undermine partly by raising real Scandals and Offences and partly by strongly representing Imaginary ones But against all this Humility and Charity will fortifie us and the Grace special Guidance and Mercy of God will preserve us if we be careful to continue in those Graces It was Pride and Arrogance and Discontent in Aerius which gave the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Epiphan p. 905. a. Devil Advantage to instigate him to the first Opposition of such a Catholick Practice It was Pride Vanity and Ostentation of Parts by which he set Gobarus to work to shew his Learning and Acuteness in finding out Differences of Opinions among them who perhaps in many of those things differed no more than the Writers of the Sacred Scriptures seem to do For I do not find that he made any special Opposition against this Practice But I doubt it was not imaginary but real Scandal and gross Abuses of a good Practice by which Waldo and his Followers and the Albigenses were moved to oppose all without Distinction tho' there seems to have been in him with a Zeal for God but without Knowledge a Mixture of Pride and Conceitedness And it was real and not imaginary Scandal by which Luther was at first moved to oppose Indulgencies and his Followers at first to oppose even this innocent and commendable Practice But in such Men as Vsher and Bucer it was the Reputation of the Cause they had espoused in gross and Compliances with the Times and their particular Interests by which they were moved But let us but carefully follow our Saviour's Admonitions and Directions wisely distinguish the Ingredients of the Composition of Truth and Falsehood and honestly imbrace hold fast and own the Truth when we have the Opportunity and we shall not want sufficient Light and Evidence to find it The specious Appearances set up against this Catholick Practice of the Church of Christ are these 1. That there is no Scripture Authority for it 2. That the Ancient Practice was to Pray for all such as were at Rest 3. That the Ancients were not agreed in their Opinions concerning the State of Separate Souls or the general Intention of the Church in those Prayers To detect the Fallacy Falsity and Impertinence of these Allegations as briefly as may be To the first I say it is a meer Fallacy and grounded upon a false Supposition that nothing is to be admitted in Doctrine or Worship but what there is Scripture Authority for if it be understood of a special Authority and their usual Pretences of not Adding or Diminishing are to be understood of those particular Parts or Books of the Scripture as is plain by the Additional Writings and Practices of Holy Men afterwards 2. It is inconsistent with the Tradition of the Doctrine and Institutions of the Gospel and of the Ordinances of the Apostles which were all by Word and Deed without Writing as the Common Laws of this Nation were at first settled and much of what was written was written upon special Occasions and much with that Brevity and Conciseness by the special Providence of God as was sufficient for them for whom it was intended and yet so as should need an Authentick Explication to preserve the Authority of the Catholick Church 3. It is contrary to the express Directions of the Scripture to contend for the Doctrine once delivered to the Saints in general and to hold the Traditions they had received whether by Word or Epistle c. And if it be understood of a general Authority the Allegation it self is false For it is contrary to all those Scriptures which declare the Authority of the Church and require Obedience to Superiors And either way it is contrary to the Sentiments Testimony and Practice of the Ancient Christians who in Questions of Difficulty and Contests with Hereticks always inquired not only what was written by the Apostles but also or principally what was delivered by them to the Churches which they founded in all Parts of the World of which the Catholick Church doth consist which the Scripture it self stiles the Pillar and Basis of Truth 1 Tim. 3.15 v. Grot. not only for the Sense and Meaning of the Scripture as Lawyers with good reason do when in doubts about the Construction of Writings they inquire how the Usage hath gone for in that case the Writing is the Principal Evidence but in this case what was delivered to the Churches which were compleatly and plainly instructed and ordered by the Apostles was the principal Inquiry and the Scriptures but an accessory Evidence as our Year-Books are of the Common Law in Questions concerning the Common Law But I doubt not but there was a special Providence in it that so much was written and no more and that it was written in such a manner Lastly This hath been the Practice and Pretence of Hereticks and Schismaticks in all Ages to the intent with the better colour to set aside the Authority of the Catholick Church that they might so make way to set up their own private Opinions and Conceits in the Place thereof but never more grossly nauciously and scandalously than by some of the Principal of the late Reformers Calvin especially on the one side inculcating and crying up The Pure Word of God The Pure Word of God and on the other abusing it by straining wresting it to serve their own turns and eluding and evading what is plainly contrary to them which is now past all doubt not only by the Confessions of Mr. Baxter and Le Blank but the many of all Parties who have deserted divers of those Assertions which were so hotly contended for under that specious Pretence a plain Evidence and Demonstration that they were no better than their Predecessors in that Pretence But besides all this what I am now doing if I be not much mistaken will be a particular demonstration of the Truth of what I say To the other two Allegations I say they are both impertinent to the Question under consideration