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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

this Principle of Dr. Sherlock be reasonable the Jews ought when he disputed in their Synagouge not to have stirr'd an inch not to have hearkened to him till he had disowned infallibility In the Defence the Honest Footman is ashamed of so unchristian a Principle and would disown it saying That it appears plain and natural to him that he may submit his judgment to an Infallible Judge and yet the Church of Rome may not be that Judge true but this is contrary to Dr. Sherlock's Principle For how long is the Protestant not to stir an inch till the Catholic hath proved his Churches infallibility There would have been some common sense and reason in that Advice but not so says Dr. Sherlock but till he disowns infallibility 'T is as evident then as Noon-day-light that Dr. Sherlock lookt upon infallibility pretended unto as inconsistent with disputing and pretending by reason to convince an other of the truth and that consequently he takes the Jews's part against St. Paul. The Footman Mistook here his Masters Errant Preservative fol. 6. Dr. Sherlock asks this Question What difference is there betwixt mens using their private judgment to turn Papists or to turn Protestants I answered the same as betwixt two sick men the one whereof chooses to put himself in an able Doctors hands whom he knows to have an infallible Remedy whilst the other chooses his own Simples and makes his own Medicin As between two at Law the one whereof is guided by his Reason to take Advice from a wise Counsellor the other to be his own Council c. The Doctor 's second Answers by this Question And is not here private Judgment used all this while A shrewd Question indeed Dr. Sherlock had asked what difference there was in these two uses of private Judgment I produce the difference then as if the Question had been forgot still says the Footman there is use made of private Judgment it were as nice a Reply had one asked what difference is there betwixt an Ounce of Gold and an Ounce of Silver if when the different value is express'd he should wisely return this answer why there is still an Ounce in both cases Is there no difference then betwixt one who follows his fancy in choosing his way and him who chooses a good Guide and follows him because both choose do both equally rely on their fancy What Position can more abuse common sense Certainly the Ingenious and Learned Gentlemen of the Temple cannot but smile at this strange way of Reasoning in their Master so different from theirs Preservative fol. 9. They cannot with any sense dispute with us about the particular Articles of Faith because the sense given of Scripture and Fathers takes its Authority from the Church understanding it so I Replyed that the sense takes its Authority from God who spake the Word though we are certain that we have the true sense of that Word because we receive it from the Church which is guided in delivering to us both the Letter and Sense by the infallible Spirit of God that is to abide with Her for ever according to Christs promise Joh. 14. 16. I added that if John and William dispute which is the right way to a place John is not disabled of convincing William of his mistake because he receives the Reasons he uses from an infallible Guide This was plain and full what answers the Doctor 's second He cites some Catholic Divines how truly it belongs not to my present purpose saying that the words of Scripture brought in proof of Transubstantiation might be taken in a different sense from that which the Catholic Church hath ever received and delivered and that had not the Church ever taught that sense one might believe otherwise for all the Letter of Scripture Let it be so but what follows here But the necessity of an unerring Interpreter So that Text 1 Joh. 5. 7 8. There be three which give Testimony in Heaven the Father the Word and the Holy Ghost and these three be one and there be three which give testimony on Earth the Spirit Water and Blood and these three be one in the sense the Church hath ever received it in proves the strict Unity of God in the Trinity of Persons The Arians gave it a contrary and as natural a sense doth this prove that we follow not Scripture and this very Text in our belief of the Holy Trinity Once more I appeal to the Learned Gentlemen of the Temple hoping they will join with me maintaining against their Master that all the Judges of the Land may very reasonably convince by Law an impertinent Party though he should oppose that they may not do it because their Interpretation of the Law is to deliver the true sense of it The Preservative fol. 11. moves this Question Must the belief of an infallible Judge be resolved into every mans private judgment Must it not be believed with a Divine Faith and can there be a Divine Faith without an infallible Judge I gave this answer There can be no Divine Faith without a Divine Revelation nor a prudent one without a Moral evidence in the Motives of