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 Consiliis 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
Name evermore praising thee and saying Holy Holy Holy Lord God of Hosts Heaven and Earth are full of thy Glory Glory be to thee O Lord most high Amen THou art worthy O Lord to receive Glory and Honour and Power for thou hast created all things and for thy Pleasure they are and were created Worthy is the Lamb that was slain to receive Power and Riches and Wisdom and Strength and Honour and Glory and Blessing For thou wast slain and hast redeemed us unto God by thy Blood out of every Kindred and Tongue and People and Nation Blessing Honour Glory and Power be unto Him that sitteth upon the Throne and unto the Lamb for ever and ever Then turning toward the People Let us pray for the whole State of Christ's Church Militant here on Earth And turning again toward the Altar ALmighty and Everliving God who by thy holy Apostle hast taught us to make Prayers and Supplications and to give Thanks unto thee for all Men We humbly beseech thee most mercifully to accept these our Oblations and to receive these our Prayers which we offer unto thy Divine Majesty beseeching thee to inspire continually the universal Church with the Spirit of Truth Vnity and Concord and grant that all they who do confess thy Holy Name may agree in the Truth of thy Holy Word and live in Vnity and Godly Love †We beseech thee also to save and defend all Christian Kings Princes and Governours and especially thy Servant N. our King that under him we may be godly and quietly governed and to grant unto his whole Council and to all that are put in Authority under him that they may truly and indifferently minister Iustice to the punishment of Wickedness and Vice and to the maintenance of thy true Religion and Vertue †Give Grace O Heavenly Father to all Bishops Priests and Deacons and more particularly of this Church and Diocess that they may both by their Life and Doctrine set forth thy true and lively Word and rightly and duly administer thy Holy Sacraments And to all thy People give thy Heavenly Grace that with meek Heart and due Reverence they may hear and receive thy holy Word truly serving thee in Holiness and Righteousness all the Days of their Life And we commend especially unto thy merciful Goodness the Congregation which is here assembled in thy Name to celebrate the Commemoration of the most precious Death and Sacrifice of thy Son our Saviour Iesus Christ And we most humbly beseech thee of thy Goodness O Lord to comfort and succour all them who in this transitory Life are in Trouble Sorrow Need Sickness or any other Adversity And we also bless thy holy Name for all thy Servants * C. departed this Life in thy Faith Fear beseeching thee to give us Grace so to follow their good Examples that with them we may be Partakers of thy Heavenly Kingdom who having finished their Course in Faith do now rest from their Labours And we render unto thee most hearty Thanks and Praise for thy wonderful Grace and Vertue declared in all thy Saints who have been the choice Vessels of thy Grace and the Lights of the World in their several Generations a And chiefly in the glorious and most blessed Virgin Mary Mother of thy Son Jesus Christ our Lord God and in thy Holy Patriarchs Prophets Apostles and Martyrs Ed. 6. most humbly beseeching thee that we may have Grace to follow the Example of their Stedfastness in thy Faith and Obedience to thy Holy Commandments b We commend unto thy Mercy O Lord all other thy Servants which are departed hence from us with the Sign of Faith and now rest in the Sleep of Peace Grant unto them we beseech thee thy Mercy and Everlasting Peace and that at the Day c. Ed. 6. v. H. Lestr c. 6. T. V. that at the Day of the General Resurrection we and all they who are of the Mystical Body of thy Son may be set on his Right Hand and hear his most joyful Voice Come ye Blessed of my Father inherit the Kingdom prepared for you from the Foundation of the World Grant this O Father for Iesus Christ's Sake our onely Mediatour and Advocate Amen Then the Prayer of Consecration ALmighty God our Heavenly Father who of thy tender Mercy didst give thine onely Son Iesus Christ to suffer Death upon the Cross for our Redemption who made there by his own Oblation of himself once offered a full perfect and sufficient Sacrifice Oblation and Satisfaction for the Sins of the whole World and did institute and in his Holy Gospel command us to continue and celebrate a Perppetual Memory of that his precious Death and Sacrifice until his Coming again Hear us O merciful Father we most humbly beseech thee and of thy abundant Goodness vouchsafe to bless and sanctifie with thy Word and holy Spirit these thy Gifts and Creatures of Breat and Wine that they may be unto us the Body and Blood of thy most dearly beloved Son our Saviour Iesus Christ so that we receiving them according to His Holy Institution in