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 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
Payment of the last Farthing Mat. 5.25 Prisoners of Hope Zechar. 9.11 12. Sins blotted out when the times of Refreshing shall come Act. 3.19 Such as shew the Incertainty of many Souls in their separate State even such as were Professors of a high Form in this World of what their final Doom shall be at that Day as Mat. 7.22 23. and 25.44 45. c. And the Recompence of Rewards at that day 2 Thess 1.6 7. 1 Cor. 5.5 Luk. 14.14.2 Tim. 4.8 c. Which if our confident Opposers had sufficiently considered one would think they should not have presumed to make so light of that middle State as for the maintaining of Parties to deprive so many Souls there of all Benefit they might receive by their surviving Friends here which many Apparitions even among Protestants do frequently signifie The Practice of the Jews I have noted already and shall add only here That in Discourse lately with one of them he assured me that the Form they now use for that purpose is generally believed by all to have been composed by Eâ—ra and the Great Congregation I there also remembred an instance of the Practice of the Apostles themselves in St. Paul's Prayer for Onesiphorus in such a Form as is hardly to be met with for any Person living however proves it not in vain to Pray for any Person of whom there is Hope but not Certainty till that day So that tho' our great Man with more Considence I doubt than Conscience and without any Proof or Reason at all doth positively affirm him then living p. 210. he gets nothing at all by it Thus we see in this a Universal Agreement in all things but on the contrary if we examine the Obstinate Opposition of it throughout we shall find nothing solid and consistent in it neither with Truth nor Honesty nor any good Consequence but a plausible Pretence of the Pure Word of God to cover an impure Inclination and Desire to set aside the Authority which God instituted and set up themselves and their own Conceits in the place of it 2. Inconsistent with it self first denying or cavilling at the Antiquity or Universality of the Practice and then when they thought they had found out an Evasion confessing that which they could no longer for shame deny and betaking themselves to their new Invention 3. Inconsistent with the Sincerity Simplicity and Ingenuity of the Gospel in their shameless Shuffles Cavils and Evasions of which I have noted divers and many more might be observed but there is one not to be omitted here their alleadging the Writings of Epiphanius Chrysostome Augustin and others against not only their own but the confessed ancient Practice of the Church in their time in this Case Inconsistent with that Modesty Respect and Decency which the Gospel requires toward all in their Censuring as delirous not only some particular Persons but generally all the most Holy Ancient Christians in what was their common Sentiments and is believed by the most learned of the Church of England to be plainly taught in the Holy Scriptures 5. Inconsistent with that Reverence and Regard that Christians should have for the Honour of the Church of Christ his Promises to it and Care of it in so foul and scandalous an Imputation as that they received their common Notions of the present State of separate Souls in the other World from an Impostor which was not their Impudence therein as notorious as it is groundless and destitute of any proof at all might prove a Tentation to unsettled Souls to suspect all to be no better And for other Consequences it is plain they lead the way to all others to reject their own usurped Authority with the same Ease and Impudence that they do that of the Church of Christ and to set up their own Conceits against theirs and pretend Scripture for it and so to an endless Course of Separations Schisms Sects and Confusions and in conclusion set up that Authority over others which they themselves in the mean time reject as by their Synod of Dort and others in France appears And besides all this it is much to be feared that they lead multitudes of Souls into that miserable Security and Presumption wherewith our Saviour hath acquainted us that many will find themselves deceived at that day Mat. 7.22 And therefore if these be not pertinacious Schismaticks and Hereticks speaking perverse things to draw away Disciples after them and therefore carefully to be avoided I know not who are or what so many Cautions in the Scripture to that purpose do signifie FINIS The Doctrine of the Scriptures concerning The Middle State of Souls And the Tradition of the Church for Prayers for the DEAD Summ'd up by Dr. Jer. Taylor late Bishop of Down and Conner With the Judgment of Mr. Herbert Thorndike a late most Learned Prebend of Westminster ALtho' there hath been lately Printed a Discourse of Prayers for the Dead proving the Practice and Tradition thereof in the Church to be truly Catholick and a competent Evidence of Apostolick Original and Authority