Linguistic DNA - Concept Modelling Demonstrator

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

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A40787	The snake in the grass further discovered, or, The Quakers no Christians proving out of their own writings, that they deny, I. The Scriptures to be the Word of God, II. Baptism, and the Lord's Supper, III. The manhood of Christ, &c. : with an account of their canons, constitutions, ecclesiastical order and discipline.	Faldo, John, 1633-1690.	1698 (1698)	Wing F305; ESTC R40574	226,252	360

must not call him their Great Light for that is in the Lanthorn 1 Cor. 14. 34 35. Let your women keep silence in the Churches for it is not permitted unto them to speak but they are commanded to be under obedience as also saith the law And if they will learn any thing let them ask their husbands at home for it is a shame for Women to speak in the Church I have known some of them to break the Bonds of this inhibition by expounding the Women to be weakness she being called the weaker vessel and so weakness must not speak But let us hear G. F's Exposition it may be that may not be so weak Now the woman here hath a husband to Mystery of The Great Whore p. 86. ask at home this Note hath some wit in it but he proceeds and not usurp authority over the man but Christ in the male as in the female who redeems from under the Law and makes free from the Law that man may speak Now the knot is untied and the womans tougue loosed beyond all question But would any man in his Wits expound this after this fashon the Woman may not speak but the Man Christ in the Woman may and what must their home be then that must be their Consciences within where they say the light Christ is And they are directed to ask their Husbands in the plural number then according to this Exposition there must be as many Christs as there are Women in the world at least for every one hath a husband at home Also this home the Conscience must needs be when the women were there in the Church Take but one more though I could fill a Volume Â§ 8 with them Ye have Moses and the Prophets within Fisher velata quaedam revelata viz. This written spoken manifested in you Quod tibi ne vis fieri alteri ne feceris and retro Whatever you would that men should do unto you do ye even so to them This saith Christ is the Law or Moses and the Prophets but if ye will not be admonished nor perswaded by Moses and the Prophets neither will ye be perswaded by such of us who were once dead in sin with you but are now risen to life by the Power of God which is his light and in the same sent to speak unto you from the dead I will conclude this Chapter with some Inferences SECT V and Conclusions that naturally flow from this errour for one errour never goes alone viz. That their writings and sayings are equal with the Scriptures and to be preferred before them First it would follow that the Scriptures both are Â§ 1 and ever were superfluous for the light within as they pretend was alway fitted to inspire every man and woman in the same manner and to all intents and purposes as they were inspired and written Secondly upon the same ground the tenets and Â§ 2 assertions of all the Heathen are to be received as of equal Authority with the Scriptures for although they did not pretend them for divine Inspirations or Revelations yet they resulted from their light within improved much more orderly and to purpose then the Quakers do theirs whose ungrounded Pretensions to Inspirations weigh nothing in the case yea the bitter scoffs of Lucian and Julian the Apostate must be admitted into the same Orders for if it be admitted they did not vilifie and scorn and deride Christ the Scripture and Christianity according to the dictates of their Consciences it cannot be denyed that they therein acted from the power within which whether it were the power of darkness or not the Quakers having no rule to judge it by but their own sentiments it is left by them undetermined And I know not hardly any worse they said of Jesus of Nazareth the Scripture and Christianity then the Quakers have done under other Names The Quakers reduce their sentiments and motions Â§ 3 to the power within of which I will give you one taste from a chief Author But sink down from these Isaac Penington concerning Unity p 1. the reasonings about things and wait to feel that which lies beneath in the free nature virtue life power and motions whereof alâ—ne is your souls salvation power and motion from within is all with them and if this be truly divine and of equal Authority with the Scriptures or accounted so the scornful and virulent invectives of some of late against many worthy Ministers of Christ and multitudes of serious Christians are not only not to be rebuked but to be reverenced as divine emanations and verities for it