerciſes; and if therefore unneceſſary, this will at once throw all the viſible worſhip of a Deity out of the world, and turn it into meer Atheiſm. But,
4. God hath required us to glorifie him with our bodies, as well as with our Spirits, 1 Cor. 6.20. and on this account, becauſe both are Gods; both are his, and by both he will be worſhipped. Nay our bodies as well as our ſouls, are the members of Chriſt, ver. 15. and the Temple of the Holy Ghoſt, ver. 19. therefore it were very impious to deny him the Worſhip of both. But this is more than enough for ſo triffing an Objection.
Ob. 4. Others there be that will allow it to be neceſſary, by the Rules of Decency and Reverence, to be uncovered in prayer, and in ſinging and perhaps in reading of the Scriptures too, but not in preaching: And their reaſon is, becauſe in preaching we have not the pure word of God, but mixt with mens own private opinions and improvements.
Anſ. 1. The truth is, I cannot but bluſh to look upon the wickedneſs of this Argument; and the more, that any men of ſobriety and learning ſhould own it. It's a ſign the cauſe is bad, when ſuch poor ſhifts are made to uphold it. But
2. As for the venting of mens private opinions in their preaching. I anſwer thus; 1. So they may, and often do in their praying too; and yet it ſeems the Argument will not be allowed in that Ordinance, though the reaſon of the Argument be the ſame. 2. Either thoſe private opinions which they vent are true or falſe; if they are true, then are they one where or other expreſly or conſequentially contain'd in the Scriptures, and ſo are a part of the ſenſe of Scripture, and the very mind and will of God; though it may be impertinently applied. If they be falſe, they ought to be reproved, and diſciplin'd according as ſuch errors do deſerve. But it is an hard caſe, if there be no other way to correct anothers impertinencies or extravagancies, but by our own irreverence and indecencies.
3. I would know what other reaſon can be given, why men ſhould be uncovered in time of praying or ſinging, &c. but this, becauſe it is the Ordinance of God, whoſe Worſhip we are bound to reverence both with body and ſoul. If this be not the reaſon, I would fain learn what it is. And if ſo, I would as willingly underſtand by what Rule in Divinity it is found, that preaching is not altogether as much Gods Ordinance, as praying, or ſinging, or any other. For my own part I ever took Preaching to be the great Ordinance of the Goſpel; for I never heard that Chriſt ſent forth his Apoſtles to ſing, or to pray; though theſe indeed be included as parts of his Worſhip, but always ſent expreſly to preach; the Denomination of their office being taken a Majori. Now if one Ordinance be to be reverenced, becauſe it is ſacredly inſtituted, ſhall onother which is more expreſly inſtituted, be prophaned as unholy? In prayer and ſinging, we ſpeak to God, or of God; in Preaching God ſpeaks to us: is there not as great a Reverence due, when God ſpeaks to us, as when we ſpeak to him? Shall I ſpeak to my Prince uncovered, but as ſoon as my tale is out, clap on my Hat while he ſpeaks to me, as if I owed the honour to my own words, not to his? Methinks the bare mention of ſuch unavoidable abſurdities, ſhould be enough to make the frivilous Objectors bluſh.
4. It ſeems very ſtrange and audacious, that Preaching ſhould be excluded, while the Apoſtle himſelf hath expreſly joyn'd it with Praying; I wonder out of what arbitrary Court this Bill of divorce firſt iſſued, for the putting aſunder what God had joyned together; or how it came to paſs, that propheſying hath ſo forfeited its Honour! What hath Preaching done, that the Greeks ſcorn it, as fooliſhneſs and babling? The Jews look on it as a ſtumbling-block; and Chriſtians themſelves ſo degrade it and rob it of its due Reverence and reſpect? what hath preaching done to deſerve this? Why! it hath beaten down the ſtrong holds of the Devil in the World, and erected the Kingdom and Scepter of the Lord Jeſus Chriſt; and for this will the Devil be reveng'd on it, as he is able; becauſe he cannot baniſh it out of the World, he will pour what contempt he can upon it. But it is ſad, that ſuch as call themſelves Profeſſors, ſhould be his Inſtruments in ſo curſed a Deſign.
Ob. 5. Others, it ſeems, argue after this faſhion: This uncovering of the head in Divine Worſhip, is a thing that hath been ſo abus'd, and reſted in by a company of dead Formaliſts, and ſo zealouſly affected by ſuch as dote on fooliſh and ſuperſtitious Ceremonies, that to ſhew our diſlike of their ways, we think it expedient to act contrary to them in this thing alſo, and not to ſymbolize with their Superſtitions.
Anſ. Had I not heard it from ſome that pretended to ſobriety, I could not have expected ſuch an Objection from any but a madman. For,
1. By this Rule we muſt caſt off every thing that belongs to the external Worſhip of God; yea, and the Worſhip it ſelf too, becauſe it hath been abuſed by ſuch as are formal and ſuperſtitious. To argue the unlawfulneſs or inexpediency of a thing, from the abuſe of it, would make mad work in the world; for what good thing is there, that hath not been by ſome or other abuſed?
