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
A51000	Misericordiam volo, or, The pharisees lesson shewing the impiety and vnreasonableness of contending for outward formes and ceremonies, to the violation of obedience, charity, and the publick peace.	Long, Thomas, 1621-1707.; Long, Thomas, 1621-1707. Character of a separatist, or, Sensuality the ground of separation.	1677 (1677)	Wing M2245; ESTC R33489	37,726	84

will have mercy and not sacrifice The 3d. from the end of his coming which was not to call the Righteous but Sinners to repentance The Text is the second of these Arguments and I cannot omit a short remark upon our Saviour's Preface for whereas he conversed in a familiar manner with the Publicans and Sinners he turns off the Pharisees who pretended to more knowledge and piety than others with an imputation of Ignorance and Uncharitableness facessite Get you home and study your own duty to God and your neighbours and trouble not your selves or others about such niceties of the Law Go learn what that meaneth c. By Mercy we are to understand Quicquid humanitatis fratri debemus all those offices of Humanity or Christianity which we owe to our selves or Brethren whether in respect of their Souls or Bodies goods or good names and by Sacrifice which being the chief part of God's publick Worship among the Jews is put for the whole Totum externum cultum all the Paedagogy of the Jewish Discipline of which only the Pharisees were zealous to the neglect of the weightier matters of the Law Judgment Mercy and Faith And now I shall need onely to intreat you to read over the whole Verse in Hosea 6.6 from whence the Text is taken for a full exposition of it where it is thus written I desired mercy and not sacrifice and the knowledge of God more than burnt-offerings the latter part whereof being exegetical of the former gives us this sense I desired mercy more than sacrifice for the Hebrews wanting the termes of comparison do use the negative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth prae as in Proverbs 8.10 I desired instruction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not silver and knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather than fine gold where the negative is not exclusive but comparative for when two things come into comparison it is usual with the Hebrews to deny of that which is less and to affirm of that which is more excellent And this may help us to understand many places of Scripture which without this knowledge of the Hebrew Idiom seem very difficult as Jeremy 7.22 I spake not to your Fathers concerning burnt-offerings and sacrifices but this thing commanded I them saying Obey my voice and I will be your God and ye shall be my People which cannot be understood as if God had not commanded them concerning Sacrifices but that he did not require them chiefly or principally Obedience being the duty which was most aimed at So in the New Testament John 7.16 My Doctrine is not mine but his that sent me 1 Cor. 1.17 So St. Paul says Christ sent me not to baptize but to preach the Gospel and Rom. 9.16 It is not in him that willeth nor in him that runneth but in God that sheweth mercy where our endeavours are not excluded but the grace of God preferred Sacrifice then as it imports the publick worship of God is not excluded God that made our Souls and Bodies 1 Cor. 6.20 requires that we should glorifie him in our Souls and in our Bodies which are his and that we may serve him acceptably he requireth outward reverence Heb. 12.28 as well as inward fear and therefore to forsake the assembling of our selves or in our Assemblies not to use that solemn Unity and reverence which may manifest our awful apprehensions of that great Majesty with whom we have to do and which may add a beauty to holiness is a gloss besides this Text as if God had said Sacrificium nolo I eare not whether ye worship me publickly or no whether it be at Jerusalem or on mount Gerizim whether ye keep my Sabbaths and reverence my Sanctuary whether ye agree in those things which ye shall ask or pray pro and con or whether ye pray sitting or standing by your selves apart as the Pharisee did as if God were indeed the Author of confusion and not of Peace and Order Secondly 1 Cor. 14.33 When God says Miserioordiam volo He doth not exclude Justice for though his tender Mercy be over all his works yet the Judge of all the earth will do right Mercy and Judgment were the two great strings that sounded so harmoniously in Davids Harp Psal 101.1 God requireth of us first to do justice and then to love mercy Micah 6.8 If private persons may defend their just rights without violation of the rules of Charity much more may such as are publick persons who may not shew mercy but with a Salvo to the publick peace and truth By the Laws of God and man we are to give the precedence to acts of Justice before the works of Mercy He doth not hate his flesh that suffers a gangreen'd member to be cut off Gal 5.12 I wish they were even cut off that trouble you says the meekest Apostle When particular offenders grow obstinate and incorrigible it is an act of Mercy to make them a Sacrifice to the publick justice If the offence be not capital his punishment may be a means to reclaim him if it be the example of his sufferings may deter others from the like sins when they shall hear Deutr. 