PART XVI.

THE FAMILY AND THE CHILDREN.

SECTION XCVIII.—_Christ and the Children._

At this stage of our inquiry, we note the following points which have important bearings upon the relation of the children to the church. (1.) We have seen that, in the establishing of the covenant with Abraham,—the promises of which were blessings to the natural offspring of the patriarch, and through them, salvation to the world,—its seal was set upon all the males of his household,—through whom the descent was to be counted,—at the age of eight days. (2.) We have seen that in the Sinai covenant, by which in fulfillment of the promises to Abraham, the church was constituted in the family of Israel, the same fundamental principles of family unity and parental headship were recognized and incorporated in the constitution of the church; and that in accordance therewith, the children and bondservants, both male and female, were included in its terms, with the family head; endowed with all its rights and privileges; bound under its responsibilities; and sealed with its baptismal seal. (3.) We have seen that it was into this church, as thus constituted and existing, and without change in its constitutional principles, or form of organization, that through the ministry of the apostles, the Gentiles were graffed; thus fulfilling the promise to Abraham, that in his seed should all families of the earth be blessed; a promise fulfilled not only in salvation accomplished through the promised Seed of Abraham, but in the reception thus of the Gentiles into the bosom of the church of Israel.

It now remains to be ascertained whether there is any thing in the principles of the gospel, as set forth in the New Testament, in the practical rules therein recorded, or in the facts of its history, to require or justify the extruding of the children from the place and privileges hitherto enjoyed;—whether there is any thing to lead us to the conclusion that the coming of Christ has straitened the grace of God, and withdrawn from the babes of us Gentiles that privilege of acceptance which was enjoyed by the little ones of Israel, from the day of the covenant at Sinai.

1. As the place of the children was originally conferred and secured by express statute and repeated enactments of confirmation, we have a right to expect the abrogation of the privileges thus established to be accomplished in terms as specific and imperative as were the laws by which they were conferred. But no one has ever pretended to produce such a statute of abrogation. Confessedly the New Testament is absolutely silent as to such an act,—a silence fatal to the theories which deny a place to the babes in the family of God.

2. The facts and principles set forth in the New Testament supply no argument for the exclusion of the children. First, is that touching incident which is recorded with more or less fullness in each of the synoptical gospels. In reply to the question who of the apostles should be greatest in the kingdom of heaven, Jesus, being in a house in Capernaum,—probably in the house of one of them, several of whom lived there,—he “called a little child unto him and set him in the midst of them,”—“and (_enagkalisamenos_) _having folded it in his arms_, he said unto them,” “Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. Whosoever, therefore, shall humble himself as this little child, the same is greatest in the kingdom of heaven. And whoso shall receive one such little child in my name receiveth me.”—Matt. xviii, 1-5; Mark ix, 36; Luke ix, 46-48. With this is to be connected that kindred fact which occurred a few days afterward, and is also recorded in each of the three synoptical gospels. “Then were there brought unto him little children, that he should put his hands on them and pray; and the disciples rebuked them. But Jesus said, Suffer little children and forbid them not to come unto me; for of such is the kingdom of heaven. And he laid his hands on them, and departed thence.”—Matt. xix, 13-15. Mark and Luke add that he said, “Verily I say unto you, whosoever shall not receive the kingdom of God as a little child, he shall not enter therein. And (_enagkalisamenos_) _folding them in his arms_, he put his hands upon them, and blessed them.”—Mark x, 13-16; Luke xviii, 15-17. Of these little children, Luke tells us that they were (_brephē_) _babes_. That these incidents in the life of our Savior were of special significance is indicated by the fact that they are both given by each of the evangelists, Matthew, Mark, and Luke. As to their meaning,—(1.) These children all were, at the time, actual members of that visible kingdom of God the church of Israel, in the bosom of which Jesus himself lived and died. (2.) That church was the type and representative of the invisible church and kingdom. (3.) Of all members of the visible church, Jesus selects the little child of the first incident and the babes of the second, as the fittest types or representatives of the temper and spirit which will have admittance and honor in the heavenly kingdom. (4.) He was much displeased, that his disciples should attempt to prevent their being brought, in their unconsciousness and helplessness, into his personal presence, for recognition and a blessing from him. (5.) Both the child in the house, and the babes brought to him, he folded in his arms, and upon the latter he laid his hands and blessed them. He was the great Shepherd, as himself testifies,—“I am the good Shepherd.”—John x, 11. Of him the prophet wrote,—“He shall gather the lambs with his arm, and carry them in his bosom.”—Isa. xl, 11. And we ask,—Can any one venture to deny that, by these acts, so distinctly referring to the prophecy, Jesus designed to recognize and claim the babes as lambs of his fold? As before remarked, these babes were undeniably members of the church, at the time of these occurrences. If the Lord Jesus designed to leave them in undisturbed possession of the rights and privileges heretofore enjoyed, with his benediction added thereto, all this is clear and intelligible. But, if they were to be deprived and excluded, how are these things to be reconciled?

Another incident, in circumstances even more significant, presents itself. After his resurrection, Jesus met with his disciples at the Sea of Galilee. “When they had dined, Jesus saith to Simon Peter, Simon, son of Jonas, lovest thou me more than these? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my lambs.”—John xxi, 15. Peter was present in the house in Capernaum, when Jesus took the child in his arms. Nay, it is not improbable that it was Peter’s house, and Peter’s child. He was present when the babes were brought for blessing, and saw and heard all that then occurred. He was a Hebrew of the Hebrews,—the chief apostle of the circumcision. When he received this charge from the Master, in which were commended to his love and care, _first_, the lambs, and afterward the sheep; and when he pondered this charge and legacy, in the light of the fifteen centuries during which the place of the children had been unquestioned and unquestionable, and in remembrance of those demonstrative facts which he had seen and heard,—would he understand it as implying a command to purge and renovate the fold, by the exclusion of the lambs? And when, a few days after, or, possibly on this very same occasion, he as the apostle through whom the doors of the gospel were to be opened to the Gentiles, with the rest, received that great command,—“Go disciple all nations, baptizing them,”—are we to conceive it possible that he understood it to mean that he must be very tender of the Jewish lambs, bringing them into the fold and school of Christ, but must drive out the children of the Gentiles as unclean?

3. Under the ministry of the apostles, the Gentiles were called and graffed into the church of Israel. In the church, thus constituted as already shown, some congregations were composed of Jews alone, some, of Gentiles, and some, of the two classes associated together; but in them all Jewish influences were pervasive and paramount. Now, is it to be imagined that without a word of command from Christ or the apostles, the Jewish believers would unanimously, gratuitously, and in silence, surrender the place of their children in the church, just at the moment when the privileges thereto incident had become so much more manifest, by the coming of Christ, and the brightness, by his rising, shed upon the gospel day? And even if such a thing could be imagined possible, what else would it have been but a wicked apostasy and rejection of the grace given them? But, that no such apostasy did take place, is assuredly testified by the silence of the record, and by all the circumstances. That, in the churches of the circumcision, and among Jewish believers everywhere, the children occupied their old status is beyond controversy or question. Of this, their circumcision is of itself conclusive proof. And as, from the days of Abraham, that rite certified them seed of the patriarch and heirs of the promises,—and at Sinai they were introduced, by baptism, into the pale of the church and the privileges of that covenant,—so their continued enjoyment alike of the privileges and the seals must stand forever certain, till some prophet shall arise to tell us when, and how, and for what cause, they were divested of rights once bestowed by Him whose “gifts and callings are without repentance.”

