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Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A73908	Euodias and Syntyche, or, The female zelots [sic] of the church of Philippi mis-led, mis-guided, seduced by those of the concision, those evill workers of the said church : set forth in a sermon at Brent-wood, in Essex, Febru. 28, 1636, at the metropoliticall visitation of the most reverend Father in God, William, Lord Arch-bishop of Canterbury / by Iohn Elborrovv, vicar of S. Pancras, alias, Kentish-towne by London.	Elborow, John.	1637 (1637)	STC 7551; ESTC S100365	14,977	27

libertate posita referred to the Churches discretion If not this is it rather because our ceremonies to you seem unlawfull and inconvenient and you and godly people are troubled at th● you suppose it and to you they seem so well will Malūt perversis voeibus veritat● reluctati quam confessis erroribus pa●i restitui Aug. 3. li. de ●apt cont D●●t 1. you therefore for seeming suppositious inconveniences stubbornly draw contrary to your yoke-fellowes that you will rather lose your living liberty countrey than your opinion I am sure Calvin never taught you that doctrine neither 1. In the point of wilfulnesse 2. Nor in the case of seeming inconveniences Not in the point of wilfulnesse For when the consistorian discipline did lie a bleeding ready to expire and the whole matter betwixt Calvin and the Syndichs of Geneva was referred to the foure Helvetian Cities to the Magistrates and ministers thereof Calvin secretly and speedily sent letters by Budaeus to Bullinger and the rest wherein amongst other things he thus wrote N●c mor●sitate nos●r● fiet ●t loco potius cedamus quam sententia that is neither are wee so wilfull and stifned in our opinions that wee will rather lose our place than our opinion I could wish that all of our Church were of his minde in this Nor in the case of seeming inconveniences For 2. Bezain vit Calv. instance the wafer Cake of Geneva the communion-bread seemed inconvenient to Calvin himselfe and godly people were grieved at it and was more scandalously abused in Popery than any thing that our Church enjoynes yea than the Crosse it selfe Yet mark Calvin advised his friends not to make any tumult for a thing indifferent esteeming the wafer Cake to be a thing indifferent And in his 370. Epistle answering to certaine questions of discipline professed that he misliked the frowardnesse of those men which for such light scruples depart from the publique consent And my brethren were I either able or worthy to advise I should give you the same counsell that Augustine gave to Casulanus When there are divers Rites used in the same Church though the Chu enjoynes one the same namely when we bow at the name of Iesus and you will not we stand up at Gloria Patri you sit and so of the rest when there is our yea your nay what is in this case to bee done whom should we follow His advice is Aug. 84. ep ad Casul Episcop● tuo in hac re noli resistere sed quod ipse facit sine ullo scrupulo aut disceptatione sect are that is to follow them and their directions to whom the government of the Church is committed and not the example direction fancy of every private minister There is another sort too not true yoke fellowes in the point of confirmity and I beleeve even here amongst us some of that condition that draw slowly Movere vide● at non promovere that are conformable in judgement and somewhat in practise yet are easie and remisse in the Churches cause which preferre the favour and good opinion of their Evodiaes and Syntyches of their female zelots their good dames before the Churches peace Ahabs friendship that is the favour of some great man in your parish or countrey or Esaus portion that is your good meales and free entertainment or I wot not what else you are loth to be without that which followes after that is thrust into your hand or sent home after you the charity of your good dames makes many of you for such base and sinister ends to betray God in his service and to lay the reines on your peoples necks to doe what they list and like lawlesse libertines to serve God after their owne fashion I beseech you for the close of all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my true yoke-fellowes take to heart the lamentable fractions and miserable distractions of our mother the Church And suffer a word of exhortation be intreated by the wombe that bare you the paps that gave you suck to put to your helping hand to set forward so good a work as unanimity uniformity the Churches peace and that 1. Praecepto 2. Exemplo 3. Prece Helpe it forward first Praecepto by your publique Ministery preach stoutly and stand stifly for it O not against it helpe those women in your severall charges in matters of ceremonies as Calvin did instruct the weak in Geneva that were troubled at the wafer Cake possesse them with the power and authority of the Church with the nature and indifferency of a ceremony rectifie their judgements compose their differences and stitch up those rents and breaches that are amongst them and perswade them to obey them that have the rule over them and to submit to every Ordinance of man for the Lords sake Exemplo help it forward by your owne examples There is a great force in examples Walk saith S. Paul as you have us for an example Many times when reason will not perswade example will this is a ready way to it this would doe it if you would be perswaded to it In the 9. Iudges 48 49. When the people saw Abimelech cut downe boughs of trees all the people by his example did the like Be you my brethren exemplary to your people in your severall charges in all religious comportments reverend prostrations genu-flexions incurvations in the service of God and then this work will forward apace Pr●ce help it forward by your prayers too Adjuva 3. Psal 122. 