13.11 and fear and do no more so wickedly and so it may prove a means of preventing the judgments of God from falling down upon the Land Psal 59.5 God himself will not be merciful to them that offend of malicious wickedness though he have said Misericordiam volo I will have mercy c. Which words commend unto us this seasonable and necessary instruction that Doctr. To be busie and scrupulous about the external worship of God to the neglect of moral duties to God and our Brethren is a Pharisaical temper contrary to the Will of God For the proof of which position I shall weigh Mercy and Sacrifice in the ballance of the Sanctuary that you may clearly see of what different esteems they are in the sight of God And first of Sacrifice whose Antiquity might justly gain a great veneration among that people for though I do not think it as ancient as the state of Innocency as Bellarmine and Greg. de Valentia the better to countenance their Sacrifice of the Mass do affirm Bellar. de missâ l. 1. c. 20. Valent. de missae Sacrif l. 1. c. 4. yet it is almost as old as Adam who taught his Sons to offer both of the fruits of the earth and the fatlings of the Flock which was done as some learned men affirm immediately upon that Covenant made to the promised seed which was solemnized by Sacrifices as the Apostle intimates Hebr. 9.18 22. And the Skins wherewith we find Adam and Eve clothed shortly after the fall and which were afterward made the Priests portion Levit. 8.8 were given them by God he having first had the flesh in Sacrifice to be Symbolum propitiationis a sign of that

Propitiation by which their sins were covered Secondly Sacrifices were of greater esteem for their Institution than their Antiquity God himself having commanded the several sorts of them and the particular circumstances concerning them As first the Peace-offering for the fruits of the earth Secondly the Sin-offering for Atonement and pardon of Transgressions Thirdly the Burnt-offering as an acknowledgment of Homage to God the Soveraign Lord of all The book of Leviticus is but a Directory for these Thirdly They were very considerable for their usefulness First as they were to be Signa innocentiae testimonies and declarations of Innocency For as the creatures offered unto God ought to be only such as were clean for their kind so particularly they ought to be without spot or blemish and no beasts or birds of prey but the Ox and the Lamb the Turtle and the Dove harmless and useful creatures only must be brought to the Altar and the offerer was to lay his hands on the beast either to profess his innocence that he was not guilty of bribes or of bloud of fraud or violence or if he were then to confess his sins and deprecate the wrath of God by virtue of that Covenant whereof the Sacrifice was a testimony and so it was propitiatory They were Secondly Eucharistical pledges and earnests of their gratitude expressing their readiness to forgce all or to return it to him from whom they received it Thirdly they were Admonitions to the guilty persons to repent of their sins or else that they must perish as those beasts did Fourthly By external Sacrifices they were minded of their internal duties as mactare propriam voluntatem to mortifie all beastly lusts and affections Fifthly They were fences and boundaries to the Religion God commanding the Jews to Sacrifice those very beasts which their Idolatrous neighbours did worship as the Ox the Sheep and Dove which were worshipped as Gods among the Egyptians and Zabii to maintain a greater detestation of Idolatry in their hearts Sixthly They were as so many penalties and forfeitures taken on that people upon every trespass which also served not only as a present punishment but a future terror minding them that they had forfeited their own lives and Souls which God was pleased to spare expecting better obedience even a living Sacrifice And yet all this notwithstanding though Sacrifices were venerable for their Antiquity more for their usefulness as well to the Religion in general as to the Reformation of particular persons but most of all for its divine Institution the Levitical Law being but a Rubrick or directory for the Sacrifices Misericordiam volo c. I will have mercy For if hypocritical Jews should have amassed all these Sacrifices in one as the Prophet Jer. 7.21 speaks Put your burnt-offerings to your Sacrifices and eat flesh If they should go with their Flocks and heards to seek the Lord Hos 5.6 If they should have presented a Sacrifice as magnificent as that of Solomon 22000 Oxen and 120000 Sheep 1 Kings 8.63 If they should have invented more costly ones thousands of Rams and ten thousand rivers of Oil their first-born for their transgression the fruit of their bodies for the sin of their Souls yet to do justice and to love