haviour and conversation, the Apostle
will have them, for the same decency and comeliness, still to retain in
their holy assemblies. And further, the Apostle showeth that it is also a
natural sign, and that nature itself teacheth it; therefore he urgeth it
both by the inferiority or subjection of the woman, ver. 3, 8, 9 (for
covering was then a sign of subjection), and by the long hair which nature
gives to a woman, ver. 25; where he would have the artificial covering to
be fashioned in imitation of the natural. What need we any more? Let us
see nature's institution, or the Apostle's recommendation, for the
controverted ceremonies (as we have seen them for women's veils), and we
yield the argument.

Last of all, the sign of imposition of hands helpeth not the cause of our
opposites, because it has the example of Christ and the apostles, and
their disciples, which our ceremonies have not; yet we think not
imposition of hands to be any sacred or mystical sign, but only a moral,
for designation of a person: let them who think more highly or honourably
of it look to their warrants.

Thus have I thought it enough to take a passing view of these objected
instances, without marking narrowly all the impertinencies and falsehoods
which here we find in the reasoning of our opposites. One word more, and
so an end. Dr Burges would comprehend the significancy of sacred
ecclesiastical ceremonies, for stirring men up to the remembrance of some
mystery of piety or duty to God, under that edification which is required
in things that concern order and decency by all divines.

Alas! what a sorry conceit is this? Divines, indeed, do rightly require
that those alterable circumstances of divine worship which are left to the
determination of the church be so ordered and disposed as they may be
profitable to this edification. But this edification they speak of is no
other than that which is common to all our actions and speeches. Are we
not required to do all things unto edifying, yea, to speak as that our
speech may be profitable unto edifying? Now, such significations as we
have showed to be given to the ceremonies in question, as, namely, to
certify a child of God's favour and goodwill towards him,--to betoken that
at no time Christians should be ashamed of the ignominy of Christ,--to
signify the pureness that ought to be in the minister of God,--to express
the humble and grateful acknowledgments of the benefits of Christ,
&c.,--belong no