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things, and that the orshippers could neve alta in persections rom tho Mosaic eremonios. V r Propeat lia I have ab eady Suggestud that aut called the eremontes hadolos, no ascis the had nothin solid in them, ut bucause thei accomptishment ad eun dosorre illi ho manifestation os Christ. In the nox place Premari that this is to e Understood, no of the meae of tho ceremontes, ut ather of the mode os representation. For ill Christ a manifeste in the nosti, nil the Signs prefigured hi in as absunt; ho ever, he displayed his poWer, an consequently himSelf, as present in the earis of be evers. ut the principat thin to e observed is that in allthes places aut is no Spent in of the Subjeci, considered sinapi in iiseis, ut illi reseretice to thos against homineis contending. Athe a combatin the false postles, homaintained piet to consist in the eremontes lone, ithout an regar to Christ, nothin more a necessur for theirconfutation, hau to discuS What aut ceremonte pOSSeS Osthemselves This also a the object ursued by the author ostii Episti to the Hebre Ws. et iis remember, heres ore, that the question here doe no respectieremonios, alien in thei true ani natural signification, but as distorted by a salse an perverse interpretation the controvors is no about the legitimate se. but the Superstitio us abuse of them. What Onder, thon, Scit,
is eremonios, Separate froni Christ, are divosted os ali thoir viriti Θ For at sigiis are reducod o nothing, heu the thingsignis ed is talion away. So hon Christ was ad dressing those Who Suppossed the mannario have been more ood so the ody, he accommodate his discolars to their ros notion, and nidthat he would ive them bottor 1 ood, to nourish their ouis With th hopu of immortali ty. s Is a clearer Ouition e required, ad that has been aid a b compriso in thes three Observations : rst, fiat ali ho ceromontes of tho la os Moses, unies the were directe to Christ, ere ain undis seless Secondly that he had ros erunce to Christ, o that hei hewas manifeste in the est, the received thei accomptishment lastly that it a necessar so them to se abolis estat his advent, sin Shado vanishes in the clea light of thusim. ut ases deser the moro extended discussion of this subject to the hapter in hiches intonstri compare baptism With. circiumcision 1 ouch the moro briost upon it ore. XXVI. It is possibi that these miserable sophisis havebeon sed into his error by the extravngunt neomium on the Sacrament Whichore Dund in the writings of the athors a When Augustine nys that alio sacraments of tho old la Oni promised the Saviolar, ut iur give malvation. 'ot
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observin that hos and ther Similar Orm os eXpression ore hyperbolicat, they, at So on thei part have promulgate thoi rhyperbolica dogmas, ut in a Sense altogether fore igia romthe vritings of the athers. For the meantia os Augustine
sacrament prefigure Christ hile he Was et e Xpected, ut that our exhibit imis present, Since e RS at ready Ome. Hostiles, o sponti os the mode of representation, a he also fhows in another place, here e says, Tho a and the propheis ad Sacrament announe in somethin futuro; ut
what tho celebrate illas bout to come the sacrament of Urtim annotine a Rh eud come . ' His Sentiment respectingtheir truth an ossicae ho declares in severa placeS; as henti says, The Sacraments of the Jows ere different from ursin the sigiis in the hin signified the were equat disserent in visibi formi equat in spirituat ossica cy. V Again: Indisserunt sigiis, the fame saltim in disserent sigris justos indis orent ordς bocati se ord change their ound in disserent times, and ord are no the than Sigiis. The athersdrank tho Samo spiritual drini a me though thei corporealdi inli a disserent. See, thon, the Sigias have been variet without an change in the aith. O them the ook was Christ to iis, that hicli is placed on the alta is Christ. Ani asinarent Sacrament, the drank the water loWing romtho och; hat e rinli, belle vers noW. Is e considerili visibi sortia, there asin disserunco is, rogar tho intelligibi signification the drank the fame spiritual drint . In another place In the myster thei mea an drinli ero the sume a our ; ut the Same in signification, o in forni; bec auSe the Ver Same Christ Nas prefigure to th0m in tho Roch, and has been manifeste to us in the flos . V o inthis respeet also, e admit that there is soni distorserico be- tWeen thei Sacrament an Ours. For both tostis that hepaterna benevolence of God is offere to us in Christi togethor With the graces of thomoly Spirit; ut urs testis it in amore clear and evident maniter. In both there is an exhibitionis Christ, ut the exhibition Os him in urs is richer and fuller correspondin to the dissuroneo etW00n the old Testa mont anu the New of hich e have alioud troatod Andiliis is fiat was intended by Augustine, homes quot more frequently than an other, a the bos and mos fuit sui ritoros antiqui ty, When he States that aster the revelation os Christ sacraments ere inStituted ewer in number, moro nobi in
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signification, and more excellent in efficacy. V It is right also, jus to apprigo the readers that ali ho argon os the sophisis respecting the Dork wrought opus operatum, his no oni salse,
but repugnant to tho natur of the sacraments hicli God has instituted in orde that e evers, eing oor an de Stitute os very good, a come to them impi consessing theirmanis, and implorin him to Suppi them. Consequently in receiving the sacraments the perform nothin ut ali meritorious, and tho action itSelf eing, a sar B the are concerned, meret paSSive no oormean e attribute to them incit.
