Roman-Catholick doctrines no novelties, or, An answer to Dr. Pierce's court-sermon, miscall'd The primitive rule of Reformation by S.C. a Roman-Catholick.

CHAP. X. (Book 10)

Of Prayer for the Dead. Its Aposto∣lic antiquity. Purgatory necessa∣rily supposed in it. The Doctor's Objections answer'd.

1. HAving treated so largely of the Preachers two pretended Noveltys; 1. the Primacy of Iurisdiction of the See Apo∣stolic; and 2. the Infallability of the Church in her General Councils, I might rationally e∣nough neglect examining the following parti∣cular Dogma's which he likewise charges with Novelty, and betake by self to the point of Schism: because if the Church have a spiritu∣al obliging Iurisdiction, taking its Original from the Chair of St. Peter; and again if what the proposes to us to be believed, she pro∣poses validly under the penalty of being sepa∣rated from Christ, since it is manifest that she so proposes the said particular Doctrins, not in her Councils onely, but universal practise, wherein her Infallability is with an equal

Aut••ority demonstrated; they ought with∣out contradiction be submitted to: Never∣thelesse having some reason to doubt that in case any of his Novelties be omited, he, or at least some of his over-credulous Readers will impute such an omission to a difficulty in disproving him, I must be content to take a trouble on me, which is therefore only neces∣sary, because many Protestants are unreaso∣nable.

2. His third pretended Novelty, is the Doctrin of Purgatory,* 1.1 which he says, We have from Origen, or at the farthest from Tertullian, and he from no better Author than the Arch-Heretic Montanus. Nor does Bellar∣min mend the matter by deriving it from Virgil, Tully, or Plato's Gorgias.

3. It would have been a great courtesie both to his Hearers and Readers, if he had inform'd them why he singled out a specula∣tive Point touching Purgatory, and omit∣ted one of far greated importance, because obliging to Practise also, which is Pray∣er for the Dead. His way of proceeding, doubtlesse does not want a Mystery: And he must give me leave to answer his Novelty of Purgatory by speaking scarce any thing at all of it, but only telling him nakedly the Chur∣ches Doctrin about it; and by insisting on the confessed Antiquity, Apostolic Antiquity of Prayer for the Dead; which being cleared, I defie all his learning and skill, unlesse he can

disprove this, to deny or so much as questi∣on on the other.

4. Now the Doctrin of the Church concer∣ning Purgatory and Prayer for the Dead is con∣tained in this Decree of the Council of Trent, There is a Purgatory:* 1.2 and Souls detained there are helped by the suffra••es of the Faithfull, (that is, by Prayers and Alms) and most especially by the most acceptable Sacrifice of the Altar. By which Definition the Church obliges all Ca∣tholicks no farther than simply to believe that there is a place or state of Souls in which they are capable of receiving help or ease by Pray∣ers, &c. The Council tells us nothing of the position of this place, nor what incommodi∣ties Souls find in it, nor whether there be fire, &c. which are Points that St. Augustin says he could not resolve: On the contrary, it forbids, (at least out of the Schools) all curious subtile Questions concerning it,* 1.3 all dis∣courses which are not for edification.

5. Having represented the Churches Do∣ctrine, I will next transcribe the Form of her Prayers for the Dead, extant in the Canon of the Masse.* 1.4 Remember likewise, O Lord, thy Servants who have gone before us with the Sign of Faith (i. e. Baptism,) and repose in the sleep of peace. We beseech thee, O Lord, mercifully grant to them, and to all that rest in Christ, a place of refreshment, light and peace, through Christ our Lord. And after the Canon, We beseech thee, O Lord, absolve the Soul of thy Ser∣vant

from all chains of his sins,* 1.5 to the end, that in the glory of the Resurrection, he may respire by a new life among the Saints and Elect, through Christ our Lord. Now if it can be demon∣strated that by the universal practise of the Primitive Church, such Prayers as these were made for the Dead; it unavoidably follows, That the Souls for whom they are made, are neither in Heaven nor H••ll: And if so, where are they, Doctor Pierce? speak like an honest man.

