though in the whole seventh Chapter of the Epistle to the Romans he had described the good man as one that with his flesh did serve the Law of Sin but with his mind the Law of God beginneth the eighth Chapter with this comfortable Assertion There is now no condemnation to them who are in Christ Jesus i. such sins of ignorance and imperfection shall not damn them if they walk not after the flesh but after the spirit when he both affirms and denies that a man may be without sin he argues like S. Paul Phil. 3. where v. 12. he denies himself to be perfect and v. 15. affirms it but in divers senses So when Lactantius affirms that a man may live pure from all pollutions he argues ab impossibili which is an usual Topick but his true judgment he gives afterwards quod nemo esse sine delicto potest that no man can live without sinning as long as he is on this side the Grave The superstition of the Cross hath been already fully invalidated the unlawfulness of making War was an Errour but herein he followed Origen among the Ancients and Erasmus and other famous men of late have wedded the same Opinion his Doctrine of the Antipodes may be called a Heresie in Philosophy but by no means in Divinity and it was the ancient belief that the Souls of all men were detain'd in one common Prison which Opinion hath been already considered X. His discourse of the great Prophet who shall convert the Nations before the end of the World is somewhat strange and perhaps an intimation to us what mazes of their own making men wander in when they undertake to reveal what is hidden and unriddle the Apocalypse out of which the Millenary Doctrine had its rise After this Prophet's appearance shall be the day of retribution in which not all says Mr. H. p. 333. out of Lactantius shall be judged The Wicked being condemned already but only those who know God Which I would willingly see reconciled with that passage of his a Lact. Instit lib. 7. c. 26. Eodem tempore fiet secunda illa c. at the same time shall be the second and publick Resurrection of all persons in which the wicked shall be raised to live for ever in eternal torments such are they who have worship'd Idols and despised and renounc'd the Lord of the World For as to what Mr. H. avers to be Lactantius his Opinion I cannot find it either in the fourteenth Chapter of his seventh Book to which the Margin directs nor yet in the 24th as I think it should be printed and here I must again take leave to admire Mr. H's faculty of translating in these words Quos autem plenè justitia maturitas virtutis incoxerit ignem illum non sentient which he thus renders Those whom Righteousness and Maturity of Virtue shall have fully concocted shall not feel that Fire Which words as they lye he that can make sense of shall be my Oracle but in the 21 chap. of that Book I find some words to that purpose not that the Wicked shall not be judged but shall not rise again i. as I think not in that solemn manner as the just shall but immediately on the sound of the Trumpet shall be thrown into Hell XI Nor is it improbable but that this Father hath been impeach'd of some other Errours which Mr. H. hath not mentioned Ruffinus lays to his Charge and Tertullian's his Dogma that the Soul is ex traduce to which a Apolog. adv Ruffin l. 2. to 2. p. 217 218. S. Hierom answers that he rememâ—ers no such passage in him But he who â—eads that Father shall find him asserting the contrary Opinion for b De opific. Dei c. 19. proposing the queâ—tion Whether the Soul owe its being to the Faâ—her or Mother or both he answers it That Souls have their being neither from one or both â—he Parents but that God alone gives them Essence serendarum animarum ratio uni ac soli Deo subjacet the learned c Of Credulity and Incredulity in things natural and civil part 1. p. 181. Dr. Casaubon â—eckons another Errour of his That it is impossible for a just man to perish in any temporal calamity as in a Tempest or War but that God for his sake either will preserve the rest or when all the rest perish he alone shall be preserved But this could not be meant by him thetically but that it generally happens that God appears to the rescue of his Servants as he did of Noah and Lot for else a great part of Lactantius his design were superseded who makes the Sufferings of the Martyrs a solemn Testimony of the truth of their Religion and with this I conclude when I have given S. Hierom's Character of him that he was vir omnium suo tempore eruditissimus the best Scholar of his Age Tutor to the Emperours Son Crispus but so poor that many times he wanted necessaries Which might probably happen to him on the death of his Patron the Prince with whom he also might fall into disgrace and on whose death all his dependencies and hopes expired THE LIFE OF S. ATHANASIVS I. IN the Memoires of the Life of this able and worthy Champion of thaâ— Faith which was once delivered to thâ— Saints for which a Passim in histor l. 