;

mination of Confcience, a fincere Repentance, and an humble Confeffion. And therefore your Comment upon the Catechim viz. that we need but confeß, and get Abfolution, and we are saved by the bare Performance of the Sacrament, is a rank Calumny, and you know it to be one, because you cannot but know that all our printed Catechisms, and Books of Instruction to prepare People for the Sacrament of Penance, tell them pofitively, that to receive a profitable and valid Abfolution, they must have a true Sorrow for their Sins, and a fincere Purpose not only to abstain for the future from Sin, but the very Occafions of it. And is this barely Confeffing, and Getting Abfolution, as you have both falfely and maliciously reprefented

the Matter?

6. But, if the Preparation you speak of be really required, pray, My Lord, what becomes then of the Doctrine of opus operatum ?

L. Sr, the Doctrine of opus operatum is in no Danger of being prejudiced by it; because as Original Sin is remitted by the very Virtue and Efficacy of the Sacrament of Baptifm, so are actual Sins remitted by the very Virtue and Efficacy of the Sacrament of Penance: But with this Difference, that a Child can put no Obstacle to the Grace of Baptifm; whereas the Efficacy of the Sacrament of Penance is certainly obstructed by Impenitence: And therefore a fincere Repentance, and Purpose of Amendment are Conditions indifpenfably requifit to qualify a Sinner for the Benefit of Abfolution, which is the peculiar Grace of that Sacrament. But it do's not produce this Grace but in Souls worthily difpofed, that is, in Souls, which bring no pofitive Obstacle to it; and in thefe it infallibly produces it, whether it be administer'd by a Saint, or a Reprobare: which is the true, and a clear Explication of the Doctrine of opus operatum. But they

are

are Popish Words; and therefore tho their true Meaning cannot be difputed, they must be condemn'd and ridiculed by a true Son of the Church of England.

G. My Lord, let us exemplify this Matter by the Use made of the Inftitutions of God under the « Law. The Jews had got a Notion of the opus ope- «< ratum, that the bare Performance of the Letter of i the Law in their Sacrifices, Feafts, Fafts, and other << Obfervances, was all that was required of them. « pag. 110. «

L. Had they fo, Sr! Then they had got a very wrong Notion.

G. Whence the Voices of all the Prophets were « against these Institutions. They call them Iniquity, « Abomination, and hateful to God. pag. 110. 11. «

L. What, Sr, was the Voice of the Prophets against the Inftitutions themselves! I prefume you mean the Abufes of them. Pray, Sr, explain yourself.

ce

G. Nay God denies that he did require them, « or ever institute them; that is, as a dead Carcaß « without a Soul, and Working like Charms by the «< bare opus operatum. God did never inftitute fuch, « nor require them at our Hands. pag. 111. «

L. Very right, Sr, God never ordain'd his holy Rites of Sacrifices with an Intention, that they should be prophaned, or made Ufe of as Magical Charms; but that himself should be honour'd and worshipp'd by them. What then?

G. And may we not fay, no more under the « Gofpel than the Law? For the Gospel introduced a « more pure and fpiritual Worship, But the Council of ce Trent by Naming only the Sacraments of the new « Law applies the opus operatum to them also, if not « chiefly. pag. 111. “

II. Part.

B

L. You should fay to the Sacraments only. For they alone confer Grace ex opere operato. But I perceive those terrible Words have frighten'd you both out of good Senfe, and Good Manners. For otherwife you would not make this ridiculous Parallel between the Jews and us, viz. that as the Jews placed their Hopes of Salvation in the bare Perfor mance of the ceremonial Law, tho their Lives were moft wicked, fo Roman Catholicks do the fame with Relation to the Sacraments of the New Law. This, Sr, is the Charitable Drift of your Difcourfe: tho there be not a Catechifin, or Book of Instruction for Receiving the Sacraments, but detects the Foulness of the Afperfion, by Declaring pofitively, that the Abufe of the Sacraments is a molt grievous Sin, and that the unworthy Receiver gets nothing but Damnation to himfelf by it. But let me tell you, Sr, that Lampooning the Sacraments and Rejecting the grea teft Part of them is a Sin of as black a Die, as to receive them unworthily.

G.

M

§. 2.

Of Beads.

Y Lord, 'tis plain, that your Doctrine of opus operatum runs through all your Devotions. » What elfe is the Meaning of Tying Men » up to the Repetition of fuch a precife Number " of Ave's, Pater's and Creeds at fuch particular » Times, whether the Mind go along with them or not? » For you will fee People in the Markets Buying » and Selling, or Difcourfing of common Business, » and Dropping their Beads all the while, to keep » Count, if they have rightly perform'd their Task » of the opus operatum. pag. 111.

L. This opus operatum sticks ftrangely on your Stomach; yet you know not what to do without it in the Sacrament of Baptism, as I have plainly shew'd.

As to what you tell me, that we tye Men up to the Repetition of fuch a precife Number of Ave's, and Pater's, and Creeds at fuch particular Times; I know of no fuch Obligation laid upon any by the Church: for the Beads are a Devotion principally defign'd for thofe, who cannot read, and every one is free to ufe or not use it juft as he pleases. However I can see no Harm in Repeating the fame Prayer of ten over provided the Mind go along with it. But this, you fay, is not required. Pray, Sr, be pleased to read our Books of Inftruction concerning the Duty of Prayer, and they will inform you better. But at the fame Time look over the Table of Sins, and you will find the Sin of Slander amongst them.

What you add, viz. that we may fee People in the Markets Buying and Selling, or Difcourfing of common Busineß, and Dropping their Beads all the while, will not clear you from the Guilt of Slander. First, because the People do not always as they are taught. And adly, because People that attend the Markets, have many broken Intervals of Time, which they may employ very pioufly in Repeating fome short Prayers. I hope at leaft you will own that even in the greateft Hurry of Business Dropping of Beads is better than Dropping of Oaths and Curfes; which is but too much practifed both in Shops and Markets on this Side of the Seas. But if I should infinuate, that this is done by Principle and the Doctrine of your Church, would you not poft me up for a Lyar?

§. 3.

« G.

دو

BU

Of Bleffings, and Confecrations.

Ut, My Lord, if Prayers and Sacraments which are Means of Grace of God's own » Institution may be abused, and render'd hateful to "God, what shall we fay of those Means of Grace, » which are of Man's meer Invention? pag, 111.

rant of

any,

L. Sr, if you speak of Means of Grace strictly taken, fuch as the Sacraments, I am wholly ignothat are of Man's meer Invention. » G. None can appoint the Means but he, who has the Beftowing of the End to be obtain'd by thofe Means. As, if I have a thousand Pounds to bestow, I may put what Conditions I think fit, »and appoint the Means for Obtaining it. Now » Grace is the Gift of the Holy Ghost, and none can » appoint the Means of Obtaining it, but who haş the Beftowing of the Holy Ghoft, which it is the higheft Blafphemy for any Creature to affume to » himself. Hence Chrift's fending the Holy Ghoft is a » fure Proof of his Divinity. pag. 111. 112.

L. Sr, all this is very true, if you mean that Chrift alone has the Power of Inftituting Sacraments. For this is the exprefs Doctrine of our Church. But what do you inferr from it?

» G. My Lord, the Church of Rome takes upon her to appoint Means of Grace many and various. » The Pontifical is made up of the Forms of Confe cration of every Thing almost one can think of » into means of Grace, as Bells, Books, Candles, Water, Salt, Oil, Ashes, Palms, Swords, Banners, and Vestments of diverfe Sorts, even of Children's » Clouts; befides Croffes, Pictures, Images, Agnus