6. illas tam orationibus quam exhortationibus saith A●selme O pray for the peace of Ierusalem they shall prosper that love thee let us beg of God to put to his helping hand in so needfull a work Help Lord else vaine is the help of man O thou God of peace give us all peace through Christ our Lord Thou Lord that makest all to be of one minde in one place grant us all to be alike-minded one towards another in Christ Jesus Thou that art a God of unity give unto us the Deus unitas unitatis omnis effectrix Dionys Areopagito spirit of unity that we may keep the unity of the spirit through the bond of peace And we beseech thee to grant that all we which professe thy holy name may agree in the truth of thy holy word and live in unity and godly love that with one heart minde mouth manner unanimously uniformly wee may serve and praise thee in this Church militant that hereafter we may be made members of that which is Triumphant whither he bring us that hath so dearely bought us Jesus Christ the righteous To whom with the Father and Holy Spirit be ascribed as most due is from the grounds of all our hearts all honour and glory praise power might majesty and dominion now and for evermore PErlegi Concionem hanc cui titulus est Evodias and Syntyche eámque typis mandari permitto Apr. 2. 1637. Ex aedibus Lond SA BAKER

EVODIAS AND SYNTYCHE OR THE FEMALE ZELOTS OF THE Church of PHILIPPI Miss-led miss-guided seduced by those of the Concision those evill workers of the said CHURCH Set forth in a Sermon at Brent-wood in Essex Febru 28. 1636. At the Metropoliticall Visitation of the most Reverend Father in God WILLIAM Lord Arch-bishop of Canterbury By IOHN ELBOROVV Vicar of S. Pancras alias Kentish-towne by London HIERON Veteres Scripturas scrutans invenire non possum scidisse Ecclesiam de domo Dei populos seduxisse praeter illos qui sacerdotes à Deo positi fuerant Prophetae 2 TIM 3. 6. For of this sort are they which creep into houses and leade silly women captive LONDON Printed by M. F. for JOHN CLARK and are to be sold at his Shop under S. Peters Church in Cornhill 1637. Evodias and Syntyche PHIL. 4. 3. And I intreate thee also my true yoke-fellow help those women which laboured with me in the Gospell THe Text at the first reading may seem strange for a visitation Sermon yet let no man prejudge it and I doubt not but in the opening handling and prosecuting of it to make it good to sute well with the present State of the Church with this convention and occasion In the former Chapter S. Paul instructed the Philippians touching Circumcision Justification and Sanctification In this he concludeth his Epistle with certaine exhortations to them and salutations of them The first part is Pareneticall and exhortatory and his exhortations are some generall and some particular In the first verse his exhortation was generall to the whole Church of Philippi to stand fast in the faith and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore to doe it because of those of the Concision those evill workers that were amongst them as in the former Chapter In the second his exhortation is particular to two godly women Evodias and Syntyche the fema●● factious zelots zelots of the said Church that they bee ●●●ne minde in the Lord. And S. Paul as the Visitor of the said Church for on him lay the care of all the Churches in the words of my Text continueth his exhortation to the Minister there for it lyeth much in us Ministers by our good or bad example to hinder or further the Churches peace whom he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his yoke-fellow to assist him and to put to his helping hand to set those two women at rights to compose their differences to stitch up those rents and breaches which by their faction and dis-unanimity were occasioned in the Church of Philippi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And I intreate thee also my true yoke fellow help those women which laboured with me in the Gospell Before I come to the parts first let mee shew you the meaning and explication who this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was for there needs no explicatiō of anything else in the text There is a great stir about it with Expositors first 1. Faber Stapulensis Zuinglius Erasmus Cardinall Cajetane some would have here meant S. Pauls wife and reade it in the feminine Germanae conjux Others and the most reade it in the masculine as Theodoret