a symbol an totienis ou purification Or, t eXpreSMm meRΠ- in more sully, it resembles a legat instrument properi atteSted, by hichrae assuros iis that ali ur in are cancellest, estnced, and ob teruted so that the Will neve appea in his Sight orcome into hi remembrance, o b impute to tis. For hecommand ali ho bo ovo o e baptige so the remission ostheir ins Theres ore thos Who have imagine that baptismis nothin more than a mari or sigi by hieli e proses Our religion es ore men, as soldiors ea tho insignia of their SOVereignos a mari os thoi profession, me no considered
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III. o mus it e supposud that baptism is administoredoni for the time past, o that for in into vhicli, sali aster baptism it ould be necessar to Seel Other ne remedie OfeXpiation in Plano no What ther sacraments ascis the virtve os baptism ore secome obsolete. In con Sequence of thi error, it happened in forme ages that Some perSon Would notio baptizod excepi a the lose of theiri se, and almos in the momentos thei duath, that so tho might obtain pardon o their holo se in prepoSterous caution, hicli is frequently censuro in the writings of the ancient bis iops But, Oughtu conchide, that ut halevor time e re baptized, e re Washed and purisiud for tho holo oscisse. Whonouer o have fallen, there- fore, e muSi recuro the remembrance os baptism, and armoti miniis illi the consideration oscit, that re a be alWays certissed and assured of the remission of Our inS. For though, Whon it has boon ono administered, it appear to e paSt, et it is no abolished by subsequent sitis. For the purit os Christ is ostere to iis incit; and that alWays retain iis virtve,
n Titus iii 5. re 1 Peter iii. 21.
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is neve OVercome by an blemis es, but puritie and obliteratos ali ur de silenients. Now from his doctrine emugiit no totali a licens for tho commission os future ins Orcit is very far rom inculcatin sueti presumption mi is ni delivere tothOS Who, hen the have suined, groan Under the fatigue anil oppressionis thei transgressions in orde to afford them Some re es and consolation, an to preserve them rom in inginto confusion uni despa ir Tlius Paul nys that Christ Was 4et orthoo e a propitiation for the remission of in thalare past. V m H does no den that e have a constant and perpetua remission os in in Christ, ut signifies that he hasbeen given by the ather Oni t miserable Sinners, ho Sighsor the physiciano heu the ound os nauilty conScience. T such the mere os God is offere&; hile those ho froni a remission os punishment, Seelicio derive an occaSion an licensesor inning do noth in but dra doWn pon theniselves the wrath and engeance of God. IV. ano v the common opinion is that remission o sins, whicli ut ii si si regeneration e receive by baptism alone is aster Nard obtained by repentance and the benefit of the k0ys. But the advocates of this opinion have fallen into an error, OrWant os considering that the o Ner of the keys, of Whicli theySpeast, is o dependent on baptiSm thut it canno by an means be separate fron it. It is triae, that the Sinne receiUe remission by the ministr of the Church ut o Without thepreachin os the Ospei. NON, What is the natur of that preae hinc That we are cleansed rom ur in by th bloodos Christ. What signin testimon os that ablution is there, excepi baptism See, thon, ho this absolution is referredi baptism. his error has produced the imaginar sacramentos penance on hiches have ouehed a litile ali eady, and shallsinisti ha remain in iis prope place. O , it S O Wonderi men, WhOSe roveling mind were inordinatet attache to externa things have botrayed that corrupi propensity by a discontent illi the pure institution o God, and an introductionis ne expedient invente by theniselves baptismitself eremo a sacrament os repentanee; ut is repentaneebe ervio inedisponis a long as e live, the virtve of baptismought to e extende to tho fame period. heres ore it is evident that the pious, Whenever in an partis thei lives, theyare distressed, illi a consciolisnes of their ins may justi have reco urse to the remembrance of baptism, in orde to confirmiliemselves in the confidorice of thei interest in that ne perpetua ablattion hicli is onjoysed in the lood os Christ. V. Baptism is also attended With another ad vantage cit