here which is only concerning the Matter of Fact and Practice I do not say that they are impertinent to the Subject in general to be considered upon other Occasions but to this special Question and therefore to insist upon them in this Case instead of directly answering to the Question is fallacious captious and an abuse to the Reader to impose upon him distract him and withdraw him from the proper Question There might be Difference in Forms and various Intendments and all consistent Certainly there was no such Difference or Variety either of Forms or Intendment as there is this day amongst Protestants of both in their greatest Solemnity of the Sacrament But if the matter of Fact be certain it may be in the Power of the Church to order the Form and at Liberty for every one to construe the Intention or make his Inferences or Observations for his own Use as well as of the Scripture And the Matter of Fact is
is not notoriously guilty of Sacrilege Schism and Heresie besides divers Vnchristian Practices to promote or maintain their Party It is even natural to Men to run out of one Extream into the other and the Evil Spirits when they are permitted cease not to instigate the corrupt disposition of Men to the utmost they can Hence have proceeded those many endless Differences among themselves who at first differed only from the Church of Rome And their Faults and Miscarriages are so notorious that they are many of them confessed acknowledged and disclaimed by divers of the most learned of all Parties The English Reformation which was not faultless before was farther corrupted by Cranmer who tho by some magnified as a Martyr will appear in time to have been so mischievous an Instrument both in Church and State as makes him very unworthy of any honourable Character or Memory in any part of the Catholick Church but especially that of England and settled at last thro the prevalence of a Party of Calvinian Sectaries with such Abuses and Corruptions in the beginning of Queen Elizabeth's Reign as the most learned and eminent of the English Clergy have long desired and indeavoured what they could to rectifie but have never been able to effect or scarce dared to attempt it in any great Matters being abused and bug-beared with popular Outcries and Imputations of Popery with which the People of this Nation have been very grossly abused when-ever they dared to assert or own any thing of the Primitive Genuine Christianity contrary to the Nations of that Faction who have been pricks in their Eyes and thorns in their Sides both to Church and State ever since by the just Judgment of God for their Politick Compliances with the Corruptions of that pretended Reformation which are in truth much greater than is believed or suspected by many good People as I may possibly by the Grace of God shew more particularly in due time But for the present to calm the Minds and stop the Mouths of such as may be offended at what I say as briefly as may be I shall only recommend to their Consideration if they be Dissenters the Expostulation of a late leading Man amongst them Mr. Richard Baxter to the zealous Anti-Papists which he saith is written to try if it may be to promote our common Repentance and to reform the Dominal Distaken Reformation of those who have sinned by Extreams which by the assumed Name of Reformation have wronged God and the Truth and Mens Souls with the greater Advantage and Success Thus of the Reformation in general in his Book against Foreign Jurisdiction printed but little before his Death Part 2. ch 1. and ch 7. he sets down together no less than seven summary Heads of False Charges and Wrongs done to the Papists by the Sectarian weak-headed part of Protestants as he elsewhere calls them 1. Some Men saith he do ignorantly charge some Errors on the Papists which they are not guilty of 2. or lay the Errors of some few upon the most 3. Some make Errors which are but de Nomine to seem to be de Re 4. and lesser Errors to seem Great 5. Some take divers Truths to be Errors 6. And some are ready to call some lawful Customs of the Papists by the Name of Popery and Antichristian 7. Some would deny the Papists the common Civilities and Liberties which are their due c. And elsewhere he gives us part of a Catalogue of such rash Charges with an c. to let us know that those are but part How far Protestants mistake and rashly Charge them in the Doctrines of Predestination Free-will Grace Merits Justification Redemption Perseverance c. I saith he have freely shewed in my Catholick Theology and End of Doctrinal Controversies and Ludovicus le Blank after Others hath excellently opened Which is a plain Confession that in all those Differences besides that about Antichrist which he does not at all approve the Fault lies on the side of the Protestants and the Nominal Mistaken Reformation And herein I know no Conformists except Calvinian Sectaries who do not agree with him and those Others he mentions And for Conformists they may there see without looking further that there are and have been many amongst us of greatest Reverence and Name as he elsewhere expresseth it who have thought the Differences as unjust and unreasonable on the Protestant side in divers other Particulars such as Arch-Bishop Laud Arch-Bishop Bramhall Bishop Guning Bishop Sparrow Bishop Parker Dr. Hammond Dr. Heylyn Dr. Pierce Dr. Saywell Dr. Beveridge Dr. Sherlock Mr. Thorndike Mr. Dodwell all whom he particularly names and indeavours to answer To whom might be added for my purpose Bishop Andrews Bishop Cousens Bishop Taylor Bishop Forbes Dr. Field and divers other eminent learned Men in and since the Reign of Queen Elizabeth besides divers now living And a worthy dignified Clergy-Man of the City in a Book lately printed hath asserted that the Reformation was and was to be but an imperfect Work By all which