Selected quad for the lemma: woman_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
woman_n	church_n	keep_v	silence_n	2,518	5	9.9816	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A79837	A full discovery and confutation of the wicked and damnable doctrines of the Quakers. As also, a plain vindication and confirmation of sundry fundamental points of the Christian religion, denyed or corrupted by the enemies of the truth in these times. Published for the benefit of such weak Christians, who are not so able to discover and oppugne the dangerous doctrines of subtil seducers when coloured over with fair words and pretences, and so are more apt to be taken in their snares. Whereunto is annexed an excellent discourse proving that singing of Psalmes is not only lawful, but an ordinance of God. / By Jonathan Clapham, a servant of Christ in the work and labour of the Gospel at Wramplingham in Norff.	Clapham, Jonathan.	1656 (1656)	Wing C4407; Thomason E498_7; ESTC R206047	81,821	100

21.7 19 But that place is objected Luke 10.4 Carry neither purse nor scrip nor shooes and salute no man by the way Answ If this place be compared with 2 Kings 4.29 it will appear Christ intends no more but to excite them to speed and celerity in that present work they went about and not to use such salutations as might hinder or stay them in their businesse for in the next verse when they are come to the place where they should remaine he bids them salute there Besides if this command should be ridgidly urged to bind us now it would make it unlawful to wear shooes or purse c. And further how can it then be reconciled with the Scriptures before named which do not one crosse the other concerning our giving civil honour to men see that command Rom. 12.10 In honour preferring one another the Apostle would not have us uncivil and barbarous but to give due acknowledgment and testification to the worth and goodness of others 1 Pet. 2.17 Honour all men Rom. 13.7 Render to all men their dues tribute to whom tribute honour to whom honour So also Exod. 20.12 1 Tim. 5.17 and the Scriptures stile many persons honourable 2 King 5.1 Act. 13.50 17.12 some of them being Heathens and unbelievers But they would have these Scriptures to speak of inward honour of the heart not of external honour by giving titles to them or bowing to them c. Even these outward testifications of honour are implied there and we have many Scriptures expresly commending or commanding the same to us For giving titles of honour to men as calling them Lord Master Sir Lady c. we have many Scriptures approving thereof 1 Pet. 3.6 Sarah is commended by the Apostle for calling Abraham Lord Gen. 16.9 The Angel calls Sarah Agars Mistresse Matth. 10.24 saith Christ The Disciple is not above his Master nor the servant above his Lord. These titles are not only to be given by servants to their Masters but by Scholars or Disciples to their teachers as Christ shewes Yea it may be given to them by others who are not in subjection to them as the Prophet to Elisha 2 Kings 6.5 and the second Epistle of Joh. 1. the Apostle calls her to whom he writes Lady Acts 7.26 Moses said to the two men that strove Sirs why do ye wrong to one another Acts 14. Paul and Barnabas said to them that were ready to sacrifice to them Sirs why do you those things So Paul to the Marriners Act. 27 10 21 25. See Act. 16.31 which title signifies as much as Lord or Master 1 Cor. 3.10 Paul is called a Master-builder Eccles 12.11 Church-Officers or Teachers are called Masters of the Assemblies Besides the title Lord or Master it not only used but we have Epithites of further honour given to some persons as Most Noble Most Excellent c. Luke 1.3 Acts 26.25 How vain is it then for these people to cavill against the use of these titles of honour seeing the Scriptures do warrant the same Object But against all these Scriptures they bring that one Matth. 23.10 Be not ye called Masters as if it would overthrow all these titles of honour To which I answer 1. It doth not prohibit us from giving titles of honour to others though it should restraine us from seeking them for our selves 2. But it would be observed in what respect Christ prohibits being called Master there he forbids also to be called father verse 9. this is spoken in opposition to that vaine affectation of such titles amongst the Pharisees the Pharisees did covet to be Sect-Masters and to have abundance of Disciples following them upon whom they used to impose their traditions as unquestionable verities and their Disciples used to call them Rabbi or Master glorying in being their followers and each sect would so contend for the glory of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Captaines for so the word signifies as well as master that they would quarrel and sometimes kill each other in such contests Now these Rabbi's masters or captaines were absolute Lords over their faith which is prohibited 1 Pet. 5.8 and they questioned nothing they received from them even as such as follow the Quakers now receive all they speak as unquestionable truths because they pretend to be infallible and therefore they are more guilty of this crime of affecting Mastership then any amongst us Who seeth not then how perversly this Scripture is wrested when it is urged to oppose giving titles of honour to men how they make it to contradict those Scriptures before named Whereas the scope of it is but to prohibit proud affecting of that title and seeking to Lord it over mens faith Concerning our giving civil honour and respect to men by outward gestures of the body as rising up or standing before our superiours uncovering the head or bowing c. We have also many Scriptures to warrant these things For rising up there is an expresse command Lev. 19.32 Thou shalt rise up before the hoary head and honour the face of the old man c. It is so foolish a cavil which was once made against this place by J. L. that it deserves no confutation when I urged this Scripture to him he said Christ Jesus was the ancient of dayes c. was there ever more horrible perverting of Scripture then by these men This is like that exposition he gave to me lately of that place where women are forbidden to speak in the Church saying it was the weaker part of man or flesh that was called the woman and was to keep silence We have enough of such trash from these men For standing up before superiours refraining speech bowing of the body see Job 29.8 9 10. Gen. 23.7 Abraham stood up and bowed himself to the people of the Land even to the children of Heth. Jacob bowed to Esau seven times Gen. 33.3 Joseph unto Jacob Gen. 48.12 David bowed to Saul and said My Lord the King 1 Sam 24.8 and Nathan the Prophet bowed to him 1 Kings 1.23 As for the single example of Mordecai refusing to bow to Haman which those men urge so stifly when as all other examples nothing move them there was a special reason for that for according to the custome of Persia the bowing there used was reputed to favour of divine worship * Justin Hist Lib. 6. Relates how Canon Athen refused to bow to King Artaxcrxes after the Persian manner upon the same account and therefore the good man could not yield to it now as this is used amongst us it s but a civil thing Besides Haman probably was an Amalekite of the family of Agag and so being of an accursed seed appointed to destruction civil honour was not due to him God had put a perpetual enmity betwixt the Israelites and Amalekites Deut. 25.17 18 19. For putting off the Hat these men triumph over us and say where do we finde any example in the Scriptures for that Answ