6. To demonstrate this, let him view nar∣rowly these passages of the Holy Fathers, be∣fore, and during the space of the first four General Councils. St. Denis the Areopagite, (or whoever was Author of the Book of the Ecclesiastical Hierarchy, and who by confessi∣on of Protestants, liv'd within the second Century after the Apostles) declares that the Priest does demand from the Divine goodnesse for the person departed,* 1.6 a pardon of all sins through human frailty committed by him, and that he may be conducted into the light and region of the living, into the bosoms of Abraham▪ Isaac, and Jacob, into a place from which grief, sadnesse, and mourning it banished. And presently af∣ter he testifies▪* 1.7 that What he commits to wri∣ting concerning this Prayer pronounced by the Priest for the Dead, he received by Tradition from his Divine Teachers (the Apostles.)

7. Next Tertullian, Let the faithful Wid∣dow,* 1.8 saies he, pray for the soul of her Husband,

and make an oblation in the Anniversary day of his death, begging for him refreshment and part in the first Resurrection. And, to prevent the Preach∣ers Objection, that the Father learned this from the Arch-Heretick Montanus, let him an∣swer for himself;* 1.9 We make, saies he, Anniver∣sary Oblations for the Dead, and for the [Nata∣litia] of the Martyrs. And presently he ad∣joynes,* 1.10 Concerning these and the like Observan∣ces, if you require the Authority of Scriptures, you will not find any: Tradition shall be alleged to you for the Author, custom for the confirmer, and Faith the Observer.

8. After him follows his Schollar blessed St. Cyprian,* 1.11 The Bishops (saies he) that went before us, have ordain'd that not any one of our Brethren at his death shall name in his Will for an Executor, or Guardian, any Ecclesiastical Person; and if any one shall do otherwise, that no Oblati∣on should be made for him, and that the Sacrifice should not be celebrated for him at his death: For such a one deserves not so much as to be named at the Altar in the Priests Prayer.

9. Eusebius relates that, at the Obsequies of the Emperor Constantine,* 1.12 the People and Clergy unanimously sent up prayers to God, not without tears and great groanings for the Soul of the Emperor. Likewise Epiphanius disputing against the Heretick Aerius, reckons this a∣mong his heresies (as St. Augustin likewise does) That he denyed Prayers and Oblation for the Dead.* 1.13 In opposition whereto he saies,

Prayers made for the dead profit them, though they do not blot out [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] entirely all (mortal) sins.* 1.14 And again, Who shall now have the ••oldnesse to dissolve the Statute of his Mo∣ther (the Church) or the Law of his Father? (which Father he there interprets to be the Holy Trinity.) Moreover St. Chrysostome,* 1.15 It is not in vain that the Apostles have instituted this Law, That during the celebration of the dread∣ful mysteries, commemoration should be made of the dead: for they knew that great benefit and pro∣fit would thereby accrew unto them. And yet more expresly in another place,* 1.16 We must (saith he) give our help and assistance to sinners departed, by our Prayers, Supplications, Alms, and Oblations: For these things were not rashly and groundlesly devised: Neither is it in vain, that in the Divine Mysteries we make mention of these who are dead; and approaching to the Altar, ad∣dresse our prayers for them to the Lamb placed there who took away the sins of the World: But we do this to the end that some comfort and refreshment may come to them thereby. Neither is it in vain that he who assists at the Altar at the time when the dreadful Mysteries are communicated, cries out, Pray for all that are dead in Christ, and for those who celebrate their memorials. For were it not that such commemorations were profitable to them, such things would not be spoken. For the matters of our Religion are no sport: No, God forbid. These things are perform'd by the Order and Dire∣ction of Gods Spirit.

10. True it is, that antiently in the pub∣lick Liturgies a commemoration was made even of the greatest Saints, yes, and pray∣ers were made for them: But yet not such prayers as were made for the imperfect. But, since all future things may be the subject of our prayers, it may become our charity to pray for accession of glory to Saints already glorified, but which at the Resurrection shall be in a yet better State. And therefore when St. Austin saies, It is an injury to pray for a Martyr, since we ought rather to commend our selves to his prayers: he means such prayers, as we make for imperfect Christians, that is, for remission of their sins, refreshment, &c.

