ad tempora regni pertinet Lib. 5. c. 33. Manifestissime cap. 34. The Benediction doth without contradiction belong to the times of the Kingdom saith Irenaeus And again These promises do most manifestly signifie the Banquet of the Creature which God hath promised to give them in the Kingdom of the just And a third time Sine Controversia dicta sunt c. 35. These and other things are without Controversie spoken as things which are to happen in the Resurrection of the Just 3. They confidently cite § 2 as plain Assertors of this Doctrine the Prophets of the Old Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 307. Lib. 5. c. 34. Lib. 7. c. 26. and the Sayings of our Lord and his Apostles in the New. This Thousand Years saith Justin Martyr the Prophets Esaias and Ezekiel and others do confess Esaias manifestly declares saith Irenaeus that there shall be such joy in the Resurrection of the Just Ezekiel saith the same thing and so doth Daniel The Testimony of the Prophets touching this matter are so many saith Lactantius that it would be infinite to collect them Propter hoc beatus dicebat miles l. 5. c. 32. That our Lord referred to it when he promised that the meek should inherit the Earth is the Assertion of Irenaeus and the forementioned Testimony of the Nicene Council and also when he said Thou shalt be recompensed at the Resurrection of the Just Cap. 33. saith the same Irenaeus and when he promised to them who left Lands Houses Parents Brethren and Children for his sake That they should have an hundred fold now in this life Lib. 5. c. 33. Ibid. so Irenaeus and St. Cyprian when he said to his Disciples I will not henceforth drink of the Fruit of the Vine till I drink it new with you in my Father's Kingdom When to that Question of St. Peter's Ex occasione hujus sententiae quidam introducunt mille annos post resurrectionem Hierom in Matth. 19.28 Peter's We have left all and followed thee what shall we have he answers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the new and Second State the Resurrection of the Just when the Son of Man sitteth on the Throne of his Glory you also shall sit upon Twelve Thrones judging the Twelve Tribes of Israel And when having corrected their mistakes about this matter he adds Ye are they who have continued with me in my Temptation and I appoint to you a Kingdom as my Father hath appointed to me that you may eat and drink at my Table in my Kingdom this saith Justin Martyr Pag. 312. is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Mystery of our Regeneration They cite to the same purpose that testimony of St. Paul Rom. 8.21 saying That the creature shall be delivered from the bondage of Corruption into the glorious Liberty of the Sons of God which Liberty is in the next Verse stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iren. l. 5.32 34. the Redemption of the Body from that Death to which it was subject through the disobedience of Adam and with which will be also a Redemption of the creature from that Curse which the Earth suffered for his sake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 308. Pag. 307. Lib. 5. c. 35. They cite to the same purpose that passage of St. Peter who saith One day is with the Lord as a thousand years and a thousand years as one day and this we know saith Justin M. that these words do relate to the Millennium Again when Esaias saith We look for new Heavens and new Earth hemeans saith Justin M. the Promise of the Millennium These things saith Irenaeus are without controversie spoken of the Resurrection in quâ regnabunt justi in terrà in which the Just shall reign on Earth Lastly As for the Author of the Revelations they all with one consent declare he speaks expresly of it and indeed he seems to do it so expresly that when in the Third Century some Christians began to dislike this Opinion they began also to question the Authority of this Book which never was before doubted of by any Christian Fourthly Observe that these Fathers do expresly teach § 3 That this Doctrine of the Millennium was denied chiefly by Hereticks and such as were deceived by them Quoniam transferuntur quorundam sententiae ab Haereticis sermonibus Lib. 5. c. 32. Haeretici enim despicientes psalmationem Dei non suscipientes salutem carnis suae Lib. 5 c. 31. thus Irenaeus in the Preface of his Discourse upon this Subject saith he found it necessary to speak of it Because some Mens Opinions were perverted by the Speeches of the Hereticks and they understood not the appointment of God and the Mystery of the Resurrection of the Just and of the Kingdom And again he saith That some of those who are thought to have believed aright do go beyond the order of the promotion of the Just and know not the methods of their training up or being exercised to incorruption having in themselves Heretical sences of this matter For the Hereticks despising the formation of God i. e. the Body framed by him and not receiving the Salvation of their Flesh or not believing that it shall