And if, by a special clause in the very covenant of Sinai itself, grace to the Gentiles was reserved, in harmony with abundant grace to Israel, the baptism of Israel’s babes into the fold of that covenant, that day, was a foretokening and pledge of the same grace to the children of the Gentiles, when the times of the Gentiles shall have come. They are not the seed of Abraham, and therefore receive not the seal of his covenant in their flesh. But baptism is theirs,—the seal of the Sinai covenant, in which, now, the rights of the Gentiles are equal. “For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him.”—Rom. x, 12.

SECTION XCIX.—“_Else were your Children unclean but now are they Holy._”

We have the express testimony of inspiration, to the children’s right within the pale of the church. Says Paul to the Corinthians,—“The unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband. Else were your children _unclean_; but now are they _holy_.”—1 Cor. vii, 14. The significance of this declaration, as concerning the children, depends upon the meaning of the words, _unclean_ (_akathartoi_), and _holy_ (_hagioi_). Both of them come into the New Testament, from the Septuagint version of the Old. In the Greek of that version, the word (_akathartos_) does not appear in the books of Moses until we come to the laws of ritual uncleanness and purifying, which have been so largely discussed in these pages. Then, beginning with the fifth chapter of Leviticus, it occurs in that book in about eighty-seven places, in all of which it designates the ritually unclean; being applied alike to things and persons. In Numbers and Deuteronomy, it appears about thirty times, in the same sense. In the entire Old Testament, the word is used about one hundred and forty times; and with the exception of half a dozen passages in which it indicates the moral offensiveness of sin, it is invariably employed in one and the same sense,—to designate persons and things that by virtue of ritual defilements were excluded from the pale of the covenant and the sanctuary. If we add to this the related noun (_akatharsia_) the force of these considerations is greatly increased. It, in like manner, first occurs in Leviticus, as the designation of the _uncleannesses_ which were described by the adjective (_akathartos_), _unclean_. It occurs about fifty times, and with a few exceptions in which it describes the vileness of sin, is constantly used in the ritual sense.

The other word (_hagios_) _holy_, has a history and meaning, equally clear and well defined. It has primary reference to the sum of the divine perfections, in view of which God is designated, the _holy_ One. Thence, it is transferred to designate those moral attributes in men which are after the likeness of God’s holiness; as, in the admonition which is often repeated in the books of Moses, “Be ye holy, for I am holy.” Again, it is used to denote the relation sustained to God by things devoted to his use or service. Thus, the tabernacle and all its parts and furniture were holy. In this sense, the word was used in the covenant with Israel. “Ye shall be unto me a _holy nation_ (_ethnos hagion_.”)—Ex. xix, 6. The acceptance of this covenant, and the seal of baptism by which it was confirmed established Israel as “holy” unto the Lord. Prior to that covenant the word had never been applied to men. But from that transaction forward Israel was recognized in that character. Thus, alluding to the covenant, Moses says to them,—“Thou art a holy people unto the Lord thy God; the Lord thy God hath chosen thee to be a special people unto himself above all people that are upon the face of the earth.”—Deut. vii, 6. Upon this title and the covenant ground of it, Moses insists with great emphasis, recurring to the theme again and again. (See Deut. xiv, 2, 21; xxvi, 19; xxviii, 9.) It is in view of this covenant provision that the distinctive appellation of Israel in the prophets is, “the holy people;” and to the same source is to be referred the familiar designation of “saints,” that is, holy ones, which is constantly employed, especially in the Psalms. Thus, the Lord says in Ps. 1, 5,—“Gather my saints together unto me; those that have made a covenant with me by sacrifice.” Here, not only is the title used, but the ground of it is stated. It is that public profession and covenant of which sacrifice was essential as a seal, and incorporated as such in the baptismal rite.

Such is the testimony of the Old Testament, respecting these words. The church of Corinth was composed largely of Jews, who as we have seen still maintained the ordinances of the synagogue after as well as before their conversion to Christ. In those assemblies, James declares that “Moses of old time hath in every city, them that preach him, being read in the synagogues every Sabbath day.”—Acts xv, 21. The Corinthian disciples, therefore, never attended those services without hearing the words in question used; and used in this continual sense of ritual uncleanness and ritual purity.

In the New Testament, the words in question are employed in strict accordance with the Old Testament usage. But as the ritual law here sinks into comparative obscurity, _akathartos_, more frequently means the loathsomeness of sin. Of the twenty-eight places in which it is found, it in twenty, describes “_unclean_ spirits,” or demons. But when the question arises of the right of the Gentiles to a part with Israel, in the covenant and the church, the ritual meaning of the word, again comes forward. Peter in his vision pleads that he had “never eaten any thing common, or _unclean_.”—Acts x, 14. The lesson which that vision taught him was, that he “should not call any man common or _unclean_.”—Ib. 28. And he afterward said of the house of Cornelius that God “put no difference between us and them, (_katharisas_) _cleansing_ their hearts by faith.”—Ib. xv, 9. Except the place in question, in which the relation of the children to the church is in view, and that of Peter, concerning the like relation of believing Gentiles, the word is invariably used in the New Testament to designate that moral character of which ritual uncleanness was the figure.

So, too, as to (_hagioi_) “_holy_,” or “saints”—it is the peculiar and distinctive appellation in the New Testament, as in the Old, for those whom we would call “members of the church.” In the Acts of the Apostles, some half a dozen times, the title of “disciples,” is used; once, Peter employs the name of “Christian” (1 Pet. iv, 16); and Paul once speaks of “the believers.” (1 Tim. iv, 12.) But, with these exceptions, the appellation universally used is (_hagioi_) “saints.” It thus occurs about fifty-six times, of which forty are in the epistles of Paul, the author of the passage in question. In fact, this is the designation which he uniformly employs in this very epistle and his second to the same church to designate the members of the church. “Dare any of you, having a matter against another, go to law before the unjust and not before the _saints_?”—1 Cor. vi, 1. “As in all the churches of the _saints_.” (Ib. xiv, 33.) “Paul ... unto the church of God which is in Corinth, with all the _saints_ which are in all Achaia.”—2 Cor. i, 1. The source of this title, moreover, as derived from the Sinai covenant, is indicated by Peter, who quotes the terms of that covenant and applies them to the New Testament church. “Ye are a chosen generation, a royal priesthood, a _holy nation_ (_ethnos hagion_), a peculiar people.”—1 Peter ii, 9. As in the Old Testament, so in the New, the word, _hagios_, invariably means, either, that holiness which is essential in God, and which, in his creatures is a bond of consecration to him; or, the characteristic of persons and things separated by a peculiar dedication and appropriation to his use and service.

