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“ dead, gave to His disciples, (teaching in them the Bishops of all Churches,) “ both the form and power of baptizing, saying, 'Go, teach all nations, bap“ tizing them,' &c. For in this He might equally have instructed them before “ His Passion, unless He had especially intended it to be understood that the “ grace of regeneration took its rise from His own Resurrection.” Ep. 16. c. 3.

Page 151. See S. Athanasius below, quoted on p. 279. St. Jerome also in Abac. L. ii. c. iii. 13. refers the unction to Baptism.

Page 183. The section Heb. x. 16—18. and 19-24. is a Baptismal Lesson in the Jerusalem Liturgy. (Ass. ii. 228, 9.)

Page 200. The section Ep. iv. 1–6. is a Baptismal Lesson in the Maronite Liturgy, by James of Sarug. (Ass. ii. 312.)

Page 203. Even Pelagius connects the unity of Baptism with the unity of the Trinity, in Whom we are baptized, “ because they who are baptized in the Name of the FATHER, and Son, and HOLY SPIRIT, are baptized in One Substance.” (Ad loc. 1 Cor. xii. 13.)

Page 212.

Basil, Hom. de

Acts ii. 38. was read in connection with Baptismal Service. S. Bapt. T. ii. p. 114.

Page 213.

S. Jerome places the exhortation of S. Peter, and the Baptism of the Eunuch, among his panegyrics of Baptism. (Ep. ad Oc.) “ The people of the Jews re" pent them of their deed, and forthwith is sent by Peter to Baptism, · Before “ she travaileth, Zion beareth, and a nation is born at once.'” (Is. Ixvi. 7.) “ The Eunuch of Candace, queen of Ethiopia, is prepared by the reading of the “ prophet for the Baptism of Christ. Against nature,' the Ethiopian changeth “ his skin, and the leopard his spots."" Jer. xiii. 23.

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“amend the Word, but again for our sanctification, that we might partake of “ His anointing, and of us it might be said, “know ye not that ye are the tem“ples of God, and the Spirit of God dwelleth in you?' for when the LORD, as “ man, was washed in Jordan, it was we who in Him, and by Him, were “ washed ; and when He received the SPIRIT, it was we, who from Him, be“ came capable of receiving It. Thence did we also begin to receive the unc“tion and the seal, John saying, ' and ye have an unction from the Holy One,' “ and the apostle, and ye were sealed by the Holy Spirit of promise.' This “then was said on our account, and for us.” Orat. 1. c. Arian. § 47. p. 451. Lactantius, Inst. iv. 15. “ He was haptized in the river Jordan to abolish by “ the spiritual washing, not His own sins which He had not, but those of the “ flesh which He bore, that as He saved the Jews by receiving circumcision, so “ He might the Gentiles by Baptism, i. e. the pouring forth of the purifying “ dew." S. Jerome, Our LORD JESUS CHRIST, Who was not so much “ cleansed by the Baptism, as by His Baptism cleansed all waters.” Adv. Lucif. $ 6. and ad Oc. “ The Saviour Himself, after He was baptized, and by His “ Baptism had sanctified the waters of Jordan, begins to preach the kingdom of “ heaven." S. Epiphanius, “ Coming to the Jordan, baptized by John, Christ “ not needing the bath, but in conformity to His incarnation under the law, not “ disturbing what was righteous, that as He saith, all righteousness might be “ fulfilled,' that He might show that He had assumed real flesh, and real incarna« tion : descending to the waters, giving rather than receiving, bestowing rather 6 than needing, enlightening them, empowering them as a type of those who “ should be perfected in Him, that they who believe in Him in truth, and have “ the true faith, might learn that He was truly incarnate ; truly baptized ; " and thus they also, coming through His compliance might receive the “ power of His condescension, and be illumined by the light He brought.” Anaceph. $ 7. T. 2. p. 153. And S. Leo, Ep. xvi. 6. “ He founded the sacra“ment of His Baptism in Himself, because in all things having the pre-emi“ nence,' He showed that He was the Beginning.” In the same view of the connection of our Baptism with our Lord's, the baptistery is in the Coptic ritual termed “the Jordan:” (Ass. ii. 163.) and the section, Luke iii. 15—22. is a Baptismal lesson in the Maronite liturgy by James of Sarug (Ass. ii. 312.), as in Matt. iii. 13-end, in the Armenian (ib. ii. 201.) Mark i. 1-11. in the Apostolic Syriac by James Ed. (ib. i. 266.), and John iii. 22—27. in the Jerusalem. (ii. 249.)

