Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	life_n	soul_n	word_n	8,618	5	4.1828	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A87566	A sleeping sicknes the distemper of the times: as it was discovered in its curse and cure. In a sermon preached before the Right Honourable the House of Peeres in the Abby-Church at Westminster upon the 27th of January, the day appointed for their solemne and publicke humiliation. / By William Jenkyn Minister of Gods Word at Christ-Church London.	Jenkyn, William, 1613-1685.	1647 (1647)	Wing J654; Thomason E372_10; ESTC R201315	25,581	45

world can match but onely the power of him that is also an Enemy to him that is a spirituall sleeper If it bee the power of God that keepes to salvation the power of sinne and Satan if not overpowred must needs keep to damnation It is such a power as resisteth all the means that come to rescue the soule from it and that so deeply seizeth upon the sinner that it makes him purely subdued bowed down under it and yet which is worst of all the nature of this power stands in making a man unwilling as well as unable to get from under it hee being a very slave in every thing but onely in that which is common to all others that are in bondage 2. Pet. 2. namely to sigh and groan under it 3. The third particular in the Text whereby the dismalness of this judgment of a deep sleep is set out in the Object the persons upon whom 't is powred You where wee may take notice of two things 1. The Partyes 2. The part of these Partyes that the Prophet here intends to be under a deep sleep 1. The partyes you you a people that are under all my awakning administrations of words and threatnings of judgements and examples You have I known of all the Nations of the Earth with you have I taken pains more the with all the people in the world beside and for you to be in a deepe sleep is a greater both sin and shame and punishment then for others None are such approved try'd friends to lust as they that continew in it under means of recovery none so inexcusable for continuing in their spirituall slumber as they that have had helps to awaken them 'T is a shame for any to bee a sleep but more for them that are in the light the sun and sound of the word 'T is not so great a marvaile for others to be asleep whom God never brought under those helpes that might stir them up but for those that live in the day-time of the Gospell and are under the stirring Ministry of the Prophets to continue slumbring in sin 1 Thes 5.6 there can be no Apology The Apostle makes this an argument that Christians should beware of this distemper of spiriruall sloth Let not us sleep as doe others q. d. 't is enough for those that are in the night of sin and nature to sleep let not us 'T was the argument that the Angell used to Jacob let me goe for the day breaketh Gen. 32.26 whosoever is not awaked by the light of the day the Gospell shall be awaked by the heat of eternall flames 2. The second thing is the part of these parties upon which this spirituall sleepe seizeth and that is intended by the Prophet to be the soule The soule of a judgment is its seizing upon the soule spirituall blessings are the greatest and spirituall judgements the dismallest There are three things whereby it appeares that the judgement of a deep sleep is greatned by befalling the soule 1. The soule is the excellency of man the worthiest part the body is a body of vilenesse Phil. 2.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the soule a precious soule excellent every way but as it is depraved with sin 'T is the noblest part of man noble in respect of its originall 't is heaven-borne in respect of its functions its endowments If all be well with the soule a man is happy though the body be never so miserable If it goe ill with the soule the man is wretched let the body abound never so much with outwardblessings When a mean conremptible man and one of no account dyeth it 's never spoken of but when a Prince or some great man dyeth all lay it to heart the soul is the Prince the body is but the page and therefore the body is not to be lamented from which only the soul parteth but the soule from which God himselfe parteth 2. The distempers that befall the soule are hardest to remove There 's no herb in the garden no receipt from the Physitian no medicine in the shop that can cure the soule men are only parents of the body and only Physitions of the body he that made the soule can only mend it The father of spirits is the only Physitian of spirits 'T is omnipotent strength that recovers sin-sicke souls man can make them worse but it s only a God that can make them better Outward helpes cannot cure the inward man The God of the heart can only restore the hidden man of the heart 1 Pet. 3.4 He that sits in heaven must touch and teach the heart otherwise it can never be reacht or taught 3. The distempers that befall the soule are most deadly if they be not remedied A scratch on the finger is a slight wound but a wound that reacheth to the heart is alway dangerous if not dendly whatsoever befals the body is but slight and to be slighted in Comparison of what annoyeth the soule Soule curses are the onely dreadfull ones All calamities may be in mercie that befal the body for they only part between us health wealth and friends c. but they which befall the soul part us in some measure from him in whom all blessednesse and true happinesse is laid up If the soule liveth the man dyes not if the soule be dead in sin the man is dead The life of our lives is the health of the soule the death in death is the miscarriage of the soule If a man be not heartficke though otherwise much distempered 't is not look't upon as dangerous he that is not spiritually and soul and sin-sicke is not sick unto death the sicknesses and distempers of the body are but only such in appearance in a sort opinionative the diseases of the soule are onely such in reality Spirituall comforts and miseries are only such vera temporall whether Comforts or miseries are but fallacia seeing and deceiving 't was an excellent advice of Christ to his Disciples fear not him that can kill the bady but feare him that can throw both body and soul into hell Thus of the third reason the object of this judgment you 4. The fourth thing in the Text that makes the spirit of a deepe sleepe so dreadfull a calamity is the inflicter of it and the punisher with it and that is the Lord JEHOVAH The Lord whose punishments are alwayes either the sorest or the sweetest if they better not those whom they befall they ever hurt them Now this is a punishment ever of hurt and distruction not medicina but laniena not the cutting of a chirurgion or a friend but of an Enemy and a destroyer 'T is a blessing of God to correct and love us A great curse for God to punish and leave us nay so to punish as the very punishment is a leaving of us The happinesse of correction stands in teaching us but this punishment of a deep sleep is the giving us up to