it is easie to be perceived that the Cause of the Reformation is no such clear Cause or infallible Truth as is generally believed by those who are educated in such a Presumption or Persuasion Which might also justly be suspected from the Differences which arose presently and have been continued from the beginning with bitter Contentions between the Principal Actors in that Work and their several Parties to this day which are things manifest to all People in all Places where any thing called the Reformation hath prevailed But there are other Matters very observable in this Case as several indirect Ends and Motives which probably might be and certainly were the Inducements to many of the Beginners and Promoters of it the Irregular Manner in which it was managed and settled the subtile Accommodations of the principal parts of the Work to recommend the Preachers and gratifie the People but undermining the Honour of Christ and the Power of Godliness and settling the People in Presumption and Security upon a False Foundation according to the Description of the Apostle Speaking perverse things to draw away Disciples after them and the Fruits and Effects agreeable thereunto a plain Indication that it was not of God but in the Nature of a Judgment and that they knew not what they did nor what Spirit they were of which tho' certain Truths and very evident when looked into yet are not so obvious to common Observation Nor indeed was I my self so sensible of much of them till after much Study and Indeavours to promote the Service of God and Good of my Country it all seemed to me to be under an Enchantment so that no Good could be done Whereupon considering the Fruits according to our Saviour's Rule upon a fair Invitation and Opportunity I resolved upon a Retirement and a Review of the Reformation the Root which produced no better Fruits And coming to it with much Sincerity and Impartiality I
granted by the very Allegation Nor indeed is it much denied by any Men of Learning Scio esse pervetustam hanc precandi pro piè defunctis consuetudinem saith Bucer in his Censure and after he had a little indeavoured to put off Tertullian S. Cyprian and Dionysius he adds Sed sit hic quantumvis vetustus Dionysius Et sit hujus atque aliorum S. Patrum authoritas quantumlibet magna attamen nostrum est tanto anteferre omni humanae authoritati divinam quanto Deus omni homine major est sapientia nostri charitate docendique nos omnia propensione Jam or are pro Defunctis nullae docent Scripturae sive verbo sive exemplo Et vetitum est quicquid his adjicere vel detrahere Deut. 4. 12. Solet nobis objici says Peter Martyr Ecclesiam semper pro Defunctis orasse quod quidem non inficior sed assero illius facti neque Verbi Dei neque Exempli quod desumitur ex Sacris literis auctoritatem habere in 1 Cor. 3. fol. 45. Ed. Tig. 1579. Verum est quod Papistae aiunt says Bullinger Dec. 4. Ser. 10. Veteres orasse sacrificasse pro Defunctis Scio quid Doctor Ecclesiae Insignis Augustinus quid Eloquentissimus Chrysostomus aliique viri vetusti ac clari hac de re scriptum relinquerunt Sed quaero num hi rectè fecerunt Scio damnatum fuisse Aerium quod hujusmodi Orationes Oblationes improbaret Afferunt secundum Maccabaeorum librum Sed is nihil probat cum non sit Canonicus Adjiciunt Traditionem Apostolicam Sed mihi id non videtur nec illi unquam in scriptis ita praecipiunt This is the Sum of the Case and honestly said and therefore I shall conclude this part with it Such is the Folly Passion and Inconsiderateness of Men that they many times bring such Causes to Tryal as upon their own shewing and hearing their own Evidence only appears to all intelligent and indifferent Persons to be against them And such I believe will this Cause of these Men appear to be to all competent Judges without more a do Notwithstanding for the more plain and full Conviction and Satisfaction of such as are less intelligent and more scrupulous and that those Honourable Persons to whose Consideration I present it may themselves judge of the Evidences which extort these Confessions from such as would elude them if they could I will produce so much as is sufficient for the purpose and that I be not tedious I will forbear all that which would prove it to have been a true Catholick Practice of the whole Church for above 1200 years last past and confine my self to the time allowed and approved by the Church and State of England that is the time of the first four * 1. Of Nice Anno 325. 2. Constant Anno 381. 3. Ephesus Anno 431. 4. Chalced Anno 481. general Councils and that preceeding to the time of the Apostles that is from that to the Year of our Lord 451. As for the succeeding Ages to this day that it was observed all along per totum Orbem and therefore believed to have been delivered by the Apostles as the most ancient Writers upon the Church Offices affirm I presume no Man will deny and therefore I shall only mention one Observation concerning those Ages I have made all the Search that possibly I could both by Manuscripts and printed Books to discover the most ancient Forms of celebrating the Holy Eucharist in the Latin Church and tho' I have met with divers Variations in other parts yet I never could discover any Alteration in that that is the principal part and as Dr. Barlow late Bishop of Lincoln says the most innocent part of the publick Office called The Canon of the Mass since Gregory the Great nor indeed by him 〈…〉 believe the whole Canon is not of less Antiquity than Gelasius or S. Ambrose if not much ancienter divers particulars of it being found in more ancient Authors It is not long since a very Reverend and Learned Bishop since deceased speaking to me of it said it was a Noble piece of Antiquity and Dr. Barlow hath left under his hand a just Censure of one who cut that part out of an ancient Missel at Oxford for an