Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	body_n	person_n	soul_n	4,694	5	5.2136	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A80609	A treatise of subiection to the powers. Preached almost a yeer since, and now copied out for the presse; yet not to flatter any, but to inform all. : To the powers I say as Jehosaphat did, 2 Chron. 9.6 ... : To others I say in the words of the apostle, I Pet. 2.13 ... / By Tho. Carre.	Carre, Thomas, 1599-1674.	1651 (1651)	Wing C640A; ESTC R173401	35,985	61

title of Succession R. I answer It is transcendent far above my capacity I for my part meddle only with the visibility of the Power And where it is we all see For 1. Whose is the Coin 2. Who make laws 3. Who exact and receive Custome Tributes Taxes we all know These are appendent to the Power Therefore though I shall 1. Honour that Posterity in my heart 2. Wish well to it in my thoughts 3. Speak honorably of it with my tongue 4. And indeavour to advance the dignity of it with my pen upon all necessary and just occasions Yet I shall leave it for the present to the wisdome and justice of the Superiour power now in being And shall acquiesce in the judgment and determination of the Highest Court which is and ought to be Judge next under God and his Word of all Queries of this nature And now to my text which hath these two parts 1. First is a duty which is enjoined by Apostolicall authority 2. Secondly the reasons wherewith the same duty is urged and enforced 1. First the duty which hath three particulars 1. First the persons whom this duty doth concern with the generality Soul Every Soul None excepted none exempted from it 2. Secondly the duty it self what it is with the strict command of it Be Subject Let be subject 3. Thirdly to whom this duty is to bee performed To Powers To the High Powers 2. Again the Reasons wherewith the duty is inforced which are these two 1. The advancement of the Power whence it is The Powers that be ordained of God 2. The danger of resisting the Power which reflecteth 1. First upon God whose Ordinance is thereby resisted 2. Secondly upon him that maketh and manageth the resistance who thereby incurreth no lesse them damnation Of these severally and in order 1. First of the duty with the severall particulars that are in it Which I said were three 1. First the persons whom this duty doth concern with the generality Soul Every Soul 1. First Soul And Soul signifieth Person in this text The word Soul I confesse signifieth diversly in the Scriptures Sometimes it signifieth the spirituall part of man distinguished from the body As in that saying of Christ Fear not them which can kill the body but are not able to kill the soul c. (g) Mat. 10. 28. Sometimes Soul is put for life which is resident in the soul Thus saith David my soul is among Lions (h) Psal 57. 4. And in many other places of Scripture specially in the Psalms (i) Psal 7. 2. 17. 13. 59. 3. 63. 9. But it is often taken for the whole man the person consisting both of body and soul The soul that sinneth shall die the death (k) Ezek. 18. 4. All the Souls which came with Jacob into Egypt c. (l) Gen. 46. 26. which Moses in another place thus reporteth Thy fathers went down with threescore and ten persons (m) Deut. 10. 22. So in this text Soul signifieth the person 2. Secondly the generality Every Soul That is Every one man and woman There are none excepted not one exempted I say Every man and woman 1. Wheresoever they live 2. Of what sort state condition soever they be Whether Civill or Ecclesiasticall They must be subject The Papists are hereby condemned for they 1. To advance the Lordship Paramount of the Pope 2. Do discharge the Clergy of all sorts from their Subjection to Civill Magistrates But 1. In the Old Testament the Priests and Levites were subject to the Kings they were commanded by them (n) 2 Chr. 17. 7. 29. 5. 35. 6 2. And in the New Testament we read That Christ payed tribute (o) Mat. 17. 27. And that Paul appealed to Cesar (p) Acts 25. 11. And Paul commandeth Subjection in my text And Peter required Submission (q) 1 Pet. 2. 