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speech, the read is the od and therei, prove themsolvestote advocatos for a trul litora interpretation. Is it se objected that thon the broad is Christ, an Christ is God tho Niliden this, bo auso it is tot oxpressed in tho ord of Christ. Hut the wil gain noth in by thoi donia oscit, sor it is univor-
sntly admitted that the whole orson os Christ is offerodo usin the sacrament. No , it ould e intolerable blasphem toassi in os a rati and corruptibi element Without an figure, thati is Christ. Pasti them hollior these Wo proposition Ire equivalent to acti ther Christ is tho So= of God, and L 3 eau is tho od of Christ. Is tho consus them to b disserent, a Consession hicli, is the hesitated ii Nould b eas toextor froni lieni, - et them Sa Wherein the dissereno consisis. I suppos the wil adducem other potiatis diu reiice, than thatth brua is callei tho od in a sacramental sensu. hunc itfollows that tho Nord os Christini e no subjectra an commonrule, and oughtio toto Xaminodin the principies of grammar. Would like vis inquiro of th influxit,l cham pions os a litoralinterpretation, hether the word attributei to Cli risi, by Luk0und aut his culmis the Dei testamen in my lood, ' dono eXpres the sanae dea n the formo clausu, in hieli hebruad is callud his Ody. Surei the fame reverene Ought obe ho D to ne par of the Sacramentis to the thor undbecause brevit is obscure, the sensu is obici datod by n ulter Statem ent. WheneVer, there fore, the Shali argue, rom that One
such revere nee so the word os Christ, lis the daro no un- dorsiani an explici declaration Os his in a figurative en Se yelthis protexi is no sussicient to justis thei pertinacious ejectionis ad the reasons hich, ali ege to the contrary. A the Samo time, a Pliave ab eady Suggested i is necessar to Un
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XXI. t romatias for his, heresore, O CknΟWledge lint, naccount of the assinit whicli ho things signi sie have illithei symbolf the nam os the substanc has been iven to tho Sigia, in re figurative sons indoed, ut by a moS api analogy. sorbear o introduco any thin os allegorio an parabies, est
any one hould accuso me os inving ree OUrs to Subterfuge S, and tra vel n out of tho prosunt subjeci. observe that hisi a metonymica form os X pression, hi chris Commoni used in the Scripturo in ros ronco to sacraments For in Do thersense is it possibi to undorsinnysuch passages a these hen
s Orme be in corporeat, terrestriat, and visibi e nnd the alter Spirituat, celestiat, an invisibio, et, a the symbol is no a Unin and seles memorial a mero adumbration os the thingwhi licit has been consecrateil to reprosunt, ut ulS true andrea eXhibition oscit, hy ma notolio nam of that hicli it
by the ames of the things whicli the signis y there is fargrenter renson hy the Symbol instituto by God hould or-ro the ames of thos things of Whicli the always exhibit a Correct an faithsul repressentation, and by tho truth of Whichthe a re alWay accompanted. o great, heros ore, is the similitudo an assinit of the on to the thor that ther is nothingat ali nnatura in suci a mutua inter hange os appellation S.
Let Ur adversaries' censo, then, to assai us illi thei ridicul OUS Wit, y cassin iis Tropologi sis, bucause e Xplain the Saeramental phrasoolog nec ordin to the common sage of tho Scripture. For a there is a great similarit in many eSpectSbet Ween the Variotis sacramenis, o his metonymica tranSseros nantes is common to them all. A the post te, heres ore.