ignorant half learned Fellow This alone is an ample Evidence of the Practice of all the Latin Churches for these Ages which from thence I shall indeavour to trace back to its Original S. Austin and S Paulinus both lived within the time prescribed and died 20 years before the last of the said four Councils about An. 431. S. Augustin was a Person of great Natural parts acquired Learning Piety Holiness and of great Authority and Reputation in the whole Catholick Church especially in the Latin Church of which he is reckoned one of the chiefest Doctors He had in his younger time taught Rhetorick at Rome and afterward at Millan so that he was acquainted with the World as well as with Books and every way as well qualified to bear his Testimony in the Case as possibly could be S. Paulinus was a Person of great Quality and Estate in great Esteem with the Emperor and of so great Devotion that imbracing our Saviour's Counsel he Sold all distributed it to the Poor and pious Uses and betook himself to a strict Religious Life in Poverty after he had been preferred to great publick Offices he was a Man of Parts and Learning and well acquainted with the Western parts especially Italy France and Spain and for his great Virtues and eminent Sanctity was by the Importunity of the People made Bishop of Nola in Campania so that he also was every way qualified for another Witness in this Case and these two I suppose sufficient for their time especially for the Latin Church S. Paulinus in an Epistle to St. Augustin says as much as need to be in few Words that * Vacare non posse quòd universa pro Defunctis Ecclesia supplicare consâ—evit ap Aug. de Cura pro Mort. pr. It cannot be in vain that the Vniversal Church is accustomed to pray for the Dead Not the Church but the Vniversal Church not only did at that time but was accustomed so to do that is time out of mind without any known beginning And what was it accustomed to do Not barely to commemorate but to pray and supplicate for them Vniversa pro Defunctis Ecclesia supplicare consuevit As ample a Testimony I think as can be expressed in so few words S. Augustin in confirmation of this alleadgeth the Book of Maccabees and addeth ‖ Sed etsi nusquam in Scriptuâ—is veteribus omnino legereâ—ur non parva tamen est Universae Ecclesiae quae in hâ—c consuetudine claret Authoritas ubi in preâ—ibus saceâ—dotis quae Domino Deo ad ejus altare funduntur locum suum habet etiam Commendatio Mortuorum S. Aug. de Cura pro Mortuis c. â— But altho'
they bring such Profit to the Dead as these Men Dream pag. 236. 3. He doth not at all charge him with forsaking the Doctrine of the Scripture or the Faith of the Catholick Church but with rejecting the Order p. 237. 4. Aerius his Argument would have been in force indeed if the whole Church had held as many did That the Judgment after Death was suspended until the General Resurrection and that in the mean time the Sins of the Dead might be taken away by the Suffrages of the Living But he should have considered as Gobarus as great an Heretick as himself did that the Doctors were not agreed upon the Point p. 238.5 It was a foolish part in him to confound the Private Opinion of some with the Common Faith of the Universal Church 6. That he reproved this particular Error he did well but that thereupon he condemned the General Practice of the Church he did like himself headily and perversly ibidem As to the first of these I must refer the Reader to Epiphanius himself for the Character he gives of the Person and Opinions of Aerius a very Vile man a thorough-pac'd Arian and who exceeded Arius himself in his new Opinions which he imputes to the operation of the Devil though he doth not particularly name them Heresies yet it is plain he and S Austin too accounted them such and of the rest the Reader may judge by what is here laid plainly before him S. Ephraem was not much before these but because he was neither Greek nor Latin but a Syrian and a Man of Parts and extraordinary Sanctity greatly esteemed by the most excellent Persons of that time and of so great Reputation that his Writings were read publickly in divers Churches after the Holy Scriptures I cannot pass him by without taking notice of his Testament his Discourse to his Disciples upon his Death-Bed wherein he tells them he is Dying and desires to be mentioned in the Commemoration of their Holy Prayers and bewailing his Sins and declaring his Sense of the terrible Judgment of God he doth admonish exhort and strictly enjoyn them to remember him constantly after his exit and passage in their Prayers and after some Admonitions to them and account of himself he again desires to be remembred in their Prayers Then he strictly forbids his being Buried under the Altar or in the House of God all Solemn Pomp and Funeral Orations and Encomiums and all cost of rich Vestments of Grave Cloaths of Spices of Odors of Candles and the like but desires that all that Cost may be bestowed upon the Poor and for himself that in the place of all such Pomp and Funeral Orations they will accompany him with Psalms and help and assist him with their Prayers and Bury him in the Church-yard where the contrite in heart are Buried Then he bids them come near and imbrace him for his Spirit fails him and again intreats them diligently to make Oblations for him and prettily represents the Communion of Saints by a Simile of the Sympathy of things in Nature the Wine which flowers in the Cellar when the Vine Buds in the Vineyard and the like And tells them that the Oblations of Priests under the Law were effectual for those who were slain in their Sins and how much more the Priests of Christ under the New Testament And gives great caution that when they come to his Memory I suppose he means the Thirtieth Day which he expressly mentioned before and his Anniversaries ne quisquam