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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

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

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.

In the Church of Rome men may Expiate their sins by Penances Fol. 90. but are under no necessity of forsaking them No pain due to sin can be remitted whilst the guilt remains nor this removed till they be forsaken no Exterior Penance can in the least Expiate the guilt of sin This is our Doctrin by which the Calumnies of the following Misrepresentations appear 5. They account Satisfactory works Fastings acts of Penance Fol. 45 46. Prayers Alms though done without the least sorrow for sin without any true Devotion to God without mortifying any one Lust mere External Rites and Observances being judged Satisfactions and Expiations for Sin. 6. They use External Mortifications to satisfie for sins not to Fol. 91. kill them by subduing the Flesh to the Spirit to punish themselves for sins that they may commit them more securely again 7. The Roman Church teaches that men need take no care of Fol. 79. Venial sins and that they may keep clear from mortal sin without any great attainment in virtue It teaches a voluntary Venial sin ought not to be committed to save a whole Worlds Lives that it disposes to Mortal sins as Diseases do to Death that if our Passions be not curb'd by the practice of solid Christian Virtues mortal sins will not be avoided nor Heaven attained which they only purchase who use Violence 8. In the Roman Church Mony is paid for Indulgences Fol. 45. 48. and with them Satisfactions and Merits are bought To pretend to buy or sell any such Spiritual things we account a most grievous sin And every Alms-giver might with as much Justice be accused to have bought of God his Grace and Pardon for a sum of Mony. 9. They Consecrate senseless things to pardon Venial or sometimes Fol. 44. Mortal sin by touching or kissing them 10. They attribute Divine Virtues and Powers to senseless Fol. 43. things as is evident from the honor paid to Relicts and from the Consecration of Agnus Dei ' s Wax Candles Oyls Bells Crosses Ashes Holy Water 11. With them senseless things are capable of the Sanctification Fol. 44. of Gods holy Spirit by his Graces and can convey such Sanctification by Divine and invisible effluviums of Grace All these are misrepresentations of our Faith which teaches us nothing of all this What we believe is that nothing can free us from the guilt of any sin which is external and doth not effect and change the heart That all Creatures of God are good 1 Tim. 4. and that they are Sanctified by the word of God and Prayer neither doth Faith teach us that any Material thing hath any other than Moral Connexion with Grace either obtain'd for us by the Prayers of the Church offered for us at the blessing of those things or of those blessed Saints whom we honor and call upon by that Veneration or by the Sacraments according to the Institution or Covenant of Christ but we do not believe that Gods Grace is inherent but in the Souls of the Faithful or that any sin is remitted without a due disposition in a repentent sinner Or any virtue to be now-a-days Communicated otherwise by insensible things than it was to the Woman that touched the Hem of Christs Garments or by the Handkerchiefs of St. Paul or Shadow of St. Peter Neither do we use any Blessings which we do not find in the Records of the Primitive Church to have been ordered by the Apostles as I am ready to make out when ever required 12. The Popish Ceremonies are more severe and Intollerable Fol. 39. than the Jewish Yoke it self which St. Peter tells the Jews neither they nor their Fathers were able to bear Unless he means it intollerable to Christians to Fast in Lent in imitation of our Blessed Lord and Friday and Saturday in memory of his bitter Agony on the Cross and laying in the Grave for us or their obligation of praying to God daily and particularly the Lords day and of relieving the necessities of the Poor thus calling Fasting Watching Praying and Alms-deeds so recommended by Christ our Lord Mere Ceremonies I know no Obligations imposed on the generality of Christians by any positive Law of the Church which can be called a Yoke As for the Ceremonies used in the Liturgy if they be a burden sure the Clergy or Religious must feel the weight of them yet I am sure not one ever owned it but this predominant passion of Calumniating will venture blindly at the most shameless untruths 13. Their Canonical Fast is not to abstain from Food but only Fol. 40 41. from such Meats as are forbidden This is most false but one Meal being allowed of on Fasting-days 14. There is no imaginable reason why it should be an act of Fol. 41. Religion meerly not to abstain from Flesh if Flesh have no legal uncleanness Here he would insinuate that we Judaize But when God by Hyeremy praised the Rhechabites for abstaining from Wine was it because Wine was held by them to have a legal uncleanness Is the taming of the Flesh the curbing of Sensuality no reason at all for Abstinence 15. They may Fast and say over their Beads and perform their Fol. 43. Penances and Satisfactions by another as well as if they did it by themselves This is an Impudent Sham. Each man is bound to satisfie by himself fulfilling the Penances imposed upon him 16. They hold that they have no title to Reward by doing thier Fol. 47. Duty and therefore they add Works of Supererogation A shameless untruth Nay the more pressing the Duty is the greater the Reward Alms given to a man starving for hunger we hold more meritorious than if not so great a necessity bore off the obligation of relieving him Each necessary observance of the Commandments hath a Crown laid up to be render'd by the just Judge 17. Whilst they Pray in an unknown Tongue a Parrot may as Fol. 58. much be taught to Pray in Spirit as they He would insinuate that Catholics when they assist to Prayers which they do not understand are not Commanded to pray in Spirit by devout thoughts and pious affections which is a mere Calumny 18. They take no care to instruct men in all necessary Doctrins Fol. 61. they learn their Creed as School-boys their Grammar without understanding it they receive the Impression that is made on them as Wax doth and understand no more of the Matter And with them this is the utmost perfection of Knowledge that any Christian must aim at A heavy Charge but so perfect a Slander that besides the Obligation laid on all those that have the charge and Cure of Souls hundreds of thousands of Religious men make it their daily Employ to instruct the Ignorant and each Parish hath Schools of Christian Doctrin to that end so that usually Children of ten years old can give a better account of their Faith in Catholic Countries than