face with so much indignation and yet a people that were so litle dismayed or asham'd as we witnesse that elfish attire shamefull yet shamelesse nakednesse of necks and backs those sin-blacke hell-black bewty-spotts people would not account it a beauty to be borne with them that swaggering prophanation of sabboth drinking and riotousnesse among us 3. For vnactivenesse and idlenesse wee are in so deep a sleep that though every thing hath cryed out for our help and succour and hand there never being a time of so much employment yet wee lye still like a company of sworne slaves to sleep Have we not both Parliament and kingdom been a company of harvest sleepers summer sluggards what a faire summer of opportunityes hath God afforded to you my Lords for the working in his harvest and doing great things for his name hee hath bestowed opportunities so glorious as I question whether ever Parliament had the like and I feare that you shall never see the like againe The Lord grant your harvest weather bee not almost at an end Oh that I could not say with Elijah there is I feare at least a sound of much raine 1 Kings 18.41 what might you not have done for God had you had hearts you might not to speake of that comfort you might have afforded to dying Ireland relief to poore Christians refreshment to the Ministers ease to oppressed ones content to this faithfull City of London you might by this time have set up the house of God in England and have perfected reformation even to a beautifullnesse you might have made Antichrist to have groan'd like a dying man you might have made all the reformed Churches in Christendome have blessed God for you but alas for your sloathfullnesse you are in stead of beautifying pertfecting reformation but now a laying something like the foundation of it and this little that is laid how doe Hereticks and Sectaries and Libertines take the stones away from it daily how active hath God been for us how dul have we bin for him what a poore weake imperfect lame government have we as yet and what a while was it ere wee could get that litle wee have wee have received mercy by ells as I may say but we have returned obedience by inches Wee have been like narrow mouth'd Bottles wee have given nothing to God without an unkind and churlish muttering and grudging every thing hath cryed to you but what helpe hath any received from you poore oppressed ones cry for help but they and their causes are neglected the City cryes with petition after petition and how slowly is it releied Ireland hath sob'd it selfe to death almost and yet you hardly begin to stirr Ministers cry not with the language of their tongues for I think malice it selfe cannot speake them immodest herein but of their poverty their oppressions their almost starv'd families in some places these cry in your eares and in the Lords of hosts too for maintenance these who procured and continued you money arms men love life in your forest straits that have sav'd the Kingedome these cry aloud to the Parliament that Sectaries may not ruine them and theirs that if you will not give them books you would give them bread a lively-hood a subsistance but alas poore Ministers whose eares hearts mouthes have been open'd to you and for you finde yours stopt against them there 's no stirring for their reliefe The Covenant cryes God grant not against you for reformation of the Kingedome the extirpation of heresies schismes prophanesse c. and these impieties abound as if wee had taken a Covenant to maintaine them and since it was taken these sinnes which wee have covenanted against have more abounded then in the space of ten times so many yeares before our Covenant stirs us not wee are unactrve wee have not done what wee might the time may come that wee shall not doe what wee would what if the Lord should say to you I abhor you and your services I 'le do my worke without you 4. Vnwillingnesse to bee stirr'd and bee awak'd is a-another punishment in a deep sleep And if this agree not to us what doth we oppose and openly dislike those who faithfully stir us from our sloth we are commonly observed to love flatterers and those who may sooth us though into destruction painfull zealous Ministers that will tell us of our sins are now look'd upon as busie men as those that meddle with the State they are bid to keep to their Text as if that preaching which is a comming close to your lusts were a going away from our Texts In the Bishops times we were suffered to preach any thing so we came not near their sins and this Prelacie is still kept up among us Hence it is that faithfull Ministers are denyed their maintenance are abused by the nick-names of Anti-christian are voyced enemies to the Parliament are you and your lusts so neare that we cannot be enemies to one but we must be enemies also to the other that they have changed their principles that they are turned Malignants whereas 't is not the shore that moves but the Boateman the Ministers are still the same men and walk by the same rule still are for you the Covenant and a pure reformation The Lord will one day judg who they are that continue faithfull and firme both to him and you and who are unfaithfull to him to us and your selves 5. Insensiblenesse is the last and greatest part of this punishment by a deepe sleepe and doth it not agree to us Insensiblenesse I say of dangers noyses stirrings uncoverings woundings dangers we put far from us we feare nothing wee live as if wee had made a covenant with death we blesse our selves in our own hearts expecting peace Dut. 29.19 going on in our own wayes Insensible we are of noyses and stirrings how loud hath beene the voice of the word in our eares but how deafe have we been Rare is the operation of the word in our congregation the bellowes are burnt the lead is consumed Ier. 6.29 and yet the founder melteth in vaine Ministers are spent both in strength and numbers and yet our lusts in neither and for the Parliament 't is a common observation that it is Sermon-proof You command us to preach before you oh that God would command you to practise before us You enjoyn us to Print but 't will bee an unanswerable dilemma another day either the Sermons you caused to be printed were good or bad if bad why were they so much as printed if good why not more then printed why not practised also Wee are insensible of uncoverings and woundings though God takes away from us our honours estates rents friends c. nay hath wounded us in health strength and even to the death of thousands yet are we insensible from whom these miseries come We only treate deale with man not with God insensible why they come we say not what