in Sancta peccet that none commit any thing unmeet for holy things by any Excess but that the Vigil be kept attentively and reverently and humbly and holily and purely for it would be a miserable thing for him if by occasion of his Memory he should be accountable to his God for their inordinate Actions Thus this Holy Man an Instance equal to a very ample Testimony of the Practice in those parts About the same time was S. Cyril Bishop of Jerusalem He in his Mystagogick Catechism concludes all with a Description and Scheme of the Liturgy then in use wherein after mention of the Holy Trisagium Hymn * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore saith he do we recite this Seraphick Theology delivered to us that in that Coelestial Hymnody we may communicate with the supra-mundain Militia the Heavenly Host and thus by such kind of Hymns sanctisying our selves we pray the most benign God that he will send out his Holy Spirit upon the proposited Elements that it may make the Bread the Body of Christ and the Wine the Blood of Christ. For certainly whatever the Holy Spirit doth touch it is sanctified and transmuted Then after that Spiritual Sacrifice that unbloody Worship is done that is after the Consecration and Oblation in Commemoration of the Passion of Christ over that very Host of Propitiation do we obsecrate God for the common Peace of the Churches for the Tranquility of the World for Kings for their Armies and Confederates for the Sick and Afflicted and in sum for all who need Help We commemorate also those who have fallen asleep before us First the Patriarchs Prophets Apostles Martyrs that God at their Prayers and Deprecations would accept ours Then we pray for the Holy Fathers and Bishops deceased and lastly for all who are deceased amongst us believing it to be a very great Help to the Souls for whom the Obsecration of that tremendous Sacrifice which is placed on the Altar is offered I will add but one instance more for the flourishing times of the Church and so comprize the whole time of the four first General Councils from first to last Eusebius in his 4th Book of the Life of Constantine describing the Martyrium of the Apostles built by him at Constantinople adds chap. 60. All these did the Emperor dedicate that he might consign to Posterity the Memory of our Saviour's Apostles But he had another Design in his Mind when he built this Church which was at first concealed but in the end it became known to all For he had designed this place for himself after his Death foreseeing by a transcendent Alacrity of Faith that his Body after Death should be made Partaker of the Apostles Apellation that even after Death he might be esteemed worthy of the Prayers which should be performed there in Honour of the Apostles believing that their Memory would be useful and advantagious to his Soul And afterward describing the Solemnity of his Funeral chap. 71. he saith that a vast Number of People together with those Persons consecrated to God not without Tears and great Lamentation poured forth Prayers to God for the Emperor's Soul thereby performing a most grateful Office to this pious Prince And herein also God demonstrated his singular Favour towards his Servant because after his Death agreeable to his own most earnest Desire the Tabernacle of his thrice blessed Soul was vouchsafed a place with the Monument of the Apostles and that it might be
joined with God's People in the Church and might be vouchsafed the Divine Rights and Mystick Service and might enjoy a Communion of the Holy Prayers This was but 12 years after the Nicen Council and a great and most illustrious instance of the common received and settled Practice of that time And here before I proceed further it is fit to consider how far the continuance of that wicked and shameful Abuse by Cranmer put upon the Church of England in his clandestine Corruption of the True English Liturgy I say the Continuance of it to this day whether by supine Negligence or base Compliance with a Faction of Sectaries be consistent with that Profession of Reverence to Antiquity in general and to those first four General Councils in particular which is made by all who pretend to be genuine Sons of the Church of England with their use of the Constantinopolitan Creed in the most solemn Office so fouly deformed contrary to the Publick Office at that time used in the Church and attested by S. Cyril Bishop of Hierusalem who was present at that Council and a principal Man there How consistent with the Statutes of most ancient Colleges in both the Universities and the Oaths taken by so many Scholars for the Observance of them How consistent with the Belief of One Holy Catholick Church and of the Communion of Saints with that Reverence and Respect which the Holy Scriptures require should be paid to the Body of Christ the Depository of Christian Verities and the Pillar or Monument and Basis of Truth with that Reverence and Honour and Esteem which all true and genuine Christians cannot but have for so many glorious Saints as flourished in the Church of Christ and all agreed in this pious Practice for more than 1200 years from the time of Constantine who himself was none of the least being converted in an extraordinary manner by special Vision from our Saviour and the Truth thereof confirmed by very remarkable Victories and afterward so great a Promoter of Christian Piety that he was as Eusebius relates partaker of the Apostles appellation being called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Offices of the Greek Church and deservedly How it can be consistent therewith and with Christian Modesty to set up a Calvin a Bucer a Cranmer an Vsher like little Idols above all and not rather an undeniable proof of the very Spirit of Hereticks and Schismaticks Mr. * Life Appendix p. 55. Baxter's Questions in another