Page 283, note 2. Add from S. Ambrose de Sp. S. c. 10. 8 65. " --- inasmuch as the LORD “ JESUS Christ Himself was both born of the Holy SPIRIT and re-born. " Whom if, because ye cannot deny, ye confess to be born of the Holy SPIRIT, “but deny Him to be re-born, it were great lack of wisdom to confess what is “ the saving dispensation of God, and deny what is common to man.” S. Je. rome also uses the word re-natus of our LORD. See above, p. 41. note.

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Add to page 289, last extract but one. “ Great was the wonder when the priest stretched forth his arm, and pre“ pared Baptism for Him, and the Watchers above wondered. Dust stood over “ the Flame and called the SPIRIT, and It came from above. Forthwith He “ heard and performed his desire, and gave life to the dead, and hope to the “ faithful. Halleluia. Halleluia.”

Page 309. Add S. Ambrose de Myst. c. 4. $ 24. “ The Holy Spirit descended as a “ Dove-that you might acknowledge [in the Flood) the type of the Sacrament.”

The Greek Liturgy also dwells upon it, “O LORD, our LORD and God of our “ Fathers, Who to those in the Ark of Noah sentest the dove, bearing in its “ mouth the olive-branch, the symbol of reconciliation and of deliverance " from the deluge, and through both, foresignifying the mystery of grace.” (Ass. ii. 140.)

Add to page 291, after the first extract. Ib. i. 275. «« The Voice of the LORD on the waters.' Halleluia. Thinking “ on the Baptism of the Son of God I am amazed; how He came to Baptism, “ Who had done no sin. He was baptized, having done no sin, and justified “ sinners. He was washed, Who needed not, and cleansed debtors. Praise to “ Him Who did all these things for us, and sanctified us by His Baptism for the “ remission of debts.

«« Thou gavest gifts unto men.' Halleluia. Holy, and Son of the Holy. “ Pure and undefiled, Who in the beginning was God the WORD, came to Bap“tism to cleanse us, and sanctified water to justify us. And being by His Na“ture, and the Forgiver of debts, He was baptized by John in Jordan. Praise " to His humility."

Page 312. 1 Cor. x. 1. sqq. is a Baptismal Lesson in the Malabar Liturgy. (Ass. i. 187.) It is referred to in the revised Syriac, “ Perfect them by the gift of Holy “ Baptism, which was typically expressed by Moses Thy servant, when He " baptized the people in the sea and the cloud ; and by dark hints and types, “ typified these our perfect and Divine things.”'

Page 344. This and several other types are comprised in a passage quoted by Gerhard from S. Cyril. Alex. The reference is wrong, but the passage, whether Cyril's or some other's, is, in spirit, ancient. “ Let not the ordinance of the laver of Bap" tism be thought novel and arbitrary, which was prefigured by many figures of “ the Old Testament, and testimonies of prophets. For by the waters of the “ deluge, the sins of the whole world were expiated, and they who were laid up “ in the ark were saved by water, this was a type of Baptism, whereby all the de“ filements of sins are laid aside, and the decayed condition of life removed. Fur

