Selected quad for the lemma: woman_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
woman_n	keep_v	let_v	silence_n	1,652	5	9.6134	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20637	LXXX sermons preached by that learned and reverend divine, Iohn Donne, Dr in Divinity, late Deane of the cathedrall church of S. Pauls London	Donne, John, 1572-1631.; Donne, John, 1604-1662.; Merian, Matthaeus, 1593-1650, engraver.; Walton, Izaak, 1593-1683.	1640 (1640)	STC 7038; ESTC S121697	1,472,759	883

the face of the whole Church of God even to the end of the world for so long these Records are to last he proposes himselfe for an Exemplary sinner for a sinfull Example and for a subject of Gods Indignation whilst he remained so When I kept silence and yet roared Thy hand lay heavy upon me and my moysture was turned into the drought of Summer And so we are come to our third Part He teaches by Example He proposes himselfe for the Example and of himselfe he confesses those particulars which constitute our Text. Three things he confesses in this Example 3 Part. First that it was he himselfe that was in doloso spiritu that had deceit in his spirit Quia tacuit because he held his tongue he disguised his sins he did not confesse them And yet in the midst of this silence of his God brought him Ad Rugitum to voyces of Roaring of Exclamation To a sense of paine or shame or losse so farre he had a voyce But still he was in silence for any matter of repentance Secondly he confesses a lamentable effect of this silence and this roaring Inveteraverunt ossa His bones were consumed waxen old and his moisture dried up and then he takes knowledge of the cause of all this calamity the waight of Gods heavy hand upon him And to this Confession he sets to that seale which is intended in the last word Selah First then David confesses his silence therefore it was a fault And he confesses it Silentium as an instance as an example of his being In doloso spiritu That there was deceit in his spirit as long as he was silent he thought to delude God to deceive God and this was the greatest fault If I be afraid of Gods power because I consider that he can destroy a sinner yet I have his will for my Buckler I remember that he would not the death of a sinner If I be afraid that his will may be otherwise bent for what can I tell whether it may not be his will to glorifie himselfe in surprizing me in my sins I have his Word for my Buckler Miserationes ejus super omnia opera ejus God does nothing but that his Mercy is supereminent in that work whatsoever But if I think to scape his knowledge by hiding my sins from him by my silence I am In doloso spiritu if I think to deceive God I deceive my selfe and there is no truth in me When we are to deale with fooles we must or we must not answer Christi Prov. 26.4.5 as they may receive profit or inconvenience by our answer or our silence Answer not a foole according to his foolishnesse lest thou be like him But yet in the next verse Answer a foole according to his foolishnesse lest he be wise in his own conceit But answer God alwaies Though he speak in the foolishnesse of preaching as himselfe calls it yet he speaks wisedome that is Peace to thy soule We are sure that there is a good silence for we have a Rule for it from Christ whose Actions are more then Examples for his Actions are Rules His patience wrought so that he would not speak his afflictions wrought so that he could not He was brought as a sheep to the slaughter and he was dumb Esay 59. Psal 22.15 There he would not speake My strength is dried up like a potsheard and my tongue cleaveth to my jawes and thou hast brought me into the dust of death sayes David in the Person of Christ and here he could not speak Here is a good silence in our Rule So is there also in Examples derived from that Rule Reverentiae Hab. 2. ult There is Silentium reverentiae A silence of reverence for respect of the presence The Lord is in his holy Temple let all the world keep silence before him When the Lord is working in his Temple in his Ordinances and Institutions let not the wisdome of all the world dispute why God instituted those Ordinances the foolishnesse of preaching or the simplicity of Sacraments in his Church Let not the wisedome of private men dispute why those whom God hath accepted as the representation of the Church those of whom Christ sayes Dic Ecclesiae Tell the Church have ordained these or these Ceremonies for Decency and Uniformity and advancing of Gods glory and mens Devotion in the Church Let all the earth be silent In Sacramentis The whole Church may change no Sacraments nor Articles of faith and let particular men be silent In Sacramentalibus in those things which the Church hath ordained for the better conveying and imprinting and advancing of those fundamentall mysteries for this silence of reverence which is an acquiescence in those things which God hath ordained immediately as Sacraments or Ministerially as other Rituall things in the Church David would not have complained of