forth upon us abundantly, through Jesus Christ our Saviour;"[1] St. Augustine, in explanation of the words, "poured forth on us abundantly," says, "that is, for the remission of sins, and for abundance of virtues."[2]
Fifth effect of baptism.By baptism we are also united to Christ, as members to theirhead: as, therefore, from the head proceeds the power by which the different members of the body are impelled to the proper performance of their peculiar functions; so from the fulness of Christ the Lord, are diffused divine grace and virtue through all those who are justified, qualifying them for the performance of all the offices of Christian piety.[3]
Difficulty of practising virtue even after baptism, whence it arises, how to be combated.We are, it is true, supported by a powerful array of virtues. It should not, however, excite our surprise if we cannot, without much labour and difficulty undertake, or, at least, perform acts of piety, and of moral virtue. If this is so, it is not because the goodness of God has not bestowed on us the virtues from which these actions emanate; but because there remains, after baptism, a severe conflict of the flesh against the spirit,[4] in which, however, it would not become a Christian to be dispirited or grow faint. Relying on the divine goodness, we should confidently hope, that by a constant habit of leading a holy life, the time will arrive, when "whatever things are modest, whatever just, whatever holy,"[5] will also prove easy and agreeable. Be these the subjects of our fond consideration; be these the objects of our cheerful practice; that "the God of peace may be with us."[6]
Sixth effect of baptism.By baptism, moreover, we are sealed with a character that can never be effaced from the soul, of which, however, it were here superfluous to speak at large, as in what we have already said on the subject, when treating of the Sacraments in general, the pastor will find sufficient matter on the subject, to which he may refer.[7]
Baptism not to be repeated, and whyBut as from the nature and efficacy of this character, it has been defined by the Church, that this Sacrament is on no account to be reiterated, the pastor should frequently and diligently admonish the faithful on this subject, lest at any time they may err on a matter of such moment. The doctrine which prohibits the reiteration of baptism, is that of the Apostle, when he says: "One Lord, one faith, one baptism."[8] Again, when exhorting the Romans, that dead in Christ by baptism, they lose not the life which they received from him, he says: "In
- ↑ Tit. iii. 5, 6.
- ↑ De hoc effectu baptismi vide Chrysist. hom. ad Neoph. et haptis. Damas. lib. 2, de fide Orthod. c. 36. Lactant. lib. 3., Divin. Instit. c. 25. Aug. Epist. 23, ad Bonifac. item lib. 1, de peccat. merit. et remiss. c. 29, Prosp. l. 2, de vocat. Gent. c. 9.
- ↑ Quod per baptismum Christi capiti ut membra connectamur, vide August. epist. 23, item lib. 1, de pec. meritis et remiss. c. 16. Prosp. de voc. Gent. l. 1, c. 9. Bernard. serm. 1. in Cœna Dom. D. Thom. 3. p. q. 69. art. 5.
- ↑ Gal. v. 17.
- ↑ Philip. iv. 8.
- ↑ 2 Cor. xiii. 11.—Vide hac de re Aug. lib. v. contra Julian. c. 2, et 5. item de peccat. merit. et remiss. lib. 1, c. 3.
- ↑ Vide Aug. lib. 6, contra Donatist. cap. 1. et in epist. Joan. tract. 5. Trid. sess. 7.
- ↑ Eph. iv. 5.
