Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	blood_n	body_n	sacrament_n	22,235	5	7.4969	4	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

with which these late Heresies are patch'd up But the last Defence brought for Dr. Sherlock is surprising and I could well quarrel with you Sir as a Christian for Licensing it What do you own that we only are to look on the Faith even as Preached by Christ as necessarily Infallible Is it no part of your Belief that you are any way concerned in that that certain Faith which Christ exacted from the Jews St. Paul from each Christian must of necessity be Infallible 'T is impossible by Reason to prove that Men must not make use Preservative of their own Reason and Judgment in Matters of Religion That Men must use Reason to come to this Knowledge that Answer Fol. 5. God hath revealed what they believe is very certain As the Jews Exod. 14. Crediderunt Domino Moysi servo ejus Did believe God and Moses his Servant As all Nations believed Christ and his Apostles So each Christian now believes Christ and his Church the first as Author the second as Witnesses Commission'd from God of their Faith being moved by the Proofs they offered of their Commission So far Judgment Thus the Apostles believed Christ teaching himself to be the Son of God their Judgment having first been convinced that God spoke by him which Method appears more particularly in the Man born blind whom Christ our Lord cured and who Nin̄ Dominus esset cum illo was thereby convinced that God was with him taught by him and in consequence to that Conviction having barely heard from Christ that he was the Son of God he fell prostrate and adored him not exacting any farther proof beyond his Word After a full conviction that God speaks by those who Preach to us there is no farther use of Reason if we believe St. Paul but in order to the bringing into captivity all Vnderstanding in obedience to Faith. 2 Cor. 10. Defence f. 7 8. If my Sense and Reason will serve me to find out an Infallible Church it is a little severe to renounce it when I come there The Apostles were as Infallible as the Church can pretend to be now yet 1 Epist John 4. 1. Believe not every Spirit but try the Spirits if they be of God. 1 Cor. 10. 15. I speak to wise Men judge you what I say And Acts 17. 11. we have this particular Commendation of the Bereans that they were more noble than those of Thessalonica in that they received the Word with all readiness of mind and searched the Scriptures daily to see whether what they heard were conformable thereto or no. Answer Do I renounce my Reason when I embrace what my Reason hath convinced me to be infallibly true Sure Sir you have too much Sense not to own this to be a sensless Position But let us apply it to another Case When a Protestant is convinced and that if you please infallibly that the Word of God in the Bible delivers a Truth and his Reason hath convinced him of it is he not to abandon whatever Reason can object against the Mystery If you say he is not then a Man may doubt of the truth of Gods Word A very Christian Protestant Principle If you say he is then 't is not severe but most reasonable to renounce Reason when it opposes it self to a Truth infallibly Preached and received from an Authority acknowledged Infallible As for the three Texts I have before shewed how the First is wrested from its plain natural Sense to the opposite The Third is against him for the Bereans received First the Word with all readiness of mind and then searched the Scriptures to see in them those Texts which the Apostles used to convince the stubborn and so do Catholics The Second is neither directly nor indirectly to the purpose For St. Paul having brought a Reason why they were to abstain from such Meat and Drink as was offered to Idols to wit that since they did partake of the true Sacrifice of Christ's Body and Blood they could no more use what was Sacrificed to Idols than serve at two opposite Altars and adore the true God and the false ones he asks them Whether this Reason is not convincing Now I would know whether a Supreme Judge much more an infallible one doth disclaim his own Power because he offers evident Reasons for the Sentence he gives and shews the Parties obstinacy that should refuse to submit to them As for those words As to wise Men I speak the honest Footman little understands the meaning of them it being the Language of the Primitive Church when any thing was touched concerning the great Sacrament of our Blessed Lord's Body and Blood not to publish that high Mystery but to refer to the private Instruction about it which was given after Baptism and never trusted to the Catechumens an evident Proof that in this Sacrament there was a high Mystery beyond the Faith in Christ our Redeemer as Saviour of the World and Food of our Souls by his Passion without which no one was admitted to Baptism Thus St. Augustin ever expressed himself in this Subject The Norunt fideles norunt qui Initiaati sunt In Ps 39. 33. Ps 109. Hom 42. c. 4. l. 50. Hom. Orig. in Levit. Hom. 9. Chrys Hom. 27. in Gen. Hom. 5. ad Antioch c. Faithful know what I mean those understand me that have been Christned Thus Origen and St. Chrysostom before him and St. Paul himself I speak to you more boldly of this Mystery as to the wiser and more fully taught Pray Sir leave off Licensing such wretched Trifles and such wonderful wrested Texts or never expect there should be any Answer returned to them tho' how far this Motive will prevail with you I have some small reason to doubt Preserv f. 21. We have as much assurance of every Article of our Faith as you have of the Infallibility of your Church First because we are in general assured that the Scriptures are the Word of God. Answer f. 5. This is the great Point indeed which if a Protestant loses he loses all For 't is certain and evident that the Catholic hath the same assurance for each Article of his Faith proposed by the Church which he hath of the Churches infallibility as I have the same certainty of all that my Friend says to me which I have that he speaks nothing but certain truth He proves it first because he is in general assured that the Scriptures are the Word of God Hitherto there holds some parity though but lame but suppose it were entire the Conclusion would be this Catholics are as certain of the sense of Scripture as Protestants are that they have the Letter whence it follows demonstratively that when Protestants differ in the sense from Catholics they have less assurance for it than Catholics who have always the same assurance for the sense as Protestants have for the Letter Defence f. 6. and 7. You are Judges in your own Case

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

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