Remembrance of his Death and Passion and Recognition of our Redemption thereby may be Partakers of his most blessed Body and Blood who in the same Night that he was betrayed (a) Here the Priest is to take the Paten into his Hands took Bread and when he had given Thanks (b) And here to break the Bread he brake it and gave it to his Disciples saying Take eat (c) And here to lâ—y his Hand upon all the bread This is my Body which is given for you do this in Remembrance of me Likewise after Supper (d) Here he is to take the Cup into his Hand he took the Cup and when he had given Thanks he gave it to them saying Drink ye All of this for This (e) And here to lay his Hand upon every Vessel be it Chalice or Flaren in which there is any Wine to be Consecrated is my Blood of the Now Testament which is shed for you and for many for the Remission of Sins Do this as often as ye shall drink it in Remembrance of me Amen The Memorial or Prayer of Oblation WHerefore O Lord and Heavenly Father according to the Institution of thy dearly beloved Son our Saviour Iesus Christ we thy humble Servants do celebrate and make here before thy Divine Majesty with These thy Holy Gifts the Memorial which He hath willed us to make having in Remembrance his Blessed Passion Mighty Resurrection and Glorious Ascension rendering unto thee most humble and hearty Thanks for the innumerable Benefits procured unto us by the same And we humbly beseech thee of thy Fatherly Goodness mercifully to accept this our Sacrifice of Praise and Chansgiving and graciously to grant that by His Death Merits and Intercession and through Faith in his Blood we and all thy whole Church may obtain Remission of our Sins and all
Temporal Interests and Respects and Pre-ingagement of Reputation for maintenance of Opinions received especially when intermixed with something of Truth to support them it is absolutely necessary to the Discharge of this Duty Securing of this Interest and Exercise of this Wisdom Esteem and Reverence to consider well and settle it in our Minds that those are no Principles of Truth but commonly of Error and Means of which wicked Spirits make great Advantage to harden Mens Hearts and make them obstinate in the Errors which they have intermixed with the Truths of God and therefore be assured that since we are all Fallible there may be as much Truth on their side with whom we contend as on our own and that it is more likely that both Parties are in Error than that either is intirely in the Right and thereupon to set generously and impartially to examine and distinguish and retain what is plain and clear reject what is manifestly false and leave what is doubtful and obscure till God shall reveal that also in the mean time as of less Importance and where there is occasion of consulting others make choice as in consulting Lawyers or Physicians of such as are not only well versed in such matters but also disinterested unbyassed and faithful And because to resist reject or make light of any Truth but offered by the gracious Providence of God is a Sin of great Ingratitude and very offensive to his Divine Majesty and usually provokes subtraction of his Grace and Spiritual Judgments it greatly concerns all who have any true Devotion to God and considerate Care for their own Souls to be very cautious that they do not unadvisedly reject or neglect any such when proposed to them but especially if such as have been believed professed and practised if of that nature by the most eminent Saints in all Ages and in all Parts of the Church of Christ and more-especially if such as concern the Honor of God and of our Saviour the Interest of his Church which is the Kingdom of Christ upon Earth the Communion of Saints or the Salvation or Consolation of Souls whether in the Body or out of the Body and more yet if there appear just cause of Suspicion of the contrary Opinions as when the first Teachers differ and fall out among themselves and principal Men of their Followers afterward confess that what was greatly magnified by them before was greatly mistaken when Charges or Accusations are of themselves monstrous and unreasonable as that Catalogue of Errors of the Church of Rome published by two several Persons eminent in their own Parties which computed amount to above Five Hundred a great sign of more Partiality than Prudence more Heat than Truth and of more Contention and Calumny than of just cause of Accusation and one of the same Persons after-terward confessing that those of that Church are unjustly and untruly charged in many things and especially when that remarkable Note of the Apostle viz. Going out 1 Jo. 2.19 according to his Masters Cautions before Luk. 17.23 21.8 which by the Ancient Christians is so much insisted on as a certain Note of Heresie and Schism is manifest beyond all contradiction In all such cases a Godly Jealousie and Circumspection is highly necessary that we do not obstinately persist in Error