Case not unlike this may very properly be proposed to our modern Opposers of this Catholick Practice Would they have held Communion with the Catholick Church for a Thousand Years together Or would they not if they had lived in those times If they would then why not with us who are of the same Judgment Was it a Duty then And is it unlawful now If they would not in all those Ages have held Communion with the visible Church what would they have done but separated from the Body and so from the Head and cast off Christ in all his Members and taken him to be a Head without a Body which is no Head and so no Christ What would they have done but denied his Power and Love and Truth and consequently his Redemption and his Office Hath he come at the end of 4000 years since the Creation to redeem the World that lay so long in Darkness And hath he made such wonderful Preparations for his Church by his Life and Miracles and Blood and Spirit c. and promised That the Gates of Hell shall not prevail against it and that his Kingdom shall be an Everlasting Kingdom and his Dominion endureth from Generation to Generation and yet after all this shall he have a Church even as the Seekers say but for an Age or two Thus Mr. Baxter and very good but if this be good in the Case of Baptism of Infants why not as good in the Case of Prayers and Oblations for the Dead which I think hath as good Evidence of Apostolical Original as that or the Lord's-Day or Episcopacy or a good part of the Scriptures of the New Testament And if they stand all upon the same Foundation why should they not stand or fall together There is also an Assertion of St. Augustin 's which deserves to be here considered in this Case That * Quod universa tenet Ecclesia nec in Consilâ—s institutum sed semper retentum est non nisi Authoritate Apostolica traditum rectissimè creditur cont Donat l. 4 c. 24. what the Vniversal Church doth hold and was not instituted in Councils but always retained is most rightly believed to have been delivered by no other than Apostolical Authority For as this is a Practice which none did ever pretend was instituted by any Council so amongst all who have written concerning the Original or first Invention or Introduction of things none has ever assigned any Original of it in the Catholick Church later than the Apostles or in any part of the Catholick Church later than of the rest of Christianity it self So that could we trace it no further back than the time of Constantine it would be unreasonable to believe that the whole Christian Church so largely spread over the Face of the Earth and planted by so many several Persons at first and in Places so divided and remote one from another should so unanimously agree in such a Practice did it not proceed from some Common Cause which could be no other than the Mutual Agreement of all the Apostles in it * Nostra quidem Scripta cur ignibus meruerunt dari Cur immaniter Conventicula dirui in quibus Summus oratur Deus Pax cunctis venia postulatur Magistratibus Exercitibus Regibus Familiaribus Inimicis adhuc vitam degentibus resolutis corporum viâ—ctione lib. 4. suo fi But tho' this might be sufficient yet have we further Evidence to trace it even through the more troublesome times of the Churches so near to the Apostles that no Man without Disparagement to his Judgment or his Honesty can question its Original to be indeed Apostolical For tho' those troublesome times have left us so few Monuments of the Primitive Christianity in comparison that all will hardly equal the Writings of some one of the Writers of after-Ages yet among those few have we what is sufficient Arnobius an eminent Professor of Rhetorick who had been a bitter Enemy against the Christians even in the time of Persecution under Dioclesian turned Christian and wrote Seven Books against the Gentiles in the fourth of which he expostulates with them in this manner Why have our Scriptures deserved to be cast into the Fire Why our Meeting-Places to be cruelly destroyed in which the Great God is prayed to Peace and Pardon is besought for all for Magistrates Armies Kings our Familiars and Enemies for those yet living and those released from the Bond of their Bodies Where he speaks of Prayers for these
which have sprung out of what is called the Reformation For I do not find that Wickelif and his Followers here the Lollards or John Huss or Hierom of Prague who carried his Books and Doctrines into their own Country and were all three Men of Parts and Learning ever opposed Prayers for the Dead tho' among the Opinions attributed to Huss one is that there is no Purgatory Fire which is denied by others who yet are for Prayers for the Dead But by all the several Sects of the later Reformers since Luther began they have been questioned opposed and left out of their Publick Prayers Only here in England in the first Liturgy composed by English Clergy in the Reign of King Edward 6. which I therefore call The True English Liturgy the ancient Prayers for the Dead were retained both in the most Solemn Office of the Daily Sacrifice and at Funerals But these and other principal Parts of the Liturgy were soon after new-modelled in a clandestine manner by Cranmer Bucer and other Foreigners and Calvinian Sectaries and craftily imposed upon the Church and Nation And the Abuse is continued to this day This is the true Original and Succession of all the Opposition which hath ever been made to this Practice of all Mankind in general and of the whole Catholick Church of Christ by Hereticks Sectaries and Schismaticks and the meanest of all those not a Man amongst them of any Eminence for Piety or any Virtue or so much as Parts or Learning much less any Man of Note in the Church much less any Church Party or Part of the Catholick Church who were or who continued in Communion with The Catholick Church or any