13. Therefore Every Soul one and other must bee in subjection to Civill authority The case is plain for the Person Yet before I passe this in that the person is comprehended under the term Soul which is the more noble part of the person By the way it hinteth unto us That every one must have a speciall regard of his Soul 1. The body is not to be neglected 2. But the Soul the good of the Soul is specially to be regarded and that for speciall reasons 1. First Because it is the better the more noble part of the person 2. Again because therein properly is the image of God 2. Thirdly because that is first converted 4. Lastly because that shall first be glorified That hath the first in priviledge therefore let it have the first of our care 1. Men are carefull of their body to feed cloath and nourish that 2. But who almost regardeth his precious soul 1. The Word is the food of our souls 2. Christs righteousnesse is the true clothing 3. And Christian graces are as Jewells to adorn the soul 1. In Justification Christs righteousnesse is put upon us In whom we are compleat (r) Col. 2. 10. To this end are those expressions of putting on Christ (s.) Rom. 13. 12. Gal. 3. 27. 2. In Sanctification we are clothed with the righteousnesse of the Spirit To this end are those expressions Of putting on the new man (t) Eph. 4. 26. Of putting on the whole armour of God (u) Eph. 6. 11. Of being clothed with humility (w) 1 Pet. 5. 5. of putting on bowells of mercy (x) Col. 3. 12. 3. And in Glorification when this mortall shall have put on immortality (y) 1 Cor. 15. 53 then shall we bee clothed upon with our house from heaven (z) 2 Cor. 5. 2. But who regardeth these things who laboureth for these Men are taken up with thoughts and desires of earthly contents to be clothed with wealth honour and such like transitory contents Of which Christ saith What will it profit a man if hee gain the whole world and lose his soul (a) Mat. 16. 26. The losse will not countervail the gaine Above all things then mind this First seek the Kingdome of God and the righteousnesse thereof (b.) Mat. 6. 33. First that is in the first place and with our first and best strength But this is but occasionally and by the way And so from the person with the generality of the person I come 2. Secondly to the duty with the strict command of it Be subject Let be subject 1. First be Subject The word signifieth to be subordinate and it implyeth the order that is upheld by Government which whoso disturbeth he endeavoureth to bring in confusion And it is well observed that the Apostle doth not say Be obedient but be Subject which is a generall word and is inclusive of all Dues and Duties 1. For as there are duties on the Governors part which are these three 1. To make Laws 2. To maintain Laws 3. And to urge the execution of Laws That so the good

prove but meer illusions and devoid of confidence So much for the first Argument Arg. 2. Again Solomon saith where the word of a King is there is power and who may say to him What dost thou (t) Eccle. 8. 4. A. This argument hath two parts 1. First that every word of a King hath power 2. Again that in his wayes and doings hee is uncontrollable 1. For the first Hath every word of a King power How then came it to passe that King Sauls words had no more power He said and bound it with an oath that Jonathan his son should die but the people gainsayed and rescued Jonathan (v) 1 Sam. 14. 45. And wee doe not read that ever the people were faulted for it But this is certain that when a Kings word is rash ridiculous impious or impossible it hath no power in it 1. No commanding power in regard of the thing commanded 2. Though there may likely be a condemning power in respect of the person refusing 2. Again is a King in all his doings not to be controlled Solomon doth not speak of the Illegality of the thing but only of the danger He doth not say It is not lawfull to say to a King What dost thou but he doth insinuate that it is full of danger Who may say that is Who may safely doe it For 1. First it seemeth to be lawfull it may be said to a King What dost thou as appeareth By that of Samuel to Saul What hast thou done (w) 1 Sam. 13. 11. And by that of Elijah to King Ahab I have not troubled Israel but thou and thy fathers house (x) 1 Ki. 18. 18. And by that of John the Baptist to Herod It is not lawful for thee to have thy brothers wife (y) Mat. 14. 4. 2. But it seemeth to be very dangerous if we consider Jeroboams dealing with the man of God Lay hold on him said Jeroboam (z.) 1 Kin. 13. 4. Or Ahabs dealing with Micaiah Put this man in prison (a) 1 Ki. 22. 