Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	eternal_a	sin_n	temporal_a	8,837	5	8.6794	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A58886	Dr. Sherlock's preservative considered the first part, and its defence, proved to contain principles which destroy all right use of reason, fathers, councils, undermine divine faith, and abuse moral honesty : in the second part, forty malicious calumnies and forged untruths laid open, besides several fanatical principals which destroy all church discipline, and oppose Christs divine authority : in two letters of Lewis Sabran of the Society of Jesus.	Sabran, Lewis, 1652-1732.	1688 (1688)	Wing S217; ESTC R16398	73,086	90

we commonly address our Prayers immediately to him so he can guard us without the help of Angels and sanctifie us immediately without the use of Sacraments but he hath often declared that he will have his Servants honored and by Ezechiel that he had sought Cap. 14. amongst Men some one that would interpose betwixt his Anger and Sinners and disarm his Justice and we look on the blessed Angels Apostles Martyrs and other Saints as those whose Prayers God sets betwixt us and his Justice that his Mercy moved by the efficacious Blood of our One Mediator may protect and bless us This account doth I conceive sufficiently discover the injurious Misrepresentations and Calumnies which Dr. Sherlock hath fastned upon our Worship under the odious Notion of Idolatry Six Misrepresentations and Calumnies contrived by Dr. Sherlock in his Second Section concerning the Love and Mercy of God and Pardon of Penitent Sinners 1. THE Church of Rome teaches that Christ hath Redeemed Fol. 2● us from Eternal tho' not from Temporal Punishments 2. That Men suffer in Purgatory when the Fol. 18 19. Guilt of Sin is before taken away and the Sinner is in a perfect State of Grace and needs no Amendment that is for no Reason that make it either Good or Just for them to suffer 3. That the Blood of Christ could not expiate for the Temporal Fol. 27. Punishment of Sin which the Merits of some Supererogating Saints or the Pope's Indulgences or the Priests Masses can redeem us from How then could that Blood make Expiation for Eternal Punishment If his Interest in the Court of Heaven cannot do the less how can it do the great 4. Again the Church of Rome pretends that Fol. 28 29. Saints in Heaven Pray for us by way of Interest and Merit not of humble Supplication God indeed commanded us to Pray for one another because 't is a mutual Exercise of Love and Charity of Forgiveness of our Enemies and of other Vertues but this only becomes those who live and converse together in this World. 5. That Church takes the Virgin Mary Fol. 30. Angels and Saints for Mediators to incline God to be good to peculiar Persons whereas the Mediation of Christ was not to make God good and kind who before was infinitely good but to reconcile God's Goodness with his Wisdom and Justice and to make it Wise and Just in God to do good to Sinners 6. They believe Christ is not Merciful or Pitiful Fol. 31. enough That his Virgin Mother hath tenderer and softer Passions and such Interest with or Power over him in the Right of a Mother that she can have any thing of him And likewise they suppose other Saints to be much more Pitiful than he Dr. Sherlock's Arguments against Purgatory and our recourse to Saints for their Prayers YOU may call the Doctrine of Purgatory Justice you Fol. 16. may call it Vengeance but Love it is not I should rather chuse to fall into nothing when I die than to endure a thousand years Torments to be happy for ever 'T is an extravagant Notion That God may forgive Sins and yet punish us for them What is it Men desire when they desire Pardon Is it not Fol. 17. that they may not be punished 'T is something that God exchange the Eternal Punishment due to Sin in Hell for the Temporal of Purgatory but would it not be a perfecter Expression of Love and Goodness to have remitted the Temporal Punishment also The Texts that say that Christ died Fol. 20 21 22. for our sins hath made atonement for sin is a propitiation thro' faith in his blood if they do not signifie that a penitent Sinner shall be delivered from all the Punishment due to his Sins how shall he be sure tho' his Sins are Pardoned and he Justified that he shall not be Damned for ever Redemption from the Curse of the Law cannot signifie that we shall not be Eternally punished unless it signifie that we shall not be punished at all and therefore not in Purgatory neither There is no Fol. 24. Threatning against Sin in all the Gospel but Eternal Death all other Punishments are inflicted by virtue of this Law consequently he who is delivered from this Curse of the Law Eternal Punishment is delivered from the whole Punishment due to Sin. 2 Cor. 4. 