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ilia no ne a despis this S a nove sentiment, e halislio that the fame as entertuined by AuguStine. e SayS, Ιf the sacranionis ad ino sona similitude to thos things of Whicli the are Sacraments the Would em Sacrament ut nil. on account of this similitudo the frequently ake the names even of tho hings hicli the represent. Theres ore, a thesacranion os tho od os Christ is in soni sensu that od it Seis, and the sacrament of the lood of Christ, is that lood it
Self, So the sacramentis saltimis callediaith. V His ortis contain many simila passages, hicli it ould e Seles to Collect asthi one is sufficiunt; ni tho reade ought to e apprigod that this hol sather opeat an confirm the Same observation in an opisti to Euodius. It is a frivolo his subterfugera plead that when Augustine spealis of metonymical XpreSSIOns, a frequently and commoni used respecting the SacramentS, hematio no mention os the ord' supper sor, is this ere admittod, e couldio longe reusoli rom the genu to the SpecieS, o froni the whol to a part it ould o bo a good argumenti say that ver animal is endued illi the pomer os motion, therofore Xen and horse a re endue with the poWeris motion. Al fui ther disputemn his pollit, howevor, is prechide by the language of the Sume riterin another occasion that Christ
XXII. ut is soni obstinat man, huttin his ye again Stever Other consideration Should insiStin his Single eXpreSSion, his is my body, ' a though it made a distinction e tweenthe suppe und allisther Sacraments thurans e is eaSy. Theyallege that the ver substantive is to emphatica to admit os an figure. Is se grant this, the veri, substantive is also Sed
Christ, ' t Wh do they considor the ver substantive essenaphatica in that passag than in tho posech o Christi et them uis explain the force of the ver substantive in that place
r 1 Cor. X. 16. O Gen. xvii. 10. Exod. xii. 11. t 1 Cor. X. 4.
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is more eone uisive agnins them than that passage here Paul
shali pro senti mali stili moro vident. Othin preVent US, theres oro, rom e evin Christ heia' spealis, an immediately acquiescin in Very ordine ulters. The ni questionis, huther it e criminal to inquire into his genuine menning. XXIII. To ho them solves mei os letters these good doctor prohibit even the eas de parture frona tho terat signification. I reply, heia the Scripturo ad God man Os War, V ecause his angvago ould burio harsh, unies it beexplaine in a figurative sense, I hesitate no to conside it a ncompari Son borrowed rom men Anil in deest it Was pon noother retextrahat the ancient Anthropomorphites molested the
Whicli tho Scripturo ascribes to him. Is his canon os interpretation e admittest, ut the glit os saltu, id e verwhol med in the crudes barbarisin. For What monstrous absurdities illno fanaticibo ubi tollicit rom the Scripture, is the are permitte to adege ver delache and ill-understood Ord an d
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syllabi in confirmationis thei notioni The objection Whichthe urge, froni the improbabilit that Chri St, Whenio a preparin peculia consolation sor his discipies in easons os advorsi ty, should express himself in nigmatical or obscure language, is completet in oti favour For is it hadiso boui understood by the apostlos that the read was callo his od in a figurative Sense, ecause ii as a symbol of his Ody the wouldundo ubiodi have eun disturbod about So monstro us a declaration. Atinos ut the Samo moment, Jolin States that the were
embarrassed and perplexest,ith very minuto dissiculay. Thoywho obato amon them solvos o Christoas to go to thes ather, and were atra os to know ho ho ould depari romthis orld ho could undorsian Dothing that was nixosa heavent Father, ecause the hadiso suen him; ho could the have been o ready tote eve any thin So entiret repugnant to very dictato os reason, a that Christ a sit ting at thetable osore thoi eyes, and o was invisibi en lose in thebroad y Ponting the read ithout an hesitation the testi- sed thoi consent, an heri ceci appear that they understood the word of Christ in tho fame sense lint, do considering that itis common in ali sacrament for the nnine of the Sigia tot trans- stiri sexto the hin signified. o the di Scipies, heres ore, it was,
ascit is o us a certa in and Clear consolation involve in noenigma nor is there an other cause to e assignest,hy omerejectili interpretation, Xcept that tho devii has lindod homb his delusions in conseque iace of hicli the imagine nigmatica obscurities, here a beautis ut figure furnis es such an obvio us and natura mea ning. Husides, is, rigidi adhoro tolli letter, lint Chris suid of the read Nould bo inconsistoni vitti, at he salixos the cup. 0 culis the read his odν, hoc alis tho in his lood e ei ther his must be a Vatia repetition, or a distinction hicli separates tho od froni tho lo d. Itmight e suid of tho cup, his is in body, a trul as of thebreny nn the convorse of this proposition ould e quallycorrect that the broad is his lood. f the reply that eought to conside sor lint en or iis the Symbolf ere institutud, this Packnowlod geri ut it is impossibi to reo their error rom his absurd consequence, that the read is the lood, and the in the ody. o I amin a lossio to understanditiem, hun the admit the bron and th bod to b dissorsent thiugs, and et asser that the rea is properi and without an figure calle the od ascis an ono hould say that agarmen is disserunt rom a man, and et that it is properi ycallexu man. At the Samo timo, ascis thei Victor consistodin obstinae and calumny the chargo iis illi accusing Christos sals0hood, is se inquire into tho tria meaning of hi WordS. NON, it ill e eas for the cader to judge ho rinjustly e
