Selected quad for the lemma: woman_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
woman_n	cover_v	head_n	prophesy_v	1,689	5	11.0692	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47136	Divine immediate revelation and inspiration, continued in the true church second part. In two treatises: the first being an answer to Jo. W. Bajer Doctor and Professor of Divinity, so called, at Jena in Germany, published first in Latine, and now in English. The second being an answer to George Hicks, stiled Doctor of Divinity, his sermon preached at Oxford, 1681. and printed with the title of, The spirit of enthusiasm exorcised; where this pretended exorcist is detected. Together, with some testimonies of truth, collected out of diverse ancient writers and fathers, so called. By G.K.; Divine immediate revelation and inspiration, continued in the true church. Part 2.	Keith, George, 1639?-1716.	1685 (1685)	Wing K158; ESTC R218958	105,601	220

Miracle nor do we read that he spoke any Tongue but that which was common to the Iews And it is yet more unreasonable and unequal not to believe us unless we have all the miraculous Gifts of the spirit as if some were not sufficient if so we had them Surely few Churches or Persons had all the miraculous Gifts of the spirit even when they were most common And though we pretend not to those miraculous Gifts of the spirit such as speaking with Tongues healing the sick raising the dead c. yet the absence or not having any of these miraculous Gifts cannot prove that we are not otherwise divinely inspired for there are common divine Inspirations necessary to all true Christians which are of a saving Nature where they are received in Faith and Love whose peculiar and proper quality is to sanctifie those who are inspired with them and consequently are of a moral Nature the which sort of Divine Inspirations being of a different kind from these which were Miraculous that is easie to understand how the miraculous and peculiar sort of Inspirations ceasing those other of a Moral consideration do remain the which though outwardly they are not Miraculous yet inwardly they are as performing the greater Miracles for to raise the soul from Death to Life and to heal the Diseases of the soul is a greater Miracle than to raise or heal the Body A third Condition he requireth of us before we can be believed to have the spirit is That we receive what the Apostle hath written in particular that a Woman should not speak in the Church as the Commandments of God To this I answer that we do receive what the Apostle hath written as the Commandments of God when it doth appear that what he writeth is such But some things he said he wrot by permission and not by commandment And as concerning Womens speaking in the Church he doth not deliver it as an Universal Commandment that did admit no Restriction or Limitation otherwise he had contradicted his own words elsewhere in prescribing an Order to Women that their Heads be covered when they did Pray or Prophesie which to be sure was in the Church for as to private or mental Prayer no such Order is required 1 Cor. 11.5 And whereas Paul said I permit not a Woman to speak in the Church it is easie to be understood in what case that was viz. to dispute or ask Questions in the Church which was permitted unto Men and Children both among the Jews and primitive Christians but not unto Women yet did not this restrain Women to speak either in Prayer or Prophesie when they were divinely inspired so to do for both the Scripture and Church-History informs us how Women did Prophesie and Pray in the Church But this being a digression which the Author introduceth to little purpose here I shall not insist on it CHAP. III. AND now as to his Arguments or rather one bare Argument to prove that Divine Inspiration which he calleth Enthusiasm is ceased in the true Church and among true Christians I shall first produce what he saith in his own words pag. 21 22. which is the sum of all he hath said in his whole Sermon Now this reason saith he is to be taken from the wants and necessities of the Primitive Church whose Infant-state required that God should assist her with the Miraculous Gifts of the Spirit till the Gospel was sufficiently Preached about the Empire the Scriptures of the New Testament compleated the Temple-worship abolished among the Jews Idolatry destroyed among the Gentiles and both were united together under Christ into one Communion or Catholick Church And this is the sum of all the Reasons or Reason he giveth why Divine Inspirations were given to the Church in the Apostles days and for some time after and why they are ceased since as being necessary to the Churches of former times but not to the Churches of the later Now the whole force of all this Argument if all were conceded which he layeth down in the Premisses doth not conclude as concerning the Miraculous kind of Divine Inspirations wherewith they who were so miraculously inspired did spake with strange Tongues cure Diseases and the like But nothing of all this Authors Reasons doth conclude against the other sort of Divine Inspirations which were not for working any outward Miracles but were of a Moral Nature whose direct Tendency and service was to beget the true Knowledge Faith and Love of God and other Evangelical Vertues in the hearts and souls of the Ispired and also to preserve and nourish them in order to a perfect growth And that there were such Inspirations of the Spirit of God which were of a Moral Nature is clear not only from the Scripture-Testimony in abundant places but also from the Common Prayer of the Church of England already cited And seeing the Author himself granteth the necessity of saving Gifts and Operations of the Spirit in all true Believers how can these Operations of the Spirit be understood without Inspiration for how can the Spirit be suppose to operate or work any Divine effect in the Souls of Believers but as he inspireth them with his Light and Life and other divine Vertues To Inspire signifyeth nothing else but to in-breath or to breath into the Soul any Divine Vertue whatsoever and therefore that Operation or Motion of the Divine Spirit whereby he quickens the Soul that once was dead and makes it alive unto God is very properly called Inspiration or In-breathing yea from this sort of operation it is that the Spirit hath its name whether in Latin Greek or Hebrew and signifieth a Breathing so that Spiration or Inspiration may well deserve to be the common and general name of all the various kinds of the Spirits Operations in the Souls of men and especially in Believers according to the words of Christ Iohn 3.8 The Spirit breatheth or inspireth where he willeth for so the words may be translated and so did the Fathers so call'd generally understand them And we know that the occasion of Christs speaking these words was his Discourse with Nicodemus about the Regeneration or spiritual new Birth as intimating plainly unto us that the Spirits Inspiration or in breathing into the Soul is necessary unto its Regeneration This is that breath or breathing of the Spirit which Ezekiel saw come upon the dead and dry bones which made them to live the same that made Adam a living Soul of whom it is said that God breathed into him Nismah Chaim the Breath or Inspiration of life and he became a living soul and indeed it is the Inspiration of life that maketh the Soul of any man that truly liveth unto God a living soul is as necessary to the Souls spiritual Life as the breathing of the Air is unto the Life of the Body And as the Breath or Inspiration of the Spirit of God and Christ quickneth the dead Soul and raiseth a