11. Now, tho' some such prayers extant in the Holy Fathers did regard the day of Judgment, and the glory ensuing; yet with∣al, that they thought, to some Souls a present refreshment did accrew in the inter∣mediat condition, is evident both by the foresaid Testimonies, and many more that may be added: As where St. A••brose saies, he would never cease his Intercessions for the Soul of the dead Emperor? till he found a de∣liverance by them. This is so apparent both out of the Fathers and ancient Liturgies, that Bishop Forbes,* 1.17 Spalato, and other Prote∣stant Writers, do acknowledge it, and refuse not to assent to the ground of such a pra∣ctise. The words of Spalato are these: There would be no absurdity if we should confesse,* 1.18 that

some lighter sins which have not in this life been remitted (quoad culpam) as to the guilt or fault, may be forgiven after death, and this somtimes a little after the departure of the Soul, &c. by vertue of the Churches interces∣sion.

12▪ It cannot be denied, but that there are among the Holy Fathers great varieties of Opinions touching some particular circum∣stances regarding the state of Souls after death, and at the present some differences there are between the Roman and Greek Church. In which notwithstanding it will appear to any who will compare them, that the Roman Doctrin is far more moderate, re∣ceiveable, and approaching to the grounds of Protestants, than that of the Eastern Church. But however, it is without all con∣troversy, that all Churches who professed Christianity before the Reformation, do a∣gree unanimously in the practice of praying for the Dead, so as to beg forgiveness of sins, a bettering of their state, an asswage∣ment of their sufferings, &c. Which practise they esteem not a voluntary offering, but a duty, to a necessary performance of which, charity obligeth all Christians. And there∣fore English Protestants cannot be excused for their neglect of this duty, especially consi∣sidering that the Doctrin upon which this Practice is grounded, is not mentioned at all among those Points which they account No∣velties

in the Roman Church. On the con∣trary, the more learned among them have and do, though not in expression, yet in sense agree with Bishop Andrews, conceding in his Reply to Cardinal Perron,* 1.19 —That for offe∣ring doth he not mean here, for offering the Christian sacrifice of the Holy Eucharist for them, for what is more manifest in Antiqui∣ty, than this?] and prayer for the Dead, little is to be said against it. No man can deny, but it is very antient. Since then the Church cannot be thought, from the most antient times thereof, to have offered up to God all her prayers in all ages pro defunctis in vain, methinks I cannot here, but in this respect al∣so commiserate the condition of those poor Souls, who depart hence un-owned by that Church, and without any share in her pray∣ers (which only like a true Mother, is so sol∣licitous and carefull a Supplicant not only for her living, but also deceased children) and who, after a life here not so well spent, seeing themselves going hence only with an inchoa∣ted repentance, & an unperfect reformation, and very unprepared to be immediatly enter∣tained in that place of bliss, and glorious so∣ciety into which no impure thing shall enter, yet are content rather to lose the benefit of the daily prayers and oblations for them of this careful Mother, than to render themselves capable thereof by returning into her Com∣munion. And surely much more uncomfort∣able

must such a death be, that is void of the hopes of any such assistance, than theirs is, who, departing hence in the bosom of the Church, and in this blessed communion of Saints with the request of St. Austins dying Mother in their mouth,* 1.20 Illud vos rogo, ut ad Domine altare memineritis mei: This I beg of you, that at the Altar of our Lord ye make re∣membrance of me: are sure to enjoy the last aid of this pious charity, and also the yet more efficacious sacrifice of the Altar to be fre∣quently offered to God in their behalf.

10. Lastly, to omit particular Quotations out of the antient public Liturgies of the Church, that of St. Iames acknowledged by the second General Council, that of St. Basil, St. Chryso∣stom, &c. in every one of which are expresse prayers and oblations for the Dead, demand∣ing pardon of their sins, refreshment of their sufferings, &c. I will conclude with a full convincing Testimony of St. Augustin,* 1.21 whose words are these, That by the Prayers of the Holy Church, and saving Sacrifice, as like∣wise by Alms expended for their Souls, our de∣parted Brethren are helped, that God may deal with them more mercifully than their sins de∣serve, not to be doubted. For this the univer∣sal Church observes as a Tradition of our Fa∣thers, that for those who are dead in the Com∣munion of the Body and Blood of our Lord, Pray∣ers should be made, when at the holy Sacrifice their Names are in their due place rehearsed,

and that it should be signified that the Offering is made for them. And when out of an intention of commending them to Gods mercy, works of Charity and Alms are made, who will doubt that these things help towards their good, for whom Prayers are not in vain offered to God? It is not therefore to be doubted but that these things are profitable for the Dead▪ yet only such as before their death have lived so, as that these things may profit them after Death. And a∣gain,* 1.22 For Martyrs the Sacrifice is offered as a thanksgiving, and for others as a propiti∣ation.

