Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	body_n	part_n	whole_a	26,351	5	6.3148	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15077	A sermon preached in Christ-Church in Oxford, the 12. day of May 1622. By Christopher White, Batchelour of Diuinity, and student of Christ-Church	White, Christopher, d. 1637.	1622 (1622)	STC 25378; ESTC S119901	10,398	30

A SERMON Preached in Christ-Church in OXFORD the 12. day of May 1622. By CHRISTOPHER WHITE Batchelour of Diuinity and Student of CHRIST-CHVRCH LONDON ¶ Printed by BONHAM NORTON and IOHN BILL Printers to the Kings most Excellent Maiestie 1622. Roman 13. vers 1. Let euery soule bee subiect to the higher powers for there is no power but of God IN vaine doe Christian Princes beare the Sword if their subiects conscience may question their power They which beginne it in the cause of Religion may as well goe on and doubt of all And therefore as Princes are iustly zealous in restraining the outward man the Priests should bee as forward in informing the conscience You know the occasion of such a meditation and this hath put mee againe so soone vpon you and a new Text standing engaged for many which I must desire you to hearken to as Gods message pleading for the right of Kings by his Apostle Rom 13. v 1. Let euery soule be subiect to the higher powers c. Wherein are these two parts 1. a Proposition deliuered by way of command expressing a duty enioyned Let euery soule be subiect c. Wherein are three things 1. Quis Who it is that is to performe it Euery soule 2 Quid What it is Be subiect 3. Cui To whom The higher powers 2. a Reason for confirmation of it as if this cause were grounded not or ely on bare authority but inforced by infallible reason For there is no power but of God I shall begin with the persons and first with those to whom this duty is due the higher powers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We haue iust cause to examine this stile and confine it strictly to its subiect lest vsurpers taking aduantage of the loosenesse secretly vndermine the bulwarke which we hope for and may heere build vp For some are ready to thrust in and shrowd vnder this Title Bishops and all Spirituall Gouernours others who mainely oppose that labour to make all temporall Gouernours equall sharers both which are repugnant to the Apostles meaning and both equally dangerous Let spirituall power be heere supposed and if they be not subiect yet shall temporall Princes haue no command ouer the Clergie Let all temporall partake in it and euery inferiour Magistrate shall contest with his King For for their safegard according to them as well as the Princes is this precept of the Apostle Let euery soule be subiect to the higher powers And heere is no subiection but command allotted them For powers say they extends its selfe to the spirituall power and higher in the others sense lookes onely on the people and therefore agreeable to inferiour Magistrates who in respect of the people are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 superexcellentes exceeding all others in ciuill power For that which wee render Higher they translate superexcellentes hoping thereby to escape the obscurity and danger of the vulgar translation which answers our English That is Bezaes censure on the vulgar Latine which saith Potestatibus sublimioribus subdita sit and redounds to our English wherein he hath his followers The difference at first seemes onely verball but when we heare them from hence suspect a dangerous sence we are to stand vpon our guard and presume of a reall dislension Giue them leaue to change the word sublimioribus into superexcellentibus and they thinke they haue sufficient warrant in stead of absolute Lords and Princes to put in Bailiffes and Constables It must bee meant of all Magistrates that haue power ouer other men or else it is Periculosa interpretatio And wherin stands the danger Because they shall bee denied to deriue their power from God That would not follow because others are here sayd to bee of God they being not named Put the case they were denyed it and had their power allotted them onely from Kings and not immediatly from God as Kings deriue theirs Indeede this is that which is much feared by them who secretly labour to curbe Kings as shall appeare anon But is this lesse then the Apostle giues them S. Peter makes a different fountaine of power Submit your selues to euery ordinance of man for the Lords sake whether it be to the king as Supreame or vnto Gouernours as vnto them that are sent by him 1. Pet. 2.13 14. Gouernours who haue a King may not thinke they stand at the well-head with him but haue their power deriued from him By him are they sent and from him haue they their authoritie and yet it is from God too being a branch of the Kings power which is immediatly from God It is not then a dangerous opinion but the safest trueth which they would auoide But we must not frame fancies and then fit the Scripture to them by translation Indeed should I lay this to their charge I should wrong them for whilest they were quarrelling with the word that was the occasion of daunger rather then they would erre from the originall they placed in another alike dangerous For what aduantage haue they by Superexcellentibus it is not in the comparatiue degree as was the other But hath it not a comparatiue sense Yes as great or greater Such as our English more excellent or more eminent doth not reach which Pareus at length confesseth saying Praecipuètamen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle especially aimes at the Supreame power so the true meaning of the word importes for it is that which amongst many is still higher then them all and therfore Supreame which our latter English Translation obserues in the place before cited out of Saint Peter Submit your selues to the King 1. Pet. 2.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Supreame They are then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Supreame powers only to whom this obedience is due and to all such whether in Monarchie Aristocratie Democratie or other forme of gouernement This we haue further warrant for from our Apostles discourse for that wee may haue yet another Plea against inferiour Magistrates and shew also at last against the Papists claime that no Spirituall Power hath place here these higher powers are such Rom. 13.4 as to whom the sword of iustice is immediatly committed at the fourth verse He that is one of these powers beareth not the sword in vaine for hee is the Minister of God a reuenger to execute wrath vpon him that doth euill and vnto whom Tribute belongeth at the sixth verse for this cause also you pay Tribute Both which are the infallible markes of Supreame ciuill power being parts of the Rights of Maiestie Yee haue then the persons to whom subiection is due Let vs now see Quis who it is that is to performe it whom wee find expressed by Omnis anima Euery soule PART II. Quis Euery soule THat here the soule is vsed Synechdochicè the part for the whole man as oftentimes in Scripture I presume needs no confirmation But yet there may be some speciall cause why he nameth the soule not the body which Gorran

