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

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A80766	Hæreseo-machia: or, The mischiefe which heresies doe, and the means to prevent it. Delivered in a sermon in Pauls, before the Right Honourable, the Lord Maior, and the aldermen of the famous citie of London, February the first, M. DC. XLV. And now printed, for the satisfaction of the hearers, and others. / By James Cranford, pastour of Christopher Le Stocks, London.	Cranford, James, d. 1657.	1646 (1646)	Wing C6823; Thomason E329_1; ESTC R200684	45,138	61

monster and when they had discovered it they were all upon uncertainties ever waiting for new light l Hil. ad Constant Annuas atque monstruas fides decernimus they had every yeer every moneth a new confession as Hilary m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De Synod Arim. Seleuc. They had many and diverse alterations being ready to change as often as they could obtaine any to hire them any to hear them any to lead them they could change their opinions as often as they could get customers for new ones Thus n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epist 72. Basil assures us that they did all things for their own profit and advantage changing and rechanging and professing a liberty of future changing a course most contrary to the truth of God Faith is but one to the stabilitie in the truth required in beleevers Coloss 2. and the manner of the orthodox who though never so low and little esteemed in the eyes of men yet were alwayes the same and consented not to such changes and alterations As the Polypus hunts fishes and takes them by the often changing of his colour so hereticks hunt and take unstable souls by the concealing of themselves and professed unsetlednesse in their tenents Though much more might be said of the subtilty of hereticks in calumniating the truth slandering the professors of it mingling truth with errour yet let this suffice for the present The second means by which hereticks divulge their errours is their Industry or Diligence they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not onely subtill but industrious workers As Satan goeth up and downe like a roaring lion seeking whom hee 1 Pet. 5. may devour so these with the Pharisees would compasse sea and land to make one proselyte creep into houses Matth. 23. to leade captive silly women in this like hunters or fishers whose labour is their pleasure if they can take their prey Ut jugulent homines surgunt de nocte There is a strange activity in these men for the spreading of errours in men did I say nay in women the woman Jezebel taught and seduced the servants of God It is the observation of Tertullian in his time That their women were audacious even to Ipsae mulieres quàm procaces sunt quae audeant docere contendere fortasse etiam tingere De praescript cap. 41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiphan de Pepuzian haeres 49. admiration they dared to preach to dispute yea possibly to baptise And this amongst some of them not by intrusion but by permission and approbation women were Bishops women Elders women in all other offices Satan having found the usefulnesse of that sexe for seduction upon all occasions makes use of them Apelles dispersed Tertull. his heresie by the help of a woman Phylumene Montanus Epiph. haer 48. disperseth his by the help of Priscilla and Maximilla two women And have not wee made some progresse and grown up to some height in this hereticall practice Doe not women whom the Apostle permits not to speak in the Church but to be in silence transgressing this Apostolicall precept and forgetting the modesty and weaknesse of their sexe presume to preach and vent their braine-sick fancies But I passe over this shame Optatus could not keep silence De vestris silere quis possit De illis quos aut factione aut subtilitate ut vestros faceretis seducere potuistis non solùm mosculi sed etiam soeminae de ovibus facti sunt vulpes post quod ad vos delapsi sunt aut dilapsae dolent alios ibi esse ubi nati sunt bene stantes in lapsus suos invitant c. Cont. Parmen l. 6. Vide. concerning the activity of such men and women whom fraud or faction had adjoyned to the Donatists in seducing and perverting others into their own errours and schisme Athanasius tels us what use the Arians made of women 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epist ad Solitar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Ibid. to ingratiate them with Princes and great men whose favour is most desirable to them as being most advantagious to their persons and wayes But enough of this Experience teacheth that when men sleep the enemie comes and sowes tares among the wheat and goeth his way undiscerned The harlots feet abide not in her house now shee is without now in the streets and lieth in wait at every corner Such is the diligence of Sactaries The second generall head giving such successe to heresies and erroneous opinions is taken from the people the persons that are seduced The prince of this world comes and findes something in them The shaking of the glasse may raise some froth in the water but no filth if there be not mud in the bottome Diseases prove infectious by reason of the dyscrasy of our inward temperature People are made obnoxious to seduction by two things their simplicity and curiosity Of which briefly First The simplicity ignorance ungroundednesse of the people affords great advantage to seducers Where the foundation is not well laid the building cannot stand long though not medled with but will presently fall if the least violence be used A people uncatechised in the principles of religion are a facile and obvious prey to false teachers This the Apostle hath an eye to Children are easily tossed to and fra with every winde of doctrine Ephes 4. 14. as a ship on the seas not having sufficient balast is driven with every winde and in danger of being overturned with every wave The simple beleeveth every word saith Prov. 14. 15. Solomon but the prudent looketh well to his going They lead captive silly women laden with divers lusts ever learaing 2 Tim. 3. 6. but never able to come to the knowledge of the truth Seducers are furnished with subtilty to deceive and people prepared through simplicity to be deceived and from simplicity it is that subtilty prevailes Besides that the Scripture doth ordinarily point out ignorant and ungrounded men the object of seduction it is observed by the Ancients o Haereses apud eos multum valent qui in fide non valent de quorundam infirmitatibus habent quod valent nihil valentes si in bene valentem fidem incurrant De praescript c. 2. That heresies are strong where knowledge is weak and prevail not so much by their own strength as by the weaknesse of the adversary p Dispensatio ista ac libratio prudens verborum indoctos decipere potest cautus auditor lector citò deprehendet insidias cuniculos quibus veritas subvertitur apertè in luce demonstrabit Hieron ad Pammac Epist 61. That all their knotty arguments and glozing speeches may haply deceive the unlearned and ignorant but a prudent and wary hearer will easily discern their sophistry and discover the fraud by which they endeavour to undermine the truth Hereticall arguments are but bare pretences in this resembling the spiders cob-web