The alternative to which the facts reduce us, is this:—that Paul, master as he was of the Mosaic system and of the language in which it is recorded,—in his reference to the children, used the words, _akathartoi_, and, _hagioi_, in their familiar ritual signification; or that he meant to deceive his readers. For, that the heirs of the covenant were in fact a holy people to God, was an express and fundamental specification in the covenant. And that the children were comprehended in this provision was no more questionable than was the existence of the covenant itself. Whatever therefore the meaning of Paul, his readers could not possibly understand his language in any but one way:—“_Else were your children excluded from the pale of the covenant; but now are they embraced in it._”

The attempt is made to evade the overwhelming force of the facts, on this point, by a most extraordinary interpretation. It is asserted that Paul means,—“Else were your children illegitimate, but now are they legitimate.” The doctrine thus attributed to the apostle, is in the first place, false and abominable in morals. It is an assertion that no child is legitimate, unless one or other of its parents be a Christian. In the second place, it is an interpretation false to the whole testimony of the Scriptures as to the meaning of the words. In all the multitude of places in which they are to be found, there is not one to give the slightest color of sanction to it. It is nothing less than a desperate and unscrupulous attempt to silence the voice of God’s testimony because it is in terms of grace to our children.

Paul’s language is, in fact, an application to the children, of the same general principle of divine grace, which governed him in the circumcision of Timothy. The Hebrew blood of Timothy’s mother was held to entitle him to part in the Abrahamic covenant, although his father was a Greek. So, Paul pronounces the children of believers, Gentiles and Jews, to be _clean_, as comprehended in the Sinai covenant, and the gospel church, even though one parent should be an unbeliever.

It is only to be farther considered, that as those only who are baptized of the Spirit are spiritually clean, so the Scriptures know nothing of ritual cleanness, except by baptism with water; and that the command, “Go, disciple all nations, baptizing them,” makes the baptizing co-extensive with the discipleship,—that is, with admission to the school of Christ, and pale of the covenant.

SECTION C.—_Household Baptisms._

We have seen the grace of God expressed toward the children of his people, under the Mosaic economy, by their being embraced with their parents in the terms of the covenant. We have seen their admission thereto announced and confirmed by the seal of baptism. We have seen no token of the withdrawal of that grace by the Lord Jesus when in person on earth. We have heard, on the contrary, his confirmation of it in terms as strong as language can furnish. We have seen that same covenant, its terms unchanged, and its seal the same, thrown open, through the ministry of the apostles, to the Gentiles, and heard the testimony of the apostle, that our children are not unclean,—offensive to God, but holy,—acceptable before him. We now proceed to consider the facts and principles involved in the household baptisms, which are described in the New Testament. First, however, it is proper to make an important correction in the aspect in which the subject is commonly viewed and discussed. The principle which the Scriptures set forth and establish is not that of the baptism and membership of _infants_, as such. The fundamental element of the visible church, as conceived and set forth, in Scripture, is not the individual, but the family. As God planted the earth in families, so in the covenant with Abraham he laid down the family society as the foundation stone, on which, at Sinai, the church was builded; and hence the organization of the church of Israel upon the family principle, and its government by the eldership, the representatives of its families. Under this constitution, the infants, were of course included. But the designation and discussion of the subject, under their name, as if it were a question of _infant_ baptism and _infant_ membership, distinctively, does injustice to the subject, as it leaves out of sight and practically excludes the fundamental principle involved. That principle is, parental headship, and the consequent grace of God bestowed on the _families_ of his people,—their children and bond servants,—as identified in and represented by them.

1. The first case of household baptism mentioned is that of Lydia,—“whose heart the Lord opened, that she attended unto the things which were spoken of Paul. And when she was baptized, and her household, she besought us saying, If ye have judged me to be faithful to the Lord, come into my house and abide there.”—Acts xvi, 14, 15. Here, the essential facts are, (1.) that the house of Lydia were by the inspired historian, recognized in no other capacity than as being (_oikos autēs_) _her house_. Their number, their names, their ages, their distinctive relation to her, whether as children or servants, their several or joint sentiments toward the gospel,—on all these points he is silent. The one single fact to which he directs our attention is Lydia’s property in them. (2.) Of Lydia alone it is said that the Lord opened her heart; and upon this fact exclusively is predicated her baptism and that of her house. Should any surmise that her house also believed, we do not object, provided the surmise is not to be made an essential part of the record. If it be insisted that they believed and therefore were baptized, we reply that had such been the conception of the sacred writer, it would have been as easy, and far more important for him to have stated their faith, as he has recorded their baptism. The supposition that they did in fact believe, only renders his silence on that point the more significant. (3.) These facts occurred in the ministry of that same Paul whom we have just seen to testify that the children of believers are holy. In a word Luke states the fact of the baptism, and the ground of it. Lydia believed, and she was baptized and her house. Because of her faith, to her and to her house the old, the everlasting, covenant was fulfilled,—“to be a God to thee and to thy seed after thee.”

2. The baptism, which soon followed, of the jailer and his house is equally explicit on this point. He said to Paul and Silas, “Sirs, what must I do to be saved? And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house. And they spake unto him the word of the Lord, and to all that were in his house. And he took them the same hour of the night, and washed their stripes, and was baptized, he and all his straightway. And when he had brought them into his house, he set meat before them, and (_ēgalliasato panoiki, pepisteukōs tō Theō_,) rejoiced with his house, he believing in God.”—Acts xvi, 30-34. Here, again, we have a construction which remarkably ignores the question whether his house, as well as he, believed. It may he assumed that they were all of an age to hear and understand the gospel. It may be assumed that they, so understanding, believed also. But it may not be assumed that such knowledge and faith were the ground of their baptism, because the sacred writer puts it upon a different ground. It was as identified with him—as belonging to him, that they were included in the rite. “He was baptized,—he and all _his_.” Thus their relation to him is the defining term. “He and _all_ that were his.”—He and _none but_ his; and they _because_ they were his. Such is the force of the expression as it stands. In the same direction looks the closing expression. “He rejoiced with all his house,—he believing.” That his house did not believe we neither assert nor deny. The point of importance is, that their faith is no element of the case, as stated on the record, upon which was grounded their baptism. The alternative is clear and inevitable. Either he, only, of all his house did in fact believe; or, if his household shared in his faith, the remarkable manner in which, in the narrative, they are associated with him in his baptism and joy, but omitted from the statement which describes him alone, as believing, was an express and designed intimation that his personal faith was the controlling element in the case, according to the terms of the everlasting covenant,—“to be a God to thee, and to _thy seed_ after thee,” and the assurance given him by Paul,—“Believe, ... and thou shalt be saved and thy house.” He was recognized and dealt with as the head of his house, precisely as was Abraham.

