misery. All this I have before noticed at large. See §§ 3 and 4, 10 and 28. 2. To wash, implying an effort to cleanse, but not including the effect. In this sense they use it as a translation of the Heb. 77, just as they use λouw. In this case Barrioμa is taken in connexion with κάθαρσις or καθαρισμός ; thus, commenting on Is. i.16, Basil (as before stated, § 61), to denote the idea of washing, uses βάπτισμα, and to denote purification, he uses κάθαρσις. Basil thus reasons, as a Jew "Moses said something concerning washing (ourgou), for he who touched any unclean thing and was polluted, shall wash his garments and his body with water, and shall be clean." He replies. He replies." But Isaiah, when he said wash you, make you clean, did not say wash you on account of every pollution; but simply wash. There is one washing, one purification.” ἓν βάπτισμα μία κάθαρσις. In like manner Theodoret and Theophylact plainly use Sariw in the sense to wash, in speaking of the Mosaic washings enjoined by the word p. So in the Apostolic Constitutions we find washings and purifications expressed in the same way. For example in book vi. c. 20, and c. 30, and elsewhere, the phrase duvex Barrioμara clearly denotes frequent washings. Dr. Chase deserve sgreat credit for his candor in so translating it, in his recent valuable edition of the Apostolic Constitutions and Canons. pp. 151, 161. 3. To cleanse and purify by washing, i. e. to wash, including the effect, and hence, in general, to purify in the most generic sense, either by water, or by truth, or by atonement and expiation, or by trials, or by mourning and sorrow. After what has been said there is no need to offer any proof of the real existence of this But here it is peculiarly important to bear in mind the distinction between sacrificial purification, or expiation, and moral purification, or sanctification, to which I have so often referred. For without a clear apprehension of it, much of the language of the Fathers cannot be understood. sense. 4. βαπτισμός and βάπτισμα by metonymy denote means of purification, e. g. water, blood, fire, oil, air, &c. § 52. 5. Garidua is also used to denote, comprehensively, a system designed to effect purification in various ways, e. g. Báwriopa Μωϋσέως, οι νομικόν οι Ιουδαϊκόν which Chrysostom interchanges as synonymous with καθάρσιον 'Ιουδαϊκόν, to denote not an act, nor one rite merely, but a complex system, involving and comprehending various kinds and modes of purification. So Basil says of the Jewish baptism," it recognised a difference of sins, not forgiving all; it required various sacrifices, it made minute regulations as to purity, it separated the polluted and unclean for a time, it observed times and seasons. In all this he is plainly illustrating a system of purification involving many parts, but having one great end, i. e. to purify, either by expiatory sacrifices, or in some other way. So too, the baptism of John or of Christ is often used in like manner to denote a system of purification. 6. They also used it to denote, comprehensively, the actual processes involved in conferring absolution; e. g. if exorcism, divesting of all clothing, immersion, unction, and robing in white, the pronunciation of certain words, and a benediction, were supposed to be involved in conferring a legal and valid absolution, then the term Sawridua was comprehensively used to include all these processes. Any part of the process that purified was also called by the same name. So Origen speaks of baptizing, i. e. purifying with oil. And the Apostolic Constitutions speak of unction as a type of spiritual baptism, i. e. spiritual purification. 7. The result or effect produced by these processes, or symbolized by them, they also denote by the word baptism or purification, i. e. absolution, remission of sins. It is in this sense that Zonaras, in his Lexicon, defines baptism as being the remission of sins by water and the Spirit. This remission of sins was effected, in their view, not by any energy of the water in itself, but by some mysterious, sanctifying power given to it when the Spirit brooded upon it at the creation, or when Christ was baptized in it, or when the bishop or priest consecrated it, operating in concurrence with the energy of the Holy Spirit, who, according to a divine constitution, diffused and exerted his mighty energies in and through the water. In this way, in their view, was effected the baptism of the Holy Ghost; and the superiority of the baptism of Christ to that of John lay in the fact that John used the simple fluid water, but in that of Christ, a compound fluid, so to speak, was employed, composed of sanctified water, and the influence of the Holy Spirit. On no topic is the eloquence of Chrysostom so fervid, as when he unfolds the purifying, nay, regenerating powers of this semimaterial, semi-spiritual compound. As quick as the ocean extinguishes a spark that falls into it, so soon does this mighty compound extinguish the sins of the sinner that falls into it, and makes him pure as the angels and brilliant as the sunbeams of heaven. To symbolize this spotless whiteness of the soul thus miraculously and suddenly obtained, the baptized person was robed in purest white. His being stripped