2. tom 11 12 18. lib. 3. tom 3 12. lib. 7. tom 2. c. Philostorgius the Arian Historian speaks so opprobriously of him I cannot but pay Mr. H. my thanks for acknowledging Sect. 1. p. 339 that the Baptism administred by b Vid. Sozom lib 2. c 16. Ruffin l. 10. c. 14. Phot. cod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Athanasius to his play-Fellows was valid and noâ— to be reiterated as was defined by Alexander the then Patriarch of Alexandria and opposed by no other part of the Church in contradiction to the peevish Zeal of Becanus and others who will by no means be perswaded to allow its sufficiency Nequaquam sit jure pro rato habitus says c Loc. 47. quaest 17. p. 616. Becanus very Magisterially in the case wherein d De bapt contr Donatist l. 7. c. 53. S. Austin professes he will determine nothing till it be revealed to him from Heaven having just before asserted That that Initiatory Sacrament must not be reiterated wheresoever or by whomsoever it may have been administred so it be according to the form of words prescribed in the Gospel And this I have mentioned to evince the Church of England's practices to be consonant to the primitive usages which in case of most urgent necessity connives at Baptism administred by a Lay-man or Woman not but that the fact is irregular in the person that usurps the Priest's priviledges but that the person baptiz'd shall not be re-baptiz'd according to that good rule Quod fieri non debuit factum valet So e De baptismo Tertullian Nonne
haer 46. p. 171. Epiphanius affirm that Justin suffered his Martyrdom under Adrian whereas it is on all hands conceded that he dyed for the Testimony of Jesus under M. Aurelius Antoninus Philosophus and Lucius Aelius Verus III. From this we pass to Sect. 3. where the number of the Martyrs Books are reckoned what are genuine what spurious what extant what not and p. 29. we are told that his two Volumes against the Gentiles which are mentioned by Eusebius S. Hierome and others are lost whereas they are certainly the same with his Paraenesis ad Graecos and Oratio ad Graecos sive Elenchus which are p. 30. acknowledged to be extant His â—mment on Genesis in the Centurists is no 〈…〉 than the Comment on the Hexameron â—â—entioned by Anasasius Sinatia his Comment on the Apocalypse no other than an Explanation of the Chiliast Opinion according to the Scheme of that Apostle's Prophetick Vision or if a distinct Book I suppose it to have been the Tractate de Resurrectione Carnis mentioned by Damascene of which sort of make was the Comment on the Revelation which c Biblioth lib. 4. Sixtus Senensis says was writ by Irenaeus and in truth whatever Mr. H. p. 61. say to the contrary they are both joined by d Catal. v. Johannes S. Hierome for I think it will be hard to prove a Commentator on Scripture ancienter than Origen or on that part of it than Aretas the Book it self of the Revelation in S. Justin's time being hardly allowed a place in the Canon and the Question not decided who was its Author whether S. John the Apostle or another John an Asian Presbyter buried also at Ephesus in a distinct Tomb from the Evangelist In the same page he reckons a Comment of this Martyr on Dionysius the Areopagite his Eccles Hierarch out of Possevines Apparatus and that among the number of his genuine Tractates not extant but I cannot but wonder that he allows that counterfeit to be so ancient as here to make him older than Justin Martyr and p. 94. than Clemens of Alexandria asserting after another Jesuite Halloix that Clemens writing obscurely imitated Dionysius of Athens whereas all sober Writers that give the spurious S. Dennis the greatest Antiquity make him not elder than the fourth Century and generally agree that the 〈◊〉 Father was Apollinaris so Laurentius Vallaâ— Sirmondus Petavius Launoy c. among the Romanists and Gerh. Vossius Vsher and Casaubon among the Protestants especially a 〈◊〉 pist â—â— part 1. c. 10. Bishop Pearson Dr. b Answ to Cressy's Apolog chap. 2. Sect. 17. c. Stillingfleet and c Life of S. Dennis Sect. 13 14 c. p. 73 74 c. Dr. Cave to omit Dailleé that hath undertook the task of set purpose P. 34. he accounts the Book De Monarchia now extant not genuine because it differs in the Title from his Tract de Monarchia Dei mention'd by the Ancients but there are greater Differences than this in the Titles of Books among the Fathers and for his Argument that he promises in that Book to fetch Testimonies from the Scriptures and Heathen Autâ—ors it is to me manifest That the Book is imperfect and by that means not able to speak for its self His Treatise entituled Eversio quorundam Aristotelicorum dogmatum is allowed to be genuine by that excellent Judge of Antiquity d Cod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 162. Photius under this Title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he calls Disputations full of rational Arguings Vehemency and freedom and is not that other Book