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in nownes of se. V sy In his passage he oes no merolyexhor iis to an imitationis Christ, ascis he had said that uare admonis ted by baptism, that aster the Xamplo of his death W0 hould die to Sin, and that aster the Xample of his resurrection e liould riserio righteousnes ; ut he goes considera- bl surther, and teaches iis that by baptism Christias ad uspartallor os his death, in orde that e may be ingrastud intoit Andos the scion derives Substance an nourishment froni the oot on hi licit is ingras ted, o they, Who receive baptismwith tho siti, illi hi h the ought to receive it, trul e X- periendo the efficac os Christ ' deati in the mortification fili flesti, and also the energ os his resurrection in the vivification os the spirit. ence ho deduces multer os exhortation, that is, are Christians, e ought to dead unto sin, ut alive unt God. V et Hemses the Same argument in another
place that e lare circumcised, uti in os the od of thesin os the esti, V aster o have been iuriud illi' Christ in baptism. V a And in his sensu, in the paSSage Deady
i the apostles baptizod in his amo, d though they had also
been commande to baptizo in the nam of the ather and of the Spirit se For ad the isses of God, hi chore preSented in baptism, are found in Christolone. et it cannot be ut that he ho baptiges into Christ, qualty iiivoli es the nam os
the ather and of the Spirit For e have purification in his
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blood, ecause ori mercisul Fathor in his incomparable good-neSS, ein plensexto receive iis to his mercy ha appotnted this Mediator etWoen iis, o conciliate his avou to US. But e receive regeneration rom his death an resurrection, hunW are en due With aio anu spirituat natur by the sanctification solio Spirit. Os oti purification and regeneration, theres ore, me obtain, and distincti perceive the cause in thos ather, tho alter in the Son, and the efficac in tho Spirit. Thus John rst, und the postlos aster ards, baptizod Withthe baptismis repentanc so the remission os Sin f by repe=ιlance, intendita regeneration, n by remission of sins, ablution. VII. ence also it is ver certain that the ministr of JohnWas preciSely the Same a that Which was asterWard committedio the apostles. For thei baptism asino different, though tWas administered by disserent hands; ut the samones of their doctrine hoWs thei baptism to have been the fame. Ohn and the postles agreed in the fame doctrine both baptizod torepentance, both to remission os ins; both baptigod in thonam o Christ, stom hom repentance an remission Os ins
Father, the procurer os righteousness, and the author Os Sal-Vation. What could the postles ad to this consession Wheres ore et o ne e disturbe by the attempts of the ancient,riters o distinguisti an separate ne baptism romthe thera for thei authorit ought notrio have eight enought Shahemur confidelice in the Scripture. For lio ill attendi Chrysostom, Wh dentes that remissionis sin Was included in tho baptism Os Iolin, ather than O Luke, fio, O thecontrary, assirin that Johia came proachin the baptis os repentanee so the remission os sini V sh Nor must eadmi that subitet of Augustine, alia in the baptism of Iolin Sin ruere remitte in liope, ut in tho baptism o Christ theywere remitte in laci. V or a the evangelis olearly testifies that John in his baptism, promised the remissionis SinS, hyshould w diministi his commendation, heri no neceSSityconstratus iis to it Θ ut is an dissereno bo ought for in homor o God the oni differetico that willi found is that Iohia baptized in the nam os him ho as O come the apOSile in the nam of him ho hau already manifestsed himself VIII. The more abundant effusion os the graces of the Spirit, aster the resurrection os Christ, contribute nothin to
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estabiisti a divorsit os baptisms. O the baptism administered by the postles, durin hi lis on arth, as assed his; et it Was attende With no greater abundano os tho Spirit lini the baptism Os Iolin. An even aster his ascension the Samaritans, even though the had been baptigod in the num os Iesus, received o ther gists of tho Spiritthan hos Whicli ere common to ali e evers, ill Peteran Iolin ore sent to a thoi haud upon them si ISuppos that the ather Were misi est into an opinion, that thubaptism Os Jolin a meret a preparation so that o Christ, h)entiret froni an apprehension that Ome persons, ho ad pro violast received the baptismis Jolin, ere baptiged again by Paul. ut that the were istasten in his poliat, hali every clearly homi in the prope place. What i the mean in g, thun, of the declarationis Iolin that he baptiZed with mater,