and resist the Truth So much is required of all Men as Rational Creatures that they be faithful to their Creator and their own Souls in the due Use and Improvement of their Talent of Natural Reason and Understanding But Christians should farther consider that they have many subtile and powerful invisible Adversaries to contend with called Principalities and Powers and the Rulers of the Darkness of this World and one chief called the God of this World who commonly puts on the Appearance of an Angel of Light blinding the Minds of Worldly and Carnal Men least the Light of Truth should shine unto them and therefore be very watchful against their Wiles beware of their Snares be not conformed to this World but transformed by the Renewing of their Mind be mindful of their Baptismal Covenant their Renunciation not only of the Devil but of the World and the Pomps and Vanities thereof and of the Flesh with its Lusts and Affections which are two great Engines of the Adversaries that they may attain to true Purity in Heart that the Light of Truth may shine into it and be kindly and effectually received For this they have first the implicit Document of the Great Example of their Redeemer their Lord and the Captain of their Salvation which they must follow if they do sincerely indeavour to attain the End and besides the Explication of it in manifold express written plain Declarations affectionate Admonitions obliging Exhortations and strict Injunctions they must be Doers of his Will if they will know the Truth of his Doctrine and be careful to avoid Pride seeking Honor of Men Jo. 5.44 and Conceitedness the common Levin of Hereticks and Schismaticks be mindful also of the other part of their Baptismal Covenant their Profession of Faith observe and consider well the Order of the several Articles of their Belief and study to understand the Importance of each For there is nothing in that Form of Sound Words either in Matter or Order but is of Importance to be noted and understood and consider well what special Means and Helps our Lord hath provided for them for Evidences of his Word and Doctrine and be careful they neglect none of them much less set them one against another and abuse what they pretend to receive as is very usual I know not any Means whereby Men are more effectually imposed upon than by Misapplication of manifest Truths nor any Matters wherein in this part of the World they are more commonly deceived or deceive themselves than in false Notions concerning the Two great Evidences of the Christian Doctrine and Institutions the Catholick Church and the Sacred Scriptures which rightly understood and used do mutually confirm and corroborate one the other but misunderstood separated and abused are the very Principles of all our Differences and Confusions The Catholick Church is the Kingdom of Christ upon Earth and to have great Regard to the Interests of it is certainly the Duty of all Christians but to despise or slight the Testimony or Authority of it is a great Sin in it self and the Inlet to many others and a Fundamental Error To conclude they who sincerely desire to understand and imbrace the Truth of Christianity must consider what is required before their Engagement declared by our Saviour in two Comparisons Luke 14.28 31. what is to be performed after declared likewise by two other Comparisons Matt. 13.44 45. and what are the Terms upon which only Men may be Christ's Disciples indeed in express Terms inculcated upon divers Occasions Matt. 10.35 37 38. and again Matt. 16.24 Luk. 9. and again to the Multitude Luk. 14.26 33. and the Danger of Denying or being
invisible Ministers of the Divine Providence the other Natural and Humane proceeding from Error of the Vnderstanding or Corruption of the Will and Affections in one or both of the Parties And for the most part there are Faults on both sides if not from the beginning at least in the Progress and Continuance of the Difference For it is no unfrequent thing for such as have a Good Cause at first to spoil it in the Management And such is the Case in these Differences in Religion which have so long infested this part of the World Wherein the Supernatural Secret is the Operation of those Invisible Powers by the Commission or Permission of God for Correction of what was and is amiss in the several Parties among whom they arose the Consideration of which belonging more properly to Divines I shall say nothing of it here But of those Differences the first and most considerable are those between the Roman Church and those who pretend a Reformation And the Natural and Humane Secret in them lies in certain Faults on both sides The Faults and Scandals of the Papacy and Court of Rome were so gross and notorious that all good and intelligent People groaned for a Reformation long before Luther was born But the Faults of them who pretended to that Work will appear when well considered no less neither in Number nor Nature There is none of them all that 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