Romish Antichrist 2 Thes 2 4. as is in these men who dare boast they are equal with God that they are infallible perfectly free from the being of sin who dare write their pamphlets ordinarily as given from the Lord from the Spirit of God immediately that dare scorne all others not of their way and judge them as ungodly hypocrites blinde c. do these things argue holy and mortified persons how full of lying of false accusing c. are their writings what bitter enemies are they to the wayes and servants of Christ and in reproaching and vilifying them out-strip the persecuting Prelates and their party in former times who seeth not that the devil hath raised up these to act the part of that wicked crew who are now brought under the hatches for their enmity is chiefly if not only vented against the same people and ways that were persecuted formerly by the prelatical party Obj. But some will say they are no drunkards no adulterers c. such ways they hate Answ 1. Suppose it be so no more is the devil a drunkard glutton adulterer and yet his spiritual wickednesses his pride malice envy lying false accusing of the Saints c. are no lesse crimes then drunkennesse gluttony c. and in these things the Quakers appear as eminently the children of the devil as any do Julian the Apostate as it 's reported of him was a temperate just and strict man but a most wicked enemy of Jesus Christ 2. But for such fleshly lusts we have no great experience of their conversations most of them being strangers here and therefore we cannot so well discover such things if they were guilty of them yet for the time they have been in these parts we have sufficient conviction that they may be guilty of such filthinesse of the flesh as well as of such filthinesse of spirit as was before mentioned There hath scarce been known a more vile wretch then Christopher Atkinson who sometimes was acknowledged by themselves the chiefest of their Sect who after he had professed repentance for his filthinesse and leudnesse comitted with the woman he hath since married yet escaping out of prison he practised greater villany then before for being at an Inne called the George in Thurton within five or six miles of Norwich as I was informed by two credible persons who were occasionally at the same Inne at that time he there offered ten shillings in hire of an whore and fell in love with a young girle whom he suited so as he did cry and whine for her he told such lies concerning himself and otherwise shewed himself so vile that it was apparent he was no novice in such actions for no man on a sudden arrives to the height of wickednesse I might annex the story of those two Quakers spoken of in the book put forth by Gilpin and of him that being condemned to die for incest in York-shire poisoned himself in prison But these being done in more remote parts I shall not insist upon them Now let not any say it 's a common thing for some wicked persons to be found amongst such as are most holy and therefore these few examples should not condemn the rest of them for they are men that pretend to be perfectly free from the being of sin to be infallible c. and therefore the fall any one shews their doctrine to be lies besides what spiritual wickednesses reigns amongst them generally was shewed before and they are not ashamed to defend such actions as tend directly to lead men to such filthinesse as going naked c. How clear is it then from all this that these people are no truly mortified persons what ever they pretend 3. That mortification which they professe to have consists but in some external things which God never required as voluntary humility neglecting of the body which things are called will-worship Col. 2. in putting away outward ornaments not wearing ribbons refusing titles of honour to be called Master not putting off the hat using the words of yea nay thou in their wilful sufferings for opposing and vilifying Ministers in much fasting and abstemious use of the creatures c. Now as for these it may be said Who hath required these things at their hands What are those when they are enemies to the crosse of Christ and to the righteousnesse of faith as was shewed in the Section of Justification when they place righteousnesse in such observations not knowing the mortification of the corruptions of the heart as was before proved when they are ignorant of and enemies to an inward and spiritual work of grace and regeneration upon the heart as shall be made to appear in the next Section alas how easie is it for any carnal heart to learn such outward observances and place their righteousnesse in them and yet even in externals they sin against their own principle of the light in them as by wearing such ruffian-like long haire so Fox and Duesbury two great and principal men amongst them have done that light in them might teach them its a shame to do so 1 Cor. 11.14 4. And even in these external shews of mortification they been have far out-stripped by many others the Pharisees of old see Montagu Acts and Monuments of the Church cap. 7. have sometimes made vows of continence abstinence watching and praying for ten years together during all which time they would not come near any beautiful woman and when necessity compelled them to sleep they would lie upon narrow planks or upon stones or thorns that they might sooner be awakened to prayer reading and meditation they pretended revelations and inspirations their ordinary fastings were two dayes in the week the third and fifth dayes wherein the wholly abstained from meat till the stars appeared but in their extraordinary fasts they used greater severity over the flesh they would shew great austerity in their common deportment and would hazard their lives before they would recede from their way The Essens another Sect amongst the Jews did yet go beyond the Pharisees shewing a wonderful gravity and austerity in their carriages detesting not only prophannesse but lawful pleasures and delights abstinence continence and mastering their affections they esteemed a chief point of piety for marriage they cared not for it nor for the company of women getting of wealth and growing rich they despised to swear any oath was a capital crime they were so addicted to contemplation that some of them did not eat in three dayes time some in six when they did eat brown bread and salt was their ordinary food and when they exceeded they had green hearbs their apparel was poor and simple only to preserve from cold and heat they turned the Scriptures into allegories as the Quakers do following the example of the Egyptian wise men saith Philo they pretended to revelations and prophetical inspirations maintained community of goods torments of body they regard not but endured with courage and constancy