Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	mortal_a	nature_n	venial_a	6,243	5	12.3225	5	true

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

to be very much to undervalue her operations in such penal acts or passions as holy Church presents to our belief in the dead Nay even all other corporal afflictions and austerities in this life voluntarily undertaken you are thought to judge superfluous if not superstitious and derogatory to charity You know how far our neighbours have by urging this reduced all Christian duties of this kind to such a pure worshipping of God in spirit that there is no visible footstep of any old austerities amongst them and even all these old symptomes of Christianity are with them by a new sort of Chymistry evaporated It seems certain according to the received doctrine of great Divines wherein you doe not wholly dissent that all souls which depart from their bodies in a capacity of Heaven at their separation do appretiate God above all and do heartily desire that they had never placed any created object in his room which is never to have sinned mortally Which doctrine methinks is consequent to St. Thomas his opinion of infants in their first act of reason applying themselves to God And this act as I said is esteemed naturally indelible in the dead according to their state with which is consistent a desire of fulfilling Gods Laws in order to expiation of former sins nay that is inconsistent with it self without a desire of complyance with Gods ordinances in this and every other kind Whence follows that their sufferings after death are voluntary as relating to their former acts of conformity to Gods orders and the virtual or habitual durance of it howsoever by some so palpable a truth is denied The whole universe therefore having been deformed in some manner by our deordinations it must be reform'd by our pennances For according to Divines Infligitur poena ut ordinetur culpa and it is so even following nature So that the order of the Universe by Gods original position of causes exacts this method of us Therefore there is no necessity which some are affrighted at so much to attribute their penal detention to revenge in God though it is but quaestio de nomine as diversly taken since it is consequent to our peccaminous acts to be liable to it especially holding as truth seems to convince that the reliques of the sinnes themselves or those very sins of which the souls were guilty in death remain till the change of the souls after Purgation Which doctrine is very conformable to Scotus who holds that venial sins after proportionable punishment in hell it self cease to be that is after the remorse and punishment proportionable to such sin cease which as I have noted elsewhere is Origen's and Gregorie Nissenes clear doctrine for they both seem to admit that only Purgatory I said punishments for which we now call punishments as to the minds remorse for sin in time of nature we would call effects of sin as I shewed de Mundo It s true we have not injured God in our sins who is above and beyond the spheres of our most malitious activity but our selves are principally endamaged in mortal sins by losing all title to Heaven or at least by diminishing it as in venial Which losse caused by violation of his Lawes must be repaired by charity directing to submit to and to keep Gods Commandments according to that Text of our Saviour If you love me keep my Commandements whereof one is to submit to his orders in Purgatory wherein this voluntary due chastisement at last will procure remission of those sins which remain at the least in their dregs Charity indeed hath God himself under the noblest motives for its immediate object but it is exercised not onely in a naked wishing or willing well to God which is to love him but it breaks out into a hearty complyance with all his orders Hence St. Peter John the last Chapter v. 15. being demanded whether he loved God to his triplicated affirmation was as often subnected Feed my sheep c. So that this love hath a great extent though it alwaies terminates in God as it begins in him St. Paul also 1 Cor. 13.4 tells us summarily but pathetically the further operation of charity Charitas patiens est benigna est c. whence will follow that charity can be exercised in following any of Gods orders in respect of the living or the dead as in those St. Paul speaks of 1 Cor. 15.29 who were baptized that is suffered for the dead as the Text clearly speaks It is not then any indignity to charity that good Christians dying invested with it should be exercised afterwards in expiation of former deordinations by their passive complyance with Gods orders which dying in charity they could not but desire This divine order being fulfilled and expiation being effected the soul is rendred through Gods mercy capable of her hoped supervestition of eternity CHAP. VII How a soul according to others can change Of the horror of Doomes-day Whether it is to be prayed for I will now suppose that borrowed principle out of Aristotles Schooles that the soul is not capable of any change once separated from the body as having not the fancy whence the changes were occasioned Which doctrine although I have taught in my System and so do St. Thomas in his School Henricus de Gandavo and others as to natural causes yet it will not reach so far as I conceive as to build a consequence so remote from the common sense of Christians as this of all soules which do not immediately go to Heaven or to Hel their prestolation of the last day in Purgatory and that then upon the reunion of their bodies our blessed Lord shall represent to our corporal eies his most blessed humanity of which he made us not capable during our long expectation in the soules separation upon sight whereof they shall fall into raptures of divine love c. The whole complex taken altogether is the product of a great wit possessed of much learning and if kept within the Schooles as we use frequently impossible suppositions might exercise wits with profit and applause as I believe was intended but where it toucheth upon a noble particle of our Religion as here the putting it into a vernacular Idiome is dangerous and against the Councel of Trent in in this particular Sess 25. Apud rudem verò plebem difficiliores ac subtiliores quaestiones quaeque ad aedificationem non faciunt ex quibus plerunque nulla fit pietatis accessio a popularibus concionibus secludantur incerta item vel quae specie falsi laborant evulgari ac tractari non permittant c. This comes home We are forbidden to move these questions in English Prayer for the Dead as for such as are helped by it being in an indigent condition is one of the most universal most constant and most solemn practises of holy Church as all Monuments declare which by this your speculation is rendred speaking really of no use as being resolved by