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A66957 [Catholick theses] R. H., 1609-1678. 1689 (1689) Wing W3438; ESTC R222050 115,558 162

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fundatur Antidiagma Coloniense de Sac. Paenitent De hac satisfactione Canonica Disciplinari semper docuerunt Patres quod virtute sanguinis merito passionis Christi auferat aut saltem minuat paenam temporalem peccatis nostris debitam Christo Reconciliatori nostro cui Pater omne judicium dedit prorsus relinquenda est paenae remissio a quo petere oportet at obedientiam nostram in our Penal Works velit per meritum suum patri celesti facere acceptam paenam promeritam misericorditer avertere Dr Holden in Resolut Fidei where he endeavors to separate matters of Faith from disputable Question 2. l. 5. c. Nulla prorsus est satisfactio ab homine quovis etiam justissimo peracta quae Deo sit grata vel quae sit alicujus omnino valoris nisi per meritum Domini nostri Jesu Christi Patimur quidem satisfariendo pro peccatis sed nunquam satis patimur Christus est qui solum vere plene pro peccatis nostris satisfecit ex quo est omnis nostra sufficientia Nostra namque Satisfactio qualis qualis est quo modo nostra est potius est quaedam meritorum Christi nobis applicatio quam propria aliqua Satisfactio And see Mr. Hooker in his Discourse of Justification p. 62. quoting Panigarola Lett. 11. And the Rhemish Annotations to this purpose We put saith the one all Satisfaction in the Blood of Jesus Christ But we hold that the means which Christ hath appointed for us in this case to apply it are our Penal Works And thus the other on 1 Joh. 1.7 The Blood of Jesus cleanseth us from all Sin Whether Sins be remitted by Prayers by Fasting by Alms by Faith by Charity by Sacrifice by Sacraments and by the Priests for the Holy Scriptures do plainly attribute Remission to every of these yet none of all these do otherwise remit but in the force by the merit and virtue of Christ's Blood these being only the means and instruments by which Christ will have his Holy Blood to work effectually in us Which Point let the Protestants mark and cease to beguile their Followers perswading them that the Catholicks derogate from Christ's Blood or seek Remission either of Sin or its Punishments otherwise then by it because they use humbly the means appointed by Christ to apply the Benefit of his Holy Blood unto them And from Generation to Generation let this be repeated unto them In Testimonium Illis 10. Lastly they affirm such Penances beside the former ends very effectual also for the full cure and eradication of the stains of Sin left in the Soul and for the subduing of vicious habits and preventing the like sinful Acts for the future by removing the occasions of them practising acts of Virtue contrary to them inflicting Pains equalling the Pleasures of them c. HEAD XX. Concerning one Person his Meriting or Satisfying for another Concerning one Person 's Meriting or Satisfying for another COncerning one Person 's Meriting or Satisfying for another as to remission of Sin or Punishment 1st It is granted by all that one Man's Prayers may impetrate i. e. from God's Mercy by application of Christ's Merits to this purpose Grace Repentance Contrition and so Remission of Sin of any eternal or temporal Punishment Salvation for another α. α. Daille De Paenis Satisfact 7. l. 17. c. Caeteros i. e. Martyres vult Origenes peccata dimittere non ulla pro peccata satisfactione sed precibus quas Domino pro hominibus morientes obtulerunt quibus scilicet effectum est ut clementissimus Dominus multos ad se conversos peccatis liberaret Jam vero aliud est prece aliquod beneficium hominibus a Deo impetrare quod Sanctis vere fidelibus convenire satemur aliud ultrici Dei justitiae pro aliorum peccatis ex condigno satisfacere quod sanctis adversarii tribuunt nos negamus Spalatensis De. Rep. Eccl. 5. l. 8. c. § 18. Dispositio unjus non est neque esse potest alterius dispositio meritoria fortasse improprie potest esse impetratoria ut justi suis orationibus humiliationibus impetrent peccatori paenitentiam dispositionem ut tamen ipsorum satisfactiones humiliationes suppleant pro alterius satisfactionibus humiliationibus sic ille alter dispositus ad remissionem dicatur per alienam dispositionem humiliatus per alienam humiliationem est impossibile 2ly That one Man's Penances Humiliations Mortifications may have the same or a stronger effect for impetration of these things for others as his Prayers have Psal 34. or 35. 12 13 14. 2. Sam. 12.16 3ly It cannot rationally be denied but that whetever worth or value such Penal Works have as to removing any one 's own temporal Punishment the smae they have as to removing another's If his Divine Majesty please to accept of them to this purpose and that one man's Satisfactions are applicable also to another is clear in Christ's so applied β. β. Lugo De Penitent Disp 26. § 1. Hic modus solvendi patiendo pro aliis non repugnat ex se cum Christus Dominus utroque modo nobis profuerit nempe merendo rursus satisfaciendo etiam pro nobis ut constat ex satisfactione ipsius quae pro debito paenae nobis applicatur per Sacramenta aliqua Indulgentias poterit ergo satisfactio unius justi alteri applicari But whether such Works are prevalent with God for others by this way of Satisfaction or only of Impetration and whether the Satisfaction excepting only that of Jesus Christ for Sin or its Punishments is not made by God personal and cannot be vicarious or supplied by another is disputed in the Schools nor on any side a matter of Faith γ.