Credibility on which may be grounded the evident obligation to accept it The judgment being possess'd with that Moral infallibility rests not there but observing that goodness and mercy of God which cannot permit that falshood should be propounded in his Name with all the apparent marks of his Hand and Seal and without any like appearance on the Contrary inclined by a pious motion of the Will called by the famous Council of Orange affectio credibilitatis and strengthen'd by that Grace of God which bestows the Gift of Faith fastens on Gods Veracity and with a submission not capable of any doubt embraces the revealed truth If the infallibility of the Church were more than Morally evident it were impossible that any Heresy should be To this the Second of Dr. Sherlock hath nothing to oppose and is willing to submit if I can shew a Revelation that there is an infallible visible Church I will comply with so reasonable a demand and since not one in a thousand of those who oppose our Doctrin in this fundamental Point which once being cleared bears away all disputes understands what that infallibility means on which we ground the admirable certainty of each Point of our Belief give me leave Sir to be somwhat more prolix on this Subject than the narrow compass of a Letter would otherwise allow What is and whence proceeds this infallibility Many do suppose and object unto us that we hold a Man or many to be infallible in themselves a Title to which God alone can lay a Claim who only as he is truth so he is alone infallible They wilfully suppose that we place this infallibility in the sense and judgment of men so that whatever by their own Light they resolve and order must infallibly be true and just that such may frame new Articles

of Faith and a new Religion or at least Phanatick-like by Enthusiasms and new marvelous Revelations make new additions to our Faith so that we may have daily a different one their Votaries like a blind Herd being driven now to one Opinion then to another yet still supposing themselves infallibly right all this is a monstruous misrepresentation without one word of truth but men who themselves follow a lawless fancy and loose liberty must thus disfigure that admirable Guide which God hath left us otherwise they would soon be without any followers this account I shall deliver here of the infallible Guide which Catholics follow the Church of God will I am sure represent her in very different because in her true proper Colours Our Guide then is the Catholic Church either diffusive in its whole extent or representative in its Head and Bishops the Pope and a General Council for as in the State here in England we have a Common Law and a Statute Law the first not compiled by any one Lawgiver but delivered by all the Judges and Sages of the Law and preserved in all Courts and the daily use of the whole Kingdom the second delivered particularly by the Kingdoms Great Representative in its Head and Members the King and lawfully convened Parliaments So in the Church there is a general Faith first received from Christ and his Apostles and preserved by all Bishops in their respective Diocesses and in the mind and actions of each faithful Believer in the whole Catholic Church and when any difficulty arises by the opposition of new Heresies then the Church Representative the Pope and a General Council or Synod of the ablest and Holiest Bishops of the Catholic Church deliver their Sentence in favour of the ancient Truth ever followed in the Church which Decisions or Canons are like our Statute Law only declaring and applying to particular instances the Common Law or Belief of the Church We hold that this general Faith received from the Apostles and preserved in all the Members of the Catholic Church explained upon occasion by the Church Representative is infallibly true and this is all the infallibility the Catholic Church pretends unto neither the whole Church nor any person or persons in it are held to possess any intrinsick infallibility which we own to be proper to God alone Nay no man in this present state or condition of life as our Divines observe can be in himself impeccable or infallible all are of themselves subject to Error Scotus in 2. diff 2 3. Q. as well as to sin and whatever God doth in favour of his Church doth no more alter her defectibility than a strong man lifting up a great weight with a Child takes away the natural weakness of the Child which remains still the same though the weight not moveable to the Child be in effect drawn or lifted up Hence Rufinus observes that we do not say in our Creed I believe in the Holy Catholic Church as we say I believe in God the Father In Jesus Christ In the Holy Ghost By that Preposition that syllable in we separate the Creator from his Creatures Divine help from In Symb. art Eccless S. Cat. Hac prepositionis syllaba Creator a Creaturis secernitur divina humanis separantur Humane means but we say of these humane means appointed by Almighty God that although they be fallible and exposed to error