perfectly naked before immersion, was designed to give to the miraculous energies of the fluid full scope to penetrate every part of body and soul. And in the opinion of some of the Fathers, these waters also had a miraculous power even to heal bodily disease, of which they give us some examples, as true, no doubt, as all other of the lying wonders of that age of fraud and delusion. The word baptism, used in this sense, denoted not merely a transient act, but a permanent and abiding moral change effected by the rite. The soul was conceived of as invested in a robe of spotless purity. Hence baptism is likened to spiritual robes, and the Fathers speak of putting on the baptism of Christ, and of preserving their baptism unspotted. Origen preferred the baptism of blood to that of water and the Spirit, because few keep this unspotted till death, but the purity gained by the baptism of a bloody death is polluted no more. The leading idea in this usage of the word is a permanent state or character of purity, and not the act of immersion at all. Indeed, what sense is there in such an expression as keeping the act of immersion unspotted till death? The act is soon over, and all possibility of polluting or making it pure is passed by. And yet Dr. Carson again and again asserts that baptism always denotes the mode of an act, and nothing else. 8. The word Baptism is also used as the appropriated name of the rite of Christian Baptism. In this case it approximates in its use towards a proper name, or a technical term, i. e. the attention of the mind is abstracted from the meaning of the word, though it is in fact significant, and is fixed upon the rite for which it stands. Thus to speak of the purification of baptism would not be tautology, but would denote the purification effected by the rite bearing that name. 9. Finally, the Fathers gave the name baptism to any transaction regarded by them either as typifying baptism, or producing similar effects s; e. g. when Elisha raised the axe out of the water by throwing in a stick, Ambrose regards it as a baptism, because as the axe was immersed in the water, so was the sinner in sin —and as the stick raised the axe out of the water, so does baptism, i. e. remission of sins, raise a sinner out of his sins. The stick, according to him, is, of course, a type of the cross of Christ. So when Moses, by throwing in the branches of a tree, made the bitter waters of Marah sweet, Ambrose regards it as another kind of baptism, because as the branches made bitter waters sweet, so does baptism make sweet the bitterness of the human heart. Origen regards the passage of Elijah over Jordan, as he was taken up in a chariot of fire, as a wonderful baptism, because he thus passed over Jordan, and went to heaven; and baptism does something like this for the pardoned soul. Passing through the Red Sea was a baptism, because it purified the Israelites, and drowned Pharaoh, by immersion, just as the rite of Baptism purifies Christians, and leaves Satan and the old man immersed and strangled in the baptismal pool. The flood was a baptism, because it purified and saved Noah and his family —and also purified the world—and immersed and strangled the enemies of God-just as the rite of baptism purifies all who come by it, into the ark, i. e. the church-and as the waters of the flood immersed, strangled, and purged off the wicked, so will an eternal baptism of fire purge out the wicked from the kingdom of God. They are the chaff to be burnt up with unquenchable fire, when the Redeemer thoroughly purges his floor. Hence, in the days of the Fathers, the narrow view that Barriw means only to immerse had no being. The great idea before their minds was purification or absolution. This they applied to means of purification, or a system of purification, or to the processes involved in being purified, or to the supposed result of these processes, or to the rites viewed as an ordinance of Christ, or to any supposed or real typical transaction producing what they deemed similar effects. § 64. General View Applied. By thus throwing off the shackles of arbitrary canons, and leaving the mind perfectly free to watch the actual evolutions of the facts of language in the writings of the Fathers, we find ourselves enabled to solve without difficulty all their various modes of expression. For example, when Photius says, ai τgeïs dvadúσεις καὶ καταδύσεις τοῦ βαπτίσματος θανατὸν καὶ ἀνάστασιν σημαίνουσιν, we see at once that Barrioμa refers to the rite of absolution, and ἀνάδυσις and κατάδυσις to acts involved in it. Thus "the three immersions and emersions of the rite of purification (or absolution) symbolize death and resurrection." Again Theophylact says, βάπτισμα ὥσπερ διὰ τῆς καταδύσεως θάνατον οὕτω διὰ τῆς ἀναδύσεως τὴν ἀνάστασιν τυποῖ. "As the rite of purification shows forth death by immersion, so by emersion it shows forth resurrection." Again he says, ἐν τρισὶ καταδύσεσι τοῦ σώματος ἓν βάπτισμα τοῖς ἑαυτοῦ μαθηταῖς παραδέδωκε λέγων πορευθέντες μαθητεύσατε, etc., Matt. xxviii. 19. He gave to his disciples one rite or ordinance of purification, by three immersions of the body, saying, go ye therefore and teach all nations, etc. I would here call attention once more to the fact, that to de |