tories, the other inhabitants; whilst a few other nations, whom they could not exterminate, remained, that the people of God might never want occasions to exercise their warlike fortitude and valour.[1]
III.To these we may add another consideration, which is, that if to the heavenly gifts with which the soul is adorned in baptism, were appended temporal advantages, we should have good reason to doubt whether many might not approach the baptismal font, with a view to obtain such advantages in this life, rather than the glory to be hoped for in the next; whereas the Christian should always propose to himself, not the delusive and uncertain things of this world, "which are seen," but the solid and eternal enjoyments of the next, "which are not seen."[2] Baptism, the source of happiness to the Christian, even in this life.This life, however, although full of misery, does not want its pleasures and joys. To us, who by baptism are engrafted as branches on Christ,[3] what source of purer pleasure, what object of nobler ambition, than, taking up our cross, to follow him as our leader, fatigued by no labour, retarded by no danger in pursuit of the rewards of our high vocation; some to receive the laurel of virginity, others the crown of doctors and confessors, some the palm of martyrdom, others the honours appropriated to their respective virtues? These splendid titles of exalted dignity none of us should receive, had we not contended in the race, and stood unconquered in the conflict.
Third effect of baptism.But to return to the effects of baptism, the pastor will teach that, by virtue of this Sacrament, we are not only delivered from what are justly deemed the greatest of all evils, but are also enriched with invaluable goods. Our souls are replenished with divine grace, by which, rendered just and children of God we are made coheirs to the inheritance of eternal life; for it in written, "he that believeth and is baptized, shall be saved;"[4] and the Apostle testifies, that the Church is cleansed, "by the laver of water, in the word of life."[5] But grace, according to the definition of the Council of Trent, a definition to which, under pain of anathema, we are bound to defer, not only remits sin, but is also a divine quality inherent in the soul, and, as it were a brilliant light that effaces all those stains which obscure the lustre of the soul, and invests it with increased brightness and beauty.[6] This is also a clear inference from the words of Scripture when it says, that grace is "poured forth,"[7] and also when it calls grace, "the pledge" of the holy Ghost.[8]
Fourth effect of baptism.The progress of grace in the soul is also accompanied by a most splendid train of virtues; and hence, when writing to Titus, the Apostle says: "He saved us by the laver of regeneration, and renovation of the Holy Ghost, whom he hath poured
- ↑ Judges iii. 1, 2.
- ↑ 2 Cor. iv. 17, 18.
- ↑ John xv. 2.
- ↑ Mark xvi. 16.
- ↑ Ephes. v. 26.
- ↑ Sess. 6, 7, de justific.
- ↑ Tit. iii. 6.
- ↑ Eph. i. 14.—2 Cor. 1. 22, et v. 5.—Quid sit gratia de qua hic vide August. lib. 1. de peccat. merit. et remiss. c. 10. item de spiritu et litera, c. 28, versus finem. Bernard. serm. 1. in cœna domini.