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bod Z ascit no iis propor an certain dimenSioni is it not
banisti froin the Churei the is os interpretation hicli elucidates the ord. conses that he have the or an quote the et ter os Scripture ut jus as diu the Anthropomorphites in RS ages, ho represente God o b corporeal jus as didMarcion and the Manichaeaus, ho attribute to Christin celestialis visionar body. For they quotei these e Xt Thesirst an is of the arth, arthyri the secon mancis the ordsrom heaven. E Christ ad himselfisi reputation, and took upon in the forni os a servant, and was made in thelikenes of man. V a These gro veling ouis imagine that GO cun havem poWer, utiles the whole orde os nature ereversed by the monster hicli the hau fabricaton in theirown ratiis; ut his is an attemptrio circumscribe God, and tomeasure hi poWe by the sancies of men. For froni hal or have tho learne that the ody o Christ is visibi in heaVen, and et Sin artii, concente in an invisibi munia erunde innumerabi pieces os read Z They illisa that neceSSit require this in orde to the od of Christ Uin givenin the supper. The truth is that hun the had determinedi conclude, rom the angvage of Christ that his od Was
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eaten in a carna manner, carried Way With his projudice, the found it necessar to invent that Subile ty, hicii thewhole tenor of the Scripture contradicis That e derogate any thin froni the po eris God is sociar rom ein triae, that ou doctrine peculiari tend to magnis it But a the nevercense to accus iis of defraudin God of his duo honour, Darejection os very thin Whicli natura roason sindscit dissiculit be eve though promiSod by the molith os Christ iniself, Propea the ans er hic hes have latet gi ven that e con Sullno natura reason respecting the mysteries os salth, ut that, Witti tho placi doci ty und gontiun Ss os spirit recommendest by James, b We receive the doctrine hicli comes down from heaven. et in a poliat in hicli the run into a pernicio userror, Undini that e purSue a Sesti moderation Oniearing the word os Christ his is mylody,' the imagine a miracletho mos distant rom his intention This notion gives birili toprodigious absurditie ; ut havin ali eady embarraSSed them- solves by thei so0 Sh precipitation the piunge themSelves into the abys of the Divine Omnipotence in Orde to XtinguiShth light os truth. ence the aught preSumption, Withwhicli the professo have no isti to no ho Christ is concento unde the read, e in content illi that declaration, his is in body. V e, on the contrary, illi qua obedi
unlawsul, in a dissiculi casu, astor the Xample of the olyvirgin, o inquire ho it can e sc)XXVI. ut a noth in mill e more essectual to confirmili mitti os true e evors, than a noWledge that the doctrine Whicli, have advance is dra n froni the pure ordis God, and reSt upon it authority I ill demonstrat this illi alipossibi brevity. t is no froni Aristotio, ut rom homoly Spirit, that w have learne that the od os Christ, since iis resurrection, i limited, and received into heavon ill tho ast
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day. I in sud aware that our adversarie contemptuoiastyelude the passages hic li re adduce for his purpose su)Wheneve Christ spealis of his approachin departur froin the Worid the reply that his departure a nothin more than uchange of his morta State. ut is his ere correct ChristWould no substituto the Hol Spirit o supply the desect os hi abSence, a the eXpres it Sine tho Spirit oes notSuccee to his place nor oes Christ inisel descend again froni the glor of heaven to assume the conditior of this mortallise. The advent of the Spirit, and the ascensiori os Christ, are clearly OppoSexto acti ther; and there fore, it is impossi
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Christ at ways illi us biit, illi respecto hi corporea pre-Sence, he aid illi truth, Me e have no alWay with ou. For the Church lia his odit presenc sor a se day no Nil reta in him by suilli, ut dotis ot ehol him illi corporealeyes. ' Here et iis brien remarii, his ather represenis Christ a pressent illi us in three respect&- in hi majesty, his providelice, and liis inest able grace unde the last os Whicho comprehen the wondursu communion os his odyand lood oni Ne must understand this to bo osse ted by the o ver of themoly Spirit, an no by a fictilious en clostire os his Ody unde the ruad. For urior has declared illath has flesti an bonos, capable of uinis ei and se en and lo