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	let_v	silence_n	2,878	5	10.3040	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A33129	Diaphanta, or, Three attendants on Fiat lux wherein Catholick religion is further excused against the opposition of severall adversaries ... and by the way an answer is given to Mr. Moulin, Denton, and Stillingfleet.; Diaphanta	J. V. C. (John Vincent Canes), d. 1672.	1665 (1665)	Wing C427; ESTC R20600	197,726	415

that it excites holy and heavenly affections yet in its proper sence it is the effect of sermons and good preachers edifying the people by their holy lives and wholsom doctrin unto an emulation and care of observing what those people see and hear so frequently taught and practised by their pious preachers Those words of S. Chrysostom If one speak in an unknown tongue he is a barbarian to himself and others are absolutely true For so if an Embassadour or any other here in England should chatter words which neither himself nor others understand he would be a barbarian both to others and to himself too But when your Disswader sayes that S. Chrysostom spake so in order to a form of prayer and urging the Apostles precept for it he wrongs him wretchedly For he does it not nor can such a saying have any place in such a busines For the priest speaks not in his liturgy to the people as your Disswader simply imagines but to God where both speaker and hearer understand But the testimony of Lyra who is made to say that in the primitive Church all things were done in a vulgar language is falsified in the very substance For he sayes not omnia all things but communia common things some parts in Baptism where the godfather or godmother makes a profession of faith somthing in churchings of women benedictions marriages and such like as is yet in use amongst Papists at this day were so done So that all the contents of this section the testimonies your Disswader brings against this Catholik custom and your Disswaders own insultings which I set down in the beginning together with his glosses upon those testimonies are either absolutely fals or totally impertinent and in one word unconscionably slaunderous But it is as possibly saith he to reconcile adultery with the seventh Commandment as Church service in a language not understood to the fourteenth chapter of the first epistle to the Corinthians And is it so Let us look then into that strange fourteenth Chapter and see what it sayes 1. Follow after charity and desire spiritual gists but rather that you may prophesie 2. For he that speaketh in an unknown tongue speaketh not unto men but unto God for no man understandeth him however in the spirit he speaketh mysteries 3. But he that prophesieth speaketh unto men to edification exhortation and comfort 4. He that speaketh in an unknown tongue edifieth himself but he that prophesieth edifieth the Church 5. I would that you all spake with tongues but rather that ye prophesied for greater is he that prophesieth than he that speaketh with tongues except he interpret that the Church may receive edifying 6. Now brethren if I come unto you speaking with tongues what shall I profit you except I shall speak to you either by revelation or by knowledg or by prophesying or by doctrin 7. And even things without life giving sound whether pipe or harp except they give a distinction of the sound how shall it be known what is piped or harped 8. For if the trumpet give an uncertain sound who shall prepare himself for battle 9. So likewise you except you utter by the tongue words easie to be understood how shall it be known what is spoken for he shall speak unto the air 10. Ther are it may be so many kinds of voices in the world and none of them are without signification 11. Therfor if I know not the meaning of the voice I shall be unto him that speaketh a barbarian and he that speaketh shall be a barbarian to me 12. Even so ye forasmuch as ye are zealous of spiritual gifts seek that ye may excell to the edifying of the Church 13. Wherefor let him that speaketh in an unknown tongue pray that he may interpret 14. For if I pray in an unknown tongue my spirit prayes but my understanding is unfruitful 15. What is it then I will pray with the spirit I will pray with the understanding also 16. Els when thou shalt bless with the spirit how shall he that occupieth the room of the unlearned say Amen to thy giving of thanks seeing he understandeth not what thou sayest 17. For thou verily givest thanks well but the other is not edified 18. I thank my God I speak with tongues more than you all 19. Yet in the Church I had rather speak five words with my understanding that by my voice I might teach others also than ten thousand words in an unknown tongue 20. Brethren be not children in understanding howbeit in malice be ye children but in understanding men 21. In the law it is written with men of other tongues and other lips will I speak unto this people and yet for all that will they not hear me saith the Lord. 22. Wherfore tougues are for a sign not to them that beleev but to them that beleev not but prophesying serveth not to them that beleev not but to them who beleev 23. If therfor the whole Church be come together in som place and all speak with tongues and there come in those that are unlearned or unbeleevers will they not say that ye are mad 24. But if all prophesie and there come in one that beleeveth not or one unlearned he is convinced of all he is judged of all 25. And thus are the secrets of his heart made manifest and so falling down on his face he will worship God and report that God is in you of a truth 26. How is it then brethren when ye come together every one of you hath a psalm hath a doctrin hath a tongue hath a revelation hath an interpretation let all things be done to edifying 27. If any man speak in an unknown tongue let it be by two or at the most by three and that by cours and let one interpret 28. But if there be no interpreter let him keep silence in the Church and let him speak to himself and to God 29. Let the prophets speak two or three and let the other judg 30. And if any thing be revealed to another that sitteth by let the first hold his peace 31. For ye may all prophesie one by one that all may learn and all may be comforted 32. And the spirit of the prophets are subject to the prophets 33. For God is not the author of confusion but of peace as in all Churches of the Saints I teach 34. Let your women keep silence in the Churches for it is not permitted to them to speak but they are to be under obedience as also saith the law 35. And if they will learn any thing let them ask their husbands at home for it is a shame for a woman to speak in the Church 36. What came the word of God out from you or came it unto you only 37. If any think himself a prophet or spiritual let him acknowledg that the things I write unto you are the commandments of God the Lord. 38. But if any be ignorant let him be ignorant