got in Gaming and on Harlots They denied also the Baptism of Infants the Christian Sacrifice Publick Churches c. against them Petrus Cluniacensis a Man eminent for Learning and Sanctity wrote and St. Bernard preached and confirmed his Doctrine with so great a Miracle as convinced Multitudes who had been seduced by them After these arose one Waldo a Citizen of Lions very rich but unlearned who probably had a Zeal for God but not according to Knowledge and attributing too much to his own Opinion procured certain Books to be written in his own Language and distributing his Estate among the Poor took upon him the Apostolick Office of Preaching and began the Sect called after his own Name Waldenses and from their Place and Quality The Poor of Lions Among other Heterodox Opinions whereof some were peculiar to their own Sect and disallowed by all others this of rejecting Prayers for the Dead was one The Apostolici of that time I suppose were not a distinct Sect but the same who assumed that Name And the Albigenses who in the next Century encreased very much till by the secular Power and force of Arms they were suppressed seem to have been a Branch of the same Root however in this particular they agreed as they did in most others Since those I know not any Sect which hath arisen and which questioned or contradicted Prayers for the Dead till those 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 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
been if this had been the Practice of the Montanists and not of the Church But for the Readers better Information and more ample Satisfaction that the Objection is a meer Scarecrow and serves only to discover the Disingenuity and Inconsiderateness of the Objectors he must know That Montanus and his Companions Alcibiades and Theodotus were at first looked upon in the Opinion of most Men as Prophets For very many Miracles of Divine Grace at that time wrought in many Churches made most Men believe that they also were Prophets Euseb 5. Hist 3. So that if Tertullian did believe this it was no more than what most others did But what more specially inclined him to favour Montanus was this He was a Man of great Austerity and Strictness in Matters of Discipline Penance Fasting Chastity Suffering c. which were things which Montanus asserted and highly pretended to And that which fixed him in his Opinion of Montanus was some unhappy Contests which arose between him and the Roman Clergy about some of these things which gave him that Offence that he not only reflects upon them in his de Corona Militis Novi Pastores eorum c. but afterwards in his other Writings frequently calls them Psychici Animal or Sensual Man And this which is observable in his Writings is also affirmed by S. Hierom. This was his * For as to what relates to the Rule of Faith that is to the Principal Doctrines of Religion Tertul and the first Montanists were of the same Opinion with the Church c. saith Du Pin p. 82 83. Montanism And what is this to the Prejudice of his Testimony concerning Prayers for the Dead It is so far from that that it is the greatest Confirmation and Amplification of it that this Practice and Tradition was no part of Montanism for nothing could have been a greater Prejudice to the Church of Rome against it and it had certainly been condemned by them nor peculiar to the African Church but the known Practice of the Catholick Church and of the Roman Church in particular quite contrary to what the Objectors would persuade us But such Infatuations are the greatest of Men subject to when they will obstinately persist in the Maintenance of an ill Cause We may here therefore fix upon as good ground as can reasonably be desired this Practice and Tradition of the Catholick Church And now it is time to consider how much we are short in our Evidence of the Apostles Age and from what Original this Practice did in truth proceed It is agreed that St. John wrote his Gospel about the beginning of the second Century and that Tertullian fell to the Sect of Montanus in the beginning of the third Vid. Du Pin p. 44. and p. 70. And S. Hierom informs us that he lived to a great Age usque ad decrepitam atatem and that after he had continued usque ad mediam aetatem a Presbyter of the Church invidia postea contumeliis Clericor Romanae Ecclesiae ad Montani dogma delapsus * After having continued in the Church 40 or 45 Years he separated from it in the beginning of the 3d Centutury c. saith Du Pin p. 70. So that he lived the greatest and best part of his Life in the same Age wherein St. John wrote his Gospel and did live some time And here comes as seasonably as unexpectedly to my hand at the very instant that this is at the Press a Book of a learned Opponent who seeing this too plain to be dissembled and supposing that he can otherwise evade the force of this Evidence presents