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
A44456	A sermon preached before the Right Honourable the Lord Mayor, aldermen and citizens of the city of London, in the parish church of S. Mary le Bow, September 3, 1683 being the day of humiliation for the late dreadfull fire / by William Hopkins ...	Hopkins, William, 1647-1700.	1683 (1683)	Wing H2754; ESTC R17537	23,331	39

to the computation Dr. Hammond takes notice of in this Annotation whose number was very great were ordinarily cast into it If the virtuous particles of the entrails were well diffused why might not these waters have cured as many as went in before they subsided If it be said they sunk quickly it 's much they should cure so much as one patient for it 's by long continuance in them and frequent use that baths relieve inveterate weakness whereas it should seem once descending into the pool was sufficient And lastly This account of the matter is contrary to the sentiments of the Ancients who ascribe these cures to a supernatural power and particularly ‖ In Joannem Homil. 35. Tom. 5. Homil 62. in Paralyt demissum per tectum S. Chrysostome more than once comparing the Pool of Bethesda to the Baptismal waters makes the former a miraculous type of the latter I need not labour farther in confutation of this opinion which that excellent Authour delivers modestly and onely as a conjecture and therefore shall proceed to shew how our Blessed Lord Acts X. 38. who went about doing good came to this healing pool and among a multitude of expectants is pleased to single out this poor Paralytick as the meetest object for him to shew his Divine power and compassion upon Not that he deserved better than others many of whose diseases might be pure infelicities whereas his long infirmity was the fruit of his Sins The miserable circumstances under which he lay were the onely motives of our Saviour's pity He considered 1. the long time he had been in that weak and helpless condition 38 years and perhaps had for the greatest part of that time in vain waited at Bethesda for cure V. 6. Jesus saw him lie and knew that he had been a long time in that case And then 2ly he considered his Impotence and Poverty which rendred him unlikely ever to receive help there being unable to step first into the pool after the troubling of the waters V. 7. and having no friend or servant to put him in His sad condition moved pity in the Blessed Jesus who immediately with a word restored spirits to his weak nerves and strength and motion to his withered limbs Such a surprising mercy might carry a man of no extraordinary devotion to the Temple with a Soul full of Joy and Thankfulness Thither the impotent person quickly went to offer up his Praises to God and thither our Saviour followed him to complete the cure which was scarce half wrought at Bethesda His Body indeed was there made whole but his better part his Soul still needed the Physician and till that also were healed the cause of his long infirmity still remained and he was in danger of relapsing into a much worse condition than that out of which he was newly recovered The Blessed Jesus therefore applies him to the cure of his spiritual maladies and in my Text prescribes a Sovereign Antidote against all possible danger of a relapse gives him this † Cyril Alex. in loc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this wholsome ghostly advice Behold thou art made whole Sin no more lest a worse thing come unto thee In which words I shall observe three Particulars hinted by S. Chrysostome on this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys in loc Joh. IX 2 3. 1. An implicit Accusation and gentle Reproof of his past life A plain intimation that his tedious bodily distemper was the punishment of his Sins Our Saviour's infinite candour which absolved both the blind man and his parents and declared that his calamity ought not to be imputed either to his own or their Sins could not acquit this impotent person ‖ Chrys Tom. V. Hom. 62. He doth not openly shame him before the multitudes at Bethesda He doth not publickly reproach his former lewd conversation but finds him out in the Temple and privately admonishes him to amend his life Sin no more or as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred Sin no longer now implies him formerly to have been a gr●evous Sinner and that his long infirmity was his punishment 2. These words are an Admonition and contain wholsome advice for the future conduct of his life Sin no more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys in loc 3. This Admonition is enforced with a twofold argument the one drawn from the obligation which was laid upon him by this great mercy of his miraculous cure and the other from the danger of a relapse He puts him in mind of the signal favour he had newly received of God Behold thou art made whole by a miracle and oughtest not in point of gratitude to offend the Authour of so great a blessing And then withall he sets before him the danger of returning to his old vomit threatning him not onely with the forfeiture of the mercy thus miraculously conferred upon him but also with some heavier Judgment lest a worse thing come unto thee Having thus opened the words I shall deduce from them these three very natural and easie Observations 1. That great calamities are generally inflicted by God for the punishment of Sin 2. That when God is pleased to remove such calamities we are obliged to forsake those Sins for which they were inflicted 3. That if upon the removal of such calamities we do not forsake those Sins for which they were inflicted we may justly dread much sorer Judgments I shall speak briefly to each of these in order and in conclusion apply all to this Solemn occasion I. Great calamities are generally inflicted by God for the punishment of Sin I say generally not always for God hath other ends in some afflictions when they concern onely the single persons that suffer them And yet even these are for the most part punishments and should be so esteemed by the Sufferers but to great Societies to Nations and Cities they are always punishments Though God doth not now interpose in so immediate and extraordinary a way in the government of the Kingdoms of the world as he did in that of the Jews the form of whose government was a Theocracy See Dr. Hicks his Peculium Dei. Joseph contra Appionem Antiquit lib. 4. Moses sic loqui docetur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the supreme civil Magistrate was but a Vice roy or Deputy to Jehovah who was their King who gave them their Political Laws and frequently executed them also upon Offenders with his own hand yet doth his Providence still visibly appear in recompencing politick Bodies in this world according to their works in protecting and prospering religious vertuous and just Nations and in punishing such as are profane dissolute and faithless And in truth if it please God to punish Cities and Nations as such he must doe it in this world for though every member of any Society must appear at the Judgment seat of Christ and may receive the things done in the body as well Politick as