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sacramen and the subStanee o the Sacrament an remissionos sin is the substanc only, and notuli Sacrament. et hostiwho bos in minit tho definition os a sacrament hich e avo allae ad giveti, appi it to the Xamination os this pretendod sacrament, and the Will iid that it is no an externat curemon institu ted by God for the confirmation os ur aith. Isthe pleni that in desinition is no a a Whicli the arobound to oboy, et them hea Augustine. Whom the proses torogari With the reate Si revere nee He nys, Visibi saerament aro institute for carnal persons that by the tops of thusacrament the maybe led rom hos things hic hiro visibioto tho yo, to tho se hici aro intelligibi to tho ind. V What resemblance to this do the themSelve See or are the able topoliat ut to thers, in that hicli the culi ho sacrament os penanc Θ The Same riter say in anotho placo, It is theres ore called a Sacrament, beenti Se ne thinii Seon unotheris undorsto od incit That hic li is suen has corporea form that hicli is understoo has spiritual fruit. V These thingsare notis ali applicabie to the Sacrament of penanee, Whichthe have invented in hiel there is no corporeat forni torepre Sent an Spiritua fruit. XVI. An to anquisti hos champion On their Wnground is an Sacrament e Sought for here, ould it noti sarmore plausibi to a that he Sacrament consist in the absolution of the priost, ather than in penite nee either interna or
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aDSWer in tho language of Augustino, That sanctification is Somo times Without tho visibi sacrament, and that the visibie Sacrament i Some times naucompanted by interna sancti sic tion. V Agnin That tho sacrament offect that hiel thuyrepressent in the eleet alono. V gain That Ome perSonsput on Christ a sar a tho reception of the Sacrament, undother even to sanctification that the forme is quali the
the Sacrament of ponitenco since it is iven or a confirmation Os grace, und sea os confidelice, to those ho meditate repentanee. An this mus no b considere 1 as an inventionos urs, sor beside iis conformi ty to tho langu age of Scrip ture, it appear to have been generali received in the ancient
Churchlas an indubitabio axiom. For in tho troatis on aithaddreSSext Petor, hicli is attributo to Augustine, it is called alie sacrament of faith an repontaneo. ' and li do e
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resortuo incertain testimonius 8 oth in cani requirod moro explicit than lint is recited by the evangelisis that Johindi proach the baptism os repontanee so the remi SSion os
In the Same manner, the postles cure Some maladios ith amere Ord Othors illi a Ouch, ther With unction. ut it
may b alleged that it is probable that his unction, tilio the
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in tho Scripturos sor humoly Spirit and his gist to e signi- sod by il. ut that grace of heal in has di sappeared, tilio
ut the ther miraculous powers, hiel the Ibord us plense dio exhibit for a time, that ho might rendo the reachin os thegospei, hicli a then ne W, the objectis admiration sor ovo r. Evon though e liould suli grant, heres ore, that unctionWa a Sacrament f the poWers hicli ero administered by the instrumenta ty of the postles, it has nothingo do illius, o homolio administration Os thos power has O been committed. XIX. An What greator reason have the to mulie a nerR-
hand the do a great injur to the Hol Spirit ho representa uti oti, destitute os ali ossi acy, as his poWor This is justas i an ono ore to affirm that allisi is ilio pomer of the Hol Spirit bucaus it is callud by that nam in the Scripture
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undo that forni. ut et them look to these hings. For iis, it is susscient, at present, that e suo beyon ali doub that thoi unction is no a Sacrament, oin a cerem ony vhicli isnoi thor os God' institution nor accompante With an promisesrom him. For heri e require these two things in a sacrament, that it be a ceremon instituto by God, and that it havo
Some promise of GOd, e at the Same time require that thoceremon be et oin exupon S, and that the promi Se have resere ne to S. Formo ne contend that circumcision is no
tha sicli person be ano inted he appeni S to me to intendiso other unction than os common il nor is an other mentionedin the narrative os Marti These mei de igno usu no il
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XXII. The ourth place in thoi catalogue is occupied by the
Sacrament os oriter ; ut his is o fertile that it is the parentos even litile sacrament Whichori se ut os t. o , it is
truly ridiculous sor them to assii in that there re severi Sacramenis, and heri the procee to Specis them, to numeratethirtoen. Nor an the pie ad that the even Sacrament of Order Rre Only one uerument, beenus the nil elon to ne prieSthood, and Orm ascit ruere, o man Steps Ocit. For, scit appoars that in ut os them there aro disserent ceremontes, and the them solves a that there a re disserent grace S, no perSone an doub that, is thei principies e admitted the ought tobe calle Severi sacraments. And wh do e controveri it as do tibisti thing, hun the themsolves laint an distinctly declare that there are eveni In therars place me illariessySugges by the a What numerous and great absurdities they
SubdeaeonS, deacotis, prieSts. And the are even, it i Suid, On account of the fovens id graco os themoly Spirit, illi Whiel those ho re promotest to them ought to e en dued but it is incroased, and more abundanti communicate tothem, in thei promotion No , tho number it Self S consecrate by a perverse interprotation of the Scripture 'ecause
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Ηol Spirit though, in truth, that prophe mention oni SiX, and hadiso intontion os numeratin them nil in that passage sor in ther passagosis Scripture, he is callud alio Spirit oflise of hol iness, and of adoption V as horis thur callud alio Spirit os isdom and undorstanding the Spirit os counseland might tho Spirit os nowlodge, and of the ear of the Loi d. V f Otho persons os reator subitot limit no the
ordor to eVen, ut Xtend them omine, in rosemblance, theysay, of tho chureli triumphant. An the are not agi eodamon themsolvos for ome reprosent the clerica tonsuro toto
the sirst orde os ali, and tho piscopatu the last other eXchide the tonsure, and place th archiepiscopa ossice mong thoorders. sidoro distinguishus them in a disserent Way for homahes psalmist anil reniters Wo Separate OrderS, appotntingthe forme to the chantings, and the alter to tho reading of the Scripturus for the instruction os the eoplo. An this distinction is observe in the canons. In Such a diverSity, What o the wish us to ursu or to voles Shali e saythat there are even ordori S toachos tho master of the Sentences, ombard ut tho mos illaiminate doctor de te minu therWis and these doctor disse among thomsolves.