be saved say That as soon as they are dead they transcend the Heavens and the Maker of them and go to that Mother or Father which they have feigned to themselves they therefore who reject as much as in them lies all Resurrection of the Flesh what wonder is it if they know not the order of the Resurrection which order with the method by which we are exercised to incorruption and the enjoyment of God he afterwards declares to be this Cap. 32. That our first Resurrection is principium incorruptelae per quod Regnum qui digni fuerint assuescunt capere deum the beginning of incorruption by living in which Kingdom they who are worthy so to do by little and little do accustom themselves to enjoy God. Cap. 35. And that the Just Man thus raised verè praemeditabitur incorruptelam augebitur vigebit in Regni temporibus ut fiat capax Gloriae Patris shall truly exercise or fit himself for incorruptibility and increase and flourish in the times of that Kingdom Cap. 36. that he may be made capable of the Glory of the Father And a third time That Man being renewed vigente ad incorruptelam ut non possit jam veterascere and making such progress to incorruption that he cannot now wax Old tunc qui digni fuerint coelorum conversatione illuc transibunt id est in Coelos then they who are worthy shall ascend to Heaven Justin M. being asked by Trypho whether he believed That Jerusalem should be rebuilt Pag. 306. and the Christians should be gathered together there with Christ and the Patriarchs and Prophets Answers thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have before confessed unto thee that I and many others are of this
the Africans passed a severe Judgment on the Assertors of the contrary Opinion though they refused not Communion with them § 20. 6. That neither Stephen 's Opinion nor Saint Cyprian 's prevailed but the Church went a middle Way betwixt both § 21. Inferences 1. Hence it appears that the Doctors of the Western Churches are no good Judges of the Practices of the East § 22. 2. That in Matters of this obscurity the Custom of each Church is to be followed without breach of Peace § 23. 3. That in those Ages they knew nothing of the Pope's Supremacy or the Rule of the Guide of Controversies § 24. 4. That they belived what passed for Apostolical Tradition in the Church of Rome might be no such thing § 25. And Lastly That even in those early times Tradition Apostolical must falsly be pretended by great and many Churches § 26. FUrthermore we distinguish betwixt Traditions touching Points purely Doctrinal Dist 6th or Divine Revelations which concern matters of meer Belief as the Doctrine of the Millennium of the time of the Day of Judgment of Antichrist and what did hinder his Appearance and the like and Traditions touching points of Practice such as were the Observation of the Lord's Day the Superiority of Bishops over Presbyters the Ordination of Presbyters and Deacons by Bishops c. Touching the first kind we say That it is no sufficient evidence that they were Doctrines received from the Apostles that they have been asserted by after-Ages to be such it being evident both from Church History and the Confessions both of Protestants and Papists that in these matters the Fathers have been subject to mistakes in Doctrines not belonging to the Fundamentals of the Christian Faith but touching matters of Practice we say That we are ready to receive all such Traditions as have that Evidence that they were generally practised from the first and purest Ages of the Church which we are able to produce for observation of the first Day of the Week the Superiority of Bishops over Presbyters the Ordination of Presbyters and Deacons by Bishops and the like To give some Instances of the first kind First The Doctrine of the Millennium § 1 or the Reign of Saints on Earth a Thousand Years is now rejected by all Roman Catholicks and by the greatest part of Protestants and yet it passed amongst the best of Christians for Two hundred and Fifty Years for a Tradition Apostolical and as such is delivered by many Fathers of the Second and Third Century who speak of it as the Tradition of our Lord and his Apostles and of all the Ancients that lived before them who tell us the very words in which it was delivered the Scriptures which were then so Interpreted and say that it was held by all Christians that were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exactly Orthodox And 1. this is delivered by the Fathers of the Second and Third Centuries as a Tradition received from the Mouth of Christ and his Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 L. 3. c. 39. Eusebius confesseth That Papias declared it to be the Doctrine of our Saviour handed down to him by unwritten Tradition Lib. 5. c. 33. Euseb H. Eccl. lib. 3. c. 39. Now of this Papias Irenaeus saith That he was an Hearer of St. John the Author of the Revelations He himself professeth that he only followed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them who taught the