Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	affection_n	heart_n	spirit_n	4,282	5	4.7204	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A37046	The law unsealed: or, A practical exposition of the Ten Commandments With a resolution of several momentous questions and cases of conscience. By the learned, laborious, faithful servant of Jesus Christ, Mr. James Durham, late minister of the Gospel at Glasgow.; Practical exposition of the X. Commandments.	Durham, James, 1622-1658.; Owen, John, 1616-1683.; Jenkyn, William, 1613-1685.	1676 (1676)	Wing D2817; ESTC R215306	402,791	322

Col. 4. 2. or when we meet with some special occasion or Dispensation pointing out to us this or that as a duty called for such a Providence invites us to the practise of that duty for though Providences will not make these things to become duties which are not duties yet they will serve to time and circumstantiate duties that lye on us by vertue of affirmative Precepts 4. Some special occasions and times are set down in the Word as for praying Morning and Evening for hearing the Word on Sabbath days and in these and other the like duties the examples of the Saints so recorded for imitation in Scripture would be observed as a Copy and patern 5. When they have not such inconveniences with them as cross and hinder other Moral duties of Edification love c. for if they do that they must yield and give place to these but if no other duty be called for then they ought to be done for we should be in some duty And though such dnties be in themselves Moral suppose praying hearing and such others which might be instanced yet the timing of them or going about them at such a time and in such a manner is not Moral simply but as these are by circumstances called for 6. When without sin such a duty cannot be omitted and although there be not any inward exercise of mind or frame of spirit sutable thereto yet the Conscience calls for it or there is some on special occasion or other that puts us to it 3. Observe that this Rule of Negatives tying ad semper or obliging in all circumstances of time is not to be understood but where the matter is Moral therefore we would distinguish again betwixt negative Morals and negative Positives for Positives whether negative or affirmative give still place to Morals As for instance that part of the fourth Commandment is negative In it that is one the seventh day ●●ou shalt do no manner of work yet sometimes when necessity calls for it some manner of works is lawful on that day because it is only a negative Positive and not a negative Moral And so David's eating of Shew-bread was against a negative Command though not against a negative Moral but a negative Positive 4. Take this Rule that in all Commands joyntly and severally we would have special respect unto the scope God aims at by them all in general or by such a Command in particular now the general scope is 2 Cor. 7. 1. 1. Pet. 1. 15. 16 perfect and absolute holiness even as he is holy and therefore whatever he requires he requires that it be absolutely perfect in its kind as that our love to him be with the whole heart c. and so our love to others be as to our selves our Chastity and Purity all must be absolute see 1 Tim. 1. 5. This Rule will teach us what we are to aim and level at And whatever Exposition of the Commandments comes not up to this scope is no doubt defective and by this Rule only can we be helped to the right meaning of every Commandment for each of them has its peculiar scope both as to the duties it requires and sins it condemns And by this Rule it is that our Lord Christ whose Exposition with that of the Prophets is best draws in the least and smallest branches of filthiness to the seventh Commandment which dischargeth all things contrary to perfect and compleat Purity 5. The fifth Rule is that the Law is spiritual Rom. 7. 14. and that not only outward obedience to such duties or outward abstinence from such sinful acts is called for but the Law having a spiritual meaning calls for spiritual service and that in these three 1. As it requires spiritual duties such as Faith Fear Love to God and ●● others right habits as well as right affections and outward actions and therefo●● Paul to prove the spirituality of the Law instanceth in the habit of Lust Rom. 7. ●● a thing thereby discharged 2. The Law is spiritual in that the obligation thereof reaches to the Spirite and very inwards of the Heart affections and thoughts as wel● as to the outward man the love it requires is love with all the Soul Heart and Mind Hence there is Heart-Idolatry Murder and Adultery as well as outward therein condemned 3. It is spiritual in respect of the manner it requires as to all outward duties that they be done to a spiritual end from a spiritual principle and in a spirital way opposite to the carnal way to which the unrenewed heart of man is inclined in which sense we are commanded to walk in the spirit Gal. 5. 16. and so praying and praising which this Law calls for is praying and praising in the spirit 1 Corinth 14 vers 14 15 16. 6. A sixth Rule is that beside the duty expressed there is more implyed in the affirmative Commands and beside the sin pitched on there is more forbidden in the negative Precepts even all duties and sins of these kinds in whatsoever degree As for example in the affirmative Commands 1. Where the duty is commanded all the means that may further it are commanded likewise Hence under care to preserve our Brother Levit. 