2. As for ſuch things as are of our own device and appointment in the Worſhip of God, for the more orderly and profitable performance of it; if any thing of that nature, in length of time, come to be generally abuſed, and loſe their firſt end and uſe, and cannot be reſtored to their true intention and ſervice, it is expedient to lay them aſide, and to ſupply the defect by that which is more proper to reach the good end; and by this meaſure all humane inſtitutions ought to be dealt with. But the matter in queſtion is no Humane, but a Divine inſtitution, and that expreſs; therefore he that will cut this off from the publick Worſhip of God, had need firſt to cut it out of his Bible.
3. To reſt in the bare external and outward Ceremonies of Worſhip, is groſs formality; and for a man to pray or prophecy with his head covered, is groſs irreverence; but what! is there no way to avoid one ſin but by another? muſt I needs run my ſelf into the guilt of irreverence, to eſcape the contagion of another's formality? This is the Devils work, to hurry men from one extream to another; and I doubt it proceeded from a ſecret Spirit of Faction, oppoſition, and diſcontent; or Church-Atheiſm, and not honeſt Zeal. What though ſome ceremonious Bigots, among many other things needleſs and vain, require alſo what God himſelf by his Apoſtles hath required; ſhall I rebel againſt God, to ſhew my diſlike of ſuperſtitious men? God forbid, I will rather bleſs God for any thing that is right in thoſe, that in other things I diſſent from.
Ob. 6. But there are yet others that think they have more to ſay than all this. Their bodily infirmities are ſuch as that they cannot bear it to be ſo long uncovered, without hazard of their health: But God will have mercy, and not ſacrifice.
Anſ. 1. It is true, God will have mercy and not Sacrifice, where he cannot have both; Mercy rather than Sacrifice; and if the caſe be ſo, that the health of the body cannot be preſerved without the covering of the head, I know no body that queſtions the lawfulneſs of covering it. But,
2. There is both a Natural and Artificial covering, which conſiſt with the Rules of Reverence and Decency. The natural covering is the hair. Now though the Apoſtle requires the uncovering of the head in Divine Worſhip, yet he allows the hair to be worn, though not after the manner of Women, as was ſhewed before. Therefore he doth not abſolutely forbid all covering, but only that which is inconſiſtent with that Reverence which we owe to him whom we pretend to honour; if then the infirmities of Nature be ſuch, as that this natural covering be not ſufficient to anſwer its end, God allows us to ſupply the defect by art, with ſuccedaneous coverings, as Wigs or Caps; which may be in the ſtead of the natural, ſo that the phantaſtical exceſſes of Pride or Vanity be avoided. And that to have the head thus covered in caſe of Infirmity, is not inconſiſtent with Reverence, no one that is well in his wits can doubt; for it would ſeem an odd kind of Ceremony between man and man, if they ſhould pull off their Hats, and Wiggs, or Caps, and all, in complement to one another; this would be a quaint kind of Careſs. Now that which would be thought ſuperfluous, indecent, or ridiculous in humane Converſation, is no leſs in the Worſhip of God. There are ways enough to avoid irreverence in Gods Worſhip, without violating the ſixth Commendment, or any other Moral Precept.
Ob. 7. Others think to ſay ſomething in this, if this had been ſuch a Duty; wherefore have our Teachers been ſo long ſilent, Why had we not heard of this ſooner?
Anſ. 1. I wiſh that ſuch Objectors may not think it yet too ſoon to yield their Obedience to the truth. What hath been done ignorantly, may obtain mercy; but obſtinacy after admonition, makes the ſin double.
2. How came it to paſs, that this ſhould be a ſecret, ſince that God hath delivered you from the Tyranny of Antichriſt, and hath given you the free uſe of your Bibles, and in your own Mother-tongue; and the words of the Apoſtle being ſo plain and expreſs in the caſe?
3. The Reaſons why the Miniſters of Chriſt have ſaid ſo little of it, may, be 1. Becauſe in thoſe late days of Confuſion, they have had greater work on their hands, to fix and eſtabliſh the people in the fundamentals and eſſentials of Chriſtianity, for the preſervation of their Faith and Comfort, and to ſupport the main buildings, while the houſe of God hath been ſo ſhaken. 2. It may be many of them have been guilty of the ſame error, being carried away by the force of the Torrent, from one extream to another, upon that fall of Epiſcopal Ceremonies, which was in England almoſt forty years ago; ſince which time eſpecially, this piece of prophanity hath obtain'd the faſhion among Diſſenters. And perhaps the ſenſe of their own guilt hath made ſome the more ſlow to ſpeak in this matter.
4. The generality of Non-conforming, as well as Conforming Miniſters, have taught you, at leaſt by their examples, what their ſenſe of the Apoſtle hath been, and which the people ſhould have obſerv'd, as their Patterns in it; yea, ſome have adventured to reprove it publickly too; though the capricious humours of the people have kickt at it; and ſuch as think themſelves wiſer than their Teachers, have made ill uſe of it, and been ready to ſhew what phantaſtical and ſchiſmatical Principles they are acted by. I know not at preſent what more hath been, or can be objected againſt our Theſis; and how little theſe objections ſigſignifie, I leave to the judgment of all ſober minds.