Linguistic DNA - Concept Modelling Demonstrator

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

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

of God when moved to the work and were to be obeyed and subjected unto as such according to these places of Scripture now cited Why doth he not show us wherein this peculiarity consisteth Whether is it in some thing inward or in something outward if inward what can it be more than Gods calling and ordaining if outward Is it imposition of hands of the Presbytery or a potestative mission by Church Officers 3. But he sayes They are more fitted and fournished than others True yet this is not before the call but after it and a consequence of the call for he sayes and therefore they are more fitted to wit because peculiarly called and wherein this peculiar call consists I would know 4. He tels us also that their work is more constantly and particularly to instruct c. But can they instruct at any time without a special motion of the Spirit if they can why doth he inveigh against our Officers for doing the same If they cannot how can this be said to be more their work than it is the work of others who do the same upon the like motion or doth their special Call consist in their receiving more frequent motion than others But this speaks only of more work but nothing of a distinct Office So that all this concession of his is just nothing 5. I would know if these specially called persons be wholly separated for that work and that statedly and fixedly so as they are in all time coming looked upon regarded and submitted unto as officers over others and how this work of separating of them is done Beside these he tels us also of Elders who albeit they be not frequently called to declare themselves in words by this I suppose he meaneth their way of preaching yet having had experience of the work of truth on their hearts they watch over and privatly instruct the younger Ans. But yet if the Spirit move them they may they must do this in Publick too 2. we heard before that this experience or something like was all that he gave us for a call to the highest imployment 3. whatever these Elders be they are not the Scripture Elders for these are apponted for Government or Ruleing the Church hence called Governments 1 Cor. 12 29 and said to Rule 1 Tim. 4 17. Rom. 12 8. 4. He confoundeth these Elders with deacons telling us that they care for the poor widowes orphanes Nay more he sayes they take care that peace unity concord and love and health be preserved in the Church But what way is this done And how are they called hereunto And whether doth all this declare them to be distinct Officers or not and over the people or not And whether is this their peculiar work that others of the common people may not meddle with Let him answere these and reconcile himself with himself when he is at leasure 14. But Pag. 208. he tels us that they refuse that distinction of laicks and cleargy And knoweth he not that we disapprove these termes But the thing that they refuse is That none as he speaketh should be admitted to the work of the Ministrie but who are educated in schooles and instructed in logick c. and he who is thus educated must not learne another honest tread for his leaving But why doth it offend them that men take paines to be instructed and qualified for the work and that none be admitted but such as are qualified It seemeth that the work of the Ministrie is a light business with them may be discharged by such as have no learning or qualifications but why then did the Lord qualifie his Apostles by teaching them several yeers and by extraordinary infusion of knowledge It seemeth they would have all waiting for such miracles now but we must first see a warrand and seing experience tels us that the Lord doth not take this way now why are they offended that we use ordinary meanes for attaining to knowledge 2. He may know if he will that we exclude none from the Ministrie if they be qualified though they have not learned their philosophy c. at ordinary schooles 3. As for their learning of an honest trade we finde none of the Apostles doing so after they were called to that work and we look upon the work of the Ministrie as such as will take up the whole man and his whole time if he be faithful and diligent And yet some men have learned physick after they have been Ministers that they might be helpful to the poor and no man condemneth this providing that thereby they take not occasion to neglect the Ministrie which is of greater consequence 15. But hereby sayes he it cometh to passe that Parents seeing what honour and gaine attendeth the Ministrie assigne their children to that office from their Infancy and educat them thereunto of purpose c. That Parents dedicat their children to the service of God cannot be condemned if they do it upon a corrupt designe and as moved by the corrupt ends that is but their owne fault Those sayes he being educated in pleasure and idleness think it below them afterward to work with their hands satisfying themselves to bring out of books what they may Preach Ans. Who ever think serious study an easie work is not acquanted with it And if a Minister think he hath time enough to follow an ordinary calling he knoweth neither the weight nor the worth of the Ministrie He that must bring all his preaching alwayes out of books must either preach seldome or he will finde little time to follow another trade But all these things and what he saith further of corruption in admitting corrupt and carnal men into the Ministrie is nothing to the purpose in hand for no sober man will approve such corruptions And yet we need not run away to the Quakers way of prizing extemporary non sensical discourses after self motions and self impulses as the whole work of the Ministrie But sayes he next Pag. 209. when men are not admitted to the Ministrie that are not so and so licentiat according to their rules the Spirit is exstinguished and prophecies are despised contrare to 1 Thes. 5 19 20. Ans. What Papists do in this I regard not Protestants will I suppose not refuse to admit any man to the Ministrie that is found after tryal really qualified upon any such account howbeit the places by him cited be ill applied but we must not stand upon every punctilio but shall go on CHAP. XX. Of Woman Preachers 1. OUr Quakers that in all things they may be like themselves that is opposite to all the Appointments and Ordinances of Christ in his house plead for Women speaking or preaching in the publick assemblies of the Church as did the Anabaptists of old and Famalists And that notwithstanding Paul hath in two distinct places expresly prohibited the same as first 1 Cor 14 34. Let your women keep silence in the Churches we might