mercy is preferred to them all Mic. 6.8 For though Sacrifices were commanded yet not for any intrinsical goodness in them but with respect to some greater good Eze. 20.25 I gave them Statutes that were not good and judgments whereby they should not live they were not originally good as the duties of the Moral Law these were commanded because they were good the other good only because they were commanded they did not make the Offerer but he made them acceptable as in the case of Cain and Abel Thus God speaks to wicked men ver 19 20. Psal 50. that gave their mouths to evil and did sit and speak against their Brother and slander their own mothers son I will not reprove thee for thy Sacrifices or burnt-offerings Offer to God Thanksgiving c. And Psal 51.16 Thou desirest not Sacrifice else would I give it thee The Sacrifices of God are a broken Spirit a broken and a contrite heart O God thou wilt not despise Solomon tells us after that he had presented that costly Sacrifice To do justice and judgment is more acceptable to the Lord than Sacrifice Prov. 21.3 for it is true of the house of God what he says of ours Better is a dry morsel with quietness than a house full of Sacrifices with strife Prov. 17.1 In this therefore the young Scribe was better instructed than these Pharisees for he consented with our Saviour Mark 12.33 That to love the Lord with all our heart c. and our neighbours as our selves is more than all whole burnt-offerings and Sacrifice In a word our Saviour hath told us that whatever our gift be that we bring to the Altar if we remember that our Brother hath ought against us i. if we are conscious of any injury or unkindness wherewith he may charge us it is our duty to go first and be reconciled to our Brother before we presume to offer our gift though it be of prayer or praise God will never accept of a peace-offering from them that live in enmity with their Brethren And now if I should put into this scale the whole Oeconomy of the Jewish discipline their Oblations and Incense their New Moons and Sabbaths their calling of Assemblies for Feasts or Fasts and their Prayers too as Isai 1.11 they would for want of mercy be found too light To what purpose are they saith God v. 11. Who hath required this at your hands v. 12. Bring no more vain Oblations incense is an abomination to me I cannot away with it it is iniquity even your solemn-meetings ver 13. they were esteemed but mock services by God for want of mercy to their Brethren Two other instances I shall add because they seem of great weight First That of Circumcision which is called Gods Covenant with Abraham by which he promised to be his God and the God of his seed Gen. 17.10 and the Apostle-calls it a Seal of the Righteousness of Faith Rom. 4.11 And as God instituted it so he commanded the observation of it by a severe Sanction The Vncircumcised was to be cut off Gen. 17.14 And the Rabbies tell us that as God appointed destroying Angels to that end so he assigned guardian-Angels to every one that was Circumcised Certain it is that they bearing the marks and tokens of Gods Covenant in their flesh did boast themselves to be Gods peculiar people And as our Apostle intimates they preferred it to the Cross of Christ which the Apostle though he himself was Circumcised abhors with an absit Gal. 6. ver 14. But it was a saying among the Jews that Circumcision was equal to the keeping of the whole Law and that Heaven Earth could not stand if Circumcision were omitted therefore they made the

est ipsa puella sui Then we might have cause not only to recede but to resist as the Martyrs did but to contend as Hugh Broughton and Mr. Ainsworth did to Separation and enmity upon a needless controversie whether Aarons Ephod were of a Blew colour or Sea-water-green and Tragoedias agere in nugis to act Tragedies upon no other ground than our own fears or jealousies and to use our Christian Brethren as the Heathen did their Predecessors wrap them up in the skins of Wolves or Bears by defaming slandering and condemning them as Profane and Antichristian persons and then bait and devour them this is to deal worse with them than the Pharisees did with Christ Suppose there were a better Government and discipline revealed than ever yet was known or practised in the Church suppose the Presbytery were agreeable to the pattern in the Mount as some phrase it and if they had said to the pattern of the air it had been alike intelligible yet if it could not be erected without Rebellion and Rapine without the effusion of Christian bloud and rasing the foundations of Churches and Kingdoms that were well established in the truth and peace of Christ the Text doth warrant the rejection of it I will have mercy and not Sacrifice But wherein I pray doth the Discipline opposed by Presbyterians c. to the Peace and Unity of the Church exceed or parallel that which is already established or is it as venerable for antiquity as the Jewish Sacrifices were is there any thing of such beauty as the Temple and the several Orders of the Priesthood is it such a prop to the Royal Tribe