Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	punishment_n	sin_n	wage_n	4,100	5	11.0461	5	false

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

perfect Contrition creates in us a full Conversion to God and an equal detestation of all sensible Pleasure that may in the least draw us from God. But when this Disposition is but in a remiss degree in us God is yet so merciful as thro' Christ to remit that first Guilt and the Blood of Christ being particularly applied by the Sacrament of Penance by the infusion of his sanctifying Grace to make us his Friends altho' because we endeavor but weakly to be entirely such a sensible Pain remains due to us to punish the past sinful Pleasure not sufficiently mortified either to be suffered by Penitential Works in this Life or hereafter in Purgatory A Man dying in the State of Grace indeed but without a perfect Contrition without supplying and increasing it by the due Fruits of Penance may be called still and is so termed by St. Hierom a Sinner Hier in cap. 1. Nahum because he carries with him to God's Tribunal an Obligation of suffering for his Sins which he hath refused or hath not had time to comply with by a Penitential Life In this Method of God's Judgments there appears but an unbiassed Justice yet accompanied with a singular Mercy by which God restores his Favor to us before our Hearts be as perfectly converted as his Justice might well require So God was merciful to the Exod. 32. Hier. Ep. 12. ad Gaud. Israelites when at Moses's Prayer he forgave them their past Sin of Idolatry tho' as St. Hierom observes he protested in his Justice that he would punish that Sin in the day of revenge Thus he was merciful to David when Nathan acquainted him that Our Lord had put away his Sin yet Just in 2 Reg. 12. punishing it by the death of his Child Thus from the beginning he had been merciful to Adam whom he brought forth of Sap. 10. his Sin yet how severely he punished him in his Justice we know and feel in our selves yet the smart of it 'T was in contemplation of this Truth St. Augustin thus addressed himself Aug. in Ps 50. Bas reg brev interr 12. to God Thou hast loved Truth that is thou hast not left unpunished the Sins of those thou hast pardoned so extending Mercy as not to swerve from Truth and Equity For as St. Basil teaches us altho' God hath in his only begotten Son granted to all as much as in him lies Remission of Sin yet because Mercy and Judgment are joyned together it is necessary that those things which are spoken of Penance by the Prophets and Apostles be performed in us that the Judgments of the Divine Justice may be seen We own that the Blood of Christ cleanses us from all Sins but applied according to the Methods of a Just and Merciful Providence Thus it cleanses from all Guilt of and releases all Punishment due to Sin by the Waters of Baptism and following Sins by the Tears of Penance or if those flow more sparingly than God requires by the Fire of Purgatory Again there are several Sins which unpardoned in this World are pardoned but after due Punishment in the other They make God severe indeed and wonderfully blast his Mercy who interpret that Sentence of God by Ezechiel The Soul which sinneth shall Ezech. cap. 18. die and that by St. Paul The wages of sin is death of any the Ad Rom. 6. least Offences admitting of none venial in their nature and say That without Faith and Repentance even the least and lightest Fulk in 1 Ep. Joan. Sins are damnable and deadly We own that several lighter Sins bereave not a Soul of Grace and Justice since that Prov. 24. Seven times the just man falls and rises again and as St. John witnesses of the most perfect If we shall say we have no sin we Joan. 1. seduce our selves and the truth is not in us In many things we Jacob. 3. offend all says another Apostle who teaches us that besides Concupiscence which is no sin there is a conception of it which bringeth forth sin yet that sin only which is consummated engenders death They are then most injurious to God's Mercy who own not that there is a degree of Knowledge and Consent so imperfect that tho' God is offended by it yet the Band of Charity is not broken by it but the servor only of that Virtue is diminished These Sins are purged by the Fire of Purgatory this Guilt is punished there We hold then Purgatory Fire to be a purging Flame which punishes Guilt Of this the Prophet Isay tells us that Our Lord shall purge the dregs of the Isay 4. daughter of Sion and shall wash the blood of Hierusalem out of the midst thereof in the spirit of judgment and in the spirit of combustion And Malachy Our Lord is like a purging fire He shall Malach. 