3. Paul declares that he “baptized (_ton Stephana oikon_) the house of Stephanas.”—1 Cor. i, 16. Here, again, there is no discrimination of individuals. The characteristic upon which he predicates the baptism is the relation which he indicates. It was the house of Stephanas, as such, whom he baptized.

Respecting these cases, it may be admitted that if taken separately, they would constitute no conclusive evidence to the present purpose. But such is not their position. They stand as one element in a series of facts and principles which together present a cumulative argument conclusive and unanswerable. These begin with the Abrahamic covenant and the family principle there established. They include the Sinai constitution, in which the same principle was ineffaceably engraved. They comprehend the opening of the doors of the church thereon founded, to the Gentile world, with this principle unimpaired. They reveal the love of Christ to the babes, in the history and instructions of his personal ministry, and in his parting commission to Peter. They hold up the testimony of Paul, that the babes of believers are “saints.” It is in the presence of these great facts, inscribed in letters of light upon the records of fifteen hundred years; and in the absence of any thing whatever to contravene their testimonies, or to set aside the conclusions thence following, that the household baptisms in question are to be considered. The children and household were once unquestionably embraced in God’s covenant with his church. “_Everlasting_,” was by His finger written on the face of that covenant. (Gen. xvii, 7.) In its terms, as announced at Sinai, place for the Gentiles was expressly reserved; and upon their ultimate admission, no trace of change, in these respects, appears in the record. On the contrary, in the cases just examined, we have the most conclusive evidence, in view of the foregoing facts, that the position of the family has not been changed by the coming of Christ, and the giving of the gospel to the Gentiles. It still continues a unit under the parental head; and the same grace which blessed the seed of Abraham because of his faith,—the same which, at Sinai, embraced the children with their parents, in the covenant and the fold, still extends those privileges to the children of Gentiles who believe. They are holy.

CONCLUSION.

And now, at the goal, we turn to survey the broad field of our explorations, and to note the accumulated results. From this vantage point, many things appear in a light of peculiar instructiveness and beauty. But one feature stands out in proportions of loftiness, and glory, which cast all else into the shade of insignificance. As with rapt spirits, we gaze, the high throne is revealed where sits the Son of man,—his human form robed in the Father’s glory,—his countenance blending the infinite majesty of God, with the fullness of grace and truth,—his brow adorned with a diadem of many crowns, and all power in heaven and earth, in his hand. The heavens are astonished at the presence of his glory, and the adoring angels, prostrate, await his bidding. The fullness of the Spirit is his; and his office thus exalted it is, to baptize us sinners with that Spirit,—to give us thus, repentance and remission of sins and sanctifying grace, and to raise us up from the dead and make us sit with him in the heavenly places where he reigns. This is the central sun of the system which we have explored. From this baptism of the Spirit all the ordinances here examined, derive their instructive light and beauty. It is the original,—the heavenly pattern whence their form and office were divinely transcribed. It is, therefore, the rule and standard to which all baptismal rites and doctrines must be brought.

Tried by this rule, the figment of baptismal regeneration stands exposed in naked falsehood and dishonor; arrogating to men a share of the sovereign prerogatives of our glorious Baptizer; subordinating the functions of his grace to their will and wisdom, their fidelity and zeal.

The rite of immersion too,—already discountenanced by the united voice of the Scriptures,—when brought to this supreme and final test, is utterly wanting.

It is discountenanced by the transaction at Sinai, in which the church was separated out of the world and consecrated to God by a baptism of sprinkled water and blood.

It is discountenanced by the rites which certified and sealed the restoration of the healed leper to the communion of Israel.

It is discountenanced by the water of purifying with which the Levites were sprinkled, in their consecration to the service of God’s sanctuary.

It is discountenanced by the ordinance which appointed the water of separation, to be sprinkled as the ordinary and perpetuated form of the Sinai baptism, for sealing admission to the benefits of the Sinai covenant.

It is excluded by the declaration of the son of Sirach that the sprinkling of the unclean with the water of separation was a baptizing.

It is discountenanced by the sprinkled baptism of the thirty-two thousand infants and youths of Midian, whereby they were received into the fold of the covenant and the church.

It is condemned by every voice in the Psalms and the prophets which breathes a sense of the sinner’s need, or anticipates the blessings of Messiah’s grace, in the language of these ordinances.

It is excluded by the explicit testimony of the apostle Paul, that these ordinances were baptisms.

It is condemned by the implacable war which it of necessity wages against the identity of the church from the day of the assembly at Sinai,—by its repudiation of the Old Testament church—the church of Moses and the prophets, which was for fifteen centuries a lone beacon light among the nations, God’s only witness amid the gloom of thick darkness which enshrouded the world.

It is discountenanced by the voice of John’s baptism which heralded and symbolized the outpouring of the Spirit on Pentecost; and is excluded by all the circumstances of his ministry, which show that he could not have immersed his disciples, and that he would not have done it, though he could.

It is discountenanced by the whole style of the evangelists and apostles, who speak of baptism and its relations in the language of the Old Testament, and recognize it as a symbol of the outpouring of Pentecost.

It is excluded by the records of Christian baptisms as given by Luke, which, beginning with the three thousand of Pentecost and ending with the jailer of Philippi and his house, present an array of difficulties in the way of immersion, which are severally inexplicable, and together overwhelming.

It is condemned by its association with the kindred denial of the place which God has assigned to the family and the children in his fold and his covenant; and by all the facts which demonstrate their God-given and inalienable rights therein.

It is utterly condemned by the fact that it maims the symmetry and completeness of the sacramental system of the Christian church. Whilst the Old Testament sacraments exhibit in just proportions every part and feature of the plan of grace, and whilst the genuine ordinances of the New Testament, in like proportions, abbreviate the whole, exhibiting in the holy supper the sacrament of Christ’s humiliation and sacrifice, and in baptism that of his exaltation and glory, his power and grace,—the system in question, recognizes indeed, with us, in the Lord’s supper, the memorial of Christ’s suffering and death, but in baptism can see nothing but the symbol of his burial, and so leaves him and all our hopes shut up and sealed in the sepulchre of Joseph.

It is signally discountenanced by the remarkable fact that in every rite and every figure in which the Scriptures represent the active exercise by the Messiah of his official functions, the form of action is affusion, whether it be with the blood of atonement at the sanctuary of Israel,—the water, mingled with ashes or blood, which sprinkled the unclean,—the anointing oil poured upon the head; or the fires of justice rained down from heaven.

But why dwell upon minor particulars! The rite in question is condemned and excluded by the whole tenor of the Scriptures, which demonstrate that _baptizo_ as there used _does not_ mean, to immerse, and which reveal no vestige of other testimony in behalf of the rite, but everywhere show evidence abundant and conclusive against it.

