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	will_n	3,771	5	5.8842	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A65716	Three sermons preach'd at Salisbury the first, A.D. 1680, and again before the militia, at their going against the late Duke of Monmouth ... the second preach'd before the Right Reverend Father in God, Seth, Lord Bishop of Sarum, A.D. 1681 ... the third, preach'd A.D. 1683, at the election of the mayor ... / by Daniel Whitby.	Whitby, Daniel, 1638-1726.	1685 (1685)	Wing W1737; ESTC R28389	88,809	79

THREE SERMONS PREACH'D AT SALISBURY The First A. D. 1680. and again before the Militia at their going against the late Duke of Monmouth In which the Doctrine of not resisting the Higher Powers on any Pretence whatsoever taught by the Church of England is established from Scripture Reason and Antiquity The Second preach'd before the Right Reverend Father in God SETH Lord Bishop of Sarum A. D. 1681. and published by his Command In which the Formality and Hypocrisie of our Phanatical Pretenders to the Power of Godliness is discover'd The Third preach'd A. D. 1683 at the Election of the Mayor and published with some enlargement upon Occasion of a Discourse with Mr. Nelthrop in the Goal of Sarum In which the Doctrine of the Author of Julian the Apostate viz. That where the true Religion is by Law established Subjects are not obliged to suffer for it but may if persecuted for it defend themselves against their Lawful Sovereign is proved to be contrary to Scripture Reason and Antiquity and pernicious to the Government By Daniel Whitby D.D. and Chantor of the Cathedral Church of Sarum LONDON Printed for T. Basset at the George in Fleetstreet 1685. To the Honourable Collonel JOHN WYNDAM Coll. Tho. Penrudduk AND The rest of the Officers belonging to their Regiments Honoured Sirs WHen I had the honour to preach one of these Sermons to your Regiments before your Expedition against Monmouth I was so happy as to obtain Your Approbation and good Opinion of the Author of it And since upon a late Occasion have receiv'd such Expressions of your Kindness to me as cannot be forgotten without great Ingratitude Being therefore desirous to give some publick Testimony of the great Obligations you have laid upon me and of my due resentment of them I humbly intreat you to accept this small Expression of my Gratitude which I am the more encouraged to offer because it asserts the Old Church of England Loyalty which You to Your immortal Honour have practised in the worst of Times and signaliz'd of late by that Cheerfulness and Bravery with which you ventured your Lives for the best of Princes and Governments In Obedience to which I shall always endeavour so to live that you may never be asham'd to own Honoured Sirs Your most obliged and very Humble Servant D. W. ERRATA SErm 1. p. 3. l. 22. God r. quod p. 6. l. 10. dele and. p. 9. l. 20. daily r. duly p. 17. l. 5. natural r. external Serm. 2. p. 20. l. 37. acknowledge r. acknowledgment Serm. 3. p. 31. l. 11. equalty r. equal tye A SERMON PREACHED At the Cathedral Church of Sarum 2 TIMOTHY 3.5 Having a Form of Godliness but denying the Power thereof THere are some common Notions and Inclinations to Devotion planted in the minds of men which prompt them to the exercise of that which they esteem Religion and these in the Professors of Christianity are very much improv'd by Education and Instruction by the Ministry of the Word and publick Ordinances by the common workings of the Spirit of God and the Examples of good men so that as many of them as are not Atheistical in heart can never satisfie the workings of their Conscience without performance of some things which carry in them the appearance of a Religious Conversation and from which they conclude themselves devout and truly pious But yet alas it doth too often happen through the blindness of our Understandings and the averseness of our corrupt Wills to the severer Duties of Christianity through the subtilty of Satan and the deceitfulness of our own Hearts through the strong affection which we bear to our beloved Lusts and through the prevalency of our Passions over the Reason and the Convictions of the Soul I say it doth too often happen upon these accounts that men delude themselves with a fair semblance of Religion without the Substance of it Having a form of Godliness c. Which being in the experience of all Ages and more especially of this a very common thing and yet most certainly destructive to our precious Souls it is both very necessary and very profitable to deal plainly with you in this important Subject by shewing 1. Wherein consists the Form of Godliness and how far we may go in the Profession of Religion and in the Practice of some Religious Duties and not exceed that Form And 2. Wherein consists the Truth and Power of it Now the Word Godliness in Scripture is sometimes used in a strict Sense to signifie that Service which is immediately paid to God and is comprised in the first Table of the Decalogue As v. g. When the Scripture doth exhort so follow after Righteousness 1 Tim. 6.11 2 Pet. 1.7 Godliness Faith Love Patience Meekness to add to Godliness Brotherly Kindness and