Selected quad for the lemma: woman_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
woman_n	head_n	pray_v	prophesy_v	2,180	5	11.2114	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A29753	Quakerisme the path-way to paganisme, or, A vieu of the Quakers religion being an examination of the theses and apologie of Robert Barclay, one of their number, published lately in Latine, to discover to the world, what that is, which they hold and owne for the only true Christian religion / by John Brown ...	Brown, John, 1610?-1679.; R. M. C.	1678 (1678)	Wing B5033; ESTC R10085	718,829	590

is put upon all women for Eva her carriage 5. He thinks the passages we have cited out of Pauls Epistles do not oppugne their doctrine And yet a more plaine contradiction is not imaginable But what is his reason Women sayes he have Prophecied and preached in the Church Ans. That the Lord hath made use of women to be Prophetisses of old we grant for he is free to make use of whom he will His rare and extraordinary acts are no rule to us but his Law is our Rule and to the Law must we goe to the Testimony He is absolute and not bound by the Rules and Laws he prescribeth unto us Otherwise sayes he that of Ioel had been ill applied by Peter Act. 2 17. Ans. That is wonderful and strange What saith the Prophecie of Ioel as it was applyed by Peter Were there any women preachers among that company converted by Peter Nay Peter's applying of that Prophecie of Ioel to that present dispensation and exigent wherein we hear not of the least appearance of any women-preachers is a manifest declaration of the contrary 6. But he saith further That Paul himself in that same Epistle to the Corinthians gave rules how women should demaine themselves in their publick preachings and Prayers Answ. Thus the Man would have the Apostle contradicting himself in that same Epistle Is it not saifer for us to say that wh●tever rules he gave they were such as did well consist with this plaine peremptour and enforced prohibition of their Preaching Teaching or Speaking in the publick meetings of the Church But what were the rules he gave concerni●g women He said Chap. 11 5. But every woman that prayeth or Prophecieth with her head uncovered dishonoureth her ●ead This he taketh to be meaned of the womens carria●e when they were Prophesying or praying publickly before others in the Assembly but his mistake is manifest for the Apostle is only shewing what the carriage of both men and women should be while they were present in the publick Assemblies and at the time of publick worshipe while the word was spoken and explained and publick Prayers used not by themselves but by others appointed thereunto 7 He tels us next That paul speaketh of a certain woman that laboured with him in the Gospel Ans. where he speaketh of a certain woman that laboured thus with him I know not but I finde Phil. 4 3 that he speaketh of women in the plural number that laboured with him in the Gospel And all the question is what way they did this He imagineth that it was by publick preaching in the Assemblies but what ground is there for this what hint is there given of this or thinketh he that there is no labouring in the Gospel but by publick preaching It is written saith he that Philip had four Daughters that Prophesied It is true we read so Act. 21 9. But where read we that they preached in the Publick Assemblies of the Church To Proph●sie and foretell things to come is not to preach in publick Finally he tels us that it is observed that this day God hath converted many to himselfe by the ministrie of women and frequently comforted the mindes of his sones which manifest experience putteth the matter to us beyond all controversie Ans. 1. That God may make use of women for this effect and hath oft blessed their honest endeavours to his end we most willingly acknowledge but the question is not about their paines and labour in private and in their particular and private stations and capacities but about their publick preaching in open and publick Assemblies of the Church ● Or meaneth he all this as done in the publick assemblies of the Quakers If so I shall suspect that work of conversion and take it rather for perversion or delusion 3. Such experiences being false and fasly founded can evince nothing against the standing and binding lawes of Christ in his Church This man speaketh much on every occasion of their experiences and it seemeth these are all the Quakers bible or their maine topick from which all their arguments are brought to defend all their erroneous and irregular practices But we judge it saifest to examine experiences by a standing rule and if they agree not therewith to account them delusions of Satan or at best the result and acts of the power of their owne vaine imagina●ions And if men will steer their course by such a Compasse we think it little wonder they dash on rocks and make shipwrack of truth Enough of this seing I suppose truth could suffer no detrim●nt though I should give way to women to speak in their meetings for I cannot account them lawful Church Assemblies but disorderly Routes CHAP. XXI Of Ministers Maintainance 1. WE come now to the last particuliar touched upon by him in this his Tenth Thesis wherein he is some what large and indeed it is one of the mai●e Common places that the Quakers on all occasions make use of in crying down the Ministrie as thinking they have some popular advantage in this ground to cry out against them as hirelings and what not Wherein they joyn with Anabaptists and Levellers little knowing or considering how much hereby they are playing the Devils game Iulian the Apostate when he was seeking to extirpate the Christian Religion by wiles thought this a very effectual meane to accomplish that desperat designe by viz. to reduce the Ministrie to Contempt and Poverty by withdrawing their immunities and stipends as we read Sozom. Hist tripart lib. 6. c. 4. And who seeth not the manifest tendency of such a designe The Aegyptian Priests were more carefully looked to Gen. 47 22. When the Levites his ministers were neglected the Lord accounted it a robbing of himself Mal. 3 8 9 10. Will a man rob God yet ye have robbed me But ye say wherein have we robbed thee In tithes and offerings ye are cursed with a curse this whole nation c. Ought not Quakers to feare this curse But they fear nothing said in the Scriptures If the light within be their friend all is well 2. What would this man be at in this matter He tels us Pag. 210. § 28. That they willingly confess that they to whom Ministers are sent if need be should supply their necessities This is me thinks a poor allowance to have only their necessities which some may possibly contract to little bounds supplied and that not absolutely either but if need be The necessity then that must be supplied must be very necessitous and extreme yea a double necessity and very constringing possibly he will allow no more than will serve to put away the greatest extremity of hunger misery This is given with a very niggardly hand Secondly he saith that it is lawful for them to take what is necessary And who would call this in question seing hunger we say will break thorow hard walls Men do not despise a thief if he steal to satisfie his soul when

