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figure, and longed for it. Why? because snow, though white, soon blackens and is spoiled by any defilement; that grace "which thou hast received, if thou hold fast what thou hast re"ceived, will be lasting and eternal."

"been effaced, and no image of sin remaining impressed thereon." Comp. de Myst. c. 7. § 34. The Psalm is interpreted in this same way by Origen or Eusebius, ad loc. (the same words are given to both), "Observe, again, the mystery "of CHRIST. For the power of Baptism exceeding the purification in the law, "effecteth the cleansing of the soul also." St. Athanasius, "He introduces a pro

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66 phecy of the universal remission of sins through Holy Baptism, and the teach66 ing of the worship in the SPIRIT." (ap. Caten. Corderii.) And "He men"tions also the redemption through Baptism, in that he says,' Thou shalt "sprinkle me."" (ap. Montfauc. Coll. Nov. t. 2. p. 65.) And St. Cyril of Alexandria, "When he says, ' wash me more,' he again probably refers to the mystery in "CHRIST. For the law also had a cleansing by water, which the all-wise Paul "mentions, for if the blood of bulls,' &c. But the type was insufficient for the "washing away of sin, and was practised only for the cleansing of the flesh; but "that power which we have of CHRIST and through Holy Baptism, far excel"ling the cleansing in the law, washeth yet more, or rather effects an entire "cleansing." (ap. Corder.) And Hesychius (ibid.) "As we also in the gift of "Baptism are washed with water, but made bright through the SPIRIT." Add Jerome in Zech. xiii. 1. Hippolytus in Theoph. (see above, p. 360.) In the Liturgies, ver. 2. occurs as an Antiphone in an ancient MS. of the Sacramentary of Gelasius (Ass. ii. 8. not.); and ver. 8-10. are repeated in the Coptic (ib. 179.); the whole Psalm at the beginning of the Armenian (ib. 202.); and the Coptic (ib. i. 143.); as also ver. 10-12. in a prayer at the close (ii. 193.); ver. 7. in the Syriac (Apost. by Severus, ii. 274.); and the words, "sanctify, cleanse, purge him with Thy holy hyssop," are taken from it; (ib. 268. "with Thy "sin-remitting hyssop." Apost. from Greek, by James of Edessa, ib. i. 263.) In the Maronite, our LORD Himself is " prayed" as "the Hyssop, cleansing and "whitening all stains" (ib. ii. 329.); and St. Cyril of Jerusalem, in like way, alludes to the Psalm, (Lect. iii. 1.) "Let the heavens rejoice, and let the earth "be glad' for those who are to be sprinkled with hyssop, to be cleansed with the "invisible hyssop, by His power, Who at His Passion received the hyssop and "the reed." Ver. 10. is inserted in the prayer for Catechumens, in the ritual in the Apostolic Constitutions: " ALMIGHTY GOD, unbegotten and unapproach“able, the only true God, look upon Thy servants, instructed in the Gospel "of Thy CHRIST, and give them a new heart, and renew a right spirit "within' them, that they may know and do Thy will, &c." L. viii. c. 6. And ver. 12. in the prayer just before Baptism, "that GOD, Who loveth mankind, having graciously received their prayers, may restore' to them the joy of "salvation, and stablish them with a princely spirit,' that they may never again "be shaken." (ib. c. 8.)

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It is remarkable that this same Psalm, so deeply expressive of David's own contrition for his great personal sins, also contains one of the most exact confessions of original sin, and its hereditary taint', and then a prophecy of the cleansing of sin both original and actual through Baptism, as applying the Blood of the Great Sacrifice; and the prayer for re-creation or re-generation, and for the building up of the Church, and of individuals in it2; so that it is not only a most deep penitential Psalm, but a history (so to say) of the scheme of man's redemption; the account of his fallen state and restoration. As was said, it may (and does in our way,) include under it the case of the individual penitent under the Gospel, as it did that of David before it; it may also ulteriorly refer to the great and final cleansing at the great Day, of all who shall be "found in Him;" but, primarily, it is the account of the full and entire remission of all sins, "through the laver of regeneration and of the renewal by the "HOLY GHOST." It is only through overlooking the sacramental character of the types, that the appropriateness of its language has been neglected, and its promises been appropriated primarily to a forgiveness independent of ordinances.

