Selected quad for the lemma: saint_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
saint_n	pray_v	prayer_n	supplication_n	1,875	5	11.3215	5	true

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

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.

uncertain whether he meant the Sword of Martyrdom or the Word of God heavy and sharp beyond any double-edged Sword. 'T is evident says the Minister this same Isidore is cited in the Thirty fifth Sermon which could not therefore be of S. Augustin's composing who lived Two hundred years before this Isidore This indeed hath the face of a Proof therefore I offered these following Reasons why the Isidore quoted in the Thirty fifth Sermon was not the Isidore of Sevil. 1. In the Thirty fifth Sermon in debate are these words In our time no Author among the Latins can be found who treating of the Blessed Virgins Death hath been positive and express Now S. Gregory of Tours being one of the most famous Authors of the Sixth Age and having as fully and positively written of this Assumption as any since the Author assuring that no one amongst the Latins had done so could not be a Learned Bishop that lived after the Seventh Century and therefore the Isidore whom he cites cannot possibly be Isidore of Sevil. Again the Sermon cited under the name of S. Hierom and at least as ancient as the Fourth General Council and which was cited by the famous Hincmar Bishop of Rheims by S. Odilo and others contemporaries with Fulbertus could not have escaped his knowledge As for the words of Isidore of Sevil they vary as much from those that are cited in the Thirty fifth Sermon as the words which express the same sense in Epiphanius who writ before S. Augustin Hence I inferr'd that since we know many Isidores and famous before S. Augustin's time 't is far more probable that one of these was cited in the Thirty fifth Sermon and therefore without any danger of Forgery I might well cite a Sermon as S. Augustin's especially in a meer Introduction to a Sermon which the greatest Divine of the latter Ages and whom most do follow in this had cited and that as a Proof in Arguing All that is replied to this is That the Author of the Thirty fifth Sermon looked upon S. Gregory as mistaken But can that allow him to say that no body writ Positively on that Subject meaning only that they were mistaken This is the Issue of that Controversie which this Preface-maker stiles me Famous for I leave it to your Judgment Sir whether my Defence doth not prove it a Calumny in the Minister who accused me in citing this Sermon of Disingenuous Forgery He knew well his weak Surmises misplaced by him for Arguments could not make it out therefore having espied in my Second Letter that I resolved to take no farther notice of such unknown Masks or Persons who concealed their Names that their Errors when baffled their Calumnies when cleared may not put them to the Blush he confidently puts out a Third Letter without any the least addition of a new Proof and again conceals his Name to secure himself from an Answer which he knew I had publickly professed I would not give if he thus concealed his Name and only repeated what I had Answered then he most disingenuously brags that I had dropt the Question Now Sir a full account of the Controversie being thus given observe the vain silliness of the Preface-maker's accusing me of Forgery I have now proved how false 1. The 35th Sermon of S. Augustin a Forgery this Charge is 'T is owned at all hands for 2. The 14th Sermon de Sanctis a Forgery S. Augustin's not disproved or denied by my very Adversary in his last Answer who only complains that the Citation in the Margin did not lead him to it My very adversary owns that 3. The 18th Sermon of S. Augustin de Sanctis a Forgery the Louvain Divines Printed it amongst those Works of S. Augustin which they own for his but not with an undoubted Certainty I expresly cited it as a Sermon S. Hierom ' s Sermon a Forgery that went under S. Hierom's Name and therefore added Or an Author of the same Age. Not a word hath been attempted to prove there was not such a Sermon in that Age. Pray where lies the Forgery My words were A Sermon under S. Meliton ' s Book a Forgery S. Meliton's Name 'T is evident there was such an one by the very Censure of Pelagius in a Council above 1200 Years ago when it was reckoned amongst the Apocrypha that is of an Authority doubted of and not asserted to its Author Wherein