But the capital and paramount consideration still remains, in the fact that this rite will not assimilate with, nor recognize the baptism which Christ dispenses from his throne. It ignores the exaltation whence that baptism descends, and refuses to testify of its outpouring of grace. And hence, although administered with the use of the words, it is not in the sense intended by the Lord Jesus, baptism “into the name of the Father and of the Son and of the Holy Ghost;” for its doctrine has no relation to those blessed Persons, nor to our union with them. It is wholly occupied with another theme. Whilst the true baptism exultingly points upward to the throne of Christ’s glory, this rite looks downward ever to the grave.

To our readers we leave the question,—What one trait or characteristic of Scriptural baptism is traceable in this rite of immersion, in doctrine, or in form?

In entire consistency with a spirit of true Christian love and fellowship toward our brethren of the Baptist churches, we can not but realize an indignant revolt against this rite, so imperious in its claims, so devoid of evidence, so hostile to the true baptism of the Christian church, so efficient in creating division therein,—this rite in the zeal of which, those who reject it have been denied any part in the church of God, or place at his table, or portion in his covenant. Not such the ordinance which her glorious Head has bestowed upon his church, nor such the principles which he has taught her to cherish;—an ordinance in which is shown forth and celebrated the glory of his exaltation and his grace,—an ordinance which baptizes us into his name and that of the blessed Godhead, by setting forth the doctrine of that Godhead and of our union with it in Christ by the Spirit,—an ordinance which seals upon the brows of our babes that same blessing which they received in His own arms and from His own hands, in the days of his flesh;—and principles which teach us to recognize and embrace in the bonds of love and the fellowship of the covenant and of the church all those who in every place call upon the name of Jesus Christ our Lord, both their Lord and ours, even though they may grievously err respecting outward rites and forms.

Now to Him, the King eternal, immortal, invisible, the only wise God, be honor and glory, for ever. Amen.

SCRIPTURES ILLUSTRATED IN THE FOREGOING PAGES.

GENESIS. — i, 26, p. 268; — ii, 10, p. 32; — iii, 15, p. 41; — xii, 1-3, p. 37; — xv, 1+, p. 38; — xvii, 1-21, p. 39; — xvii, 7, p. 59; — xxii, 16-18, p. 41; — xxxvii, 31, p. 158.

EXODUS. — vi, 2-8, p. 42; — xix, 3-5, p. 43; — xix, 3-21, p. 27, 43, 45; — xix, 5, p. 45; — xix, 6, p. 46; — xx, 24, p. 164; — xxiv, 5, 8, p. 26, 29; — xxv, 21, p. 54; — xxv, 40, p. 128; — xl, 12, p. 131, 133.

LEVITICUS. — i, 9, p. 134; — xiii, 45, 46, p. 63; — xiv, 7-9, p. 66; — xiv, 8, 9, p. 114; — xxiii, 36, p. 148.

NUMBERS. — vi, 9, p. 114; — vi, 18, p. 115; — viii, 7, p. 114; — xix, 1-22, p. 96; — xix, 2-19, p. 68, 73, 96; — xix, 12, 13, 19, p. 168; — xxix, 12-38, p. 144; — xxxi, 19-24, p. 82; — xxxi, 23, p. 138.

DEUTERONOMY. — iv, 10, p. 51; — xvi, 13-15, p. 148; — xxi, 3-9, p. 123; — xxi, 12, p. 114.

2 KINGS. — iii, 11, p. 123; — v, 10, 14, p. 157.

JOB. — ix, 30, 31, p. 111, 158.

PSALM. — viii, 4-8, p. 269; — li, 2-10, p. 61.

ISAIAH. — i, 16,17, p. 116; — vi, 5-7, p. 64; — xix, 19, p. 154; — xxi, 4, p. 295; — lii, 15, p. 140.

EZEKIEL. — xvi, 8, 9, p. 74; — xxii, 24, p. 89; — xxxvii, 1-14, p. 301; — xxxvii, 12-15, p. 94; — xlvii, 1-12, p. 32, 33.

HAGGAI. — ii, 11, 14, p. 227.

ZECHARIAH. — xiv, 8, p. 34, 148, 151.

MALACHI. — iii, 2, 3, p. 287; — iv, 1-4, p. 291; — iv, 4, p. 243.

MATTHEW. — iii, 5, 6, p. 233; — iii, 11, p. 241, 284; — iii, 13-15, p. 247; — xvii, 3, p. 230; — xviii, 1-5, p. 462; — xix, 13-15, p. 463; — xx, 20-23, p. 258; — xxvi, 28, p. 225; — xxvii, 24, p. 123; — xxviii, 19, 20, p. 380, 424, 431, 435, 439.

MARK. — i, 4, p. 318; — vii, 1-4, p. 210, 216; — vii, 3, 4, p. 21, 210; — ix, 4, p. 230; — ix, 36, p. 462; — x, 13-16, p. 463; — xvi, 15, 16, p. 380, 424, 437.

LUKE. — i, 17, p. 228; — ii, 22, p. 85; — iii, 16, p. 284; — iii, 21, 22, p. 254; — vii, 37, 38, 44, p. 124, 125; — ix, 31, p. 230; — ix, 46-48, p. 462; — xi, 29, p. 214; — xi, 38, p. 21, 209, 214; — xii, 49-53, p. 265; — xviii, 15-17, p. 463; — xxiv, 44-46, p. 100.

JOHN. — i, 33, p. 280; — ii, 18-22, p. 101; — iii, 5, p. 384; — iii, 23, p. 360; — iv, 14, p. 308; — vii, 37, 38, p. 308; — ix, 4, p. 109; — xi, 25, 26, p. 92, 95; — xiv, 16,17, 25, 26, p. 277; — xv, 26, p. 277, 281; — xvi, 7-15, p. 277; — xvii, 22, p. 320; — xx, 17, p. 272.

ACTS. — ii, 2, p. 299; — ii, 3, p. 310; — ii, 4, p. 313; — ii, 38, p. 433; — viii, 36-39, p. 451; — ix, 18, p. 454; — x, 47, p. 455; — xv, 10, p. 406; — xvi, 14, 15, p. 472; — xvi, 30-34, p. 473; — xvi, 33, p. 456; — xviii, 18, p. 399; — xix, 1-7, p. 429; — xix, 2, p. 315; — xix, 4, p. 318, 447; — xxii, 16, p. 453.

ROMANS. — vi, 1-11, p. 364; — vi, 4, p. 320; — xi, 17-24, p. 418, 422.

1 CORINTHIANS. — i, 16, p. 474; — vii, 14, p. 466; — x, 1, 2, p. 453; — xii, 13, p. 357; — xv, 4, p. 100; — xv, 25-27, p. 269; — xv, 29, p. 170.