divine and a little after Nature is the Mistress the Soul is the Scholar whatever the one hath learned or the other taught is delivered from God who is the Master or Teacher of the Mistress and again after surely saith he the soul was before the letter and the word was before the book note and the sense was before the stile and man himself was before Philosopher or Poet must we therefore believe that before letter-knowledge men lived dumb or without testimonies of this sort And the same Tertullian in his Apology against the Gentiles treating of this inward testimony of the souls of all men concerning the oneness truth goodness greatness and justice of God cryeth out with an exclamation O testimony of the soul naturally Christian. cap. 17. Apol. XIV The same Tertullian in his Book of the Soul cap. 7. saith Because we acknowledge spiritual gifts we are counted worthy to receive the gift of Prophesie after Iohn XV. Eusebius a greek Father and writer of the Ecclesiastick History for the first three hundred years after Christ came into the flesh in his history writeth of Iustin Martyr that in his Dialogue with Tryphon the Jew he affirmeth that the gifts of Prophesie continued in his Church unto his time The words of Iustin Martyr in the said Dialogue are these and again in another Prophesie and it shall come to pass that I will pour out my Spirit on all flesh and on my servants and handmaids and they shall exercise the office of a Prophet Among us also saith he are to be seen both women and men who have these gifts from the Spirit of God And the same Eusebius lib. 5. cap. 7. citeth Ireneus writing to the same purpose that the gift of Prophesying and Expounding Divine Mysteries yea and speaking with Tongues and revealing the secrets of men continued among the Christians to his time this Ireneus lived towards the end of the second Century about the year 180. XVI Iustin Martyr a Greek Father and greatly approved among all Christians in his first Apology for the Christians unto the Senate of Rome writeth thus that Christ was in part known unto Socrates for saith he the reason and the word was and is in all men even the same which foretold by the Prophets things that were to come to pass And in the same Apology he speaketh expresly of the Innate Word or Reason which Iames declared Iam. 1.21 greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calling it both Divine Reason and Innate which was in the Philosophers Poets and Historiographers saying thus expresly every one of them when by the impulse of that measure of Divine Reason the seeds of which they had in them did contemplate that which was of the same kind they spoke some things excellently Again what things are said by all which are well and excellently said they are ours who are Christians for we reverence adore and love the word which proceeded from God which is without beginning and is unexpressible And in his second Apology to the Emperour he writeth thus We have learned that Christ is the first born of God and we have declared that he is the Reason or Word of whom all mankind is partaker and who liveth with or according to the Word are Christians although esteemed Atheists as among the Grecians Socrates and Heraclitus and many others But they who were before and followed not that divine reason the guide were evil men and enemies of Christ and killers of them who lived according thereunto Note that whereas Iustine Martyr called Socrates and others who lived in conformity to the Divine Word in them Christians it is to be understood in part even as he said before that Christ was in part known to Socrates viz. as that Divine word and Reason and according to that general Revelation which it gave although we find not that Socrates had the knowledge of Christ as he was to come in the flesh and suffer death for the sins of the world nor had he any knowledge of many other particular mysteries of the Christian Religion and therefore cannot equally and in all respects be accounted a Christian with these who have a true knowledge of and belief in Christ in respect both of his inward and outward coming and whose conversation and life answer their profession XVII Athanasius the Great so called a man reputed of great authority especially for his opposition to the Arian Heresie in what he writes of the life of Anthony whom he greatly commendeth for his piety and wisdom Among other instances of his great wisdom giveth this for one that whereas some learned men or Philosophers came unto him thinking to make sport with him being ignorant of Letters Anthony asked them which was first whether the mind or letters and whither did the mind come from letters as the cause or letters from the mind they answered that the mind was first and the Cause or Inventer of Letters Anthony replyed therefore he who hath a sound mind needeth not Letters at which saying both they and others present were astonished and went away admiring so great wisdom in an Ideot or unlearned man XVIII The forecited Iustin Martyr in his Dialogue with Triphon the Jew declareth that a certain old man commending to him the Scriptures to read them said unto him these words But first of all pray God that the gate of the Light may be opened unto thee for the Scriptures cannot be known nor understood by all but only to whom it is given by the grace and gift of God and his Christ. XIX Theodorus Abucara in Opusculis Bibliotheca Patrum a Greek Writer denyeth that the Scriptures are ogia Dei i. e. the Speeches of God or the Word of God which is but one only yet that they may be called so tropologically or figuratively Augustine lib. 15. de Trinitate cap. 11. saith the word that soundeth outwardly is a sign or signification of the word that shineth within or inwardly unto which the name of the word doth rather or more agree for that which is expressed with the fleshly mouth is the voice of the word and it is called the word because of that of which it is assumed that it might outwardly appear And whereas we are blamed and greatly accused by some because we say the Scripture viz. the letter of it is not the incorruptible living and abiding word that remaineth for ever but Christ is that living incorruptible word and seed mentioned by Peter for that evil men may not only wrest but corrupt some places and passages of Scripture and accordingly have so done not only with the translations but even with the Hebrew and Greek although we believe God by his gracicous providence hath preserved the Scriptures testimony intire and without corruption as to the main so as to be a sufficient testimony of all necessary truth let us hear what the aforesaid Iustine Martyr saith in the case In his Dialogue with Triphon the Jew he expresly