14. The Doctor cannot but know in his Conscience, (for he is no Stranger to the Fa∣thers) what a great Volume may be written to confirm this: And that not one expressi∣on can be quoted against it. Therefore whereas he said without any ground, that Tertullian borrowed from Montanus; I would ask him, From whom did he borrow the o∣mission of this charitable duty to the Dead, but from the Heretie Aerius? Nor is this to be considered as a voluntary courtesie don them, which without any fault may be omit∣ed. On the contrary St. Epiphanius will tell him,* 1.23 the Church does these things necessarily, having received such a Tradition from the Fa∣thers. And St. Augustin,* 1.24 we must by no means omit necessary Supplications for the Souls of the Dead: For whether the Flesh of the dead Per∣son lye here, or in another place, repose ought to be obtained to his Spirit.

15. If these Souls were believ'd to be in Heaven would it not be ridiculous? If in Hell would it not be impious to offer the dreadful Sacrifice, to make Supplications▪ to be at charge in Alms for the obtaining them re∣pose, pardon of their sins, refreshment of their sufferings, a translation into the region of Light and peace, and a place in the bosom of Abraham? But if they be neither in Heaven nor Hell, where are they then? He cannot deny a third place, unless he thinks them anihilated: He will not say that third place is Purgatory, because the Church calls it so. But suppose the Church dispence with him for the Name; I would to God he would accept of such a dis∣pensation; one pretence of Schism would quickly be removed.

16. To conclude; If all the Liturgies of the Church, all the Fathers have not credit e∣nough with him to perswade that this is no Novelty▪ yet greater Antiquity for it he may find in the Iewish Church: an expresse Testi∣mony for which we read in the Book of Mac∣chabees: He will say it is not Canonical: at least let him acknowledge it not to be a Ro∣mance: and however, the universal Tradition and practise of the Synagogue will justifie it. From the Jews no doubt Plato borrowed this Doctrin, and from Plato Cicero, and from both Virgil. Nay even natural reason will tell him, that Heaven, into which no unclean thing can enter, is not so quickly and easily o∣pen

to imperfect Souls, as to perfect: nor have we any sign, that meerly by dying, sinful li∣vers becom immediatly perfect.

17. To fill his learned Margins, he quotes certain Contradictors of Bellarmin, as the Bi∣shop of Rochester, Polydor Virgil, Suarez, and Thomas ex Albiis; but since both Bellarmin himself and all his Contradictors agree with the Church, in contradiction to the Preacher, that there is a Purgatory; what other induce∣ment could he have to mention them▪ unlesse it were that his Readers might see what his Hearers could not, that he was resolved to pretend, but was not able indeed to produce any thing to purpose against the Catholic Church?

Notes

• * 1.1

  Serm. p. 8.
• * 1.2

  Concil. Trid. Sess. 25.
• * 1.3

  Ibid.
• * 1.4

  Can. Missae. Memento.
• * 1.5

  〈◊〉〈◊〉 Commun.
• * 1.6

  Dion. Ar. de Eccles. Hierar∣chia. c. ult.
• * 1.7

  Ibid.
• * 1.8

  Tert. de Mon. cap. 10.
• * 1.9

  Id. de Coron. Mil. cap. 3.
• * 1.10

  Ibid. cap. 4.
• * 1.11

  Cypr. Ep. 66.
• * 1.12

  Euse. de vit. Const. l. 4. c. 71.
• * 1.13

  Epiph. 3. hae••••••.
• * 1.14

  Ibid.
• * 1.15

  Chrysost. in Ep. ad Philip. c. 1. hom. 3.
• * 1.16

  Id. hom. in 1 Cor. c. 15. v. 46.
• * 1.17

  Forb. de Pur••••. c. 3. §. 27.
• * 1.18

  Spal. l. 5. cap. 8.
• * 1.19

  P. 9.
• * 1.20

  Aug. Conf. l. 9. c. 11.
• * 1.21

  Aug. Ser. 32. de verb. Apost.
• * 1.22

  Id. Enchirid. c. 110.
• * 1.23

  Epiph. l. 3. haer. 75.
• * 1.24

  Aug. de cur. pro mort. c. 5.