Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	ghost_n	holy_a	spirit_n	3,926	5	5.5026	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A42885	Instruction concerning penance and holy communion the second part fo the instruction of youth, containing the means how we may return to God by penance, and remain in his grace by the good and frequent use of the sacraments. By Charles Gobinet, Doctor of Divinity, of the house and Society of Sorbon, principal of the college of Plessis-Sorbon.; Instruction de la jeunesse en la piété chrétienne. Part 2. English	Gobinet, Charles, 1614-1690.; Gobinet, Charles, 1614-1690. Instruction sur la pénitence et sur la sainte communion. English.	1689 (1689)	Wing G904C; ESTC R223681	215,475	423

Temporall pains to be imposed upon the Penitent to the end he the Penitent may satisfy on his part according to his power and for other reasons which we shall speak of In the undertaking of this Temporall punishment consists the satisfaction whereof we speak in this place which is the third part of Penance CHAP. II. That God pardoning the Sin obliges to a temporal Punishment THis is a fundamental truth in the matter of satisfaction and it is very necessary to understand it well that we may know what satisfaction or a Penance is and how much it imports us to comply with it I said above that God ordinarily makes use of the second sort of reconciliation which imposeth an obligation at least to suffer some punishment for sin which is easy to be proved He hath always practiced this in the Old Testament Nay even from the beginning of the World. When he pardoned the first man his sin it was upon condition to do Penance by labour to which he condemned him and in effect it was a very severe Penance which continued all his Life When he pardoned David his sins of Adultery and Murther he told him by his Prophet that he should be chastised by the death of his Child and he remitted him nothing of all the menaces with which he threatned him by the same Prophet That he himself should see the dishonour of his house the dissention amongst his Children and other misfortunes which were foretold him and all which came to pass For this reason the Penitents of the Old Testament when they begged of God pardon of their sins they never as much as ask'd to be exempt from all punishment but only not to be chastised according to the rigour of the divine justice they desired to avoid his fury and the more fignal effects of his wrath but they submitted themselves to the fatherly correction he should be pleased to impose upon them Reprehend me not O Lord said David Psal 27. in thy Fury nor punish me in thy Wrath. And a little after he declares that he is ready to do Penance and to suffer for his Sins ibid. v. 18. Ecce ego in flagella paratus Sum I am prepared saith he for Scourges Another begs of God that he will Chastise him but not in his Fury Corripe me Domine veruntamen in judicio non in furore Hierem 10.24 There are a vast number of the like examples in the old Testament which shew evidently that God doth not pardon Sins but with an obligation to do Penance and that the Penitents of that time never pretended nor required to be exempt from suffering for their Sins Yea even there have been some of the most illuminated amongst them who have sounded into the depth of the punishment which God hath reserved to himself in the other Life and who knew that God punished after death the Sins of the just which had not been sufficiently expiated during Life So Judas Machabeus not only a great Captain but also high Priest of the Law after a signal Victory sent orders to Jerusalem to offer Sacrifice for the sins of the faithfull who had been slain in that fight And the Scripture 2. Mach. 12.46 approves that action as an holy and wholsome thought assuring us that by prayers and Sacrifices the dead are released from their Sins But this cannot be understood of Sin as to the fault or the eternall punishment which cannot be remitted after Death no more then the fault from whence it springs It must then be understood of the Temporall punishment which the dead ought to satisfy for in the other Life and from which they may be released by the Prayers and Sacrifices of the Living As to the new Law here also God hath still continued the same manner of receiving Christians into his Grace in obliging them to satisfaction by temporal punishment and that with so much more reason as the Law they profess is more holy and more perfect This is the Reason why our Saviour hath said Mat. 12.35 that at the day of Judgment we must give account of the least Sins as idle words This sentence shall be given after death There we shall give an account of our sins there to receive the punishment This shall not at all be an eternall punishment for they will not at all deserve it it must then be a temporall punishment which must be undergone and by which we must satisfy in the other Life if we have not satisfyed during this Hence also it is that the same Son of God by giving to his Apostles power to remit and retain sins hath also given that of binding and loosing Sinners This power of binding reacheth to many things but amongst others it contains the Power of obliging Penitents to make satisfaction for their sins and in releasing them from the bonds of the guilt and eternall punishment it imposes upon them a temporall pain for the satisfaction of the Divine Justice Thus the Church hath always urderstood that power of binding as the Council of Trent hath declared Ses 14. c. 8. adding Can. 15. an Anathema to those that hold the contrary This is the cause why the same Church which is infallible in the interpretation of the sentiments of her Spouse hath always made use of this power from the Apostles even unto this present time having always received Sinners unto the Sacrament of Penance by imposing upon them wholsome penances for their sins For which she her self hath made rules and Canons prescribing different penances for different sorts of Sins CHAP. III. Excellent reasons out of the Council of Trent to shew why God remitting the Sin by Penance obligeth the Penitent Sinner to a Temporal Punishment THe holy Council of Trent treating of Penance brings so efficacious and moving reasons to evince this truth that to omit them here Theotime would be to deprive you of a signal satisfaction It draws the first from the great equity of the Divine Justice which treats those in a different manner who are differently or unequally guilty as those are who have sinned before Baptisme and those who have offended after they have received it For as concerning the former as they have sinned with more ignorance and without having received so many graces as Christians have God remits them by Baptisme not only all their Sins but also all the punishment which he might justly exact in satisfaction for them granting them an absolute and entire pardon or an act of oblivion and indemnity of all that is passed in favour of their entrance into Christian Religion But he treats otherwise with them who relapse into sin after Baptisme whose faults are infinitly greater because then they have a clearer knowlege of the sin and offend after they have been delivered from the Slavery of Sin and the Devil After they have received the grace of the Holy Ghost by which there Soul became the dwelling place of God so that by sinning they violate the Temple of God and contristate the holy Spirit which they banish from their Souls These reasons which so much aggravate the sins of Christians are also the cause why