2 CORINTHIANS. — iii, 2, 3, 6, p. 382.

EPHESIANS. — iv, 3-16, p. 330; — iv, 5, p. 333; — v, 25-27, p. 390.

COLOSSIANS. — ii, 9-13, p. 371.

TITUS. — iii, 4-7, p. 323.

HEBREWS. — ii, 5-8, p. 269; — iv, 4-9, p. 65; — vi, 7-9, p. 35; — vi, 17-20, p. 41; — ix, 8, 9, p. 103; — xiii, 11-13, p. 97.

1 PETER. — ii, 9, p. 469; — iii, 17-22, p. 333.

1 JOHN. — v, 18, 19, p. 110.

REVELATION. — i, 12, 13, p. 311; — xxii, 1, 2, p. 32.

INDEX.

Ablution, Mode of domestic, page 119. Abrahamic covenant, p. 37. “My covenant,” p. 43. Everlasting, p. 40, 43. Circumcision, its seal, p. 40, 58. An adumbration of the covenant of grace, p. 40. Administration of the great Baptizer, p. 338. _Agora_,—the market, p. 214. Akiva, Rabbi, p. 213. Alexander, Dr. Addison, quoted, p. 287, 301, 310, 453. Ambrose on Levitical baptism, p. 194. Angel of his presence, p. 223. Anointing of Christ, p. 254. Apocrypha, their value, p. 153. Aristophanes quoted, p. 186, 325. Armstrong quoted, p. 259. Ashes of the red heifer, p. 68, 98. Ashes of calves, at Rome, p. 185. Assembly, Day of the, p. 51. Athenaeus quoted, p. 325. Augustine quoted, p. 303. Aztec baptism of Infants, p. 191.

Babylonian Gemara, p. 78. Babylonian rabbinic schools, p. 78, 81. Baptism—Argument from the real, p. 343. And circumcision, p. 58. Originated in the Old Testament, p. 21. Of Israel, p. 25, 29. Levitical, p. 25. Of Naaman, p. 157. History of Christian, p. 424. On Pentecost, p. 440. Its symbolic meaning, p. 92, 446. Baptism of fire, p. 284. Baptism of the Holy Ghost, p. 273, 277, 299, 322, 331. Baptism of Repentance and remission, p. 318, 331, 447. Baptism of Jesus by John, p. 247. “Baptism that I am baptized with,” p. 257. _Baptisma_ and _Baptismos_, p. 156. Baptisms, Divers, imposed on Israel, p. 22, 103. Baptisms of things, p. 136, 219. Baptismal formula. There is none, p. 438. Baptismal regeneration, p. 377. “Baptized for the dead,” p. 170. “Baptized from the dead,” p. 169. Baptized into Christ, p. 321, 332, 368. Baptized into one body, p. 357. Baptized into Moses, p. 350, 457. Baptizing administration of Christ, p. 338. Baptizing office of Christ, p. 273. _Baptizo_, p. 153. Conant’s definitions, p. 155, 347. Kendrick’s admissions, p. 349. It sounds best! p. 352. It knows not the resurrection, p. 347. _Baptizōntai_ and _rantizōntai_, p. 216. Barthelemi, Abbe, quoted, p. 184. “Believeth and is baptized,” p. 437. Blood of Sprinkling, p. 30. Blood and water, and blood alone, p. 97. “Born of water and of the Spirit,” p. 384. Brahminism the source of ritual immersion, p. 80. Breath of Christ—the Spirit, p. 299. Bryant’s Odyssey quoted, p. 127. “Buried by baptism,” p. 364. “Buried in baptism,” p. 371.

Calvin on the baptizing commission, p. 424. Canaan, Office of the land of, p. 48. Candlestick, Seven-branched, p. 311. Carson quoted, p. 23, 89, 205, 368. Charter of the church, p. 53. Childbirth uncleanness, p. 62. Children and Christ, p. 461. Children clean, holy, p. 466. Children of Midian baptized, p. 81. Christ did not institute baptism, p. 428. Christ and the children, p. 461. Christian baptism one with John’s, p. 424. Christian fathers on Levitical baptism, p. 192. Christ’s baptism by John, p. 247. It sealed him Surety of the covenant, p. 252. Christ’s “baptism that I am baptized with,” p. 257. Christ’s baptizing office, p. 273. Its two functions, p. 274, 284, 297. His administration, p. 338. Church defined, p. 49. Origin of its name, p. 51. Its charter, p. 53. Church and children, p. 461, 466. Church of Israel, p. 49, 411, 441. The Gentiles graffed in, p. 418. Circe, Ulysses’ bath in her palace, p. 127. Circumcision. Its office, p. 24, 58, 373. Circumcision and Baptism, p. 58. Common Prayer Book on baptism, p. 354. Conant on _baptizo_, p. 155, 347. Converts of Pentecost. Their character, p. 444. Were baptized with water, p. 440. Cornelius’ baptism, p. 432, 455. Council, of Ephesus, p. 281; of Jerusalem, p. 394; of Nice, p. 281; of Trent, p. 431. Covenant, Abrahamic, p. 37; of Sinai, p. 42. Its champions, Elijah and Elisha, p. 166; John, p. 230. It was the marriage, p. 37, 49. It and the better covenant, p. 224. The Messenger of the covenant, p. 223. Cyril of Alexandria, on Levitical baptism, p. 195.

Dr. Dale quoted, p. 279, 441, 443, 451. “Day of the assembly,” p. 51. A day, a symbol of a lifetime, p. 109. Dead. Defilement by, p. 62. The rites of cleansing, p. 68. The meaning, p. 96. Dead Sea, as a type, p. 32, 34. Didymus Alexandrinus, p. 378. Divers baptisms imposed on Israel, p. 22. What were they? p. 103.

Ebrard quoted, p. 294. _Ecclēsia_. Origin of the name, p. 51. Egypt and Israel, p. 179. Egyptian bathing, p. 120. Egyptian baptism, p. 189. Elders. Their origin, p. 53. Eleusinian mysteries, p. 188. Elijah and Elisha, champions of the covenant, p. 166, 229. Elijah and John, p. 229. Ellicott (Bishop) on _loutron_, p. 323. End of the Baptist argument, p. 374. England, Church of—Baptistic, p. 323, note; 354. Enon, The Springs, p. 360. Etheridge quoted, p. 78, 80, 169, 417, 418. Ethiopian eunuch, p. 451. Euripides quoted, p. 186, 187. Eusebius quoted, p. 417. Evidence of O. T. summed, p. 196.

Family and the church, p. 53. Fathers of the church, on Levitical baptism, p. 192; on the old covenant and the new, p. 377. Feet. Their typical meaning, p. 134. Their washing, p. 124. Festival of pouring water, p. 143. It and the Eleusinia, p. 189. Figure of immersion not in the Old Testament, p. 23. Fire, The Baptism of, p. 284. The manner of it, p. 296. Formula of Baptism, p. 434, 438. Furniture and utensils baptized, p. 136, 219.