which he there mentions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same with his Questiones ad Orthodoxos and if so the Book hath fallen into foul hands that have foisted in many passages it being apparent that the Book as now it is written hath not a few places in it that relate to the Arian Heresie and matters of the third Saeculum and by that Interpolator is it that Irenaeus and Origen are there quoted which could not have been done by the Author who was Martyred above forty years before Irenaeus's Death and above twenty before Origen was born herein therefore I assent to Mr. H. but must profess my dissent from his Deduction p. 38. that therefore the Doctrine of the lawful use of the Cross of the Virgin Mary's being without Sin keeping Reliques that Baptism is necessary to Salvation c. are unsound and Popish which Doctrines we will severally and a-part consider IV. The Opinion of the Virgin Mary's being without sin we explode as a Novelty unknown to the purer Antiquity her being free from Actual Transgression was first talk'd of doubtingly by a De natur grat c. 36. S. Austin but that she was untainted with Original Sin hath been the late Dream of the Franciscans and since of the Jesuites and that the Fathers universally thought otherwise 〈◊〉 may see their Sentiments quoted by b Respons ad Albert. Pium. Erasmus and c Loc. Theol. l. 7. c. 1. p. 348. c. Melchior Canus and I find d In Rom. 5. disput 51. p. 468. Salmeron himself confessing that some men quote two hundred some three hundred Fathers against this Opinion of the immaculate Conception V. The lawfulness of keeping and honouring Reliques we have already made good the worshipping of them we with the Primitive Church disown As to Religious Vows whatever some great men since the Reformation in opposition to the Romish Church may have opin'd he that knows that the Orders of Hermites and Anchorites were an institution of the third Century and that the Fathers frequently distinguish'd between Precepts Evangelical to which all men aâ—â— bound and Counsels Evangelical Vide Monâ—â—â— Appel Casâ—â— cap. 15 15 17. or Perfections to which only those are obliged that will more strictly testifie their Devotion Self-denyal and Mortification cannot doubt of their allowance of making new engagements beside the General Vow in Baptism a Practice in truth customary among Men of all Religions Christian Jewish Mahometan or Heathen and I would willingly learn why it should not be as lawful to vow under the New as the Old Testament in things not commanded as well as in what is enjoyned since Vows are no part of the Divine Service but the manner only of performing it especially while the ancient and holy Christians understand the Widdows casting off her first Faith of the breaking her Vow 1 Tim. 5.12 that dedicated her Widdowhood to God and why it should be lawful to make Vows about Fasting Prayers and Alms which e Case of Cons l. 2. c. 14. Mr. Perkins allows and not in other matters I profess I cannot understand VI. That Baptism is necessary to Salvation we assert as a Catholick and Orthodox Position and what is impregnably founded on that Doctrine of our Saviour John 3.5 Except a man be born of Water and the Holy Chost he cannot enter into the Kingdom of Heaven notwithstanding the
little Arts of some late Aggressors to overthrow it for if all Sin unexpiated makes obnoxious to Damnation then Children are so lyable by reason of their Original Transgression brought into the World with them unless they be allowed Laver of Regeneration that they may be â—anctifyed and cleans'd by the washing of Water by the Word the Word sanctifying the Water and the Water purging the Criminal not by putting away the filth of the flesh i. any Bodily Pollutions but of the Spirit by the answer of a good Conscience towards God relating to the Apostolical Custom of Interrogatories in Baptism and hereby are they wash'd and sanctify'd This is the Doctrine of the Church of England declared in the end of the Office for Publick Baptism That it is certain by Gods Word that Children which are Baptized dying before they commit Actual Sin are undoubtedly saved Nor will I trouble my self any farther in this when I have subjoyn'd the Testimony of a Father or two to this purpose For the Greek Church a Contr. Arian Tom. 1. p. 147. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vide Nyssen Orat. in eos qui differunt Baptisma Tom. 1. p. 958. Chrys Tom. 4. Homil. 