derived, since there is so much of meagreness and mistake in our more popular expounders of it, it may be replied, first, that the writings of the Fathers contain abundant directions how to ascertain it; next, that their directions are distinctly propounded and supported by our Divines of the seventeenth century, though little comparatively at present is known concerning those great authors. Nor could a more acceptable or important service be done to our Church at this present moment, than the publication of some systematic introduction to theology, embodying and illustrating the great and concordant principles and doctrines set forth by Hammond, Taylor, and their brethren before and after them. Lastly, Should it be inquired whether this admission of incompleteness in our own system does not lead to projects of change and reform, on the part of individuals; it must be answered plainly in the negative. Such an admission has but reference to the question of abstract perfection; as a practical matter, it will be our wisdom, as individuals, to enjoy what God's good providence has left us, lest, striving to obtain more, we lose what we still possess. OXFORD, The Feast of the Circumcision. [FIFTH EDITION.] These Tracts are continued in Numbers, and sold at the price of 2d. for each sheet, or 7s. for 50 copies. LONDON: PRINTED FOR J. G. F. & J. RIVINGTON, ST. PAUL'S CHURCH YARD, AND WATERLOO PLACE. 1841. GILBERT & RIVINGTON, Printers, St. John's Square, London. The following Works, all in single volumes, or pamphlets, and recently published, will be found more or less to uphold or elucidate the general doctrines inculcated in these Tracts. Bp. Taylor on Repentance, by Hale.-Rivingtons. Vincentii Lirinensis Commonitorium, with translation. Parker, Pusey on Cathedrals and Clerical Education.-Roake and Varty. Pusey on Baptism (published separately).-Rivingtons. Newman's Sermons, 4 vols.-Rivingtons. Newman on Romanism, &c.-Rivingtons. The Christian Year.-Parker, Oxford. Perceval on the Roman Schism.-Leslie. Bishop Jebb's Pastoral Instructions.-Duncan. Hymns for Children on the Lord's Prayer.-Rivingtons. Herbert's Poems and Country Pastor. Evans's Scripture Biography.-Rivingtons. Le Bas' Life of Archbishop Laud.-Rivingtons. Jones (of Nayland) on the Church. Bp. Bethell on Baptismal Regeneration.-Rivingtons. Bp. Beveridge's Sermons on the Ministry and Ordinances.-Parker, Oxford. Bp. Jolly on the Eucharist. Fulford's Sermons on the Ministry, &c.-Rivingtons. A Catechism on the Church.-Parker, Oxford. Russell's Judgment of the Anglican Church.-Baily. Larger Works which may be profitably studied. Bishop Bull's Sermons.-Parker, Oxford. Wall on Infant Baptism.-Do. Pearson on the Creed.-Do. Leslie's Works.-Do. Bingham's Works.-Straker, London. Palmer on the Liturgy.-University Press. Palmer on the Church.-Rivingtons. Hooker, ed. Keble.-Do. TRACTS FOR THE TIMES. ARCHBISHOP USSHER ON PRAYERS FOR THE DEAD. (Against Romanism.—No. 2.) ADVERTISEMENT. ONE great unfairness practised by Roman controversialists, has been to adduce, in behalf of their own peculiarities, doctrines or customs, of the Primitive Church, which, resembling them in appearance, are really of a different character. Thus, because the early Fathers spoke of the Holy Communion in such reverent and glowing terms, as became those who understood its real nature and virtue, they have tried to make it appear that they believe in their own theory of Transubstantiation. Whereas they spoke of it as a commemorative sacrifice, they have thence taken occasion to make it a real and proper sacrifice. The doctrine of ecclesiastical penances, they have converted into the theory of satisfactions to ALMIGHTY GOD for sins committed. The existence of Apostolic Tradition, in the early Church, in behalf of the doctrines of the Trinity, Incarnation and the like, has been made a pretence for introducing so called Apostolical Traditions concerning various unfounded opinions in faith and practice. But in no instance is this fallacious procedure more strikingly seen than as regards their doctrine of Purgatory, which they defend by notions and usages in the early Church, quite foreign to the distressing tenet which we challenge them to prove. This is shown with great learning and ability by the celebrated Archbishop Ussher in his Controversy with a Jesuit. At a time like the present, when many persons are in doubt whether they are not driven to an alternative of either giving up the primitive Fathers or embracing Popery, it may be useful to reprint the chapter on this subject from Ussher's work in a separate form. VOL. III.