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“ther, the people of Israel, led by Moses,passeth the Red sea dry-shod, the Egyptians being overwhelmed there, which conveyed to us, that through the reception “ of Baptism, the whole legion of diabolic pravity is removed aud expelled from “ us, and we, being regenerated in Christ, are, by the grace of God, freed from “ his most hard oppression. What, moreover, did the people of Israel, con“ ducted over the Jordan, by the guidance of Joshua, where the waters stood on “ either side motionless, and yielded a road between, to the land of promise, “ signify other than that whoever, led by CHRIST, rightly receive the laver of “ Baptism, shall, at length, arrive at the land of the living ? What that Naa“ man the Syrian, washed seven times in Jordan, was cleansed from his leprosy “other than that they who are washed by the Baptism of Christ, are forth“ with cleansed from all leprosy of the soul, and from sin? What, lastly, does " the water of expiation, and of sprinkling according to the rite of the ancient “ law, taking away uncleanness? This same water the LORD promised in Eze“ kiel (c. xxxvi.), 'I will pour clean water upon you.' This water of Baptism “the prophet saw (c. xlvii.), • I saw the waters going forth from the temple,' “ &c. This the side of CHRIST poured forth; this the pool of Bethesda fore“ signified.”

Page 361. The following passage of S. Basil is quoted by Lipomann, “ Whether by 6 spirit he mean, the air spread all around, which is breathed; or (which is the truer, and approved by our forefathers,) the . SPIRIT of God' is the Holy “ SPIRIT, inasmuch as it hath been observed that Scripture speaks of Him emi“ nently and chiefly, and calleth nothing else the Spirit of God' but the “ HOLY SPIRIT, Who completeth the number of the Divine and Blessed Trinity. • If you admit this meaning, you will obtain more fruit from the passage. But “ in what way,' sayest thou, ‘was He borne above the waters ?' I will give you, “ not my own explanation, but that of a Syrian, removed from the wisdom of

the world, in proportion to his nearness to the knowledge of truth. He said, " then, that the Syriac was more expressive, and on account of its affinity to “ Hebrew, came closer to the meaning of Scripture.' The meaning then was “ this. The word was borne,' the Syriac interprets,- fostered, imparted to the “ waters a life-giving fruitfulness, after the image of a bird brooding, and im“ parting a certain force of life to the things fostered by it. Such we assert to “ be the meaning of the words, that the 'SPIRIT of God was borne above the 6 waters,' i. e. that the Holy Spirit prepared the nature of water for a life“ giving fruitfulness. Whence what some wish to know, sufficiently appears,

viz. that neither is the HOLY SPIRIT without a share in the act of creating.”

END OF PART I.

CONTENTS.

CHAPTER I.

Meaning of Regeneration, p. 19-24. Preliminary Observations, p. 24–2.

Joh. iii. 5. p. 28—48. Combination of Joh. i. 12–14. therewith, p.

· 48–53. Tit. iii. 5. p. 53–64. Summary, p. 64–68. Matt. xxviii.

19. (force of “ in the Name of”), p. 68-81. Mark xvi. 16. p. 81-84.

1 Pet. iii. 21. p. 84–89. (i.) Passages in which Holy Scripture speaks

of gifts of God, moderns see only duties of man, p. 91, sqq. Rom.

vi. 3—6. p. 93–109. Gal. iii. 27, 28, p. 109-124. (to be “ in CHRIST,"

p. 114, sqq.) Col. ii. 10-13. p. 124-133. (ii.) Passages in which

moderns have appropriated to themselves the privileges of Holy Baptism,

without thought of the means through which they are conveyed, p. 133, sqq.

2 Cor. i. 22. Eph. i. 13, 14; iv. 30. p. 135—150. 1 John ii. 20—27.

p. 151–155. Passages which speak of Christian gifts as having been

bestowed in the past, p. 155-175. Col. iii. 1. p. 175—178. Col.

iii. 9–11. p. 178—183. Heb. x. 19—22. p. 183—187. (iii, 1.)

Incidental mention of Baptism in Holy Scripture, p. 187, sqq. Eph.

v. 25—27. p. 187—200. Eph. iv. 4. p. 200—205. 1 Cor. xii.

12, 13. p. 205--211. (iii. 2.) Indications of the importance of Baptism,

arising from the mode in which Holy Scripture speaks of it, when conferred

upon individuals, p. 211, sqq. Acts ii. 38. p. 212. ii. 40; viii. 36.

(Æthiopian eunuch), 213. Acts xvi. (Lydia), p. 214, 215. The jailor,

p. 215, 216. Baptism of St. Paul, p. 216–219. Cornelius, p. 219–

229. Simon Magus, p. 229-242. John's Baptism, p. 242-271.

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