Truth and who related 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Commands given by Christ himself and coming from the Truth it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. That he received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words of the Apostles from those who followed them or conversed with them and only writ the things he had well learned and well remembred Eusebius moreover adds That his Relation touching the Tradition of the Millennium prevailed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with most of the Clergy that lived after him to entertain it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dial cum Tryph. p. 308. Justin Martyr speaking of the same Doctrine premiseth That he chose not to follow the Doctrines of Men but of God and the Doctrines delivered by him and then he adds That there was a Man among them named John one of Christ's Twelve Apostles who in his Revelations had foretold that the Faithful should reign with Christ a Thousand Years in Jerusalem Lib. 5. cap. 33. and that our Lord Christ said the same thing Presbyteri meminerunt qui Joannem Discipulum Domini viderunt audisse se ab illo quemadmodum de temporibus illis docebat Dominus Ibid. Irenaeus adds That the Seniors who saw St. John the Disciple of the Lord remembred how they had heard him say that he had heard our Lord Christ teach this Doctrine and then he doth repeat the very words in which Christ taught thus and tells us that he had them also from Papias the Friend of Polycarp Cap. 36. Hanc esse ad ordinationem dispositionem eorum qui salvuntur dicunt Presbyteri Apostolorum Discipuli ibid. adding That this according to the Seniors the Disciples of the Apostles is the Ordinance and the appointment concerning those that shall be saved and that our Lord taught this when he promised to drink New Wine with his Disciples in the Kingdom of God Hanc Ezechiel novit Apostolus Joannes vidit qui apud fidem nostram est novae Prophetiae sermo testatur Adv. Marcion l. 3. c. 24. and St. Paul when he said That the Creature should be freed from the Bondage of Corruption into the liberty of the Sons of God. As for the Kingdom promised to us after the Resurrection for a Thousand Years Ezechiel knew it saith Tertullian the Apostle John saw it and the new Word of Prophecy which we believe gives Testimony of it And if Gelasius Cyzicenus may be credited this was the Doctrine delivered by the Nicene Council in these words We expect new Heavens and new Earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Hist Concil Nic. l. 2. c. 30. according to the Scriptures at the Appearance of the Kingdom of our Great God and Saviour Jesus Christ and then as Daniel saith the Saints of the most High shall receive a Kingdom and the Earth shall be pure and holy which David by the Eye of Faith foreseeing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith I believe to see the Goodness of the Lord in the Land of the Living and the Son of David Blessed are the Meek for they shall inherit the Earth These things we have established from the Ecclesiastical Constitutions most diligently framed by the Holy Fathers 2. They speak of this not as a probable Opinion but as a thing which they were certainly assured of We know saith Justin Martyr Dial. cum Trypk p. 307. the Resurrection of the Flesh and the Thousand Years in Jerusalem Predicta benedictio sine contradictione
Remensis saith These are the Sacraments of the Church Sine quibus ad vitam quae vera vita est non intratur without which we cannot enter into true Life Albinus in his Book of Divine Offices Cap. de celebr Miss p. 88. Cap. 26. De instit Cler. l. 1. c. 31. and Amalarius in his Third Book of Ecclesiastical Offices do in like manner say That sine his Sacramentis nemo intrat in vitam aeternam without these Sacraments none enter into Life eternal Rabanus Maurus saith Men may have temporal Life without this Food and drink Aeternam omnino non possunt eternal Apud Baron Tom. 10. p. 1007. they can never have Christ testified with an Oath Saith Humbert That without this refection that Life which is Christ cannot be had saying Verily except you eat c. By which Testimonies we may see what Reason Austin had to say this was a Doctrine deeply settled in the Churches of Christ and thence to inferr that Infants ordinarily could not have Life without participation of the Eucharist they speaking thus without exception of any Persons or of any case but that of sudden Death in which case also some of them allow that Salvation may be had without actual Baptism 3. They apply this general Doctrine to the Case of Infants and say the Sacrament of the Eucharist is to be received by them for Remission of Sins or that they may obtain Life both which are necessary causes of the Administration of it In the Fourth Century Theodorus Antiochenus writ a Book against some Hereticks in the Western Church Apud Phot. Cod. 177. p. 396. who asserted That Man doth Sin by Nature and not by Choice And