3. in Ep. ad Philip p. 20. S. Athanasius whom Mr. H. justly reverences who calls Baptism that sanctifying and enlivening Purgation that brings Remission of sins and without which no man shall see the Kingdom of Heaven and b Tom. 1. Orat. de S. Baptis p. 65 â…” Gregory Nazianzen blames those that believe that at their death their desire of Baptism shall be accepted That it is a Râ—ddle never to be resolv'd that a man that dyes unbaptiz'd shall for his intentions he accepted by God as if he were baptized or that he that is without its confines shall be transported into Heaven by a few barren wishes only without passing through the requisite preparations for that Kingdom for if the desire of Bâ—ptism can confer the efficaâ—â— of that Ordinance on thee the desire of Heaven shall be all thy happiness both preparation and reward imaginary This c Hâ—â— 3. in La Origen handsomely in his Allegorical way deduces from the variety of Genealogies which the two Evangelists allow our Saviour for S. Matthew deriving his Line from the time of his Natural Birth not only terminates his Catalogue in Abraham but reckons into the number of his Progenitors Tamar Rahab Bathsheba and other Sinners whereas S. Luke recording his Pedigree from his Baptism makes him at first rise to be the Son of God and does not Mr. H. himself say as much p. 43. out of this very Father That through Baptism we obtain Remission of the Sins we had before committed For the Latine Church I would quote S. Austin but that it is palpably known that only on the account of this Belief a Lib. 3. de Orig. animae l. 1. de peccatmerit remis c. 15. c. he damns all Infants unbaptiz'd and assures us b Ibid. c. 24. that the Christians about Carthage used to call Baptism Salvation and the Eucharist Life Nor is there any difference farther than words between us and the Romanists in this point says the Learned c Apud Dr. Featley's Dipper dipt p. 10. Dr. Reynolds in his Lectures de Censura Apocryphorum not but that it is in the power of God to save without means but that there is no way in our power to come to Salvation without them VII The use of Chrism is on all hands acknowledged to be very ancient and to have been used in Baptism Confirmation anointing the Sick and many other Ecclesiastical Offices and had the Church thought fit to â—etain it still I suppose no peaceable man would have disgusted it d Of â—â—onfirâ—â—â—g 21. Mr. H. in another place allowing it to be as ancient as Tertullian and what he calls an ancient Custom as e De coron milit cap. 3. vide Apolog. cap. 3. Christianus quantum interpretatio est de unctione deducitur Theophilus Antiochen ad Autolyc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he does Chrism can be little less than Apostolical and that Cyril of Jerusalem says We are thence called Christians and he might have named long before him and Tertullian too Theophilus Antiochenus As to the Ceremonies of the Mass which word anciently signifyed no more than the Church Liturgy being mentioned only in General and we being ignorant whether reflecting only on the Innovations of the Roman Church or the Primitive usages of the Church of England we say nothing in their Vindication the Doctrine of Free-will we shall consider hereafter that Confirmation is a Sacrament we deny take it in the strict sense of the word as it signifies holy Rituals ordain'd by Christ as generally necessary to Salvation though in a larger sense both Confirmation and several minuter observances of Christianity were by the Fathers called Sacraments or rather Sacramentals VIII I have considered all his unsound Doctrines as he calls them that are found in these Questions except the first viz. Vide Spalatens lib. 7. cap. 12. â—ct 86. c. the use of the Cross in which if I am a little larger I shall beg my Readers pardon This Mr. H. p. 14. derides as having no power to terrifie the Devil and p. 38. reckons a-among the Popish and unsound Doctrines the use whereof Parker in his Treatise of the Cross accuses not only as a sin against the second Commandment but against the other nine too and hath entituled his several Chapters of the Swearing Sabbath breaking Murther Adultery Stealing False-witness and at last of the Concupiscence of the Cross as well as of the Idolatry of it For whatever this last and imaginarily wisest Age of the World is apt to acknowledge in those days when the Blood of a dying Saviour was yet warm and the Testimonies of Heavens Love fresh in Mens Remembrances the Christians of that time put an estimate on whatever had but a remote Relation to Jesus but a peculiar value on the Instrument of his Sorrows and the Worlds Happiness Hence they used to sign themselves with the sign of the Cross before whatsoever undertakings a Tert. de Coron câ— Cyral Catec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orig. l. 3. in Job fol. 36. Ed. Merlin Naz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 47. Orat 19. p. 306. They went no where abroad or ever came home they never put on their Cloaths or wash'd they neither did eat or drink or sleep or sit or lye down or walk or enter into any Discourse in a word in every action they fortify'd themselves by signing their Fore-heads with the sign of the Cross even to the prefixing it to all their Writings as afterward they used in nomine Domini or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this by Apostolical Tradition says b Quaest 91 in sacr script Anastasius Nicaenus IX In every civil Action they customarily â—ed it and in every sacred Office the Church enjoyned it