wherein divers Learned Protestants are alleadged to have been of the same Opinion yet for the Readers farther Satisfaction in that respect it hath been thought fit to Print the Discourse of these two other eminent Persons of the Church of England more at large than was thought proper for that place And first that of the late Bishop Dr. Jer. Taylor 1. Of the Middle State of Souls THE Holy Jesus promised to the blessed Thief That he should that Day be with Him in Paradice which therefore was certainly a Place or State of Blessedness because it was a Promise and in the Society of Jesus whose penal and afflictive part of his Work of Redemption was finished upon the Cross Our Blessed Lord did not promise he should that day be with him in his Kingdom for that day it was not opened and the everlasting doors of those interior Recesses were to be shut till after the Resurrection that himself was to ascend thither and make way for all his Servants to enter in the same Method in which he went before us Our Blessed Lord descended into Hell saith the Creed of the Apostles from the Sermon of St. Peter as he from the Words of David that is into the State of Separation and common Receptacle of Spirits according to the Style of Scripture But the Name of Hell is no where in Scripture an appellative of the Kingdom of Christ of the Place of final and supream Glory But concerning the Verification of our Lord's Promise to the beatified Thief and his own State of Separation we must take what Light we can from Scripture and what we can from the Doctrine of the Primitive Church St. Paul had two great Revelations he was wrapt up into Paradice and he was wrapt up into the third Heaven and and these he calls Visions and Revelations not one but divers for Paradice is distinguished from the Heaven of the
express Hom. 21. in Act. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not in vain are Oblations for the Dead Not in vain Prayers Not in vain Alms For all these things did the Spirit Order willing that we should mutually help one another .... Doubt it not the Fruit will be pleasant It is not a light thing that the Deacon calls out to pray For those who are departed in Christ and For those who offer for their Memories And the same he saith also Hom. 41. in 1 Cor. 15. and adds †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For if Commemorations were not made for them not so much as this would be said For our Matters are not Stage-Plays Far be that For these are done by the Ordination and Disposition of the Spirit Let us therefore afford them help and perform their Commemorations c. The Propitiation proposed is common to the World therefore do we then confidently pray for all the Worthy and name them with Martyrs with Confessors with Priests for we are all one Body tho' some Members more splendid than others .... Why dost thou grieve and lament so much Favour may be obtained for the Deceased And that he himself formed a Liturgy which is at this day in use in the Greek Churches is affirmed by the Greeks and cannot with any good reason be denied and tho' 't is likely there may be some Alterations or Additions in it yet what relates to this matter is so confirmed by this and by more ancient Authority that it cannot reasonably be questioned The other is S. Epiphanius Bishop of Salamis the Metropolis of the Isle of Cyprus a Man of good Reputation for Ability and Piety and particularly studied in all the Doctrines and Practices of the Church and the several Heresies contrary thereunto In him we have a double Testimony that of Aerius and his own in a Book of all the Hereticks and Heresies In that of Aerius is observable 1. The Matter of Fact and common Practice viz. commemorating the Names of the Dead and Praying for them 2. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The End for which it was done viz. That they might be benefitted by the Pardon of their Sins at the Prayers c. of their Surviving Friends and the Church Both these he opposeth and that is a Proof of both and by the Testimony of an Adversary which is reputed the most convincing 3. The Opposition without any denial or question of the Antiquity or Universality of the Practice or Observation or of the Tradition of either the Practice or the Intention and Doctrine which if he had had any colour or pretence for it he would certainly never have omitted but he is able to say nothing against either the Practice or Benefit of it but If it be so it is in vain to be pious it would be sufficient to get People to pray for the Pardon of ones Sins after his Death In all these respects is the Opposition of Aerius a very considerable Testimony of both the Practice and Intention and consequently of the Doctrine of the Church in this case But because our great Man useth his utmost Skill and very grossly to evade and elude these Testimonies I will here present them both intire according to his own Translation with Notes of the Pages where most of the distracted Parcels may be found in his Book that