injuriam quam Deo fecimus Nihilominus tamen accedente gratia Dei eaque multiplici vere possumus aliquo modo ex propriis ad aequalitatem ac per hee juste ex condigno satisfacere A●iquo modo i. e. dum opera nostra ut a Spiritu Christi in nobis habitante procedunt quandam habent infinitatem And Dum Deus qui omnia nostra sibi jure vendicare posset non omnia quae facere possumus imperat Lugo De Paenit Disp 24. § 1. Comparing Merit and Satisfaction Sicut mereri in the sence that Catholicks use it non est emere pro aequali pretio aequalitate rei sed est seminare apud aequitatem gratitudinem Principis quare aequalitas meriti non est sicut precii sed sicut seminis in corde Principis faecundissimo Sic etiam facere non est satis pati sed imitatur meritum eo quod debitor tendat ad placandum Principem alliciendam ejus mansuetudinem ac clementiam ut acceptet voluntariam punitionem anticipatam placetur ne exigat debitam paenam Unde multo minor paenalitas sufficiet ad expiandum debitum majoris paenalitatis And Disp 25. § 2. Dico Satisfactionem aequalem non Mathematice non enim requiritur talis sed juxta regulam dispositionem divinam qua Christus instituit in hoc Sacramento tantam Satisfactionem Paenitentis cum tali dispositione interna valere ad tollendum tantum reatum paenae temporalis See the stating of Merit in Merits α. 3ly Yet that these Penances being the fruits of the Spirit in the Regenerate and adopted Sons of God have a supernatural dignity in them most acceptable to him See Merit Thes 3 4. especially those done freely by them beyond the obligation of his Precepts and so the same which hath been said of the worth of their other good works See before in order to their meriting in some fence eternal life may much more be said of these in order to their meriting in the same fence the remission of or which is the same satisfying God for some temporal Punishment That is In such a fence as these good Works may have a worth acceptable to God for obtaining from him that which is more they may for procuring or giving satisfaction to him for that which is less β. A like worth to which no Penal Works have that precede our Justification as to any remission of the eternal punishment a pardon always received before the production of these later Penances that follow Justification which therefore are affirmed Satisfactions for the temporal Punishment not for the eternal Conc. Trid. Sess 6. c. 14. 4ly But in this satisfaction or remission of the one Sufferings that are to be inflicted for the other Penalties voluntarily undergone there is affirmed no equality in strict justice of the later to the former of the sufferings performed by us to those remitted by God but these far greater affirmed to be averted by the other far lesser therefore they are called Satisfactions in reference to God's acceptance not Satispassions a just recompence of in comparison to such punishments υ. But since God's Justice suffers no Sin to pass unpunished nor Punishment to pass unsatisfied-for to the uttermost by some person or other therefore for whatever they are deficient herein it is affirmed to be abundantly supplied in and by the Satisfactions of our Lord applied for the remitting of these temporal Punishments less or more according to the various measure of those self-revenges and fruits of Penance which Christians bring forth and offer to God for their release As also the same Satisfactions of our Lord are affirmed to be applied to the faithful for remission of these Punishments by the Sacraments of the Church by oblation of the Sacrifice of Christ's Body and Blood for them by the Churches Indulgences Lastly by their own Prayers though without any other Penal Works as God pleaseth God's Justice finding these plenary Satisfactions in his Son for any Punishment eternal or temporal the pardon of which his Mercy is pleased to indulge us without our own φ. φ. Concil Trid. § 14. c. 1. Sacramento Paenitentiae one part of which are Satisfactions lapsis post Baptismum beneficium mortis Christi applicatur Ibid. c. 13. Si quis dixerit pro peccatis quoad paenam temporalem minime Deo per Christi merita satisfieri paenis ab eo inflictis c. Anathema sit Again Can. 14. Si quis dixerit Satisfactiones quibus Paenitentes per Christum Jesum peccata redimunt non esse cultus Dei c. Again Cap. 8. Dum satisfaciendo patimur pro peccatis Christo Jesu qui pro peccatis nostris satisfecit ex quo omnis nostra sufficientia est conformes efficimur Omnis Gloriatio nostra in Christo est in quo meremur in quo satisfacimus facientes fructus dignos paenitentiae qui ex illo vim habent ab illo offeruntur Patri per illum per illius merita acceptantur a Patre c. Ubi vides saith Cardinal Lugo De Paenit Disp 24. § 1. intervenire merita Christi non solum ut fiant nostrae satisfactiones sod etiam ut acceptentur a Deo Again Cap. 9. Corporalibus flagellis a Deo inflictis a nobis patienter toleratis apud Deum Patrem per Christum Jesum satisfacere valemus Upon which thus Lugo Ibid. Congruum est quod hoc etiam beneficium non aliter concederetur nisi propter Christum propter quem Deus remittit indulget omnia quae quolibet modo nobis remittuntur indulgentur For since God's Justice must be fully satisfied by some person or other for all Sin and all its due punishments Else why suffered Christ and the Satisfactions of our Penal Works are affirmed not in rigid justice to equal the temporal punishment remitted here also our Satisfactions are compleated by Christ's in the same manner as our Merits And what Cardinal Lugo saith in Defence of that Thesis Liberari nos posse a debito paenae temporalis per impetrationem vel merito congruo may as well be said of our freedome from it by our imperfect and diminutive Satisfactions Nostra peccata non manere tunc impunita as to what they fully deserve Sed satisfieri plene divinae justitiae applicando satisfactiones Christi propaena quam nos debebamus solvere quae applicatio obtineri potest aliquando per orationes Sicut nec manent impunita peccata quando paena pro iis debita remittitur per Indulgentias aut Sacramenta vel Sacrificia quia tunc etiam Satisfactiones Christi applicantur quibus solvitur plenissime totum debitum Suarez De Paenit Disp 36. § 1. Nostra Satisfactio Christi Satisfactioni innititur non solum quia per illum habemus virtutem satisfaciendi sed etiam quia nostra satisfactio propter ipsum acceptatur ut rationem justitiae participet in ejus satisfactione