18. The things which are seen that is of this World are temporal but the things which are not seen that is of the next World are eternal This is a Demonstration that Fol. 25. there is no Purgatory Who believes in Christ shall never die 11. Joa 25. therefore good Men must not go to Purgatory Fol. 26. which is as much perishing and dying as Hell but not so long otherwise Purgatory may be Everlasting Life for all I know and so the Pains of it Eternal Could I believe our Saviour could leave his Members in Purgatory Fire which burns as hot as Hell I should have mean thoughts of his Kindness and not much relie on him for any thing when a merciful Man cannot see a Beast in torment without relieving it To imagin that we want any Mediator to God but only our Fol. 27. High-Priest who Mediates in virtue of his Sacrifice is a reproach to the Divine Goodness God will never be persuaded Fol. 28. by any Intercession to shew Mercy to unfit Objects that is to Fol. 29. Impenitent Sinners He that spared not his Son but delivered him up for us all how shall be not with him also freely give us all things It was not for want of Goodness or that he needed Entreaties that he gave his Son to be our Mediator Behold not one omitted all the Arguments which bear up the most outragious Declamations of this Man against the Church of God. The Catholic Doctrin about Purgatory and Saints Intercession and its evident Grounds opposed to Dr. Sherlock's Sophistical Cavils WE call the Doctrin of Purgatory God's Justice tempered with infinite Mercy And thô 't is in our power by the Mercy of God to attain Salvation without suffering in Purgatory yet we judge the Possession of God so infinite a Good that we believe that Man unworthy ever to see the Face of God who declares with Dr. Sherlock that did God offer him the Eternal possession of himself on this Condition that he should first suffer a thousand years he would absolutely refuse it We own two sorts of Guilt in Sin First an Aversion from God and slighting of that infinite Good Next an Irregular Affection to some transient Good or Pleasure which the Prophet expresses by the forsaking the Fountain of living Waters and seeking the leaking Cisterns To the First is due an Eternal loss of God's Grace and Glory to the Second the Punishment of a sensible Pain We believe that thro' Christ we obtain full remission of both Evils at once whenever we are duely disposed to receive it to wit when a

shall not be forgiven in this world nor in the world Matt. 12. to come which could not be truly said as St. Augustin observes Except there were some who altho' not in this World yet Ibid. l. 21. c. 24. in the next might be forgiven A Proof so often urged by the holy Doctor St. Bernard against the Heretics of his time Lib. de anima c. 35. 58. Lib. 4. Eq. 2. Purgatory then is that Prison as Tertullian and St. Cyprian observe into which many are cast when they are no more in the Way and have been presented to the Judge till they pay the last Farthing of which Christ speaks St. Paul teaches the Corinthians this Article of Faith when beside that general Fire which goeth before the Face of the Lord in that Day which shall be revealed by Fire and the Fiery Trial of Judgment it self where the work of every one of what kind it is the Fire 1 Cor. 3. shall try he asserts a third purging Fire of which he says If any ones work burn he shall suffer detriment but himself shall be saved yet as through Fire A Doctrin most suitable to God's Justice and Mercy for says the often cited St. Augustin In Psalm 37. Why are some said to be saved by Fire Because they build upon the Foundation of Faith and Charity Hay Wood Stubble but if they would build Gold Silver and Precious Stones they might be secure from both Fires not only from that Everlasting which shall punish the Impious Eternally but from that which shall AMEND them who shall be saved by Fire Who altho' they be saved by Fire yet that Fire will be more painful and grievous than any thing that can be suffered in this Life not for want of Mercy in God but because he punishes Sin whereever he sees it as he essentially hates it Yet Christ truly obtained remission from all Temporal as well as Eternal Pain whence whoever is regenerated by Baptism as the same Doctor observes he not De Civit. Dei l. 21. c. 26. only