Charity Tit. 2.12 1 Tim. 2.2 when it doth teach us to live soberly righteously and godly in this present World to lead a peaceable and quiet Life in all Godliness and Honesty Here because Godliness is put in oppostion to Righteousness Sobriety and Charity which comprehend the Duties of the second Table it seems apparent that the Word Godliness doth in these places only signifie that Duty which we owe to God But when the Gospel is stiled the Mystery of Godliness 1 Tim. 3.16.6.3 the Truth and Doctrine which is after Godliness when Godliness is said to be profitable for all things Tit. 1.1 having the Promise of this Life and that which is to come there Godliness must signifie all that Obedience which is required by the Gospel that Love and Righteousness which it prescribes towards our Neighbour that Temperance which it enjoyns towards our selves as well as that immediate Worship which we owe to God the Gospel Grace being revealed not only to teach us to live godly but also righteously and soberly and making us no Promise either of present or of future Blessings without the practice of these Duties 2. That Greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we here render Form and answereth to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports an outward shew appearance shape or likeness as v. g. Jesus appeared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in another Form Mark 16.12 He took upon him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Form of a Servant being made in the likeness of a Man Phil. 2.7 When therefore Persons outwardly appear to be religious when they are found in fashion of the pious Man doing outwardly as he doth speaking as he speaketh making the same Profession which he doth then may they properly be said to have the form of Godliness Now for the Resolution of that important Question How far a Man may go in the Profession of Christianity and the performance of some religious Duties and yet have only a bare form of Godliness I answer in these six Particulars 1. Men may be frequent in the Performance of the outward Acts of Worship they may be much in Prayer

which is given him to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Guide and Moderator of that Appetite viz. that Reason which the Wiseman stiles the Candle of the Lord. Prov. 20.27 When therefore we do act according to the Directions of this Guide when we permit the inward Principle to govern all our Appetites and Passions we must act regularly or in the Language of the Ancients 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But when we follow the Inclinations of our blind Affections and ungovern'd Passions our Actions must be sinful and irregular and therefore Virtue is by the great Philosopher defin'd to be the observing of the mein in all our Passions according to the Rules of Prudence When therefore our Religion hath prevail'd over our irascible Passions and made us meek sedate and peaceable patient long-suffering and ready to forgive when it will not permit us to retain Envy and Malice Hatred and Anger in our Breasts or vent our Choler in reviling clamorous calumniating or bitter Words which are all fleshly Lusts or their Productions when it hath fill'd our Souls with Love Gal. 5.22 Kindness Goodness Bowels of Mercy and Compassion towards all Mankind which are the Fruits of the good Spirit when it hath so far moderated our concupiscible Passions that we love nothing but in subordination to God have no great zeal or hatred against any thing but as it tends to his Dishonour and our Souls Estrangement from him desire and hope for nothing in the World but with Submission to him and fear nothing so much as to offend him when we can readily abstain from any sensual Pleasure quit any outward Comforts without excess of Sorrow and be content to want or to enjoy all worldly things as seemeth best to Providence to give or to deny them then have we the true Power of Godliness That this was anciently esteemed the genuine effect of true Religion we learn from that Expression of Lactantius Da mihi virum qui sit iracundus c. l. 3. c. 26. Give me an angry fierce and foul-mouthed Person with a few Words of God he shall become as mild and gentle as a Lamb. Give me a covetous griping Person this Word will make him liberal and open handed 't will make him who once trembled at the Thoughts of Death and Pain to contemn both the Cross and Flames 't will make the lustful and adulterous Ruffian to become sober chaste and continent the cruel bloody Man be kind and merciful and the unjust to give every one his due Tanta divinae sapientiae vis est ut in hominis pectus infusa matrem delictorum stultitiam uno semel impetu expellat Of such a Power is this heavenly Wisdom that being once embraced it instantly expels that Folly which is the Mother of all Vice 2. The Power of Godliness consists in self-denial and the entire Subjection of our Wills unto the Will of God If any Man will come after me Mark 8.34 saith Christ he must deny himself take up his Cross and follow me i. e. If he would be indeed a Christian he must put on a stedfast Resolution to quit all the Enjoyments Honours and Pleasures of the