27. Or Amaziah his dealing with the Prophet that did reprove him Art thou made of the Kings Councel Why shouldst thou bee smitten (b) 2 Ch. 25. 16. It is therefore lawfull person and manner considered but is very dangerous Arg. 3. Again Solomon saith The fear of a K. is as the roaring of a Lyon whoso provoketh him to anger sinneth against his own soul (c) Pro. 20. 20. Where ye see Sin and Soul joined together and it must needs imply that such an one sinneth damnably or to death A. I answer that this is a fallacy of the figure of speech for neither Sin nor Soul are used in a proper sense For 1. First by Soul is meant Life as in divers other texts of Scripture but especially in the Psalmes as in these passages that follow Deliver my Soul from the ungodly (d) Psal 17. 13. They have laid waite for my Soul (e) Psal 57. 4. Lest he tear my Soul like a Lyon (f) Psal 7. 2. And in many other such like passages Soul is used in that sense 2. Again the word Sinne is not alwaies used to signify a transgression of a Divine law which is properly called Sinne as John defineth Sinne to be the transgression of the Law (g) 1 Joh. 3. 4. But 1. Sometimes it is largely used for missing of a mark Thus it is said of the Children of Benjamin that they could sling stones at an hairs breadth and not sinne or misse (h) Judg. 20. 16. And saith Solomon He that is hasty with his feet sinneth or slippeth (i) Prov. 19. 2. 2. Again a man is said to sin against another man by doing some injustice to him whereby he is either hurt or wronged In which sense Reuben said to his brethren Spake I not unto you saying Doe not sin against the child (k) Gen. 42. 22. 3. And a man is said to sin against his own soul when hee doth something which may call his life in question And thus is Solomon to be understood in the text objected viz. He that provoketh a King to anger sinneth against his own Soul And that this is Solomons meaning it appeareth by two other passathe Proverbs viz. The Kings wrath is as the roaring of a Lyon (l) Prov. 19. 12. The wrath of a King is as the messengers of death (m) Prov. 16. 14. But if any list to interpret Sinne and Soul properly then it must be understood of a just provocation and not of every anger or offence rashly taken And it cannot be forgotten who took up arms first and who stroke the first blow But why doe I speak of provoking a King when we have no King in Esse no not so muth as in Posse so far as we can see with the eyes of worldly possibility But a King we had when I first delivered these things But he is dead and gone and as I said before I doe often lament over him as David did over Abner (n) 2 Sam. 3. 38. and over Saul and Jonathan (o) 2 Sam. 1. 19. and as all Judah did over Josiah The crown is faln from our heads woe to us that wee have sinned (p) Lam. 5. 16. O brethren we have sinned 1. Our sins miscarried him into Illegall courses 2. Our sins apprehended secured arraigned condemned executed him Let the Nation therefore lament her sins and prize Superiors at a higher rate And for our sins God hath made an alteration Let us not struggle against the Dispensations of over-ruling Providence But let us say with the Psalmist This is the Lords doing and it is marvellous in our eyes (q) Psa 118. 23. And let us own the Power in their hands to whom God hath transferred it And we now see where the Power is let us own it and be subject to it And spoken be it to every Soul Let every Soul be subject c. The Conclusion All that is said before considered I for my part can see no ground 1. Either in Reason 2. Or of Religion Why I should make any scruple of Conscience to subscribe the Engagement Why I may not 1. Freely subscribe 2. Faithfully observe 3. Cordially obey 4. Constantly submit unto that Government which is now setled by full anthority of the Power in Being which must be acknowledged as things now stand to be in the hands of the Commons of England by their Trustees and Representatives in Parliament The form of the Engagement is this I T. C. doe declare and promise to bee faithfull to the Common-wealth in the Government now established without a King or House of Lords And note I pray you that faithfulnesse to the Common-wealth in the Government established to which we do oblige our selves by subscription is not to be understood of an unlimited subjection in regard of things to be done but it is to be understood of things lawfull possible and honest Which is the condition