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[a] Not by Works of Righteoufness which we have done, but according to His Mercy He saved us — through Jesus Christ our Saviour. We have no other Saviour, nor can be Saved by the Merits of any other. None other can Merit from God. The greatest Saint that ever was is faved only by Mercy, and the Forgiveness of his Sins. Let us therefore not Trust to the Supererogated Works of those, which were not able to lave Themselves.  That every Mouth may be stopped, and all the World may be come Guilty before God. [c] For in His Sight fhall no Man living bé Justified. Ther is none Righteous, no not one.
But besides all this, there are Degrees of Glory in Heaven. Só that if
any could Sur pererogate, yet has he nothing to spare to a thers, because, he has Received the full of his Reward himself
. This shuts up Purgatory for Ever, by Exhausting every Penny of that Treasury reserved for Redemption from thence.
And the Expectation of having those many Sins called Venial with you Remitted after Death, does naturally make Men more Careless in their Life. And trusting to the Merits of others, will Abate their Diligence in being nicely Righteous themselves.
L. But we find some Instances among the Fathers of Prayers for the Dead.
G. Some few among the Fathers you may, , but none in Scripture. But what were these
[a] Tit. ii. sz Rom. iii, 18. (c) Plal. cxiv. 2.
Prayers ? They were for Peace and Reft to those who were Supposed to be in Peace, yet might receive Increase of Happiness even before the Resurrection, as fome suppose Heaven it self to Confist in an Eternal Increase of Bliss. But without' this, We may Pray for Continuance of Peace to those who are in Peace, though we know it will surely be ; as when we Pray Thy Kingdom come.' Thy Will be done. We know it must be, but this shews our Aflent and Wishes for it. And in this Sense we also Pray for the Dead, That it would please God,  Mortly to Accomplish the Number if His EleEt and to hasten His Kingdom, that we, with all those that are Departed in the true Faith of His Holy Name, may bàve our perfe&t Confummation and Bliss, both in Body and Soul, in His Eternal and Everlasting Glory. And we Bless Him, [b] for all His Servants Departed this Life, in His Faith and Fear ; beseeching Him togive us Grace so to follow their good Examples, that, with them, we may be Partakers of His Heavenly Kingdom. So that we Pray for Them as well as for our Selves, that we with them, may be Partakers, &c. But neither these Prayers of ours nor those of the Ancients, lave any Relation to Purgatory or delivering Souls from thence, as from a Place of Torment.
Some of the Ancients liad an Imagination of a Purging Fire through which Sinners were
[a] Order for the Burial of the Dead.  Communion Office, Prayer for the Church Milisant.
to pass, but they meant the General Conflagran tion at the Last Day.. Which comes not at all to your Notion of Purgatory. But I would not trouble your Lordship with Excursions, or Debating every Branch of these Disputes, only give you a Summary View of the Heart of the
Cause, and to see where the Matter Pinches, And indeed, my Lord, my Endeavour with your Lordship is rathen to State the Case, than to Argue upon it; for Truth needs no more than to be fairly Shewn, it Convinces of it self; and Best when it is Naked, without the Fucus of Philosopky and Distinctions which are Endless.
These will put a Colour upon Implicit it self, and make you believe you Underitand what you know nothing of! My Lord, give me Leave to say, your whole Religion is Implicit, not only as to the particular Points we have Discoursed, but your whole Publick Worship is such, while your Prayers are in a Language not Understood by the People. How then can they [a] Pray with the Understanding, as the Apostle requires ? And how can they say Amen, seeing they Understand not what is said?
L. They have Prayers of their own, and carry little Prayer Books with them which they Read while the Priest is Repeating the Pub. lick Offices.
G. But this is not Joining with the Priest, and they cannot say Amen to his Prayers.
[&] i Cor. xiv. 15, 16.
What then have they to do at Church ? This is not Communion. It is purely Implicit, and nothing else but Opus Operatum. It is an Invention without Precedent, for it never Entered into the Head of Man or Church since the Creation except only the Church of Rome. And of which the Apostle gives this Character, [a] Will they not say je are Mad?
What is it short of this which Suarez fays? [b] That it is not necessary to Prayer that the Person Praying should think of what he speaks. This is Opus Operatam, with a Witness! And a Parrat may be taught thus to Pray. And how do they Pray with the Priest, who are talking of Business, or Chatting of News while he is Offering up their Prayers to God, in a Language of which they Understand not one Word, and therefore cannot give Attention to it? And these are the Greatest Number, viz. of the Common People who cannot Read, and so cannot carry Private Books of Devotion with them; though if they did, it would not be Joining with the Priest, nor could these be called Common Prayer, which are Offered up with One Accord, pursuant to St. Chrysostom's Prayer, with which our daily Publick Prayers do Conclude.
And now, My Lord, upon the whole, if the Advantage does not seem to your Lordship to lye on our side, in all the Particulars
[a] Ibid. ver. 23.  De Orai lib. 3. c. 14. and Salmeron. &c.
before Mentioned; yet can you have any Doubt of the Safety of your Soul in our way Since all our Danger is, Omitting some things that might be Profitable, but cannot be called Necessary : Whereas if the Error lyes on your Side, you are Involved in Manifold Superstitions, and of Adding to and Subtracting from the Word of God.
L: I confess nothing sticks with me but the Church, of being in the Church, and preserving the Vnity of the Church.
G. Therefore I began with that, and desire to Close with it, for it is the Fugulum Cause.
I have shewed wherein the Unity of the Church did Conlift, according to the Institution of Christ, and as the Primitive Fathers Understood it, that is, an Vnity in Faith, and in the Mutual Love and good Correspondence of Christians and Sister Churches ; though one Sister must be Elder than another, and Rome was not the Eldest : One might be Greater or more powerful than another, and this did vary, according to the Course of this World: Jerasalem was at first the only Church of Christ, than Antioch became the Greatest of the Gentle Church, where Christianity first Received its Name, afterwards Rome became the Greatest, from being the Seat of the Roman Empire, but Constantinople was the first Assumed an Vniversal Supremacy, when she became the Head of that Empire. And this was it which Broke the Unity of the Sister Churches, and filled them with Schijns and Divisions among