lies this Forgery But in one of my Letters it was Printed Malion for Meliton tho' corrected in the next These Men are as wonderful Persecutors of Errata's as Dr. Tenison of Errors in Spelling But such Trifles must be the Pageantry of these great Writers Atchievements and those it seems who at the end of their Books note the Errata's of the Print own themselves guilty of great Forgeries And why Nicephorus who writ The Story about Juvenal and Marcion a Forgery it lived almost a thousand years after S. Augustin and was the first Historian found to have mentioned it Doth not this prove me guilty of a great Forgery in citing Nicephorus What Proof for it Every man S. Athanasius de Incarnatione a Forgery indeed hath owned it to be his Work but the last Critick one du Pin hath lately questioned it therefore a Forgery Is not this a shameless Nonsense Luther did not own S. James's Epistle Canonical therefore 't is a Forgery is as good an Inference I cited to him the Leaf in his own A Prayer to the Virgin not a syllable whereof was to be found there a Forgery Century-Writers where the Place and Leaf in Athanasius's his Works are cited to be found where the Centuriators quote them yet this must be a Forgery I proved evidently in my first S. Cyril ' s Quotation falsifi'd a Forgery Letter to you Sir that the Minister had egregiously falsified it and that I had it right according to all the Greek and Latin Copies In the same Letter I have convinced Nectarius upon Theodore a Forgery the Minister of his dull Ignorance and taught him where to find that Sermon of Nectarius but no Answer given me no notice taken of mine yet it must be a Forgery I cited not one of these but told That the Prayers out of Methodius Ephrem Syrus Athanasius S. Leo are Forgeries my Minister I could cite from those Authors if need were evident Instances of Praying to Saints He very wisely not so much as knowing what and whence I would cite declares they must needs be Forgeries this Preface-maker adds confidently that certainly they are so Is not this a bold kind of Calumny No Proof of this but the Minister's S. Gregory Nazianzen ' s Prayer to the Blessed Virgin a Forgery plain Assertion against the general Sense of the Learned World. Is not this a pleasant way of proving upon us Forgeries How is this proved I do not find The Proof from S. Ambrose is a

we commonly address our Prayers immediately to him so he can guard us without the help of Angels and sanctifie us immediately without the use of Sacraments but he hath often declared that he will have his Servants honored and by Ezechiel that he had sought Cap. 14. amongst Men some one that would interpose betwixt his Anger and Sinners and disarm his Justice and we look on the blessed Angels Apostles Martyrs and other Saints as those whose Prayers God sets betwixt us and his Justice that his Mercy moved by the efficacious Blood of our One Mediator may protect and bless us This account doth I conceive sufficiently discover the injurious Misrepresentations and Calumnies which Dr. Sherlock hath fastned upon our Worship under the odious Notion of Idolatry Six Misrepresentations and Calumnies contrived by Dr. Sherlock in his Second Section concerning the Love and Mercy of God and Pardon of Penitent Sinners 1. THE Church of Rome teaches that Christ hath Redeemed Fol. 2● us from Eternal tho' not from Temporal Punishments 2. That Men suffer in Purgatory when the Fol. 18 19. Guilt of Sin is before taken away and the Sinner is in a perfect State of Grace and needs no Amendment that is for no Reason that make it either Good or Just for them to suffer 3. That the Blood of Christ could not expiate for the Temporal Fol. 27. Punishment of Sin which the Merits of some Supererogating Saints or the Pope's Indulgences or the Priests Masses can redeem us from How then could that Blood make Expiation for Eternal Punishment If his Interest in the Court of Heaven cannot do the less how can it do the great 4. Again the Church of Rome pretends that Fol. 28 29. Saints in Heaven Pray for us by way of Interest and Merit not of humble Supplication God indeed commanded us to Pray for one another because 't is a mutual Exercise of Love and Charity of Forgiveness of our Enemies and of other Vertues but this only becomes those who live and converse together in this World. 