3. even refine the sons of Levi and purifie them as gold and silver Which words says St. Augustin cannot signifie a separation only I●● 20. c. 25. de Civit. of the polluted from the pure in the last penal Judgment but must signifie a purgation of the good who have need thereof whence in this firm belief he used the following Prayer Purge me in this In Psalm 65. Life and make me such an one as shall not need the amending fire Is it not a Position most suitable to the Mercy of God by which we hold that the Sacrifice of our Blessed Lord's Body and Bloud daily offered on our Altars eases those suffering Souls and that God accepts of the Prayers of his faithful Servants Ut Christi gratia jam redempti sanctae Ecclesiae intercessione solvantur quod sententia negat Ecclesia mereatur praester gratia S. Pet. Chrysol Serm. 125. offered for them so that as St. Peter Chrysologus expresses it Souls redeemed from the Guilt and Eternal Punishment of Mortal Sins by the Grace of Christ have remission of lesser Sins and Temporal Punishment obtained by the Intercession of the Church and what the just Sentence of God would otherwise not have granted the meritorious Prayers of the Church offering the Blood of Christ obtain it from God's Mercy as a gratuit Gift Out of these Pains Christ after his holy Passion rescued many Act. 2. whom God raised up loosing the sorrows of Hell. Or which words S. Augustin grounds the belief of the Church That the Soul of Christ did descend into the place where Sinners are punished to release them of their Torments whom he in his Justice thought worthy to be released otherwise adds the Holy Doctor I see not how to expound that Text. For neither Abraham nor Lib. 12. de Gen. ad litt cap. 33. the poor Man in his Bosom that is in the secret of his quiet rest was restrained in Sorrows Sins then are truly punished in Purgatory and through the Grace of Christ are there remitted Hence Christ could say of the Sin against the Holy Ghost That it

not to be Punished is to declare they value not Gods Love and Grace like Children but meerly fear the Lash like Slaves and all Catholics look on such a Disposition excluding positively all regard to Gods Grace and Love as incapable of receiving forgiveness of Sins Christ hath made Atonement for our Sins but his Blood is to be applied by Baptism and in case of Relapse by perfect Contrition or Penitential Works during Life or Punishment after Death before all Pain due to Sin be remitted thus applied it frees us from the whole Curse of the Law. No Suffering or Punishment is the Death of the Soul as Dr. Sherlock supposes but only the privation of Gods Grace which is her Life and which is enjoyed through Christ as much in Purgatory as by penitent Saints on Earth in their penitential Sufferings and the mercy of our Lord appears as much in purging his Members from all Stains of the least sin by the Fire of Purgatory as here by the toilsom Labors of a penitential Life such as his dearest Servants were ever purified by St. Paul never taught that all things that are not seen or of another World are Eternal or else God would be Eternally Judging and so never Rewarding his Servants or Punishing his Enemies so that Dr. Sherlock's Demonstration hath not so much as the least appearance of a seeming Reason Having thus represented our Faith I conclude with S. Augustin Enchirid. c. 10. against Dr. Sherlock It cannot be denied but that the Souls of the Dead are relieved by the Piety and Devotion of their living Friends as often as the Sacrifice of our Mediator is offered or Alms-deeds are done in the Church for them but these things do bring profit only to those who in their Life-time did merit to receive profit by the like after Death For there is a certain State of Life neither so good that it needeth not these Helps after Death nor so evil but that it may be helped by the same I have already Answered in the first Section all those Calumnies which are repeated here concerning the Blessed Saints Intercessions for us Our Doctrin directly opposite to the slanderous Misrepresentations here offered is 1. We look on the Prayers of Saints as meerly humble Supplications for we hold that Christ only standeth our Mediator challenging he alone in Justice and by his own