think that this were indeed enough to satisfie us but see what the Apostle addeth further to enforce this for it is not permitted unto them to speak to wit in the Churches as if he had said they have no allowance thereunto permission or tollerance And as if all this were not enough he addeth all that is permitted unto them is to be under obedience as also saith the Law Whereby he giveth us to understand that woman their speaking in the Churches is inconsistent with that subjection that the Law of God hath laid upon them And withall he insinuateth that speaking in the Churches is an authoritative thing and therefore no way allowed unto Women whose proper deportment according to the institution and Law of God is subjection and to be under obedience Nay he will not suffer them so much as to ask questions under colour of learning in the Churches lest that should make way for their usurping of Authoriâ—y and taking upon them to speak wiâ—h Authority for he addeth vers 35. And if they will learne any thing let them ask their husbands at home And so even at home he enâ—oyneth them to ask contrare to what was practised by Mrs Hutchison in N. England called by some the American Iezabel who had her weekly lectures in her owne house and there broached her Familistical and Antinomian errors to the no small trouble of the Church of N. England Nay he addeth that it was contrary to that modesty and shamefastness that is the ornament of women for saith he it is a shame for women to speak in the Church What Patrons and abettors then of Immodesty and Shamlesness must Quakers be that plead for Womens speaking in the â—hurches 2. It is considerable also what the Apostle addeth in the following verses to confirme this injunction concerning Women as also his former directions which he had given to regulate the abuses of that Church What saith he came the word of God out from you Or came it unto you only Are ye the first and the last and so the only Christians that are Or must ye give Laws to all the â—hurches of Christ And must they all follow you Let the Quakers look to this who as to the particular we are now about would make us beleeve that the word of God came out from them and that it came to them only and not to any Church Primitive or Subsequent beside themselves Further vers 37 he sayes if any man think himself to be a Prophet or spiritual let him acknowledge that the things that I write unto you are the commandements of the Lord. Let our Quaker ruminate upon this and let all of them take notice of it for when they contradict this expresse injunction of the Apostle they declare themselves say what they will to the contrary to be neither Prophets nor spiritual and further we see that what Paul spoke concerning this silence of women in the Church was the commandement of the Lord. And therefore is obligeing to all Churches who will owne any relation to Christ their Lord and Head and consequently the Quakers rejecting this commandement of the Lord renunce in so far their Interest in and Relation to the Lord as their Head and Lawgiver And the next words vers 38. But if any man be ignorant let him be ignorant have their owne weight also as if he had said if any will not yet for all this acquiesce let him take his pleasure no more needs be said for his conviction he is wilfully ignorant and he must remaine so And so say we in this particular if the Quakers will remaine ignorant we cannot helpe it we must follow our rule and declare them inconvinceable and so leave them 3. Another expresse passage we have against this Practice and Opinion of the Quakers 1 Tim. 2 11 14. Let the women learne in silence with all subjection but I suffer not a woman to teach nor to usurp authority over the man but to be in silence Where we may see That Teaching publickly is an act of authority and that it is inconsistent with that silence and subjection which is enjoyned to women And therefore the Apostle as a faithful servant of Christ will not give way to it and acquants Timothy herewith that he may suppress any such practice where it is or hinder it if men would set it up Nor is this all for he addeth his reasons saying for Adam was first formed then Eve Whereby he teacheth us That such a practice is contrary to the Law of Creation the Law writâ—en upon the Creation and the Way and Method of Creaâ—ion which the Lord was pleased to follow and thâ—reby give Documents and Significations of his will to man This practice then of the Quakers must be unnatural and a plaine saying that God created Eve first and then Adam And further the Apostle addeth And Adam was not deceived but the woman being deceived was in the transgression That is the woman being immediatly first deceived by Satan was the cause occasion of Adams transgressing therefore was her subjection to the man laid further upon her as a more grievous weight and burthen as a part of her punishment The Quakers then who would have women usurping Authority and Teaching in the Church do seek to annul the sentence past upon Women by the just Lord for Eve's being the cause of Adam's sinning and do in a manner declare that that sentence was unjust and that Eve was not the devils instrument to cause Adam sinne Let them see to it for it draweth deeper than they are aware 4. Let us now see what he sayes for this Seing saith he Pag. 210. male and female are one in Christ and seing he giveth his Spirit to one as well as to another when the Lord moveth in women by his Spirit we think it no way unlawful for them to preach in the meetings of God's people Answ. 1. That there is neither male nor female as there is neither Jew nor Greek but all are one in Christ we grant in reference to the privileges of the Covenant now under the Gospel dispensation in opposition to what was under the Law for of this Paul speaks Gal. 3 28. But that therefore women may as well Preach in the Assemblies of the Church as men is a Quakers consequence having no connexion nor appearance of reason 2. That God giveth his sanctifying Spirit to women as well as to men is very true but that he moveth in them for any such end as he here mentioneth is simply denied And by this we may see what sentence to passe upon these irregular motions which they talk so much of If the Spirit of God move in women it will be to prompt them to duty that is to keep silence in the Church and not to Teach there or to usurpe authority but to learne in subjection remembering what her sex is called to by the law of God and what that punishment is that

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 whâ—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 concerniâ—g women He said Chap. 11 5. But every woman that prayeth or Prophecieth with her head uncovered dishonoureth her â—ead This he taketh to be meaned of the womens carriaâ—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 Prophâ—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 â— 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 imaginaâ—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 detrimâ—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 maiâ—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. Â§ 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

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