and consequently it is no part of the image of God in man 3. How can the man not be denominated from this seed and accounted an holy man upon the account thereof seing he called it before a Spiritual Principle and Organ and the Vehicle of God and that wherein God dwelleth and from which God and Christ cannot be separated And a divine and glorious life Shall a man have a Spiritual Principle of holiness in him and a divine Life and yet not be accounted a spiritual and holy man Nay shall a man have Christ in him dwelling and abideing in him yet not be called an holy man Shall a man have God dwelling in him as Christ had though not in that measure and yet not be accounted a spiritual holy man 4. The Scripture acquanteth us with no Seed or Principle of a spiritual life communicated to every man by his Birth or Conception nor to any but in Regeneration when they are borne againe not of bloud nor of the will of the flesh nor of the will of man but of God Ioh. 1 13. And these are they who receive Christ offered in the Gospel and by beleeving on his name receive power to become the Sons of God vers 12. for that which is borne of the flesh is flesh and that which is born of the Spirit is Spirit Ioh. 3 6. This being so we passe his comparison and that which he addeth as being founded thereupon all being grounded upon a fundamental errour his reasons for which are afterward to be examined 14. In the fourth place § 15. he saith That hereby they do not derogate from the Sacrifice and propitiation of Christ. But how is this imaginable seing this Seed which is born with every man will sufficiently save them if they will but suffer it to work in them so that there is no necessity for a man once to hear the name of Christ named in reference to Salvation And what improvement doth or can this Seed or Light in Heathens that never heard of Christ make of the Sacrifice of Christ We are told that Christ the true Messias by his knowledge that is by the knowledge of him as making his soul an offering for sin and as bearing their iniquities should justifie many Esai 53 10 11. And further we heard before how this Man joyneth with Socinians in denying the Deity and Incarnation of the Son of God and how having done this he can plead for or maintaine Christ's Sacrifice and Propitiation is intelligible only to Quakers who can as they pretend understand unintelligible things But let us heare how he vindicateth himself and the rest from this imputation He saith They beleeve all that is written of Christ's Conception Birth Life Miracles Death Resurrection and Ascension to be true And what then Socinians will say the same and yet are no friends to Christ's Sacrifice and Propitiation Do you beleeve that that body which was crucified at Jerusalem rose again and is now in glory Speak your minde here if you dar that that Body was personally united to the Godhead we think saith he further all to whom these things are revealed are bound to beleeve them But what will the beliefe of them signifie seing the devil believeth them to be true Yea saith he we think incredulity here damnable And why so Because that divine seed would incline all to believe for it assenteth to all truth that is declared But all this being but an historical faith can effectuate no salvation Hath the devil who is no stranger to this historical faith this divine Seed in him also inclineing him to beleeve this truth If not then this divine seed is not requisite unto this Faith if yea then God and Christ dwelleth in the devil and he is partaker of a glorious and divine life for this and more was said above of this seed as we heard 15. We hear nothing yet said for the Sacrifice and Propitiation of Christ Therefore he addeth that they firmly beleeve that Christs coming was necessary that by his death and passion he might offer himself a sacrifice to God for our sinnes and who ever obtaine remission of sins it is by vertue of his Satisfactory sacrifice These are faire words but containe nothing that can satisfie any understanding person for the Socinians themselves will say as much as may be seen in Hoornb Socinianismi Confut. lib. 3. Cap. 1. Pag. 490.491 Doth he say that the Quakers grant that Christs sufferings were a proper punishment suffered by Him as a cautioner in the room and stead of any sinner and that thereby He did truely and properly make satisfaction to the justice of Go● for the sinnes of his people and so purchase unto them Grace and Glory Remission of sins having pacified God and reconciled him unto them by a true and proper sacrifice and so properly and truely did redeem his people As the Socinians make Christ only a Metaphorical God in respect of his Office so they ascribe to him a Metaphorical Redemption and Satisfaction And if this patron of the Quakers can say no more on their behalfe it is too too manifest how small account they have of the Sacrifice and Propitiation of Christ. And what if all this be meant of the Christ within them 16. Yet he would make us beleeve that they magnifie and exalt Christ's propitiation above what we do we beleeve saith he that as all men were made partakers of the evil f●uits of Adam's fall though thousands never heard of him so many may feel the vertue of this divine seed and by it be turned from evil to good albeit th●y be utterly ignorant of Christ by whose obedience and suffering they obtaine this benefite Ans. 1. All men are actually made partakers of the evil fruits of Adam's fall so soon as they have a being because this is propagat by nature all mankinde being in Adam as their head and root But grace is not propagat by nature Had Adam this seed in him after he fell and before the promise of the seed of the woman was made to him Then he lost it not by the fall but by the fall sure he lost all inclination to spiritual good If he represented all Mankinde in the New Covenant of grace as he did in the Old Covenant of works then as his fall did redound in the one to the actual condemnation of his posterity so should his faith for we charitably suppose he was a beleever redound in the other to the actual salvation of all of what necessity then should the sacrifice of Christ be 2. All were partakers of the evil fruits of Adam's fall actually and not potentially only for there is none that escapeth but the feeling of the vertue of this divine seed is but a possibility so that notwithstanding this divine seed be said to be in all yet it might so fall out that not one should be saved for to have a power only to feel this seed importeth no actual