purposes as catholik Church uses For so the women which were particularly addicted to the service of the altar St. Paul would have them to be elderly and mature lest being young they should grow wanton from Christ and desire to marry This distinction will in no wise serv Mr. Whitby For saith he with his reverend Hall the doctrin thus stigmatised by the apostle as the doctrin of Devils is in general of such as do forbid marriage and not upon this or that particular account And the act is all one whether the prohibition be relative or absolute as poison is poison whether absolutely or conditionally taken Thus speaks Whitby with his reverend Hall thence inferring if I understand him that it is as full and truly the doctrin of devils to forbid marriage to any one upon any account of serving God more purely and the like as it is to forbid it absolutely as evil and unlawful in it self as poison c. But is this true Poison conditionally taken or taken upon condition either of a preservative against it or of som diseas whereof it is a proper remedy may not poison or hurt the man that takes it but rather help perhaps and cure him And if it do not poison but help then is it no poison to him but physick And do they forbid marriage as in it self unlawful who do relatively prohibit it Or is it equally the doctrin of devils to withhold it as unlawful to all or only to som upon a special occasion Do they condemn it in it self who withhold it in relation to som times or persons That I may omit other several reasons which may convince this assertion of folly and falsehood how coms our Church of England to forbid marriage in Advent and Lent and som other times of the year Is not this a relative prohibition And doth our Church of England therfor absolutely forbid it in it self becaus she relatively forbids it I am sure the prohibition is as much relative to forbid marriage to all persons at som times as to forbid it to som persons at all times And if the doctrin be stigmatized in general upon what account soever it run then doth the Church of England hold and teach the doctrin of devils when upon this or that particular account she prohibits marriage although she absolutely allows it as the Roman Church does The rubrick of our English Church now put into our Almanack runs thus Times prohibiting Marriage Marriage comes in the 23 of January and by the 7 of February it goes out again until Low Sunday at which time it coms in again and goes not out till Rogation Sunday from that time it is unforbidden until Advent Sunday But then it goes out and coms not in again till the 23. of January following All which in the phrase of Dr. Pierce and Whitby his champion runs thus Times commanding the doctrin of devils The doctrin of devils goes out the 23 of January and by the 7 of February it comes in again until Low Sunday at which time it goes out again and coms not in till Rogation Sunday from that time it goes out until Advent Sunday But then the doctrin of devils coms in and it goes not out again till the 23 of January The same is also to be said about abstaining from flesh in Lent For this prohibition is equally stigmatized by the same Apostle in the very self-same text as the devils doctrin And a dispensation to eat flesh in Lent cannot be obtained in our Byshops Courts without a sum of moneys and generally to abstain from the doctrin of devils we give an angel either a gold angel or a silver one Truth is it is no devils doctrin or evil counsel to refrain either from flesh or marriage or any way to bridle and mortifie our carnal appetites which our holy apostles have counselled us carefully to do but a blessed angelical conversation For the angels of God saith Christ our Lord do neither marry nor are given in marriage And the flesh of bulls and goats neither doth God nor his angels feed on And both the counsel and practis of Christ and his apostles lead us that way When the Bridegroom is taken away then saith Christ shall my disciples fast that is they shall then enter upon their austerities of life after their solemn profession in Pentecost which now in their noviceship I will not put upon them while they are yet weak in faith Unto those very same disciples he also perswaded continence and coelibacy both by his own example and words of counsel And devils are all friends to the contrary uncleannes and gluttony But why then are these two abstinencies so opposite both of them to the devils will and inclination called by St. Paul Doctrina daemoniorum wheras devils were never known to move any man to those abstinencies but rather to the contrary excesses being enemies themselvs to all cleanlines temperance Doth the devil approve of that which our Lord advises us to follow Or does he labour to promote Christs counsel and practis No in no wise But whatsoever he may pretend of good he ever does it to som evil end and for snares and subversion He likes not of continence he loves not temperance he hates cleanlines But so to praise that which himself indeed dislikes and perswade men to beleev that such an act of high vertue and counsel is also of such necessity that no man can be a Christian without it This is one of his demoniacal subtilties The Greek hath two several words to expres those evil spirits in general Daemonium and Diabolus the one speaks his crafty subtilties the other his malicious will But we in English have but one and it renders properly the last For the old Saxes our forefathers called that evil spirit Deuvill or Doill which relates to the will or practice But Daemonium or Daemon for which we have no English word has a reference to the understanding and to the perverting of it And it signifies intelligent or knowing Now this doctrin of abstinence from meats and marriage as things unlawful is called by St. Paul doctrina daemoniorum the doctrin of daemons or of those evil spirits not as they are wicked practisers but cunning seducers not as they corrupt the will but delude the understanding They hate continence and never have or will move any man towards it But if under colour of its excellency they could once perswade men to beleev that salvation is not possible for married people as in primitive times of Christianity they did then have they acted the part of demons or cunning seducers indeed and brought much ruin and disorder and snares upon the Christian world which it is indifferent to them what way it suffer so it receiv a dammage This craft of demons consists generally in this that to make themselvs and temptations plausible they still advance one ability or vertue to depress another In primitive times of the Church