nor repented And to this may well be referred Silentium subjectionis Subjectionis 1 Cor. 14.34 1 Tim. 2.11 That silence which is a recognition a testimony of subjection Let the women keep silence in the Church for they ought to be subject And Let the women learne in silence with all subjection As farre as any just Commandement either expresly or tacitly reaches in injoyning silence we are bound to be silent In Morall seales of secrets not to discover those things which others upon confidence or for our counsell have trusted us withall In charitable seales not to discover those sins of others which are come to our particular knowledge but not by a judiciall way In religious seales not to discover those things which are delivered us in Confession except in cases excepted in that Canon In secrets delivered under these seales of Nature of Law of Ecclesiasticall Canons we are bound to be silent for this is Silentium subjectionis An evidence of our subjection to Superiours But since God hath made man with that distinctive property that he can speak and no other creature since God made the first man able to speak as soone as he was in the world since in the order of the Nazarites instituted in the old Testament though they forbore wine and outward care of their comelinesse in cutting their haire and otherwise yet they bound not themselves to any silence since in the other sects which grew up amongst the Jews Pharisees and Sadduces and Esseans amongst all their superfluous and superstitious austerities there was no inhibition of speaking and Communication since in the twilight between the Old and New Testament Luk. 1.20 that dumbnesse which was cast upon Zacharic was inflicted for a punishment upon him because hee beleeved not that that the Angel had said unto him we may be bold to say That if not that silence which is enjoyned in the Romane Church yet that silence which is practised amongst them for the concealing of Treasons and those silences which are imposed upon some of their Orders That the Carthusians may never speake

mendacii signum sed sedulae visitationis officium This variety argues no uncertainty in the Euangelists but testifies the sedulity of those women they speak of Dum crebrò abeunt recurrunt sayes he whilst they make many accesses and returnes Nec patiuntur à Sepulchro diu aut longiùs abesse and cannot indure to be farre distant or long absent from their devout exercise Beloved true devotion is a serious a sedulous an impatient thing He that said in the Gospell Luke 18.11 I fast twice a week was but a Pharisee He that can reckon his devout actions is no better He that can tell how often he hath thought upon God to day hath not thought upon him often enough It is S. Augustines holy Circle to pray that we may heare Sermons profitably and to heare Sermons that we learn to pray acceptably Devotion is no Marginall note no interlineary glosse no Parenthesis that may be left out It is no occasionall thing no conditionall thing I will goe if I like the Preacher if the place if the company if the weather but it is of the body of the Text and layes upon us an Obligation of fervour and of continuance This we have in this example of these not only Euangelicall but Euangelisticall preaching women And thus much more that as they were sedulous and diligent after so they were early and begun betimes for howsoever the Euangelists may seeme to vary in the point of time when they came they all agree they came early which is another exaltation of Devotion They were women of quality and meanes They came with Christ from Galilee Mant. and they came upon their owne charges and more then so for saies the text Luke 8.3 They ministred to Christ of their substance Women of quality may be up and ready early enough for Gods service if they will If they be not let them but seriously aske themselves that question whether upon no other occasion no entertainment no visit no letter to or from another they could have made more haste And if they finde they could I must say in that case as Tertullian said They have put God and that man into the balance and waighed them together and found God too light That Mighty that waighty that ponderous God that blasts a State with a breath that melts a Church with a looke that molders a world with a touch that God is waighed downe with that man That man whose errand if it be but conversation is vanity but if it be sin is nothing waighs downe God The world will needs thinke one of these Maries Magdalen to have been guilty of such entertainments as these of Incontinency and of that in the lowest that is the highest kinde Prostitution perchance she was But I would there were that necessity of thinking so that because she was a Woman and is called a sinner therefore that must be her sin as though they were capable of no other sin Alas it is not so There may be women whom even another sin the sin of Pride and over-valuation of themselves may have kept from that sin and yet may well be called sinners too There may be found women whom