will haue Quia debet esse voluntaria subiectio as if he were not properly subiect whose body was fitted to the Superiours command and the will which is from the soule ioynes not with it And Caietane vt non solum corpus to the end that Subiects shuld by the way vnderstand that not only their bodie and goods but ipsa anima their very soule also should be subiect to their Princes command and as Omnis homo euery man so Totum hominis or Totus homo should concurre to make a perfect obedience for so our Apostle afterward more plainely Verse 5. Wherefore ye must be subiect not onely for wrath but also for conscience sake The maine thing wee are to enquire for here is to know who these are to whom this command extends it selfe and whether as in the note so in the Apostles meaning there is an absolute vniuersalitie so that no kinde of men and no man is exempted and it is worth our enquiry since there are not wanting who would wrest themselues out of this number The Anabaptists at first would haue pleaded exemption from Princes but finding by their wofull experience that they could neuer prooue it whilest Powers remained haue changed their Proposition and in stead of putting themselues out of Omnis anima labour to ruine Potestates not deeming them fit for Christians These haue confessed their errour and saue vs a labour But the Clergie of Rome aiming at the same priuiledge managing their purposes more craftily haue wrested it frō some Princes which they haue now so successefully improued that against Kings by violent practise of it and against all disputers by argument they challenge it as their proper inheritance Suarez def Cath. fid lib. 4. cap. 7. maintain that the Pope cannot if he would submit himselfe to any ciuill Power But were the sword as able to pleade Kings causes in the field as Diuines pens in the Schooles their Crownes would not so often totter on their heads nor their liues be exposed to such rebellious out-lawes That our Apostle intended this Precept to the Clergie as well as to the Laitie if the words themselues cannot perswade heare the Ancients exposition of them S. Chrysostome saith Let euery soule bee subiect yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though he be an Apostle yea though hee be an Euangelist or a Prophet or whosoeuer Theodoret Whether hee be Priest Bishop or Monke So Theoph. So OEcumenius And Bernard ad Archiepiscopum Senonensem vrging this verse of S. Paul expounds it Siomnis vestra If euery soule be subiect Bern. Epist 42. then yours Quis vos excepit ab vniuersitate Who hath exempted you from this vniuersalitie yea and leaues a brande on all his successours that shall attempt to perswade any Clerke to such a freedome Si quis tentat excipere conatur decipere Were these silent the circumstances attending this Epistle would discouer it The occasion it seemes of this strict command was the heathens iealousie of Christian subiection and the infection which the Apostle feared might haue seised on these new Christians from that common opinion of the Iewes who were about this time altogether impatient of any gouernement but what they then expected from their Messias For suppressing of the like conceit and clearing of the Christians he addes this precept to the Epistle directed to all the Saints at Rome and therefore the Clergie yea Saint Peter too if hee were then in Rome else had he not satisfied but encreased the Heathens supicion Againe this may be confirmed by the doctrine and practise of those times Our Sauiour takes order Mat. 17.27 that Tribute be paid for himselfe and Peter giues direction to the Priests spies to giue vnto Caesar the things that were Caesars Luk. 20.25 Saint Paul appeales to Caesar for iudgement And if wee looke backeward into the olde Testament wee may finde the same subiection in Priests and Leuites and the like power in temporall Superiours 1. Mac. 4.42 Iudas Maccabaeus appointeth the Priest to Sanctifie the Temple after Antiochus his profaning of it The like did Iosiah 2. Chron. 34. Ib. Ca. 24.6 1. King 2.26 1. Chro. 15.11 Ioash reprehendeth Iehoiada the high Priest for neglecting it Salomon deposeth Abiathar the high Priest for offending against him Dauid giues order to the Priests and Leuites for the seruice of God Aaron is subiect to Moses But we may spare our labour for these arguments since some of them are content to acknowledge the force of them and graunt what wee haue prooued Estin rom 1.1 For so Estius to the practise of the Apostles Non est consequens it followes not if Peter and Paul were then subiect to temporall powers that therefore Bishops and Priests should be now Why so Placuit Principibus Christianis Because Exemption hath since beene graunted by Christian Princes What By the Supreme Power of euery dominion If not then are they not exempt from all If so it is but onely on fauour and not of due so that they are still subiect when any Prince shall claime it Nay they are necessarily subiect in the maine point of subiection if not in other circumstances because an absolute freedome is a detraction from supremacy which no person can dispose Wherefore we may conclude that people and Priest and euery person amongst them is included in omnis anima and therfore must attend the charge that is giuen Subdita sit Let it be subiect PART III. The Duty Let it be Subiect O 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as S. Chrysostome He saith not simply let it honour the powers or be obedient but let it bee subiect which includes all parts of duty which a subiect owes vnto his King for the accomplishing of which no outward act of reuerence or seruice must bee wanting and though this may satisfie the Kings command yet doeth not this discharge thee of thy duty which can neuer bee true till the heart answer the gesture of the body Diuine precepts seaze not on the body onely but the soule If thou wilt not then withdrawe thy selfe from this subiection thou must adde these fowre conditions to thy externall obedience There must be in thee 1. Promptitudo voluntatis interior a free voluntary and cheerefull assent of minde 2. Sincerus amor perfect loue and affection towardes his person 3. Filialis timor an awfull respect of his power ouer thee and a filiall feare of offending him 4. Fidelitas a faithfull heart towards him whereby thou art constant in all bonds of duty to him and iealous of all iniuries by others intended against him This is the qualification of the subiection heere mentioned and when thus qualified it is not arbitrary left to thee to performe when and where thou pleasest For Saint Paul proposeth it not by way of aduice or direction but imperatiuè 1. Pet. 2.13 by way of command hauing besides his apostolicall authority the same precept giuen by other his