promifed as a Reward, are perform'd we deferve or Merit the Reward.

G. But then, My Lord, how miferable is the Condition of the Souls fuppofed to be in Purgatory, if they must not be deliver'd thence but by « the Works of Supererogation, when no Man can be « faved by his own Works! pag. 187. «

L. What S! Are not a Man's own Works conducing to Salvation? Did you not just now tell me, that God will reward every one according to his Works! Or are not the Saints, who are already in Heaven, rewarded according to their Works? And is not Salva tion the Reward they have received? If thén Salvation be a Reward, and this Reward is given them for their Works, we may in a true Senfe fay their Works have faved them. But if you only mean, that no Man can be faved by his own Works con fider'd nakedly in themselves, and independently of the Merits of Chrift, I know not any Chriftian that will oppose you.

But pray, Sr, who ever told you, that the Souls Purgatory are not to be deliver'd thence but by the Works of Supererogation practifed by the Saints? They pray indeed inceffantly for their fuffering Brethren. But their Prayers are all offer'd up through the Mediation of Fejus-Chrift, whole Treasure of infinite Merits can never be exhaufted; and is a Fund the Souls in Purgatory can fecurely rely upon for their Deliverance from their Pains. So that as long as this fubfifts, they can never be deftitute of the Helps their Condition is capable of. I repeat what I faid before, viz. that tho the Saints have received the full Recompence of all their Merits, this hinders not but that the greater their Merits are, the more acceptable to God are their Prayers on the one Hand, and the more available on the other II. Part. Rr

for the Relief of thofe, who ftand in need of them. » G. My Lord, the Apoftl: tells us, we are faved » not according to our Works, bus according to the Grace' " of God in Chrift Jefus. 2. Tim. 1. Y. 9. And again. » Not by the Works of Righteousness, which we have » done, but according to his Mercy he has saved us

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through Jefus-Chrift our Saviour. Tit. 3. ¥. §. 6. p. 187. » 188.

L. Sr, you have mangled both the Texts, and omitted that Part which helps to explain them. St Paul's Words to Timothy are thus. Who has deliver'd

and call'd us with an holy Calling not according to our Works, but according to his holy Purpose and Grace, which was given us in Chrift Jefus before the World began. Where it is plain he speaks of the Grace of Predeftination, which no Man can merit. His Words to Tiru are as follow. But after that the Kindneß and Love of God our Saviour towards Man appear'd, not by the Works of Righteousness, which we had done, but ac cording to his Mercy he faved us by the Washing of Regeneration, and Renewing and Renewing of the holy Ghost, which he shed on us abundantly through Jesus-Chrift our Saviour. Whence it appears, that St Paul fpeaks here of the firft Grace of Juftification by Baptifm, which likewife

no Man can Merit.

» G. My Lord, we have but one Saviour, nor » can we be faved by the Merits of any other. None » other can merit from God. The greatest Saint that

ever was is only faved by Mercy, and the Forgi» venefs of his Sins. Let us therefore not trust to "the Supererogated Works of those, who were not » able to fave themfelves. That every Mouth be may Stopped, and all the World may become guilty before » God. Rom. 3. .9. For in his Sight shall no Man living be justified, there is none righteous, no not on. » Píal. 114. V. 2. pag. 188.

L. Sr, all Men in the World are Sinners, which fuffices to verify the Texts you have quoted. However it is certain there are many in the World free from mortal Sin, and these are in a State of Meriting though the Grace and Merits of Jesus-Chrift notwithftanding their daily Failings.

You fay, we have but one Saviour, nor can we be Saved by the Merits of any other. Very right Sr, becaufe our own good Works have no Merit or Value, but what they derive from the Merits of Chrift, which must be applied to us to render our Works conducible to Salvation. But God has been pleafed to eftablish Things upon this Footing, viz. that tho he has redeem'd us without us, 'he will not fave us without our Cooperation; and Heaven must be the Reward of our Perfeverance in good Works.

You add, that none but Chrift can Merit of God. Sr, none but Chrift can merit independently and of himfelf but dependently of him and with the Affiftance of his boly Grace all Men can Merit: and all that pretend to Salvation, muft merit it by good Works: because God will reward every Man according to his Works.

Laftly you fay, the greatest Saint that ever was is Saved only by Mercy and the Forgiveneß of Sins. St, the Grace of Repentance, by which we obtain the Forgiveness of our Sins is a pure Mercy, and all Merit is a Gift of God. Whence it follows, that tho they who are faved are rewarded according to their Merits, yet they are faved by Mercy. And this is entirely conformable to the Doctrine of the Council of Trent teaching, that eternal Life ought to be propofed both as a Grace mercifully proposed to the Children of God, and as a Reward Faithfully to be render'd to their good Works and Merits, Seff. 6. C. 16. In Effect, Sr, this whole Difpute is about a meer Word; on which you will

needs faften a bad Senfe in Spite of our Protefting continually against it, and explaining it in fuch an orthodox Meaning, as in your Hearts you cannot but allow of.

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» G. But, My Lord, befides all I have said, there are Degrees of Glory in Heaven. So that if any could Supererogate, yet has he nothing to fpare for others, because he has received the full of his Reward » himself. pag. 188.

L. Sr, I am glad to hear you speak fome Sense at laft. For if there be Degrees of Glory in Heaven, and every Saint has received his full Reward, it follows that every Saint has received for Reward a Degree of Glory proportion'd to his Works or Deferts in this Life. And do's not that demonstrate the Doctrine of Merits?

G. But, My Lord, this shuts up Purgatory for ever by Exhaufting every Penny of that Treasury referyed for their Redemption from thence. pag. ? 188,

L. I hope, Sr, that as long as the infinite Treafure of the Merits and Satisfaction of Chrift is not exhausted, there will always be a fufficient Fund for the Redemption of Souls out of Purgatory: and fo there will be no Danger of it's being shut up.

G. But I have another Argument against your Doctrine both of venial Sins and Purgatory. viz. That the Expectation of having those many Sins call'd Venial with you remitted after Death, do's naturally make Men more careless in their Life. And trusting to the Merits of others will abate their Diligence in being nicely righteous themselves. pag. 188.

L. Really, Sr, you make me fmile. For if Believing a Purgatory hinders Men from Endeavouring to be nicely Righteous, then I am bound in good Man

ners to fuppofe, that they, who believe no Purgatory (and you are one of those) ftudy to be most nicely righteous. Well, Sr, I hope at least that truf ting in the Merits of Christ will not abate our Diligence in being nicely Righteous.

You speak of venial Sin, as if if you believed no fuch Thing. What mean then thefe Words of St James, in many Things we all offend? For I prefume he do's not mean, that himself and the other Apof tles were guilty of many mortal Sins.

But you think their being remitted after Death makes Men more careleß in this Life. Yes, Sr, if they were remitted without Punishment we might grow carelefs of them. But as you have already described Purgatory for us, viz. that it is a Place of Fire, where fouls are put under Pains equal to thofe of Hell except their Duration, I think the Temptation to flight them is not like to be very great, till Men grow fonder of being burnt, than we yet find they are.

ADVERTISEMENT.

His Lordship having been filent for five whole Pages together in the former Conversation opens his Mouth at last, and out comes this wife Saying. We find some Inftances among the Fathers of Prayers for the Dead. To which the Gentleman answers in the following Man

ner.

G. Some few among the Father's you may, none in Scripture. pag. 188. «

but «