in conditionem, et facturam ostendens illum. Aliud autem est quod factum est ab eo qui fecit. Afflatus igitur temporalis, Spiritus autem sempiternus. Et afflatus quidem auctus ad modicum, et tempore aliquo manens, deinde abit, sine spiramento relinquens illud in quo fuit ante spiritus autem circumdans intus et foris hominem, quippe semper perseverans, nunquam relinquens eum. Sed non primo quod spiritale est,' ait apostolus (hoc tanquam ad nos homines dicens)' sed primo quod animale, deinde quod spiritale,' secundum rationem. Oportuertat enim primo plasmari hominem, et plasmatum accipere animam; deinde sic communionem Spiritus recipere. Quapropter et primus Adam factus est' a Domino in animam viventem; secundus Adam in Spiritum vivificantem.' Sicut igitur qui in animam viventem factus est, divertens in pejus, perdidit vitam; sic rursus idem ipse in melius recurrens, assumens vivificantem Spiritum, inveniet vitam. Non enim aliud est quod moritur, et aliud quod vivificatur: quemadmodum neque aliud quod perit, et aliud quod invenitur; sed illam ipsam quæ perierat ovem invenit Dominus exquirens. Quid ergo erat quod moriebatur? Utique carnis substantia, quæ amiserat afflatum vitæ, et sine spiramento et mortua facta. Hanc itaque Dominus venit vivificaturus :_uti quemadmodum in Adam omnes morimur, quoniam animales, in Christum vivamus, quoniam spirituales: deponentes, non plasma Dei, sed concupiscentias carnis, et assumentes Spiritum Sanctum, sicut apostolus in epistola quæ est ad Colossenses ait: Mortificate itaque membra vestra quæ sunt super terram. Quæ sunt autem hæc, ipse exposuit: Fornicationem, immunditiam, passionem, concupiscentiam malam, et vol. I. 27 ово avaritiam, quæ est idololatria.' Horum depositionem apostolus præconatur, et eos qui talia operantur, velut carnem et sanguinem tantum exsistentes, non posse ait regnum cœlorum possidere. Anima enim ipsorum declinans in pejus, et in terrenas concupiscentias descendens ejusdem, cujus et illa sunt, participavit appellationis: quæ deponere nos jubens, ait rursus in eadem epistola: Exspoliantes vos veterem hominem cum operibus ejus.' Hoc autem dicebat, non veterem amovens plasmationem: alioquin oportebat nosmetipsos, separari ab ea quæ est istic conversatione. 4. Sed et ipse apostolus, ille exsistens qui in vulva plasmatus erat, et de utero exierat, scribebat nobis: 'Et vivere in carne fructus operis est;' confessus est in ea, quæ est ad Philippenses, epistola, dicens: 'Fructus autem operis Spiritus,' est carnis salus. Quis enim alius apparens fructus ejus est, qui non apparet Spiritus, quam maturam efficere carnem et capacem incorruptelæ ? Si igitur vivere in carne hic mihi fructus operis est,' non utique substantiam contemnebat carnis, in eo quod dixerat, 'Spoliantes vos veterem hominem cum operibus ejus,' sed spoliationem pristinæ nostræ conversationis manifestavit, eam quæ veterascit et corrumpitur: et propter hoc intulit: Et induentes novum hominem, eum qui renovatur in agnitionem, secundum imaginem ejus qui creavit eum. In eo ergo quod ait, Qui renovatur in agnitionem, demonstrabat quoniam ipse ille qui ignorantiæ erat ante homo, id est, ignorans Deum, per eam quæ in eum est agnitionem renovatur. Agnitio enim Dei renovat hominem. Faber also, at page 227, quotes IRENEUS, Book III, chap. i, on the antiquity of Infant Baptism, as follows: AGAINST HERETICS Book III, c. xix, page 207. Our Lord came to save all through himself: all, that is, who through him are born again unto God; Infants and Children and Boys and Youths and Adults. Therefore he passeth through every age: among Infants being made an Infant, thus sanctifying Infants: among Children being made a Child, thus sanctifying Children, and at the same time becoming to them an example of piety and righteousness and subjection: among Youths being made a Youth, thus becoming an example to Youths and sanctifying them to the Lord; finally, among adults being made an Adult, that among all he might be a perfect Master. This is the same passage before quoted at page 202. XVIII. PAPIAS. He The history of this Father of the Church is very obscure. is said to have been bishop of Hierapolis in Egypt, and to have first propagated the doctrine of the Millennium. " As DUPIN states, we have only a few fragments of his works, and nothing of what remains is on Baptism. ADAM CLARKE states that the only English translation of any of these fragments, which he has met with, is in Dr Lardner's Credibility of the Gospel history," vol. xi, page 107 in the edition of 1788. Dr MOSHEIM, in his Ecclesiastical History, vol. i, p. 168, observes : The books of Papias, concerning the sayings of Christ and his apostles, were, according to the account which Eusebius gives of them, rather an historical commentary than a theological system. In GALLANDII Bibliotheca are four pages of "S. Papiæ Hierapolitani episcopi fragmenta" in Greek, with two pages of Latin translation: but there is no mention of Baptism either in the five pages of Prolegomena on Papias, or in these fragments of his works. In the BRITISH MUSEUM is "Papias vocabulista, fol., Venet., 1496." |