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	uncover_v	1,517	5	12.7868	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A64555	Animadversions upon a late treatise, entituled The Protestant reconciler, humbly pleading for condescention to dissenting brethren in things indifferent and unnecessary for the sake of peace and shewing how unreasonable it is to make such things the necessary conditions of communion by a well-wisher to the churches peace, and a lamenter of her sad divisions.	S. T. (Samuel Thomas), 1627-1693.	1683 (1683)	Wing T971; ESTC R17255	66,638	174

P. 37. were earnestly press'd to it by their Dissenting Brethren and had Authority to do it but they refused it and seemed rather resolved to break all in pieces and hazard our Religion and let these sad effects of our Divisions still continue than to abate their Rigor in imposing what they may lawfully alter or abolish I fear that the impartial Judge may reckon them Uncharitable P. 132 133 who by imposing of such Ceremonies do prejudice the Churches Peace and Unity and the eternal Interests of their weak Brethren without any proportionable advantage to their own or to the Churches welfare and are so far from lending them thier hands and lifting of them up that they trip up their heels and make them fall Can they joy in the spiritual proficiency of Souls or be ready to P. 189. supply their spiritual necessities who rather will that many Myriads should be excluded from the means of Grace than that one of their Ceremonies should be left indifferent or that a few Expressions in their Liturgie should be changed do still resolve to lay These Snares Ibid. and Gall-Traps in their way And Oh! that men would serously consider whether those Laws which hinder so many from coming to the service of God and 215. minister not to the Edification but destruction of so many Souls do well comply with Charity and Edification be not the Laws of Tyrants not of spiritual Fathers These are the words immediately precedent Such Laws of Burthen as make the willing to be Slaves and tempt the unwilling to rebel Ibid. for so he accomodates Bishop Tailor's words a little after With a great many other Reflections up and down his Book to a like purpose which I shall not transcribe When alas after all These Impeachments the Accusation upon a sober pause comes to no more than This That the fore-named Mischiefs do accidentally arise from the Churches Impositions as they may do even from the best of Laws by the frowardness and contumacy of disobedient Subjects See p. 67. It is of Concernment I think for him who professeth himself most unwilling to do the least disservice to the Church of which he is a Member or to those Reverend Superiours whom from his heart he honours and owns as the true Apostolick Guides and Rulers of it once and again to examine whether in These Sallies of his Zeal or Passion he have not been more than a little transported beyond the measures of his Station He should have cooled his intemperate Heats by considering that the Arguments are not new which he offers but such as have frequently time after time been alledged in the same Case and such as the Governours of the Church sufficiently have declared to have been before their eyes He should have been so sensible of his own weakness and proneness to mistake in judging as to have communicated These Papers first to them before he ventur'd them abroad among the people to expose the Honour and Authority of his Reverend Fathers and Dear Mother and that in open View He should at least have so managed his Arguments as not to have misdoubted their ability to judge and conclude from them or tainted their Reputation in the Application of them And thus much I do represent unto his second Thoughts with all Candor being fully perswaded that he hath not offended of malicious wickedness Sect. VIII I Will now resume a little the Question of Ceremonies the Imposition of them The Church as we have seen pleads for her general Warrant Let all things be done among you in a seemly and due Order 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decently and according to order And the Apostle St. Paul whose Canon this was himself practised according to it He gave out Ordinances of this nature to the Corinthians * Quum genuisset illam Ecclesiam Domino certam Politiam tradiderat qua gubernaretur Calv. in loc and praiseth them who kept the same 1 Cor. 11. 11. And hereunto we must as I conceive refer that First Disorder which he there undertakes to correct among them for the Men to be Covered and the Women Uncovered in the time of Divine Service The Apostle doth evidently there preseribe the contrary and that as a significant Ceremony too the Man to be uncovered to express both his Subjection to Christ alone and Authority over the Woman the Woman to have a Covering on her Head to express her Subjection to her Husband or Inferiority unto Man The Covering or Veil was a sign of that Power under which the Woman was and thence called by a Metonymy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Castalio tells us that he had this Exposition from a certain Italian Things that are base and vitious ought to be covered and on the other side such as are comely and perfect to be uncovered and shown Now therefore if the Man prayeth with his Head covered he intimates a defect in his Head worthy to be hidden But Christ is the Head of the Man who is without all fault The Head of the Man therefore saith he ought to be uncovered hereby to shew forth the perfection of Christ who is his Head But the Head of the Woman is the Man who seeing he is defective and vitious the Woman in confession of this his imperfection is to cover her Head But this may seem too much strained and fanciful since the Apostle recommends the Covering or Veil to the Woman not to argue the Defect but the Authority and Preheminence of the Man I rather think with the learned Cappellus That this Apostolical Prescript or Canon of good Order was founded upon some civil custom then obtaining among the Corinthians and elsewhere from whence he concludes that according to the difference of several Countries such an Habit and Deportment is to be used in Divine Service which is commonly used to express Reverence and Decency in conversation The Reconciler to evade the conviction of this Instance saith This Practice is reproved by the Apostle as that whereby they dishonoured P. 310. their Heads vers 4 5. That which the Man ought not to do because he was the Image of God v. 7. That which the Woman ought not to do because of the Angels v. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Indecency of this practice was that which every one might judg of v. 13. and that even Nature taught saith the Apostle The practice therefore here reproved was no indifferent thing To which I answer That there was undoubtedly a great Decency in the thing signified that Men and Women should respectively own the difference of their Sexes and demean themselves agreeably thereunto but this particular sign expressive thereof by the Man's being uncovered and the Woman covered could only be topical and according to the custom of that Countrey which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here questionless denotes the custom of every place being as a second Nature to the Inhabitants And therefore the Rite was in it self