the Reader who hath a mind to entertain himself with a Prospect of his Ingenuity may the more plainly discern it The Objection of Aerius For what reason do you commemorate after Death the Names of those that are departed He that is alive prayeth or maketh Dispensation of the Mysteries what shall the Dead be profited hereby And if the Prayer of those here do altogether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 profit them that be there then let no body be Godly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let no Man do Good but let him procure some Friends by what means it pleaseth him either by persuading them by Money or intreating Friends at his Death and let them pray for him that he may suffer nothing there and that those inexpiable Sins which he hath committed may not be required at his hands p. 238. Epiphanius his Answer and Testimony As for the reciting of the Names of those that are deceased what can be better than this What more commodious and more admirable that such as are present do believe that they who are departed do live and are not extinguished but are still Being and Living with the Lord and that this most pious Preaching might be declared that they who pray for their Brethren have hope of them as being in a Peregrination p. 240. But the Prayer also which is made for them doth profit altho' it doth not cut off All their Sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Objection Yet forasmuch as whilst we are in the World we oftentimes slip both unwillingly and with our Will it serveth to signifie that which is more perfect For we make a Memorial both of the Just and for Sinners For Sinners intreating the Mercy of God of the Just both the Fathers and Patriarchs Prophets and Apostles and Evangelists and Martyrs and Confessors Bishops and Anchoretes and the whole Order that we may sever our Lord Jesus from the Rank of all other Men by the Honour that we do vnto him and that we may yield Worship unto him while we thus judge p. 240. That our Lord is not to be compared unto any Man tho' a Man live in Righteousness a thousand times and more for how should that be possible considering that the one is God the other Man and the one is in Heaven the other in Earth by reason of the Remains or Reliques of the Body yet resting in the Earth p. 242. Except those who being raised from the Dead entred together into the Bride-Chamber as saith the Holy Gospel c. But forbearing these things I return to what I was about The Church doth necessarily perform this having received it by Tradition from the Fathers And who may dissolve the Ordinances of his Mother or the Law of his Father p. 237. as Solomon saith Hear my Son the Words of thy Father and reject not the Laws of thy Mother declaring by this that our Father that is God the Only begotten and the Holy Spirit hath taught us both in Scriptures and without Scripture But our Mother the Church hath Ordinances settled in her which are inviolable and may not be broken Seeing then there are Ordinances established in the Church and they are well and all things are admirably done this Seducer is again refuted p. 237. This is the Answer of Epiphanius the words inclos'd in Crochets are not in Vsher To this we may well apply what he saith before concerning Easter the Observation of which was another thing which Aerius quarrelled at But who knows these things best This seduced Fellow who is but newly sprung up and now
Jesus And I pray God to grant the same to me and all Faithful People whatsoever Life and Death of the Holy Jesus Sect. 16. § 1. 2. Of Prayers for the Dead WE find in the History of the Maccabees that the Jews did pray and make Offerings for the Dead which also appears by other Testimonies and by their Forms of Prayer still extant which they used in their Captivity It is very considerable that since our blessed Saviour did reprove all the evil Doctrines and Traditions of the Scribes and Pharisees and did argue concerning the Dead and the Resurrection against the Sadducees yet he spake no word against this publick Practice but left it as he found it which He who came to declare to us all the Will of his Father would not have done if it had not been Innocent Pious and full of Charity To which by way of Consociation if we add That St. Paul did pray for Onesiphorus That God would give him Mercy at that Day that is according to the Stile of the New Testament the Day of Judgment the result will be That altho' it be probable that Onesiphorus was at that time dead because in his Salutations he salutes his Houshold without naming him who was Major domo against his Custom of Salutations in other places yet besides this the Prayer was for such a Blessing to him whose Demonstration and Reception could not be but after Death which implies clearly that there is a Need of Mercy and by consequence the Dead People even to the Day of Judgment inclusively are the Subject of a Misery the Object of God's Mercy and therefore fit to be commemorated in the Duties of our Piety and