World his dearest Relatives and even Life it self if it be needful for my sake he must take up his Cross submitting his own Will unto the Will of Providence and being ready patiently to suffer any fiery Tryals for the sake of Christ and he must follow me yielding Obedience to my Will of Precept The Weapons of our Warfare saith St. Paul 2 Cor. 10.4 5. are powerful to the pulling down of strong Holds removing all that opposition which is in our Hearts Wills and Affections to a holy Life and casting down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all pride of Soul which will not suffer it to yield all carnal Reasonings which Flesh and Blood suggest against Obedience to the Laws of God And what is all Impiety but the opposing of our Wills unto the Will of God and wherein doth consist the substance of Religion but in Obedience to and in Compliance with his Precepts which are the Indications of his Will What therefore can true Piety import but the surrendring up our Wills unto the Conduct of the Will of God What is that self-denial which the Scripture calls for as the great Duty of Christianity but the submission of our Wills unto our Master's Pleasure in those things which seem most grievous to Flesh and Blood and most to thwart our Pleasures and our worldly Appetites And what is it to mortifie our fleshly Lusts but to reduce all these Desires and Affections to a compliance with God's Will of Precept And this is in effect the same with placing Godliness in a prevailing Love to God which Love to God with all our Hearts and all our Souls Mat. 22.37 38. is saith our Lord the greatest and the first Commandment 'T is that from which all other Duties which we owe to God will naturally flow for what can be more natural than cheerfully to serve the Person whom we chiefly love and carefully avoid what we conceive displeasing to him If we love Pleasure more than God saith our Apostle here 2 Tim. 3.4 we only have the Form of Godliness and what he saith of Pleasures may with like reason be affirmed of Honours and Enjoyments Friends and Relatives or any other worldly thing we do but hypocritically profess to love God 1 John 2.15 if we love any of them more than him and therefore by the Rule of Contraries then must we have the Power of Godliness when our Affection to God is greater than our Love to any of these things Now when is Love to God so prevalent but when it doth effectually move us to part with our beloved Dalilahs to cut off Hands and pluck out Eyes i. e. to quit those Pleasures and Enjoyments for his sake which seem as useful and desirable as an Hand or Eye When therefore we so live that in the general Course or Tenor of our Lives we seek not our own Honour but the Honour of God we do not study how to please our selves in worldly matters but rather do endeavour to walk before God unto all well-pleasing when we engage as well in Duties which are prejudicial to our worldly Interests and full of Hazards as those which minister unto our Pleasure and Advantage and are entirely resolved whether it be good or whether it be bad easie or difficult pleasing or irksome unto Flesh and Blood we will obey the Voice of the Lord and act up to that Resolution then do we in our Lives express the Power of Godliness 3. As Godliness doth in the larger acceptation of the Word include Justice and Charity towards our Neighbours so where the Power of it doth reside it will express it self in conscientious performance of these Duties to him it will possess us with a fervent Love to all Mankind to Friend and Foe to those who hate as

immediate designment That I cannot say that God doth now as in the case of Saul and David and other Rulers of his people Israel appoint and nominate the Person who shall sway the Scepter in any Nation of the World I know no Christian Princes who pretend to hold their Empires by this claim We see by plain experience God doth not interpose in this extraordinary manner in the Election or Constitution of Superiors The Powers then in being when these words were written had no such appointment but were elected by the Roman Army or chosen and confirmed by the S●ate and yet they are expresly styled Gods Ordinance and therefore an immediate appointment or designation of the Person by God cannot be necessary to render any Prince Gods Ordinance Nor Secondly Can I affirm that God hath plainly determined in his word or by the light of nature what species or kind of Government shall be set up in any Nation Whether the Government shall be administred by one or more be that of Monarchy or Aristocracy This only I aver 1 That in the Scriptures and in the History of Gods own people we find no other kind of Government approved of or thought fit to be set up by God but that of Monarchy which is a great presumption that generally speaking this of all other species is the best as well as the most Ancient form of Government and 2. That by the Providence of God in making the first Government Paternal and establishing the Succession in the line of David it seems highly probable that He approved not so well of an Elective as a Successive Monarchy and therefore when the people mutinously asked a King God