Particular Catholick Church as they anciently distinguish'd them from the Assemblies and Associations of Hereticks and Schismaticks in the same City It is very observable wonderful and a great Evidence of unquestionable or undeniable Truth that in so many Ages when there had been so many so considerable Parties of Hereticks and Schismaticks and so malicious spiteful and inraged as many of them were against the Church that none of the most considerable of them should ever seek to advantage their Cause by such a Question which doubtless they would not have failed to have done had they apprehended any color of Truth or Advantage in it that none in all the Parts of the World should ever oppose it but such an obscure inconsiderate and inconsiderable Generation of People till the late Reformers sprung up who thought they could never reform enough or pick quarrels too much till they had brought that which might have been a considerable Cause if well laid and managed to an indefensible brable Amongst them indeed there have been many Men of sufficient Learning but but few of that Ingenuity Impartiality freedom from Prejudice temporal Interest or Fear of Displeasing and of that Generosity as to assert the Truth plainly without respect of Persons or Parties and those few have been very much born down among us especially by the Violence and Headiness of Parties and Factions Yet such is the Power and Evidence of Truth in this Case that it hath found Advocates amongst the most learned of all Parties Of this I think it not improper to produce an instance or two in this Place The first shall be an eminent Person both for Learning and Virtue Bishop Forbes the first Bishop of Edenburg promoted by King Charles 1. who is reported to have said of him That he had found out a Bishop who deserved that a See should be made for him In his Considerationes Modestae Controversiâ de Purgatorio cap. 3. § 17. coming to speak of Prayers and Oblations for the Dead Sed hic primum c. But here first saith he is to be reproved the Opinion of some rigid Protestants who do altogether censure and condemn Prayers for the Dead because they find no Precept or Example of such Prayers in the Old or New Testament Certainly even those who are most against it dare not deny that it is a most ancient Custom and most universally received in the whole Church of Christ that in the Publick Prayers of the Church Commemoration should be made for the Dead and Rest be prayed for to God for those who died piously and in the Peace of the Church And having cited divers of the Ancients for it he adds This most ancient Custom was full of Piety and most truly did Cassander say This was always fixt in * Note Then this was agreed among All. All Christian Minds That the Spirits of those who being initiated in the Sacrament of Christ departed this Life in the Confession of his Name with signification of Repentance should be commended to the Mercy of God that Remission of Sin Eternal Rest and a Part with the Elect might be intreated for them †This second part is so cited in Vsher p. 246. as is apt to lead the Reader into mistake as if they were not agreed in more than the Author did intend And altho' concerning that State of Souls for which those things were profitable it was neither sufficiently manifest nor agreed among all yet all judged this Office as a Testimony of Charity toward the Deceased and a Profession of Faith concerning the Immortality of Souls and Resurrection to come to be grateful to God and profitable to the Church Then he saith This most Ancient and Vniversal Custom of the Church very many and most learned Protestants do not disallow and cites the Apology of the Augsburg Confess Chemnicius Mentserus Luther Gerard Vrbanus Regius Vorstius Vossius Dr. Field Bishop Andrews and passing over in silence very many others as he saith he recites the Words of the Liturgy of Edward 6. both in the Office for the Communion and that for Burials laments that such most ancient and pious Prayers should by the Persuasion of Bucer and others be expunged and wisheth that the Church of England which hath shewed great Moderation in many other things of less moment had rather conformed her self in this business as also in some others to the most ancient Custom of the Universal Church than for some Errors and Abuses which had by degrees crept in plainly rejected it and wholly taken it away to the great Scandal of almost all other Christians I need add no more after this Learned and Apostolick Bishop only in short take notice of what Vrbanus Regius saith that None reject it but Epicureans and Sadduces and Vorstius that No Good Man can dislike it and Bishop Andrews that There is little that can be said against it and conclude this matter with the Words of the learned and famous Hugo Grotius The use of Praying for the Dead received through all Churches of the East no less than of the West ought not to be condemned And after some reasons for it and something concerning the Jews he adds The Ancient Liturgies are not to be condemned since Christ himself did never reprehend the Prayers