passim S. Austin confirms by the example of the penitent Thief on the Cross as the Infants at Bethlehem are for this reason called Martyrs by k Lib. 3. c. 18. Irenaeus and so accounted by the Church XXIV It was a bold but true speech of a holy man says l Tem. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Ephes p. 822. S. Chrysostome that Martyrdome will not expiate the crime of Schism implying that it purges all other sins a passage which he borrowed from S. Cyprian m De unitat Eccles p. 152. For he cannot be a Martyr who is not in the Church For the Saviour of the World says S. n Cateches â— p. 60. Ed. 1608. Cyril of Jerusalem being to purge it by his Cross there came out of his side both water and blood that they who lived in the time of peace might be baptiz'd with water and those who were confined to the times of persecution might be baptized in their own blood And so the wisdome of the Father calls Martyrdome when he says Can ye drink of the Cup that I drink of or be baptized with the baptism that I am baptized with q De dogmat Eccles c. 73. Gennadius gives the same judgment in behalf of the Church of the Century that he liv'd in We believe that none can be saved but the baptized no Catechumen having a share in that glorious place whatever his virtues be unless he be a Martyr which is equivalent to baptism And does not a De moute peregriâ— p. 99â— Lucian hint at this when mentioning the chearfulness of the Christians and their contempt of death he gives the cause because they were perswaded that the whole man shall be immortal and they shall live for ever Which as it may relate to the immortality of the Body after the Resurrection so also to the benefits of Martyrdome that it cancels their sins and gives them a free passage to Heaven XXV This therefore was not Tertullian's errour but a Catholick truth nor does it want Assertors among the Moderns for the foreign Churches see b Loc. Gold sect de bâ—ptis p. 542. Musculus and for our own c Def. of Mr. Hooker art 16. p. 111 112. Dr. Covel is her Advocate that the Church holdeth constantly touching Martyrs that Baptism taken away by necessity doth not take away the necessity of Baptism God who hath not bound his Grace with respect to his own freedome to any Sacrament may and doth accept them as baptized which are Martyred before they could be baptized For as in baptism by Water it is not the washing but the answer of a good Conscience that confers remission of sins so is it here And what greater testimony could be given to the world of the reality of such Protestations than being slain for that Faith and as the baptismal Laver confers Grace where there is no hinderance on the part of the baptized so is it in the case of the Martyrs being sprinkled with his own blood for it is to be supposed that nothing but a generous love to God and Religion could inspire him with so much courage for it is next door to impossible says d Homil. de Virginib S. Gregory the Great that a man should give his body to be burnt if he have not mortified his lusts XXVI Sect. 7. p. 169. we are told that Rhenanus out of Rhegino makes Tertullian a Martyr but without grounds I confess I have not that Historian by me but suppose that it may be a mistake of the Judicious Rhenanus quoting Rhegino for Ado Viennensis the Martyrologist e Martyr â—om Aug. 4. p. 528. who informs us of a Tertullian not our African a Presbyter and Martyr at Rome under the Emperour Valerian who after he had endured the Rack and several other most cruel torments was beheaded which probably Rhenanus applied to this Presbyter of Carthage whom I cannot suppose to have been admitted to that Crown though none can deny him to have been an eminent Confessor as was f Ibid. Apr. 2. p. 285. another of his name being the eighth Bishop of Bologne in Italy And so I leave him to that peace in another world of which what by reason of his Heathen Adversaries and what he suffer'd from his imbitter'd Brethren he had but a small share in this THE LIFE OF Origen I. AT the same time that this most learned of the Latine Fathers gave the Western Churches a Specimen of his transcendent parts Providence so ordered it that the Eastern Nations should be blest with the labours of the most learned of the Greeks Tertullian at Carthage and Origen at Alexandria shineing like Stars of the first Magnitude as if Africk had ingrost all the literature of the World and Athens were removed from Greece thither equally famous were they in their parts their skill in the humane and sacred writings equally admirable in their eager desires of Martyrdome and transported passions for the glorifying their Master Jesus and in an Age of Persecution both missing that honour and as equally deplorable that their wits were not bounded with a becoming sobriety and their reasons to which nothing else