Merits to be heard in favor of us 2. We conceive Charity to be at least as proper to and inseparable from the Seraphical Souls of Saints as from any of Gods Servants on Earth and as much inclining them to Pray for their Fellow-Members of Christ's Mystical Body engaged here below in Miseries and Dangers 3. We never required the Prayers of Saints to render God good and merciful but only when joyned with our Prayers to render these a fitter Object of Gods Mercy and to reconcile the Effects thereof to his Wisdom and Justice 4. Whatever pity the Saints may have on us we look on it as on a small St●●l●e situ●●e Drop compared to the Ocean of Gods infinite Mercy of which that very Pity and the Intercession of Saints is a free Gift to us given with all other Blessings together with and as an Effect of his greatest Gift to wit his Eternal Son with whom in whom and by whom he hath given us all things This Faith of ours doth I conceive most evidently expose the shameless Calumnies which Dr. Sherlock hath disfigured her by Thirty Misrepresentations and Calumnies offered by Dr. Sherlock in his Third and Fourth Sections and some of his Phanatical Principles NEver did Man speak more without Book without Truth and without any respect to Shame or Conscience this Preservative deserving more the Fate of defamatory Libels than those two which he prises and recommends Fol. 78. No Provincial Letters Jesuite Morals burnt by the Hangman Narrative of the Minister Oats contains more Lies and Calumnies against the Persons of Catholics than the Minister Sherlock's Preservative against their Religion the latter is infinitely more Impudent because he accuses with an equally shameless Scurrility not single Persons but most Princes Bishops Universities Kingdoms of the Christian World and all the General Councils to boot I do own and will maintain it That no man ever Lyed in Print with more Confidence ever was so deafned by Passion to all the Reproaches of Conscience and Honor And had not a long Custom of saying any thing in the Pulpit tho' never so monstrously false that could render Catholic Religion odious or ridicule it by disfiguring it dictated to his peevish Distemper this Second Part of his Preservative it would not I conceive have been possible that all the Gall that can drop from a Christians Pen should in one Pamphlet have heaped so many and so defamatory Calumnies Take the following Instances 1. The Catholics by unwritten Traditions that make up a part Fol. 73 74 75. of their Rule of Faith mean such things as may be concealed from the knowledge of the World for 1500 Years never heard of before in the Church of God kept very privately and secretly for several Ages and totally unwritten By Tradition we mean a Revelation received from God by the Apostles conveighed by the continual teaching and preaching of Lawful Pastors strengthned by the visible practice of Christian Churches found in the Books of succeeding Fathers and Historians though not in Canonical Scripture which St. Paul recommended 1 Tim. 6. 2 Thes 2. de Sp. S. c. 27. Ipsam fidei praedicationem ad nudum nomen Contrahemus to Timothy faithfully to be kept as a depositum And commanded the Thessalonians to observe which if it be laid by says St. Basil We shall retain of the Preaching of the Faith but an empty Name and which is delivered to us as Preached by the Apostles by the same means and with the same security at least as the Letter of the Gospel is conveighed to us as written by them 2. They teach several External Observances to be much more Fol. 79. pleasing to God and therefore much better in themselves than true Gospel Obedience Moral or Evangelical virtues that they supply the want of true virtue Compensate for sin and make men great Saints We teach that Gods inherent Grace only Sanctifies us and that whatever External observance void of Evangelical virtue is a sinful Hypocrisie and only can make one a greater sinner 3. They teach that when a Priest Absolves men that forsake Fol. 81 82. not their sins God must confirm the Sentence of his Minister and therefore they are Absolved and need not fear whence they believe that God can be reconciled to sinners whilst they remain in their sins And therefore they must believe that God hath given power to his Priests to Absolve those whom he could not Absolve himself We teach that to receive Absolution without a real forsaking of our sins in lieu of forgivness of them adds a hainous Sacrilege 4.