Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	body_n	part_n	whole_a	9,166	5	5.5416	4	false

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

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

useth it in other places and also how it is rendred by Interpreters Adam is said to be in a deep sleep Gen. 2 21. In so deep a sleepe that a rib was taken out of him and yet he perceiv'd it not Saul was in a deep sleep from the Lord and notwithstanding his speare and his cruse was taken from his bolster nay notwithstanding his mortall enemy as he supposed him was very neare him yet he awaked not Sisera was so fast a sleepe Judges 4.21 that Jael notwithstanding her approaches her nayle her hammer and smiting did not awake him Jonah was so deep a sleep Jonah 1.6 that Ieopardy of life by reason of the tempestuous raging of the Sea did not at all affect him nay Psal 76.6 the destruction and the totall overthrow of the Chariots and Horsmen are set forth by this expression of deep sleep Now in all these places either the word Tardema here in the Text or a word purely of the same signification and comming from the same root is used which roote is Radam Signifying to be overwhelmed with sleep The Septuagint render this word severall wayes Sometimes by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word that signifies such an astonishment by reason of fear as that a man is not himselfe or knoweth not what hee doth sometimes they render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a mans going out of himselfe Somtimes they render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word that the Apostle makes use of Rom. 11.8 where my text is alledged A word which doth notably set out the nature of this deep sleep according to what-ever interpretation we consider it Beza Hesychyus Tollet derive this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by the Apostle from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so it signifieth a deep mid-night sleep Pareus Oseander others derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to prick or to wound and so either this word imports such a sleep as out of which all the pinching and wounding pricking cannot raise a man or such a sleepe as whereby a man is so fastened and nailed downe to his sloth that there is no parting them Christ 〈◊〉 Therp●●last or such a sleep as whereby a person is as one that is so pained with his wounds that he regardeth nothing which is said to him 〈◊〉 Par. transpunctae mentis alienatione demens Which way soever wee understand though I prefer that interpretation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which imports such a sleep as whereby a man is so deeply seiz'd upon with it as that no wounding or pricking awakens him which way soever I say wee understand it we must needs conceive it to bee an extreame deep sleep not bodily but spirituall not a binding of the animall Spirits and senses but a spirituall torpor and benummednesse of Soule under all the dispensations and dealings of God whereby the soule is in such a temperstate and posture as the body in a dead and deep sleepe liable to all enemies vnactive though there bee never such crying to it for help self-soothing in the midst of all dangers Insensible of any stirrings and unwilling to be awaked 2. The degree or measure of this punishment 〈◊〉 set downe in the Text in a double exprossion 1. The Spirit of sleepe 2. The Spirit of sleepe pow●●dont 1. For the word Spirit it very aptly and fully sets out the vehemency and depth of this sleepe Num. 5.14 Zec. 12.10 The violent propens motions or addictednesse of p●●son to a thing being set out in Scripture by this word spirit Es 19.14 Hos 4.12 1. Because these eager inclinations are furthered by the spirit either good if they be good inclinations or a bad spirit if they be bad inclinations Propensiones vitiosae a malo spiritu excitatae impetus satanici River in Hos 4.12 Because these inclinations are seated in the spirit of a man carrying the whole man according to its owne bent 3. Because the spirit of a thing doth frequently betoken force energie power effioacie the spirit of any thing being the strength of it and vigour So the Scripture expounds the spirit of Elijah by the power of Elijah Luke 1.17 and so the spirit of sleepe is the efficacie and force and strength of sleepe that had seized on them 2. To the making of this spirituall judgement more full 't is said that this deepe sleepe was powred out c. In the Hebrew Nasak a word that hath two significations according to the different nature of those things moist or dry about which it is spoken both very apt to set forth the degree of this sleepe 1. Being used concerning the pouring out of liquid and moist things it signifieth effudit or perfudit he hath so poured it out upon you that it is run all over you it being mostly applyed by the Scripture to the pouring out of the drinke-offering upon the Sacrifice which drencht it ran over it So of the oyle Jer. 32.29.7.18 that was poured out on Jacobs pillar here therefore when 't is said in this sense that a deep sleepe is poured on them Gen. 35.14 the meaning is they are soak'd in it steept in it drencht drown'd in it The 70. render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Being used concerning dry things it signifieth to hide all over to cover even over head and eares no part of the thing covered being to be seene and so 't is applyed to the Covering of sin that makes a man blessed Psalm 32.1 none of his sins being to be seene here it being used it imports such a Covering with a deepe sleepe as that no part is free every part having this spirituall benummednesse seizing upon it they were all over all parts and degrees of men in the Kingdome under the power of this deep sleep head ears eyes arms legs Rulers Prophets Priests people as afterwards God speaks particularly and distributively 3. The object or the persons on whom this punishment was poured exprest here in the word you A word whereby is intimated both the generality of the judgment upon the body and bulk of the Kingdome is this judgement inflicted and their pertinacy and setlednesse under it that it was poured out upon them that were so often reproved and stirred and call'd upon by the Prophets to awake nay a people that had judgment even at their doores and ready to fall upon them it being neare in point of execution and farre off in point of their apprehension 4. The Punisher or the party inflicting Jehovah the Lord He doth it in wrath and fury God being here to be considered not as the Author but the Vltor as the avenger not the worker not as effector but inflictor not as the causer of it but the punisher with it God not infecting any with this spirituall benummednesse or infusing it into any where it was not before but punishing those further with it who had it

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