us with a plain Confession of the Matter of Fact †Of the Sibyls l. 2. c 23. David Blondell I make no difficulty saith he to affirm that it might be practised some time before the Year 200 in as much as Tertullian the most ancient of all those that say any thing of it numbred it even then among the Customs received in his time writing in the Year 199. Oblationes pro Defunctis pro Natalitiis annua die facimus c. and recites also the other two Testimonies only in that de Monogamia mistakes the Husband for the Wife and then adds From the things which this great Person the most Ancient and most Learned of all the Latines that we have remaining does advance as to Matter of Fact concerning the Oblations which were publickly made and the Employment of the Priests the only Ministers of the publick Service as a thing Ordinary and grown into Custom it is manifest that Praying for the Dead was in his Time used not only by particular Persons but also in the Body of the Church and that the Liturgies thereof were full of it Thus we see not only by plain Proof but also by the * The same is confessed by John Dalle since recommended to me as one who hath written learnedly on this Subject but I find not any thing in him added to Blendel but such Pride Arrogance Insolence Contempt and reproachful Expressimsoâ— the Anciâ—nt Holy Christians Martyrs as cannot but be very offensive to any true Christian Spirit being most apparently the common Spirit and Genius of all wicked and obstsnate Hereticks leading to Atheism and Ap stâ—cy and as contra ry to the Pare Word of God which they pretend as to the true Spirit of Christianty Confession of a learned Adversary that this was not only a Practice in the Church when Tertullian wrote but a Received Custom in his time and therefore of some standing before and of such standing as he knew no other Original of it but Apostolical Tradition and for such doth he alleadge it and not only so but for an unquestionable Proof of such unwritten Traditions as this Author also confesseth and asserts cap. 24. p. 142. And what other Original could it have in that little time and such a Man as he have been ignorant of it And had any other been known could He have been guilty of so great Weakness as to have alleadged this for an unquestionable Proof in such a Case if he had had so little Honesty But we have here a learned Man who under pretence of detecting an Imposture presumes by his Learning to impose upon the World How well he hath used his Learning in other Matters some Learned Men of the Church of England I think besides others have sufficiently shewed and how far his Judgment is to be relied upon In this I shall shew the like in a word He would perswade that not only Tertullian but the whole Church of Christ hath been imposed upon in this Matter by a counterfeit Sibyl written between the Years 138 and 151. and of Tertullian saith positively That he relied upon no other Hypothesis than those proposed by the Author of the pretended Sibylline Writings But in these few words there is no less than at least one notorious Fallacy and two Falsities a Fallacy in the word Hypothesis for he
relied not upon any Hypothesis but upon the received Custom of the Church And that he did rely upon as is confessed But he did not in the least rely upon any thing at all of the pretended Sibyl Nor hath this Champion produced I think any one Proof that either Tertullian or any other of the Ancient or Modern Christians did at all rely upon any such Authority for that Practice but all unanimously relied upon Tradition from the Apostles His whole Book is full of Fallacy and Deceit and of the very Spirit and Genius of an Heretick who makes no scruple to abuse the whole Church of Christ and the most Excellent Persons in it to maintain his own Principles It is certain that divers of the great Truths of Christianity were known to the Gentiles long before and received by Tradition from the Common Parents of Mankind but received as Articles of Faith by Christians upon the Authority of Christ and his Apostles And such was this which he fathers upon an Impostor and pretends the Church received it from him without any Proof of either whereas if he was a Christian it is much more likely that he received the Hypothesis from the Practice of the Church at that time and is therefore rather an Evidence of it Other matters of this Book have been considered by learned Men of our own Country and I think I need say no more of this with any regard to him But as to the Practice besides all this positive and Affirmative Evidence I do deny that any competent Evidence can be produced among all the Churches of the World of any where the Christian Religion was planted without it or where it was introduced by any particular Person upon any special Occasion at any different time after the first planting of Christianity there in all those Ages since the Apostles being verily persuaded that no such