19. 17. 18. it is commanded that we should reprove him c. 2. Where any thing is commanded as a duty all duties of that kind are commanded as keeping holy the Lords Day is commanded in the fourth Commandment there hearing praying watchfulness all the Week over and all things belonging unto the Worship of God that day such as Tythes that is maintenance for a Ministry calling of fit Ministers bulding Churches c. are required though they be not all duties of that day 3. Where a duty is required the owning and suitable avowing of the duty is required also and so believing in God and the profession of Faith are required in the same Commandment Rom. 10. 10. 4. Where the duty of one Relation is repuired as of Childrens subjection there is required the duty of the other Relation as of Parents yea and also of all under that name Again in negative Precept observe 1. Where great sins are forbidden all the lesser of that sort are forbidden also as under Adultery Murder and Idolatry all light obscene Whorish words wanton looks unchaste thoughts revenge rash anger wordly affections c. are forbidden and they are comprehended and prohibited under the grossest terms to make them the more detestable odious and dreadfull 2. All means that may prevent these sins are commanded and all snares or occasions or incitements to them are prohibited 3. Where any sin is forbidden there the least scandal about it or the least appearance of the guilt of committing it is forbidden also for God will have his people holy and shining in holiness unspotted and without scandal and abstaining not only from all evil but from all appearance of it 1 Thess 5. 22. 4. We are not only forbidden the committing of such

and not at least awake and stir the savour of corruptions Indeed pure Nature in our blessed Lord who was without Original sin was like water presently to quench all such Fiery Darts 3. If they come from the Devil to what end can he object them to men it must either be because they are sinful that being his aim to defile them thereby and draw them to sin or because they are troublesome and heavy to men he having delight also in mens misery but such dreams are no way weighty and troublesome to the most part of men that therefore is not his aim nor would they be so much burdensome to others were it not from their apprehension of guilt under them and therefore Satans aim must be thereby to defile men with sin 2. Argument which confirmeth the former and let us consider it with reverence our blessed Lord Jesus was made in all things like unto us except sin none of the fruits of original sin which are sinful are to be found in him and yet I suppose none can without horrour imagine such dreams to have been incident to him or that his absolute Holiness was capable of them He is the only instance of one free from original sin yet may he be supposed lyable to any other penal thing excepting 1. What implies sin 2. What implies distempers and infirmities in the contemperature and constitution of his body from inward causes because he had no inward cause being free of sin as Adam before his Fall and therefore not naturally I mean from inward principles or necessity as we are subject to sickness or death 3. The third Argument is That men are often accessary to these sinful dreams themselves either 1. By excess disposing themselves to such inclinations or 2. By a loose mind that delights in following such things throughout the day in their more reasonable meditations and more determinate purposes it being ordinary that dreams follow much the constitution of the body or the habitual strain of our practise in which respect mens Callings or particular Imployments will run up and down before the Fancy in their sleep and so their sinful exercises also or 3. By not praying to God to guard against them and neglecting to press more after mortification for that end or 4. By not being suitably affected with them after they are past and gone In which cases even the School-men who are not the most rigid and tender Casuists will grant all things being considered sin to be ex consequenti in dreams and we suppose few fall in such dreams who may not in one circumstance or other read their accession to sin therein and though our frame and constitution be in it self natural yet that it should incline us sleeping or waking to any thing sinful that is and must be from corrupt nature seeing it clearly speaketh the inordinateness of our natural inclination 4. The fourth Argument is from the Law of Washings and Sacrificings for the sin of uncleanness in mens dreams when they pass seed in their sleep which seemeth to say thus much that both sleeping and waking men should be holy and although there be sacrifices and cleansings appointed for somethings that are not morally sinfull as the touching of a dead body having Leprosie c. yet simply to say so of the case in hand were hard For 1. If it be said there was no moral sinfulness in that kind of pollutions what then could these Sacrifices and Washings signifie If any say as they must say they looked to secret actings of original sin it doth confirm what we have said But 2. Is there in any such things as are not accounted sinful in themselves such a dependency upon or likeness to any Commandment as there is in that which is mentioned Levit. 