Ganges. Immersion thence, p. 80. Gemara of Babylonia, p. 78; of Jerusalem, p. 78. Gentiles, place reserved in the Sinai covenant, p. 46. Israel’s intercession for them, p. 47, 147. Graffed in, p. 418. Gentile purifyings, p. 8, 181, 189, 191. Godhead. Order of precedence, p. 274. Gospel in the Old Testament baptism, p. 95. Greek bath, p. 121, 127, 200, 207, 324. Their purifyings, p. 181. Grote, on Greek purifyings, p 181.

Hair shaved, p. 102, 114, 399. Hakkodesh, Rabbi Judah, p. 78. Hebrew-Christian church, p. 411. Hellenistic Greek, p. 151. Herodotus on Greek purifyings, p. 182. Hillel and Shammai on proselyte baptism, p. 79. Homer quoted, p. 127, 325. Household and church, p. 53, 461.

Imitations of baptism by the heathen, p. 8, 178, 189. Immersion. None in the Old Testament ritual, p. 23. None in its figures, p. 24. Not by the priests, p. 128. Nor by the people, p. 115, 116, 119, 134. Nor by the Pharisees, p. 208. The facilities unavailable, p. 126. Its incongruities, p. 202. Its origin, p. 80. India. Immersion thence, p. 80. Infant baptism, — in Israel, p. 81, 82, — among the Aztecs, p. 191, — among the Romans, p. 187, — in the Christian church, p. 461, 466, 471. “Into Christ,” and “into the name of Christ,” p. 365, 434. “Into the name,” p. 431. “Into the name of Christ,” and, of the Three, p. 435. Israel a priest kingdom, p. 46. Israel at John’s coming, p. 225. Israel compared with the Christian church, p. 305. Issues. Unclean by, p. 62. The cleansing, p. 69.

Jailer of Philippi, p. 456. Jerome on Levitical baptism, p. 194. Jerusalem council, p. 394. Jerusalem Gemara, p. 78. Jesus, baptized by John, p. 247; his anointing, p. 254. “The baptism that I am baptized with,” p. 257. The great baptizer, p. 267, 297. John and Elijah, p. 228. John’s mission, p. 221. His baptism no novelty, p. 21. Its nature and end, p. 228. Identical with that of Christ, p. 425. Its mode, p. 237, 241. Josephus quoted, p. 156, 176, 178, 240, 250, 327. Judith’s story and baptism, p. 172.

Kabala, whence derived, p. 80. _Kābas_ defined, p. 117. Kendrick on _baptizo_, p. 349, 458. Kingdom of heaven defined, p. 267. Christ’s coronation, p. 273. Kingdom of priests, p. 46. Koran quoted, p. 174.

“Lambs in his arms,” p. 463. Laver of the Tabernacle, p. 129. Laver (_loutron_) of Paul, p. 323. Leprosy, unclean, p. 63, 161. Rites of cleansing, p. 66, 163. Levi, Rabbi, quoted, p. 147. Levites baptized, p. 85. Levitical baptisms all one, p. 86. Lewis’ Origines Hebraeae quoted, p. 146, 149. Libation vase of Osor-Ur, p. 189. Life to the dead, meant by baptism, p. 92. Lightfoot quoted, p. 143, 146, 149. Living water. Its meaning, p. 31, 133, 387. Lord’s supper is the passover, p. 408. Lynch, “Dead Sea Expedition” quoted, p. 122, 125.

Maimonides on proselyte baptism, p. 76. Malachi, and John, p. 291. Manuscripts of New Testament. Care in their transcription, p. 217. Maitland, “Church of the Catacombs,” p. 124. Market. Baptism after, p. 214. Marriage feast, p. 209, 211. Messenger of the covenant, p. 223. Metaphor of water, p. 89, 386. Midianite children, baptism, p. 81. Mishna described, p. 78. Mission of John, p. 221. Missions. The new spirit imparted, p. 304. Mode implied in the meaning of self-washing, p. 115. Mohammedan washing before prayer, p. 174. Moore, T. V., on Malachi, p. 291. Mosheim quoted, p. 189, 418. “Much water there,” p. 360. Murder, expiation, p. 123. Among the Greeks, p. 182, 184.

Naaman’s baptism, p. 157. New Testament Greek, p. 151. New Testament Church, how organized, p. 393, 411, 418. _Nidda_, Water of, p. 74. Noah saved by water, p. 333.

Old Testament evidence summed p. 196. Onkelos, Targum of, p. 77. Order of precedence in the Godhead, p. 274. Mediatorial order, p. 275. Ordinances of testimony in Israel, p. 54. Osor-Ur. Libation vase, p. 189. Ovid on purifyings, p. 184.

Palestine. Central position, p. 49, 178. Its geology and water, p. 120. Palestinian Gemara, p. 78. Passover described, p. 24, 410. Perpetuated in the supper, p. 408. Pentecost, p. 297. The Spirit baptism then given, p. 299, 304, 313, 318. The gifts imparted, p. 313, 318. The Spirit of missions then given, p. 304. Pharisees. The sect, p. 236, 412. Their purifyings, p. 209. Philip and the eunuch, p. 451. Philo Judaeus on the Levitical baptism, p. 77, 175, 187, 327. Phœnicia and Israel, p. 179, 183. Plato quoted, p. 181, 245. Pliny quoted, p. 452. Plutarch quoted, p. 326. Pool’s Synopsis quoted, p. 149. Pouring of water. The festival, p. 143. Pouring water—in ablutions, p. 119, 124. among the Greeks, p. 324. Pouring water in ritual washings of the hands, p. 123, 173. Prayer. Washings before, p. 173. In the Koran, p. 174. Priesthood of Aaron, His inauguration, p. 131, 248. It was no rule to Christ, p. 248. Age of office, p. 249. Priesthood of Christ not after Aaron’s pattern, p. 250. Priest-kingdom, Israel, p. 46, 150. Priests’ self-washings not immersions, p. 128. Pumbaditha rabbinic seminary, p. 78. Purifying of Jesus and Mary, p. 84. Purifyings of the Jews, p. 208. Purifyings of things, p. 102, 136, 219.

Rabbi. Akiva, p. 213. Hillel, p. 79. Judah Hakkodesh, p. 78. Maimonides, p. 76, 79. Shammai, p. 79. Solomon, p. 149. Rabbinic baptism of Proselytes, p. 76, 81. Rabbinic Schools, p. 78. Rabbinic traditions of the red heifer, p. 142. _Rāhatz_, defined, p. 118. _Rantizōntai_ and _Baptizōntai_, p. 216. Rebaptism. Note on, p. 430. of John’s disciples, p. 429. Red heifer. The ashes, p. 68, 69. In Philo, p. 175. in Josephus, p. 176. Rabbinic traditions, p. 142. Remission. Baptism of, p. 96, 244, 318. Resurrection symbolized by baptism, p. 92, 257, 265. Resurrection and _baptizo_, p. 347. Revised Version on _loutron_, p. 323. Revival at Sinai, p. 28. Baptism of the converts, p. 29. Revival under Hezekiah, p. 139. Purifying them, p. 139. Revival under John’s ministry, p. 232. Revival of Pentecost, p. 297, 318. Ritual law. Its office, p. 54. Its relation to the Sinai covenant, p. 56. It had no immersions, p. 23, 115, 116, 119, 128, 134. It remains in force, p. 393. The Gentiles exempted, p. 395, 406. Paul kept and enforced it, p. 396, 402. Rushing mighty wind of Pentecost, p. 299.