thing can be produced but what will strongly confirm and illustate the contrary Evidence like Mr. Vsher's Flourish with his most ancient Manuscript Missals wherein the Commemoration of the Dead doth no where appear which yet were but two in all if not all but one mentioned by two several Authors and that no compleat Missal neither but only Liber Sacramentorum an Abstract and it self at last not to be found as his expression habebatur seems to imply a good Argument of the Agreement of all or most others in that particular that so industrious a Searcher into ancient Records and Monuments of Antiquity of that kind especially could neither see nor hear of any other either at home or abroad wherein it was not Such another Exception may perhaps be met with which may serve to confirm the general Rule but not any thing considerable I believe to any other purpose Certain it is it must either have been settled in all those several Places in the World where Churches were planted together with the rest of the Christian Doctrines and Institutions and then it must have proceeded from the same Founders who agreed as unanimously in this as they did in other necessary things of which sort this may therefore be concluded to be one or it must have had a several distinct particular Introduction by it self in all or most of those several Places and be derived from several Authors Originals Occasions and Times and then the Accounts of its special and particular Introduction in all probability would have very much varied in several places at least have remained upon Record or by Tradition in some But not a word of any such thing can I find that was ever heard of in any part of the World but a Unanimous Agreement in all both in the Practice continued by Custom and Original by Tradition from the Apostles And thus much for Proof à posteriori from Evidence of Matter of Fact which I think enough to satisfie any reasonable Man of competent Ability and to convince any Man of Modesty and Sincerity yet because simple genuine Truth is always consistent with all that is such it may ex abundanti gratifie an honest ingenuous Reader to observe briefly the Vniversal Agreement of this Catholick Practice of the Church of Christ 1. With common Reason and the Nature of things 2. With the common Sentiments of the Primitive Christians concerning the middle State of Souls 3. With divers plain Texts of the Holy Scriptures And 4. with the common Practice of the Jews in and before our Saviour's time never reprehended by him or any of his Apostles and therefore allowed by all and indeed practised by them and on the contrary the Inconsistence of the obstinate Opposition with Truth and Justice in divers respects As for Common Reason The Universe is of vast and unconceivable extent in it we see are many great Bodies Orbs and Regions the Life of Man upon this of the Earth is very short the Time from the Resurrection of our Saviour to this is near 1700 years and how much more it may be to the General Judgment no Mortal knows in the mean time the Souls of Mortals go out of their Bodies in infinitely various States of Purity and Impurity And certainly it is most reasonable that there should be not only one general Distinction of Souls but moreover many distinct Places States and Conditions wherein the separate Souls are disposed according to their several Qualifications when they go out of the Body And as that curious Observer of the Works of Nature as well of the Holy Scriptures the late Lord Chief Justice Hale speaking of towardly Plants by Death transplanted into another Region a Garden of Happiness and Comfort adds And possibly by continuance of time as they received Improvement and Perfection here so in that other Region they add to their Degrees of Perfection and are promoted to farther Accessions and Degrees and Stations of Happiness and Glory till they come to the State of Spirits of just Men made perfect Now in all these Varieties of States is there nothing capable of receiving Benefit by the Prayers of the Living Is there no Communion of Saints between those in the Body and those out of the Body But if there be how can it better be exercised or expressed than in the solemn Offices of the Church For the Common Sentiments of the Primitive Christians because it would be too long to recite so many Testimonies in this place and they are collected already to my hand by Sixtus Senensis and others I need but refer the Reader to them But this also is confessed and asserted by Blondel and Dalle but they would have us believe that they received them from an Impostor a Counterfeit Sibyl a groundless impudent and impious Calumny The Agreement with plain Scriptures is observable in that expression of our Saviour concerning the Sin which shall not be forgiven neither in this World neither in the World to come Mat. 12.32 and that which agrees with this of being cast into Prison and not coming out by any means till