suffered not them to chuse him but the Lord anointed Saul 1 Sam. 9.17.10.1 and said this same shall reign over my people In Judah never was a popular Election and when in the disturbed times of Israel the people took upon them to make Kings God complains of it by his Prophet saying They have set up Kings Hos 8.4 but not by me They have made Princes and I knew it not But positively I answer 2. Answer That 1. God in general hath ordained Government First That it is God who hath in General ordained Government He hath made man a sociable creature and hath endowed him with Inclinations to preserve himself and all that doth belong unto him and so hath laid upon him a necessity of his Submission to some Power which shall govern and shall preserve him from Injustice or shall revenge the Injuries which he receives from others Moreover we cannot doubt but that the Just and Righteous God would have all injuries and wrongs repressed and curbed that the God of Peace would have his Creatures live in Peace and Quietness 1 Tim. 2.1 2 3. and therefore the Apostle having exhorted that Supplications Prayers and Intercessions be made for Kings and all that are in Authority that we may lead a quiet and peaceable life in all Godliness and honesty he adds that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is good this is naturally Honest and this is acceptable in the sight of God our Saviour Now such a peaceable and quiet life such a redress and restraint of injuries committed cannot be expected without a Keeper of the Peace and an Avenger of wrongs that is a Magistrate without whom we must all be Ismaels to one another and have Each man his hand against his Brother and every man must be Accuser Judge and Executioner in his own cause Again God in his Wisdom so contrived the Production of Mankind that all who came into the world by derivation from our Father Adam should not come absolutely free into it but subject when Paternal Government obtained to that and when it was advanced to Regal should be born subjects to some Prince or other and hence all Nations have by the light of Nature been guided to admit of Government and God doth in his Moral Law command Inferiors to honour and obey Superiors and therefore doth suppose them under such an Order and Constitution by the Law of Nature Secondly a. That God in Scripture hath declared what power shall belong to Governors God hath declared in Scripture and with sufficient evidence even from the Light of Nature what Power shall belong to this his Ordinance that his immediate Vicegerents upon Earth shall have * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazianz. Orat. p. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiphan Haer 40. Sect. 4. p. 294. c. the Power of the Sword † Rom. 13 4. He bears the Sword saith our Apostle nor without this can he become the Minister of Wrath or Executioner of Vengeance upon Evil Doers To be Supreme and have the Sword of Justice must therefore be acknowledged to be terms Synonymous hence naturally slows the Power of Executing Justice for the repairing of the Injured Person and the avenging of the wicked for the preserving of the Publick Peace for the Protection of the Innocent on which accounts the Ruler is here called The Minister of God to us for Good the Terror of the wicked is said to be appointed and commissionated for the Avenging Evil Doers 1 Pet. 2.14 and for the praise of them that do well Hence in him must reside the Power of making War and Peace that being only Power of weilding and of putting up the Sword Hence also is it that no man justly can resist this Ordinance because he cannot do it but by taking of that Sword which is peculiar to the Higher Powers Whence Suidas from an † In verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heathen Dio doth inform us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Royal Sovereignty is * Orat. 3. de Regno 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Government without Controul it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an independant Government saith ‖ In Antiq. v. 11.7 Sophocles it is absolute and uncontroulable saith * Apud Ziphilin 1 Pet. 2.14 Marcus Aurclius Moreover God also hath ordained that all Inferior Powers in his Realm should be commissionated by the King and act in a dependance on him hence are they said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men sent by him And what can be more evident than that all Streams must Issue from the Fountain of Authority and all Inferior Powers derive from the Superior Thirdly He hath ordained that his Immediate Vicegerent should † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch ad princip indoctum give being to all Laws which do obtain within his Kingdom and that his Subjects should yield Obedience to him in all Lawful Matters according to the Tenor of these Precepts Let every Soul be subject to the Higher Powers Be subject to every Ordinance of man for the Lord's sake Put them in mind to be subject to Principalities and Powers And since a Law according to the truest definition of it is the declared will of the Superior obliging Subjects to Obedience the Power of making Laws