for the Dead commonly used among the Jews of which there is a Form extant in the Talmud made as is believed in the Babylonian Captivity and mentioned in the second Book of the Maccabees It will be replied That as great a Man and of the Church of England as any of those hath written against it the famous Vsher Arch-Bishop of Armath It is very true he hath and imployed and strained all his Learning all his Parts and all his Skill and a little too much to oppose it and all to very little purpose for his own Cause but to very good purpose against it For it is a great Evidence and Demonstration of what Bishop Andrews truly said That there is little that can be said against what this great Man takes such pains to oppose The sole Question between him and his Adversary was Whether the Fathers of the first 400 or 500 Years held that Prayer for the Dead is both commendable and godly as appears by the Challenge which was in those very Words and no other How and where doth he answer this plain Question His Title of that part of his Answer is general Of Prayer for the Dead He saw well enough how little he had to say to that plain Question and therefore resolved to take more Liberty to say something of the matter of his Title tho little or nothing to the Question He spends three score and ten pages upon the general matter but if I mistake not not ten lines directly and closely to the special Question * To use his own words p. 170. He alleadgeth indeed a number of Authorities to blear Mens Eyes with all which being narrowly looked into will be found nothing at all to the purpose Which is to abuse not so much his Adversary as his Reader with a specious appearance of an Answer which in truth and reality is nothing to the purpose That which comes nearest to the purpose is what he saith pag. 246. These Two Questions saith he must necessarily be distinguished Whether Prayers and Oblations were to be made for the Dead and Whether the Dead did receive any peculiar Profit thereby In the latter of these he the Reader shall find great Difference among the Doctors in the former very little or none at all This is indeed to the purpose but his Resolution of the former Question tho' very true is a plain Confession against himself For if they be agreed that Prayers and Oblations were to be made for the Dead then certainly they held that that was commendable and godly which is all that his Adversary did affirm then and that I do principally assert now for what I have to alleadge farther is but a Consequence of that And his Resolution of the latter Question is manifestly false and a disingenuous Assertion for if among so great a number of Doctors in so many Years he could have assigned five or six or ten who had really differed in that point from the rest which those few he cites rightly understood did not had that been a Great Difference And if some Authors do say that some or that many in their time were doubtful in the point is that a sufficient proof that it was still a Question in the Church when they name not one Person in particular much less any Doctor nor tell us so much as of what quality they were who had those Doubts When a Difference is Great there must be some proportion between the Contenders and where a Question is continued there must be some Disputes Contention or Debates But if Peoples secret Doubts must be taken for Questions in the Church that is the ready way to bring all Religion into question and it is not to be doubted but such dealings in Controversies hath had its share in producing this growth of Scepticism and Atheism of late That such a Man as this should put Colours upon Causes should hold up Contentions should be so addicted to Parties as in favour to them to confirm People in Opinions which if false are mischievous and if true of little Advantage and contrary to so great Authority as is on the other side and so expose his Judgment or Integrity is a great Unhappiness to himself and a Scandal to others It is possible what others may have observed in this great Man for 't is a scurvy thing to be ingaged in an ill Cause may have taught them more Wisdom for for ought I can find as well in the Controversial Writings of late as in the Disputations at the University the Old Cause An Preces pro Defunctis sint Licitae is quite deserted and that Question is turned into another An Preces pro Defunctis antiquitus usurpatae inferant Purgatorium Papisticum It is well Men have learned so much Wisdom for themselves as to mend their Cause so far as that and it is to be wished that they may also learn so much Honesty as to undeceive the People and restore to them for themselves and their Friends the Comfort and Benefit of that ancient Catholick Practice Mr. Thorndike one of the learnedst Persons this Church hath produc'd and a late Bishop of St. Asaph have done well to do what they could and restore it upon their own Tomb-stones tho' they could not do it in the Church and if all who believe well would but do so well as profess what they believe which certainly they ought to do we should soon see the Truth revive and flourish beyond Expectation and so much of our Contentions abated Thus concerning the Persons who have opposed this Practice and set up themselves against the Authority of the whole Catholick Church I come now to consider the Opposition it self their Allegations and Reasons Such is the Wit of Man and the Subtilty of Satan that scarce any Truth is so evident but they can find out some specious Appearances to set up against it But such is the Mercy and Wisdom of God that he hath provided sufficient means for Direction for all such as keep within the Bounds of Humility and Obedience that is in Subjection not only of their Wills but also of their Intellects and Understandings to his Orders Ordinances and Prescriptions the very Business of their Lives in this World for Preparation for another And to such besides the Common Means he will kindly vouchsafe a special Guidance sufficient for their Circumstances Of the Danger our Saviour and his Apostles have given to all fair Warning and great Caution acquainting us with the End why the most Wise and Gracious God permits it for Tryal and Exercise the Danger and Subtilty of the Ministers of Satan such as should deceive if it were possible the very Elect the special Marks to know and avoid them viz. Their Fruits specious Pretences Sheeps Clothing and Distraction and Disagreement among themselves crying Here is Christ and There is Christ and special Directions Believe them not Go not out after them All this Provision hath the Devil attempted to