only their scorne of others hath kept honest and yet are sinners though not in that sin But yet even this woman Mary Magdalen be her sin what you will came early to Christ early as soone as he afforded her any light Christ saies in the person of Wisdome I love them that love me and they that seeke me early Prov. 8.17 shall finde me And a good soule will eccho back that returne of David O God thou art my God Psal 63.1 early will I seeke thee my soule thirsteth for thee my flesh longeth for thee and double that eccho with Esay With my soule have I desired thee in the night with my spirit with in me Esay 26.9 will I seeke thee early Now what is this early seeking of God First there is a generall rule given by Salomon Eccles 12.1 Remember thy Creator in the dayes of thy youth submit thy selfe to a religious discipline betimes But then in that there is a Now inserted into that rule of Solomons Remember Now thy Creator in the dayes of thy youth there is an intimation that there is a youth in our age and an earlinesse acceptable to God in every action we seeke him early if we seeke him at the beginning of every undertaking If I awake at midnight and embrace God in mine armes that is receive God into my thoughts and pursue those meditations by such a having had God in my company I may have frustrated many tentations that would have attempted me and perchance prevailed upon me if I had beene alone for solitude is one of the devils scenes and I am afraid there are persons that sin oftner alone then in company but that man is not alone that hath God in his sight in his thought Thou preventedst me with the blessings of goodnesse saies David to God Psal 21.3 I come not early enough to God if I stay till his blessings in a prosperous fortune prevent me and lead me to God I should come before that The dayes of affliction have prevented me Iob 30.27 saies Iob. I come not early enough to God if I stay till his Judgements prevent me and whip me to him I should come before that But if I prevent the night watches Psal 119.147 and the dawning of the morning If in the morning my prayer prevent thee O God Psal 88.13 which is a high expression of Davids That I should wake before God wakes and even prevent his preventing grace before it be declared in any outward act that day If before blessing or crosse fall upon me I surrender my selfe intirely unto thee and say Lord here I lye make thou these sheets my sheets of penance in inflicting a long sicknesse or my winding sheete in delivering me over to present death Here I lye make thou this bed mine Altar and binde me to it in the cords of decrepitnesse and bedridnesse or throw me off of it into the grave and dust of expectation Here I lye doe thou choose whether I shall see any to morrow in this world or begin my eternall day this night Thy Kingdome come thy will be done when I seeke God meerely for love of him and his glory without relation to his benefits or to his corrections this is that early seeking which we consider in those blessed Women whose sedulity and earnestnesse when they were come and acceleration and earlinesse in their comming having already considered passe we now to the Ad quid to what purpose and with what intention they came for in that alone there are divers exaltations of their devotion In the first verse of this Chapter it is said Ad quid They came to see the Sepulchre Even to see the Sepulchre was an act of love and every act of

Cor. 4.13 Ier. 19.8 Even then when a man is no man he may be a Christian when I am a worme and no man when I am the off-scouring of the world when I am the reproach the proverb the hissing of men yet as my Saviour when he lay in the grave was the same Christ so in this grave of oppression and persecution I am the same Christian as in my Baptisme Let nothing therefore that can fall upon thee dispoyle thee of the dignity and constancy of a Christian howsoever thou be severed from those things which thou makest account do make thee up severed from a wife by divorce from a child by death from goods by fire or water from an office by just or by unjust displeasure which is the heavier but the happier case yet never think thy self severed from thy Head Christ Jesus nor from being a lively member of his body Iob 30.29 Though thou be a brother of Dragons and a companion of Owles Though thy Harpe be turned into mourning and thine Organ into the voyce of them that weepe nay Though the Lord kill thee yet trust in him Iob 13.15 Thy Saviour when he lay dead in the grave was still the same Lord Thou when thou art enwrapped and enterred in confusion art still the same Christian To this meditation the Angell carries us in keeping up Christs style at the highest then when he was at the lowest And to some other particulars he carries these Women in that which remaines Come and see the place It is not nothing certainly not meerely nothing Locus Sacer. that God does so often direct us to frequent his Sanctuary and his holy places Not nothing that Solomon into that Instrument which passed