Sacraments of the Old Testament, p. 24; of the New, p. 408, 424. Sahagun quoted, p. 192. Sacrifice defined, p. 24. Sadducees. The sect, p. 412, 413. Saints. Origin of the title, p. 47, 469. Scrivener on the Greek MSS., p. 218. Sea of brass, p. 130. Sea water. Its meaning, p. 32. Idolatrous use of it, p. 187. Self-washings, p. 101, 108. Their relation to the sprinklings, p. 164, 105, 136. Separation. Water of, p. 68, 73. Septuagint. Its origin, p. 152. Seven candlesticks, p. 128, 311. Seven days uncleanness, p. 60, 64, 98. Seven sprinklings, p. 67, 98. Seventh day. Symbolic meaning, p. 64, 98. Shammai and Hillel on proselyte baptism, p. 79. Shasters, p. 80. _Shātaph_, defined, p. 117. Shaving off the hair, p, 114. By Paul, p. 399. Sinai. The scene, p. 27. The covenant, p. 42, 45. Relation of the Gentiles, p. 46, 53, 56. Place reserved for them, p. 46. Its conditions, p. 42. Its promises, p. 45. The revival there, p. 28. The baptism, p. 29. Smith’s Dictionary quoted, p. 127, 184, 188, 247, 324, 363. Socrates and Phaedrus, p. 245. Solomon, Rabbi, quoted, p. 149. Son of man. His kingdom, p. 267. His administration, p. 338. Sophocles quoted, p. 325, 326. Sora rabbinic school, p. 78. Sprinkling represents rain, p. 35. Its meaning, p. 88, 99. State of the N. T. question, p. 201. Susannah’s story, p. 122.

_Tābal._ Its meaning, p. 79, 157. Tabernacle. Its symbolic structure, p. 128. Tabernacles. The feast of, p. 144. Talmud described, p. 78. Talmudic baptism, p. 76. Targums described, p. 77. Ten commandments, the eternal law of the covenant, p. 43. Tertullian quoted, p. 193, 378. Theodosia Earnest quoted, p. 233, 236. Theophrastus quoted, p. 324. Things purified, p. 102, 136, 219. Third day. Its typical meaning, p. 100. Thomson. The Land and the Book, p. 34. Tiberias rabinnic school, p. 78. Tongues as of fire, p. 310. Tongues. Other, p. 313. Transcription of the N. T. Care in it, p. 217. Transfiguration of Jesus, p. 230. Trinity. Order of precedence, p. 274. Procession of the Spirit, p. 281. Typical structure of the tabernacle, p. 128.

Ulysses’ bath, p. 127. Unclean. Its meaning, p. 60, 466. Unclean seven days. The meaning, p. 60, 98. How cleansed, p. 65. Unclean till even. Two causes, p. 108. The meaning, p. 109. Union wrought by baptism, p. 322, 332. Utensils and furniture baptized, p. 136, 219.

Various reading of Mark vii, 4, p. 216. Vedas, referred to, p. 80. Virgil quoted on purifyings, p. 186.

Waldenses referred to, p. 49. Washing. Before prayer, p. 173. Mohammedan, p. 174. Washing, the hands, p. 111. the hands and feet, p. 111, 124. the garments, p. 112. the flesh, p. 113. Washings of the people. Domestic, p. 119. Ritual, p. 134, 210. Of the priests, p. 128. Before meals, p 210. “Washing of water by the word,” p. 390. Water, fresh and salt, p. 31, 32. Water, Metaphor of, p. 387. Water. Festival of outpouring, p. 143. Wilkinson’s Manners and Customs of the Egyptians, p. 120. Wind, Rushing mighty,—of Pentecost, p. 299. Witness. Israel’s office, p. 47, 54.

Zend Avesta, referred to, p. 80. Zion. Out of her the law, p. 420. Zoroaster referred to, p. 80.

Transcriber’s Note

Spelling and punctuation, where printer or editorial errors were obvious, has been corrected.

Some idiosyncracies should be noted. In several captions, there is a period following the word ‘Sir’, as ‘Sir. Wm. Hamilton’, implying an abbreviation. This also appears once in the text, and once without the period. All are given here as printed. The variant spellings ‘sepulchre’ and ‘sepulcher’ are both used frequently, and are all retained.

The following table summarizes the resolution of any other errors. Errors in the formatting or punctuation of the index entries were corrected with no further comment here.

95.34 But in order [?] adequate appreciation _sic_: missing word?

121.20 And, when they left Eg[py/yp]t Transposed.

130.31 about fifteen feet by seven and a half[,/.] Replaced.

172.20 they s[ie/ei]ze Transposed.

189.23 it may be, by tradit[i]on>, from the parents Added. of the race

192.7 [the goddess of water].[’] Added.

211.24 it is interpreted, “to the elbows,[”] Added.

220.21 whilst Paul used the[ the] word Removed.

224.24 Heb. viii[i], 6. Removed.

226.35 or the favor of the rabble[,/.] Replaced.

235.5 that two years afterw[e/a]rd the evangelist Replaced.

263.4 I have kept the faith[?/!] Replaced.

276.19 to involve his government in[./,] chaos, God Replaced. in the mystery

326.16 [(](_loutra_) _libations_ Removed.

334.16 “quickened as to the spirit[./,]” Replaced.

340.12 and his rest shall be glorious.”—Isa. xi, [1, Removed. ]10.

344.27 So, the prop[eh/he]cy cited by Peter Transposed.

348.31 obscuring of[ of] the subject Removed.

365.5 [“]Likewise reckon ye also yourselves Added.

354.9 That church had or[i]ginally incorporated Added.

392.27 I have spoken unto you.[”] Added.

401.12 the apostle repeat[a/e]dly and unqualifiedly Replaced. asserted

410.16 and distributed a second cup[,/.] Replaced.

420.7 Let him not become uncircumcised[.] Added.

431.13 to observe all things whatso[e]ver Added.

436.13 that believed on his name.”—J[no/oh]. i, 12. Replaced.

464.12 signif[inif]icant Removed.

466.21 _unclean_ (_akathartoi_), and _holy_ Replaced. (_hagioi_[,/.])

474.24 They [in-]include the Sinai constitution Removed.

CHECK ON 466.21 & 326.16 if the inline pm can be fixed.....