Sectaries of forty years old can generally do who have seldom heard of any thing in the Concerns of Religion but Slanders and Misrepresentations of Catholic Doctrin It hath been my Lot to deal for some time with a Body of near two hundred Protestants on the score of Religion and I in truth Protest that I found not one in six that could give me any reasonable account of Christ being God and Man and dying for our Redemption We exact of each Christian that to the best of his abilities he improve his knowledge in the duties of Faith. 19. They teach a man need not know any thing but the Apostles Fol. 76. Creed therefore Heretics know and believe all things necessary to Salvation as long as they believe the Apostles Creed Did Christ teach any thing but what he would have known We teach that each Christian is bound to know all that he is bound to do and to understand all those necessary means left by Christ for his Reconciliation and Perfection though not expressed in the Creed we teach that each Man is not bound to know all that Christ hath taught but yet all that Christ has taught as necessary to him in his Station But this Calumniator confounds what is to be known necessitate Medii so that he who through no fault of his hath not learn'd it is however uncapable of Salvation which is all contained in the Creed with what must be known Necessitate Praecepti because God hath commanded all those who are in the occasion and in a capacity of being instructed in it to learn it 20. The Church of Rome teaches that the sins of those sinners Fol. 82 83. who do not repent of them nor amend their lives and consequently are not Expiated by the Death of Christ upon the Cross are Expiated by the Sacrifice of the Mass 21. That by the bare opus operatum by the offering this Sacrifice Fol. 83. of the Mass it self without any good motion in the Person for whom 't is offered his sins are Expiated 22. That when Christ was Sacrificed upon the Cross he Expiated Fol. 85. only for the Eternal Punishment due to sin and when Sacrificed in the Mass only for the Temporal Behold three loud Calumnies We teach that Christ on the Cross gave himself a full Redemption for all the Guilt and Debt of Sinners who apply to themselves that precious Blood by the means appointed by Christ That by the Sacrifice of the Mass as also by any good Christians Prayers for obdurat sinners such Graces may be obtained as shall work in them their Salvation but that no sin is remitted to an impenitent sinner And all we mean by opus operatum hath no reference to him who receives the Sacraments to the whole effect whereof a stubborn and unconverted sinner puts ever a full stop but in reference to those who Administer the Sacraments from whose Piety they take not their force Baptism given by a Priest in the state of sin having as much its whole effect as given by a Saint because it takes its value and force from Christ the chiefest Minister in the conferring of it so the Church did teach by St. Augustin heretofore against Parmenian the Heretic so She teaches to this day 23. Catholics think that the Intercession of the Virgin Mary Fol. 87. or the most Powerful Saints can prevail with our Saviour to do that which according to the Laws of his own Mediation they know he cannot and will not do How can any man be so stupid as to think this Yet so it is A bare-face Calumny For we teach that the blessed Saints only join their Prayers to ours to obtain of Christ for us what he in his mercy will have them to ask it being a most proper effect of Christ's Mediation to challenge Blessings for several Members of his Mystical Body on the account of the whole or moved by the love he bears to the holier Members thereof since he hath declared that many joining together to Petition in his Name will obtain Blessings which had not been granted to the single Prayers of some one 24 25 26. By the Doctrin of Purgatory they mightily abate Fol. 87 88. the terror of Hell considering how many easie ways there are for rich Men to get out of Purgatory who have Mony enough to buy Indulgences while they live or Masses for their Souls Here are three Calumnies that lie thick together The first that Catholics exempt sinners from Hell who in the Protestant Doctrin would be Condemned to it No unrepented Mortal sin is lodged in Purgatory or escapes Hell. Secondly That Indulgences may be bought for Mony or avail a Soul undisposed to receive the benefit of them through want of Contrition the guilt of sin not being before remitted The Third that Masses said for any Soul in Purgatory avail such as during life have not deserved and merited that mercy which untruth I have before defeated with the words of St. Augustin delivering our Faith in the 110. Chapter of his Enchiridion to Laurence 27 28 29. The Sacrament of the Lords Supper besides the Fol. 91. supernatural conveyance of Grace is a great Moral instrument to Holiness representing to us the love of our Crucified Lord the merit and desert of sin requiring the Exercises of a great many virtues c. But in the Church of Rome this Sacrament is turned into a dumb Shew which no body can be edified with or into a Sacrifice which Expiates sins and serves us instead of a holy life Behold three crying Calumnies The First that amongst us there is no other use of the Sacrament of our Lords Supper but for a Shew or a Sacrifice whereas that holy Sacrament is received by all pious Catholics at least once a Month and by an Infinity once or oftner each week by our Priest daily The Second that we require no practice of any Virtue whereas we interpret the words of St. Paul Let a man try himself of the Sacrament of Penance in which we exact a true sorrow for past sins a firm purpose to dye rather than to fall into any other again a full satisfaction to all the persons we have injured in their Reputations or Fortunes or any other way a perfect entire reconciliation with our Enemies a removal of all the occasions that lead us into our former sins or may likely prove a stumbling Block for the future a breaking and subduing of our Passions by penitential works Devotion towards the admirable Mystery of our Redemption humility in accusing our selves of our most secret sins a firm hope of Remission c. But these things are with Dr. Sherlock no Christian Virtues A Third that our exposing of the blessed Sacrament is a dumb shew and that so we assist at Holy Mass we hold no necessity of a Pious life whereas we feel that nothing speaks more the Mercies of God nothing moves us more to Christian Virtues than this great