is not adjudged to Eternal Torments but neither doth he suffer after Death any Purgatory Pains if he die in that State of recovered Innocency Now I would know whether God be less Merciful because Ezechiel puts this Sentence in his Mouth Lay her naked upon the Coals until her Brass be heated Ezech. cap. ●● and all her Tin be fried out because that says the same Doctor 50 Homil. Hom. 16. there idle Words and wicked or impure Cogitations there the multitude of lesser Sins which have infested the Purity of her nobler Nature shall seeth forth there the Tin or Lead which have obscured the Divine Image shall be consumed all which might here with Alms-deeds and Tears after a more short and easie way have been purged from the Soul. Is it not just as St. Gregory Oratione ad Dom. Nyssen observes That all vicious Affections be purged either in this World by a sober course of Life or after our departure hence by the Furnace of Purgatory Fire Is God not Merciful because Revel 21. Nothing defiled can enter that Kingdom Was St. Paul injurious to the Mercy of Christ when he chastised his Body to make up what was wanting in himself not in Christ of the Passions of Christ that is such Dispositions as Gods Justice requires in us that his Mercy through Christ may take effect Those Sectaries I am sure of Dr. Sherlock's Persuasion who will not own any one Action of the Just to their very last gasp to be freed from Sin are very injurious to Gods Justice if those Sins are no where to be punished with which they grant each Christian to go out of this Life But those Punishments may last so long That depends of us let us but possess as perfect a Charity as God offers us and by his holy Grace enables us to purchase and we shall all avoid Purgatory Thus a Martyr's perfect Charity sets him out of the reach of those Flames As St. Cyprian observes One Lib. 4. Ep. 2. thing it is a long time punished for Trespasses to be amended and purged by Fire and another to abolish all Faults by suffering for Christ No one suffers in Purgatory because God is not infinitely Merciful but because he refuses to love that infinite Mercy as much as he ought and God requires 'T is still through Gods Mercy in our power during Life to shorten those Sufferings For as Origen warns us if any one bring a Hom. 6. in Exod little Iniquity that little Lead ought to be consumed by Fire and if more heavy and leaden Metal he is more burnt that more may be wasted God were not Just if as Daniel saw him a fiery and violent Flood did not run before his Face to consume and punish Sin. 'T is by reason of our Sins as St. Augustin observes Dan. 7. 10. that some shall pass through a fiery Lake and horrible Shallows full of burning Flames as much as shall remain of the Dross of Sin so long shall the delay of the Passage be This Justice of God it is which made all holy Men ever to fear and tremble at the approaches of Death and Judgment whilst the very lewdest Livers amongst Sectaries grounded on the security of a prodigious Presumption if the Minister but tells them they have made their Peace with God tho' in their whole Life they have never done that Penance for their Sins without which the Word of God assures them they shall altogether perish tho' perhaps they never shed a Tear for their Sins tho' destitute of the help of the Sacraments yet affront Gods Justice by a bold unconcerned Confidence whilst they presume on a Mercy never promised to so undisposed Souls Different was the Sense of the great Doctor St. Hilary Since no one Cum nemo veniens in conspectum ejus mundus sit quomodo desiderabile ejus potest esse judicium in quo subeunda sunt gravia illa expiandae à peccatis animae supplicia says he appears spotless before God how can we meet his Judgment with that hope and confidence in which that unwearied Fire and those grievous Punishments are to be undergone which Expiate a Soul from Sin. That there remains then after the Guilt of Sin is forgiven such an Obligation to undergo Punishment to pass by all the Greek and Latin Fathers all those Texts of Scripture make it plain which deliver unto us the necessity of Penance and its due Fruits Now whoever goes out of this World not having satisfied this Obligation hath such a moral unworthiness as bars him till it be complied with from the sight of God. And those who say that it were a greater Mercy in God to remit all the Punishment due to Sin blame Christ for Preaching Penance and account him on that score less merciful To say with Dr. Sherlock That Men desire nothing when they ask Pardon but meerly