§ 11. Baptism of the Holy Spirit.

In 1 Cor. xii. 13, the Holy Spirit is directly said to baptize, and in this case all external acts are of course excluded, and purify is the only appropriate sense.

"For by one Spirit we are all baptized into one body, and have been all made to drink into one Spirit."

If any shall say that admitting to the church by the external rite is here meant, I reply, that is never performed by the Spirit, but by man. But this baptism is as much an internal work of the Holy Spirit, as the causing to drink into one Spirit, which is not external, but an internal and real work of the Spirit.

But to immerse in water is not the work of the Holy Spirit, nor is it his work to immerse the mind, but to purify the mind is. Hence, not an external union to the visible Church, but a real union to the true and spiritual body of Christ is here meant, one which is produced by the purification of the mind, not by the immersion of the body. Hence to describe the operations of the Holy Spirit in uniting us to the body of Christ, purify is adapted -immerse is not.*

§ 12. Sacrificial Sense of Barrilw.

Barriga and xalagiw are so similarly used in connexion with the forgiveness of sins, as decidedly to favor the idea that they are in a religious use synonymous.

The purification effected by the Holy Spirit is of two kinds-(1) a purification from spiritual defilement; (2) a deliverance from the guilt of sin, i. e. liability to be punished, and from a sense of guilt, through the atonement.

It is through the atonement that pardon is given; and through the Holy Spirit conviction of sin is produced; and by him also a sense of guilt is taken away in view of the atonement; and in this sense he is said to cleanse from sin by the blood of Christ.

* For full confirmation of this view see § 67, No. 3, and § 96.

This kind of purification may be called legal, as it relates to guilt, forgiveness, and an atonement. The other kind of purification may be called moral, inasmuch as it removes the unholy and impure feelings and habits of the mind, and produces in their place those that are holy and pure.

Both kinds of purification are expressed by the same word xadagizw. Its use to denote legal purification or expiation is καθαρίζω. very extensive. It denotes, (1) to make atonement. As in Ex. xxix. 37, and xxx. 10. "Thou shalt make atonement for the altar," "Aaron shall make atonement; Sept. xadagigw, Heb.

כפר

(2.) To forgive, Ex. xx. 7. "The Lord will not hold him guiltless (ou xalagist) that taketh his name in vain." Ex. xxiv. 7. "That will by no means clear the guilty." Deut. v. 11.—Idem. In these and similar cases the Greek xalagi?w corresponds to the Hebrew to forgive, to absolve from punishment, and is used in a sense strictly legal, and does not refer to moral purity at all. So in 1 John i. 7. "The blood of Jesus Christ his Son cleanseth us from all sin ;" and v. 9, "He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness." In these cases the idea of atonement and forgiveness by it, are involved in xatagígw, and in Heb. the blood of Christ is said to purge the conscience from dead works, implying a deliverance from a sense of guilt and a sense of pardoned sin. Kadagiw is here used; hence an atonement is called xatagiouós in Heb. i. 3. When he had by himself purged our sins (καθαρισμὸν ποιησάμενος), he sat down on the right hand of the majesty on high. In this case the atonement, xalagiouós, was made first, and then applied to cleanse by the Holy Spirit.

Nor is this usage confined to Scriptural Greek; we find that when Croesus exempted Adrastus from liability to punishment for killing his brother, it is said piv xangs-he purified him—and when Adrastus requested such exemption, xadagríou édésro he requested expiation-or exemption from liability to punishment. Among the Jews this kind of purification was indicated by its ap

propriate external forms, of which the sprinkling of blood was the most common-if not the only one. Besides this, as all know, xalagi is used abundantly to denote moral purification or its emblem, ceremonial purification-of which no examples are needed.

Hence to a Jew it was natural to apply to a rite symbolizing the forgiveness of sins the term xatagiouós, or some synonymous word.

Between immersion, and the forgiveness of sins, no such associations had ever been established. For all the remissions of sin under the old ritual, were by blood, and hence Paul, Heb. ix. 19-23, after speaking of the sprinkling of blood upon the people and the book, the tabernacle and the vessels, says, xai σχεδὸν ἐν αἷματι πάντα καθαρίζεται κατὰ τὸν νόμον, καὶ χωρὶς αἱμα. τεκχυσίας οὐ γίνεται ἄφεσις.

"Almost all things are by the law purified by blood, and without shedding of blood there is no remission of sins.” Here a rite denoting remission of sins, by sprinkling of blood, is spoken of as a xaðagiouós, a purification. But under the law, the forgiveness of sins was never symbolized by an immersion of the person forgiven. Hence, if any word is used to denote a rite symbolical of the forgiveness of sins, in the same way as xadagiouós, it is probably used in the same sense. tives are so used. Mark i. 4. repentance for the forgiveness of sins,"-so in Luke iii. 3. Also, Acts iii. 38. 66 Repent and be baptized every one of you in the name of Jesus Christ, for the remission of sins, and shall receive the Holy Ghost."

But βαπτίζω and its deriva"John preached the Baptism of

ye

Here is a rite, symbolizing the forgiveness of sins. The common name for rites of this import is καθαρισμός. βαπτίζω is used to denote the rite. Immersion had never previously been used for any such purpose. How reasonable, then, the conclusion that Sarriuós has the same sense as the word, whose familiar office it performs.

But though Baptism in these places relates chiefly to legal

purification, in others it relates as clearly to moral purification, and in this respect also corresponds with xadapí【w, which, as we have seen, includes both kinds of purification, legal and moral.

To sum up all in a few words, Barriga is used in connexion with both kinds of purification, legal and moral, of the conscience and of the heart; and the language most commonly applied to the first is καθαίρω or καθαρίζω—and this is always in the ritual symbolized by sprinkling and by blood. Hence as Barril is used in reference to the same kinds of purification with xa apigw, and as it stands in the same relations with it to the forgiveness of sins, it is highly probable that it has the same sense. By giving it a meaning so extensive as purify, it is adapted to fulfil all its relations. By confining it to a meaning so limited as to immerse, it is unfitted for at least one half the relations in which it stands.*

* See §§ 25, 26, 53, 54, for a full defence of this view.

(CHAPTER II.

§ 13. Mosaic Purifications.

IN Heb. ix. 10, a fair view of the scope and connexion of the passage requires Barriguoi to be used as synonymous with καθαρισμοί.

In this case the word does not indeed relate to the ordinance of Christian Baptism, but to Mosaic purifications. Yet it is still a religious use of the word; moreover, it is applied with reference to those very usages, of which I have spoken, as adapted to cause the word Carriw to pass from its original, to the secondary sense, to purify. Hence it is an example of great weight in the case, and, as might have been expected, it has been strongly contested. But with how little reason I shall endeavor to show.

The scope of chapters 8, 9, and 10, is to show that the purifications, legal and moral, provided by Christ for the conscience and the heart, had in themselves a real efficacy, and were, therefore, entirely superior to those of the Mosaic dispensation, which related only to the body, and could produce no purity but such as was merely external and symbolical. Let now the following things be noticed.

1. Those things only are spoken of in the whole discussion, which have a reference to action on the worshippers—that is, the whole passage relates to the effects of the Mosaic ritual entirely on persons, and not on things. The gifts, the sacrifices, the blood of sprinkling, the ashes of a heifer sprinkling the unclean, all relate to persons.

2. The Barriduoi are spoken of as enjoined, as well as the other rites. But of persons, no immersions at all are enjoined under the Mosaic ritual. As this fact does not seem to have been