15. to the seventh Commandment to which it seemeth to have a direct reference 5. The fifth Argument may be taken from the extent of the Law which reacheth to the whole man outward and inward soul heart mind and if to the whole man then why not to the fancy memory imagination c. And we are sure when Spirits are made perfectly comform to the Law of God there will not be found in them any such fancy imaginable as consistent with it Besides doth not this Law oblige and tye alwayes even sleeping men as we conceive are under the negative Precepts of it that is although they be not bound to pray and hear in their sleep yet they are bound not to Murder nor commit Adultery c. in their sleep and the more renewed and holy Christians are in their ordinary walk so are they in their dreams and even in this sanctified persons differ from unrenewed ones 6. The sixth Argument it this we suppose these grounds that prove involuntary lust in the first motions thereof and before they can come to consent to be sin will infer these motions in sleeping men of which we speak to be sinful also For 1. Though these motions of lust be involuntary and weaken not the deliberate use of Reason more then the other And 2. Though they be in the Regenerate wrestled against and not approved more then the other yet because these are not according to reason though not brought forth by it and not answerable to that simple purity and Angelick holiness which should be in man and it is hard to imagine the most passing motions of lust running never so swiftly through us not to leave behind them some dreg of defilement by reason of our corruption that sideth still in less or more with temptation which cannot be said of sins objected by the Tempter to our Lord and such lusts or motions of lust have still by the Orthodox according to Pauls Doctrine Rom. 7. been thought sinful upon the foresaid reasons and we see not but these same reasons will hold here Lastly we add that generally the Consciences of the Godly look on this kind of practises although committed in sleep with horrour and no reasoning or disputing will truly quiet them till they be humbled before God under them and yet they use not to be so troubled in other things that are meerly Ceremonial How doth Augustine complain of this yea confess and lament it Confess lib. 10. cap. 30. though elsewhere he accounts it no sin yet he crys out of it and that he thought it a mercy that he had not done what in sleep he consented to act reperimus nos non fecisse doleamus tamen quoquo modo in nobis factum suisse It grieves him that it should be any way done in him and he aggreadgeth it thus that he had not alwayes rejected these as sometimes he had done And do not the Godly sometimes in their sleep make opposition to these motions and how often do they in prayer wrestle against this evil and that as I conceive from another apprehension of it then simply because of any punishment or affliction that is in it for many things more afflicting

to the imagining of some thing which is not as an addition to our good which supposeth discontent with what we have 4. We take in here such Concupiscence as though it approveth not unlawful means to prosecute its inordinate designs yet it is too eager in the pursuit and discontent when it falleth short as for instance when Achab would buy Naboths Vineyard and pay for it or a man would marry such a woman lawfully supposing she were free and there were consent of parties c. the one is not stealing nor the other adultery yet both of them suppose a discontent when the desire of having is too eager and when there is an inordinateness in the affection or desire after it as when one cometh thus peremptorily to desire to have such a thing or to wish that such a thing were I would fain have this or that O that this or that were even as David longed for a drink of the Well of Bethlehem In a word we take in all that is opposite to or inconsistent with satisfaction in our own lot and love to our Neighbour under which this Command as the rest is comprehended Rom. 13. 9. even the least ●●●●ngs of any thing tending that way or that inclineth to discontentment in our selves It is true every desire to have something added to our lot or amended in it it not to be condemned but when it is inordinate as 1. when the thing is not needful 2. when the desire is too eager 3. when the thing too much affecteth and even discontenteth till it be effected and done Now this being the scope and sum of this Command it may be gathered of how broad and vast extent the breaches of it are Is there one hour wherein there are not multitudes of these evil thoughts flowing running and roving through the heart Ah! what discontents with providences grudgings vain wishings c. are there and although all these as they reflect on God are against the first Command yet as they imply discontment in us with our lot or as they are risings of heart to evil though wrestled against and wherein the Spiritgetteth the victory they are against this Command so that not only vain Imaginations that are formed with delight but even those that are scarce suffered to breath yet having once a being are against this Command and sinful For 1. they break a Law and are disconformed to that which we should be 2. In Paul Rom. 7. who yet gave not way to these they are called sin and the body of death 3. He wrestleth against them and cryeth out under them desiring to be quit of them verse 24. now if they were only penal such out-cries and complaints were not so like him whom a complication of sharpest afflictions could never make once to groan but this body of death made him to cry out 4. They lust against and oppose the Spirit G●l 5. 