Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	sin_n	soul_n	spiritual_a	8,699	5	7.0020	4	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

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 Rom. 13.11 And that knowing the time that now it is high time to awake out of sleepe for now is our salvation nearer then when we beleeved 1 Thes 5.6 Therefore let us not sleepe as doe others but let us watch and be sober LONDON Printed by W. Wilson for Christopher Meredith at the Crane in Pauls Church-yard 1647. Die Mercurij 27. Januarij 1646. ORdered by the Lords in Parliament assembled That Mr. Jenkyn is hereby thanked for his great paines taken in his Sermon Preached before the Lords of Parliament this day in the Abby-Curch Westminster it being the day of the publike Fast And he is hereby desired to Print and publish his said Sermon And that none doe presume to Print the said Sermon or any will thereof without Authority under his owne hand Jo. Brown Cler. Parl. I doe appoint Christopher Meredith to Print my Sermon William Jenkyn TO THE RIGHT Honourable the House of Peeres Assembled in PARLIAMENT MY LORDS HOw great a Remora the seeking our selves is to the setting up the Temple your Lordships heard when last you commanded my service in preaching before you another enemy I here presente to your Lordships no lesse destructive to reformation then that it is the spirit of slumber The former was a sinfull working this latter a sinfull resting If both these have as deeply seiz'd upon our work-men as they are directly opposite to our worke my excuse is at hand for my endeavour in both Sermons more to quicken then to quiet you The matter of my Epistle to your Lordships now I print shall be the conclusion of my Sermon when I preach't I shall preach that first to your eye which came last to your eare and the rather for that the conclusion of my Sermon had so much of an Epistle to my hand as that it concerned onely your Lorships My Lords I beseech you to shake off this spirit of slumber 1. As it is hurtfull to your owne soules 2. As it is hurtfull to the kingdome For the former labour for the quickning power of the spirit of Christ to awaken you that sleep Eph. 5.14 and to wake you stand up from the dead all rising to the hi●hes● pinacle of honour without this is but falling The second death will not spare the noblest of you that have not a part in the first resurrection Entomb not your noble spirits in the sepulcher of sin and rottennesse Peerage may come by the first Grace onely by the second birth Nobles are borne without spirituall life and grace as well as the meanest My Lords I beseech you remember that hee that is but a meere man or a meere Nobleman is a miserable man and better you had never been either of them then not to be more then either The reason why you complaine not so much of your misery by nature and of your Christ-les condition as others doe is not because you are lesse miserable or lesse without Christ then others are but because you see it not so much as others do nobility is no exception from those general rules without holinesse no man shall see God Heb. 12.14 and except a man be borne againe he shall not enter into the kingdome of God Ioh. 3.9 My Lords the sepulcher and the scripture know no difference twixt robes and rags peers and pesants If poore men bee holy for themselves and you too they shall goe to heaven for themselves and you too what thinke you of your selves when you heare that men of low condition weep for and complaine of sinne strive and thirst and wrestle for Christ and you all this while remaine hard and secure and regardlesse of Christ and your own soules oh that you would insteed of beleiving that you are too good for these things 1. Cor. 1.26 feare lest these things are too good for you not many noble is a dreadfull passage And that none of the Princes of this world knew the wisdome of God 1. Cor. 2.8 The Lords spirituall so call'd grew too temporall but the Lords temporall cannot bee too spirituall temporall pragmaticallnesse ruind them spirituall practises must uphold you the power of Godlinesse is the onely means to save your soules and the best to silence your foes Shake off this spirit of slumber as hurtfull to the kingdome and that in two respects of 1. Insensiblenesse 2. Vnactivenesse 1. Bee sensible that the Church is wounded by the soule-stroying opinions of Antinomians Arminians Anabaptists Seekers Anti-scripturists Antitrinitairans c. All which with many more have been more propagated these foure yeares of Church A narchie then in fourscore of Church tyranny Bee sensible that the ministeriall function is by some denyed by others inuaded by corner preachers a company who divide their houre between blasphemy and nonsense Bee sensible that the government which you have set up among us is so imperfect and discountenanced I tremble to say by whom that it is rather a scorne then a curb to men disaffected to holinesse Bee sensible that our sacred Covenant is commonly either refused or abused and lookt upon by many onely as a Politique Stratagem to bee us'd while our miseries lasted The Lord who was the witnesse of our taking it will shortly bee our Judge for our breaking it If wee will keep our covenant onely in our affliction wee must looke againe for affliction to make 〈◊〉 keep our covenant Bee sensible of the wants and poverties of learned and faithfull Manisters let it never be said that they who under Bishops were overcome by batteries should under the Parliament bee overcome by starving Be sensible of the Cries of the Fatherlesse the Widowes the oppressed the delayed the maimed the wounded whose services have been your safties and their bloods your Honours 2. Sam. 23.17 your Estates your ornaments your lives Be sensible of the taxes and pressing burthens of the poore wasted Kingdome The poore Countryman complaining that he is a long time sweating smarting to gather that which a little breath shall bestow by thousands upon those that are as farre from want as worke and some say as farre from worth at either Be sensible of this famous Cities love care cost blood Let her not suffer by protections or any other needlesse burthens by her losse or yours shall I say of her faithfull Ministers Your Lord-ships noble resentment of her religious and loyall Petitions hath several times refreshed her goe on in answering them as you doe 2. Cast off the spirit of sleep in respect of unactivenesse Be active in reforming in the fore-mentioned particulars sleep not away your summer seasons The Lord grant too much