Charity and that we are to recommend their Condition to God not only to give them more Glory in the Re-union but to pity them to such purposes in which they need Which because they are not revealed to us in particular it hinders us not in recommending the Persons in particular to God's Mercy but should rather excite our Charity and Devotion For it being certain that they have a Need of Mercy and it being uncertain how great their Need is it may concern the Prudence of Charity to be more earnest as not knowing the Greatness of their Necessity And if there should be any Uncertainty in these Arguments yet its having been the Vniversal Practice of the Church of God in all Places and in all Ages till within these Hundred Years it is a very great Inducement for any Member of the Church to believe that in the first Traditions of Christianity and the Institutions Apostolical there was nothing delivered a ainst this Practice but very much to insinuate or enjoin it because the Practice of it was at the first and was Universal And if any Man shall doubt of this he shews nothing but that he is ignorant of the Records of the Church it being plain in Tertullian and S. Cyprian who were the eldest Writers of the Latin Church that in their time it was ab Antiquo the Custom of the Church to pray for the Souls of the Faithful departed in the dreadful Mysteries And it was an Institution Apostolical says one of them and so transmitted to the following Ages of the Church And when once it began to be contested against by Aerius the Man was presently condemn'd for a Heretick as appears in Epiphanius Thus far in the Person of a Romanist to which he adds But I am not to consider the Arguments for the Doctrine it self Note This was written in those times when it was not safe too plainly to profess such an Opinion altho' the Probability and fair Pretence of them may help to excuse such Persons who upon these or the like Grounds do heartily believe it But I am to consider that whether it be true or false there is no manner of Malice in it and at the worst it is out a wrong Error upon the Right side of Charity and concluded against by its Adversaries upon the Confidence of such Arguments which possibly are not so probable as the Grounds pretended for it And if the same Judgment might be made of any more of their Doctrines I think it were better Men were not so furious in the condemning such Questions which either they understood not upon the Grounds of their proper Arguments or at least consider not as subjected in the Persons and lessened by Circumstances by the Innocency of the Event or other Prudential Considerations He had said before No. 2. These Doctrines that have had long Continuance and Possession in the Church cannot easily be supposed in the present Possessors to be a Design since they have received it from so many Ages and it is not likely that all Ages should have the same Purposes or that the same Doctrine should serve the several Ends of divers Ages But however long Prescription is a Prejudice oftentimes so insupportable that it cannot with many Arguments be retrenched as relying upon these Grounds That Truth is more ancient than Falshood That God would not for so many Ages forsake his Church and leave her in an Error That whatsoever is New is not only suspicious but false which are Suppositions pious and plausible enough Liberty of Profesying § 20. The Judgment of Mr. Thorndike in his Learned Judicious and Honest Book Entituled Just Weights and Measures c. 16. I Have shewed out of the Revelation That the Souls of Martyrs appearing before the Throne of God in the Court of the Tabernacle to wit in the Jerusalem which is above the Throne appears to St. John indeed but it is to be understood in the Holy of Holies and therefore is not seen in the Court of the Tabernacle But those 144000 that were sealed and preserved from the Destruction of Jerusalem appear not in the Court of the Tabernacle but on Mount Sion a Place of inferior Holiness and sing not the Martyrs Song but are only able to learn it which no body else could do Sufficient Arguments of Difference in the State of Blessed Souls tho' all beneath that which the Resurrection promiseth which all of them earnestly desire Suppose the Place to be the third Heaven suppose that it is called Paradice because of necessity it answers the Figure of the Earthly Paradice suppose that in respect of the Saints that died under the Law it is called Abraham's Bosom there may be inferior Mansions in the mean time before the Resurrection for Souls of inferior Holiness tho' they depart in the State of Grace For how oft do the Apostles signifie a solicitous Expectation of the Day of Judgment in those whom they suppose to die Christians a thing which can by no means stand with the Estate of those that are before the Throne of God praising Him Day and Night in the Court of the Tabernacle And therefore S. Ambrose and S. Augustin had great Reason to follow the Fourth Book of * 2 Esd 4.41 42 7.32 Esdras placing the