was invincible should be overcome of their own extravagancies their sufferings their censures were very like while both of them lived at that time when I fear many men scrupled not to sacrifice their charity to the preservation of their Faith and I suppose all good men and lovers of the Liberal and holy Studies will with a Commonitor cap. 23 24 Vincentius Lirinensis who joyns them bedew their Ashes and bemoan their Fate at once applauding their prodigious accomplishments and mourning the excesses of them II. b Dr. Gaves Life of Origen sect 1. p. 215. Besides the Epithetes of Adamantius and Chalcenteros which Mr. H. Sect. 1. p 171. well observes were given him for his indefatigable studies and invincible reasonings his name was Origen given him say some q. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because born on a Mountain viz. in the time of Persecution that forc'd his Mother out of Alexandria for as to the Jesuit Halloix's Whimsey that Mountains in Scripture signifie holy men it cannot but be exploded Vossius from Orus the Aegyptian Deity but c Not. in Philocal p. 681. Tarinus qu. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because born in due time his Parents looking on him as a blessing opportunely sent from Heaven to them and says further that in more than one Manuscript he found his name written with an Aspirate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 III. He was not full seventeen years old when his Father was beheaded who was a very learned and very good man and a Christian though d Apud Euseb lib. 6. c. 13. Porphyry makes him a Heathen and not long after for his maintenance set up a School wherein he taught Grammar and without doubt the other Liberal Arts at Alexandria and at eighteen
the people it was perchance an excellent piece of policy in him who had been opposed from his first entrance on his Bishoprick by Fortunatus and Faelicissimus and the Presbyters of their faction who sought all occasions to bespatter him and win the people from him especially laying to his charge his withdrawing in the time of persecution as an act of great cowardise And yet we see he was not afraid to oppose the judgment of the people when he saw cause as d Ep. 55. p. 70. in the case of the Lapsi mentioning his admitting some to the Communion though the people opposed and contradicted him And in the case of elections he in his retirement chuses e Ep. 35. p. 42. Numidicus a most eminent Confessor into the Colledge of Presbyters at Carthage without consulting the multitude and that as a step to a higher Office i. e. the Episcopal And this also he did in the case of f Epist 33. Aurelius g Epist 24. Optatus and Saturus Nor would so many schismatical Elections and Ordinations have been made in the present Church had Mr. H. and his brethren duly minded that passage of this holy man which he quotes p. 304. That the contempt of the Bishop hath been the occasion of all Heresies and Schismes XVII § 6. Mr. H. undertakes a Catalogue of the errors of S. Cyprian among which his opinion of free-willhath been formerly vindicated or if not himself hath done it for me as Goulart hath apologiz'd for his so highly commending almes as if they purg'd away sins To which I will subjoyn that in the sacred writings the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Misericordia and Misericors are by the Septuagint translated by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Hebrews reciprocally call almes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 says h In Thisbiapud Drus quaest Hebraic lib. 2. quaest 81. Elias Levita so it is rendred Gen. 19.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast magnified thy mercy and Ch. 21.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the kindness which I have shown thee and in many other places as also in the New Testament as Tit. 2.4 2 Cor. 9.9 on which last place a Tom. 3. p. 651. S. Chrysostome avers that the Apostle calls that righteousness which we call charity And so some very learned men understand the word in Mat. 5.20 and some Copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 6.1 Vid. Drus ubi sup Gregor notes ch 14. Knatchbul in 1 Mat. 19. alios and so the old Translation renders it Videte ne justitiam vestram faciatis coram hominibus And the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be so interpreted Mat. 1.19 For had Joseph been exactly just he ought to have made the B. Virgin being with child a publick example but being a merciful man he resolved to put her away privately A character that is given to the other Joseph that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good man and a charitable as I would render it Luke 23.50 And so I would understand the word in b Pag. 16. Ed. Usser S. Polycarp's Epistle when having said that covetousness is the root of all evil he subjoyns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let us arm our selves with charity And if we search the holy Records we shall find it to have been God's Method c Ps 18.25 To the merciful to shew himself merciful and his advices are proportionable to the d Is 58.6 c. Israelites and e Dan. 4.27 Nebuchadnezzar to break off his sins by righteousness and his iniquities by shewing mercy to the poor And to all men f Luc. 6.38 to give and it shall be given unto them full measure pressed down and running over For great is the reward of almes Clem. Const Apost lib. 7. c. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lactant. Inst lib. 6. c. 12. magna est misericordiae merces cui Deus pollicetur se omnia peccata remissurum Vid. Maximi homil p. 244. alios which procure remission of sins say Clemens and Lactantius to omit the other Fathers who to this purpose generally quote that passage of the Wise man Ecclus 3.30 That as water quencheth fire so almes quench transgression And is it not implyed in that of Solomon Prov. 16.6 That by mercy iniquities are purged XVIII The term satisfaction notwithstanding the note of inconsiderateness affixt to the assertion by Mr. H. means something more in the Ecclesiastical signification of the word than a bare compensation made to the Church by penance for the scandal given there being also some satisfaction to be made to God and such in truth is repentance For as I make satisfaction to a man when instead of reviling him as I was wont I make it my business to celebrate his fame so when instead of a profligate course of life wherewith God is offended and his name dishonored I love and practise the laws of virtue I may be said to make satisfaction to God for my former crimes and enormities So a De Dogmat Eccles cap. 54. Gennadius gives the sense of the Church satisfaction as a part of repentance is the cutting off the causes of transgressions and resolutions never to indulge to sinful suggestions The approving of the man to another by doing his duty being the sense of the word among Heathen Authors But this satisfaction as it relates to God is not of condignity but congruity the Divine Majesty being inclined by the Penitent's Humility and Contrition to release him from the punishments due to his sin not from temporal punishment which must be suffered after the offence is pardoned as says the Church of Rome but from Eternal Torments So b De Poenitent c. 5. Tertullian habes cui satisfacias quidem volentem confessio satisfactionis consilium est satisfactio confessione disponitur confessione poenitentia nascitur paenitentiâ Deus mitigatur and this word he afterward interprets by pudeo maceror excrucior ut Deum reconciliem mihi quem delinquendo laesi and from him S. Cyprian had the word So c L. 5. c. 13. Lactantius Deo satisfacere liceat fide paenitentiâ And d Hom. 1. de jejun S. Basil for the Greek Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per jejunium Deo satisfacito as Billius interprets it XIX The giving the Eucharist to Infants was the practice of the Universal Church for full 600 years after our Saviour as e In Joh. 6.53 Maldonate confesses and hath that place of S. John 6.53 for its Foundation and Antiquity and a general consent for its Supporters and what is so seconded is truly Catholick That it was the Opinion of the African Churches Cypr. de Laps Sect. 20. p. 145. August ad Bonifac Ep. 23. Ep. 107. ad Vital passim Innecent Ep. ad Patr. Conc. Milevit inter Ep. Aug. 93.
Cornelius and the Confessors mentions a solemn agreement made between those good men that whoever went first of them into another World should testifie his love to his friends on earth by his prayers for them at the throne of Grace so f Confess l. 9. c. 3. S. Austin believ'd that his dear friend Nebridius dealt with him and g Epist 1. To. 1. p. 2. S. Hierome promises himself the same kindnesses from Heliodorus to omit other instances and does not S. Peter promise to do so for the Jews to whom he writes 2 Pet. 1.15 That he will endeavour that after his decease they might have those things in remembrance I am sure so h In Loc. To. 2. p. 534. Oecumenius understands it and his reason is because the Saints after their departure carry their remembrances of things on earth with them and become Advocates for those that are left alive and before him i To. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 994. S. Chrysostome affirms the same Nor is the intercession of the holy Jesus hereby imposed on for if the prayers of the Saints on earth do no way prejudice the honour of our Mediator and Advocate and S. Paul begs those prayers frequently Ephes 6.19 Colos 4.3 c. why should the prayers of the Saints in Heaven be an usurpation on his priviledges That the glorified Saints pray for us the Scripture avers Jer. 15.1 Ezck. 14.14 Rev. 5.8 and ch 8.3 and that God does give many blessings to his Servants on earth for the sake of those that are in bliss is also plain from Gen. 26.4 5 24. Exod. 32.13 1 Reg. 11.33 c. And if so what should make the tenet unorthodox I cannot imagine which hath the Scripture Fathers and Catholick consent to confirm it XIV The adoration of images we execrate as idolatrous but the retention of them if not adored the whole body of the Lutheran Churches will defend nor does the Church of England disown it and I think there is no more danger in seeing a picture than in reading a History if imitation be the end of both The distinction of sins into venial and mortal will find few opponents if rightly understood not as if some enormities deserv'd the torments of Hell others only temporal punishments for the wages of every sin is death but that some crimes either in respect of the matter wherein the offence is committed or the intention of the offender who transgresses either through ignorance or weakness are not so inconsistent with a salvable condition No sin in its self being venial says a Moral Tract 3. c. 20. apud Heyl. Theolog Vet. l. 3. c. 5. Jacobus Almain out of Gerson but according to the condition and state of the subject that sins Some transgressions necessarily implying an exclusion of Grace others ex genere imperfectione actûs may be said to be venial negativè per non ablationem principii remissionis and so b Enchirid. c. 70. S. Austin is to be understood that the saying that Petition Forgive us our trespasses does propitiate Gods mercy for such sins XV. The divers Orders of Monks were frequent in S. Athanasius's time and in his Province of Aegypt above all other places There S. Anthony became the first Angel of the desart whose life Athanasius writ and there for a while lived Hilarion one of his Scholars in that country Pachomius retired to Tabennesus and Ammon to Mount Nitria and the Desart of Scetis in as much as The bais and Aegypt were covered with their multitudes and to this Classis of men does our Patriarch write his Epistle Ad solitariam vitam agentes XVI The necessity of Baptisms hath been already considered and the Sacrament of penance must be left at the Popes door though take penance to include all the offices of repentance and Sacrament in its largest signification so c Ep. 180. ad Honorat S. Austin calls Baptisme and penance Sacraments and so does d Div. dogmat Epit. cap. de paenitentia Theodoret subjoyning that the washings and sacrifices of old were only types of these Sacred Mysteries And if we may take Cardinal e Tom. 2. contr 4. l. 1. c. 9. Bellarmines word for it Luther Melancthon and the Apology of the Confession of Auspurgh make Baptisme the Eucharist and Absolution i. Penance properly and truly Sacraments and such as were instituted by Christ But there I must desert them XVII Of what sort the prayers for the dead were in the primitive Saecula and that till Athanasius's time and long after they had no relation to Purgatory since in their Liturgies they prayed for Patriarchs and Prophets for Apostles and Martyrs and the Virgin Mary her self the reverend Vsher in his f Pag. 197 198. answer to the Jesuite will give him full satisfaction nor does the Church of England do less in her Collect at Funerals where we pray for the hastening the kingdom of Christ that we together with all those that are departed in the faith and fear of Gods holy name may have our perfect consummation and bliss both in body and Soul in his Eternal and Everlasting glory Or as it is in a P. 10. the form of bidding prayer prescribed in the injunctions of King Edward 6th Anno 1547. Ye shall pray for them that be departed out of the world in the faith of Christ that we with them and they with us may rest at the day of judgment both body and soul with Abraham Isaac and Jacob in the Kingdome of heaven And did I think says an b Lord Câ—arendon's Answ to Cressy p. 167. honourable person that my prayers or any thing else I could do could purchase the least ease to the Souls of my friends or enemies I would pour them out with all my heart nor should I fear reprehension from the Church of England who says nothing in it unless comprehended in the Article of Purgatory and there only calls it a fond thing XVIII Why Anti-Christ should not be a particular person but a Society or Kingdom opposite to the Kingdom of Christ I profess my ignorance Vide Montag Appel cap. 5. or that the Pope rather than the Grand Signior should be the man since Constantinople is built on seven hills and the Church of Saint Sophia is made a Mosque I know what the Fathers say of Anti-Christ what the Romanists and what the Protestant Churches affirm Powel in his e Christ Lectori Epistle before his book de Antichristo tells the world that he is as sure that the Pope is the great Anti-Christ and the Roman Church his Synagogue as that God is in heaven or Christ our Saviour And the French Synod at Gap decreed it for an Article of Faith An. 1603. On the other hand d De Apost Eccles de homine peccati p. 24. Kit Angelo pretends a vision that the Grand Signior is he and the late Bishop of Ossory Doctor Griffith Williams in