could be nothing but a power within with a witness that had such Productions It will absolve many of those from sin whom the Â§ 4 Scripture speaks of as gross and heinous offenders The Apostle Paul when a persecuting Saul dealt so hardly with the Cause and precious Saints of the Lord from the Conduct of what he took to be light or the light in his Conscience Christ doth also foretell us of such who should think they did God good service in killing his Servants and if meer think so 's perswasions impressions motions without a demonstrable ground may be taken for divine dictates on the one part why not on the other and by consequence the Holy Spirit must be entituled Dux omnium malorum and every evil which is the fruit of ignorance and conceit fathered on it It will warrantize a great part of the Popish inventions Â§ 5 and Orders which had their erection on the pretended inspirations and revelations of some among them who were Monkish and cloystered Votaries whose humorous abstinence moroseness and uncommanded sanctity gained credit with the people for any thing they would affirm and the Politick Clergy made their advantage of it I remember a passage of a Romanist who coming Â§ 6 into England and observing the multitude of Sâ—cts here he being asked which of them came nearest to the Roman Church he replied The Quakers And it the fundamental principles of Sects as such agreeing together do most exactly express their agrcement and likeness each to other the Quakers and Papists may claim Kindred upon more demonstrable terms then any other Sects whatever The three main principles Pillars of the Roman SECT VI Absurdities are First A Contempt of the Scriptures as insufficient to determine in all Religious Concerns Secondly And therefore a necessity of some other infallible Judge which may supply that defect Thirdly Immediate Revelations and divine Inspirations The first of these is so apparently and abundantly proved of both Papists and Quakers in the Parallel in the close of the 12th Chapter of this Book and other places here and there that I need not agitate it in this place See Chap. 5. The second That the Romanists build their Faith Â§ 2 on the pretence of Infallibility is not doubted by any who are in any degree acquainted with their Writings yet I shall furnish you with a few proofs In

doubtful Controversies if they were not doubtful at least to some they would be no controversies Pighius Controversia tertia at all we must not go to the Scriptures for satisfaction but to a lively Judge which saith he as was Moses among the Israelites the Roman Bishop is among Christians And Moses whatever he determined and commanded they ought exactly to obey without further Enquiry From whence he argues that the Pope is the Infallible and right Determiner of Controversies Charranza is a little beyound him saith he the High-Priest under the Law was a certain Rule in things pertaining to God but the Evangelical High-Priest must much rather be certain in such things By the Evangelical High-priest he means the Roman-Bishop Bellarmin de verbo Dei lib. 4. argues at large Â§ 3 for the Popes Infallibility only restrains it a little with an ex Cathedra docens to what he saith out of the Chair or as Pope which doth more then a little suit with the Quakers who if those persons among them accounted by them infallible be manifestly proved to erre in faith or practice so as they dare not deny it their refuge then is that they did not follow the light but if they had acted or believed according to the teachings and mâ—tions of the light within they had not erred Bâ—t as 't is a very hâ—rd matter if the Pope were allowed to be infallible in what he determines ex Chathedra to know what he doth as Pope and what as a fallible man so it is no less difficult if the Quakers light were such as they pretend to know what comes from the light and what from the foolish ignorant dark corrupt and fancy-full man Isaac Penington's salve will cure the sore no more then the Papists who say the Pope is infallible notwithstanding the contradictions of one Pope to another and one and the same Pope to himself the doing the same thing the thinking the Penington concerning Vnity p. 13 same thing the speaking the same thing this doth not unite here in this state in this nature but the doing or thinking or speaking of it in the same life yea though the doings or thoughts or words be divers yet if they proceed from the same principle and nature there is a true unity felt therein where the life alone is Judge a strange reconciliation of certain and manifest contradictions and an ascribing that to the light within which is impossible to an Omnipotent God who cannot deny or contradict himself and yet be the true God Carranza speaks boldly in the behalf of Papal Infallibility In disputatione Ratisbon The