in their own nature yet by Gods appointment and Grace they will prove infallible as to us and certainly lead to the knowledge of truth We do not say that they cannot of themselves deceive us but that God according to his promise directing them by his infallible Spirit it cannot possibly happen that they should deceive us If then says S. Thomas our Creed as many understand it teaches us to believe in the Catholic Church this is the sence of it That is to say our Faith leans on the Holy Ghost and the meaning of these words are I believe in the Holy Ghost who sanctifies the Hoc est intelligendum secundum quod fides nostra refertur in Spiritum sanctum Sanctificantem Ecclesiam holy Church and Guides her When God revealed to St. Paul that he should come to Rome and die there or to St. Peter that being grown old he should be Crucified were either of them immortal the one till he came to Rome the other till he became old not the least they were as srail as before as exposed to Diseases within as capable of being wounded and that mortally yet in a true sense they were immortal for that time because that by reason of the Revelation and protection of God it was impossible they should die before they came the one to Rome the other to old Age according to the Revelation Thus should God reveal to a Traveller in a wild Wilderness full of wild Beasts and beset by Thieves that he should pass certainly unhurt and not fall he nor those who follow him into the Hands of these or Claws of those this man would remain as weak as ignorant of the ways as exposed to danger as before yet would prove an infallible Guide to those who would follow him So supposing which I shall presently prove that God hath promised to the Catholic Church that his holy Spirit should guide her in all truth that she shall follow that true Guide and ever avoid falling into Error though each Member of the Church remain as fallible as weak as subject to Error as before yet it evidently follows that this Church will infallibly avoid all Errors never lead any of her followers into it and this is all we mean by the Churches infallibility A thing when thus rightly understood as clear as evident as certain as that God's Revelation cannot prove false as that the Holy Ghost and Christ himself who remains with the Teachers of this Church be in themselves infallible We do not expect any new Revelations or Lights we do not admit any new Article of Faith though where a doubt arises the Church hath infallibly power to declare what hath been revealed by Christ to the Apostles and Preached by them which perchance some part of the Church might have had a less clear understanding thereof and though when the sense of Scripture appears doubtful to some this Church can explain infallibly what the true sense and meaning is and deliver more explicitly what is implyed in the Word of Scripture for example if some doubts whether in the Mystery of our Lords Supper there be a true Change of the substance of Bread into that of the Body of our Lord. This Holy Church can declare that these plain words This is my Body do declare it and to avoid further mistake may give a new clearer Name to the old Mystery so revealed by Christ and Preached by the Apostles calling it Transubstantiation as She calls the Mystery of God one in Nature and three in Persons Holy Trinity a

murmurant contra me quid est quod perditi me periisse contendunt certe enim hoc dicunt quia fui non sum Annuntia mihi paucitatem dierum meorum quam diu ero in hoc saeculo annuntia vit dixit ecce ego vobiscum sum usque ad consummationem saeculi totius orbis Communio Aug. l. 2. c. 2. cont Gaud. me How do those lost Men pretend that I Perish for they say I was and am not T●ll me O Lord how short are my days how long I shall last on Earth And he announced it to me and said Behold I am with you to the end of Ages What can be said more plain This Church then or this Communion with lawful Bishops this Vniversal Communion as St. Augustin calls it will ever be guided by the Holy Ghost infallibly in the of Truth They believe right who are in this Communion they are in Error who are out of it This is the most palpable and most secure way of discerning the Truth Wherefore St. Augustin tells us that disputing against Fortunatus an Heretical Bishop he pressed him but in vain to answer one Question pretending that the Answer to it would as it was manifest to all clear their Controversie Whether he could give Letters of Communion which should be accepted of by Bishops in all Parts of the World whither ever he should assign him We ask Protestant Bishops here the same Question and because there is not One Bishop in the whole World out of his Majesty's Dominions that will own their Doctrin and acknowledge himself of the same Church with them we conclude with St. Augustin that there is no need of Quaerebam utrum Epistolas Communicatorias quas formatas dicimus posset quo vellem dare affirmabam quod manifestum esset omnibus hoc modo facillime illam terminari posse quaestionem Aug. Ep. 