17. and so are against the Law of God Rom. 7. and tend to obedience to the Law of Sin and further the execution of its decrees 5. These are of the nature of Original sin and a branch growing of that root and so what is born of the flesh is flesh the branch must be of the nature of the root if the tree be corrupt the fruit must be so 6. These make way for other sins and keep the door open for temptations to grosser evils and give the Devil access to blow up the fire 7. They keep out many good motions and obstruct many duties and indispose for them 8. They mart communion with God who should have the ●ll of the soul heart and mind and sure if he had his due there would be no place for these as there will be none for them among the spirits of the just men made perfect 9. These sinful risings in the heart are a great burthen to a tender walker who groaneth under that habitual lightness and vanity of his mind in the gaddings whorings and departings of it from God for because of it he cannot get his whole delight u●interruptedly set on him and though he delighteth in the Law of God after the inner m●n yet he cannot win up to full conformity to it in his practise or when he would and resolveth to do good yet ere he wit as it were ill is present with him and his heart is away and on the pursuit of one foolish ●oy and vainity or another 10. Paul speaking of these lustful stirrings of the heart doth make it evident Rom. 7. throughout the Chapter that this Command speaketh of such Lusts which he had not known except the Law had said thou shalt not lust Now men naturally know that inward assent to sin even before it be acted is sinful yea Paul knew he had such things as these corrupt motions in him but he knew not that they were sinful but from the Law and that after its spiritual meaning was made known to him and from this it is that such who are regenerate see more sins in themselves then ever they did while unregenerate not simply because they have more but now having the spirit and a contrary principle with in they discern that to be sinful which they took no notice of as such formerly 11. The frequency of this sin of inordinacy in the first stirrings and motions of the heart is no little aggravation of it for what hour of a mans life when waking yea even when asleep in dreaming a man may be guilty of it as Rivet upon this Command acknowledgeth or half an hour is free of it Is ever the mind quiet and doth it not often yield consent to these motions and how few good purposes are often followed forth Alace but seldome 12. The extent of it is great one may sin this way in reference to all the Commands yea to as many objects as his Neighbour or himself hath things of which they have the possession yea to Imaginations about things that have no being nor it may be possibility of being but are meet Chimera's 13. The occasions of it and snares to it are rife and frequent nothing we see but readily it doth as fire inflame this Lust so that we have need continually as it were to cast water on it yea what thing is there that is in it self lovely and desirable we hea● or read of that we are not ready inordinately to be stirred towards the desiring of it 14. Its pretexts and cloaks to hide it self are many and sometimes specious so that men are seldom challenged for it if it come not to the length of being consented to or at least of a delectation How often are there wishes in our mouths and oftner in our hearts that break this Commandment which we observe not especially if they be for knowledge or some good thing in another or some good thing done by another which commendeth him for then O if we had it or O if we had done it is often the language of the heart

or Saints by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Virgin Mary by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Mediators and helps in our serving the true God 2. All adoration of the reliques of Martyrs such as their bones dust cloaths c. Especially the adoration of the very Cross as they say whereon Christ suffered which hath by Papists a divine sacrifice offered to it and a divine worship given in the highest degree 3. The adoration of such things as are used in worship as Temples Altars bread in the Sacraments Agnus Dei Masses c. 4. The Images of God Christ Saints Angels yea of the Cross which are said to be worshipped with respect to the true God and not as derogatory to his service For further clearing of this purpose we shall speak to a question which here necessarily occurreth namely whether these things mentioned being worshipped by any sort of religious service whether directly or indirectly for themselves or for such things to which they relate or which they signifie even when men pretend the worship is not given to them but ultimately referred to the honour of the true God whether I say worshipping them so be not Idolatry and a breach of this Commandment In answering this question 1. We shall clear