avenge himselfe upon or reconcile himselfe unto the instrument who indeed was used by the hand of providence to do what was done against him his endeavours in this respect beginning at the wrong end for God hath a negative voyce to all overtures of peace and friend-ship between man and man the hand that cuts can onely cure the God that wounds can only heale any structure of amity betweene man and man will soone fall that is not set upon the foundation of a peace with God 2. Hee is insensible why he is wounded of the deserving cause sinne as he lookes not upward so neither lookes he inward he is not driven by what he feels to observe what he doth no man saith what have I done he searcheth not his heart to finde out the Jonah when the storm is risen about him He traceth not the sin the beast by the vestigium the print of punishment that it hath left upon him nor laboureth by the streame to goe to the head from whence it issueth Every thing shall be blamed sooner then sin his carelesse servants his disobedient childe his cheating Chapman his treacherous Commander but here is not a word of sinne all this while Nay rather then that shall be blamed the fault shall be laid upon those that are his greatest friends and haply most of all desire his good As ' its evident in the dismall example of Saul who in all his affrightments flew upon innocent David and never lookt into himselfe Nay rather then sinne shall bee blam'd cryes out upon that which is not as his hard hap his fortune c. 3. Hee is insensible of the way to cure his wounds and the true way of winding himselfe out of his miseries The people Hos 7.10 Hos 7.10 In the time of their calamitie and declining and when their gray haires were here and there upon them returne not to the Lord their God nor seeke him for all this and v. the 13. woe unto them for they have fled from me they flye to Egypt and Assyria but they fly from God who only can help v. 16. They return but not to the most High they are like a deceitfull Bow and the like complaint is that of Isay Is 51.20 that the people are like a wild Bull in a nett that can hamper and entangle it selfe more and more but takes no course to winde it selfe out very elegant also is that comparison of Hosea chap. 13.13 where 't is said that Ephraim is an unwise Son Hos 13.13 for hee should not stay long in the place of breaking forth of Children the scope is this The Prophet compares the kingdome of Israell to a woman in travaile in regard of ' its paines and distresses and the inhabitants to the child in the womb of the Mother and to such a foolish Child which though the Mother bee in never such torture by reason of ' its continuance in the womb yet the child takes no care to get forth but remaines there still though to the killing of Mother and it selfe both so the Israelites had rather stifle themselves in the womb of sinne and punishment undoe the state then leave their sin save themselves and the Kingdom their Mother In the 5. ch v. the 13. he compares them to a sick wounded person that goeth to a wrong medicine for healing where he saith that when Judah saw his sicknesse Hos 5.13 and Ephraim his wound they went to the Assyrian and sent to Jareb yet could he not cure them so to a silly dove without heart Hos 7.12 that flyeth to Egypt and Assyria for help And yet ver 13. They flye from God Though indeed there be no way to flye from God but by flying to him they sent to Jareb but not to God they open their mouths to be fill'd with the winde but stop them when God offereth that which will satisfy them A spirituall sleeper useth every way but the right If there bee a wrong hee will bee sure to take it hee is sooner ready to destroy himselfe then his sin and more enclin'd with an obstinate heart to goe on to ruin then by reviewing the greatness of his provocations and the goodnesse of him that is provoked to melt into teares to aske pardon to loath himselfe and his lusts and to turne heartily to the most high This is the complaint of Isaiah that the people returne not to him that smites them dismall is that denuntiation of God ●evk 27.39 that after all their Famine and Warrs and losses and Captivities they should not withstanding all these wounds they that are left pine away in their iniquity Notwithstanding the deaths of thousands before their eyes their abode in their Enemies land the visiblest tokens of the displeasure of an angry God yet to pine away and swelter in sin as if nothing could awake them how dreadfull is it Ther 's the first thing in the Text wherein a spirituall deep sleep appears to be so dreadfull a judgement in respect of the nature and kinde of it opened in five particulars The second particular in the Text whereby the greatnesse of this judgement is set forth is the measure of it held out in a double expression 1. Of the powring out of it 2. Of the powring the Spirit of it 1. Of powring it and this notes that when this deep sleep seizeth upon people as it did upon these in the Text that it overwhelms them it runs all over them it is such a dead palsey as stupifieth the whole body that leaves no part free like a City that is so begirt with an Enemy and about which there is so strait a seige that there is no going either in or out So here the Ministers of the Gospell know not where to set upon or how to endeavour entrance into these spiritually sleeping sinners how difficult a thing is it to cure that patient who in every part of his body ovtward and inward is distempered when the whole body is totum pro vulnere All over one wound and malady as it were 2. The second expression that sets out the measure of this deep sleep is the spirit of it A word that properly notes the power and the vehemency of this distemper As the spirit of a thing is the force and vigor and strength of it so here is denoted the efficacie and powerfullnesse of this deep sleep in these people and over them now what a judgement is it for a man to bee under the power of sinne to bee in arctâ custodiâ close prisoner to the soules greatest enemy to bee in the bond of iniquitie to bee held in the Cords of his sinne to have the soule garrison'd with thousands of such strong men armed as the weakest of them is stronger then an armie of men surely to bee under the power of the greatest Tyrants breathing is not a punishment comparable to this 't is a power that none in the