-72. B OF PRAYER FOR THE DEAD. INTRODUCTION. PRAYER for the dead, as it is used in the Church of Rome, doth necessarily suppose Purgatory; and therefore whatsoever hath been alleged out of the Scriptures and Fathers against the one, doth stand in full force against the other: so that here we need not actum agere, and make a new work of overthrowing that which hath been sufficiently beaten down already. But on the other side, the admittal of purgatory doth not necessarily infer Prayer for the dead: nay if we shall suppose, with our adversaries, that purgatory is the prison from whence none shall come out until they have paid the utmost farthing, their own paying, and not other men's praying, must be the thing they are to trust unto, if ever they look to be delivered out of that jail. Our Romanists indeed do commonly take it for granted, that "Purgatory and Prayer for the dead be so closely linked together, that the one doth necessarily follow the other;" but in so doing they reckon without their host, and greatly mistake the matter. For howsoever they may deal with their own devices as they please, and link their prayers with their Purgatory as closely as they list; yet shall they never be able to show, that the Commemoration and prayers for the dead, used by the ancient Church, had any relation with their Purgatory; and therefore, whatsoever they were, Popish prayers we are sure they were not. I easily forsee, that the full opening of the judgment of the Fathers in this point will hardly stand with that brevity which I intended to use in treating of these questions; the particulars be so many, that necessarily do incur into the handling of this argument. But I suppose the reader will be content rather to dispense with me in that behalf, than be sent away unsatisfied in a matter wherein the adversary beareth himself confident beyond measure, that the whole stream of antiquity runneth clearly upon his side. § 1. OF THE PERSONS FOR WHOM AFTER DEATH PRAYERS WERE OFFERED IN THE EARLY CHURCH. 2. OF THE PRIMARY INTENTION OF PRAYERS For the dead. 3. OF THE PLACE AND CONDITION OF Souls departed. § 4. OF THE OPINION OF THE HERETIC AERIUS TOUCHING PRAYERS FOR THE DEAD. $5. OF THE PROFIT OF PRAYERS FOR THE DEAD TO THE PERSONS PRAYED FOR. § 1. Of the Persons for whom after death Prayers were offered in the early Church. THAT the truth, then, of things may the better appear, we are here prudently to distinguish the original institution of the Church from the private opinions of particular doctors, which waded further herein than the general intendment of the Church did give them warrant; and diligently to consider, that the memorials, oblations, and prayers made for the dead at the beginning, had reference to such as rested from their labours, and not unto any souls which were thought to be tormented in that Utopian purgatory, whereof there was no news stirring in those days. This may be gathered, First, by the practice of the ancient Christians, laid down by the author of the Commentaries upon Job, which are wrongly ascribed unto Origen, in this manner : "We observe the memorials of the saints, and devoutly keep the remembrance of our parents or friends which die in the faith; as well rejoicing for their refreshing, as requesting also for ourselves a godly consummation in the faith. Thus therefore do we celebrate the death, not the day of the birth: because they which die shall live for ever. And we celebrate it, calling together religious persons with the priest, the faithful with the clergy; inviting moreover the needy and the poor, feeding the orphans and widows, that our festivity may be for a memorial of rest to the souls departed, whose remembrance we celebrate, and to us may become a sweet savour in the sight of the eternal God." Secondly, by that which St. Cyprian writeth of Laurentius and Ignatius, whom he acknowledgeth to have received of the LORD |