as the Priesthood was or doth it serve the Ends of Religion as the Sacrifices did Alas very little of all this will appear it is but an invention of yesterday that like Jonah's gourd sprung up in a night and hath a worm alwayes gnawing at the root and yet men think they do well to be angry and to contend for it even to the death of their Brethren Hath not God said I hate robbery though it be for burnt-offerings will God be well-pleased with such as sacrifice their Loyalty and Charity and all moral virtues to a pretended Reformation of Ceremonies This Mask is so worn out that a Pharisee would be ashamed of it and yet a late Gentleman hath taken it up and though his business was to cast fire into the several parts of the Nation especially into the Churches yet makes himself very merry and tells us in his Rehearsal that the good Old Cause was not only good enough but too good to be fought for but God forbid that others should be of his mind to think only so well of it as to fight for it again for it is so impossible that any Cause fought for with such horrid circumstances as that was should be good that if an Angel from Heaven Gal. 1.8 much less when only one transformed into an Angel of light should assert it I have warrant enough not to believe him The Sacrifices and Discipline of the Law were termed by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 3.7 the ministration of death because without shedding of bloud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there was no remission Heb. 9.22 And if in this the Discipline contended for do resemble the Jewish Sacrifices in the shedding the bloud not of Beasts but of Christians and cutting and dividing the very body of Christ in fire and smoke and making whole Kingdoms burnt-offerings we may be assured the God of Mercy cannot be well-pleased with such Sacrifices The Honour of God the Success of the Gospel and Salvation of Souls is not concerned in the erecting of such a Discipline nor in contending about Ceremonies which are not otherwise hurtful to those great ends but by our needless contentions about them If we could order our Conversations according to the Doctrine of the Church we need not fear of displeasing God by Conforming our Devotions to the Liturgy of the Church for the Kingdom of God is not meat and drink but Righteousness and Peace and Joy in the Holy Ghost he that in these things serveth Christ is acceptable to God and approved of men There is no Reason we should be thus disjoyned and mutually branded By. Hall in a Serm. of the mischief of Faction p. 83. This man is right ye say that man is not right this sound that rotten and how so dear Christians what for Ceremonies and circumstances for Rotchets or Rounds or Squares Let me tell you he is right that hath a right heart to his God what Form soever he is for The Kingdom of God doth not stand in meats or drinks in stuffs or colours or fashions in noises or gestures it stands in Holiness and Righteousness in Godliness and Charity in Peace and Obedience and if we have happily attained unto these God doth not stand upon trifles and niceties of indifferency and why should we Away then with all false jealousies and uncharitable glosses of each others actions and estates Let us all in the fear of God be intreated in the bowels of our Dear Redeemer as we Love our Selves our Land our Church the Gospel to combine our counsels and endeavours to the holding of the Unity of the Spirit in the bond of peace and labour and study not how to widen and gall and rankle but how to salve and heal these unhappy sores of the Church and State And as Mr. Calvin saith Epist ad Catech. Genev. When we shall come to that great Tribunal where we are to render an account of our Ministery There shall be no question concerning Ceremonies neither shall this conformity in outward things be brought to examination but the lawful use of our liberty and that shall be adjudged lawful that conduceth most to edification Let therefore all our care circumspection and diligence tend to this which we may know so far to succeed as we become Proficients in the serious fear of God in sincere piety and unfeigned Sanctity of manners I know you will all joyn with me to condemn those pitiful pretences which are still to be heard from the mouths of some profane persons to excuse their not frequenting of the Lords Supper a Sacrament which may assure them of infinite comfort and blessings if they did not obicem ponere make themselves uncapable They pretend a grudge against a neighbour on a punctilio of profit or reputation or perhaps a pet against their Minister for demanding his Dues or reproving their Vices and therefore they cannot come It is the very same that is pleaded against the Communion of the Church in whose Peace and Communion they might have Peace and Salvation they have some perverse Opinions of their Brethren or Minister some point of Reputation profit or trade lies in the way or some strange reports have been whispered in their ears by Schismatical persons the truth whereof they had never time to examine nor