5. That Church takes the Virgin Mary Fol. 30. Angels and Saints for Mediators to incline God to be good to peculiar Persons whereas the Mediation of Christ was not to make God good and kind who before was infinitely good but to reconcile God's Goodness with his Wisdom and Justice and to make it Wise and Just in God to do good to Sinners 6. They believe Christ is not Merciful or Pitiful Fol. 31. enough That his Virgin Mother hath tenderer and softer Passions and such Interest with or Power over him in the Right of a Mother that she can have any thing of him And likewise they suppose other Saints to be much more Pitiful than he Dr. Sherlock's Arguments against Purgatory and our recourse to Saints for their Prayers YOU may call the Doctrine of Purgatory Justice you Fol. 16. may call it Vengeance but Love it is not I should rather chuse to fall into nothing when I die than to endure a thousand years Torments to be happy for ever 'T is an extravagant Notion That God may forgive Sins and yet punish us for them What is it Men desire when they desire Pardon Is it not Fol. 17. that they may not be punished 'T is something that God exchange the Eternal Punishment due to Sin in Hell for the Temporal of Purgatory but would it not be a perfecter Expression of Love and Goodness to have remitted the Temporal Punishment also The Texts that say that Christ died Fol. 20 21 22. for our sins hath made atonement for sin is a propitiation thro' faith in his blood if they do not signifie that a penitent Sinner shall be delivered from all the Punishment due to his Sins how shall he be sure tho' his Sins are Pardoned and he Justified that he shall not be Damned for ever Redemption from the Curse of the Law cannot signifie that we shall not be Eternally punished unless it signifie that we shall not be punished at all and therefore not in Purgatory neither There is no Fol. 24. Threatning against Sin in all the Gospel but Eternal Death all other Punishments are inflicted by virtue of this Law consequently he who is delivered from this Curse of the Law Eternal Punishment is delivered from the whole Punishment due to Sin. 2 Cor. 4. 18. The things which are seen that is of this World are temporal but the things which are not seen that is of the next World are eternal This is a Demonstration that Fol. 25. there is no Purgatory Who believes in Christ shall never die 11. Joa 25. therefore good Men must not go to Purgatory Fol. 26. which is as much perishing and dying as Hell but not so long otherwise Purgatory may be Everlasting Life for all I know and so the Pains of it Eternal Could I believe our Saviour could leave his Members in Purgatory Fire which burns as hot as Hell I should have mean thoughts of his Kindness and not much relie on him for any thing when a merciful Man cannot see a Beast in torment without relieving it To imagin that we want any Mediator to God but only our Fol. 27. High-Priest who Mediates in virtue of his Sacrifice is a reproach to the Divine Goodness God will never be persuaded Fol. 28. by any Intercession to shew Mercy to unfit Objects that is to Fol. 29. Impenitent Sinners He that spared not his Son but delivered him up for us all how shall be not with him also freely give us all things It was not for want of Goodness or that he needed Entreaties that he gave his Son to be our Mediator Behold not one omitted all the Arguments which bear up the most outragious Declamations of this Man against the Church of God. The Catholic Doctrin about Purgatory and Saints Intercession and its evident Grounds opposed to Dr. Sherlock's Sophistical Cavils WE call the Doctrin of Purgatory God's Justice tempered with infinite Mercy And thô 't is in our power by the Mercy of God to attain Salvation without suffering in Purgatory yet we judge the Possession of God so infinite a Good that we believe that Man unworthy ever to see the Face of God who declares with Dr. Sherlock that did God offer him the Eternal possession of himself on this Condition that he should first suffer a thousand years he would absolutely refuse it We own two sorts of Guilt in Sin First an Aversion from God and slighting of that infinite Good Next an Irregular Affection to some transient Good or Pleasure which the Prophet expresses by the forsaking the Fountain of living Waters and seeking the leaking Cisterns To the First is due an Eternal loss of God's Grace and Glory to the Second the Punishment of a sensible Pain We believe that thro' Christ we obtain full remission of both Evils at once whenever we are duely disposed to receive it to wit when a