So again the prophet Isaiah, when, in the name of God, rejecting the polluted services of Judah, he points to them a new way, "wash you, make you clean," and promises them an entire cleansing, "though your sins be as scarlet, they shall be white as

snow; though they be red like crimson, they shall be as wool," what else does he than prophesy of that which these services foreshadowed? Having," says St. Cyril of Alexandria", "brought "their ungodliness to their recollection, he will not have them "despair, and does not exclude them from the gift of CHRIST set "forth through the whole world; he bids them cast away their "sins, justified freely, and not by the works of the law, but rather "through faith and holy Baptism. Therefore, he says, 'wash "you,' i. e. wash away your stains, He Whom you reviled, justi"fying you through His greatness and goodness." And Theodoret, in connection with the 51st Psalm, "As by the mouth of

1 Ver. 5. 2 Ver. 18, 19. 6 De cur. Græc. aff. Disp. 7.

3 Is. i. 16. + Ver. 18. 5 Ad loc. See also above on Ps. 51. and ad loc., he para

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"David, rejecting sacrifices of this sort, He bade them offer the "sacrifice of praise,' so here also casting away all these rites, He phrases, "Therefore cleanse your souls throughly by the laver of regeneration, "and cease to do evil; for having laid aside the former, they must avoid doing "the like." It is quoted also by Justin Martyr, Apol. i. § 61. and Dial. c. Tryph. § 13. “ Isaiah sent not you [the Jews] to the bath, there to wash away "murder and other sins, which not the whole water of the sea would suffice to "cleanse; but, of old, it was this same saving bath, which he preached to those "who repent, and who are no longer cleansed by the blood of bulls and goats, "but by faith in the Blood of CHRIST, and in His death." St. Ambrose, de Myst. § 34. (speaking of Baptism), "He is whitened more than snow whose sins are forgiven, wherefore also the LORD says by Esaias," &c. Jerome, ad loc. "In lieu of the former victims, and whole-burnt offering, and fat of fed beasts, "and blood of bulls and goats, and incense, and new moons, sabbath, festival, and "fasts, I delight in the service of the Gospel, that he should be baptized in My "Blood, through 'the laver of regeneration,' which alone can remit sins. For "unless a man be born of water and the SPIRIT,' &c. The LORD Himself "also, when ascending to the FATHER, saith, 'Go teach all nations, baptizing "them,""&c. In like way Eusebius, (ad loc. Montfauc. Coll. Nov. T. ii. p. 360.) "He yet inviteth them to good hopes, if laying aside wickedness, and departing "from the will worship in the carnal law, they would become obedient to the new covenant, and the new law, and word. Wherefore, having glanced at the "things in the Old Covenant, he introduces the mysteries of the New. Which "Himself also delivered in the Gospel, saying, 'Except a man be born again of "water and the SPIRIT,' ," &c. And S. Hyppolitus having quoted it (Hom. in Theoph. § 9.), thus comments, "See, beloved, how the prophet foretold the "cleansing of Baptism. For whoso descends with faith into the 'laver of re"generation,' renounces the evil one, and is placed on the side of CHRist, de"nies the enemy, and confesses that CHRIST is GOD; puts off slavery, and puts

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on adoption; returns from Baptism bright as the sun, gleaming with the rays "of righteousness; and, what is most, ascends a son of GOD, and 'joint-heir "with CHRIST.'' It is quoted also by S. Gregory Nyss. de Bapt. CHRISTI, T. iii. p. 377.; is the text of S. Cyril of Jerusalem's first Catechet. Disc.; whence it was probably a Baptismal lesson in the Church of Jerusalem, as it certainly was in that of St. Basil (Hom. de S. Bapt. T. ii. p. 114.), who appeals to its having been "read." It occurs also as a lesson in the service for Catechumens, MS. of Vietri (Ass. i. 70.), and Liège (ib. 83.) It is quoted, as a ground for Baptism, in the prayer just preceding Baptism in the Apostol. Constit. viii. 8. "Thou, Who didst by Thy holy prophets declare beforehand to such as should "be baptized,' wash ye, become clean,' and didst by CHRIST ordain spiritual "regeneration." And so in the Greek (Ass. ii. 138.), and Syriac (Antioch and Jerus. Ass. ii. 220. Jerusalem, ib. 231. and 259. and Apostolic by Severus, ib. 291.) and in a distinct prayer for Catechumens in the revised Syriac, (i. 223.)

SACRAMENTAL EXPOSITION OF PS. XXXII. AGREES BEST WITH N. T.

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377

points out to them the Baptism of incorruption and regenera"tion, saying, 'wash you, make you clean;' and that they may "not think that He enjoined them the use of their wonted sprink'lings, He added, of necessity, 'Put away,' &c.; which words "obviously hint at the gifts of all-holy Baptism."