who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Confirmation of their Opinion urged That Infants were baptized and received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Communion of the immaculate Body for the Remission of Sins P. 400. In Answer to these Men saith Photius Theodorus broached a new and strange Opinion of Remission of Sins perhaps not willingly but that he might satisfie their inquiry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why do Infants partake of the immaculate Mysteries Why are they Baptized if they sin not by Nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for these Sacraments are given for Remission of Sins Whence it appears that the Custom of giving the Eucharist to Infants was then generally practised and allowed of both in the Western and the Eastern Churches In the Western because these Western Hereticks do from this approved Custom argue against the Doctrine of the Church in the East because Theodorus of Antioch thought himself obliged to own the Practice nor is any question made whether the thing ought to be done but it is plainly owned that it was done and that for the Remission of Sins and therefore for a necessary Reason Against the Pelagians who denied that Infants were guilty of Original Sin and that they were obnoxious to Death eternal the Fathers dispute from this very Custom and the Foundation of it on the words of the Evangelist saying That according to the Practice of the Church the Blood which was shed for the Remission of Sins was ministred to them and therefore they had Sin to be remitted and that our Lord had said Vnless you eat the Flesh of the Son of Man and drink his Blood you shall have no Life in you and therefore Infants wanted these things in order to their having Life and were partakers of them that they might obtain it The places in St. Austin to this effect are innumerable For why saith he Contr. Julian Tom. 7. l. 2. c. 30. is that Blood ministred to the Infant to drink which was shed for the Remission of Sins that he may have Life if by reason of no Original Sin he be obnoxious to Death Christ saith he is the Saviour of Infants Ibid. l. 1. p. 949. and unlevs they redeemed by him they will utterly perish seeing without his Flesh and Blood they cannot have Life this St. John thought and believed learned and taught When Christ saith Vnless you eat my Flesh and drink my Blood you have no Life in you can I say the Child shall have Life who ends his Life without that Sacrament Hypognost c. 5. Tom. 7. p. 1405. And again He having said Vnless you eat c. and He that eateth my Flesh and drinketh my Blood hath eternal Life how is it that you Pelagians promise the Kingdom of Heaven to Children not born of Water and the Spirit not fed with the Flesh of Christ nor having drunk his Blood which was shed for the Remission of their Sins Behold he that is not Baptized and he that is deprived of the Vital Cup and Bread is divided from the Kingdom of Heaven And of what Sacrament he conceives our Saviour to have spoken in these words he more expresly tells us saying Tom. 7. de peccat merit remiss l. 1. c. 19. p. 666. Let us hear our Lord speaking not of the Sacrament of Baptism N. B. but of the Sacrament of his holy Table to which none cometh who is not rightly Baptized Except you eat and drink c. What do we farther seek for dares any body say this Sentence belongeth not to Children or that they can have life in them without the participation of the Body and the Blood of Christ But he that saith this doth not attend That if that Sentence comprehends not all so that they cannot have Life without the Body and the Blood of Christ those of riper Years are not obliged to regard it From these and many other Passages of a like Nature his Conclusion is this Lib. 1. de peccat merit remiss c. 24. p. 670. Nec pro eis fusus est sanguis qui fusus esse in remissionem legitur peccatorum Apud Aug. Ep. 90. Apud August Ep. 92. If then so many Divine Testimonies accord in saying That neither Salvation nor Life eternal is by any to be hoped for without Baptism and the Body and Blood of our Lord they are in vain promised to Children without them The Council of Carthage in their Epistle to Pope Innocent the First complain that the Pelagians durst assert That little Children needed not Baptism Propter salutem that they might have Life and that the Blood shed for the Remission of Sins was not shed for them The Council of Mela in their Letter to him complain that they asserted Pueros quoque parvulos si nullis innoventur Christianae gratia Sacramentis habituros vitam aeternam That Infants might have Life eternal though they were not renewed by the Christian Sacraments Ibid. Ep. 93. p. 424. To these complaints Pope Innocent returns this Answer Whereas your Brotherhoods assert that the Pelagians say that Infants may be saved without Baptism this is a very fond Opinion Nisi enim manducaverint for unless they eat the Flesh of the Son of Man and drink his Blood they have no Life in them