general Ordinary and lawful Judge of all Controversies whatsoever which may arise in the business of Religion is the Roman Bishop whether he define any thing alone or with a General Council he is alway an infallible Judge when he doth it ex Cathedra or as Pope as the chief Bishop liable to no errour The Quakers out go the Papists far in this Fundamental Â§ 4 or Infallibility Now he that is not infallible Fox Great Mâ—stery câ— â— in his counsel and judgment and advice is not he in errour And are not the Ministers of Christ the Ministers of the Spirit And are they Ministers of Christ that are fallible The Papists are herein more modest then the Quakers for they acknowledge only the Pope or Pope with his Council or the Church Catholick to be infallible but the Quakers affirm it of every one of their Ministry both men and women yet he stops not here but extends it to every Quaker And you that p. â— have not that which is infalâ—ible to judge in you know not the Spirit of Christ neither can you judge of persons or things that have not the infallible judgment nor have the spiritual man neither have you the Word of God in your hearts nor Christ which is eternal and infallible all which the Quakers have to judge persons and things Thus I have shewed you that the Papists and Quakers have pretended Infallibility for their Foundation But if the Quakers shall object that they differ in that the Roman Bishop subjects all others to his sole Infallibility but the Quakers are each one infallible for themselves I answer the ground is the same only every Quaker hath a Pope in him or her self and so there are among them more Pope Johns and Pope Joans then ever were at Rome And it is apparent that G. Fox hath arrived by this pretence to a more absolute power over the Quakers in twenty odd years then the Bishops of Rome in some hundreds over professed Christians For the third Fundamental common to the Papists SECT VII and Quakers viz. immediate Revelations and divine Inspirations Dr. Stillingfleet in his Fanaticism of the Roman Church hath abundance of instances to whom I am beholden for the most of what follows on this Head Revelations have been pleaded by them the Papists p. 210. in matters of doctrine such I mean which depend upon immediate impulses and inspirations since the Canon of Scripture and Apostolical Traditions Anselm mentions a divine Apparition to an Abbot Luâ— Wadding in a storm whereby he was admonished to keep the Feast of the Conception of the blessed Virgin which Revelation Wadding tells us is publickly received in the Offâ—câ— for the day Another Revelation was made to Norbertus the p. 211. Founder of the Praemonstratenses in which the Virgin Mary appear'd and commended her veneration to him and gave him a white Garment in token of her original innocency Which Revelation is believed by all of that Order and taken as the reason of their habit S. Brigit had not one or two but many to this purpose and the latest were of Joanna a Cruce But S. Katherine of Siena had it reveal'd to her p. 212. as Antonius and Cajetan say that she was conceived with original sin How often have visions and apparitions p. 218. Bellar. de Purg. of souls been made use of to prove the doctrine of Purgatory witness the famous testimonies to this purpose out of S. Gregory's Dialogues and Bede's Hist which latter is recited in the late great Legend of Mr. Cressy a Popish Confessor under the name of a Church-History c. We need not go so far back as Gabriel Biel to p. 219. Biel in Canon shew that the doctrine of Transubstantiation hath been proved by the appearnce of a child in the Host Bellarmin very doughtily proves auricular Confession Bellar. de Poen by a certain vision of a tall and terrible man with his Book in his hand which blotted out presently all the sins the humble Thief confessed upon his knees to the Priest Upon this ground of Revelations and Inspirations Â§ 2 most of their Popish Festivals which we call Holy-days were erected The Religious Orders were instituted among p. 227. them by Enthusiastick persons upon the credit of their visions and revelations the most