Haymo Cornelius à Lapide Oecumenius Lyranus and Carthusianus And most of the Greek and Latine Fathers yea Calvin and Beza so expound it Admit it was a man not S. Pauls wife here is a further question among Expositors who it was Vatablus and Velasques the Jesuite on the Text assents with him that Epaphroditus is here meant whom S. Paul called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commilitonē who was with Paul at Rome and caried these his letters thence to the Philippians But most are of a contrary minde and I shall determine this with Chrysostome Parum interest siv●●●c sive illud sit It matters not much who it was but according to the unanimous consent of the most and best Expositors it is certaine it was not S. Pauls wife nor yet Epaphroditus but some other godly Minister then in the Church of Philippi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socius ejusdem operis as Estius notes on the Text whose helping hand S. Paul here intreats for the dissolving that female faction in the Church of Philippi And I intreate thee also c. So you have the Explication We now come to the parts the words you see are an Exhortation wherein be pleased to observe 3. Generall parts 1. The Matter of it 2. The Motives to it 3. The manner of S. Pauls proceeding The Matter of it Help those women wherein observe 1. Gen. 2. particulars 1. The persons for whom S. Paul craves helpe described 1. From their sexe women 2. By name Evodias and Syntyche 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those women 2. Is the work wherein that is unanimity Helpe those women 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To be of one minde in the Lord. The Motives to it 1. In respect of the women 2. Gen. 2. In regard of his function 3. For the credit of the Gospel For they have laboured with me in the Gospell The manner of S. Pauls proceeding in setling peace 3. Gen. in the Church of Philippi It was in the spirit of meeknesse by intreating on every hand 1. Those factious female zelots I pray Evodias and I beseech Syntyche ver 2. 2. The minister of that Church his yoke-fellow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And I intreate thee also my true yoke-fellow c. So you have the generals and their severals and by the assistance of the Almighty and your patience I shall speake something of every one and briefly of them all Of the first generall the matter of his exhortation 1. Gen. Matter Help those women And there of the 1. particular described from their sexe women by name Evodias and Syntyche 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those women In that S. Paul names no man in this breach and faction Note but two women I note the propension and proclivity of that sexe to take up errors that women are more easily seduced than men and have their judgements first and soonest poysoned In Acts 16. 13. it seemes the first that embraced religion in Philippi were women for there it is said that Paul preached unto the women that resorted thither And here it appears that women were the first that made a side led a faction that were seduced in the said Church The truth of this appeared in Paradise in our great grand-mother Eve Adam was first formed but Adam was not first deceived the woman was first in the transgression not the man Viro mulier non mulieri 1 Tim. 2. 14 vir autor erroris The arch-seducer the devill first set upon Eve the woman and seduced her then she the man And S. Paul speaks of hypocrites which 2 Tim. 3. creep into houses and leade silly women captive Ever learning like many of our female zelots continually hearing all the Sermons they could come at yet for all that he said that they never came to the knowledge of

there should have one and the same worship bee of one and the same minde But one Altar Vt vinculum esset sacrae unitatis that it might be unto the rude people a bond of sacred unity But one Altar typifying one religion one heart one judgement and one minde of all true Christians 4. Vnder the Gospell And under the Gospell those primitive and first Christians that ever were those 3000. soules converted by Peters Sermon It is said of them that they Act. 2. 46. Act. 4. 32. were all of one heart and of one soule and that they all continued daily in the Temple with one accord when they prayed they prayed all together when they heard they heard altogether when they brake bread they did it altogether unanimously uniformly Tria millia domum unam mensam unam animam unam Chrys 30. Hom. on Mat. 16. habuerunt And that multiplication of unities one body one 5. Eph. 4. 3 6. spirit one hope one Lord one faith one baptisme one God and Father of us all declare that we should be all of one minde in the Lord all keep the unity of the spirit through the bond of peace all stand fast in Phil. 1. 27 28. one spirit with one minde striving together for the faith of the Gospell If this will not doe it in the 2. The dangerous consequents upon the defect of it next place look with the other eye upon the dangerous consequents that follow upon the want and defect of it by that time I dare say you will all assent with me that it is a work worthy of all our best helps 1. As Unanimity is the life and soul of the Church 1. Jam. 3. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys in Ephes hom 11. so schisme and faction is a dangerous malady in the same for where strife is there is confusion and every evill work Which made S. Chrysostome Hom. 11 on the Ephes so earnestly protest against it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. I say and protest that to make schisme in the Church is no lesse evill than to fall into heresie Indeed it is the next way to it schisme is a green heresie and heresie is a grown schisme And non semper servatur unitas in credendo ubi non est unitas in colendo there will not alwayes bee unity of doctrine in that Church where there is not uniformity of discipline Disunanimity disuniformity is a breaking not only of the Kings but of Gods and the Churches peace It causeth distraction hinders devotion chills the spirits of men deads and indisposeth them unto religion and clouds the understanding in the disquisition of the truth whereby our assemblies in Gods house become gregations not congregations The con is gone disgregations rather and Turba gravis paci placidaeque inimica quieti Schisme is the Churches rupture solutio continui a discontinuation of parts a disjoynting a dislocation and dissociation of the members of the body of the Church It is a routing of our ranks puts us out of temper order out of joynt and makes us fall a pieces one from another S. Paul implyed as much when he 1 Cor. 1. 10 saw such siding amongst them in the Church of Corinth some to hold of Paul some of Cephas some of Apollos some of Christ that they were out of joynt when he exhorted them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they Beza annot in loc be set againe for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth properly to set a bone that is out of joynt For as joynts are in the naturall Greg. mor. l. 19 cap. 14. body so is unity in the Church Sancta Ecclesia sic consistit in unitate fidelium sicut corpus nostrum u●● tum est compage membrorum Take away joynts in the body and the body will be dismembred take away unity in the latter and the Church will be distracted and there will follow rents schismes disorders and fractions For instance and example 1. What a stir made Corah 1. Israel Num. 16. 3. Dathan Abiram in the congregation of Israel What contentions were there in the Church of 2. Church of Corinth Corinth and how did they one swel against the other some would pray and prophesie bare-headed others with their head covered and when they came unto the Lords supper one was hungry and another was drunken in as much as S. Paul wrote his first Epistle to dissolve those factions and represse those dissentions that were amongst them In the Church of Philippi what broiles and fractions 3. Church of Philippi were there by reason of the variance strife and dissention and that not O economicall about meum and tuum but Ecclesiasticall and in matters of religion of Evodias Syntyche the female zelots in my Text otherwise godly and religious that by their over-credulity were mis-led mis-guided seduced by those of the Concision those evill workers as S. Paul cals thē So in our Church of England to come home to our 4. Church of England selves what lamentable fractions and miserable distractions are now amongst us what scandalous and irreligious libels what indiscreet and satyricall pamphlets have been lately dispersed against the Governours and government of our Church what heart-burning betwixt Minister and Minister betwixt Minister and people and how do you one swell against another For Sions sake I cannot hold my peace and with Moses Liberabo animam meam You must pardon me if I be down right and speak home in the Churches cause And here I cannot but lament deplore the want defect of the practise of this ancient and heavenly duty of unanimity amongst us in the words of S Bernard Vbi ubi nunc illud unanimit at is exercitiū How disunanimous disuniform disorderly are yee in the house at the service of God what rude contentions and uncivill contestations are in your Churches how unservice-like is your service there how homely are ye in speech and gesture with God in and at the participation of Gods ordinances as if Arrian like ye were haile fellow and familiar with him how stout are your hearts how stiffe are your knees that will not bow at the name of Jesus no more than the seats you sit on or the pillars of the Church how is the authority of the Church out-faced how are the Canons and Constitutions of the same neglected vilified by every ignorant illiterate Artizan Mechanick high-shooes by every self-willed peevish Evodias and Syntyche Quasi lege putant se teneri nulla Yea by too too many ministers too O tell it not in Gath they who should bee ringleaders in obedience and conformity yet proh dolor become factionum discordiarū duces as it was said of the Syndichs of Geneva It is lamentable to consider that abundance of knowledge should produce such ill effects as rebellion dis-unanimity disuniformity that every woman will be a Bernice dare to interpret