163. Huic generali Ecclesiae communicans Christianus Catholicus est ab hâc segregatus Haereticus S. Prosp in dim temp c. 5. a farther Debate it being evident they belong not unto and are no part of the Catholic Church and they may share betwixt us and themselves this Sentence of St. Augustin's Scholar S. Prosper A Christian in Communion with this Vniversal Church is a Catholic if separated from it an Heretic which is the very Sentence of St. John in the very Text which Dr. Sherlock's Footman cited against me I have been somewhat profuse on this Subject because it is of the greatest importance and to shew what silly Questions are proposed unto us as unanswerable to which each Leaf of Scripture each holy Father yield a ready Answer against them and for us No understanding Protestant can be disputed into this kind of Preser Fol. 17. Popery which owns an Infallible Church First because no Arguments or Disputations can give me an infallible certainty of the Infallibility of the Church I observed that this way of Reasoning was a Plea for the Answer Jews against Christ our Lord this Position proving that Christ our Lord who own'd himself Infallible did imprudently to Preach or work Miracles by which he exacted a certain firm Faith grounded upon his Infallibility in Teaching for since his Preaching and Miracles did not give an Evident infallible certainty of his Infallibility and such an evident one Dr. Sherlock must mean for the certainty we have of a real Infallibility cannot be in reality Fallible no prudent Jew or Gentile could be disputed by Christ into Faith. Arguments so offensive to pious Ears ought to meet with no other Answer than Prayers for him who offers them First he tells me the Arguments which I call offensive to Defence Fol. 7. pious Ears are mentioned 2 Tim. 4. 3. Next he asks me Whether my Reasons and Arguments for my Churches Infallibility and those which Christ offered with the addition of Miracles hold a Comparison Thirdly he tells me that Christ tho' Infallible tho' he wrought Miracles to confirm his Doctrin did not command them to be content with an Implicit Faith but the contrary Search the Scripture Joh. 5. 39. and Mark 12. 24. tells them they Erred not knowing the Scripture Then he concludes that Dr. Sherlock did not say that the Jews could not be disputed into Faith unless that Faith were infallible No he leaves that to be talked of by us who are the great Pretenders to it An Error ever draws on a greater to its defence and Heresie Answer seldom supports her self without Blasphemy we have both here in store As for his first Observation I understand not the meaning of it the Text hinted at being this There shall be time when they will not bear sound Doctrin but according to their own desires they will heap to themselves Masters having itching Ears I blamed not the Hearers but the Teacher and in this particular Case I am very well satisfied that the witty and Learned Gentlemen of the Temple are so far from hearing this Doctrin of Dr. Sherlock with itching Ears that they pity his Ignorance and blame his forwardness and blush at so weak and ill-knit a piece of Sophistry and therefore I willingly submit what I write in this Engagement to their Censure As to the Question he asks me his ignorance of our Belief prompts it to him For we believe our Church Infallible by the Infallibility of Christ who remains with her and of the Holy Ghost who guides her into all Truths And for this we bring the same Proofs to wit Prophecies Christ's Preaching it and his Miracles Confirming it besides the continual visible Event of Christ's Prophecies concerning his Church This Question then is very silly But his two Proofs are in another Strain by the First he intimates That Christ could not have challeng'd an Implicit Faith reasonably from the Jews A Position which to the shame of Christianity this last Age and pretended Reformation hath often offered and supported Contrary to Christ's own Sacred words who often urged the Jews to believe his words on the account of his miraculous Works by which if he had not proved the truth of his words he owned that they had not had sin The Matter is finely mended and Christianity is brought by these Men to a fair pass when Christ's words are not to be believed by an Implicit Faith. The Church of God tho' Infallible sends as much to the Scriptures as Christ did since that she offers each Point of the Faith she teaches as delivered immediately or mediately in the Holy Scriptures The Prophecies of himself which Christ cited were indeed to be sought and found in the Scriptures but 't is a pleasant Fancy to apply those words Search the Scriptures to all that Christ did teach as if the Gospels and whatever Christ did Preach contained no new Revelations nothing but what could be found in the ancient Testament A great stock of Patience is necessary to answer calmly such Impertinencies as are brought to support the Errors

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

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