MoreOVer, the mos sacre canon Callis an othe way. This
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thist, impi signifies a follower o attenda ut But Pshould justi incur ridicule myseis, is PNore to Nellisi a serious
we discussed the order of the Church. ur present desigia is
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onlyrio conabat that nove invention o a severi sol sacrament in ecclesiastica orders oti vhicla no a syllabi is an whereto e found eXcept among thos Sapient theologue S the orbo nisi and Canoni StS. XXV. et iis no eXamine the cere montes hicli thuy
that hicli is attribute to the wholo Church, and prouill toglory in the ille hich the had stolen rom the bo overs. Deter addi esses the whole Church the mi sappi his ordsto a se v havotings, ascis they ere the ni hol perSonS, Si the alone had eun redeo med by the lood os Christ, ascis the alon hau been ad by him Lings and priest unt God. The proceest assign ther reason that the opis thoi headis lai baro, o ho that thoi minuis iste to the Lord, and canWitti open face contemplate the lor os God oro indicate that the auus of thei molith and yes ought to e ut Osf. O the tonsur os the crown signi sies the re n litishnient and renunciation os tempora things and the uir est round thucrown denote the relics of properi Whicli are reserve forthei sustenance. Very thin is Symbo cal; ecauso, Withrespectri them, the vel os the temple has not et been rentaSunder Theres ore, haVin persuaded thenaseives that thoyliave completet discliarged their utieS, lien the have represented suci, things by their haven croWn they in reality, fulsit non os them. o long ill the impose ponis Nith Such deception unu salse ood. Ecclesiastics by havin ossa se hairs, signis that he have relinquisite an abundanceos tempora possession S, to e a libert to contemplate theglory os God, and that he have morti fied the inordinate propensities of thei ears and yes ut there i no classi merimore rapacious, ignorant, or libidinous. Wh do tho notmali an actuat exhibition os sanctity, ather hau colanterseitthe appearance os ita salse an delusive symbols XXVI. Whun the say that thei clerical tonsure derive Sit origin and reason rom the agarites, fiat is his ut 0- claring that thei mysteries have prun from JewiSh ceremoniOS, Or, ather, ure mere Iudaismci ut hon the add, that Priscilla, Aquila, and aut hi uiself, after aviti made avo , haved thoi head in orde to puris themselves, theybetra their ros ignorance For his is nowhere sales of
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Priscilla; and there is soni uncertaint eVen e SpectingAquila for that tonsure may a wel be referre to aut asto Aquila. But o to leave them ha they require, that the have an Xamplo os this tonsure in aut it ought to e observe by the lain reader, that Paul nover haved his eadWith a vie to any sanctity, ut meret to accommodate im-Self to the wealines of his re thron. I am accus tomet to callvo w of this init vo w of chari ty, and notis pie ty that is οSay the were Dot ad sor an purpOS Os religion, O IS actSos service to God but in ordo to bear the ignorance of ealibrethren the apostle inisseis nys Unto the o v I 0-Cum RS a JeW thates might gain tho Jews. V h Theres ore hudi doliis et, and that orice, and sor a hori period that hemight accommodat hi inseis to the e s. When these mendeSire, it ho ut an cause, to imitate the purifications of the Nagarites, hat is his ut uisiti up a ne Iudaism by achilpabi assectationis emulatin that whicli is abolished Θ Tho Sume Superstition dictaled that decreta epistio hicli prohibiis ecclesiasties, accordin to the apo Sile, to et thei hair gro , but ivio in them to have in a circula fornaci a though the apostle, honine mentioned fiat is ecOmin to ali men, ereconcerne abolit the circular ton Sure of the olei gy. Hencethe reniter ina forni Some opinion os the importance and dignit os ther Succesed in mySteries, o hicli here is uehan introduction. XXV ΙΙ. Thu truo origin os the clerical onSure S Veryo vident rom the testimon os Augustine. AS in that age, noperson sussere thei hair o gro long , ut Suchos ereesseminate, and assected an elegance an delicae not sussciently manly, it a thought that it ould e re ad Xamplo opermit his custom in the clergy. They ere, heres Ore, Commande to have thei heads that they might exhibit noappearunce sisseminate ornament. The tonsure then ecamuS COmmon that Ome montis, o display thei Superior sanctityb Somethin remarkable nil distinguis e froni thers, est thei hairo gro ver long Aster ard S, When the UStomos eat in long at was revi Ved, and Se Vera nati On Were convertexto Christianity, holad alway been accusto me toWea thei hair, a France, Germany audin gland it is probab lethat ecclesiastic every here haved thei heads that theymight no appea to e fond of the ornament of hair. Attength, in a more corruptinge, hen ali the ancient institutions Were either pervertexor degeneraled into SuperStition beenu Sethe Sa no reuson in the clerical tonsure for the had 0-tained noth in buto oolisti imitation os thei predeceSSorS,)the had recolars to a mystery, hicli the no SuperstitiouStyis Acts xviii. 18. h 1 Cor. ix. 20.