Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	believe_v	john_n	life_n	5,315	5	5.4569	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B02879	The result of a dialogue concerning the middle-state of souls. Wherein is asserted, the ancient doctrine of their relief, obtainable by prayers, alms, &c. before the day of judgment. / By F.D. professor of divinity.	Franciscus a Sancta Clara, 1598-1680.	1660 (1660)	Wing D355A; ESTC R175909	24,202	157

accompany its present condition it is not expeditely disposed but at length according to Gods orders by presenting forceably some supernatural object or motive or some other way the obstacles are removed and the soul easily intended to such a charity rather charity to such a degree is intended in the soul which joynes it to glory each by waies unknown as being unnecessary to the Churches present condition to know Gods waies in the souls relief importing nothing to the advance of Piety which as you will confess is the border of revealed truths CHAP. X. Scriptures and Traditions must be obeyed How one can satissie for another Whether and how other vertues besides Charity avail towards Heaven THat learned persons use their abilities to declare the true sense of Church-customes where there may be mistakes is the office of Christian Divines and highly worthy their endeavours and the Councel of Trent enjoynes Prelates to do it in this particular as St. Thomas St. Bonav Scotus and the rest do But to call general old customes themselves into question or to bend them to our speculations is in St. Augustines esteem ep 118. the greatest madness in the world His words are insolentissimae insaniae est His reason is because Quae universa tenet ecclesia ab Apostolis praecepta bene creduntur quanquam scripta non reperiantur as he rightly teaches against the Donatists l. 5. c. 23. It is enough if holy Church avoucheth any thing yet you press this so far as you seem to censure the publike sence of all Christians of novelty St. Augustine and St. Hierome when they hapned upon any Texts of Holy Scripture which they found too hard for them which was frequent they imputed it to their want of reason and not to the Scriptures want of Truth Hence St. Hierome Q. 8. ad Algasiam speaking of St. Pauls Epistle to the Romans saith Totus hic Apostoli locus in superioribus in consequentibus imo omnis Epistola ejus ad Romanos nimiis obscuritatibus involuta est The whole Epistle was above his reach yet he durst not in the least question the truth but confest his own weakness and besides many other places in his thirtieth ep which is to Oceanus speaking of Fabiola her pious desire to understand some passages of holy Scripture in the book of Numbers he tells her questions to him To which he thus recounts his answer In quibusdam haesitavi in aliis inoffenso pede cucurri in plerisque ignorantiant confessus sum He confesseth he was not able to salve the proposals even of a woman by reason of the intricasies in the holy Text yet he submits to all And no less in holy Churches Traditions or universal customes as you have heard St. Augustine whereof this is one Most Christians therefore having not at their deaths as is supposed so intense a charity as could perfectly ordinate their faults as Martyrs and great Saints are justly believed to have hence after this life that every coinquination as St. John speaks may be expurged they are exercised in a due satispassion in conformity to Gods orders before entrance into Heaven Which though formally can onely be performed by themselves yet aequivalently by satisfaction tendred by the Church Militant and her children it may be estimated Theirs as all Courts of Justice especially where there is a commixtion of Mercy as in this case will admit Although I know no Law or express institution of God for this whereby it may be expected in rigor of justice or ex condigno as we speak That one mans Act shall be accepted for another but onely by way of Petition and impetration which the children of holy Church use especially for the faithful departed When therefore all Christians even from the time when charity it self in our blessed Lord dwelt amongst us did and do acknowledge Christian Religion to be a poenitential and humble Religion as the Roman Persecutors exprobrated to our Primitive Martyrs they did not neither do we prefer external Penances and Humiliations before Charity the Queen of Vertues which only amongst Theological Vertues stands the shock of Eternity and which qualifies and enhances our Acts in order to it insomuch that although Prayers Fastings or Alms-deeds do avail in order to Heaven and for satisfaction of sins as the Councel of Trent Ses 14. declares yet it is requisite that they be commanded or ordered by Charity though the wise Councel doth not expresly determine this Therefore we all desire according to the Laws of God that Charity which is free according to the Apostle may not be straightned in its operations but as circumstances invite let it be imployed 〈◊〉 one by curing souls in another by curing bodies in a third by corporal Pennances in a fourth by suffering for the dead or in the dead by suffering for themselves in each according as the Spirit of God directs As in the Collations of the Fathers Col. 14. C. 4. Nestorius the Abbot speaking of his Religious saith Some choosing the care of the sick some begging for people in misery or teaching the ignorant or giving alms to the poor c. were every one glorious in their severall pieties so that they were pieties that is operations of Charity CHAP. XI How corporal afflictions can satisfie for sinnes Whether a probable Opinion may be followed IF we admit not this we shall with Erasmus his Version content our selves with his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is if wee will for the future commit no more Theft Adultery or the like there is no need of wearing sackcloth and ashes fasting or any penitential works though flowing from Charity to take away the dregs of sin and so appease God offended for them against all Scriptures and sense of all Christians which is indeed Calvin's Libertinism never known before in the world nor as I presume by you intended expresly also against the Councel of Trent Sess 13. 14. which I entreat you to peruse for it condemns with Anathema to say that Fastings Prayers and Alms or other pious works through Christ do not satisfie for temporal punishment due for our sins that is after the guilt of them is taken away by the Sacraments I do not say this as if corporal austerities or indeed any thing else of ours were in their own natures proportionable satisfactions in order to God for our violations of his Laws but as all sins even those which are purely mental or that have not proceeded further than the will are truly even in Aristotle's grounds operations of the whole man for Actiones sunt suppositorum Thus far Reason will carry us that even the Body should be instrumental in abolishing those guilts whereof it was partaker and sometimes a shrewd Suggestor Whereupon we know the most speculative Divines as Scotus his School and Cajetan with many others teach that even the sensitive that is the corporeal part of a man hath a capacity of venial sin in it selfe and as of