ho dixtio mean to distinguisti et Neen ne baptism and theother, ut a comparin himself illi the person os Christ; that he was a minister os mater, ut that Christ was ih givero themoly Spirit, and would display this pomer' a visibi emi racle, On that da When he ould soridi Wii thomoly Spiritupon the postles in the form os fier longues sm What could the apostles boas beyon thii What more an heypreten to , ho baptize in the present an For the aremeret minister of the ut ar sigii, and Christ is the author os the in ard grace of the Same ancient riters invariably teuch, and speciali Augustine, hos principat argument against the Donatist is that linteuer e the characteris the person Vlio administers baptism, et Christinione resides incit. IX. These things, hicli, have state respectin mortification an ablattion, ere adumbrated in the eoplo of Israel, Whom, On his account, the post te declares to avo been baptizod in tho cloud and in the ea. V n Mortification asfigurativel represented, heia the Lord, dolivering them romtho poWe and cruei Servitude os Pharaoli, made a Way so themthrough the Rod ea, and drowne Pharao h himself, and the Egyptians, heir nemieS, Who purSued, and linos overt OOkthem. For in his mannor, in baptiSin, he promises, and iUeSu a Sign O SSure iis that e re Xtricatsed and dolivored by his poWer rom the captivit of Egypt that is, rom the Servitude os in that our Pharaoli, that is, the devit, is drowned, though stilline censes notri haras an fatigiae s. ut a the Egyptians id not remali sunt to the Ottom of the ea, ut,
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bein cast upon tho horo, stili terrisiud the Israelites illi hudreadsul Sight though tho were Ot able o injure them, Sothis enem Oftur stili threatens, display his urnis, an malaeS himself soli, ut cannot overco me. In the eloud there a nuemblem os ab uion. For a the Lord there covered them illia eloud, assor ling them refrestiment, that the mightio faintandrae consumed by the verpo wering hent of the Sun, o iubaptism, e nolinowledge ursolve to e covered and pro- tu tud by the lood os Christ, lint tho severit o God, hieliis indue an intolerable lanae, an no sal upon S. Thoughthis mySter Was then obscured, and nown Oni t se perSonS, et, a there is no the Way os obtaining salvationbut by thos two lessing os grace, the Lord, havin adopted the ancient sathors uitiis heirs, a plense tolesto iapon themioliens os both. X. O , Ne ma clearly perceive the salse ood os tho notion Whicli soni have long ago disseminaled, and whicli therspersis in maintaining ,- that by baptism e re delivore andeXempte frona original in and rom the corruption hicli has oscende froni Adam to ali hi posterity, and are restoreuto the Same righteousnes an purit os nature hicli Adam
neve underStood the nature os original in or origina right-eoUSneSS, O the grace of baptiSm. NON, e have ab eady proved that original in is the pravit anil corruption os urnature, hicn rs render iis obnoXious to the wrath o God, and then produces in iis hos Works hiel the Scripture calis Mortis of the esti. V o Tlieres ore these Wo thing are ob distincti observed: rst, iliat ou nature e in So entii elydopraved und vitialed, e re on account of thi Uer corruption con Sidere a convicte and justi condemne in thesight os God, o hom nothiniis acceptable ut righteous neSS, innocenee, an puri ty. nil heres ore even insanis theniselves bring theiriwn condemnation in to the ori With them, WhΟ,
though tho have not et produced the fruits of thei iniqui ty,
yo hau the ee o it ii in thom even their hole natureis, ascit ere, a seed of Sin, nil heres ore cannot ut be odiolis an abominable o God. y baptism, se eversore certi sied that this condemnation is removed rom them Since, RS QSaid the Lord promise iis by this Sign, that a fuli and entire remission is granted bothis thuauiit hic licis toto imputed o us, and of the punishment ora inflicted on account of thatiunt; the nis receive righteo Suess, suci a the eople o God may obtain in his life that is, ni by imputation, ecuta Se the Lord, in his mercy, accepi them a righteoti and innocent.
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at the lose of this mortal lisse. In the mean time, et them notceas to figlit mansul ly, to animate themSelve to constant ad-VanceS, and to res sorWard to complete victory. Orci oughtto iv additional impulsu to their Xertions to e that, ster the have been trivin s long so much Stili rema in for themto do. e conclude, heres ore, that e re baptige into the mortification os the es , hici commeneos in iis ut baptiSm,
i rom that doctrine that tho might live accordin to their Wncorrupi inclinations us e re not accepte by God sor humeri os ur ortis, he adds that ali ho ar clo the with therighteousneS os Christ are also rege norate by his Spirit, and that of this regeneration e have an earneSt in bapti Sm. Henco he exhoris bellevers noto fuisse sino rei gn in their
infirmit in them, that tho might no b dejected on account oscit, he add sor thei consolation, that the are Ot under