betweene God and him for the Consecration of the Temple inserted that Covenant That not onely they which came to that Temple but they 1 King 8. who being necessarily absent prayed towards the Temple might be heard which is not inconveniently assigned for a reason of Ezechias his turning to the wall to pray in his sick bed Esay 38.2 Dan. 6.12 and of Daniels opening of his windows when he prayed in his private chamber because in so doing they looked towards Jerusalem where the Temple was When Naaman being recovered from his bodily leprosie recovered from his spirituall leprosie too and resolved to worship none but the true God he was loath to worship the true God 2 King 5.17 in an unholy place and therefore desired some of that earth to build an Altar upon Pharaoh was come to be content that Moses and his people should sacrifice to their true God Exod. 8.25 so they would sacrifice in Egypt But Moses durst not accept of those conditions Pharaoh grew content that they should go out of Egypt to Sacrifice so they would not go far Ver. 28. but keepe within his limits but Moses durst not accept those conditions nor any conditions lesse then those in which God had determined him which was Exod. 3.18 To go three dayes iourney into the Wildernesse We know that God is alike in all places but he does not worke in all places alike God works otherwise in the Church then in an Army and diversly in his divers Ordinances in the Church God works otherwise in Prayer then in Preaching and otherwise in the Sacraments then in either and otherwise in the later then in the first Sacrament The power is the same and the end is the same but the way is not so Athanasius scarce three hundred yeares after Christ found the Church in possession of that Custome and he takes knowledge of it A hanas 9.37 as of a precept from the Apostles themselves That the Congregation should pray towards the East to testifie saies that Father their desire of returning to the Country which they had lost Paradise Places of prophane and secular use should not be made equall with holy places nor should holy actions and motions and gestures and positions of the body in divine service be submitted to scorne and derision They have their use either in a reall exaltation of Devotion or for a peaceable conservation of uniformity and decency or for a reverentiall obedience to lawfull Authority and any of these is enough to authorize things in their use which in themselves and in their owne nature are indifferent And though the principall purpose of the Angell in shewing these women the place were to assure them that Christ was risen yet may there also be an intimation of the helpe and assistance that we receive from holy places in this their Ecce locus Come and see the place But this is farre Perogrinationes very very far from that superstitious fixing of God to the free-hold which they have induced in the Roman Church and upon which they have super-induced their meritorious Pilgrimages to certaine places Consider a little the Pilgrimage of these Pilgrimages how they have gone on Innocent the third in the Lateran Councell about foure hundred yeares since gave free pardon of all sins to all men that went or contributed to the recovery of the holy land Now these expeditions were not with any hope of recovering that land but principally to carry the powerfullest persons and the activest spirits into those remote parts that so these parts might be left the more open to the Inundation of that Sea of Rome and the invasions of that Bishop After this these Indulgences were enlarged and communicated to all that went to Jerusalem not onely as Soldiers but as Pilgrims And after that by Boniface the eighths liberality the way was shortned and they had as much that came but to Rome as they that went to Jerusalem As a little before by Clement the sixt there was a power given to every man that went such a Pilgrimage to deliver foure soules out of Purgatory which he would and a commandment given to the Angels of Heaven to carry their soules that dyed in that Pilgrimage immediately to Heaven without touching upon Purgatory These abuses made that learned and devout Man Gerson Gerson the Chancelor of Paris in his time as let them deny it with what stifnesse they will nothing is more demonstrable nor more evidently demonstrated Then that in all times some great men amongst themselves have opposed their Superstitions This I say made Gerson say though he durst say no more Abnegare non possumus None of us all can deny but that many things are induced upon colour of Religion quorum sanctior esset omissio which he shall be more holy that forbeares then he that performes them In detestation of this locall and stationary salvation of these meritorious pilgrimages to certaine places some of the blessed Fathers spoke much long before they were come to that enormous abuse in which the later times exceeded S. Hierom had occasion to say much of it by a solicitation from Polinus Epist 13. and he saies this Quanti hodieportant funera