in them doth offer up himself a Living Sacrifice to God for them by which the wrath of God is appeased towards them Justifying-Righteousness They hold That the Righteousness of Christ and their Righteousness is but one and the same thing That what Righteousness they perform is the Righteousness of Christ because performed by the Teachings and Power afforded to them by him That they are justified by a Righteousness within themselves and not by a Righteousness performed without them or before they had a being That no man is justified who doth not perform every demand of the Law i. e. Of the Light or Law within Concerning Sin They deny Original Sin They deny that motions from within to sin are sin if not complied with They hold That men may attain to be without any sin in this life And that some of them are perfectly freed from its stains and prevalency They hold That there can be no sin but what is commited against Conviction Concerning the Light within They hold That the Light within them is God Christ the Spirit the Law the Gospel the Life the Power the only and sufficient Rule of faith and Life Vid. The Key That all men have this Light within themselves That this Light is not a natural or created Light or Humane faculty That it is of the same nature in those who obey or disobey it That while men resist this Light the Light or Christ is in bondage and kept under That men heeding and obeying this Light Christ is risen in them which is the Resurrection and the life Concerning Ordinances They hold That there is no such thing as Ordinances now under the Gospel That Baptism and the Lords-Supper were once Ordinances butâ— now since the Spiritual Administration are abolished Concerning a Ministry and Preaching They hold That all that pretend to be Ministers of the Gospel and have a Call from Men are not the Ministers of Christ That their Ministry teach only from the immediate Revelation and Inspiration of the Spirit That their Ministers are infallible in their ministring That our Ministers who receive Maintenance for their work are Hirelings Thieves and Robbers That those who preach from the Scriptures taking their Sermons from thence steal the Prophets words and are not sent of God That men are to preach nothing but what they have a motion to from the Spirit at that time That those who preach Christ without are false Ministers and those are true Ministers who preach Christ within and put people upon believing on him as he is manifested in themselves That the end of all their Teaching is to bring men to the Everlasting Word of God in themselves i. e. To follow the Light within That whatever their Ministers teach it is not they that teach but the Spirit through them Concerning Prayer They neither confess their sin in publique Prayer nor beg pardon for themselves They pray not Ministerially in their publick Assemblies as the mouths of others but alway in the singular number scil I pray c. They pray not in the name or for the sake of Christ the Mediator They use no Family-prayer or at set-meals They deny That we are to use our wills or understandings in prayer Concerning the Church of Christ and its Officers They hold themselves only to be the Church of Christ They hold some of them That there ought to be no such thing as Elders and Overseers in the Church but that the Spirit alone is Apostle Prophet Elder Overseer c. This was the first and general Opinion But since they have so far changed their minds the most of them as to hold Dignities Offices Government necessary and also That it is not the Officers but the Spirit in the Officers that doth all the parts belonging to their Offices They hold only one Vniversal Church not particular Churches and that Church to be in God the Jerusalem which is from above In their Meetings sometimes they have nothing but a profound Silence which formerly was when they had no motion but now for most part when none of their Ministry either of the men or women in that Office are there They have a strange Officer among them George Fox whose Titles are full of Blasphemies scil A King the Witness of God the Father of many Nations c. See the Letter to him from Coale This man is a Sphere above any of the rest Concerning Judgment Heaven and Hell and the Resurrection All these things they hold to be within in the time of this life The Day of Judgment is with them the judging of the Flesh or all disobedience to the Light by the Light within and this is the same with Hell And for Heaven they hold 't is within too but no such place as that where we believe the man Christ to be above the visible Heavens The Resurrection of this body wherein the soul now lives they peremptorily deny affirming The belief that ever it shall be quickned and made alive again to be ridiculous and irrational They profess Eternal Rewards but it amounts only to this conceit That the body shall not live again after its death and so there is no reward to that And the soul they say is Eternal came out from God is a part of his Being shall return into him again So that the soul shall be changed from a part of God dwelling in flesh to a part of God resolved into his own and original Being which was the state of their souls a thousand years afore they were born as they conceit Thus God alone shall be Eternally rewarded by being delivered out of these Prisons of the Quakers bodies FINIS ERRATA PAge 8. line 26. for distraction read detraction p. 7. l. 29. for Denomination r. Domination p. 11. l. 16. for Babes r. Babel

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