indifferent and the peculiar significancy of it in Divine Service very much depending upon the Apostle's prescription He that will see the different Customs of Nations in this matter both in and out of Sacred Uses may consult Grotius and Cappellus at large on the Place But secondly saith he as distrusting the force of this first Reply it P. 310. well deserves to be observed that the Apostle notwithstanding all these Reasons lays no Imposition on them in this case He praises them who observed the Traditions he had before taught them He saith that if any Person would still argue for this Practice he would be a Lover of Contentention and would act contrary to the customs of the Apostles and other Christian Churches but then he makes no Canen for Uniformity in this matter imposeth no Penalty on the Refuser to comply c. To this I answer That the Apostle doth here impose it as a Rite which they ought to conform unto he puts a Non debet on the Man's part He ought not to cover his Head and a Debet on the Womans For this cause ought the Woman to have power on her Head And hereby he calls them to an Uniformity with other Christian Churches and denounceth them that will not acquiesce in his Reasons nor yield to his Authority to be contumacious and stubborn Disputers Lovers of Contention and as such to be marked and censured for opposing the Customs of the Church He is contentious saith Mr. Calvin on the place who is stirr'd up with the Lust of Controversy and doth not care to yield unto Truth Such are all those who without necessity carp at good and profitable Rites who move Disputes of things that are not doubtful who acquiesce not in Reasons given for their just satisfaction and suffer not themselves to be brought into order Such are also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an unsociable sort of Men who are carried out with a foolish affectation to innovate Such as these saith he St. Paul thinks not worthy an Answer because Contention is a pernicious thing and therefore to be driven from the Churches of God * Q●● 〈◊〉 Auth●●ita●e m●●g●● co●●●scend●● esse 〈…〉 and hereby saith he he teacheth that perverse Men and such as are given to wrangle are rather to be repressed with Authority than to be refuted with long Disputations for there will never be an end of Contentions saith he if you strive with a quarrelsome Man though he be overcome an hundred times he will not yet be wearied or give over And saith the Learned Grotius The Apostle here cuts off all Disputations with these two Axes as it were Apostolical Institution and the Custom of the Churches And to call that into question which is received through all the Churches is the part and character 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of those that are contentious It is a point saith St. Augustin of This was St. Ambrose his Golden Rule in matters of Rite and Ceremony which St. Augustin as often as he consider'd of which he did often looked upon and welcomed as an Heavenly Oracle Ad quam sortè Ecclesiam veneris ejus merem serva si iniquam non vis esse scandalo nec quenquam titi Ep. 118. most insolent Madness to think that not to be done well or rightly which is done by the Universal Church And such I esteem to be the Determination ☞ of this matter about Ceremonies The Instances are very many which the Learned Reconciler himself affords us I will only here refer to two of of them The former is about the trine Immersion or threefold Dipping in P. 282 283. Baptism as a Symbolical Ceremony to signify the Doctrine of the Trinity or the Death and Resurrection of Christ after three days This thing saith the Reconciler was so much the Practice of the Church that in the 49th Canon of the Apostles he that doth not use this trine Immersion is sentenced to be deposed from his Dignity Here then we have confessedly a severe Imposition of a Symbolical Ceremony He tells us indeed afterwards How P. 284. the Arrians expounding this Custom to their Advantage as signifying the Substantial Difference of the Father from the Son and Holy Ghost the Bishops of Spain used a single Immersion and Pope Gregory commends them for doing it upon this Occasion And this was brought into a Law there by the 4th Council of Toledo Here still is a Symbolical Ceremony brought into Law and Practice a single Immersion in Baptism to signify the Unity of Essence in the Trinity And this only proves the former Ceremony not to be necessary in it self as the former doth this and that either of them may be enjoined as the Church sees occasion And whereas he adds Though the trine Immersion P. 284. be yet continued in most Churches yet ours doth take the Liberty wholly to vary from them and from the Antients in this matter This only recommends the singular Indulgence of our Church which hath made no Determination for or against either of those Ceremonies misliking neither for their Significancy and allowing of both to be used as to her Sons shall seem at any time best The other Instance is of the Custom in the Primitive Church to pray standing P. 278. on the Lord's-day and from the time of Easter to Whitsunday symbolically to represent the Resurrection And such was then the reputed Obligation of this Ceremony taken up among them that Tertullian saith We account it Wickedness to kneel on the Lord's-day at Ibid. Praier Which I would not censure in him for a superstitious conceit of the Ceremony in its own nature as necessary but the value then set upon it for its significancy And When some began to vary from it saith the Reconciler the great Council of Nice took notice of it Ibid. and declared their pleasure that all Churches should uniformly observe it but yet saith he such was their Moderation they imposed no Penalty on the Neglecters of this Custom Now their Moderation I blame not in the Sanction though they might also have imposed a Penalty too in the case without the impeachment of it but such was the Reverence in that Age to their Authority that a superadded Penalty might possibly be thought needless That which I hence remark is That Uniformity ☜ in a Symbolical Rite was imposed by no less Authority than the great Council of Nice And however this Observance now hath ceased by Desuetude yet we retain as I conceive some prints of its Resemblance in our standing up at the Creed and the Gospel The substance of what I here argue for is granted upon occasion by the Reconciler in the Answer he gives by way of correction in the Words of the excellent P. 313. Bishop Taylor That it is for ever necessary that things should be done in the Church decently and in order And since the Question of Decency ☜ will for ever have