Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	adam_n	body_n	sin_n	8,767	5	5.3752	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A42902	A sermon of the transfiguration of our Lord preach'd before the Queen-Dowager, in her chappel at Somerset-House, on the second Sunday in Lent, 1687/8 / by Thomas Godden.	Godden, Thomas, 1624-1688.	1688 (1688)	Wing G922; ESTC R21790	13,937	33

or change so much for the better may proceed from a two-fold cause either from without as in a Cloud when penetrated with the Rays of the Sun or from within as when a Globe of Chrystal is enlightned by a burning and shining Lamp set in it the Question still remains Whether this bright Illumination which discover'd it self in the Face and Garments of our Lord proceeded from some Coelestial Splendor without like that which appear'd to the Shepherds at his Birth or from some Intrinsical Principle or Fountain of Light which like the Lamp upon the Chrystal diffused it self upon his Body The Solution of this Question depends upon that generally known Doctrin of Divines with St. Thomas That the Soul of our Redeemer by vertue of the Hypostatical Union with the Word enjoy'd the Beatifical Vision or sight of the Divine Essence and so was full of Glory and Brightness from the first instant of his Conception And that from hence as the Stream flows from the Fountain there ought to have issued by a Connatural Emanation a Communication of proportionable Glory and Brightness to his Body For as St. Austin says Tam potenti Natura Deus fecit animam ut ex ejus plenissima Beatitudine redundet etiam in Corpus plenitudo Sanitatis id est incorruptionis vigor God created the Soul of Man of so powerful a Nature that from the fulness of its Bliss there should redound also upon the Body a fulness of Health or vigor of Incorruption under which terms he comprehends all the four Prerogatives of a Glorified Body viz. Clarity or Brightness Agility Immortality and Impassibility All these Qualities then were due to the Body of our Savior as being united to his Glorified Soul from the first instant of his Conception But the end of his coming into the World being to Suffer and Die for our Salvation 't was necessary his Glory should remain shut up within his Soul without being communicated to his Body for had his Body been glorified as well as his Soul he had not been in a capacity to suffer for us Thus did the desire he had to suffer for us cause him to work a constant and prodigious Miracle upon Himself by forcing as I may say the Stream of his Glory like the Waters of Jordan to roul it self up and stand on a heap without pouring it self forth upon his Body which otherwise it would have done But now the time being come in which the Divine Wisdom thought fit not so much for His Own sake as for Ours that his Pure and Innocent Body before it suffered should enjoy one Sun-shiny day among so many Cloudy ones Behold He opens the Sluce as I may call it of that Light and Glory which till then had been kept shut up within the Floudgates of his Will and gives it leave to pour it self forth in a full Stream upon his Body which presently was so penetrated and steep'd in a glorious Floud of Light that as the Text says his Face shined like the Sun and his very Garments became white as Snow Thus it was Dear Christians that the Body of our Savior became so gloriously transfigured not by an Illumination from without but by an Irradiation from within by which it appears to have been not so much the effect of a New Miracle as the suspension or discontinuation of a former one For as in the Waters of Jordan the Miracle consisted in that they stood on a heap and not that they afterwards flowed into the Sea for that was their natural course so in the Transfiguration upon Mount Thabor the Miracle was that the Stream of Glory should remain pent up within the Soul of our Redeemer from the first Instant of his Conception without any other Bank than that of his own Will and not that it poured it self afterwards upon his Body for that was but that natural consequence of the Glory of his Soul. And now Dear Christians to make some Application of this to our selves how much are we bound to our Dearest Redeemer both for the One and the Other First that he repressed his Glory and kept it from communicating it self to his Body through the whole course of his Life for the space of three and thirty years and then that he let it flow and manifest it self in his Transfiguration in the brightness both of his Face and Garments since both were done for our sakes Had he not been pleased once at least to permit that Floud of Glory of which his Soul was full to pour it self forth upon his Body happily we had been if not wholly ignorant yet not so sensible at least of his Love and Mercy in miraculously suspending its Emanation all the rest of his Life that he might be in a condition to suffer and die for us And is it not reason that now we know it we should both thank him for it and make it in the best manner our condition will permit the Pattern of our Imitation Not that we can transfigure our Bodies as His was this is a Privilege reserved for the next Life but that we may and must prepare and dispose these vile and mortal Bodies of ours to be configured as the Apostle saith to the brightness of his Glorified Body hereafter by repressing within us at present a Floud of another nature that Floud I mean of Original Corruption which we bring with us into the World from our first Parent Adam For such is the condition of man since his Fall that the Soul is no sooner united to the Body which is in the very first Instant of its Creation but it contracts the Guilt of Original Sin and together with it a strong Propension or Inclination to the Love of it self and of all those Objects which are grateful to Flesh and Bloud So that the heart of man is like a corrupted Fountain out of which as our Savior himself hath told us proceed evil thoughts Murthers Adulteries Fornications Thefts false Witness Blasphemies and the like And altho' the Guilt of Original Sin be wash'd away by the Waters of Baptism yet as the Council of Trent hath declared Concupiscence or the Propension to these and the like Vices is permitted to remain even in the Regenerate for the Exercise of their Vertue in withstanding the first suggestions of sin so as not to suffer it as the same Apostle saith to reign in our mortal Body in such manner as to obey it in its inordinate Lusts and Desires This is what we oblig'd our selves to do in the solemn Promise we made in Baptism of renouncing the Suggestions of the Devil the Desires of the Flesh and the Pomps and Vanities of the World. And that the doing of this is a Miracle and such an one as may and ought to be done by us the Son of Sirach declares when speaking of the Just man whom he calls Beatus or Blessed he lays this down for one of the conditions of