that there may be and is Idolatry committed with Images and means of Gods service even in such worship wherein the Images which men worship are not accounted gods but only representations of God and although these means of worship which they worship are made use of in serving the true God 2. We shall clear that all such service as being Idolatry is forbidden by this command however it be distinguished If it be performed as religious service though some such service be more gross and other some more subtle and refined First then That there is such a kind of Idolatry in worshipping of Images when men rest not on the Images but direct their worship to the God represented by them we may clear it divers wayes And 1. From the Heathens who though some did yet all of them did not account their Images their Gods but only some representation of them and first we may gather this from Rom. 1. 22. 23. where it is said of them 1. That they knew God and yet 2. That they turned the glory of that incorruptible God into the similitude of Beasts and men corruptible Creatures Their fault is not that they accounted these representations or Images which they made gods but that they declined in their worship in the worshipping of the true God by such Images 2. It may also appear by the frequent changes of their Images while they retained their former gods and by their multiplying Images of one sort and divers sorts to one and the same god and by their giving all these Images one name and when it is said that Solomon and other Kings set up Images to Ash●oroth Baal c. It cannot be thought they supposed these Images to be the very gods themselves which they worshipped but that they were only set up for their honour 2 Kings 23. 13. And when Manasses made Chariots to the Sun he supposed them not to be to the Sun 2 Kings 23. 11. Yea was not this commonly acknowledged that Jupiter was in Heaven as appeareth Acts 19 39. and that that Image came down from him but was not he nor yet the feigned Goddess Diana 3. It may appear by the Heathens own confession and the shifts they used when they were charged with the worshipping the works of their hands as 1. They used to say they worshipped but the Numen or god which was in them and which invisibly after their dedication of them and not before dwelt in them yea some of them would say they neither worshipped that Image or any Devil but by a bodily sign they beheld what they should worship 3. When Christians further urged them that what was signified by their Images was not the true God but a creature as by Neptune the Sea by Vulcan the Fire c. They replyed it was not those bodies which they worshipped but the gods which governed them So Augustine Psalm 113. nobis 115. concerning the Idols of the Gentils and Augustine de Civitat Dei lib. 7. cap. 5. where he sheweth that Varro giveth that reason why the gods where rather pourtrayed in mans picture though they were invisible because saith he mans Soul is a spirit and cometh nearest them and the body is the vessel of the Soul and therefore is used to represent it See Ch●ysost 1. Eph. Hom. 18. Andrews on 2. Command August in Psalm 96. nobis 97. And it may also 4. appear from this That the Heathen gods for the most part even those of them that were most commonly worshipped were some famous men after death supposed to be Deified to whom they made Statues and Images and yet still the honour was intended to those to whom they appointed the Images though they supposed that their gods in an especial manner dwelt in these Images and answered from them In the second place this may be made to appear from the Command Deut. 12. 31 where the Lord forbiddeth not onely the worshipping of Idols but of himself by Images Thou shalt not do so to the Lord thy God that is Thou shalt not worship me by Images as the Heathen do their gods and therefore this is not onely possible but is also and that most certainly a grievious guilt even though they pretended it was not idols but God they worshipped yet it was not so they worshipped not him but the idol 3 We shall clear it yet further That the true God may be worshipped by Idolaters as they pretend and yet in Gods account their worship is nothing but idolatry committed with their images We shall give four instances of this The first is from Exodus 32. where it is clear 1. That the image they set up was not it self acknowledged to be God but as something to represent the true God for 1. It cannot be thought their minds were so soon darkened as altogether to forget what God had done and to imagine that the thing which was new made with hands was God though they be charged with forgetting God because they were practical forgetters of him and their sin did speak it out indeed 2. The image is called Jehovah that brought them out of Egypt which was a mercy past before the Calf had a being and therefore the reason why they gave it this name must certainly be because they aimed by it to represent Jehovah 3. It is not likely that now they would have worshipped the gods of Egypt or that they would have attributed their delivery from Egypt to them seeing these gods were also plagued also that Aaron should do so is incredible who yet joyned with them in this transgression 4. Beside can it be thought that so soon they thought it to be God and yet so easily afterwards passed from it certainly the words