all temptations in this kind with such like considerations as q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. tom 2. Conc. ap Bin. Conc. Ephes part 3. Cyril sometimes did O man there will be no excuse for thy silence for thy moderation thou standest guilty by reason of it before God and man c. But verbum sapienti I passe from this to a second duty Secondly That hereticks be censured and by the sword of discipline cut off that they have their mouthes stopped In the former was exercised the power of order in this the power of jurisdiction By whose hands this sword should be wielded I stand not to dispute but sure I am wielded it ought to be and in this case drawn forth by some hands Timothy was left at Ephesus to charge some men to teach no 1 Tim. 1. 3. other doctrine and Titus receives it in commission to reject Tit. 3. 8. an heretick after the first and second admonition Christ blames the Angels of the Churches in Pergamus and Thyatira Rev. 2. 14 20. that they suffered such as held the doctrine of Balaam and the woman Jezebel to teach and seduce his servants This was the medicine which Paul applies to Hymeneus and Alexander he delivered them over to Satan that they might learn not to blaspheme Satan teaches to blaspheme but the delivering over unto Satan teacheth not to blaspheme The sharpest censures in the Church are of a curing nature the wounds not of an enemy but of a Physician the casting out of an heretick is either healing to the person cast out or preventing infection to the people It hath been the ultimum remedium in the purest ages of the Church instances I might give I content my self with one and that in an ill time of the Church for the orthodox The Fathers assembled at r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apud Athan. Epist de Syn. Arim. Ariminum unanimously deposed Ursacius Valens and some others though upheld by the power and favour of the Emperor Constantius that the Christian faith might remain in peace and intire and this advice gives ſ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Orat. 27. Nazienzene Let them be cast out as the pests of the Church and the poisoners of truth But this may seem to some an hard sentence to others an unprofitable course Say some Will you have good holy learned painfull useful men cast out of the Church Say others What will it avail they separate from you they have already renounced their ministery deserted their stations imbodied themselves in another way they will not care for your censures The Apostle answers both these objections Tit. 3. 9. To the first saith he Reject him that is an heretick knowing that such a one is subverted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath the fairest side outward the word is a metaphor drawn from foule linnen as Favorinus the foul side turned inward as if hee should have said Such a man whatever shews he makes is a naughty man He that consents not to wholesome words the 1 Tim. 6. 3. words of our Lord Jesus Christ and to the doctrine which is according to godlinesse he is proud knowing nothing saith the Apostle If you look to the outside you see the cloathing of a sheep if you could look to the inside you should see the ravening of a wolfe the outside of the sepulchre is painted the inside is filth and rottennesse possibly we may have high thoughts of truth-corrupters but God hath not the primitive Church had not They none of them are better then t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad Philad pyramides or sepulchres of the dead that have written upon them the names of dead men Their opinions their incorrigibleness in their opinions is a plain manifestation of the rottenness of their hearts which if you could discern you would never think it strange that the Apostle commands such men to be rejected The skilfull Chirurgian fals to cutting and searing so soon as the gangrene begins to appear a little delay may endanger the life the whole will not be preserved but by the losse of a part heresies are a gangrene a leprosie in the head they may endanger the body the Church there is no other ecclesiasticall way to prevent it if once come to this height but rejecting and this possibly may not only preserve the body but recover the member And thus much for the first branch To the second They have cast out themselves c. Reject him saith the Apostle he is condemned of himselfe it is self-guiltinesse that perswades separation If such men have passed a sentence against themselves really that they are unworthy of the communion of faints the fellowship of the Church the kingdome of heaven confirm their sentence cast them out judicially let them bear that necessarily which they have chosen voluntarily to undergoe Though that be true which u Quos omnes manifestum est à semetipsis damnatos esse ante diem judicii inexcusabilem sententiam in semetipsos dixisse c. Epist 75. Firmilianus hath in his Epistle to Cyprian It is manifest that they are all condemned of themselves and have passed against themselves a dreadfull sentence before the day of judgement yet possibly the lenity of the Church waiting with patience and seeking with clemency to gain these men may hide it from their eyes and beget such high thoughts as in the Donatists of old Si malè facimus quare nos quaeritis If we be so bad as you pretend why do you forbear us why do you court us why do you seek our communion x Non quaeruntur nisi qui perierunt Posset illa ovis tam absurde pastori dicere Si malè facio quòd à grege aberro quare me quaeris non intelligens quare se putat non esse quaerendam hanc esse unā causam quare quaeratur Quaerimus ergo vos ut inveniamus tantum enim vos diligimus ut vivatis quantum vestrum errorem odimus ut intereat qui vos perdit Cont. lit Petil. l. 2. c. 37. Austin gives to this a satisfactory answer Nothing is sought which was not lost Should a wandring sheep say to the shepherd If I do ill to wander why doe you seek me Wee seek them that we may finde them that they may live our love to their persons being as great as our hatred of their errours But seeing patience and lenity may be made advantage of to the fomenting of obstinacy in some and insnaring of others the rejecting of such men as have abused lenity from the communion of the Church may be by the blessing of God a great means to open their eyes to stay others that waver at least to free the Church from the guilt of bloud the bloud of souls How lightly soever some men speak or think of the censures of the Church yet are they ratified by Christ in heaven and a dreadfull thing it is to be