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It obviously belongs to the same system of interpretation, that the unfigurative words of the Psalmist, "Blessed is the man "whose iniquity is forgiven," are, by the Ancient Church, interpreted of the remission of sins in Baptism'. The interpretation is suggested and authorized by the plain declarations of the New Testament, "Be baptized for the remission of sins," as the former were by the typical; and while they are respectively borne out by the New Testament, they mutually confirm each other; and together exhibit, the more clearly, the system of the Ancient Church how she looked upon all full declarations of the remission of sin, as prophetic of the Gospel, and the means whereby it was there to be bestowed. The longing of the Old Testament, "Blessed is the man whose iniquity is forgiven;" the promise of the New, "Be baptized for the remission of sins :" St. Paul's declaration, that the Psalmist's words belong to the Gospel, and not to the law; and the belief of the Church, "I believe one Baptism

"And when Thou broughtest us to the streams of redemption, and fount of life, "and thence madest us of Thy household and beloved, Thou saidst, 'Wash "ye,'" &c.

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1 The psalm is sung in the Greek Liturgy, as a thanksgiving immediately after Baptism (Ass. ii. 145.), and ver. 1. is thrice repeated in the same place, in that of Antioch and Jerusalem (ib. 226.); ver. 1, 2. are sung in the Coptic (ib. 154). This use of the psalm is probably alluded to by S. Athanasius, "When "thou seest persons baptized, and redeemed from their corruptible birth, and "admirest the love of God for man, sing for them the 31st [32nd]." Ep. ad Marcellin, § 18. (on the use of the psalms); and by S. Cyril Jerus. "long for that 16 glorious sound, which, after your salvation, the angels shall chant over you, "Blessed are they,' ,""&c. (Procatech. § 15.) and again, "that the company "of angels may chant over you." (Lect i. 1.) It is quoted by S. Gregory of Nazianzum, Orat. xl. § 32. S. Jerome, ad Oc. § 7. and c. Pelag. iii. 15. "Arising "out of the fount of Baptism, and having been regenerate to the LORD, the "SAVIOUR, and that having been fulfilled, which was written of them, 'Blessed are they,'" &c. and ver 6. by S. Basil, de S. Bapt. T. i. p. 123. Zeno, Serm. 2. ad Neoph. Bibl. Patr. T. iii. col. 395. S. Chrysostom, above, p. 368. See also Notes to p. 378.

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"for the remission of sins;" mutually harmonize with, and explain each other.

It may be observed also, however foreign this interpretation of the Church, which supposes the patriarch David to look forward to the remission in Baptism, may to any, at first sight, seem, yet it agrees most with the very letter of St. Paul, "David also "describeth the blessedness of the man unto whom the LORD im"puteth righteousness without works." "He confessed his sin," says S. Ambrose1, "he acknowledged his iniquity; he saw the "laver, and he saw and believed. He loved much, so as by "exceeding love he might hide any sins."

This full conviction of the Ancient Church is the more illustrated by a degree of difference as to the details, as showing that

1 S. Ambrose, Apol. David, § 40. "David having afflicted himself much for "his offence, and having uttered the words in the 30th [31st] psalm, meditating 66 on and dreading the judgment of GOD for the things whereof he was con"scious, then knowing, through the HOLY GHOST and the prophetic power, the "remission of sins which there was to be for all men, and that the idolaters "and ungodly from among the heathen, entangled with countless sins, should "obtain a full remission, through the washing of regeneration, pronounces them "thrice blessed. For I, he says, wasted with groans, and frequent tears for "sin, and falling into troubles of all kinds for it, pronounce them happy and "enviable, who through the loving-kindness of GOD obtain without suffer"ing, forgiveness of sins. For so bounteous is He to them, as not only to for"give, but to cover their sins, and not leave even the trace of them." Eusebius, ad loc ap. Montf. Coll. Nov. The last words, "For I," &c. occur also in Theodoret ad loc. who, in like way, looks upon the psalm as predictive, " This psalm "also was uttered amid those troubles, and foreseeing, with prophetic eyes, the

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grace of the New Testament, and the remission bestowed upon believers "through all-holy Baptism, he pronounces them blessed, as receiving freedom "from sin withont troubles." Eusebius adds on ver. 2. "But because every one who cometh to the forgiveness given through Baptism shall obtain it "through confession of the SAVIOUR, and faith in the GOD of all, and sincere "confession, it is added very accurately, and in whose mouth there is no guile.' "For he is blessed, who with a pure spirit and true mouth maketh the con❝fession, and uttereth the words at the washing of regeneration."

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2 The variation relates to this, whether the psalm contain also a reference to forgiveness upon repentance, and if so, in which part of it. For the most part it is used without distinction of Baptism (see n. 1. and p. 377, n. 1.); some, however, refer the first clause, "Blessed are they whose iniquities are forgiven," to Bap

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